Притчи 10:3

Another proverb, the members of which stand in chiastic relation to those of the preceding: Jahve does not suffer the soul of the righteous to hunger; But the craving of the godless He disappointeth. The thought is the same as Pro 13:25. There, as also at Pro 6:30, the soul is spoken of as the faculty of desire, and that after nourishment, for the lowest form of the life of the soul is the impulse to self-preservation. The parallel הוּה, in which lxx and Ar. erroneously find the meaning of חיּה, life, the Syr. Targ. the meaning of הון, possession, means the desire, without however being related to אוּה (Berth.); it is the Arab. hawan, from הוה, Arab. haway, which, from the fundamental meaning χαίνειν, hiare, to gape, yawn, signifies not only unrestrained driving along, and crashing overthrow (cf. Pro 11:6; Pro 19:13), but also the breaking forth, ferri in aliquid, whence הוּה, Arab. hawan, violent desire, in Hebr. generally (here and Psa 52:9, Mich. Pro 7:3) of desire without limits and without restraint (cf. the plur. âhawâ, arbitrary actions, caprices); the meanings deduced from this important verbal stem (of which also הוה היה, accidere, and then esse, at least after the Arabic conception of speech, is an offshoot) are given by Fleischer under Job 37:6, and after Fleischer by Eth, Schlafgemach der Phantasie, ii. p. 6f. The verb הדף signifies to push in the most manifold shades, here to push forth, repellere, as Kg2 4:27 (cf. Arab. ḥadhaf, to push off = to discharge); the fut. is invariably יהדּף, like יהגּה. God gives satisfaction to the soul of the righteous, viz., in granting blessings. The desire of the wicked He does not suffer to be accomplished; it may appear for a long time as if that which was aimed at was realized, but in the end God pushes it back, so t…

Hitherto we have been in the porch or preface to the proverbs, here they begin. They are short but weighty sentences; most of them are distichs, two sentences in one verse, illustrating each other; but it is seldom that there is any coherence between the verses, much less any thread of discourse, and therefore in these chapters we need not attempt to reduce the contents to their proper heads, the several sentences will appear best in their own places. The scope of them all is to set before us good and evil, the blessing and the curse. Many of the proverbs in this chapter relate to the good government of the tongue, without which men's religion is vain.

10:3 This proverb can be misused if outward results are regarded as a barometer of godliness. Job’s three friends, for example, wrongly reasoned that Job must have sinned to earn his suffering (see Job 22:6-11).