the Second Week after Easter
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Bahasa Indonesia Sehari-hari
Amsal 19:7
Bible Study Resources
Concordances:
- Nave'sDictionaries:
- BakerEncyclopedias:
- InternationalParallel Translations
Orang miskin dibenci oleh semua saudaranya, apalagi sahabat-sahabatnya, mereka menjauhi dia. Ia mengejar mereka, memanggil mereka tetapi mereka tidak ada lagi.
Contextual Overview
Bible Verse Review
from Treasury of Scripure Knowledge
the brethren: Proverbs 19:4, Proverbs 14:20, Psalms 38:11, Psalms 88:8, Psalms 88:18, Ecclesiastes 9:15, Ecclesiastes 9:16, James 2:6
he: Proverbs 21:13, Luke 18:38-40
yet: Proverbs 18:23, James 2:15, James 2:16, 1 John 3:17, 1 John 3:18
Reciprocal: 1 Samuel 18:23 - a poor man Job 6:21 - ye see Job 30:10 - flee far Proverbs 10:15 - the destruction Proverbs 17:17 - General Proverbs 27:10 - neither Proverbs 28:8 - pity Ecclesiastes 4:1 - they had Lamentations 1:2 - all her friends Romans 12:16 - condescend to men of low estate
Cross-References
And before they went to rest, the men of the citie [euen] the men of Sodome compassed the house rounde about, both olde and young, all people fro [all] quarters.
And they sayde, stande backe: And they said agayne, he came in as one to soiourne, and wyll he be nowe a iudge? we wyll surely deale worse with thee then with them. And they preassed sore vpon the man [euen] Lot, and came to breake vp the doore.
And the men that were at the doore of the house they smoke with blyndenesse both small and great, so that they were weryed in sekyng the doore.
And the sonne was nowe rysen vpon the earth, and Lot was entred into Soar.
Then the Lorde rayned vpon Sodome and Gomorrhe brymstone and fire, from the Lorde out of heauen:
Thou shalt not lye with mankynde as with womankynde, for it is abhomination.
If a man also lye with mankinde after the maner as with women kynde, they haue both committed an abhomination: let them dye, their blood be vpon them.
There shalbe no whore of the daughters of Israel, nor whore keper of the sonnes of Israel.
And this man the maister of the house went out, and sayd vnto them: Oh, nay my brethren, do not so wickedly, seyng that this man is come into myne house, do not so vnmeete a thyng.
And hath made of one blood all nations of men, for to dwell on all ye face of the earth, & hath determined the tymes before appoynted, and also the boundes of their habitation:
Gill's Notes on the Bible
All the brethren of the poor do hate him,.... They despise him on account of his poverty; they neglect him, and do not take care of him; they reckon him a reproach unto them, and do not choose to own him; all which may be interpreted an hatred of him;
how much more do his friends go far from him? or "his friend", every one of his friends; or "his neighbour" l: for if his brethren, who are his own flesh and blood, show so much disrespect unto him; much more will those who are only his neighbours, or were in friendship with him while in prosperity; these wilt stand at a distance from him, and not come near him, now he is poor and in distress; see Job 19:13;
he pursueth [them with] words; [yet] they are wanting [to him]; or, "they [are] not" m; he presses them with earnest entreaties to relieve him; he urges their own words and promises, and fetches arguments from them, and uses them as far as they will go; but all signifies nothing; his own words and petitions are to no purpose; and their words and promises are all smoke and vapour, vain and empty. Some understand this, as Gersom, not of the poor man that follows vain words n and empty promises, and buoys himself up with them that such an one and such an one has promised to be his friend, of which nothing comes; but of the friend that separates from the poor man, and pursues him with words of accusation, charging it on him as hit own fault that he is poor; which accusations are not true. This is one of the fifteen places observed by the Masoretes, in which it is written לא, "not", and read לו, "to him": both may be retained, and read, "they [are] not to him" o; not profitable to him; either his own words, his petitions; or the words of others, their promises.
l מרעהו "amicus ejus", Vatablus; "ominis amicus", Cocceius; i.e. "quisque amicorum ejus", Michaelis. m לא המה "non sunt ii", Junius Tremillius "et non sunt, Mercerus. n "Nihil illa", Cocceius, Schultens. o Vid. Amamae Antibarb. Bibl. l. 3. p. 742.
Barnes' Notes on the Bible
It seems best to follow the Vulgate in taking the last clause as a separate maxim, He who pursues words, nought are they; i. e., the fair speeches and promises of help come to nothing. A various reading in the Hebrew gives, “he pursues after words, and these he shall have” - i. e., these, and nothing else.
This and other like maxims do not in reality cast scorn and shame on a state which Christ has pronounced “blessed.” Side by side with them is Proverbs 19:1, setting forth the honor of an upright poverty. But as there is an honorable poverty, so there is one which is altogether inglorious, caused by sloth and folly, leading to shame and ignominy, and it is well that the man who wishes to live rightly should avoid this. The teaching of Christ is, of course, higher than that of the Book of Proverbs, being based upon a fuller revelation of the divine will, pointing to a higher end and a nobler standard of duty, and transcending the common motives and common facts of life.
Clarke's Notes on the Bible
Verse Proverbs 19:7. Do hate him — They shun him as they do the person they hate. They neither hate him positively, nor love him: they disregard him; they will have nothing to do with him. שנא sana signifies not only to hate, but to show a less degree of love to one than another. So Jacob loved Rachel, but hated Leah-showed her less affection than he did to Rachel.
