Приповісті 3:35

This group of the proverbs of wisdom now suitably closes with the fundamental contrast between the wise and fools: The wise shall inherit honour, But fools carry away shame. If we take וּכסילים as the object, then we can scarcely interpret the clause: shame sweeps fools away (Umbreit, Zckler, Bertheau), for הרים [Hiph. of רוּם] signifies (Isa 57:14; Eze 21:31) "to raise up anything high and far," not "to sweep away." Preferable is the rendering: τοὺς δ ̓ ἄφρονας ὑψοῖ ἀτιμία (Graec. Venet., and similarly Jerome), i.e., only to it do they owe their celebrity as warning examples (Ewald), to which Oetinger compares "whose glory is in their shame," Phi 3:19; (Note: Jona Gerundi renders it otherwise: "But shame raises the fools high;" i.e., only the infamous, he who has no sense of honour, makes much advancement out of fools.) but קלון is the contrary of כּבוד (glory, Hab 2:16), and therefore is as much an object conception as is the latter, 35a. If it is the object, then if we take מרים from מר after the form of לן, Neh 13:21 = ממירים (Hos 4:7), it might be rendered: Yet fools exchange shame (Lwenstein). But מוּר, like the Arab. mrr, transire, means properly to pass over or to wander over; it is intransitive, and only in Hiph. signifies actively to exchange. מרים thus will be the participle of הרים; the plur. taken distributively (fools = whoever is only always a fool) is connected with the singular of the predicate. This change in the number is here, however, more difficult than at Pro 3:18, and in other places, where the plur. of the part. permits the resolution into a relative clause with quicunque, and more difficult than at Pro 28:1, where the sing. of the predicate is introduced by attraction; wherefore מרים may be an error in transcribing for מרימים or מרימי (B…

This chapter is one of the most excellent in all this book, both for argument to persuade us to be religious and for directions therein. I. We must be constant to our duty because that is the way to be happy (Pro 3:1-4). II. We must live a life of dependence upon God because that is the way to be safe (Pro 3:5). III. We must keep up the fear of God because that is the way to be healthful (Pro 3:7, Pro 3:8). IV. We must serve God with our estates because that is the way to be rich (Pro 3:9, Pro 3:10). V. We must hear afflictions well because that is the way to get good by them (Pro 3:11, Pro 3:12). VI. We must take pains to obtain wisdom because that is the way to gain her, and to gain by her (Pro 3:13-20). VII. We must always govern ourselves by the rules of wisdom, of right reason and religion, because that is the way to be always easy (Pro 3:21-26). VIII. We must do all the good we can, and no hurt, to our neighbours, because according as men are just or unjust, charitable or uncharitable, humble or haughty, accordingly they shall receive of God (Pro 3:27-35). From all this it appears what a tendency religion has to make men both blessed and blessings.