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Amsal 11:24-25

Konteks

11:24 One person is generous 1  and yet grows more wealthy, 2 

but another withholds more than he should 3  and comes to poverty. 4 

11:25 A generous person 5  will be enriched, 6 

and the one who provides water 7  for others 8  will himself be satisfied. 9 

Amsal 19:17

Konteks

19:17 The one who is gracious 10  to the poor lends 11  to the Lord,

and the Lord 12  will repay him 13  for his good deed. 14 

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[11:24]  1 tn Heb “There is one who scatters.” The participle מְפַזֵּר (mÿfazzer, “one who scatters”) refers to charity rather than farming or investments (and is thus a hypocatastasis). Cf. CEV “become rich by being generous”).

[11:24]  2 tn Heb “increases.” The verb means that he grows even more wealthy. This is a paradox: Generosity determines prosperity in God’s economy.

[11:24]  3 tn Heb “more than what is right.” This one is not giving enough, but saving for himself.

[11:24]  4 tn Heb “comes to lack.” The person who withholds will come to the diminishing of his wealth. The verse uses hyperbole to teach that giving to charity does not make anyone poor, and neither does refusal to give ensure prosperity.

[11:25]  5 tn Heb “the soul of blessing.” The genitive functions attributively. “Blessing” refers to a gift (Gen 33:11) or a special favor (Josh 15:19). The term נֶפֶשׁ (nefesh, “soul”) functions as a synecdoche of part (= soul) for the whole (= person); see BDB 660 s.v. 4.

[11:25]  6 tn Heb “will grow fat.” Drawing on the standard comparison of fatness and abundance (Deut 32:15), the term means “become rich, prosperous.”

[11:25]  7 tn The verb מַרְוֶה (marveh, “to be saturated; to drink one’s fill”) draws a comparison between providing water for others with providing for those in need (e.g., Jer 31:25; Lam 3:15). The kind act will be reciprocated.

[11:25]  8 tn The phrase “for others” does not appear in the Hebrew but is implied by the causative Hiphil verb which normally takes a direct object; it is elided in the Hebrew for the sake of emphasis. It is supplied in the translation for the sake of clarity and smoothness.

[11:25]  9 tn This verb also means “to pour water,” and so continues the theme of the preceding participle: The one who gives refreshment to others will be refreshed. BDB 924 s.v. רָוָה lists the form יוֹרֶא (yore’) as a Hophal imperfect of רָוָה (ravah, the only occurrence) and translates it “will himself also be watered” (cf. KJV, ASV, NASB). But the verb looks very much like a Hiphil of the root יָרָא (yara’, “to shoot; to pour”). So the editors of BHS suggest יוּאָר (yuar).

[19:17]  10 sn The participle חוֹנֵן (khonen, “shows favor to”) is related to the word for “grace.” The activity here is the kind favor shown poor people for no particular reason and with no hope of repayment. It is literally an act of grace.

[19:17]  11 tn The form מַלְוֵה (malveh) is the Hiphil participle from לָוָה (lavah) in construct; it means “to cause to borrow; to lend.” The expression here is “lender of the Lord.” The person who helps the poor becomes the creditor of God.

[19:17]  12 tn Heb “he.” The referent of the 3rd person masculine singular pronoun is “the Lord” in the preceding line, which has been supplied here in the translation for clarity.

[19:17]  13 sn The promise of reward does not necessarily mean that the person who gives to the poor will get money back; the rewards in the book of Proverbs involve life and prosperity in general.

[19:17]  14 tn Heb “and his good deed will repay him.” The word גְּמֻלוֹ (gÿmulo) could be (1) the subject or (2) part of a double accusative of the verb. Understanding it as part of the double accusative makes better sense, for then the subject of the verb is God. How “his deed” could repay him is not immediately obvious.



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