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Bahasa Indonesia Sehari-hari

Amsal 18:1

Orang yang menyendiri, mencari keinginannya, amarahnya meledak terhadap setiap pertimbangan.

Bible Study Resources

Dictionaries:

- Charles Buck Theological Dictionary - Pardon;   Holman Bible Dictionary - Proverbs, Book of;  

Encyclopedias:

- International Standard Bible Encyclopedia - Intermeddle;   Proverbs, Book of;  

Parallel Translations

Alkitab Terjemahan Baru
Orang yang menyendiri, mencari keinginannya, amarahnya meledak terhadap setiap pertimbangan.

Contextual Overview

1 Who so hath an earnest desire [to wysdome] he will sequester him selfe to seeke it, and occupie him selfe in all stedfastnesse & sounde doctrine.

Bible Verse Review
  from Treasury of Scripure Knowledge

Through: etc. or, He that separateth himself seeketh, according to his desire and intermeddleth in every business. Exodus 33:16, Zechariah 7:3, Romans 1:1, 2 Corinthians 6:17, Jude 1:19

seeketh: Proverbs 2:1-6, Matthew 13:11, Matthew 13:44, Mark 4:11, Ephesians 5:15-17

intermeddleth: Proverbs 14:10, Proverbs 17:14, Proverbs 20:3, Proverbs 20:19, Proverbs 24:21, Proverbs 26:17, Isaiah 26:8, Isaiah 26:9, Jeremiah 15:17, Mark 1:35

Reciprocal: Numbers 6:2 - When Deuteronomy 14:6 - General Psalms 90:12 - that Psalms 111:2 - that have Psalms 119:45 - for I seek Psalms 119:97 - O how Proverbs 2:2 - thou Proverbs 2:10 - General Proverbs 3:13 - getteth Proverbs 4:5 - Get wisdom Proverbs 8:9 - General Proverbs 10:14 - lay Proverbs 12:1 - loveth Proverbs 21:11 - when the wise Ecclesiastes 1:13 - I gave Matthew 13:19 - and understandeth John 7:4 - there Colossians 3:16 - all

Cross-References

Genesis 12:7
And the Lorde appearyng vnto Abram, sayd, Unto thy seede wyl I geue this lande: And there buylded he an aulter vnto the Lorde whiche appeared vnto hym.
Genesis 15:1
After these thynges, the worde of the Lorde came vnto Abram in a vision, saying: feare not Abram I am thy shielde [and] thy exceedyng great rewarde.
Genesis 17:22
And he left of talkyng with hym, and departed vp from Abraham.
Genesis 18:1
And the Lorde appeared vnto hym in the playne of Mamre, and he sate in his tent doore in the heate of the day.
Genesis 18:3
And sayde: Lorde, yf I haue nowe founde fauour in thy sight, passe not away I praye thee from thy seruaunt.
Genesis 26:2
And the Lorde appeared vnto hym, and sayde: Go not downe into Egypt, [but] abyde in the lande whiche I shall shewe vnto thee.
Genesis 48:3
And Iacob sayd vnto Ioseph: God almyghtie appeared vnto me at Luz in the lande of Chanaan, and blessed me, and sayde vnto me:
Exodus 4:1
Moyses aunswered, and said: See, they wyll not beleue me, nor harken vnto my voyce: but wyll saye, The Lorde hath not appeared vnto thee.
2 Chronicles 1:7
And the same night did God appeare vnto Solomon, and said vnto him: Aske what I shall geue thee.
Acts 7:2
And he said: Ye men, brethren, and fathers, hearken. The God of glorie appeared vnto our father Abraham, when he was in Mesopotamia, before he dwelt in Charran,

Gill's Notes on the Bible

Through desire a man having separated himself, seeketh,.... Or, "a separated man seeketh desire" g; his own desire, will, and pleasure. This is either to be understood in a good sense, of one that has a real and hearty desire after sound wisdom and knowledge, and seeks in the use of all proper means to attain it; and in order to which he separates himself from the world and the business of it, and retires to his study, and gives up himself to reading, meditation, and prayer; or goes abroad in search of it, as Aben Ezra: or of a vain man that affects singularity; and who, through a desire of gratifying that lust, separates himself, not only from God, as Jarchi interprets it, pursuing his evil imagination and the lust of his heart; and from his friends, as the Septuagint and Arabic versions; but from all men, like the Jews, who "please not God, and are contrary to all men"; so such a man sets himself to despise and contradict the sentiments and opinions of others, and to set up his own in opposition to them. This is true of the Pharisees among the Jews, who had their name from separating themselves from all others, having an high opinion of their own Wisdom and sanctify; and also of the Gnostics among the Christians, who boasted of their knowledge, and separated themselves from the Christian assemblies; and were sensual, not having the Spirit, being vainly puffed up with their fleshly mind;

[and] intermeddleth with all wisdom; the man who is desirous of being truly wise and knowing grasps at all wisdom, every branch of useful knowledge; would gladly learn something of every art and science worthy of regard; and he makes use of all means of improving himself therein; and covets the company and conversation of men of wisdom and knowledge, that he may attain to more; he intermingles himself with men of wisdom, as Aben Ezra interprets it, and walks and converses with them. Or if this is to be understood of a vain glorious person, the sense is, "he intermeddles" or "mingles himself with all business" h, as it may be rendered; he thrusts himself into affairs that do not concern him, and will pass his judgment on things he has nothing to do with; or he monopolizes all knowledge to himself, and will not allow any other to have any share with him. Jarchi interprets this clause thus,

"among wise men his reproach shall be made manifest;''

and observes, that their Rabbins explain it of Lot separating from Abraham, following the desires of his heart: but R. Saadiah Gaon better interprets it of an apostate from religion; that objects to everything solid and substantial, in a wrangling and contentious manner; and "shows his teeth" i at it, as Schultens, from the use of the Arabic word, renders it.

g So the Targum. h בכל תושיה יתגלע "immiscet se omni negotio", Munster; "omnibus quae sunt immiscet se", Junius & Tremellius. i "Et in omne solidum dentes destringei", Schultens.

Barnes' Notes on the Bible

The text and the marginal readings indicate the two chief constructions of this somewhat difficult verse. Other renderings are

(1) He who separateth himself from others seeks his own desire, and rushes forward against all wise counsel: a warning against self-will and the self-assertion which exults in differing from the received customs and opinions of mankind.

(2) he who separates himself (from the foolish, unlearned multitude) seeks his own desire (that which is worthy to be desired), and mingleth himself with all wisdom. So the Jewish commentators generally.

Between (1) blaming and (2) commending the life of isolation, the decision must be that (1) is most in harmony with the temper of the Book of Proverbs; but it is not strange that Pharisaism, in its very name, separating and self-exalting, should have adopted (2).

Clarke's Notes on the Bible

CHAPTER XVIII

The man who separates himself and seeks wisdom. The fool and

the wicked man. Deep wisdom. Contention of fools. The

talebearer and the slothful. The name of the Lord. Pride and

presumption because of riches. Hastiness of spirit. The wounded

spirit. The influence of gifts. The lot. The offended brother.

The influence of the tongue. A wife a good from God. The true

friend.

NOTES ON CHAP. XVIII

Verse Proverbs 18:1. Through desire a man, having separated himself — The original is difficult and obscure. The Vulgate, Septuagint, and Arabic, read as follows: "He who wishes to break with his friend, and seeks occasions or pretenses, shall at all times be worthy of blame."

My old MS. Bible translates, Occasioun seeketh that wil go awei fro a freend: at al tyme he schal ben wariable.

Coverdale thus: "Who so hath pleasure to sowe discorde, piketh a quarrel in every thinge."

Bible by Barker, 1615: "Fro the desire thereof he will separate himself to seeke it, and occupie himself in all wisdome." Which has in the margin the following note: "He that loveth wisdom will separate himself from all impediments, and give himself wholly to seek it."

The Hebrew: לתאוה יבקש נפרד בכל תושיה יתגלע lethaavah yebakkesh niphrad, bechol tushiyah yithgalla. The nearest translation to the words is perhaps the following: "He who is separated shall seek the desired thing, (i.e., the object of his desire,) and shall intermeddle (mingle himself) with all realities or all essential knowledge." He finds that he can make little progress in the investigation of Divine and natural things, if he have much to do with secular or trifling matters: he therefore separates himself as well from unprofitable pursuits as from frivolous company, and then enters into the spirit of his pursuit; is not satisfied with superficial observances, but examines the substance and essence, as far as possible, of those things which have been the objects of his desire. This appears to me the best meaning: the reader may judge for himself.


 
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