The Book of Proverbs, in the Old Testament of the Bible, is a grouping of wisdom sayings and longer, connected poems composed from the 10th to the 4th century BC and finally collected about 300 BC.这本书的谚语，在旧约的圣经，是一个分组的智慧，熟语和更长的时间，连诗组成，从10日至4世纪和公元前最后收集约公元前300年。 The sayings are either statements that provoke further thought or admonitions to behave in particular ways.该说法是陈述，挑起进一步的思考，或告诫的行为，特别是如何。 The longer poems celebrate wisdom, encourage its observance, and personify it as a woman who at God's right hand assisted in creation.较长的诗庆祝的智慧，鼓励其遵守，并personify它作为一个女人谁在上帝的右手，协助创造。 Egyptian wisdom is evident in Proverbs, making it possible to date the nucleus of the book to pre exilic times.埃及的智慧，是明显的谚语，使得有可能日期的核心，这本书前exilic倍。 The book as a whole reflects the ideology of enterprising privileged classes and expresses a general confidence in the human capacity to act freely and wisely.这本书作为一个整体，反映了思想，积极进取的特权阶级，并表示一般的信心，在人的能力，以自由行动和明智的。 Self interest and religious devotion are shown to be congruent.自我利益和宗教献身显示要全等。 Respect for women (31:10 - 31) is encouraged.对妇女的尊重（ 31:10 -3 1日）是鼓励。 The book is conventionally attributed to Solomon as the prototype of Israelite wisdom, but many sages had a hand in composing and collecting the subsections; mentioned specifically are the "men of Hezekiah."这本书是常规归因于所罗门作为原型的以色列人的智慧，但许多先哲有一只手在撰写和收集小节;具体提及是“男人的hezekiah ” 。
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Bibliography
参考书目
RL Alden,
Proverbs (1983); LE Boadt, Introduction to Wisdom Literature, Proverbs (1986); W
McKane, Proverbs: A New Approach (1970); RBY Scott, Proverbs (1965) and The Way
of Wisdom in the Old Testament (1971).研究部主管奥尔登，谚语（ 1983年） ;乐boadt
，介绍的智慧文学，谚语（ 1986年） ;瓦特恩麦坎，谚语：一种新方法（ 1970年） ; rby斯科特，谚语（ 1965年）和方式的智慧在旧约（ 1971年）
。
A proverb is a trite maxim; a similitude; a parable. 1谚语是一个陈腐的格言;相似;寓言。 The Hebrew word thus rendered (mashal) has a wide signification.希伯来文的字，从而使（阿富汗）具有广泛的意义。 It comes from a root meaning "to be like," "parable."它来自一个根，意思是“要像” ， “寓言” 。 Rendered "proverb" in Isa.所提供的“谚语”在ISA 。 14:4; Hab. 14时04分;民政事务局。 2:6; "dark saying" in Ps. 2时06分; “暗说： ”在常任秘书长。 49:4, Num. 49:4 ， NUM个。 12:8. 12时08分。 Ahab's defiant words in answer to the insolent demands of Benhadad, "Let not him that girdeth on his harness boast himself as he that putteth it off," is a well known instance of a proverbial saying (1 Kings 20:11). ahab的违抗的话，在回答这个无礼的要求， benhadad ， “不要让他girdeth对他的治理夸耀自己，因为他认为， putteth它关闭， ”是一个人所共知的，例如一个谚语说： （ 1国王20时11分） 。
(Easton Illustrated Dictionary) （伊斯顿说明字典）
The Book of Proverbs is a collection of moral and philosophical maxims of a wide range of subjects presented in a poetic form.这本书的谚语是一家集道德和哲学格言一个范围广泛的主题，在充满诗意的形式。 This book sets forth the "philosophy of practical life. It is the sign to us that the Bible does not despise common sense and discretion. It impresses upon us in the most forcible manner the value of intelligence and prudence and of a good education. The whole strength of the Hebrew language and of the sacred authority of the book is thrown upon these homely truths. It deals, too, in that refined, discriminating, careful view of the finer shades of human character so often overlooked by theologians, but so necessary to any true estimate of human life" (Stanley's Jewish Church).这本书阐述了“哲学的现实生活，这是标志我们认为，圣经并不鄙视普通常识和酌情权。它深刻的印象后，我们在最强迫的方式，价值的情报和谨慎的和良好的教育。整体实力的希伯来文和神圣的权威，这本书是投掷后，这些家常的真理。它的交易，太，在这方面改进，歧视，审慎的看法细形形色色的人的性格，所以往往被忽视，由神学家，但有必要任何真正的估计，人的生命“ （赤柱的犹太堂） 。 As to the origin of this book, "it is probable that Solomon gathered and recast many proverbs which sprang from human experience in preceeding ages and were floating past him on the tide of time, and that he also elaborated many new ones from the material of his own experience.至于起源，这本书， “这是可能的所罗门收集和改写许多谚语，其中兴起，从人类的经验，在前面的年龄和人的浮动，过去他对潮流的时间，他还详细阐述了许多新的从材料他自己的经验。
Towards the close of the book, indeed, are preserved some of Solomon's own sayings that seem to have fallen from his lips in later life and been gathered by other hands' (Arnot's Laws from Heaven, etc.) This book is usually divided into three parts: (1.) Consisting of ch.对关闭的这本书，事实上，保存的一些所罗门自己的说法似乎有下降，从他的嘴唇在以后的生活和收集其他的手' （ arnot的法律，从天上，等） ，这本书是通常分为三部分组成： （ 1 ）构成的CH 。 1-9, which contain an exhibition of wisdom as the highest good. 1月9日，其中包含了展览的智慧，作为最高好的。 (2.) Consisting of ch. （ 2 ）构成的CH 。 10-24. 10月24日。 (3.) Containing proverbs of Solomon "which the men of Hezekiah, the king of Judah, collected" (ch. 25-29). （ 3 ）载有谚语所罗门“的男子hezekiah ，国王的犹大，收集” （ ch. 25日至29日） 。 These are followed by two supplements, (1) "The words of Agur" (ch. 30); and (2) "The words of king Lemuel" (ch. 31).这些都是其次是两个副刊， （ 1 ） “的话，阿古尔” （ ch. 30 ） ;及（ 2 ） “的话，国王lemuel ” （ ch. 31 ） 。 Solomon is said to have written three thousand proverbs, and those contained in this book may be a selection from these (1 Kings 4:32).所罗门说，写了3000谚语，和那些载于这本书可能会选择从这些（ 1国王4时32分） 。 In the New Testament there are thirty-five direct quotations from this book or allusions to it.在新约圣经有35直接报价由这本书，或给它的典故。
(Easton Illustrated Dictionary) （伊斯顿说明字典）
That Solomon was the principle author of Proverbs is indicated by chapters 1:1, and 25:1, compared with 1 Kings 4:29-32.所罗门认为是原则的作者表示，谚语，是由章节为1:1 ，和25:1 ，与1月相比，国王4:29-32 。 The last two chapters were the work of other authors to whom reference is made.最后两章的工作，其他作者，其中提到了。 See also chapters 25-29.也见章节25日至29日。
Indeed, this is expressed in 1:7; 5:21; 15:11; 23: 17-19; 26:10.事实上，这是表示在1时07分; 5时21分; 15时11分; 23日： 17日至19日; 26:10 。 Luther called Proverbs "a book of good works"; Coleridge, "the best statesman's manual"; Dean Stanley, "the philosophy of practical life."路德所谓的谚语“一书，书中的优秀作品” ;柯勒律治， “最佳政治家的手册” ;院长赤柱， “哲学的现实生活中” 。 Angus says, "It is for practical ethics what the psalms are for devotion;" Bridges says "that while other Scriptures show us the glory of our high calling this instructs us minutely how to walk in it."安格斯说， “这是为实际的道德是什么诗篇是奉献; ”桥梁说： “虽然其他经文显示，我们的荣耀，我们的高要求，这指示我们minutely如何走在它” 。 Oetinger says, "The proverbs exhibit Jesus with unusual clearness." oetinger说， “谚语展览耶稣与不寻常的清晰” 。 In the millennial kingdom doubtless it will constitute, with a portion of the Levitical ordinances and the Sermon on the Mount, the basis of the laws governing its citizens.在千年英国毫无疑问，这将构成，与部分利条例及山上宝训，根据该法律，它的公民。
"Beginning" is rendered in the margin of the Revised Version "chief part." “开始”是提供在边缘的修订版本， “行政的一部分” 。 "The fear of the Lord" means a right state of heart towards God as opposed to the condition of an unconverted man. “敬畏耶和华”是指有权的国家心脏对上帝的作为反对的状况，一未男子。 Put the two ideas together, and we learn that the chief part of all knowledge is to be right with God.把两个共同的想法，而且我们知道，行政的一部分，所有的知识是正确的与上帝。
In working out of the thought: 1.在拟定工作的思路： 1 。 The teacher exhorts his "son" or pupil, to avoid vice (1:8-19).老师力劝他的“儿子”或学生，以避免副（ 1:8-19 ） 。 2. 2 。 He shows the ruinous conduct of the unwise, a warning placed on the lips of wisdom personified (1:20-33).他显示了毁灭性的行为不明智，警告放置在嘴唇智慧的人格化（ 1:20-33 ） 。 3. 3 。 This warning is accentuated by contrasting the consequences of obedience and a striving after wisdom (2:1-3).这项警告是加速对比的后果，服从和努力后的智慧（ 2:1-3 ） 。 4. 4 。 The Lord is shown as the protector of those who are wise in this sense (3:19-26).耶和华是显示为保护者的那些谁是明智的在这个意义上（ 3:19-26 ） 。 5. 5 。 The division concludes with an admonition to charity and justice (3:27-35).该司得出结论，与一警，自励，以慈善和正义（ 3:27-35 ） 。
The natural consequence follows; sowing disobedience they reap judgment.自然的后果如下;播种抗命，他们收获的判断。 That judgment consists in calling on God and getting no answer, seeking diligently and not finding Him.这一判断构成，要求对上帝和越来越没有答案，寻求勤政，没有找到他。 The passage closes with a promise to them that hearken, deliverance from death at last and freedom from fear now.通过关闭与承诺，向他们表示倾听，从死亡中解脱在去年和免于恐惧的自由。 2:1-9 suggests Christ's words in Luke 11:9, "Seek, and ye shall find." 2:1-9建议基督的话，在路加11时09分， “求大同，你们会发现” 。 The seeking is in verses 1-4, the finding in verses 5-9.寻求诗是在1月4日，调查结果，韵文5月9日。 2:10-22 is an outline of "the way of evil" (v. 12, RV). 2:10-22是一个纲要“的方式邪恶” （五12 ，风疹病毒） 。
The first step is "speaking froward things"; the second, leaving "the paths of uprightness," the feet soon follow the tongue (v. 13); the third, walking "in the ways of darkness" (v. 13); the fourth, rejoicing "to do evil" (v. 14); fifth, delighting, "in the frowardness of the wicked," we can not take pleasure in doing wickedness without finding pleasure in seeing others do it; sixth, to complete the picture, the evil person here particularly in mind is seen to be a woman (vv. 16-22).第一步是“讲froward的东西” ;第二，离开“的路径，讲正气， ”英尺很快跟进舌头（五13 ） ;第三，散步“的方式在黑暗的” （五13 ） ;第四，值得庆幸的“助纣为虐” （五14 ） ;第五， delighting ， “在frowardness的恶人， ”我们不能采取很高兴在这样做的邪恶没有发现高兴地看到别人这样做;第六，以完成图片，邪恶的人在这里特别想到的是要看到一名女子（ vv. 16-22 ） 。 3:5, 6 presents one of the strongest promises of the Bible, the first text from which the author of this commentary ever preached. 3时05分， 6介绍了其中一个最强劲的承诺，圣经，第一个文本从作者的这篇评论以往任何时候都鼓吹。
Note how we are to trust, "with all thine heart."注意：我们如何信任“ ，与所有你的心” 。 God complains as much of a divided allegiance as of none.上帝抱怨多的一个四分五裂的效忠，因为还没有找到。 Note the extent of our trust, "in all thy ways."注意的程度，我们的信任， “在所有你的方法” 。 "Few will refuse to acknowledge a superintending providence at certain times, and in certain operations that are counted great," but God wants us to confide in Him in the little, close, and kindly things. “很少人会拒不承认一superintending普罗维登斯在某些时候，而在某些行动，算大， ”但上帝要我们confide在他的小，关闭和善意的东西。 3:11, 12 is quoted in Hebrews 12:5, 6. 3时11分， 12所引述的是在希伯来书12时05分， 6 。 Note there how the inspired writer interprets the phrase, "My son."请注意，如何启发，作者解释这句话， “我的儿子” 。 The speaker in Proverbs may have been addressing a pupil merely, but the Holy Spirit through him, "speaketh unto you as unto sons."议长在谚语可能已被处理的学生，只是，但圣灵透过他， “ speaketh你们作为祂的儿子” 。 "Despise not," means do not make light of chastening or cast it aside as if it had no meaning for you; "faint not" touches the opposite extreme, do not be driven to despair by the experience. “鄙视没有， ”是指不轻的chastening或投它除了作为如果它有没有意义，为你“ ;微弱而不是”触及相反的极端，不被赶绝望所的经验。 "The middle way is the path of safety." “中间道路是道路安全” 。 3:13-20 is a description and appreciation of wisdom, which throughout this book means piety or godliness. 3:13-20是一个描述和赞赏的智慧，这在整个这本书的手段，或虔诚的信徒的虔诚。
In Ecclestiastes it is science.在ecclestiastes ，这是科学。 And yet piety or godliness hardly expresses it in the highest sense in which it is sometimes found, where as for example in these verses, it suggests Christ.然而，虔诚的信徒的虔诚，或难以表示，它在最高意义上它是有时发现，而例如在这些诗，它建议基督。 He is the wisdom of God as we learn in the New Testament, who, by the Holy Spirit through the holy Scriptures is made unto us wisdom (1 Cor. 2).他是上帝的智慧，因为我们了解，在新约圣经谁，由圣灵透过圣经是祂对我们的智慧（ 1肺心病2款） 。 Such wisdom can not be planned, much less created by us, but must be "found" or "gotten" (v. 13).这种智慧不能计划，更谈不上创造了我们，但必须是“发现”或“得到” （五13 ） 。 Observe the figures describing it.观察数字描述它。 It is precious merchandise (vv. 14, 15).它是珍贵的商品（ vv. 14日， 15日） 。 It is a way of honor, pleasantness and peace (vv. 16, 17).它是一种荣誉， pleasantness与和平（ vv. 16 ， 17 ） 。 It is a tree of life (v. 18).这是一个生命之树（五18 ） 。
The "just" man, as usual in the Bible, is he who is justified by faith and walks with God in a holy obedience. “只是”男子一如往常，在圣经中，是谁，他是有道理的信仰和社会各界与上帝在一个神圣的服从。 On him the Sun of Righteousness shines.对他的太阳，正义的光芒。 His new life is at first like the morning light, a struggle between the darkness and the dawn.他的新生活是在第一次一样，早上轻，之间的斗争，黑暗和黎明。 Ere long the doubt vanishes, and morning is unequivocally declared.东铁支线总监长期的怀疑消失，今天上午是毫不含糊地宣布。 The counterpart is fitted to overawe the boldest heart, "The way of the wicked is as darkness, they know not at what they stumble. The thought is that the darkness is in them and they carry it, an evil heart of unbelief, wherever they go.对口是装overawe大胆的心“的方式恶人是黑暗，他们不知道在什么他们蹒跚。思想是黑暗，是在他们和他们随身携带，一邪恶的心脏， unbelief ，无论他们在哪里离去。
As to the other text, notice the fountain, the heart (v. 23), and then the stream, the mouth, the eyes, the feet (vv. 24-27).至于其他的文字，请注意喷泉，心脏（五23 ） ，然后流，口，眼，英尺（ vv. 24日至27日） 。 The heart is kept by prayer and the Word of God, and then the life issuing from it is what it ought to be.心是所保存的祈祷和天主的圣言，然后发行从生活，这是什么，它应该是。 The speech is pure, and true and potent.这篇讲话是纯粹的，真实的和烈性。 There are no secret longings and side glances after forbidden things, and the steps in matters of business, society, and the home are all ordered of the Lord.有没有秘密的憧憬和副作用，眼神后，禁止的事情，和步骤在事项的业务，社会和家庭都订购的上帝。 (Compare Christ's words, Matt. 15:18-20). （比较基督的话，马特。 15:18-20 ） 。
Family Joys We have spoken of chapter five as a warning against the evil woman, which is true of its first half; but the reader will observe how the warning is accentuated by the contrast of the pure and happy home life in the second half, beginning at verse 15.家庭的欢乐，我们都谈到第五章作为一个警告，反对邪恶的女子，这是真正的其上半年，但读者将观察如何警告，是加快由对比单纯和快乐的家庭生活在下半年开始，在韵文15 。 The former is a dark back ground to bring out the latter's beauty.前者是一个黑暗的回到地面，以带出了后者的美丽。 The keynote of the first half is "remove for from her."基调，上半年是“删除，从她的” 。 She is deceitful (vv. 3, 4), unstable (v. 6) and cruel (v. 9).她是骗人的（ vv. 3 ， 4 ） ，不稳定（五6 ）和残忍（五9 ） 。 To associate with her means waste of property and health (vv. 8, 9), and at the last remorse (vv. 12-14).联想到与她的手段废物的财产和健康（ vv. 8 ， 9 ） ，并在最后的悔意（ vv. 12月14日） 。
The home in comparison is a pure and well-guarded well (v. 15).家在比较是一个纯粹的和良好的防守，以及（五15 ） 。 Read verses 16 and 17 in the Revised Version, and observe a husband's duty toward his wife (v. 18).读经文16日和17日在修订的版本，并遵守一个丈夫的责任，对他的妻子（五18 ） 。 Let him avoid biting words, neglect, unnecessary absences and the like.让他避免咬换言之，忽视，不必要的缺勤和喜欢。 And as Paul says (Eph. 5:33), let "the wife see that she reverence her husband."正如保罗说， （以弗所书5时33分） ，让“妻子看到她的崇敬她的丈夫” 。 The suretyship against which we are warned (6: 1-5) is of the inconsiderate kind.该保证对我们发出警告（ 6 ： 1月5日）是的不样。 "That imprudent assumption of such obligations leaving out of account the moral unreliableness of the man involved." “这是不谨慎的假设，这种义务的离开出帐户的道德unreliableness该名男子的介入” 。 The advice is to get the quickest release possible (vv. 3-5).的意见，是让最快捷的释放可能（ vv. 3月5日） 。 It does not mean that we should not kindly and prudently help a neighbor in financial need, if we can.这并不表示我们不应该善意和审慎地帮助邻居，在财政的需要，如果我们能。
The "mother" of verses 20-24 must be one who knows God, for it is the instilling of His Word only in the heart of her child that can produce the results indicated. “母亲”的诗20-24必须一谁知道上帝，因为它是灌输他的字，只有在心脏，她的孩子能产生结果表明。 Observe it is a grown son here referred to as keeping his mother's law.观察这是一个成长的儿子在这里被称为保持他的母亲的法律。
Following Zockler's outline in Lange we have this contrast set before us, first in general terms (c. 10), and after that, to the end of the lesson, in detail, as follows: (1) As to the just and unjust, and good and bad conduct towards one's neighbor, chapter 11.以下zockler的大纲在兰格我们有这个反差一套摆在我们面前的，首先是在一般条款（长10 ） ，之后，到去年底的教训，在详细，具体情况如下： （ 1 ）作为向正义与非正义，和良好和不良行为，对一的近邻，第11章。 (2) As to the domestic and public associations, chapter 12. （ 2 ）以国内和公共协会，第12章。 (3) As to the use of temporal good, and of the Word of God as the highest good, chapter 13. （ 3 ）至于使用的时间好，和神的话语作为最高好，第13章。 (4) As to the relation between the wise and the foolish, the rich and the poor, masters and servants, chapter 14. （ 4 ）以之间的关系，明智的和愚蠢的，贫富悬殊，船长及公务员，第14章。 (5) As to the various other relations and callings in life, especially within the sphere of religion, chapter 15. （ 5 ）以其他各种关系和召唤，在生活，特别是在宗教领域，第15章。
One of the Sapiential writings of the Old Testament placed in the Hebrew Bible among the Hagiographa, and found in the Vulgate after the books of Psalms and Job.其中的sapiential的著作旧约放置在希伯来文圣经之间的hagiographa ，并发现，在武加大后，书籍的诗篇和就业。
I. NAMES AND GENERAL OBJECT一，名称和总体目标
In the Masoretic Text, the Book of Proverbs has for its natural heading the words Míshlê Shelomoh (Proverbs of Solomon), wherewith this sacred writing begins (cf. x).在masoretic文字，这本书的谚语有其自然的标题字míshlê shelomoh （谚语所罗门） ， wherewith这一神圣的写作开始（参见第十节） 。 In the Talmud and in later Jewish works the Book of Proverbs is oftentimes designated by the single word Míshlê, and this abridged title is expressly mentioned in the superscription "Liber Proverbiorum, quem Hebræi Misle appellant", found in the official edition of the Vulgate.在犹太法典，并在稍后的犹太工程，这本书的谚语，往往是指定由只字不提míshlê ，这节的标题是明确提到，在superscription “ liber proverbiorum ，终止hebræi里上诉人” ，发现在官方版的武加大。 In the Septuagint manuscripts, the two Hebrew titles are rendered by and , respectively.在septuagint手稿，两个希伯来文的标题是所提供的，分别。 From these Greek titles again are immediately derived the Latin renderings, "Parabolæ Salomonis", "Parabolæ", a trace of which appears in the Tridentine "Decretum de Canon. Script.", wherein the Book of Proverbs is simply called "Parabolæ".从这些希腊的标题，再次是立即推导出拉丁美洲透视“ ， parabolæ salomonis ” ， “ parabolæ ” ，微量它会出现在德律但丁“ decretum德佳能。脚本” ，其中，图书的谚语，只是所谓的“ parabolæ ” 。 The ordinary title "Proverbia Salomonis" was apparently taken from the Old Latin Version into the Vulgate, whence comes directly the usual English title of "Proverbs".普通的标题“ proverbia salomonis ”显然是采取从旧的拉美版本到武加大， whence直接惯常的英文名称“谚语” 。 In the Church's liturgy, the Book of Proverbs is, like the other Sapiential writings, designated by the common term "Wisdom".在教会的礼仪，这本书的谚语是，像其他sapiential著作，指定由共同的长远的“智慧” 。 This is consonant to the practice, common in early Christian times, of designating such books by the word "Wisdom" or by some expresion in which this word occurs, as "All-virtuous Wisdom", etc. Indeed, it is probable that the title , "Wisdom", was common in Jewish circles at the beginning of Christianity, and that it passed from them to the early Fathers of the Church (cf. Eusebius, "Hist. Eccl.", IV, xxii, xxvi).这是辅音到实践，共同在早期基督教时代，指定，例如书籍，由单词“智慧” ，或由一些表达，在这两个字出现，作为“全能型的良性的智慧”等，事实上，这是可能的标题， “智慧” ，是常见的在犹太各界在开始的基督教，而且它通过从他们早期的父亲教会（参见尤西比乌斯， “历史。传道书” ，四，二十二， XXVI ）号决议。 Of the various names given to the Book of Proverbs, that of Wisdom best sets forth the ethical object of this inspired writing.对各种名称给这本书的谚语，即是智慧的最好阐述了党风廉政建设的对象，这激发了写作。 However disconnected the pithy sayings or vivid descriptions which make up the book may appear, they, each and all, are bound by one and the same moral purpose: they aim at inculcating wisdom as understook by the Hebrews of old, that is perfection of knowledge showing itself in action, whether in the case of king or peasant, statesman or artisan, philosopher or unlearned.但是断开了精辟的谚语或生动的描述弥补这本书可能会出现，他们每个人所有，都受同一个道德目的：他们的目的是灌输智慧understook由希伯来老人，这是完善知识显示本身在行动上，无论是在案件国王或农民，工匠或政治家，哲学家或unlearned 。 Differently from the term "Wisdom", the title Míshlê (St. Jerome, Masloth) has a distinct reference to the symbolic character and poetical form of the sayings which are gathered together in the Book of Proverbs.不同的，从长远的“智慧” ，标题míshlê （圣杰罗姆， masloth ）具有明显的参考，以象征性的性质和诗歌形式的话，这是聚集在这本书中的谚语。 In general, the Hebrew Mashal (constr. plur. Míshlê) denotes a representative saying, that is, a statement which, however deduced from a single instance, is capable of application to other instances of a similar kind.在一般，希伯来语马沙尔（ constr. plur 。 míshlê ）是指代表的话说，即是一项声明，但推导出一个单一的，例如，能够应用到其他的实例类似。 Taken in this sense, it corresponds pretty well to the words proverb, parable, maxim etc., in our Western literatures.在这方面采取的意义上讲，它对应的相当好，以字谚语，寓言，格言等，在我们的西方文献。 But besides, it has the meaning of sentences constructed in parallelism; and in point of fact, the contents of the Book of Proverbs exhibit, from beginning to end, this leading feature of Hebrew poetry.但此外，它的含义服刑兴建中的并行;和在点，事实上，内容，这本书的谚语展览，从开始到结束，这个领导的特点，希伯来语诗歌。 Hence, it appears that, as prefixed to this inspired writing, the word Míshlê describes the general character of the Book of Proverbs as a manual of practical rules which are set forth in a poetical form.因此，看来，作为前缀这个灵感写作，字míshlê描述了一般性质，这本书的谚语作为一个手册的实际规则，阐述了在一个诗的形式。
II.二。 DIVISIONS AND CONTENTS告和内容
As it stands at the present day, the Book of Proverbs begins with the general title, "Míshlê Shelomoh, the son of David, king of Israel", which is immediately followed by a prologue (i, 2-6), stating the aim and importance of the entire work: the whole collection aims at imparting wisdom and at enabling men to understand all kinds of Mashals.因为它主张在目前的天，这本书的谚语开始，与一般的标题， “ míshlê shelomoh ，儿子大卫，国王以色列” ，这是紧接着一序幕（一，二月六日） ，说明目的和重要性，整个的工作：整个收集的目的是传授的智慧和使官兵了解所有种mashals 。 The first part of the book (i, 7-ix), itself a hortatory introduction to the collection of proverbs which follows, is a commendation of wisdom.第一部分，这本书（一，七-九） ，本身就是一个劝告介绍收集谚语，其中如下，是一个表彰的智慧。 After a deeply religious epigraph (i, 7), the writer, speaking like a father, gives a series of exhortations and warnings to an imagined pupil or disciple.之后，深感宗教epigraph （一，七） ，作家，在谈到像一个父亲，给予了一系列的规劝和警告，一想到学生或弟子。 He warns him against evil company (i, 8-19); describes to him the advantages attending the pursuit of wisdom, and the evils to be avoided by such course (ii); exhorts him to obedience, to trust in God, to the payment of legal offerings, to patience under the Divine chastisements, and sets forth the priceless value of wisdom (iii, 1-26).他警告说，他对邪恶的公司（一， 8月19日） ;描述了他的优点，出席追求智慧，和邪恶，以避免这类课程（二） ;力劝他服从，信任，在上帝，向支付法律服务，以耐心等待下神圣的chastisements ，并阐述了无价的价值智慧（三， 1月26日） 。 After some miscellaneous precepts (iii, 27-35), he renews his pressing exhortation to wisdom and virtue (iv), and gives several warnings against unchaste women (v; vi, 20-35; vii), after the first of which are inserted warnings against suretyship, indolence, falsehood, and various vices (vi, 1-19. At several points (i, 20-33; viii; ix) Wisdom herself is introduced as speaking and as displaying her charms, origin, and power to men. The style of this first part is flowing, and the thoughts therein expressed are generally developed in the form of connected discourses. The second part of the book (x-xxii, 16) has for its distinct heading: "Míshlê Shelomoh", and is made up of disconnected sayings in couplet form, arranged in no particular order, so that it is impossible to give a summary of them. In many instances a saying is repeated within this large collection, usually in identical terms, at times with some slight changes of expression. Appended to this second part of the book are two minor collections (xxii, 17-xxiv, 22; ssiv, 23-34), chiefly made up of aphoristic quatrains. The opening verses (xxii, 17-21) of the first appendix request attention to the "words of the wise" which follow (xxii, 22-xxiv, 22), and which, in a consecutive form recalling that of the first part of the book, set forth warnings against various excesses. The second appendix has for its title: "These also are words of the wise", and the few proverbs it contains conclude with two verses (33, 34), apparently taken over from vi, 10, 11. The third part of the book (xxv-xxix) bears the inscription: "These are also Míshlê Shelomoh, which the men of Ezechias, king of Juda, copied out." By their miscellaneous character, their couplet form, etc., the proverbs of this third part resemble those of x-xxii, 16. Like them also, they are followed by two minor collections (xxx and xxxi, 1-9), each suplied with its respective title. The first of these minor collections has for its heading: "Words of Agur, the son of Takeh", and its principal contents are Agur's meditation on the Divine transcendence (xxx, 2-9), and groups of numerical proverbs. The second minor collection is inscribed: "The Words of Lamuel, a king: the oracle which his mother taught him." In it the queen-mother warns her son against sensuality, drunkenness, and injustice. Nothing is known of Agur and Lamuel; their names are possibly symbolical. The book concludes with an alphabetical poem descriptive of the virtuous woman (xxxi, 10-39).之后，一些杂项戒律（三， 27-35 ） ，他重申，他迫切的劝告，以智慧和美德（四） ，并给出了几个警告unchaste妇女（五;六， 20-35 ;七）后，其中第一项是插入警告保证， indolence ，虚假，和各种罪恶（六， 1月19日，在数点（我， 20-33 ;第八;九）自己的智慧，介绍了作为发言和展示她的魅力，原产地，和权力男子。作风，这第一部分是流动，以及思考，因此表示，一般发达国家在形式连接的论述。第二部分，这本书（的X 22 ， 16 ）有其鲜明的标题： “ míshlê shelomoh ” ，并成立断开的说法，在对联的形式，安排在没有特定的顺序，这样是不可能给它们归纳，在许多事例中的说法，是重复在此大集合，通常是在相同的条件，有时甚至与一些轻微表达的变化。附加到这的第二部分，这本书有两个小集合（ 22 ， 17 - 24条， 22条; ssiv ， 23-34 ） ，主要是成立的aphoristic quatrains 。开幕诗（ 22 ， 17日至21日）的第一个附录的要求，注意“的话，明智的”后续（ 22 ， 22 - 24 ， 22 ） ，其中，在一个连续的形式回顾的第一部分，这本书，提出了警告，对各种滥权。第二个附录有其标题为： “这些也都是的话，明智的” ，以及数谚语，它包含在结束与二诗（ 33岁， 34岁） ，显然是接管，从六， 10 ， 11 。的第三部分，这本书（ 25 - XXIX ）号决议负有题词： “这些都是还míshlê shelomoh ，而官兵埃泽希亚什，国王juda ，复制出来” ，他们的杂项的性格，他们的对联形式等，谚语，这第三部分类似于那些的X 22 ， 16 。和他们一样也，他们随后将举行两个小集合（三十和三十一， 1月9日） ，每个suplied其各自的标题。第一，这些小收藏品已为它的标题： “的话，阿古尔，儿子takeh “ ，其主要内容是阿古尔的冥想对神的超越（第XXX号2-9 ） ，和团体的数值谚语。第二，轻微的收集是刻有： ”话lamuel ，国王：甲骨文而他的母亲教导他“在这女王母亲警告她的儿子对性感，酗酒，和不公正。无关，是有名的古珥和lamuel ;他们的名字可能是象征意义。这本书的结论与按字母顺序排列的一首诗，描述的良性女子（三十一， 10-39 ） 。
III.三。 HEBREW TEXT AND ANCIENT VERSIONS希伯来文和古版本
A close study of the present Hebrew Text of the Book of Proverbs proves that the primitive wording of the pithy sayings which make up this manual of Hebrew wisdom has experienced numerous alterations in the course of its transmission.密切研究目前的希伯来文图书谚语证明，原始的措辞，该口诀的说法，这弥补这本手册的希伯来语的智慧，经历了许多改动，在这个过程中它的传输。 Some of these imperfections have, with some probability, been assigned to the period during which the maxims of the "wise men" were preserved orally.一些这些不完善，一些概率，被分配到期间的格言的“智者”保存口头。 Most of them belong undoubtedly to the time after these sententious or enigmatic sayings had been written down.他们大多属于毫无疑问的时间后，这些sententious或神秘的说法已被写下来。 The Book of Proverbs was numbered among the "Hagiographa" (writings held by the ancient Hebrews as less sacred and authoritative than either the "Law" or the "Prophets"), and, in consequence, copyists felt naturally less bound to transcribe its text with scrupulous accuracy.这本书的谚语是编号，其中“ hagiographa ” （著作举行的古代希伯来人少的神圣性和权威性比，无论是“法”或“先知” ） ，并在后果， copyists认为，自然少势必抄写其文本与一丝不苟的准确性。 Again, the copyists of Proverbs knew, or at least thought they knew, by memory the exact words of the pithy sayings they had to write out; hence arose involuntary changes which, once introduced, were perpetuated or even added to by subsequent transcribers.再次， copyists谚语知道，或至少以为他们知道，记忆的准确的话，该口诀的说法，他们写出来，因此出现了自愿的变化，一旦推出，延续或什至增加，随后transcribers 。 Finally, the obscure or enigmatic character of a certain number of maxims led to the deliberate insertion of glosses in the text, so that primitive distichs now wrongly appear in the form of tristichs, etc. (cf. Knabenbauer, "Comm. in Proverbia", Paris, 1910).最后，模糊或神秘的性质有一定数目的格言，导致蓄意插入美化在文本中，使原始distichs现在出现在错误的形式tristichs等（参见knabenbauer ， “通讯在proverbia ” ，巴黎， 1910 ） 。 Of the ancient versions of the Book of Proverbs, the Septuagint is the most valuable.对古代版本的书，谚语， septuagint是最可宝贵的。 It probably dates from the middle of the second century BC, and exhibits very important differences from the Massoretic Text in point of omissions, transpositions, and additions.它大概日期，从中东的西元前二世纪，和展品非常重要的分歧，从massoretic的文本点遗漏， transpositions ，和增补。 The translator was a Jew conversant indeed with the Greek language, but had at times to use paraphrases owing to the difficulty of rendering Hebrew pithy sayings into intelligible Greek.译者是犹太人熟识确实与希腊的语言，但有时使用paraphrases由于难以绘制希伯来语口诀的说法理解到希腊。 After full allowance has been made for the translator's freedom in rendering, and for the alterations introduced into the primitive wording of this version by later transcribers and revisers, two things remain quite certain: first, the Septuagint may occasionally be utilized for the discovery and the enmendation of inaccurate readings in our present Hebrew Text; and next, the most important variations which this Greek Version presents, especially in the line of additions and transpositions, point to the fact that the translator rendered a Hebrew original which differed considerably from the one embodied in the Massoretic Bibles.经过充分的免税额已作出译者的自由，在绘制，并为改建引入到原始的措辞，这个版本后来transcribers和审校，两件事仍然是相当肯定的：第一， septuagint可能偶尔会被用于发现和enmendation不准确的读数，在我们目前的希伯来语文本;明年，最重要的变化，这希腊版介绍，特别是在路线，增补和transpositions ，指向一个事实，就是翻译功臣希伯来语原不同于相当，从一，体现了在massoretic圣经。 It is well known that the Sahidic Version of Proverbs was made from the Septuagint, before the latter had been subjected to recensions, and hence this Coptic Version is useful for the control of the Greek Text.这是人所共知的了sahidic版本的谚语是从septuagint之前，后者曾受到recensions ，因此，这个科普特版本是有益的控制，希腊文字。 The present Peshito, or Syriac Version of Proverbs was probably based on the Hebrew Text, with which it generally agrees with regard to material and arrangement.目前peshito ，或叙利亚文版本的谚语，大概的基础上，希伯来文，与它普遍认同方面的材料和安排。 At the same time, it was most likely made with respect to the Septuagint, the peculiar readings of which it repeatedly adopts.在同一时间内，这是最有可能的方面取得了septuagint ，独特的读它一再采用。 The Latin Version of Proverbs, which is embodied in the Vulgate, goes back to St. Jerome, and for the most part closely agrees with the Massoretic Text.拉丁美洲版的谚语，这是集中体现在武加大，可追溯到圣杰罗姆，并且为最密切的一部分，同意与massoretic文本。 It is probable that many of its present deviations from the Hebrew in conformity with the Septuagint should be referred to later copyists anxious to complete St. Jerome's work by means of the "Vetus Itala", which had been closely made from the Greek.很可能它的许多目前的偏差，从希伯来语，在符合septuagint应交由稍后copyists急欲完成圣杰罗姆的工作方式“老名单” ，这已密切从希腊。
IV.四。 AUTHORSHIP AND DATE作者和日期排列
The vexed questions anent the authorship and date of the collections which make up the Book of Proverbs go back only to the sixteenth century of our era, when the Hebrew Text began to be studied more closely than previously.令人烦恼的问题anent作者和日期的收藏品，其中弥补这本书的谚语回去，只有到16世纪的我们这个时代，当希伯来语文本开始加以研究，更加紧密地比以前。 They were not even suspected by the early Fathers who, following implicitly the inscriptions in i, 1; x, 1; xxiv, 1 (which bear direct witness to the Solomonic authorship of large collections of proverbs), and being misled by the Greek rendering of the titles in xxx, 1; xxxi, 1 (which does away altogether with the references to Agur and Lamuel as authors distinct from Solomon), regarded King Solomon as the author of the whole Book of Proverbs.他们甚至没有怀疑由年初的父亲谁，以下含蓄地题字，在我一; X的一;二十四， 1 （直接承担证人向solomonic作者的大量藏书谚语） ，和被误导由希腊渲染该商品在第XXX号一;三十一， 1 （是否远离共有的提述古珥和lamuel作为作者有别于所罗门） ，把所罗门王作为作者整本书的谚语。 Nor were they real questions for the subsequent writers of the West, although these medieval authors had in the Vulgate a more faithful rendering of xxx, 1; xxxi, 1, which might have led them to reject the Solomonic origin of the sections ascribed to Agur and Lamuel respectively, for in their eyes the words Agur and Lamuel were but symbolical names of Solomon.也没有为他们真正的问题，为以后的作家西，虽然这些中世纪的作者曾在武加大更忠实的呈现在XXX一;三十一，一，这可能导致他们拒绝solomonic的起源路段归因于阿古尔和lamuel分别为，在他们眼中的话阿古尔和lamuel人，但象征意义的名称，所罗门。 At the present day, most Catholic scholars feel free to treat as non-Solomonic not only the short sections which are ascribed in the Hebrew Text to Agur and Lamuel, but also the minor collections which their titles attribute to "the wise" (xxii, 16- xxiv, 22; xxiv, 23-34), and the alphabetical poem concerning the virtuous woman which is appended to the whole book.目前，天，大部分天主教学者觉得免费治疗，作为非solomonic不只是短期的章节是归因于在希伯来文文本阿古尔和lamuel ，而且还轻微的集合，他们的标题属性为“明智” （ 22 ， 16 -2 4条， 2 2条;二十四， 2 3-34） ，以及按字母顺序排列的诗有关的良性女子是附加到整本书。 With regard to the other parts of the work (i-ix; x-xxii, 16; xxv-xxix), Catholic writers are wellnigh unanimous in ascribing them to Solomon.至于其他部分的工作（一至九;的X 22 ，第16条;二十五- XXIX ）号决议，天主教作家wellnigh一致，在ascribing他们所罗门。 Bearing distinctly in mind the statement in III (AV I) Kings, iv, 29-32, that, in his great wisdom, Solomon "spoke 3000 Mashals", they have no difficulty in admitting that this monarch may be the author of the much smaller number of proverbs included in the three collections in question.轴承明显记，声明在三（影音）国王，四， 29-32 ，即，在他的大智慧，索罗门“以3000 mashals ” ，他们有没有困难，在承认这可能是君主的作者很多数目较少的谚语，包括在三个集合的问题。 Guided by ancient Jewish and Christian tradition they feel constrained to abide by the explicit titles to the same collections, all the more so because the titles in the Book of Proverbs are manifestly discriminating with respect to authorship, and because the title, "These also are Mishle Shelomoh, which the men of Ezechias, King of Juda, copied out" (xxv, 1), in particular, bears the impress of definiteness and accuracy.遵循古代犹太教和基督教的传统，他们觉得约束，遵守明确的业权，同时集合，所有更多的，因为职称在这本书中的谚语显然是歧视与尊重作者，是因为标题， “这些也mishle shelomoh ，而官兵埃泽希亚什，国王juda ，复制“ （ 25 ， 1 ） ，尤其是负有留下深刻印象的定性和准确性。 Lastly, looking into the contents of these three large collections, they do not think that anything found therein with respect to style, ideas, historic background etc. should compel anyone to give up the traditional authorship, at whatever time–either under Ezechias, or as late as Esdras–all the collections embodied in the Book of Proverbs reached their present form and arrangement.最后，研究的内容，这三个大集合，他们不认为任何发现的与尊重的作风，思想，历史背景等，应强制任何人放弃传统的作者，在什么时间-无论是根据埃泽希亚什，或迟埃斯德拉斯-所有藏品体现在这本书中的谚语达到其目前的形式和安排。 A very different view concerning the authorship and date of the collections ascribed to Solomon by their titles is gaining favour among non-Catholic scholars.一个非常不同的看法，有关著作权的日期和集合归因于所罗门，他们的标题是获得赞成，其中非天主教学者。 It treats the headings of these collections as no more reliable than the titles of the Psalms.它对待的标题，这些藏品由于没有更可靠，比职称的诗篇。 It maintains that none of the collections comes from Solomon's own hand and that the general tenor of their contents bespeaks a late post-exilic date.它坚持认为，没有集合来自所罗门自己的手和一般男高音其内容bespeaks一晚后exilic日期。 The following are the principal arguments usually set forth in favour of this opinion.以下是主要的论点通常所提出的赞成这个意见。 In these collections there is no challenge of idolatry, such as would naturally be expected if they were pre-exilic, and monogamy is everywhere presupposed.在这些藏品是没有的挑战，偶像崇拜，如自然会预期，如果他们预先exilic ，一夫一妻是无处不在的先决条件。 It is very remarkable, too, that throughout no mention is made of Israel or of any institution peculiar to Israel.这是非常了不起的，也没有在整个提的是，以色列提出的或任何机构所特有的以色列。 Again, the subject of those collections is not the nation, which apparently no longer enjoys independence, but the individual, to whom wisdom appeals in a merely ethical, and hence very late, manner.再次，受这些收藏品是不是国家，这显然不再享有独立的，但个人，向谁智慧的上诉只是一个道德，因此很迟，方式。 The personification of wisdom, in particular (chap. viii), is either the direct result of the influence of Greek upon Jewish thought, or, if independent of Greek philosophy, the product of late Jewish metaphysics.人格化的智慧，特别是（第八章） ，要么是直接造成的影响，希腊后，犹太思想，或者，如果独立的希腊哲学，产品晚犹太形而上学。 Finally, the close spiritual and intellectual relation of Proverbs to Ecclesiasticus shows that, however great and numerous are the differences in detail between them, the two works cannot be separated by an interval of several centuries.最后，密切精神和智力的关系，谚语，以ecclesiasticus表明，然而伟大和无数的分歧是在详细它们之间，这两个工程，不能分割，由一间隔了几百年。 Despite the confidence with which some modern scholars urge these arguments against the traditional authorship of i-ix; x-xxii, 16; xxv,- xxix, a close examination of their value leaves one unconvinced of their proving force.尽管信心，与一些现代学者促请这些论点对传统的著作权的I -第九;的X 22 ，第16条;二十五-第2 9届，仔细检查他们的价值叶一信服，他们的证明力。
I. NAMES AND GENERAL OBJECT一，名称和总体目标
The Book of Proverbs is justly numbered among the protocanonical writings of the Old Testament.这本书的谚语是公正的编号之间的protocanonical的著作旧约。 In the first century of our era its canonical authority was certainly acknowledged in Jewish and Christian circles, for the Sacred Writers of the New Testament make a frequent use of its contents, quoting them at times explicitly as Holy Writ (cf. Romans 12:19-20; Hebrews 12:5-6; James 4:5-6, etc.).在第一世纪的我们时代的其典型的权力，当然承认，在犹太教和基督教界，为神圣的作家的新约圣经作出频繁使用其内容，引用他们的时候，明确作为神圣的令状（参见罗马12时19分-20 ;希伯来书12:5-6 ;詹姆斯4:5-6等） 。 It is true that certain doubts as to the inspiration of the Book of Proverbs, which had been entertained by ancient rabbis who belonged to the School of Shammai, reappeared in the Jewish assembly at Jamnia (about AD 100); but these were only theoretical difficulties which could not induce the Jewish leaders of the time to count this book out of the Canon, and which in fact were there and then set at rest for ever.这是事实的某些疑虑，以启发这本书的谚语，已受理古代犹太教谁是属于学校的沙麦，重新出现在犹太人大会雅麦尼亚（约广告100 ） ;但这些都只是理论上的困难不能诱导犹太领导人的时候，指望这本书出来佳能，并且在事实上有，然后定于以往任何时候都休息。 The subsequent assaults of Theodore of Mopsuestia (d. 429), of Spinoza (d. 1677), and of Le Clerc (d. 1736) against the inspiration of that sacred book left likewise its canonical authority unshaken.随后的攻击西奥多的摩普绥提亚（四429 ） ，斯宾诺莎（四1677 ） ，和乐clerc （ 1736四）对灵感这种神圣的图书左同样其典型管理局动摇。
Publication information Written by Francis E. Gigot.出版的资料，撰写的弗朗西斯e. gigot 。 Transcribed by WGKofron.转录由wgkofron 。 With thanks to Fr.与感谢神父。 John Hilkert and St. Mary's Church, Akron, Ohio The Catholic Encyclopedia, Volume XII.约翰hilkert和圣玛丽教堂，美国俄亥俄州阿克伦城天主教百科全书，货量十二。 Published 1911. 1911年出版。 New York: Robert Appleton Company.纽约：罗伯特阿普尔顿公司。 Nihil Obstat, June 1, 1911. nihil obstat ， 1911年6月1日。 Remy Lafort, STD, Censor.的Remy lafort ，性病，检查员。 Imprimatur. imprimatur 。 +John Cardinal Farley, Archbishop of New York +约翰farley枢机主教，大主教，纽约
Bibliography参考书目
For Introductions to the Old Testament see INTRODUCTION.为介绍旧约见导言。 Recent commentaries–Catholic: ROHLING, (Mainz, 1879); LESÊTRE (Paris, 1879); FILLION (Paris, 1892); VIGOUROUX (Paris, 1903); KNABENBAUER (Paris, 1910).最近的评论-天主教： rohling ， （美茵茨， 1879 ） ; lesêtre （巴黎， 1879 ） ;菲利安（巴黎， 1892 ） ; vigouroux （巴黎， 1903 ） ; knabenbauer （巴黎， 1910 ） 。 Protestant: ZÖCKLER (tr. New York, 1870); DELITSCH (tr. Edinburgh, 1874); NOWACK (Leipzig, 1883); WILDEBOER (Freiburg, 1897); FRANKENBERG (Göttingen, 1898); STRACK (Nördlingen, 1899); TOY (New York, 1899).新教： zöckler （ tr.纽约， 1870 ） ; delitsch （ tr.爱丁堡， 1874 ） ; nowack （莱比锡， 1883 ） ; wildeboer （弗赖堡， 1897 ） ; frankenberg （哥廷根， 1898 ） ; strack （ nördlingen ， 1899 ） ;玩具（纽约， 1899年） 。 General works: MEIGNAN, Solomon, son règne, ses écrits (Paris, 1890); CHEYNE, Job and Solomon, (New York, 1899); KENT, The Wise Men of Ancient Israel (New York, 1899); DAVISON, The Wisdom Literature of the Old Testament (London, 1900).一般工程：梅尼昂，索罗门，儿子règne ，经济局局长écrits （巴黎， 1890 ） ;进益，就业和索罗门， （纽约， 1899 ） ;肯特，智者古代以色列（纽约， 1899 ） ;戴维森，智慧文学旧约（伦敦， 1900年） 。
ARTICLE HEADINGS:文章标题：
Title and Divisions.标题和分歧。
Not Solomonic.不solomonic 。
Wisdom.智慧。
No Immortality or Messiah.没有不死或弥赛亚。
Date.日期。
Title and Divisions.标题和分歧。
One of the Ketubim, or Hagiographa, belonging to the group of "Ḥokmah," or "Wisdom" books.其中的ketubim ，或hagiographa ，属于该群体的“ ḥokmah ， ”或“智慧”的书籍。 The Masoretic superscription to the first and twenty-fifth chapters is "Proverbs of Solomon" ("Mishle Shelomoh"; and so in the subscription to the book in the Alexandrian and Sinaitic Greek MSS.); but in the Greek and in later Jewish usage (and in the AV and RV) the book is entitled simply "Proverbs" (