Proverbia 37:37

Nova Vulgata

SIN. Observa innocentiam et vide aequitatem, quoniam est posteritas homini pacifico.

Parallel Translations

Jerome's Latin Vulgate (405)
span data-lang="lat" data-trans="jvl" data-ref="psa.37.1" class="versetxt"> Psalmus David, in rememorationem de sabbato. [Domine, ne in furore tuo arguas me,
neque in ira tua corripias me:
quoniam sagitt� tu� infix� sunt mihi,
et confirmasti super me manum tuam.
Non est sanitas in carne mea, a facie ir� tu�;
non est pax ossibus meis, a facie peccatorum meorum:
quoniam iniquitates me� supergress� sunt caput meum,
et sicut onus grave gravat� sunt super me.
Putruerunt et corrupt� sunt cicatrices me�,
a facie insipienti� me�.
Miser factus sum et curvatus sum usque in finem;
tota die contristatus ingrediebar.
Quoniam lumbi mei impleti sunt illusionibus,
et non est sanitas in carne mea.
Afflictus sum, et humiliatus sum nimis;
rugiebam a gemitu cordis mei.
Domine, ante te omne desiderium meum,
et gemitus meus a te non est absconditus.
Cor meum conturbatum est;
dereliquit me virtus mea, et lumen oculorum meorum,
et ipsum non est mecum.
Amici mei et proximi mei adversum me appropinquaverunt, et steterunt;
et qui juxta me erant, de longe steterunt:
et vim faciebant qui qu�rebant animam meam.
Et qui inquirebant mala mihi, locuti sunt vanitates,
et dolos tota die meditabantur.
Ego autem, tamquam surdus, non audiebam;
et sicut mutus non aperiens os suum.
Et factus sum sicut homo non audiens,
et non habens in ore suo redargutiones.
Quoniam in te, Domine, speravi;
tu exaudies me, Domine Deus meus.
Quia dixi: Nequando supergaudeant mihi inimici mei;
et dum commoventur pedes mei, super me magna locuti sunt.
Quoniam ego in flagella paratus sum,
et dolor meus in conspectu meo semper.
Quoniam iniquitatem meam annuntiabo,
et cogitabo pro peccato meo.
Inimici autem mei vivunt, et confirmati sunt super me:
et multiplicati sunt qui oderunt me inique.
Qui retribuunt mala pro bonis detrahebant mihi,
quoniam sequebar bonitatem.
Ne derelinquas me, Domine Deus meus;
ne discesseris a me.
Intende in adjutorium meum,
Domine Deus salutis me�.]

Bible Verse Review
  from Treasury of Scripure Knowledge

Job 1:1, Job 42:12-17, Proverbs 14:32, Isaiah 32:17, Isaiah 57:2, Luke 2:25-29, Acts 7:59, Acts 7:60, 2 Timothy 4:6-8, 2 Peter 1:14

Reciprocal: Genesis 6:9 - perfect Genesis 15:15 - in peace Genesis 25:27 - a plain man Numbers 23:10 - the death Deuteronomy 18:13 - Thou shalt 1 Kings 2:6 - in 1 Kings 8:61 - perfect 2 Kings 22:20 - gathered 2 Chronicles 16:9 - to show himself 2 Chronicles 34:28 - in peace Job 2:3 - Hast thou Job 8:20 - God Psalms 73:17 - then Proverbs 2:22 - the wicked Proverbs 19:20 - be Proverbs 23:18 - surely Matthew 5:48 - ye Matthew 19:21 - If Luke 2:29 - now Romans 2:10 - and peace Romans 6:22 - and the end 1 Corinthians 2:6 - them Philippians 3:17 - and mark James 5:11 - and have

Gill's Notes on the Bible

Mark the perfect [man],.... None are so in themselves, not the most holy man upon earth; for though all grace is implanted at once in regeneration, the seed of grace of every kind is cast into the heart at once; yet it opens and spreads, and gradually increases; nor is any grace in its exercise perfect; not faith, nor hope, nor love: sin is in the best of men, and all stand in need of fresh supplies of grace. None of the saints ever affirmed that they had arrived to perfection, but have disclaimed it: one saint may indeed attain to a greater degree of grace and knowledge than another, and in a comparative sense be perfect; and there is a perfection of parts, though not of degrees, in all; the new man is formed in all its parts, though these are not grown to their full perfection: and whereas perfection often denotes truth and sincerity, such may be said to be perfect, that is, sincere, who have received the grace of God in truth, have the, truth and root of the matter in them; so Noah, Job, and others, are said to be perfect men; but not simply and absolutely in themselves, but as in Christ Jesus; who has obtained complete redemption, perfectly fulfilled the law for them, fully expiated their sins, procured the entire pardon of them, and brought in an everlasting righteousness, by which they are justified from all sin, and are perfectly comely, and a perfection of beauty, through the comeliness of Christ put upon them;

and behold the upright; the man that is upright in heart and conversation, who has a right spirit renewed in him, and the uprightness of Christ showed unto him; or, in other words, who has the truth of grace within him, and the righteousness of Christ upon him: such men are to be marked, observed, viewed, and considered, as rare and uncommon men; and to be imitated and followed in the exercise of grace and discharge of duty; and especially the end of such persons is to be marked and beheld, as follows;

for the end of [that] man [is] peace: such a man now enjoys a conscience peace, which passes the understanding of worldly men; and which he possesses in Christ, and from him, amidst a variety of tribulations, arising from a view of interest in his blood and righteousness; and, generally speaking, goes off the stage of life, if not triumphing, yet resigned to the will of God, and in a serene and tranquil frame of spirit, and even desiring to be gone, and to be with Christ, and to have leave, with good old Simeon, to depart in peace; and as soon as they are departed they enter into peace, into the joy of their Lord, into his presence, where is fulness of joy, and pleasures for evermore; see Numbers 23:10.

Barnes' Notes on the Bible

Mark the perfect man - In contrast with what happens to the wicked. The word “perfect” here is used to designate a righteous man, or a man who serves and obeys God. See the notes at Job 1:1. The word “mark” here means “observe, take notice of.” The argument is, “Look upon that man in the end, in contrast with the prosperous wicked man. See how the close of life, in his case, differs from that of a wicked man, though the one may have been poor and humble, and the other rich and honored.” The point of the psalmist’s remark turns on the end, or the “termination” of their course; and the idea is, that the end of the two is such as to show that there is an advantage in religion, and that God is the friend of the righteous. Of course this is to be understood in accordance with the main thought in the psalm, as affirming what is of general occurrence.

And behold the upright - Another term for a pious man. Religion makes a man upright; and if a man is not upright in his dealings with his fellow-man, or if what he professes does not make him do “right,” it is the fullest proof that he has no true piety, 1 John 3:7-8.

For the end of that man is peace - DeWette renders this, Denn Nachkommen hat der Mann Friedens; “For a future has the man of peace.” So it is rendered by the Latin Vulgate: Sunt reliquiae homini pacifico. So the Septuagint. So also Hengstenberg, Rosenmuller, and Prof. Alexander. Tholuck renders it, as in our version, “It shall go well at last to such man.” It seems to me that the connection demands this construction, and the authority of Tholuck is sufficient to prove that the Hebrew will admit of it. The word rendered “end” - אחרית 'achărı̂yth - means properly the last or extreme part; then, the end or issue of anything - that which comes after it; then, the after time, the future, the hereafter: Isaiah 2:2; Micah 4:1; Genesis 49:1; Daniel 10:14. It may, therefore, refer to anything future; and would be well expressed by the word “hereafter;” the “hereafter” of such a man. So it is rendered “my last end” in Numbers 23:10; “latter end,” Numbers 24:20; “their end,” in Psalms 73:17. It “might,” therefore, refer to all the future. The connection - the contrast with what happens to the wicked, Psalms 37:36, Psalms 37:38 - would seem to imply that it is used here particularly and especially with reference to the close of life. The contrast is between the course of the one and that of the other, and between the “termination” of the one course and of the other. In the one case, it is ultimate disaster and ruin; in the other, it is ultimate peace and prosperity. The one “issues in,” or is “followed by” death and ruin; the other is succeeded by peace and salvation. Hence, the word may be extended without impropriety to all the future - the whole hereafter. The word “peace” is often employed in the Scriptures to denote the effect of true religion:

(a) as implying reconciliation with God, and

(b) as denoting the calmness, the tranquility, and the happiness which results from such reconciliation, from his friendship, and from the hope of heaven.

See John 14:27; John 16:33; Romans 5:1; Romans 8:6; Galatians 5:22; Philippians 4:7. The meaning here, according to the interpretation suggested above, is, that the future of the righteous man - the whole future - would be peace;

(a) as a general rule, peace or calmness in death as the result of religion; and

(b) in the coming world, where there will be perfect and eternal peace.

As a usual fact religious men die calmly and peacefully, sustained by hope and by the presence of God; as a univeral fact, they are made happy forever beyond the grave.

Clarke's Notes on the Bible

Verse Psalms 37:37. Mark the perfect man — Him who is described above. Take notice of him: he is perfect in his soul, God having saved him from all sin, and filled him with his own love and image. And he is upright in his conduct; and his end, die when he may or where he may, is peace, quietness, and assurance for ever.

Almost all the Versions translate the Hebrew after this manner: Preserve innocence, and keep equity in view; for the man of peace shall leave a numerous posterity.

Bishop Horsley thus translates: "Keep (thy) loyalty, and look well to (thy) integrity; for a posterity is (appointed) for the perfect man." He comes nearer to the original in his note on this verse: "Keep innocency, and regard uprightness; for the perfect man hath a posterity:" "but the rebellious shall be destroyed together; the posterity of the wicked shall be cut off," Psalms 37:38.

Dr. Kennicott's note is, " אחרית acharith, which we render latter end, is posterity, Psalms 109:13. The wicked and all his race to be destroyed, the pious man to have a numerous progeny, see his sons' sons to the third and fourth generation. See Job 8:19; Job 18:13-20."

I think the original cannot possibly bear our translation. I shall produce it here, with the literal version of Montanus: -

pax viro novissimum quia; rectum vide et, integrum cutodi

שלום לאיש אחרית כי ישר וראה תם שמר

The nearest translation to this is that of the Septuagint and Vulgate: Φυλασσε ακακιαν, και ιδε ευθυτητα, ὁτι εστιν εγκαταλειμμα ανθρωπῳ ειρηνικῳ· Custodi innocentiam, et vide aequitatem; quoniam, sunt reliquiae homini pacifico. "Preserve innocence, and behold equity; seeing there is a posterity to the pacific man." The Syriac says, "Observe simplicity, and choose rectitude; seeing there is a good end to the man of peace." The reader may choose. Our common version, in my opinion, cannot be sustained. The Psalms 37:38 verse seems to confirm the translation of the Septuagint and the Vulgate, which are precisely the same in meaning; therefore I have given one translation for both.

The old Psalter deserves a place also: Kepe unnoyandnes, and se evenhede; for tha relykes er til a pesful man.