941 英翻中 (641) Be cadeful your speech. 謹慎你的言語. 12/19/2024

941 英翻中 (641)            Be cadeful your speech.      謹慎你的言語.                        12/19/2024

3. Speech Can Be Used to Do Evil                                                                                                            From Satan’s speech to Eve in Genesis 3 to the propaganda of the false prophet in the book of Revelation, the Bible warns us that words can be used to deceive, control, and destroy. It is estimated that the average American is exposed to over fifteen hundred “promotion bites” in the course of a day, some of them subliminal and undetected, but all of them powerful. Whether it’s political “double-speak,”7 seductive advertising, or religious propaganda, today’s “spin doctors” know how to manipulate people with words.                                                                                                                                               But it isn’t only some of the professional promoters who are guilty. There are many ways that you and I can turn words into weapons and damage others.                                                                                       We hurt others by lying. “Truthful lips endure forever, but a lying tongue lasts only a moment” (Prov. 12:19 niv). “Lying lips are an abomination to the Lord, but they that deal truly are his delight” (12:22; and see 6:16–17). Solomon warns us against bearing false witness and violating the ninth commandment (Ex. 20:16). (See Prov. 14:5, 25; 19:5, 9, 28; 21:28; 24:28.) When words can’t be trusted, then society starts to fall apart. Contracts are useless, promises are vain, the judicial system becomes a farce, and all personal relationships are suspect. “Like a club or a sword or a sharp arrow is the man who gives false testimony against his neighbor” (25:18 niv).                                                                 One of the marks of liars is that they enjoy listening to lies. “A wicked man listens to evil lips; a liar pays attention to a malicious tongue” (17:4 niv). It’s a basic rule of life that the ears hear what the heart loves, so beware of people who have an appetite for gossip and lies.                                                           “An honest answer is like a kiss on the lips” (24:26 niv; see 27:6). A kiss is a sign of affection and trust, and God wants His people to “[speak] the truth in love” (Eph. 4:15). It has well been said that love without truth is hypocrisy and truth without love is brutality, and we don’t want to be guilty of either sin. The world affirms, “Honesty is the best policy,” but as the British prelate Richard Whateley said, “He who acts on that principle is not an honest man.” We should be honest because we’re honest people in our hearts, walking in the fear of the Lord, and not because we’re shrewd bargainers who follow a successful policy.                                                                                                                                                    We hurt others by gossiping. “You shall not go about as a talebearer among your people” (Lev. 19:16 nkjv). “Talebearer” is the translation of a Hebrew word that means “to go about,” and is probably derived from a word meaning “merchant.” The talebearer goes about peddling gossip! “A talebearer reveals secrets, but he who is of a faithful spirit conceals a matter” (Prov. 11:13 nkjv). Gossips flatter people by sharing secrets with them, but to be one of their “customers” is dangerous. “He who goes about as a talebearer reveals secrets; therefore do not associate with one who flatters with his lips” (20:19 nkjv).                                                                                                                                                            The gossip “eats” and enjoys his secrets like you and I eat and enjoy food. “The words of a gossip are like choice morsels; they go down to a man’s inmost parts” (18:8 niv; see 26:22). People who feed on gossip only crave more, and the only remedy is for them to develop an appetite for God’s truth (2:10). We must beware of gossips because they do a great deal of damage. “An ungodly man digs up evil, and it is on his lips like a burning fire. A perverse man sows strife, and a whisperer separates the best of friends” (16:27–28 nkjv; see 17:9). “Where there is no wood, the fire goes out; and where there is no talebearer, strife ceases” (26:20 nkjv).                                                                                                           We hurt others by flattery. The English word flatter comes from a French word that means “to stroke or caress with the flat of the hand.” Flatterers compliment you profusely, appealing to your ego, but their praise is far from sincere. They pat you on the back only to locate a soft spot in which to stick a knife! “A man who flatters his neighbor spreads a net for his feet” (29:5 nkjv).                                                “A lying tongue hates those who are crushed by it, and a flattering mouth works ruin” (26:28 nkjv). Satan flattered Eve when he said, “You shall be as God” (Gen. 3:5). In Proverbs, the prostitute seduces her prey by using flattery (Prov. 5:3; 7:5, 21). Some people flatter the rich because they hope to get something from them (14:20; 19:4, 6).                                                                                                             Most of us secretly enjoy flattery and dislike rebuke, yet rebuke does us more good (27:6; 28:23). There is certainly a place for honest appreciation and praise, to the glory of God (1 Thess. 5:12–13), but we must beware of people who give us insincere praise with selfish motives, especially if they begin their flattery first thing in the morning (Prov. 26:24–25). If it weren’t for our pride, flattery wouldn’t affect us. We privately enjoy hearing somebody agree with what we think of ourselves!                                     We hurt others by speaking in anger. “An angry man stirs up dissension, and a hot-tempered one commits many sins” (29:22 niv). Angry people keep adding fuel to the fire (26:21) instead of trying to find ways to put the fire out. Many people carry anger in their hearts while they outwardly pretend to be at peace with their friends, and they cover their anger with hypocritical words. “Fervent lips with a wicked heart are like earthenware covered with silver dross” (26:23 nkjv). If we’re inwardly angry at people, all our profuse professions of friendship are but a thin veneer over common clay. “Speak when you are angry,” wrote Ambrose Bierce, “and you will make the best speech you will ever regret.”                      Instead of covering our anger with cheap dross, we should cover others’ sins with sincere love. “Hatred stirs up strife, but love covers all sins” (10:12 nkjv; 1 Peter 4:8). Love doesn’t condone sin or encourage sinners to try to hide their sins from the Lord (Prov. 28:13; 1 John 1:9), but love doesn’t tell the sin to others. (See Gen. 9:18–29.) If I’m angry with someone and he sins, I’ll be tempted to spread the news as a way of getting even.                                                                                                                          We hurt others by impetuous speech. “Do you see a man hasty in his words? There is more hope for a fool than for him” (Prov. 29:20 nkjv). “He who answers a matter before he hears it, it is folly and shame to him” (18:13 nkjv; note v. 17). “The heart of the righteous studies how to answer, but the mouth of the wicked pours forth evil” (15:28 nkjv; see 10:19). “Reckless words pierce like a sword” (12:18 niv). But reckless words not only hurt others, they can also hurt us because we utter them. “Whoever guards his mouth and tongue keeps his soul from troubles” (21:23 nkjv; see 13:3). This is especially true when we make rash promises to the Lord or to others (20:25; 22:26–27; see Eccl. 5:1–5).                                                                                                                                                                            We hurt others by talking too much. “In the multitude of words sin is not lacking, but he who restrains his lips is wise” (Prov. 10:19 nkjv). “The mouth of fools pours forth foolishness” (15:2). People who discipline their tongue can control their whole body (James 3:1–2). There is “a time to keep silence, and a time to speak” (Eccl. 3:7), and the wise know how to hold their peace (Prov. 11:12–13; 17:28).                                                                                                                                                                       We hurt others by talking instead of working. “All hard work brings a profit, but mere talk leads only to poverty” (14:23 niv). Mankind seems to be divided into three classes: dreamers who have great ideas but never accomplish much, talkers who exercise their jaw muscles and vocal cords but not their hands and feet, and doers who talk little but with God’s help turn their dreams into realities. 

4. Only God Can Help Us Use the Gift of Speech for Good                                                                    When David prayed, “Set a watch, O Lord, before my mouth; keep the door of my lips” (Ps. 141:3), he was doing a wise thing and setting a good example. All of God’s people need to surrender their bodies to the Lord (Rom. 12:1), and this includes the lips and the tongue. We must also yield our hearts to the Lord, because what comes out of the mouth originates in the heart.                                                                       Proverbs 16:1 has been a great help to me, especially when I’ve been called upon to give counsel: “To man belong the plans of the hearts, but from the Lord comes the reply of the tongue” (niv). When you couple this with 19:21, it gives you great encouragement: “Many are the plans in a man’s heart, but it is the Lord’s purpose that prevails” (niv). On many occasions, I’ve had to make decisions about complex matters, and the Lord has given me just the words to speak. However, if my heart had not been in touch with His Word and yielded to His will, the Spirit might not have been able to direct me. If we make our plans the best we can and commit them to the Lord, He’ll guide us in what we say and do.                                                                                                                                                                       God also gives us “spiritual radar” so that we can assess a situation and make the right reply. “The lips of the righteous know what is acceptable” (10:32). “A man has joy by the answer of his mouth, and a word spoken in due season, how good it is” (15:23 nkjv; see Isa. 50:4–6). “The heart of the righteous studies how to answer, but the mouth of the wicked pours forth evil” (Prov. 15:28 nkjv). There is beauty and value in the “word fitly spoken” (25:11–12).                                                                           People who speak wisely, saying the right thing at the right time in the right way, are people who store God’s truth in their hearts. “Wisdom is found on the lips of him who has understanding” (10:13 nkjv), and that understanding comes from the Word of God. “Wise people store up knowledge” (10:14 nkjv); they are “filled richly” with the Word of God (Col. 3:16). “The heart of the wise teaches his mouth, and adds learning to his lips” (Prov. 16:23 nkjv). If we devote our hearts to serious study of the Word, even while we’re sharing the truth with others, God will teach us more of His truth. I have had this happen while ministering the Word, and it’s a wonderful experience of God’s goodness.                                 One of my schoolteachers used to say, “Empty barrels make the most noise,” and she was right. Too often in church board meetings and business meetings, those who talk the most have the least to say. People who don’t prepare their hearts for such meetings are making themselves available to become the devil’s tools for hindering God’s work. If we’re filled with the Word and led by the Spirit, we’ll be a part of the answer and not a part of the problem.                                                                                      Have you heard the fable of the king and the menu? A king once asked his cook to prepare for him the best dish in the world, and he was served a dish of tongue. The king then asked for the worst dish in the world, and again was served tongue.                                                                                                       “Why do you serve me the same food as both the best and the worst?” the perplexed monarch asked.                                                                                                                                                                         “Because, your majesty,” the cook replied, “the tongue is the best of things when used wisely and lovingly, but it is the worst of things when used carelessly and unkindly.”                                                             “Death and life are in the power of the tongue” (18:21 nkjv).                                                                       “The mouth of the righteous is a fountain of life” (10:11 niv).                                                                     Choose life! 

Notes                                                                                                                                                              1 Robert B. Downs, Books That Changed the World (New York: New American Library, 1956), 129.      2 Steven Pinker, The Language Instinct (New York: William Morrow, 1994), 15, 18. Dr. Pinker is professor and director of the Center for Cognitive Neuroscience at the Massachusetts Institute of Technology. In his book The Difference of Man and the Difference It Makes, philosopher Mortimer J. Adler calls human speech “the pivotal fact.” He says that “man is the only talking, the only naming, declaring or questioning, affirming or denying, the only arguing, agreeing or disagreeing, the only discursive, animal” (New York: World Publishing Co., 1968), 112. That is what makes us different from the “other animals.”                                                                                                                                        3 According to Genesis 3:1–7, Satan tempted Eve to eat of the forbidden tree so she would become like God, “knowing good and evil.” But it isn’t necessary to disobey God to develop discernment; His divine wisdom instructs us concerning good and evil, and is our “tree of life” (see Prov. 3:18).                4 The Greek word translated “sound” (hugiaino) gives us the English word “hygiene,” and means, “to be sound in health.”                                                                                                                                      5 The Hebrew word translated “quarrel” has legal overtones and can refer to a lawsuit (Ex. 23:2–3 niv). Solomon’s counsel is wise: it’s better to keep cool and speak calmly than to argue with your opponent and end up with an expensive lawsuit that nobody really wins.                                                                    6 The Greek word translated “willing to yield” (“easy to be entreated”) speaks of a conciliatory attitude and not a comproProverbs 1090 mising bargain that seeks for “peace at any price.” Conciliatory people are willing to hear all sides of a matter and honestly seek for areas of agreement. They are open to “yielding to persuasion.” Some people mistake prejudice and stubbornness for conviction and faithfulness.                                                                                                                                                    7 In his novel Nineteen Eighty-Four, George Orwell warned us about “newspeak”; in his book Double-Speak (New York: Harper & Row, 1989), William Lutz explains today’s version of what Orwell predicted half a century ago. It’s frightening!

942 英翻中 (642) MAKE WAY FOR THE RIGHTEOUS! 為正義者開! 12/20/2024

942 英翻中 (642)     MAKE WAY FOR THE RIGHTEOUS!      為正義者開!        12/20/2024

CHAPTER TEN                                                                                                                                          第十章                                                                                                                                                        MAKE WAY FOR THE RIGHTEOUS!                                                                                                        為正義者開路！

Those who obey the wisdom taught in God’s Word will become more skillful in handling the affairs of life. But we must not think that this wisdom is a set of rules or a collection of “success formulas” that anyone can occasionally apply as he or she pleases. Following God’s wisdom is a fulltime endeavor. His Word must first work within our hearts and transform our character before we can become the kind of people God can guide and bless. You don’t need godly character these days to be a success in making money. Many Hollywood celebrities, dishonest businessmen, and deceptive politicians have proved that. But if you’re concerned with making a life, you must major on building godly character.                  那些遵守神話語所教導的智慧的人，在處理生活事務時會變得更加熟練。但我們絕不能認為這種智慧是一套規則或一套「成功公式」的集合，任何人都可以偶爾隨心所欲地應用。跟隨神的智慧是一項全職的努力。祂的話語必須先在我們心中發揮作用，改變我們的品格，然後我們才能成為神可以引導和祝福的人。如今，你不需要敬虔的品格就能成功賺錢。許多好萊塢名人、不誠實的商人和欺騙性的政客都證明了這一點。但如果你關心創造生活，你就必須專注於培養敬虔的品格。                                                                                                                                                        This explains why the words righteous and righteousness are used so often in Proverbs. Wisdom leads “in the way of righteousness” (8:20), and “in the way of righteousness is life” (12:28). “The prospect of the righteous is joy, but the hopes of the wicked come to nothing” (10:28 niv). The wicked have hopes, but they’re false hopes, so it behooves us to examine our own hearts to make sure we’re among the righteous who truly have hope, and that we’re the kind of people the Lord can trust with His blessings.                                                                                                                                                                 這就解釋了為什麼箴言中如此頻繁地使用公義和公義這兩個詞。智慧引領「正義的道路」（8:20），「正義的道路就是生命」（12:28）。 「義人的盼望是喜樂；惡人的盼望卻歸於空」（10:28 新國際版）。惡人有希望，但那是虛假的希望，所以我們應該省察自己的內心，以確保我們是真正有希望的義人之一，並且我們是主可以信賴他的人。                          

1. The God of Righteousness                                                                                                                    1. 公義的上帝 The Hebrew words in Proverbs that are translated “righteous,” “righteousness,” “upright,” and “uprightness” describe ethical conduct that conforms to God’s standards and moral character that comes from a right relationship to the Lord and His Word. True righteousness isn’t just toeing the line and obeying the rules. As Jesus teaches in the Sermon on the Mount, it is possible for us to obey the law outwardly while cultivating sin inwardly. It isn’t enough for us not to kill or not to commit adultery; we must also not harbor hatred and lust in our hearts (Matt. 5:21–48).                                                          箴言中的希伯來語詞被翻譯為“公義”、“公義”、“正直”和“正直”，描述了符合神的標準的道德行為和來自與人正確關係的道德品格。真正的正義不僅僅是遵守規則。正如耶穌在登山寶訓中所教導的那樣，我們有可能在外表上遵守律法，而在內心卻培養罪惡。我們光不殺生、不姦淫還不夠；我們心裡也不可懷有仇恨和私慾（太 5:21-48）。                                                                               Our God is a righteous God. His character is holy and without sin (1 John 1:5), and all that He says and does is right and just. “He is the Rock, His work is perfect; for all His ways are justice, a God of truth and without injustice; righteous and upright is He” (Deut. 32:4 nkjv). “For the Lord is righteous, He loves righteousness; His countenance beholds the upright” (Ps. 11:7 nkjv). 我們的上帝是公義的神。祂的品格是聖潔無罪的（約翰一書1:5），祂所說所做的一切都是正確和公義的。 「他是磐石，他的作為完美；因為他所行的一切都是公義的，是誠實的神，毫無不義。他又公義又正派」（申 32:4 新欽定版）。 「因為耶和華是公義的，他喜愛公義；正直人必有他的面」（詩篇 11:7 N新欽定版）。                                       God’s Word is righteous. “I open my lips to speak what is right. … All the words of my mouth are just; none of them is crooked or perverse. To the discerning all of them are right; they are faultless to those who have knowledge” (Prov. 8:6, 8–9 niv; see Ps. 119:138). The Word of God reveals the God of the Word; His Word, like His character, can be trusted.                                                                                       上帝的話是公義的。 「我張開雙唇說出正確的話。 ……我口中所說的一切都是公正的；他們中沒有一個是彎曲的或不正當的。對於有洞察力的人來說，所有這些都是正確的；對有知識的人來說，他們是沒有瑕疵的」（箴 8:6, 8-9 niv；參考 詩篇 119:138）。上帝的道揭示了道的神；祂的話語就像祂的品格一樣，是可以信賴的。                                                                                      Other nations had their gods, temples, priests, and sacrifices, but only the people of Israel worshipped the living God who spoke to them and gave them His Word. “Did any people ever hear the voice of God speaking out of the midst of the fire, as you have heard, and live? … Out of heaven He let you hear His voice, that He might instruct you; on earth He showed you His great fire, and you heard His words out of the midst of the fire” (Deut. 4:33, 36 nkjv).                                                                             其他國家也有他們的神、廟宇、祭司和祭品，但只有以色列人敬拜對他們說話並賜給他們話語的永生神。 「有沒有人像你所聽到的那樣，聽到上帝從火中說話的聲音而活下來？ ……他讓你從天上聽見他的聲音，好讓他引導你；他在地上將他的烈火顯給你們看，你們也從火中聽見了他的話」（申命記 4:33, 36 新欽定版）。                                                                                                    However, the privilege of hearing God’s Word brings with it the responsibility of obeying what He commands. “You shall therefore keep His statutes and His commandments which I command you today, that it may go well with you and with your children after you, and that you may prolong your days in the land which the Lord your God is giving you for all time” (Deut. 4:40 nkjv). “See that you do not refuse Him who speaks” (Heb. 12:25 nkjv).     然而，聆聽神話語的特權也帶來了遵守祂命令的責任。 「所以你們要謹守我今日所吩咐的他的律例和誡命，使你和你的子孫都可以得福，並且使你在耶和華你的神賜給你為世人的地上得以長久。時間” （申  4:40 新欽定本）。 「你們要謹慎，不可拒絕那說話的」（來 12:25 新欽定本）。                                                                                          God’s acts are righteous. “I am the Lord, who exercises kindness, justice and righteousness on earth, for in these I delight” (Jer. 9:24 niv). “The Lord our God is righteous in everything He does” (Dan. 9:14 niv). We may question God’s plans and even accuse Him of being unfair, but nobody can succeed in proving that God has ever done anything wrong. “The Lord is righteous in her midst, He will do no unrighteousness. Every morning He brings His justice to light; He never fails” (Zeph. 3:5 nkjv).              上帝的作為是公義的。 「我是耶和華，在地上施行仁慈、公平、公義，因此我喜悅這些」（耶利米書 9:24 和合本）。 「耶和華我們的神所做的一 切都是公義的」（但  9:14 新國際版）。我們可以質疑神的計劃，甚至指責祂不公平，但沒有人能成功地證明神曾經做過任何錯事。 「耶和華在她中間是公義的，必不作不義的事。每天早晨，他都會彰顯他的正義；他永不失敗」（西番雅 3:5 新欽定版）。                                                                                                                     God wants His people to be righteous. It is unthinkable that a righteous God would violate His own nature and disobey His own Word by asking His people to be less than righteous. Before He gave Israel His law, God said, “Now therefore, if you will indeed obey My voice and keep My covenant, then you shall be a special treasure to Me above all people. … and you shall be to Me a kingdom of priests and a holy nation” (Ex. 19:5–6 nkjv). Jesus echoed this divine desire when He said, “Therefore you shall be perfect, just as your Father in heaven is perfect” (Matt. 5:48 nkjv).                                                        上帝希望祂的子民成為公義的。公義的神會要求祂的子民不公義，因而違背祂自己的本性，違背祂自己的話語，這是不可想像的。在賜給以色列人律法之前，神說：「現在你們若確實聽從我的話，遵守我的約，你們就必成為我所珍視的寶物，勝過萬民。 ……你們要歸我作祭司的國度，聖潔的國民」（出 19:5-6 新欽定版）。耶穌回應了這個神聖的願望，他說：「所以你們要完全，正如你們的天父完全一樣」（太 5:48 新欽定版）。                                                              The problem, of course, is that people are—people. And that means that they’re sinners. “Every way of a man is right in his own eyes, but the Lord weighs the hearts” (Prov. 21:2 nkjv). “There is not a righteous man on earth who does what is right and never sins” (Eccl. 7:20 niv). “There is none righteous, no, not one” (Rom. 3:10; see Ps. 14:1–3). How can sinners ever be righteous before a righteous God?     當然，問題在於人就是人。這意味著他們是罪人。 「人所行的，在自己眼中都看為正，唯有耶和華衡量人心」（箴 21:2 新欽定版）。 「行善而不犯罪的義人，世上沒有」（傳 7:20 Niv）。 「沒有義人，沒有一個」（羅馬書 3:10；參考詩篇 14:1-3）。罪人怎能在公義的神面前稱義呢？                                                                                                                                             When you read Proverbs, you discover that God mentions many different sins that people committed in ancient Israel and still commit in our communities today, sins like anger, deception, thievery, murder, slander, gossip, drunkenness, adultery, bribery, jealousy, rebellion against parents, and a host of other things that all of us would recognize. Proverbs makes it very clear that people are sinners.                                                                                                                                                                   當你閱讀箴言時，你會發現上帝提到人們在古代以色列犯下的許多不同的罪，並且在今天我們的社區中仍然犯下這些罪，例如憤怒、欺騙、偷竊、謀殺、誹謗、八卦、酗酒、通姦、賄賂、嫉妒等罪、對父母的叛逆，以及許多我們所有人都會認識到的其他事情。箴言說得很清楚，人都是罪人。                                                                                                                                                God provides righteousness for those who will accept it. How can a guilty sinner ever become righteous enough to please a holy God? If God is going to be just, all He can do is condemn the wicked and accept the righteous, but there are no righteous people for Him to accept! We certainly don’t become righteous by being religious. “To do righteousness and justice is more acceptable to the Lord than sacrifice” (Prov. 21:3). Disobedient King Saul learned that lesson from Samuel (1 Sam. 15:22), and this important principle was repeated by several other prophets (Isa. 1:11–17; Jer. 7:22–23; Mic. 6:68). In fact, Isaiah said that our righteousnesses were “as filthy rags” in God’s sight (Isa. 64:6)—so what must our sins look like to Him?                                                                                                                            上帝為願意接受公義的人提供公義。有罪的罪人怎樣才能變得足夠公義來取悅聖潔的神呢？如果神要公義，他能做的就是定惡人的罪，悅納義人，但他卻沒有悅納義人！我們當然不會因為信仰宗教而變成正義。 「行公義和公平，比獻祭更蒙耶和華悅納」（箴 21:3）。不聽話的掃羅王從撒母耳那裡學到了這一教訓（撒母耳記上  15:22），其他幾位先知也重複了這一重要原則（以賽亞書  1:11-17；耶利米書  7 :22-23；彌迦書  6： 68）。事實上，以賽亞說，我們的義在上帝眼中「如同污穢的破布」（以賽亞書 64:6）——那麼我們的罪在上帝眼中又會是什麼樣子呢？                                                                                                                                                                      “He who justifies the wicked, and he who condemns the just, both of them alike are an abomination to the Lord” (Prov. 17:15 nkjv). But that’s exactly what the Lord God did! His Son, Jesus Christ, died for the sins of the world, “the just for the unjust” (1 Peter 3:18); the judgment that should have been ours was laid on Him (2:24). God justifies (declares righteous) the ungodly, not when they do good works but when they put their faith in Christ. “But to him who does not work [for righteousness] but believes on Him who justifies the ungodly, his faith is accounted for righteousness” (Rom. 4:5 nkjv).1                                                                                                                                                                  「稱惡人為義的，定罪人為有罪的，二人都為耶和華所憎惡」（箴 17:15 新欽定版版）。但這正是主神所做的事！祂的兒子耶穌基督為世人的罪死，「義人代替不義人」（彼得前書 3:18）；本應屬於我們的審判卻落在了他身上（2:24）。神稱罪人為義（宣告他們為義），不是當他們行善時，而是當他們相信基督時。 「但那不［為義］作工，卻信稱罪人為義的主，他的信就算為義。」（羅馬書 4:5 NKJV）1                                                                                                            “The wicked shall be a ransom for the righteous,” wrote Solomon, “and the transgressor for the upright” (Prov. 21:18), but that wasn’t true at Calvary. There the Righteous One became a ransom for the wicked when Jesus was numbered with the transgressors and died for our sins (Isa. 53:4–6, 12). The only way to be righteous before God is to trust Jesus Christ and receive His righteousness as God’s free gift (Rom. 5:17; 2 Cor. 5:21).2 Then we can begin to walk “the path of righteousness” and enjoy the blessings of the Lord.                                                                                                                                          「惡人必作義人的贖價。」所羅門寫說：「正直的人卻有悖逆的人」（《箴言》21:18），但在髑髏地，情況並非如此。當耶穌被列在罪犯之中並為我們的罪而死時，義人就成為了惡人的贖價（以賽亞書 53:4-6, 12）。在神面前稱義的唯一方法就是相信耶穌基督並接受祂的義作為神免費的禮物（羅馬書5:17；哥林多後書5:21）。2   並享受主的祝福。                                                         Not everybody who claims to be among the righteous is truly a child of God. God’s people understand righteousness (Prov. 2:9) because they meditate on His Word and seek to obey it. They do righteousness (1:3; 25:26) because true faith always leads to works (James 2:14–26). They speak righteousness (Prov. 10:11; 12:6, 17; 13:5; 15:28; 16:13) and their words can be trusted, and they pursue righteousness and make it the passion of their hearts. “The Lord detests the way of the wicked, but he loves those who pursue righteousness” (15:9 niv). “Blessed are they who hunger and thirst for righteousness; for they shall be filled” (Matt. 5:6).                                                                                              並非所有自稱義人的人都是真正神的兒女。上帝的子民明白公義（箴 2:9），因為他們默想祂的話語並尋求遵守它。他們行公義（1：3；25：26），因為真正的信心總是帶來行為（雅各書2：14-26）。他們說公義（箴10:11；12:6,17；13:5；15:28；16:13），他們的話可信，他們追求公義，並把它當作心中的熱望。 「耶和華憎恨惡人的道路，卻喜愛追求公義的人」（15：9）。 「飢渴慕義的人有福了；因為他們必得飽足」（太 5:6）。                                                             When people are right with God, He leads them in “right paths” (Prov. 4:11), and teaches them “right things” (8:6). Their minds and hearts are filled with right thoughts (12:5), and their lips speak right words (23:16). Their work is right (21:8), because God works in them and through them to accomplish His will (Phil. 2:12–13).                                                                                                                     當人們與神和好時，神就會引導他們走「正道」（箴 4:11），並教導他們「正直的事」（8:6）。他們的心思意念充滿正確的思想（12:5），他們的嘴唇說正確的言語（23:16）。他們的工作是正確的（21:8），因為神在他們裡面工作，並透過他們來成就祂的旨意（腓2:12-13）。

2. The Path of Righteousness                                                                                                                        2. 公義之路                                                                                                                                                  In our study of Proverbs 2—4, we learned that following the way of wisdom is compared to a pilgrim walking a path. As we follow His wisdom, God protects, directs, and perfects our path. God’s desire for us is that we “walk in the way of goodness, and keep to the paths of righteousness” (2:20). We’re warned not to listen to evil men “who leave the paths of uprightness to walk in the ways of darkness” (v. 13 nkjv); nor should we heed the seductive words of the evil woman whose “house leads down to death, and her paths to the dead” (v. 18 nkjv).        

 在我們對箴言 2-4 章的研究中，我們了解到，追隨智慧之路就像是行路的朝聖者。當我們遵循祂的智慧時，上帝就會保護、引導和完善我們的道路。神對我們的願望是要我們「行走良善的道路，謹守公義的路」（2:20）。我們被警告不要聽從惡人的話，「他們離棄正直的路，走黑暗的路」（13節）；我們也不應該聽從邪惡女人的誘惑性話語，她的「房屋通往死亡，她的路通往死人」（18節 新欽定版）。                                                                                                                           I read about a dirt-road intersection in the prairies of Canada where somebody had posted this sign: “Be careful what rut you take—you’ll be on it a long time!” Each of us must choose to travel one of two paths, and the path we choose determines the destination we’ll reach (Matt. 7:13–14). It also determines the quality of life we’ll experience along the way. Solomon points out some of the blessings that come to those who walk the path of life and wisdom.                                                                                                    我讀到過有關加拿大大草原上的一個土路交叉口的報道，有人在那裡張貼了這樣的標語：“小心你所走的車轍——你會在上面待很長時間！”我們每個人都必須選擇走兩條路之一，而我們選擇的路決定了我們將到達的目的地（太7:13-14）。它也決定了我們一路上將經歷的生活品質。所羅門指出了那些走在生命和智慧之路上的人會得到的一些祝福。                                                To begin with, God’s people experience His direction. “The righteousness of the blameless will direct his way aright, but the wicked will fall by his own wickedness” (Prov. 11:5 nkjv). The Lord directs the paths of those who trust and obey (3:5–6), because God wants His children to know His will (Acts 22:14) and enjoy doing it (Eph. 6:6). The Lord reveals His will only to those who are willing to obey it (John 7:17).                                                                                                                                                首先，上帝的子民經歷祂的指引。 「完全人的義必指引他的道路；惡人必因自己的惡而跌倒」（箴  11:5  新欽定版）。主為信靠和順服的人指引道路（3:5-6），因為神希望祂的孩子們知道祂的旨意（使徒行傳22:14）並享受遵行祂的旨意（弗  6 :6）。主只向願意順服的人啟示祂的旨意（約翰福音7:17）。                                                                                                                          On the path of the righteous, God’s people also experience deliverance. “The righteousness of the upright shall deliver them, but transgressors shall be taken in their own naughtiness” (Prov. 11:6). Godly people certainly have their share of trials and testings, but the Lord promises to help them and make these experiences turn out for good (Rom. 8:28). “The righteous cry out, and the Lord hears, and delivers them out of all their troubles” (Ps. 34:17). Obedience to the Lord keeps us from many of the troubles that sinners experience, but when the Lord permits us to suffer, He promises to bring us through. “The wicked is snared by the transgression of his lips, but the just shall come out of trouble” (Prov. 12:13). 在義人的道路上，神的子民也經歷拯救。 「正直人的公義必救自己；姦詐人必因自己的罪孽被擄去」（箴 11:6）。敬虔的人當然也會經歷考驗和考驗，但主應許會幫助他們，並​​使這些經歷變得美好（羅馬書8:28）。 「義人呼求，耶和華俯聽，救他們脫離一切患難」（詩 34:17）。順服主可以使我們免受罪人經歷的許多麻煩，但當主允許我們受苦時，祂應許會帶我們渡過難關。 「惡人因嘴唇的罪孽陷入網羅；義人必脫離患難」（箴 12:13）。                                We have God’s provision for all we need if we’re walking in His wisdom. “I walk in the way of righteousness, along the paths of justice, bestowing wealth on those who love me and making their treasuries full” (8:20–21 niv). This isn’t an encouragement for us to jump on the “health-wealth-and-success” bandwagon. Proverbs was originally written for Jews under the old covenant; under that covenant, material blessing was a part of God’s promise to Israel (Deut. 28:1–14). Believers today can be sure of God’s provision for their every need as they obey His will (Phil. 4:19; Matt. 6:24–34). It sometimes looks to us as though the righteous are suffering and the wicked prospering, but faith sees beyond today and considers where the godless end up (Ps. 73). “Better is a little with righteousness than great revenues without right [with injustice]” (Prov. 16:8). Our real prosperity isn’t here on earth but in glory when we see the Lord. “Misfortune pursues the sinners, but prosperity is the reward of the righteous” (13:21 niv).                                                                                                                                          如果我們行在神的智慧中，我們就能得到神的供應，滿足我們一切的需要。 「我走在正義的道路上，沿著正義的道路，將財富賜給那些愛我的人，使他們的庫充滿」（8：20-21 niv）。這並不是鼓勵我們追隨「健康、財富和成功」的潮流。箴言最初是為舊約下的猶太人所寫的；根據該約，物質祝福是神對以色列應許的一部分（申 28：1-14）。今天的信徒只要遵守神的旨意，就可以確信神會滿足他們一切的需要（腓 4:19；太 6:24-34）。有時在我們看來，義人受苦，惡人興旺，但信心的眼光超越今天，考慮到不敬虔之人的結局（詩篇 73）。 「財少有義，強如財多無義（不義）」（箴 16:8）。我們真正的繁榮不是在地上，而是在我們看見主時的榮耀裡。 「罪人有禍，義人必得福報」（13:21 新國際版）。                                                                                                                                                                                                                                                        

940 英翻中 (640) Human Speech is a matter of life or death, 人言是生死攸關的大事. 12/19/2024

940 英翻中 (640)        Human Speech is a matter of life or death,      人言是生死攸關的大事.               12/19/2024

CHAPTER NINE                                                                                                                                        第九章                                                                                                                                                            (Human Speech)   （人的言語）                                                                                                                A  MATTER OF LIFE OR DEATH                                                                                                            生死攸關的大事                                                                                                                                          Ajudge speaks some words and a guilty prisoner is taken to a cell on death row. A gossip makes a phone call and a reputation is blemished or perhaps ruined. A cynical professor makes a snide remark in a lecture and a student’s faith is destroyed.  法官說了幾句話，一名有罪的囚犯被帶到死囚牢房。一個八卦者打了一個電話，名譽就會受到損害，甚至可能被毀掉。一位憤世嫉俗的教授在講座中說了一句諷刺的話，學生的信心就被摧毀了。                                                                                                  Never underestimate the power of words. For every word in Hitler’s book Mein Kampf, 125 people died in World War II.1 Solomon was right: “Death and life are in the power of the tongue."  (Prov.  18.21).  No wonder James compared the tongue to a destroying fire, a dangerous beast, and  adeadly poison (James 3: 5-8).  Speech is a matter of life or death.                                                                       永遠不要低估言語的力量。希特勒的著作《我的奮鬥》中的每一個字都代表著125 人在第二次世界大戰中喪生。1 所羅門是對的：「死與生都在舌頭的權下。」（箴 18.21）。 。難怪使徒雅各將舌頭比喻為毀滅性的火、危險的野獸和致命的毒藥（雅各書 3：5-8）。言語是生死攸關的問題。                                                                                                                                                             When you summarize what Proverbs teaches about human speech, you end up with four important propositions: (1) speech is an awesome gift from God; (2) speech can be used to do good; (3) speech can be used to do evil; and (4) only God can help us use speech to do good.                                                       當你總結箴言關於人類言語的教導時，你最終會得到四個重要的命題：（1）言語是來自上帝的令人敬畏的禮物； （2）言語可以用來行善； （三）用言語可以作惡的； （4）只有上帝能幫助我們用言語行善。                                                                         

1. Speech Is an Awesome Gift from God                                                                                                    Our older daughter’s first complete sentence was, “Where Daddy go?” Considering how full my schedule was in those days, it was an appropriate question for her to ask. But, who taught Carolyn how to understand and speak those words? And who explained to her how to put together a sentence that asked a question?  1. 言語是上帝賜予的一份很棒的禮物 我們大女兒的第一句話是：“爸爸去哪兒？”考慮到我當時的日程安排得很滿，她問這個問題是合適的。但是，誰教卡洛琳如何理解和說出這些話呢？誰向她解釋如何組成一個提出問題的句子？ 「[說話]的能力來得如此自然，以至於我們很容易忘記它是一個多麼奇蹟，」史蒂文·平克教授寫道。 「語言不是一種文化產物，我們學習的方式就像我們學習計時或聯邦政府如何運作一樣。相反，它是我們大腦生物構成的一個獨特部分。人類按照溝通之神的形象而造，擁有奇妙的語言天賦。 「舌頭的應對是出於耶和華」（16:1）。 上帝對亞當說話，並給了他有關伊甸園生活的指示，後來他與夏娃分享了這些指示。他們都明白神告訴他們的話（創 2：15-17；3：2-3）。亞當能夠為動物命名（2:18-20），並給他的新娘一個描述性的名字（22-24節）。撒但用言語欺騙亞當和夏娃（3:1-5），而夏娃一定用言語勸說丈夫吃飯（6節）。伊甸園是一個溝通的地方，因為上帝賦予亞當和夏娃理解和使用語言的能力。                                                                                                                                          “The ability [to speak] comes so naturally that we are apt to forget what a miracle it is,” writes Professor Steven Pinker. “Language is not a cultural artifact that we learn the way we learn to tell time or how the federal government works. Instead, it is a distinct piece of the biological makeup of our brains.”2 Christian believers would say that when God created our first parents, He gave them the ability to speak and understand words. Made in the image of a God who communicates, human beings have the wonderful gift of speech. “The answer of the tongue is from the Lord” (16:1).                                     God spoke to Adam and gave him instructions about life in the garden, which he later shared with Eve; they both understood what God told them (Gen. 2:15–17; 3:2–3). Adam was able to name the animals (2:18–20) and to give a descriptive name to his bride (vv. 22–24). Satan used words to deceive Adam and Eve (3:1–5), and Eve must have used words to persuade her husband to eat (v. 6). The Garden of Eden was a place of communication because God gave Adam and Eve the ability to understand and use words.                                                                                                                                     The images used in Proverbs for human speech indicate the value of this divine gift that we not only take for granted but too often waste and abuse. Wise words are compared to gold and silver. “The tongue of the just is like choice silver: the heart of the wicked is little worth” (Prov. 10:20). “A word aptly spoken is like apples of gold in settings of silver. Like an earring of gold or an ornament of fine gold is a wise man’s rebuke to a listening ear” (25:11–12 niv). Our words ought to be as balanced, beautiful, and valuable as the most precious jewelry; we ought to work as hard as the craftsman to make them that way. (See Eccl. 12:9–11.)                                                                                                                       Words are also like refreshing water. “The mouth of a righteous man is a well [fountain] of life” (Prov. 10:11). “The words of a man’s mouth are deep waters; the wellspring of wisdom is a flowing brook” (18:4 nkjv). When we listen to and appropriate the words of a godly person, it’s like taking a drink of refreshing water. “The law of the wise is a fountain of life” (13:14), and “the fear of the Lord is a fountain of life” (14:27). But it isn’t enough for the wise to speak to us; we must be prepared to listen. “Understanding is a wellspring of life to him who has it” (16:22 nkjv). The soil of the heart must be prepared and the seed of the Word planted, or the water won’t do us much good.                                                Right words are like nourishing, health-giving food. “The tongue that brings healing is a tree of life, but a deceitful tongue crushes the spirit” (15:4 niv). What a wonderful thing it is to say the right words and help to heal a broken spirit! The phrase “tree of life” means “source of life” and goes back to Genesis 2:9.3 “The lips of the righteous feed many” (Prov. 10:21; see 18:20). “Pleasant words are like a honeycomb, sweetness to the soul and health to the bones” (16:24 nkjv; see Ps. 119:103). “Reckless words pierce like a sword, but the tongue of the wise brings healing” (Prov. 12:18 niv; see 12:14; 13:2).             The apostle Paul considered biblical doctrine to be “healthy doctrine” (“sound doctrine,” kjv)4 that nourishes the believer’s spiritual life. He warned Timothy to beware of anything that was “contrary to sound [healthy] doctrine” (1 Tim. 1:10), and he reminded him that the time would come when professed Christians wouldn’t “endure sound [healthy] doctrine” (2 Tim. 4:3). Spiritual leaders are to use sound doctrine to exhort the careless and rebuke the deceivers (Titus 1:9–10; 2:1). The words of Jesus are “wholesome [healthy] words,” but the words of false teachers are “sick” (1 Tim. 6:3–4, see niv). “Their teaching will spread like gangrene” (2 Tim. 2:17 niv), but God’s words are “life to those who find them, and health to all their flesh” (Prov. 4:22 nkjv).                                                                               The Christian who recognizes how awesome is the gift of speech will not abuse that gift but will dedicate it to the glory of God. The New Testament scholar Bishop B. F. Westcott wrote, “Every year makes me tremble at the daring with which people speak of spiritual things.” We all need to heed the words of Solomon: “Do not be rash with your mouth, and let not your heart utter anything hastily before God. For God is in heaven, and you on earth; therefore let your words be few” (Eccl. 5:2 nkjv). 

2. Speech Can Be Used to Do Good                                                                                                              No matter what may be wrong with us physically, when the doctor examines us, he or she often says, “Stick out your tongue!” This principle applies to the Christian life, for what the tongue does reveals what the heart contains. Inconsistent speech bears witness to a divided heart, for it is “out of the abundance of the heart” that the mouth speaks (Matt. 12:34). “Out of the same mouth proceedeth blessing and cursing,” wrote James. “My brethren, these things ought not so to be” (James 3:10).                      What we say can help or hurt other people. When we reviewed some of the images of speech found in Proverbs, we learned that our words can bring beauty and value, nourishment, refreshment, and healing to the inner person. But the awesome power of words reveals itself in other positive ways.              Our words can bring peace instead of war. “A soft [gentle] answer turns away wrath, but a harsh word stirs up anger” (Prov. 15:1 nkjv). “A hot-tempered man stirs up dissension, but a patient man calms a quarrel” (v. 18 niv).5 Solomon isn’t advising us to compromise the truth and say that what’s wrong is really right. Rather, he’s counseling us to have a gentle spirit and a conciliatory attitude when we disagree with others. This can defuse the situation and make it easier for us to settle the matter peacefully.                                                                                                                                                                Once again, the key issue is the condition of the heart. If there’s war in the heart, then our words will be destructive missiles instead of healing medicines. “But if you have bitter envy and self-seeking in your hearts, do not boast and lie against the truth” (James 3:14 nkjv). Earthly wisdom advises us to fight for our rights and make every disagreement a win/lose situation, but heavenly wisdom seeks for a win/win situation that strengthens the “unity of the Spirit in the bond of peace” (Eph. 4:3). “But the wisdom that is from above is first pure, then peaceable, gentle, willing to yield,6 full of mercy and good fruits, without partiality and without hypocrisy” (James 3:17 nkjv). Applying this wisdom means taking the attitude that’s described in Philippians 2:1–12, the attitude that was practiced by Jesus Christ.                        Our words can help restore those who have sinned. “As an earring of gold, and an ornament of fine gold, so is a wise reprover upon an obedient [listening] ear” (Prov. 25:12). It isn’t easy to reprove those who are wrong, and we need to do it in a meek and loving spirit (Gal. 6:1); yet it must be done. To flatter those who are disobeying God’s Word will only confirm them in their sin and make us their accomplices. “He who rebukes a man will find more favor afterward than he who flatters with the tongue” (28:23 nkjv). “He who keeps instruction is in the way of life, but he who refuses reproof goes astray” (10:17 nkjv).                                                                                                                                                   In Matthew 18:15–20 Jesus explains the procedure for helping restore a sinning brother or sister. First, we must talk to the offender personally and confidentially, trusting God to change the heart. If that fails, we must try again, this time taking witnesses with us. If even that fails, then what was confidential must become public as we share the matter with the church. If the offender fails to hear the church, then he or she must be excluded from the church as though the person were not a believer at all. Of course, during this whole procedure, we must be much in prayer, seeking the Lord’s help for ourselves and for those we’re trying to help.                                                                                                          Our words can instruct the ignorant. “The lips of the wise disperse knowledge” (Prov. 15:7). “The wise in heart are called discerning, and pleasant words promote instruction” (16:21 niv). While there are many good and helpful things to learn in this brief life that we have on earth, the most important is the wisdom of God found in the Word of God (8:6–8). “Wisdom is the principal thing; therefore get wisdom. And in all your getting, get understanding” (4:7 nkjv). After we acquire wisdom, we must share it with others, for “wisdom is found on the lips of the discerning” (10:13 niv).                            Whether it’s parents teaching their children (Deut. 6:1–13), older women teaching the younger women (Titus 2:3–5), or spiritual leaders in the church teaching the next generation of believers (2 Tim. 2:2), accurate instruction is important to the ongoing of the work of God. Every local church is but one generation short of extinction; if we don’t teach the next generation the truth of God, they may not have a church.                                                                                                                                                                  In spite of all the books and periodicals that are published and all the Christian programs that are broadcast, we’re facing today a famine of God’s Word (Amos 8:11). People attend church services and special meetings of all kinds, purchase Bibles and books, and listen to Christian radio and TV. But there seems to be little evidence that all this “learning” is making a significant difference in families, churches, and society as a whole. Many professed believers are “spiritually illiterate” when it comes to the basics of the Christian life. We desperately need men who will obey 2 Timothy 2:2 and women who will obey Titus 2:3–5, or we will end up with an uninstructed church.                                                                  Our words can rescue the perishing. “A true witness delivers souls, but a deceitful witness speaks lies” (Prov. 14:25 nkjv). While this verse can be applied to our own personal witness for Christ in rescuing the lost (Acts 1:8), the context is that of a court of law. An accused criminal in Israel could be condemned on the testimony of two or three witnesses; if the case involved a capital crime, the witnesses had to be the first to cast the stones (Deut. 17:6–7). The law forbade the bearing of false witness (Ex. 20:16; 23:2; Deut. 5:20), and anyone found guilty of perjury was given the punishment that the accused would have received (Deut. 19:16–18).                                                                                              If my testimony could save an innocent person from death, and I refused to speak, then my silence would be a terrible sin. “Deliver those who are drawn toward death, and hold back those stumbling to the slaughter. If you say, ‘Surely we did not know this,’ does not He who weighs the hearts consider it? He who keeps your soul, does He not know it? And will He not render to each man according to his deeds?” (Prov. 24:11–12 nkjv). Whether it’s rescuing prisoners from execution or lost sinners from eternal judgment, we can’t plead ignorance if we do nothing.                                                          Our words can encourage those who are burdened. “Anxiety in the heart of man causes depression, but a good word makes it glad” (12:25 nkjv). “A man finds joy in giving an apt reply—and how good is a timely word!” (15:23 niv). When we’re walking in the Spirit daily and being taught by the Lord, we’ll know how “to speak a word in season to him who is weary” (Isa. 50:4). “Pleasant words are a honeycomb, sweet to the soul and healing to the bones” (Prov. 16:24 niv).                                                  The Royal British Navy has a regulation that reads, “No officer shall speak discouragingly to another officer in the discharge of his duties.” We need to practice that regulation in our homes and churches! Each of us needs to be a Barnabas, a “son of encouragement” (Acts 4:36–37). Near the close of his ministry, a famous British preacher of the Victorian age said, “If I had my ministry to do over, I would preach more to broken hearts.” Jesus came “to heal the brokenhearted” (Luke 4:18), and we can continue that ministry today with words of encouragement and hope. 

939 英翻中 (639)Lord,You are my shepherd,I only listen Your voice.主阿,祢是大牧人,我只聽祢聲音. 12/19/2024

939 英翻中 (639)Lord,You are my shepherd,I only listen Your voice.主阿,祢是大牧人,我只聽祢聲音.                               12/19/2024

2. Parents and Children                                                                                                                              2. 父母和孩子                                                                                                                                            In ancient Israel, a Jewish husband and wife would no more consider aborting a child than they would consider killing each other. Their philosophy was “Behold, children are a heritage from the Lord, the fruit of the womb is a reward” (Ps. 127:3). To them, marriage was a “bank” into which God dropped precious children who were His investment for the future, and it was up to the father and mother to raise those children in the fear of God. Children were rewards not punishments, opportunities not obstacles. They aren’t burdens; they’re investments that produce dividends.                                                                在古代以色列，猶太丈夫和妻子不會考慮墮胎，就像他們不會考慮互相殘殺一樣。他們的哲學是「看哪，兒女是主所賜的產業，腹中的果子是賞賜」（詩篇 127:3）。對他們來說，婚姻是一座“銀行”，上帝將寶貴的孩子投入其中，這些孩子是他對未來的投資，父母有責任以敬畏上帝的態度撫養這些孩子。孩子是獎勵而不是懲罰，是機會而不是障礙。它們不是負擔，而是負擔。它們是產生股息的投資。                                                                                                                             Along with the basic necessities of physical life, what should the godly home provide for the children?                                                                                                                                                                 除了物質生活的基本必需品之外，敬虔的家還該為孩子們提供什麼？                                               Example. “The righteous man leads a blameless life; blessed are his children after him” (Prov. 20:7 niv), and we’ve already considered the influence of the godly mother’s example (31:28). British statesman Edmund Burke called example “the school of mankind,” and its first lessons are learned in the home even before the children can speak. Benjamin Franklin said that example was “the best sermon,” which suggests that the way parents act in the home teaches their children more about God than what the children hear in Sunday school and church.                                                                                      例如,「義人過著無可指摘的生活；他的後裔是有福的」（箴言  20:7 新國際版），我們已經考慮過敬虔母親榜樣的影響（箴言  31:28）。英國政治家埃德蒙·伯克（Edmund Burke）將榜樣稱為“人類的學校”，甚至在孩子們會說話之前，人們就已經在家裡學習了榜樣。班傑明富蘭克林說，榜樣是“最好的講道”，這表明父母在家裡的行為方式比孩子們在主日學和教會聽到的更能教導孩子們關於上帝的知識。                                                                                                                    When parents walk with God, they give their children a heritage that will enrich them throughout their lives. Godliness puts beauty within the home and protection around the home. “He who fears the Lord has a secure fortress, and for his children it will be a refuge” (14:26 niv). The world wants to penetrate that fortress and kidnap our children and grandchildren, but godly parents keep the walls strong and the spiritual weapons ready.                                                                                                                當父母與上帝同行時，他們就給了孩子一份豐富他們一生的遺產。敬虔將美麗帶入家庭，並為家庭帶來保護。 「敬畏上主的人有安全的保障，這也成為祂子孫的避難所」（14:26 新國際版）。世界想要突破這座堡壘並綁架我們的子孫，但敬虔的父母要堅守城牆並準備好屬靈武器。                                                                                                                                                                        Instruction. “My son, hear the instruction of your father, and do not forsake the law of your mother” (1:8 nkjv; 6:20). The book of Proverbs is primarily the record of a father’s instructions to his children, instructions that they were to hear and heed all their lives. “Cease listening to instruction, my son, and you will stray from the words of knowledge” (19:27 nkjv). “My son, keep my words, and treasure my commands within you” (7:1 nkjv).                                                                                                    操作說明。 「我兒，你要聽從你父親的訓誨，不可離棄你母親的律法」（1:8 新欽定本；6:20）。箴言主要記錄了父親對孩子的訓誡，以及他們一生都要聆聽和留意的訓誡。 「我兒，如果你不再聽教誨，你就會偏離知識的言語」（19:27 新欽定本）。 「我兒，你要遵守我的話語，將我的命令珍藏在你心裡」（7:1 新欽定本）。                                                                                      The man who deliberately walked into the trap of the adulteress did so because he ignored what his parents had taught him. “How I have hated instruction, and my heart despised correction! I have not obeyed the voice of my teachers, nor inclined my ear to those who instructed me!” (5:12–13). As we get older, it’s remarkable how much more intelligent our parents and teachers become!                                           那個故意走進姦婦陷阱的男人之所以這麼做，是因為他忽略了父母的教導。 「我多麼討厭教導，我的心多麼鄙視管教！我沒有聽從老師的聲音，也沒有側耳傾聽那些教導我的人！ （5：12-13）。隨著年齡的增長，我們的父母和老師變得更加聰明，這是令人驚奇的！                                  The Bible is the basic textbook in the home. It was once the basic textbook in the educational system, but even if that were still true, the Bible in the school can’t replace the Bible in the home. I note that many modern parents sacrifice time and money to help their children excel in music, sports, and social activities; I trust they’re even more concerned that their children excel in knowing and obeying the Word of God.                                                                                                                                                    聖經是家庭的基本教科書。它曾經是教育系統的基本教科書，但即使這仍然是事實，學校裡的《聖經》也無法取代家裡的《聖經》。我注意到許多現代父母犧牲時間和金錢來幫助他們的孩子在音樂、體育和社交活動中表現出色；我相信他們更關心他們的孩子在認識和遵守神的話語方面表現出色。                                                                                                                                             Every parent should pray and work so that their children will have spiritual wisdom when the time comes for them to leave the home. “A wise son makes a glad father, but a foolish son is the grief of his mother” (10:1 nkjv; see 15:20; 23:15–16, 24–25; 27:11; 29:3). “A wise son heeds his father’s instruction, but a scoffer does not listen to rebuke” (13:1 nkjv). In my pastoral ministry, I have often had to share the grief of parents and grandparents whose children and grandchildren turned their backs on the Word of God and the godly example given in the home. In some instances, the children, like the Prodigal Son, “came to themselves” and returned to the Lord, but they brought with them memories and scars that would torture them for the rest of their lives.                                                                                        每個父母都應該祈禱和工作，以便他們的孩子在離開家的時候能夠擁有屬靈的智慧。 「智慧之子，使父親歡喜；愚昧之子，使母親憂愁」（10:1 新欽定本；參閱 15:20；23:15-16, 24-25；27:11；29:3）。 「智慧子聽從父親的教訓；褻慢人不聽責備」（13:1 新欽定版）。在我的教牧事工中，我常常必須分擔父母和祖父母的悲傷，他們的孩子和孫子背棄了神的話語和在家中樹立的敬虔榜樣。在某些情況下，孩子們就像浪子一樣，「醒悟過來」並回到主身邊，但他們也帶來了終生折磨的記憶和傷疤。                                                                                                                 Loving discipline. Many modern educators and parents revolt against the biblical teaching about discipline. They tell us that “Spare the rod and spoil the child” is nothing but brutal prehistoric pedagogy that cripples the child for life.3 But nowhere does the Bible teach blind brutality when it comes to disciplining children. The emphasis is on love, because this is the way God disciplines His own children. “My son, do not despise the chastening of the Lord, nor detest His correction; for whom the Lord loves He corrects, just as a father the son in whom he delights” (3:11–12 nkjv; 13:24). Do we know more about raising children than God does?                                                                                                 愛紀律。  許多現代教育家和家長反對聖經關於紀律的教導。他們告訴我們，「少用棍棒，慣壞孩子」只不過是殘酷的史前教育法，會讓孩子終身殘疾。重點是愛，因為這是神管教導自己兒女的方式。 「我兒，你不可輕看主的管教，也不可憎惡他的管教；因為主所愛的，他必管教，正如父親管教所喜愛的兒子一樣」（3:11-12 新欽定版；13:24）。我們對教養孩子的了解比上帝還多嗎？                                                                                                                                                         Discipline has to do with correcting character faults in a child while there is still time to do it (22:15). Better the child is corrected by a parent than by a law enforcement officer in a correctional institution. “Chasten your son while there is hope, and do not set your heart on his destruction” (19:18 nkjv). I prefer the New International Version translation of the second clause: “do not be a willing party to his death.” A vote against discipline is a vote in favor of premature death. (See 23:13–14.)                            管教就是在還有時間的情況下糾正孩子的性格缺陷（22:15）。孩子由父母管教比由懲教機構的執法人員管教好。 「趁著還有希望的時候管教你的兒子，不要一心要毀滅他」（19:18 新欽定版）。我更喜歡第二條的新國際版翻譯：“不要成為他死亡的自願一方。”投票反對紀律就是投票支持過早死亡。 （參見  23：13-14。）                                                                                                  What a tragedy when children are left to themselves, not knowing where or what the boundaries are and what the consequences of rebellion will be! I may be wrong, but I have a suspicion that many people who can’t discipline their children have a hard time disciplining themselves. If you want to enjoy your children all your life, start by lovingly disciplining them early. “The rod and rebuke give wisdom, but a child left to himself brings shame to his mother” (29:15 nkjv). “Correct your son, and he will give you rest; yes, he will give delight to your soul” (29:17 nkjv).                                                                              當孩子們被留在自己身邊，不知道界線在哪裡或是什麼，也不知道叛逆的後果是什麼時，這是多麼悲劇啊！我可能是錯的，但我懷疑很多不能管教孩子的人也很難管教自己。如果你想讓你的孩子終生享受，就從儘早開始充滿愛意地管教他們吧。 「杖責和責備給人智慧，獨處的孩子使母親蒙羞」（29:15 新欽定版）。 「糾正你的兒子，他就會讓你安息；是的，他必使你的靈魂喜樂」（29:17 新欽定版）。                                                                                                                      Proverbs 22:6 is a religious “rabbit’s foot” that many sorrowing parents and grandparents desperately resort to when children stray from the Lord: “Train up a child in the way he should go: and when he is old, he will not depart from it.” They interpret this to mean, “they will stray away for a time but then come back,” but that isn’t what it says. It says that if they’re raised in the wisdom and way of the Lord, they won’t stray away at all. Even in old age, they will follow the wisdom of God.                             箴言22:6 是宗教上的“兔子腳”，當孩子們偏離主時，許多悲傷的父母和祖父母絕望地求助於它：“教養孩童，使他走當行的道，就是到老他也不偏離。他們將此解釋為“他們會迷失一段時間，然後又回來”，但事實並非如此。它說，如果他們在主的智慧和道路中長大，他們就根本不會迷失。即使在年老時，他們也會跟隨上帝的智慧。                                                                                  Certainly it’s true that children raised in the nurture and admonition of the Lord can stray from God, but they can never get away from the prayers of their parents or the seed that’s been planted in their hearts. Parents should never despair but keep on praying and trusting God to bring wayward children to their senses. But that isn’t what Proverbs 22:6 is speaking about. Like the other proverbs, it’s not making an ironclad guarantee but is laying down a general principle.4                                                         當然，在主的養育和警戒下長大的孩子可能會偏離上帝，但他們永遠無法擺脫父母的祈禱或在他們心中種下的種子。父母永遠不應該絕望，而應該繼續祈禱並相信上帝會讓任性的孩子清醒過來。但這不是箴言 22:6 所說的。和其他諺語一樣，這並不是做出鐵定的保證，而是製定了一般原則。4                                                                                                                                                      In the autumn of 1993, we replaced a pin oak that a tornado had ripped out of our front yard, and the nursery people attached three guy-wires to the trunk of the new tree to make sure it would grow straight. They also taped metal rods to two limbs that were growing down instead of straight out. If you don’t do these things while the tree is young and pliable, you’ll never be able to do it at all. “As the twig is bent, so is the tree inclined,” says an old proverb, a paraphrase of Proverbs 22:6.                                          在1993 年秋天，我們更換了一棵被龍捲風從前院扯下來的針櫟，苗圃工作人員在新樹的樹幹上繫了三根拉索，以確保它能筆直地生長。他們還將金屬棒黏在兩條向下生長的肢體上，而不是直接向外生長，以確保它能筆直地生長。如果你不在樹還年輕、柔韌的時候做這些事情，你就永遠做不到。一句古老的諺語說：“枝條彎曲，樹也傾斜”，這是對箴言 22:6 的解釋。                  God has ordained that parents are older and more experienced than their children and should therefore lovingly guide their children and prepare them for adult life. If any of their children end up sluggards (10:5), gluttons (28:7), fornicators (29:3), rebels (19:26; 20:20; 30:11–12, 17; see Deut. 21:18–21), and robbers (28:24), it should be in spite of the parents’ training and not because of it.                    上帝命定父母比孩子年長、經驗豐富，因此應該慈愛地引導孩子，為他們的成年生活做好準備。如果他們的任何孩子最終成為懶惰者（10:5）、貪食者（28:7）、淫亂者（29:3）、叛逆者（19:26；20:20；30:11-12, 17 ；參考申命記 21 ：18-21）和強盜（28：24），這應該是無視父母的訓練，而不是因為父母的訓練原因。                                                                                

3. Friends and Neighbors. G. K. Chesterton said that God commanded us to love both our enemies and our neighbors because usually they were the same people. My wife and I have always been blessed with wonderful neighbors whom we consider friends; that seems to be the biblical ideal, for the Hebrew word (ra’a) can mean “friend” or “neighbor.” In this survey, we’ll include both meanings; for what’s true of friends ought to be true of neighbors.                                                                                              3. 朋友和鄰居.   G.K.切斯特頓說，上帝命令我們既要愛我們的敵人，又要愛我們的鄰居，因為他們通常是同一個人。我和我的妻子一直很幸運，有著很棒的鄰居，我們視他們為朋友。這似乎是聖經的理想，因為希伯來文（ra’a）可以表示「朋友」或「鄰居」。在本次調查中，我們將包括這兩種含義；因為適用於朋友的道理也適用於鄰居。                                                                            The basis for friendship. Proverbs makes it clear that true friendship is based on love, because only love will endure the tests that friends experience as they go through life together. “A friend loves at all times, and a brother is born for adversity” (17:17 nkjv). It’s possible to have many companions and no real friends. “A man of many companions may come to ruin, but there is a friend who sticks closer than a brother” (18:24 niv). Friendship is something that has to be cultivated, and its roots must go deep.                                                                                                                                                                      友誼的基礎。箴言清楚地表明，真正的友誼是以愛為基礎的，因為只有愛才能經受住朋友共同經歷的考驗。 「朋友時時相愛，弟兄因患難而生」（17:17 新欽定本）。可能有很多同伴，卻沒有真正的朋友。 「朋友眾多，可能會走向滅亡，但有一個朋友，比兄弟更親密」（18:24 新國際版）。友誼是需要培養的，它的根必須紮得很深。                                                                                 God’s people must be especially careful in choosing their friends. “The righteous should choose his friends carefully, for the way of the wicked leads them astray” (12:26 nkjv). “He who walks with wise men will be wise, but the companion of fools will be destroyed” (13:20). Friendships that are based on money (6:1–5; 14:20; 19:4, 6–7) or sin (16:29–30; 1:10–19) are destined to be disappointing. So are friendships with people who have bad tempers (22:24–25), who speak foolishly (14:7), who rebel against authority (24:21–22 niv), or who are dishonest (29:27). Believers need to heed Psalm 1:1–2 and 2 Corinthians 6:14–18.                                                                                                                                 上帝的子民在選擇朋友時必須特別小心。 「義人應謹慎選擇朋友，因為惡人的道路使他們誤入歧途」（12:26 新欽定版）。 「與智慧人同行的，必有智慧；與愚昧人同行的，必敗壞」（13:20）。基於金錢（6:1-5；14:20；19:4、6-7）或罪惡（16:29-30；1:10-19）的友誼注定會令人失望。與脾氣暴躁的人（22:24-25）、說話愚蠢的人（14:7）、反抗權威的人（24:21-22 niv）或不誠實的人（29:27）的友誼也是如此。信徒需要留意詩篇 1:1-2 和哥林多後書 6:14-18。                    The qualities of true friendship. I’ve already mentioned love, and true love will produce loyalty. “A friend loves at all times” (Prov. 17:17 niv) and “there is a friend who sticks closer than a brother” (18:24 niv). Sometimes our friends do more for us in an emergency than our relatives do! By the way, this loyalty ought to extend to our parents’ friends. “Do not forsake your friend and the friend of your father” (27:10 niv). Long-time family friends can be a blessing from one generation to the next.                        真正友誼的品質。我已經講過愛，真正的愛會產生忠誠。 「朋友時時相愛」（箴17:17新國際版）和「有朋友比兄弟更親密」（箴 18:24 新國際版）。有時，在緊急情況下，我們的朋友比我們的親戚為我們做的更多！順便說一句，這種忠誠應該延伸到我們父母的朋友。 「不要離棄你的朋友和你父親的朋友」（27:10 新國際版）。長期的家庭朋友可以成為一代又一代的祝福。                                                                                                                                                                        True friends know how to keep a confidence. “If you argue your case with a neighbor, do not betray another man’s confidence, or he who hears it may shame you and you will never lose your bad reputation” (25:9–10 niv). If you have a disagreement with somebody, don’t bring another person into the discussion by betraying confidence, because you’ll end up losing both your reputation (“You can’t trust him with anything confidential!”) and your friend who trusted you with his private thoughts. “A gossip betrays a confidence, but a trustworthy man keeps a secret” (11:13 niv; see 20:19). If we aren’t careful, gossip can ruin a friendship (16:28), so the wise thing to do is to cover offenses with love (17:9; 1 Peter 4:8).                                                                                                                                                            真正的朋友懂得如何保守秘密。 「你若與鄰舍爭辯，不可洩漏別人的信心，否則聽見的人必羞辱你，你的名聲就永遠不會消失」（25:9-10 新國際版）。如果你與某人有分歧，不要透過背叛信任的方式讓另一個人參與討論，因為你最終會失去你的聲譽（「你不能相信他有任何機密！」）和你的朋友誰信任你的私人想法。 「流言蜚語洩漏秘密，誠實人保守秘密」（11:13 新國際版；參閱 20:19）。如果我們不小心，流言蜚語就會毀掉友誼（16:28），所以明智的做法就是用愛來掩蓋過犯（17:9；彼得前書 4:8）。                                                                                              This leads to the next important quality for true friends and good neighbors: the ability to control the tongue. “With his mouth the godless destroys his neighbor, but through knowledge the righteous escape” (Prov. 11:9 Niv). Don’t believe the first thing you hear about a matter, because it may be wrong (18:17); remember that “a man of understanding holds his tongue” (11:12 niv). If your neighbor or friend speaks falsely of you, talk to him about it privately, but don’t seek to avenge yourself by lying about him (24:28–29; 25:18). And beware of people who cause trouble and then say, “I was only joking” (26:18–19).                                                                                                                                                 這導致了真正的朋友和好鄰居的下一個重要品質：控制舌頭的能力。 「不敬虔的人用口敗壞鄰舍，義人卻藉著知識逃脫」（箴言 11:9  新國際版）。不要相信你聽到的關於某件事的第一件事，因為它可能是錯的（18:17）；請記住，「明哲人守口如瓶」（11:12  新國際版 ）。如果你的鄰居或朋友誹謗你，請私下與他談論此事，但不要試圖透過對他撒謊來報復（24:28-29；25:18）。也要提防那些製造麻煩然後說「我只是開玩笑」的人（26:18-19）。                                          Friends and neighbors must be lovingly honest with one another. “Faithful are the wounds of a friend; but the kisses of an enemy are deceitful” (27:6). True friendship in the Lord can’t be built on deception; even if “the truth hurts,” it can never harm if it’s given in love. Better that we “speak the truth in love” (Eph. 4:15), because the Spirit can use truth and love to build character, while the devil uses lies and flattery to tear things down (Prov. 29:5). “He who rebukes a man will find more favor afterward than he who flatters with the tongue” (28:23). It has well been said that flattery is manipulation, not communication; what honest person would want to manipulate a friend?                               朋友和鄰居之間必須彼此坦誠相待。 「忠誠是朋友的傷口；仇敵的吻是詭詐的」（27:6）。在主裡真正的友誼不能建立在欺騙之上；即使“真相令人受傷”，如果是出於愛而付出，它永遠不會造成傷害。我們最好「用愛心說誠實話」（弗 4:15），因為聖靈可以用真理和愛來建立品格，而魔鬼則用謊言和諂媚來破壞事物（箴 29:5）。 「責備人的，後來蒙人喜悅，多於用舌頭諂媚人的」（28:23）。人們常說，奉承是一種操縱，而不是溝通；哪個誠實的人會想要操縱朋友呢？                                                                                                                                                We must never take our friends for granted and think that they will immediately forgive our offenses, even though forgiveness is the right thing for Christians. “A brother offended is harder to win than a strong city, and contentions are like the bars of a castle” (18:19). It’s strange but true that some of God’s people will forgive offenses from unbelievers that they would never forgive if a Christian friend committed them. It takes a diamond to cut a diamond, and some Christians have a way of putting up defenses that even the church can’t break through. Matthew 18:15–35 gives us the steps to take when such things happen, and our Lord warns us that an unforgiving spirit only puts us into prison!                          我們絕不能認為我們的朋友是理所當然的，並認為他們會立即原諒我們的冒犯，儘管寬恕對基督徒來說是正確的事情。 「弟兄結怨，爭吵比堅固城還難；爭競如同城邑的閂鎖」（18:19）。奇怪但真實的是，神的一些子民會寬恕非信徒的冒犯，但如果基督徒朋友犯了這些罪，他們就永遠不會寬恕。鑽石需要鑽石來切割，而有些基督徒有一種甚至教會也無法突破的防禦方式。馬太福音 18:15-35 告訴我們當這類事情發生時要採取的步驟，我們的主警告我們，不饒恕的靈只會把我們關進監獄！                                                                                                                     Faithful friends and neighbors counsel and encourage each other. “Ointment and perfume delight the heart, and the sweetness of a man’s friend gives delight by hearty counsel” (Prov. 27:9 nkjv). The images of oil and perfume are fine when the discussion is pleasant, but what’s it like when friends disagree? “As iron sharpens iron, so a man sharpens the countenance of his friend” (27:17). If we’re not disagreeable, we usually learn more by disagreeing than by giving in and refusing to say what we really think, “speaking the truth in love” (Eph. 4:15).   忠實的朋友和鄰居互相勸告和鼓勵。 「膏油和馨香，能悅人心；朋友的甘甜，因誠懇的勸告，使人喜樂」（箴 27:9 NKJV）。當討論愉快時，油和香水的形象還不錯，但當朋友意見不合時宜又會怎樣呢？ 「鐵磨鐵，人磨朋友的面容」（27:17）。如果我們沒有意見不合，通常我們會從不同意中學到更多，而不是屈服和拒絕說出我們真正的想法，「用愛心說誠實話」（以弗所書 4:15）。                                                                        Friends and neighbors must exercise tact and be sensitive to each other’s feelings. If we spend too much time together, we may wear out our welcome. “Seldom set foot in your neighbor’s house, lest he become weary of you and hate you” (Prov. 25:17 nkjv). I’ve known people who spent so much time with each other that they eventually destroyed their friendship. If we’re going to grow, we need space; space comes from privacy and solitude. Even husbands and wives must respect each other’s privacy and not be constantly together if their love is to mature.                                                                                              朋友和鄰居必須保持機智，體察彼此的感受。如果我們在一起的時間太多，我們可能會失去受歡迎的感覺。 「你要少進鄰舍的家，恐怕他厭煩你，恨你」（箴 25:17 新欽定版）。我認識一些人，他們花了太多時間在一起，最後毀了友誼。如果我們要成長，我們就需要空間；空間來自隱私和孤獨。即使是丈夫和妻子，也必須尊重彼此的隱私，不要總是在一起，愛情才能成熟。                                                                                                                                                                    “He who blesses his friend with a loud voice, rising early in the morning, it will be counted a curse to him” (27:14 nkjv). Beware the “friend” who loudly and frequently praises you and tells you what a good friend you are, because true friendship doesn’t depend on such antics—especially if he wakes you up to do it! Love is sensitive to other people’s feelings and needs, and true friends try to say the right thing at the right time in the right way (25:20).                                                                                    「清早起來大聲祝福朋友的，就算是咒詛他」（27:14）。當心那些經常大聲讚美你並告訴你你是多麼好的朋友的“朋友”，因為真正的友誼並不依賴於這種滑稽的行為——尤其是當他叫醒你去做這些事的時候！愛對他人的感受和需求很敏感，真正的朋友會嘗試在正確的時間以正確的方式說正確的話（25:20）。                                                                                                                           A happy family, encouraging friends, and good neighbors: What blessings these are from the Lord! Let’s be sure we do our part to make these blessings a reality in our lives and the lives of others.             幸福的家庭，令人鼓舞的朋友，和善的鄰居：這是來自主何等的祝福！讓我們確保盡自己的一份力量，讓這些祝福在我們和他人的生活中成為現實。

Notes   註                                                                                                                                                     1 In marriage, two people become one flesh (Gen. 2:24); therefore, if one partner dies, the marriage is dissolved (Rom. 7:1–3) and the living partner may remarry “in the Lord” (1 Cor. 7:39). The book of Proverbs doesn’t whitewash the problems that can be faced in marriage, but nowhere does it deal with divorce. It magnifies God’s original plan for marriage and the home, and that’s what we should do today. People who get married with one hand on an escape hatch aren’t likely to have a happy home.      1 在婚姻中，兩個人成為一體（創 2:24）；因此，如果其中一方去世，婚姻關係就會解除（羅馬書 7:1-3），活著的一方可以「在主裡」再婚（林前 7:39）。箴言並沒有粉飾婚姻中可能面臨的問題，但也沒有涉及離婚。它放大了神對婚姻和家庭的最初計劃，這就是我們今天應該做的。結婚時一隻手放在逃生艙口上的人不太可能擁有幸福的家庭。                                                           2 Jesus makes it clear in Matthew 19:11–12 that not everybody is supposed to get married, and Paul states that singleness is a gift from God just as much as is marriage (1 Cor. 7:7). I once heard the gifted Christian educator Henrietta Mears say that the only reason she wasn’t married was because the apostle Paul was dead!                                                                                                                                              2 耶穌在馬太福音 19:11-12 中明確表示，不是每個人都應該結婚，保羅也指出單身是上帝賜予的禮物，就像婚姻一樣（哥林多前書 7:7）。我曾經聽過才華洋溢的基督教教育家亨麗埃塔‧米爾斯說，她沒有結婚的唯一原因是因為使徒保羅死了！                                                                           3 The proverb “Spare the rod and spoil the child” goes back to the days of Rome (Qui parcit virge, odit filium = “Who spares the rod, hates [his] son”) and has been in English literature since the year 1000. Those exact words aren’t found in Scripture, but Proverbs 13:24 comes closest: “He that spareth his rod hateth his son: but he that loveth him chasteneth him betimes [early].” The Roman proverb no doubt comes from the Hebrew proverb, which is much older.                                                                                3 諺語「饒了棍子，寵壞了孩子」可以追溯到羅馬時代（Qui parcit virge, odit filium =「誰饒了棍子，就恨[他的]兒子」），自1000 年起就出現在英語文學中聖經中沒有找到這些確切的話，但《箴言》13:24 最為接近：“不忍用杖的，是恨惡他的兒子；愛子的，必及早管教他。”羅馬諺語無疑來自希伯來諺語，它的歷史要悠久得多。                                                                                        4 In The New American Commentary, Duane A. Garrett translates the verse, “Train up a child in a             manner befitting a child, and even as he grows old he will not turn from it” (Nashville: Broadman           Press, 1993), vol. 14, 188. See also Gleason Archer’s explanation in The Encyclopedia of Bible               Difficulties (Grand Rapids, Mich.: Zondervan, 1982), 252–53. We don’t know how much spiritual           instruction Solomon received from his father, David, but when Solomon was old, he turned away           from the Lord (1 Kings 11:1–8). Some students think that Ecclesiastes is his “confession of faith,”           written after he returned to the Lord, but the book doesn’t say so and it isn’t wise to speculate.             4 在《新美國評論》中，杜安·A·加勒特(Duane A. Garrett) 翻譯了這句詩：「以適合孩子的方式       教育孩子，即使他變老，他也不會放棄這一點」（納許維爾：布羅德曼出版社，1993 年），       卷。 14, 188。我們不知道所羅門從他父親大衛那裡接受了多少屬靈的教導，但當所羅門年老       時，他就離棄了耶和華（列王記上 11：1-8）。有些學生認為傳道書是他歸主後所寫的“信仰       告白”，但書中並沒有這麼說，因此推測也不明智。