920 英翻中 (621)Thank You Lord, I just want to thank You Lord. 主阿, 謝謝祢, 僅僅要謝謝謝祢. 1/30/2024

920 英翻中 (621)                      Thank You Lord, I just want to thank You Lord.                                                                                                        主阿, 謝謝祢, 僅僅要謝謝謝祢.    1/30/2024

3. Wisdom’s Call to Life (9:1–18)                                                                                                                3. 智慧對生命的呼召（9:1-18）                                                                                                           Instead of going to the busy places of the city, Wisdom now remains at home and serves as hostess of a grand feast.                                                                                                                                                  智慧現在不再去城市的繁華地段，而是留在家裡，擔任盛大筵席的女主人。                                           Preparation (vv. 1–2). In the previous chapter, we saw Wisdom at work in creation, but here we see her having built a spacious house (“seven pillars”) where she prepares a sumptuous banquet. The Jewish people didn’t use their flocks and herds for food, so opportunities to eat roast beef or lamb were infrequent and welcomed. The table would be spread with delectable foods as well as wine to drink. “Mingled” (mixed) wine could mean diluted with water (usually three parts water) or mixed with spices. However, the presence of wine on the table must not be interpreted as a divine endorsement of alcoholic beverages. Wine was a normal part of a Jewish meal, but nowhere does the Bible approve of drunkenness (see 20:1; 23:29–35; 31:4–7). More on this topic in a later chapter.                                                 準備（1-2節）。在上一章中，我們看到智慧在創造中工作，但在這裡我們看到她建造了一座寬敞的房子（「七根柱子」），在那裡她準備了豐盛的宴會。猶太人並不以牛羊為食，因此吃烤牛肉或烤羊肉的機會很少，也很受歡迎。餐桌上擺滿了美味佳餚和美酒。 「混合」（混合）葡萄酒可能意味著用水（通常是三份水）稀釋或與香料混合。然而，餐桌上的葡萄酒絕不能被解釋為對酒精飲料的神聖認可。酒是猶太人膳食中常見的一部分，但聖經中沒有任何地方贊成醉酒（參閱20:1；23:29-35；31:4-7）。稍後的章節將詳細介紹該主題。                                            Invitation (vv. 3–9). Instead of going out herself as in the previous two “calls,” Wisdom now sends her lovely maidens to the highest places of the city to invite people to the feast. It was customary in those times for a host or hostess to issue two invitations. The first one, given some days in advance, notified the guests of the day and hour of the feast; the second one, given the day of the feast, ascertained who was actually coming (see Luke 14:16–24; Matt. 22:1–14). Knowing the approximate number of the guests, the cooks could then prepare sufficient meat so that there was plenty for everybody and nothing would be wasted. We don’t read here of any preliminary invitation. The maidens are simply saying, “Come right now!”                                                                                                                   邀請（3-9節）。智慧不再像前兩次「召喚」那樣親自出去，而是派她可愛的少女到城市的最高處邀請人們參加盛宴。當時的習慣是主人或女主人發出兩次邀請。第一個通知提前幾天通知客人宴會的日期和時間；第二個通知則提前幾天通知客人。第二個是在節日當天確定誰真正來（參考路加福音 14：16-24；馬太福音 22：1-14）。知道了客人的大致數量，廚師就可以準備足夠的肉，讓每個人都有足夠的肉，就不會浪費任何東西。我們在這裡沒有看到任何初步邀請。少女們只是說：“現在就來吧！”                                                                                                                Note that they are inviting one class of people: the simple (Prov. 9:4). Wisdom’s first call was to the simple, the scorners, and the fools (1:22). The scorners laughed at her, so in her second call she invited only the simple and the fools (8:5). But the fools didn’t want God’s wisdom, so in this third call she invites only the simple ones to come to her feast. It’s a dangerous thing to reject God’s invitation; you never know when it may be your last one (Luke 14:24).                                                                              請注意，他們邀請的是一類人：簡單的人（箴 9:4）。智慧首先向愚昧人、褻慢者和愚昧人發出召喚（1:22）。輕視者嘲笑她，所以在她的第二次呼籲中，她只邀請了愚昧人和愚昧人（8:5）。但愚人不想要上帝的智慧，所以在第三次召喚中，她只邀請簡單的人來參加她的盛宴。拒絕神的邀請是一件危險的事；你永遠不知道什麼時候會是你的最後一次（路加福音14:24）。                                                                                                                                                              Of course, when the simple people accept the invitation, it means leaving the old crowd, and the fools and scoffers will try to talk them into staying (Prov. 9:6–8). Sinners don’t want to be rebuked and reproved, but wise people will accept and benefit from both. Fools, scoffers, and the simple like to have their own way and be told they’re doing fine, but wise men and women want the truth. Teach wise people and they’ll accept the truth and become wiser; try to teach fools and they’ll reject the truth and become even greater fools.                                                                                                                                     當然，當單純的人接受邀請時，就意味著離開老百姓，愚昧人和好訌的人會試圖說服他們留下來（箴言9:6-8）。罪人不想受到責備和改正，但明智的人會接受並從中受益。傻瓜、嘲笑者和簡單的人喜歡按自己的方式行事，並被告知他們做得很好，但聰明的男人和女人想要真相。教導聰明人，他們就會接受真理，變得更聰明；試著教導愚人，他們就會拒絕真理，並成為更大的愚人。                                                                                                                                                    Celebration (vv. 10–12). When you respond to Wisdom’s invitation and attend the feast, what will you receive? For one thing, you’ll have a greater respect for the Lord and a deeper knowledge of the Holy One (v. 10). The better you know God, the keener will be your knowledge and discernment when it comes to the decisions of life.                                                                                                                            慶祝（10-12節）。當你回應智慧的邀請並參加盛宴時，你會收到什麼？一方面，你會對主更尊重，對聖者有更深的認識（10節）。你越了解上帝，你在做人生決定時的知識和洞察力就會越敏銳。                                                                                                                                                          Once again, Wisdom promises to give us long life (v. 11) and to fill our days and years with rich experiences of God’s grace. God wants to add years to our life and life to our years, and He will do it if we obey His wisdom. Verse 12 reminds us that the Lord wants to build godly character into our lives, and we can’t borrow character from others or give our character to them. This is an individual matter that involves individual decisions. Belonging to a fine family, attending a faithful church, or studying in an excellent school can’t guarantee the building of our character. Character is built on decisions, and bad decisions will create bad character.                                                                                                                  智慧再一次應許給我們長壽（11節）, 並讓我們的日子和歲月充滿對上帝恩典的豐富體驗。祂想要讓我們的生命加添歲月，生命加添歲月，如果我們服從祂的智慧，祂就會做到這一點。第12節提醒我們，主希望在我們的生命中建立敬虔的品格，我們不能從別人那裡借用品格，也不能把我們的品格給他們。這是涉及個人決定的問題。屬於美好的家庭，參加忠實的教堂，或在優秀的學校學習並不能保證我們品格的建立。品格是建立在你的決定基礎上的，錯誤的決定會造就不良的品格。                                                                                                                               Condemnation (vv. 13–18). The chapter closes with a quick glimpse of the prostitute (Folly) as she calls to the same simple ones and invites them to her house. But if they accept her invitation, they’ll be attending a funeral and not a feast— and it will be their own funeral!                                                             定罪（13-18節）。在本章結束時，快速談談妓女（愚蠢）的問題，她被稱著同樣簡單的人，並邀請青年人到她家去。但如果他們接受她的邀請，他們將參加葬禮而不是盛宴 —— 而且這將是青年人的葬禮！                                                                                                                                       In 5:15–18, Solomon compared the joys of married love to drinking pure water from a refreshing fountain, but Folly (the adulteress) offers “stolen water” from somebody else’s fountain. God ordained marriage to be a “fence” around the fountain so that nobody will pollute it. “Thou shalt not commit adultery” (Ex. 20:14) has never been removed from God’s law.                                                                           在 5:15-18 諸節中，所羅門將婚姻之愛的喜樂比喻為從清涼的泉源到喝純淨水，但愚昧（姦婦）卻從別人的泉源提供「偷來的水」。上帝命定婚姻是噴泉周圍的一道“柵欄”，這樣就沒有人會污染它。 「不可姦淫」（出 20:14）從未從上帝的律法中刪除。                                                 When it comes to possessing eternal life and living so as to please God, it’s an either/or situation. Either we accept the invitation or we reject it; either we obey His wisdom or we reject it. Those who claim to be neutral are rejecting His Word as much as those who turn away from it completely. “He that is not with me is against me,” said Jesus (Matt. 12:30).                                                                                         當談到擁有永生,  及討上帝喜悅而生活時，這是非此/即彼的情況。我們要麼接受邀請，要麼拒絕它；我們要麼服從祂的智慧，要麼拒絕它。那些自稱中立的人, 與那些完全背棄祂的話語的人一樣，都是在拒絕祂的話語的人。耶穌說：「不與我相合的，就是敵我的」（太 2:30）。          What will it be in your life, the feast or the funeral?    你的生活中會會是怎樣，盛宴還是葬禮                                                    

Notes : [註:]                                                                                                                                                  1 The father’s statement, “my son,” is found forty-one times in Proverbs, but the influence of the            mother isn’t ignored. See 1:8; 4:3; 6:20; 10:1; 15:20; 19:26; 20:20; 23:22; 23:25; 28:24; 30:11, 17;          31:1ff.                                                                                                                                                            1 箴言中出現了四十一次父親的說法“我的兒子”，但母親的影響並沒有被忽視。參閱 1:8； 4:3; 6:20； 10:1； 15:20； 19:26； 20:20； 23:22； 23:25； 28:24； 30:11、17； 31:1 等節。                2 James 1:14 uses the images of hunting and fishing to get the same point across. The verbs “drawn away” and “enticed” carry the idea of “luring with bait,” whether baiting a trap or a fishing hook. Temptation is the bait, and Satan wants us to think we can grab the bait and avoid the consequences (Gen. 3:5). Alas, it never works that way.                                                                                                    2 雅各書 1:14 使用打獵和捕魚的比喻來表達同樣的觀點。動詞「吸引」和「引誘」帶有「用誘餌引誘」的意思，無論是用陷阱還是魚鉤當誘餌。誘惑是誘餌，撒但希望我們認為我們可以抓住誘餌並避免後果（創世記 3:5）. 唉，事情從來不是這樣的。                                                           3 In Proverbs, three Hebrew words are translated “fool”: kesyl, the dull, stupid fool; ewiyl, the corrupt fool who is morally perverted; nabal, the stubborn, brutish fool whose mind is made up and won’t be convinced. For a vivid example of this third variety of fool, see 1 Samuel 25.                                            3 在《箴言》中，三個希伯來文被翻譯為「愚人」：kesyl，遲鈍、愚蠢的愚人； ewiyl，道德敗壞的腐敗傻瓜；拿八，一個固執、殘忍的傻瓜，他的心意已決，不會被說服。關於第三種愚人的生動例子，請參閱撒母耳記上 25 章。                                         

919 英翻中 (619) The fear of the Lord, is the beginning of the wisdom. 敬畏上帝是智慧的開端. 11/29/2024

919 英翻中 (619)   The fear of the Lord,  is the beginning of the wisdom.   敬畏上帝是智慧的開端.        11/29/2024

2. Wisdom’s Call to True Wealth (8:1–36)                                                                                                    2. 智慧呼喚真正的財富（8:1-36）

                                                                                                            In His mercy, the Lord continues to call to sinners because He is “long-suffering toward us, not willing that any should perish but that all should come to repentance” (2 Peter 3:9 nkjv). Wisdom returns to the crowded places of the city and calls out so everyone may hear. But note that she addresses the simple and the fools but not the scorners (compare Prov. 1:22 with 8:5). They had laughed at her message and turned away from the truth, so their opportunities were over, not because God wasn’t speaking but because their hearts were too hard to hear. “Today, if you will hear His voice, do not harden your hearts” (Heb. 4:7–8 nkjv). “See that you do not refuse Him who speaks” (12:25 nkjv).                              主本著憐憫，繼續呼召罪人，因為他「向我們長久忍耐，不願有一人沉淪，乃願人人都悔改」（彼得後書3 :9 新欽定本)。智慧回到城市擁擠的地方，大聲呼喊，讓每個人都能聽到。但請注意，她針對的是愚昧人和愚昧人，而不是那些輕蔑者（比較箴言 1:22 和 8:5）。他們嘲笑她的信息並遠離了真理，所以他們的機會就結束了，不是因為神沒有說話，而是因為他們的心太難聽了。 「你們今日若聽祂的聲音，就不可硬著心」（來 4:7-8 NKJV）。 「你們要小心，不可拒絕那說話的」（12:25 NKJV）。                                                                                                                     Wisdom’s second message has three very clear points, followed by a call to decision.                               智慧的第二個訊息有三個非常明確的要點，然後是呼籲做出決定                                                       “You can trust my words” (vv. 6–9). Five adjectives are used here to describe the character of the message Wisdom declares. Her words are “excellent” (v. 6), a word that is often translated “captain” or “ruler” in the Old Testament. The New International Version reads “worthy things,” and other translations use “noble” or “princely.” Since God’s message is the Word of the King, it is indeed noble and princely.                                                                                                                                                          「你可以相信我的話」（6-9節）。這裡使用了五個形容詞來描述智慧所宣告的訊息的特徵。她的話「甚好」（第 6 節），這個字在舊約中常被翻譯為「元帥」或「統治者」。新國際版讀作“值得的東西”，其他翻譯則使用“高貴的”或“王子般的”。既然上帝的信息是君王的話語，那麼它確實是高貴而尊貴的。                                                                                                                             The message also contains “right things” (vv. 6, 9), a word that describes something straight. The English word right comes from the Latin rectus which means “straight.” This root is also seen in words like “direct” and “correct.” God’s Word is also true (v. 7) and righteous (v. 8). Folly uses deceptive and “crooked” words to achieve her purposes, language that George Orwell called “newspeak” in his novel Nineteen Eighty-Four and that we would today call “double-speak.” Whatever God’s Word says about anything is right and can be trusted (Ps. 119:128). “The judgments of the Lord are true and righteous altogether” (19:9 nkjv).                                                                                                                                           這些資訊也包含「正確的事」（第 6、9 節），這個字描述了直接的事。英文單字 right 來自拉丁文 ectus，意思是「直的」。這個字根也出現在「直接」和「正確」等字。神的話也是真實的（7節）和公義的（8節）。愚蠢使用欺騙性和“歪曲”的詞語來達到她的目的，喬治·奧威爾在他的小說《十九八十四》中將這種語言稱為“新話”，我們今天稱之為「雙關語」。神的話語所說的一切都是正確的，都是可以信賴的（詩篇 119:128）。 「耶和華的典章真，全然公義」（19:9 NKJV）。                                                                                                                                                  Wisdom’s words are plain, spoken clearly and openly so that there can be no confusion. Of course, those who reject the Lord don’t understand what God is saying (1 Cor. 2:12–16), but this isn’t because the Word of God is confusing or unclear. It’s because sinners are spiritually blind and deaf (Matt. 13:14–15). The problem is with the hearer, not the speaker. Mark Twain is supposed to have said, “It isn’t what I don’t understand about the Bible that worries me, but what I do understand.”                             智慧的言語是平實的、清晰的、公開的，不會有任何混亂。當然，那些拒絕主的人不明白神在說什麼（林前2:12-16），但這並不是因為神的話令人困惑或不清楚。這是因為罪人在靈性上是又瞎又聾的（太13:14-15）。問題出在聽者身上，而不是說話者身上。馬克吐溫應該說過：“讓我擔心的不是我對聖經的不理解，而是我確實理解的內容。”                                                          “You can receive true wealth” (vv. 10–21). This passage deals with enrichment, not riches in the material sense. Wisdom isn’t promising to put money in the bank for us; she’s urging us to seek eternal wealth instead of gold, silver, and precious stones (see vv. 18–19 as well as 2:4; 3:13–15; 1 Cor. 3:12). This is an Old Testament version of Matthew 6:33: “But seek first the kingdom of God and His righteousness, and all these things shall be added to you” (nkjv).                                                                         這些資訊也包含「正確的事」（第 6、9 節），這個字描述了直接的事。英文單字 right 源自於「你可以獲得真正的財富」（10-21節）。這段經文討論的是豐富，而不是物質意義上的財富。智慧不是承諾幫我們把錢存入銀行；她敦促我們尋求永恆的財富，而不是金、銀和寶石（參考18-19節以及2:4；3:13-15；林前3:12）。這是馬太福音 6:33 的舊約版本：「你們要先求神的國和祂的義，這些東西都要加給你們了」（nkjv）。                                                                              Some Israelites during the Old Testament era had the idea that wealth was a sign of God’s blessing while poverty and trouble were evidences that you were out of His favor. Because Job’s friends held to a “prosperity theology,” they concluded that Job was a great sinner or he wouldn’t be suffering so much. When Jesus said it was hard for a rich man to enter God’s kingdom, His astounded disciples asked, “Who then can be saved?” (Matt. 19:23–26). If rich people don’t make it to heaven, who will?              舊約時代的一些以色列人認為，財富是上帝祝福的標誌，而貧窮和麻煩則是你失寵的證據。由於約伯的朋友們堅持“成功神學”，他們得出的結論是約伯是一個大罪人，否則他就不會遭受這麼多痛苦。當耶穌說財主很難進神的國時，門徒們驚訝地問道：“這樣誰能得救呢？” （太 19:23-26）。如果富人都不能上天堂，誰能上天堂呢？                                                                           But Wisdom has better gifts to offer than perishable riches—blessings like prudence, knowledge, discretion (“witty inventions,” Prov. 8:12), the fear of the Lord, humility, godly speech, wise c ounsel, understanding, guidance on life’s path, strength for the journey, and “durable riches.” A life that’s enriched by God may be poor in this world’s goods, but it is rich in the things that matter most. It’s good to enjoy the things that money can buy, provided you don’t lose the things that money can’t buy. What Wisdom has to offer can’t be purchased anywhere, no matter how rich you are.                                         但智慧比易腐的財富能提供更好的禮物——諸如審慎、知識、判斷力（“機智的發明”，箴言8:12）、敬畏耶和華、謙卑、敬虔的言語、明智的勸告、理解、人生指引等祝福。被上帝豐富的生活可能在這個世界上的物品上很貧乏，但在最重要的事情上卻很豐富。享受金錢能買到的東西是件好事，只要你不失去金錢買不到的東西。智慧所提供的東西是在任何地方都買不到的，無論你多麼富有。                                                                                                                                       How do we secure this satisfying and enduring wealth? Hear the Word of God (v. 6), receive instruction (v. 10), love truth and wisdom (vv. 17, 21), and seek God and His wisdom daily (v. 17). Many of God’s people have discovered how important it is to start each day with the Lord, meditating on His Word, praying, and worshipping Him. (See Ps. 57:8 and 63:11; Gen. 19:27; Ex. 24:4; Mark 1:35.)                                                                                                                                                                        我們如何才能獲得這種令人滿意且持久的財富？聆聽神的話語（6節），接受教導（10節），喜愛真理和智慧（17、21節），並每天尋求神和祂的智慧（17節）。許多神的子民都發現每天與主一起開始、默想祂的話語、禱告和敬拜祂是多麼重要。 （參考詩篇 57:8 和 63:11；創世記 19:27；出埃及記 24:4；馬可福音 1:35。）                                                                                         “You can see my works” (vv. 22–31). We touched upon this in chapter 1 and found it to be an explanation of the wisdom of God at work in the creation of the universe. While it isn’t a description of Jesus Christ, for the eternal Son of God was never created, it does foreshadow Christ as the creative Word that brought everything into being (John 1:1–4; Col. 2:3)                                                                          「你可以看見我的作為」（22-31 節）。我們在第一章中談到了這一點，發現它是對上帝創造宇宙的智慧的解釋。雖然它不是對耶穌基督的描述，因為永恆的上帝之子從未被創造過，但它確實預示著基督是創造萬物的道（約翰福音 1：1-4；歌羅西書 2：3）                                                    One of the lessons of this paragraph is that the power and splendor of God, seen all around us in creation, are evidence of what God’s wisdom can do. The same God who worked in the “old creation” also wants to work in our lives in the “new creation” (2 Cor. 5:17; Eph. 2:10; 4:24; Col. 3:10). The Lord Jesus Christ, who holds the universe together and causes it to fulfill His will, can hold our lives together and accomplish His purposes for His glory.                                                                                                            這一段的教訓是，我們周圍的創造物中隨處可見的上帝的力量和輝煌，證明了上帝的智慧所能做到的事。在「舊造」中工作的同一位神也希望在「新造」中在我們的生活中工作（哥林多後書5:17；以弗所書2:10；4:24；歌羅西書3: 10）。主耶穌基督將宇宙維繫在一起，並使其實現祂的旨意，祂也能將我們的生命維繫在一起，並為了祂的榮耀而完成祂的目的。                               When we belong to Jesus Christ and walk in His wisdom, all of creation works for us; if we rebel against His wisdom and will, things start to work against us, as Jonah discovered when he tried to run away from the Lord.                                                                                                                                                當我們屬於耶穌基督並行走在祂的智慧中時，所有的創造物都會為我們工作；如果我們反抗祂的智慧和旨意，事情就會開始對我們不利，正如約拿在試圖逃離上帝時所發現的那樣。               “You must make a decision!” (vv. 32–36). Having declared God’s truth, Wisdom now calls for a decision, as all faithful heralds must do. How people respond to God’s message is a matter of life or death (vv. 35–36), and it’s impossible to be neutral. Wisdom calls for a sincere, life-changing decision that involves turning from sin (repentance) and turning to Christ (faith). If the decision is real, it will result in a commitment to the Lord that leads to meeting with Him daily, like a servant at the master’s door.                                                                                                                                                                        “你必須做出決定！” （32-36節）。在宣告了上帝的真理之後，智慧現在需要做出決定，正如所有忠實的使者必須做的那樣。人們如何回應上帝的信息是生死攸關的問題（35-36節），不可能保持中立。智慧需要做出真誠的、改變生命的決定，包括從罪中迴轉（悔改）並轉向基督（信心）。如果這個決定是真的，就會導致對主的委身，導致每天與祂見面，就像僕人在主人門口一樣。                                                                                                                                                          Those who reject God’s truth sin against their own souls. Those who hate God’s truth are heading for eternal death (Rev. 20:11–15).                                                                                                               那些拒絕神的真理的人是在得罪自己的靈魂。那些憎恨上帝真理的人正在走向永恆的死亡（啟20:11-15）。

918 英翻中 (618) CHAPTER TWO Proverbs. 箴言第二章1:7–33; 8—9. 11/28/2024

918 英翻中 (618)          CHAPTER TWO Proverbs.    箴言第二章1:7–33; 8—9.         11/28/2024

CHAPTER TWO Proverbs 1:7–33; 8—9      IS ANYBODY LISTENING?                                                第二章 箴 1:7-33； 8—9                              有人在聽嗎？

         Three hundred years before Christ, the Greek philosopher Zeno made a statement that he never dreamed would become a powerful weapon for parents everywhere. No doubt your parents quoted Zeno’s words to you whenever as a child you talked too much: “The reason why we have two ears and only one mouth is that we may listen the more and talk the less.”                                                                         在基督誕生前三百年，希臘哲學家芝諾(Zeno) 曾說過，他從未夢想過自己會成為世界各地父母的強大武器。毫無疑問，每當你小時候說話過多時，你的父母都會引用芝諾的話：“我們之所以有兩隻耳朵，只有一張嘴，是因為我們可能聽得多，說得少。"                                                           If ancient Greece had been as noisy as our world today, Zeno might have changed his mind and covered his ears. The Greeks didn’t have the necessities of life that we have, like radios and televisions (both stationary and portable), amplified rock music (120 decibels), telephones and pesky solicitation calls, movies, camcorders and DVD players, and all the other devices that have invaded modern life. Zeno never heard a jet plane (140 decibels) or a power mower (100 decibels), nor did he ever stop his car next to a vehicle inhabited by sinister stereo speakers emitting sounds so loud that the vehicle was shaking. Zeno never spent the night in a motel room with tissue paper walls separating him from the room next door where a TV set was being ignored by a guest who was obviously deaf.                                      如果古希臘像我們今天的世界一樣喧鬧，芝諾可能會改變主意並摀住耳朵。希臘人沒有我們所擁有的生活必需品，例如收音機和電視（固定式和提攜式）、放大的搖滾音樂（120分貝）、電話和煩人的招攬電話、電影、攝影機和DVD播放器，以及所有其他侵入現代生活的設備。芝諾從來沒有聽過噴射機（140 分貝）或動力割草機（100 分貝）的聲音，他也從未將自己的車停在一輛裝有邪惡立體聲揚聲器的車輛旁邊，該車輛發出的聲音如此之大，以至於車輛在搖晃。芝諾從來沒有在汽車旅館的房間裡過夜，隔壁的房間用紙巾隔開他和隔壁房間的電視機，而隔壁房間的一位顯然是聾子的客人卻忽略了電視機。                                                                        “Listen more and talk less.” Bah, humbug! There are times when about the only way you can protect your sanity and your hearing is to open your mouth and say something, even if it’s only a primal scream.                                                                                                                                                                    “多聽少說。”呸，騙人的！有時，保護自己的理智和聽力的唯一方法就是張開嘴說些什麼，即使這只是原始的尖叫聲。                                                                                                                       But the greatest tragedy of life isn’t that people invade our privacy, get on our nerves, and help destroy our delicate hearing apparatus. The greatest tragedy is that there’s so much noise that people can’t hear the things they really need to hear. God is trying to get through to them with the voice of wisdom, but all they hear are the confused communications clutter, foolish voices that lead them further away from the truth. Even without our modern electronic noisemakers, a similar situation existed in ancient Israel when Solomon wrote Proverbs, because there’s really nothing new under the sun. God was speaking to people in Solomon’s day, but they weren’t listening.                                                                 但人生最大的悲劇並不是人們侵犯我們的隱私、讓我們心煩意亂、破壞我們精密的聽力器官。最大的悲劇是噪音太多，人們聽不到他們真正需要聽的東西。上帝試圖用智慧的聲音傳達給他們，但他們聽到的只是混亂的通訊、愚蠢的聲音，使他們遠離真理。即使沒有我們現代的電子噪音產生器，所羅門寫箴言時的古代以色列也存在類似的情況，因為陽光下確實沒有什麼新鮮事。在所羅門時代，上帝對人們說話，但他們沒有聽。                                                                       If  you’ll refer to the suggested outline of Proverbs, you’ll see that the first nine chapters present two women—Wisdom and Folly personified—as they seek to win the attention and obedience of people in the city streets and squares. In this chapter, I want to focus on Wisdom’s calls, and then in the next chapter we’ll listen to Folly and learn what she has to offer.                                                                                 如果你參考《箴言》的建議大綱，你會發現前九章呈現了兩個女人 — 智慧和愚昧的化身— 她們試圖贏得城市街道和廣場上人們的注意和服從。在本章中，我想專注於智慧的召喚，然後在下一章中，我們將聆聽愚蠢的聲音並了解她所提供的內容。

1.  Wisdom’s Call to Salvation (1:8–33)                                                                                                  1. 智慧對拯救的呼召（1:8-33）                                                                                                                     This paragraph records three voices that the person reading Proverbs needs to identify.                              這一段記載了閱讀箴言的人需要辨識的三種聲音。                                                                              The voice of instruction (vv. 8–10, 15–19).   This is the voice of a godly father, urging his son to listen to Wisdom and obey what he hears. Note that both the father and the mother have been involved in teaching the boy, l and they both warn him not to abandon what he’s been told. These parents have obeyed the instructions of Moses (Deut. 6:6–9) and have faithfully taught their family the Word of God. But what will their children do with all this teaching?                                                                                         教導的聲音（8-10、15-19節）。這是一位敬虔父親的聲音，敦促他的兒子聆聽智慧並服從他所聽到的。請注意，父親和母親都參與了對男孩的教育，他們都警告他不要放棄被告知的事情。這些父母遵守摩西的指示（申 6:6-9），並忠實地教導家人神的話。但他們的孩子會如何看待這些教導呢？                                                                                                                                                  The parents’ desire is that the children obey what they have learned, so that God’s truth will become a lovely ornament to beautify their lives, like a crown on a king or a necklace on a queen. Paul told Christian servants to “adorn the doctrine of God our Savior in all things” (Titus 2:10), which simply means to make the Bible beautiful to others by living a godly life. Peter exhorted Christian wives to win their lost husbands by focusing on the imperishable beauty of Christian character rather than the artificial beauty of man-made glamour (1 Peter 3:3–4).                                                                           父母的願望是孩子們遵守所學的知識，讓上帝的真理成為美化他們生活的可愛裝飾品，就像國王的王冠或王后的項鍊一樣。保羅告訴基督徒僕人要「凡事尊崇我們救主上帝的道理」（多2:10），這簡單的意思就是透過過敬虔的生活，使聖經對別人來說變得美麗。彼得勸告基督徒妻子要贏得失去的丈夫，要注重基督徒品格的不朽之美，而不是人為的魅力之美（彼前3:3-4）。                                                                                                                                                                      In Proverbs 1:15–19, the father tells his son how to avoid yielding to temptation. First, he says, check carefully the path you’re on and don’t walk with the wrong crowd. (This sounds very much like Ps. 1:1 and 2 Cor. 6:14–18.) If you’re walking with the wrong crowd, you’ll end up doing the wrong things. Second, don’t play with temptation, because temptation always leads to a trap (Prov. 1:17). Birds don’t take bait when they can plainly see the trap, and people ought to be smarter than birds.2                 在箴言 1:15-19 中，父親告訴兒子如何避免屈服於誘惑。他說，首先，仔細檢查你所走的路，不要與錯誤的人群同行。 （這聽起來很像詩篇 1:1 和林後 6:14-18。）如果你與錯誤的人群同行，你最終會做錯誤的事情。其次，不要玩弄試探，因為試探總是導致陷阱（箴 1:17）。鳥兒看清陷阱是不會上鉤的，人應該比鳥兒聰明2。                                                                                         Third, when you disobey God by harming others, you only harm yourself (vv. 18–19). You’re free to take what you want from life, but eventually you’ll have to pay for it, and the price you pay is higher than the value you gain. You end up sacrificing the permanent for the immediate, and that’s a bad investment.                                                                                                                                                              第三，當你違背神而傷害別人時，你只會傷害自己（18-19節）。你可以自由地從生活中獲得你想要的東西，但最終你必須為此付出代價，而且你付出的代價高於你所獲得的價值。你最終會為了眼前的利益而犧牲永久的利益，這是一項糟糕的投資。                                                            The voice of temptation (vv. 11–14). Anybody who makes it easy for us to disobey God certainly isn’t a friend. The offer they made sounded exciting, but it only led to disaster. How tragic that a group of people would actually find enjoyment in doing evil, and how foolish of them to think their loot would satisfy their desires. They rejectd the eternal treasures of wisdom (3:14–16; 16:16) for the cheap trinkets of this world, and they lost their souls in the bargain.                                                                       試探的聲音（11-14節）。任何讓我們很容易違背上帝的人肯定不是朋友。他們提出的提議聽起來令人興奮，但結果卻導致了災難。一群人居然以作惡為樂，這是多麼可悲，他們以為自己的戰利品就能滿足自己的慾望，是多麼愚蠢啊。他們拒絕了永恆的智慧寶藏（3:14-16；16:16），而只為了這個世界的廉價小飾品，他們在交易中失去了自己的靈魂。                                         The voice of salvation (vv. 20–33). How does Wisdom speak? In a loud ringing voice that everybody can hear! Through both creation (Rom. 10:18; Ps. 19:1–4) and conscience (Rom. 2:14–16), “what may be known of God is manifest in them [the lost world], for God has shown it to them” (Rom. 1:19 nkjv). The church’s task is to proclaim the gospel message so everybody can hear, believe, and be saved. Like Wisdom, we must herald the Word in an uncompromising way.                                                         救恩的聲音（20-33節）。智慧如何說話？聲音洪亮，所有人都能聽見！透過創造（羅10:18；詩篇19:1-4）和良心（羅2:14-16），「上帝的事，人所能知道的，原顯明在人身上［失喪的世界］ ，因為上帝已經給他們看」（羅馬書 1:19 NKJV）。教會的任務是傳播福音信息，讓每個人都能聽到、相信、得救。像智慧一樣，我們必須以不妥協的方式宣講神的道。                          Where does Wisdom speak? In the crowded streets and public places where busy people gather to take care of the business of life. The message of God’s truth is made for the marketplace, not the ivory tower; we must share it “at the head of the noisy streets” (Prov. 1:21 niv). Wisdom even went to the city gate where the leaders were transacting official business. No matter where people are, they need to hear Wisdom’s call. To whom does Wisdom speak? To three classes of sinners: the simple ones, the scorners (scoffers, mockers, niv), and the fools 3 (v. 22). The simple are naive people who believe anything (14:15) but examine nothing. They’re gullible and easily led astray. Scorners think they know everything (21:24) and laugh at the things that are really important. While the simple one has a blank look on his face, the scorner wears a sneer. Fools are people who are ignorant of truth because they’re dull and stubborn. Their problem isn’t a low IQ or poor education; their problem is a lack of spiritual desire to seek and find God’s wisdom. Fools enjoy their foolishness but don’t know how foolish they are! The outlook of fools is purely materialistic and humanistic. They hate knowledge and have no interest in things eternal. I’ll have more to say about each of these in a later chapter.                                         智慧在哪裡說話？在擁擠的街道和公共場所，忙碌的人們聚集在一起，處理生活事務。上帝真理的信息是為市場而生的，而不是為象牙塔而生的；我們必須「在喧鬧的街道上」分享它（《箴言》1:21）。智慧還去了城門，領導們正在處理公務。無論人們身在何處，他們都需要聽到智慧的呼喚。智慧對誰說話？對於三類罪人：愚昧人、褻慢人（嘲笑者、嘲諷者、新譯本）和愚昧人 3（第 22 節）。簡單的人是天真的人，他們什麼都相信（14:15），但什麼都不檢驗。他們很容易受騙，很容易被引入歧途。輕蔑者認為他們知道一切（21:24）並嘲笑真正重要的事。單純者一臉茫然，蔑視者卻滿臉冷笑。傻瓜是因為愚昧和固執而對真理無知的人。他們的問題不在於智商低或教育程度低；而在於他們的智商低。他們的問題是缺乏尋求和發現上帝智慧的精神渴望。傻瓜享受他們的愚蠢，卻不知道自己有多愚蠢！愚人的觀點純粹是物質主義和人文主義的。他們討厭知識，對永恆的事物不感興趣。我將在後面的章節中詳細介紹這些內容。                                                                                                                                                                         What does wisdom say to them? First, she brings an indictment against them (1:22) and asks how long they plan to remain in their dangerous spiritual condition. Wisdom has spoken to them time and time again, but they have refused to listen, and this will make their judgment even more severe. Then Wisdom issues an invitation that they turn from their evil ways and receive her gifts (v. 23). This is a call to repentance and faith. She promises to change their hearts and teach them the wisdom of God from the Word of God.                                                                                                                                          智慧對他們說什麼？首先，她對他們提出起訴（1:22），並詢問他們打算在危險的精神狀態中停留多久。智慧一次又一次對他們說話，但他們拒絕傾聽，這將使他們的判斷更加嚴厲。然後智慧發出邀請，要求他們轉離惡行並接受她的恩賜（23節）。這是對悔改和信心的呼召。她承諾改變他們的心，並從神的話語中教導他們神的智慧。                                                                       How do the simple, the scorners, and the fools respond to Wisdom? They refuse to obey her voice; they won’t take hold of her outstretched hand; they laugh at her warnings; and they mock her words. Note the word also in verse 26. Because they laughed at Wisdom, one day Wisdom will also laugh at them. Because they mocked her, she will mock them. Wisdom sees a storm of judgment coming that will bring distress and anguish to all who reject God’s invitation.                                                     簡單的人、輕蔑者和愚人如何回應智慧？他們拒絕聽從她的聲音；他們不會握住她伸出的手；他們嘲笑她的警告；他們嘲笑她的話。請注意第 26 節的這個字。因為他們嘲笑她，她也會嘲笑他們。智慧看到審判的風暴即將來臨，這會給所有拒絕上帝邀請的人帶來痛苦和痛苦。                When that judgment arrives, sinners will call upon the Lord but it will be too late. “Seek the Lord while He may be found, call upon Him while He is near” (Isa. 55:6 nkjv). Sinners will reap what they have sown. “Therefore they shall eat the fruit of their own way, and be filled to the full with their own fancies” (Prov. 1:31 nkjv). They turned away their ears from hearing the truth (v. 32; see 2 Tim. 4:4) and were complacently comfortable with believing lies. In contrast to the judgment promised to unbelievers, wisdom promises security and peace to those who will listen to her and believe (Prov. 1:33).                                                                                                                                                                       當審判到來時，罪人會呼求主，但為時已晚。 「當趁耶和華可尋找的時候尋找他，相近的時候求告他」（以賽亞書 55:6 NKJV）。罪人必自食其果。 「所以他們必自食其果，又飽足自己的幻想」（箴 1:31 NKJV）。他們轉耳不聽真理（第 32 節；參考提後書 4:4），並且對相信謊言感到自滿。與不信者應許的審判相反，智慧向那些聽從她並相信的人許諾安全與平安（箴言 1:33）。

917 英翻中 (617) The end of chapter one. 箴言第一章完. 11/27/2024

 917 英翻中 (617)

5. What Must We Do to Get the Most out of This Book? Solomon often uses the phrase “my son” (Prov. 1:8, 10, 15; 2:1; 3:1, 11, 21; 4:10, 20; 5:1, 20; 6:1, 3, 20; 7:1; 19:27; 23:15, 19, 26; 24:13, 21; 27:11), which suggests that Proverbs contains truths that loving godly parents would pass along to their children10 (see 1 Chron. 29:1). As God’s children, we need His loving counsel, and He gives it to us in this book. So, the first essential for an effective study of Proverbs is faith in Jesus Christ so that you can honestly call God your Father. You can’t make a life until you first have life, and this life comes through faith in Jesus Christ (John 3:16, 36). What applies to the study of Proverbs applies to the study of any book in the Bible: Unless we are spiritually prepared, diligent, disciplined in study, and obedient to what God tells us, we won’t really understand very much of God’s Word. A willingness to obey is essential (John 7:17). F. W. Robertson said that “obedience is the organ of spiritual knowledge.” The Holy Spirit teaches the serious, not the curious. At least a dozen times in Proverbs you find the imperatives “hear” or “hearken”11 (Prov. 1:8; 4:1, 10; 5:7; 7:24; 8:6, 32–33; 19:20; 22:17; 23:19, 22); many other verses explain the blessings that come to those who obey (who hear and heed) the Word of God (1:5, 33; 8:34; 12:15; 15:31–32). In fact, Solomon warns us not to listen to instruction that will lead us astray (19:27; see Ps. 1:1). This doesn’t mean that Christian students can’t study the classics and books written by nonbelievers, but they must be careful to read them in the light of the Scriptures. The counsel of godly Robert Murray M’Cheyne is helpful: “Beware the atmosphere of the classics,” he wrote to a friend in college. “True, we ought to know them; but only as chemists handle poisons—to discover their qualities, not to infect their blood with them.”

As you study, keep in mind that Hebrew proverbs are generalized statements of what is usually true in life, and they must not be treated like promises. “A friend loves at all times” (Prov. 17:17 nkjv), but sometimes even the most devoted friends may have disagreements. “A soft answer turns away wrath” (15:1 nkjv) in most instances, but our Lord’s lamblike gentleness didn’t deliver Him from shame and suffering. The assurance of life for the obedient is given often (3:2, 22; 4:10, 22; 8:35; 9:11; 10:27; 12:28; 13:14; 14:27; 19:23; 21:21; 22:4) and generally speaking, this is true. Obedient believers will care for their bodies and minds and avoid substances and practices that destroy, but some godly saints have died very young, while more than one godless rebel has had a long life. David Brainerd, missionary to the American Indians, died at thirty. Robert Murray M’Cheyne died just two months short of his thirtieth birthday. Henry Martyn, missionary to India and Persia, died at thirty-two. William Whiting Borden, who gave his fortune to God’s work, was only twenty-five years old when he died in Egypt on his way to China. “The righteous man is rescued from trouble, and it comes on the wicked instead” (11:8 niv) certainly happened to Mordecai (Est. 7) and Daniel (Dan. 6), but millions of Christian martyrs testify to the fact that the statement isn’t an absolute in this life. In fact, in Psalm 73, Asaph concludes that the wicked get the upper hand in this world, but the godly have their reward for eternity. The book of Proverbs has little to say about the life to come; it focuses on this present life and gives guidelines for making wise decisions that help to produce a satisfying life. God calls us to receive His wisdom and be skillful, so that we can make a life that will glorify Him. The important thing isn’t how long we live but how we live, not the length but the depth of life. Fools wade in the shallows, but wise people launch out into the deep and let God give them His very best. Notes 1 There are also “wisdom psalms”: 1, 19, 32, 34, 37, 49, 73, 78, 112, 119, 127–128, 133. 2 Roy Zuck, Biblical Theology of the Old Testament (Chicago: Moody, 1991), 232. 3 Among the Jews, proverbs were a popular and accepted way to digest and preserve wisdom. (For proverbs outside the book of Proverbs see 1 Sam. 10:11–12; 24:13; Ezek. 12:22–23; 16:44; 18:1–2. See also Matt. 9:12, 17; 24:18; John 4:35, 37; 9:4; 1 Cor. 6:13; 14:8; 15:33.) 4 Proverbs 3:11–12 is quoted in Hebrews 12:5–6; 3:34 in James 4:6 and 1 Peter 5:5; 11:31 in 1 Peter 4:18; 25:21–22 in Romans 12:20; and 26:11 in 2 Peter 2:22. 5 Derek Kidner, Proverbs in Tyndale Old Testament Commentaries (Downer’s Grove, Ill.: InterVarsity, 1964), 22. 6 Keep in mind that “wealth” means much more than possessing material things. The Bible doesn’t promise that obedient Christians will all be healthy, wealthy, and successful. It does promise that they will have godly character, enjoy their Father’s generous gifts to meet all their needs, and escape many of the physical and emotional pains and problems that the ungodly usually suffer. God’s covenant with the Jews promised special blessings if they obeyed and chastisement if they disobeyed (see Deut. 27—28), but the book of Proverbs also emphasizes the “true riches” of the spiritual life that are summarized in Christ’s beatitudes. It has well been said that true happiness lies, not in the greatness of your possessions, but in the “fewness” of your wants. 7 Charles Bridges, Exposition of the Book of Proverbs (Grand Rapids, MI: Zondervan, 1959), 3–4. 8 L. C. Harris, Gleason Archer, and Bruce Watke, Theological Wordbook of the Old Testament, vol. 1 (Chicago: Moody, 1980), 283. 9 The phrase “the beginning of the creation of God” in Revelation 3:14 (kjv) cannot mean that Jesus was the first thing God created, since the Son of God was with the Father before there was a creation (John 1:15). The Greek word arche can mean either “first in time” or “first in rank”; therefore the NIV translates the phrase, “the ruler of God’s creation.” The familiar title “firstborn” can also refer to rank. As “the firstborn of every creature” (Col. 1:15 kjv), Jesus is the head of creation (“the firstborn over all creation,” niv). 10 Remember that the Hebrew society was strongly masculine and that primarily the fathers trained the sons, while the mothers trained the daughters. The masculine emphasis in Scripture must not be interpreted as a sexist bias but rather as a characteristic of the Jewish culture of that day, a characteristic that should no longer persist in the light of the gospel (Gal. 3:26–29). 11 The Hebrew word for hear is shema. The Jewish confession of faith in Deuteronomy 6:4–5 is called “the Shema.” Implied in the word hear is receiving and obeying God’s Word. 12 Andrew A. Bonar, Memoir and Remains of Robert Murray M’Cheyne (London: Banner of Truth, 1966), 29.

sinister stereo speakers emitting sounds so loud that the vehicle was shaking. Zeno never spent the night in a motel room with tissue paper walls separating him from the room next door where a TV set was being ignored by a guest who was obviously deaf. “Listen more and talk less.” Bah, humbug! There are times when about the only way you can protect your sanity and your hearing is to open your mouth and say something, even if it’s only a primal scream. But the greatest tragedy of life isn’t that people invade our privacy, get on our nerves, and help destroy our delicate hearing apparatus. The greatest tragedy is that there’s so much noise that people can’t hear the things they really need to hear. God is trying to get through to them with the voice of wisdom, but all they hear are the confused communications clutter, foolish voices that lead them further away from the truth. Even without our modern electronic noisemakers, a similar situation existed in ancient Israel when Solomon wrote Proverbs, because there’s really nothing new under the sun. God was speaking to people in Solomon’s day, but they weren’t listening. If you’ll refer to the suggested outline of Proverbs, you’ll see that the first nine chapters present two women—Wisdom and Folly personified—as they seek to win the attention and obedience of people in the city streets and squares. In this chapter, I want to focus on Wisdom’s calls, and then in the next chapter we’ll listen to Folly and learn what she has to offer. 1. Wisdom’s Call to Salvation (1:8–33) This paragraph records three voices that the person reading Proverbs needs to identify. The voice of instruction (vv. 8–10, 15–19). This is the voice of a godly father, urging his son to listen to Wisdom and obey what he hears. Note that both the father and the mother have been involved in teaching the boy,l and they both warn him not to abandon what he’s been told. These parents have obeyed the instructions of Moses (Deut. 6:6–9) and have faithfully taught their family the Word of God. But what will their children do with all this teaching? The parents’ desire is that the children obey what they have learned, so that God’s truth will become a lovely ornament to beautify their lives, like a crown on a king or a necklace on a queen. Paul told Christian servants to “adorn the doctrine of God our Savior in all things” (Titus 2:10), which simply means to make the Bible beautiful to others by living a godly life. Peter exhorted Christian wives to win their lost husbands by focusing on the imperishable beauty of Christian character rather than the artificial beauty of man-made glamour (1 Peter 3:3–4). In Proverbs 1:15–19, the father tells his son how to avoid yielding to temptation. First, he says, check carefully the path you’re on and don’t walk with the wrong crowd. (This sounds very much like Ps. 1:1 and 2 Cor. 6:14–18.) If you’re walking with the wrong crowd, you’ll end up doing the wrong things. Second, don’t

916 英翻中 (616) The fear of the Lord is the beginning of wisdom. 敬畏耶和華是智慧的開端. 11/26/2024

916 英翻中 (616)     The fear of the Lord is the beginning of wisdom.   敬畏耶和華是智慧的開端.     11/26/2024 

3.  What is the Key Verse That Helps  “Unlock” the Book?                                                               3. 幫助「解鎖」這本書的關鍵經文是什麼？                                                                                          I suggest that 1:7 is the key verse we’re looking for: “The fear of the Lord is the beginning [chief part] of knowledge: but fools despise wisdom and instruction.” This statement is amplified in 9:10: “The fear of the Lord is the beginning of wisdom: and the knowledge of the holy [Holy One] is understanding.” (See also Job 28:28; Psalm 111:10.)                                                                        我認為第 1 章 7 節是我們要尋找的關鍵經文：“敬畏耶和華是知識的開端（主要部分）；愚昧人卻藐視智慧和訓誨。” 9:10 中進一步闡述了這一說法：“敬畏耶和華是智慧的開端；認識聖者[聖者]就是聰明。” （另參約伯記 28:28；詩篇 111:10。）                                                                               There are at least eighteen references to “the fear of the Lord” in Proverbs (1:7, 29; 2:5; 3:7; 8:13; 9:10; 10:27; 14:2, 26–27; 15:16, 33; 16:6; 19:23; 22:4; 23:17; 24:21; 31:30). If you read all these verses carefully, you’ll get a good idea of what this important biblical phrase means.                      箴言中至少有十八處提到「敬畏耶和華」（1:7, 29；2:5；3:7；8:13；9 : 10;14:2, 15:16, 33;19:23;23:21;如果您仔細閱讀所有這些經文，您將很好地了解這個重要的聖經短語的                          If we truly “fear the Lord,” we acknowledge from our hearts that He’s the Creator, we’re the creatures; He’s the Father, we’re His children; He’s the Master, we’re the servants. It means to respect God for who He is, to listen carefully to what He says, and to obey His ord, knowing that our disobedience displeases Him, breaks our fellowship with Him, and invites His chas[1]tening. It’s not the servile fear of the slave before the master but the reverential and respectful fear of the child before the parent. Children fear not only because their parents can hurt them, but also because they can hurt their parents. Proverbs 13:13 admonishes us to fear God’s commandments, which suggests that the way we treat our Bible is the way we treat God.               如果我們真正“敬畏主”，我們就從心裡承認祂是造物主，我們是受造之物；他是父親，我們是他的孩子；他是主人，我們是僕人。它意味著尊重神，仔細聆聽祂所說的話，並服從祂的命令，知道我們的不服從會令祂不悅，破壞我們與祂的團契，並招致祂的管教[1]。這不是奴隸在主人面前的奴性恐懼，而是孩子在父母面前的敬畏和尊敬。孩子害怕不僅因為父母會傷害他們，還因為他們會傷害父母。箴言 13:13 告誡我們要敬畏上帝的誡命，這表明我們對待聖經的方式就是對待上帝的方式。                                                                                                                                 “But what is this fear of the Lord?” asks Charles Bridges, and he answers the question adequately: “It is that affectionate reverence by which the child of God bends himself humbly and carefully to his Father’s law. His wrath is so bitter, and His love so sweet; that hence springs an earnest desire to please Him, and—because of the danger of coming short from his own weakness and temptations—a holy watchfulness and fear, ‘that he might not sin against Him.’ ” 7           “但是什麼是敬畏主呢？”查爾斯·布里奇斯 (Charles Bridges) 問道，他充分回答了這個問題：「正是透過這種深情的敬畏，上帝的孩子謙卑而謹慎地服從了天父的律法。他的憤怒如此苦澀，他的慈愛如此甘甜；因此，他會產生一種懇切的願望來取悅他，並且——因為他有因自己的軟弱和誘惑而失敗的危險——一種神聖的警醒和恐懼，'免得他得罪他。' " 7                                      The six verses that precede this key verse (1:7) explain why the book of Proverbs was written: to give us wisdom, instruction, understanding, subtlety (prudence), knowl[1]edge, discretion, learning, and counsel. Everything depends on wisdom; the other seven words are practically synonymous with it.                                                                                                                           鑰匙之前的六節經文第 1 節（1:7）解釋了為什麼寫《箴言》：給我們智慧、指導、理解、精明（審慎）、知識[1]、判斷力、學習和忠告。一切取決於智慧；其他七個字其實是它的同義詞。                                                                                                                                                                       Louis Goldberg says that wisdom means exhibiting “His [God’s] character in the many practical affairs of life.” 8 Instruction carries the idea of discipline, a parent’s correction that results in the building of the child’s character. Understanding means the ability to grasp a truth with insight and discernment. Prudence (“subtlety”) is the kind of intelligence that sees the reasons behind things. People with prudence can think their way through complex matters and see what lies behind them, and thereby make wise decisions about them. (In a negative sense, the word translated “prudence” means craftiness. It is used to describe Satan in Gen. 3:1.)                             路易斯·戈德堡說，智慧意味著「在生活的許多實際事務中展示他[上帝]的品格。」指導帶有紀律的理念，父母的糾正會導致孩子品格的塑造。理解意味著透過洞察力和洞察力掌握真理的能力。謹慎（「微妙」）是一種能看見事物背後原因的智慧。謹慎的人可以思考複雜的問題，並看到背後的原因，從而做出明智的決定。 （在消極意義上，翻譯為「謹慎」的詞意味著狡猾。它在創世記3:1 中用來描述撒旦。）                                                                                                    The word translated knowledge comes from a Hebrew root that describes skill in hunting (Gen. 25:27), sailing (2 Chron. 8:18), and playing a musical instrument (1 Sam. 16:16). Knowledge involves the ability to distinguish; the Latin equivalent gives us our English word science. Discretion is the ability to devise wise plans after understanding a matter. The negative meaning is “to devise a plot.”                                                                                                                              翻譯後的知識這個字來自希伯來文根，描述狩獵（創 25:27）、航海（代下 8:18）和演奏樂器（撒母耳記上 16:16）的技能。知識涉及辨別能力；拉丁語中的對應詞為我們提供了英語單字“科學”。判斷力是在了解事情後製定明智計劃的能力。消極的意思是「策劃陰謀」                            The Hebrew root for learning means “to lay hold of, to grasp, to acquire or buy.” When we grasp something with the mind, then we have learned it. The word translated counsel is related to the verb “to steer a ship.” Counsel is wise guidance that moves one’s life in the right direction.              「學習」的希伯來文字根意思是「抓住、掌握、取得或購買」。當我們用頭腦掌握某件事時，我們就學會了它。翻譯後的「勸告」一詞與動詞「駕駛一艘船」有關。忠告是明智的指導，可以將一個人的生活引向正確的方向。                                                                                                      You’ll find these eight words repeated often in the book of Proverbs; when you put them together, you have a summary of what Solomon means by wisdom.                                                                 你會發現這八個字在箴言書中經常重複；當你把它們放在一起時，你就可以總結出所羅門所說的智慧是什麼意思。

4. What Does Proverbs Say about Jesus Christ?                                                                                    4. 箴言對耶穌基督有什麼說法？                                                                                                           In Jesus Christ “are hid all the treasures of wisdom and knowledge” (Col. 2:3), and He is our wisdom (1 Cor. 1:24, 30). Solomon was the wisest ruler who ever lived, and yet Jesus Christ is “greater than Solomon” in both His wisdom and His wealth (Matt. 12:42). Certainly all the beautiful qualities of wisdom described in Proverbs are seen in Jesus Christ, and His earthly walk is a pattern for God’s people to follow (1 John 2:6).                                                                                       「所有智慧和知識的寶藏都藏在耶穌基督裡面」（西 2:3），祂就是我們的智慧（林前 1:24, 30）。所羅門是有史以來最有智慧的統治者，而耶穌基督的智慧和財富都「比所羅門更大」（太 12:42）。當然，箴言中所描述的智慧的所有美麗品質都在耶穌基督身上看到，祂在地上的行事為人是上帝子民效仿的榜樣（約翰一書2:6）。                                                                                   The description of wisdom in Proverbs 8:22–31 suggests Jesus Christ as the eternal wisdom of God, but that isn’t the main thrust of the passage. Solomon per[1]sonifies wisdom as the joyful son of a father, a master craftsman, and reminds us that wisdom is one of God’s eternal attributes. God magnified His wisdom in the way He created the universe. The “laws of nature” that form the basis for modern science were “built into” the universe by the wisdom of God. When we honestly study creation, no matter what branch of science we follow, we’re only thinking God’s thoughts after Him. Jesus Christ, the eternal creative Word, was there in the beginning (John 1:1–5; Heb. 1:1–4; Col. 1:15–17). 9  Wise people learn the eternal “wise principles” of life built into creation and seek to obey them.                                                                                               箴言 8 章 22-31 節中對智慧的描述顯示耶穌基督是神永恆的智慧，但這並不是這段經文的主旨。所羅門將智慧視為天父的快樂兒子、工匠大師，並提醒我們智慧是上帝永恆的屬性之一。神在創造宇宙的方式上彰顯了祂的智慧。構成現代科學基礎的「自然法則」是透過上帝的智慧「建構」到宇宙中的。當我們誠實地研究創造時，無論我們遵循哪個科學分支，我們只是在追隨上帝的想法。耶穌基督，永恆的創造之道，在太初就存在（約翰福音 1：1-5；希伯來書 1：1-4；歌羅西書 1：15-17）。9  智者學習生命中永恆的“智慧原則”，並努力遵守它們。                          

914 英翻中 (614) Proverb Chpater one. 箴言第一章. 11/25/2024

914 英翻中 (614)               Proverbs Chpater one.           箴言書第一章.                    11/25/2024

愛我們的主耶穌基督, 謝謝祢使孩子依靠祢賜下的能力, 開始向世人作見證.  只有聖經在箴言中,多次的教導父母, 用杖鞭打小孩, 管教他, 可以賜他生命. 正合乎箴言書的目的. 人活著不只是謀生，而是要活出上帝所賜的生命！孩子與祢賜下的愛妻, 每晚工作停下後, 就一起讀詩篇和箴言. 多次重複讀到要用杖管教小孩. 所以決心用祢賜下剩餘的生命, 把箴言仔細讓世人了解作者的心意.  奉主耶穌的聖名禱告.  阿們. 

PROVERBS CHAPTER ONE 箴言第一章 (註:原著作者Rev. Warren W. Wiersbe華倫魏士比牧師)                                                                                                                                                                        Introduction to the Book of Proverbs DON’T JUST MAKE A LIVING, MAKE A LIFE!                箴言簡介:  不只是謀生，而是要活出上帝所賜的生命！

     My wife, Betty, is the navigator in our household. For more than forty years, I’ve depended on her to plan our ministry trips and our occasional holidays and to direct me when I’m driving. She knows that I don’t have a good sense of direction and have even been known to get lost just a few miles from home. But the Lord gave her built-in radar, and I’ve learned to trust her, whether we’re in the big city, the African bush, or the English countryside.                                                           我的妻子貝蒂是我們家的領航員。四十多年來，我一直依賴她計劃我們的事工旅行和偶爾的假期並在我開車時指導我。她知道我沒有很好的方向感, 甚至會在距離酒店僅幾英里的地方迷路了家。但主給了她內建雷達，我已經學會信任她，無論我們在大城市，非洲叢林，或英國鄉村。                                                                                                                                                                     I need a similar “spiritual radar” to guide me when I’m embarking on a “study journey” through a book of the Bible. That radar is provided by the Holy Spirit, who guides us into God’s truth (John 16:13) and, if we let Him, keeps us from going on unprofitable detours. But if I begin my journey by answering some basic questions about the book I’m studying, the Holy Spirit will find me better prepared for His teaching ministry.                                                                                         同時我需要類似的「屬靈的雷達」來引導我,  正在通過“學習之旅”的聖經。那個雷達是由聖靈提供的，祂引導我們進入上帝的真理（約翰福音 16:13），不讓魔鬼帶領我們走上無益的彎路。但如果我從回答一些基本問題開始,  有關於我正在學習的的旅程 ---《聖靈》的問題, 會發現我正為祂的教導事工做好了更好的準備。                                                                                                      

 The questions I ask myself are :   我問自己的問題是:

(1)    What is the major theme of the book?                                                                                            (2) Who wrote the book and how is it written?                                                                                    (3) What is the key verse that helps “unlock” the message of the book?                                              (4) What does this book say about Jesus Christ?                                                                                      (5) What must I do to get the most out of this book?                                                                               ( 1）“聖經” 的主題是什麼？                                                                                                                   ( 2）“聖經” 是誰寫的，是怎麼寫的？                                                                                                   ( 3 )  幫助「解鎖」的關鍵 “聖經” 經文是什麼？及“聖經”的資訊？                                                 ( 4） 這 “聖經” 對耶穌基督說了些什麼？                                                                                             ( 5）我必須做什麼才準備才能充分使用這 “聖經”？

Let’s get prepared for our pilgrimage through Proverbs by answering these five questions.      讓我們透過回答這五個問題,   為朝聖之旅做好準備 “箴言” , 。                                                                                                  

1.  What Is the Major Theme of the Book of Proverbs?                                                                  1.  “箴言”  的主題是什麼諺語？                                                                                                                                                                                                     One word answers the question: wisdom. In Proverbs, the words wise and wisdom are used at least 125 times, because the aim of the book is to help us acquire and apply God’s wisdom to the decisions and activities of daily life.                                                                                   "智慧" 一字就可以回答這個問題。在箴言中，「明智」和「智慧」這兩個詞至少被使用了 125 次，因為這它的目的是要幫助我們獲得, 並將上帝的智慧應用在我們對日常生活的決策和活動中。                                                                                                                                                                                                                                             The book of Proverbs belongs to what scholars call the “wisdom literature” of the Old Testament, which also includes Job and Ecclesiastes. 1  The writers of these books wrestled with some of the most difficult questions of life as they sought to understand life’s problems from God’s point of view. After all, just because you’re a believer and you walk by faith, it doesn’t mean you put your mind on the shelf and stop thinking. The Lord expects us to apply ourselves intellectually and do some serious thinking as we study His Word. We should love the Lord with our minds as well as with our hearts and souls (Matt. 22:37).                                             “箴言” 屬於神學者所稱為的舊約中的“智慧文學”也包括《約伯記》和《傳道書》。該些書籍試圖幫助我們理解生活的問題，與生活中一些最困難的問題時,  進行了鬥爭.  從上帝的角度來看。畢竟其原因只是因為你是信徒，你憑信心行事，這並不意味著你把你的想法擱置起來，停止思考。主希望我們運用理智, 並在做事及學習祂的話語時，進行認真的思考。我們應該用我們的思想, 和身體及心靈與靈魂來愛主（太 22:37）。                        Wisdom was an important commodity in the ancient Near East; every ruler had his council of “wise men” whom he consulted when making important decisions. Joseph was considered a wise man in Egypt, and Daniel and his friends were honored for their wisdom while serving in Babylon. God wants His children today to “walk circumspectly [carefully], not as fools but as wise” (Eph. 5:15 nkjv). Understanding the book of Proverbs can help us do that. It isn’t enough simply to be educated and have knowledge, as important as education is. We also need wisdom, which is the ability to use knowledge. Wise men and women have the competence to grasp the meaning of a situation and understand what to do and how to do it in the right way at the right time.                                                                                                                      在古代近東，智慧是一種重要的商品。每個統治者都有他的「智者」委員會，他在做出重要決定時會諮詢這些人。約瑟在埃及被認為是一位智者，而但以理和他的朋友們在巴比倫服役期間因他們的智慧而受到尊敬。神希望祂今天的孩子們「行事謹慎，不像愚昧人，乃像智慧人」（弗 5:15 NKJV）。理解箴言可以幫助我們做到這一點。僅僅受過教育和擁有知識是不夠的，教育同樣重要。我們還需要智慧，也就是運用知識的能力。聰明的男人和女人有能力掌握情況的意義，了解該做什麼以及如何在正確的時間以正確的方式去做。                        To the ancient Jew, wisdom was much more than simply good advice or successful planning. I like Dr. Roy Zuck’s definition: “Wisdom means being skillful and successful in one’s relationships and responsibilities … observing and following the Creator’s principles of order in the moral universe.”2 In that definition you find most of the important elements of biblical wisdom, the kind of wisdom we can learn from the book of Proverbs.                                      對古代猶太人來說，智慧不僅僅是只是好的建議或成功的計畫。我喜歡羅伊·扎克博士（Roy Zuck）的定義：「智慧意味著熟練,  並在人際關係和責任方面取得成功…。觀察並遵循造物主的原則道德宇宙中的秩序。找到聖經智慧的大部分重要元素，我們可以從書中學到的智慧箴言。                                                                                                                                                                                                                                      Biblical wisdom begins with a right relationship with the Lord. The wise person believes that there is a God, that He is the Creator and Ruler of all things, and that He has put within His creation a divine order that, if obeyed, leads ultimately to success. Wise people also assert that there is a moral law operating in this world, a principle of divine justice that makes sure that eventually the wicked are judged and the righteous are rewarded. Biblical wisdom has little if any relationship to a person’s IQ or education, because it is a matter of moral and spiritual understanding. It has to do with character and values; it means looking at the world through the grid of God’s truth.                                                                                                                   聖經智慧始於與主耶穌有正確的關係。聰明人相信有上帝，祂是萬物的創始者和統治者，並且在祂的創造物中, 放入了一個神聖的秩序，如果服從，最終會帶來成功。聰明人也斷言這個世界有一個道德法則在運作，神聖正義的原則，確保惡人最終受到審判，義人受到審判得到了獎勵。聖經智慧幾乎沒有關係影響一個人的智商或教育程度，因為這關係到道德和屬靈上的理解。這與性格和價值觀；這意味著放眼世界透過上帝真理的網路。                                                                                                                                                                                                                                                                                         In the Old Testament, the Hebrew word for “wise” (hakam) is used to describe people skillful in working with their hands, such as the artisans who helped build the tabernacle (Ex. 28:3; 35:30—36:2) and Solomon’s temple (1 Chron. 22:15). Wisdom isn’t something theoretical, it’s something very practical that affects every area of life. It gives order and purpose to life; it gives discernment in making decisions; and it provides a sense of fulfillment in life to the glory of God.                                                                                                                            在舊約中，希伯來文的「智慧」一詞(hakam) 用來形容熟練工作的人用他們的雙手，例如幫助建造的人工會幕（出   28:3；35:30—36:2）和所羅門的聖幕聖殿（代上   22:15）。智慧不是理論上的東西，而是影響每個人的非常實際的生活領域。它賦予生活秩序和目的；它給了決策時的洞察力；它提供了一個生命中的滿足感，榮耀上帝。                     Wisdom keeps us in harmony with the principles and purposes that the Lord has built into His world so that as we obey God, everything works for us and not against us. This doesn’t mean we don’t experience trials and difficulties, because trials and difficulties are a normal part of life. But it means we have the ability to deal with these adversities successfully so that we grow spiritually and the Lord is glorified.                                                                                    智慧使我們與原則保持一致, 以及主在祂的世界中建立的目的，以便當我們服從上帝時，一切都會為我們效力，而不是反對我們。這並不意味著我們沒有經歷考驗和困難，因為考驗和困難是生活的正常組成部分。但這意味著我們有能力應對成功地面對這些逆境使我們成長的人.                                                                                                                                       People with wisdom have the skill to face life honestly and courageously, and to manage it successfully so that God’s purposes are fulfilled in their lives. That’s why I called the original Be series book on Proverbs Be Skillful, because we’re seeking to learn from Proverbs the divine principles that can make us skillful, not in making a living, but in making a life. The pages of history are filled with the names of brilliant and gifted people  who were smart enough to become rich and famous but not wise enough to make a successful and satisfying life. Before his death, one of the world’s richest men said that he would have given all his wealth to make one of his six marriages succeed. It’s one thing to make a living, but quite something else to make a life.                                                                                                                      智慧人具有能力,  能誠實、勇敢地面對生活，並成功地管理生活，使上帝的旨意在他們的生活中得以實現。這就是為什麼我將《箴言》的原版《Be》系列書稱為“Be Skillful"要精巧”，因為我們尋求從《箴言》中學習神聖的原則，這些原則可以使我們精巧，不是在謀生方面，而是在創造生活方面。歷史的書頁充滿了才華橫溢、才華橫溢的人的名字，他們聰明到足以變得富有和出名，但不夠聰明，無法過上成功和令人滿意的生活。世界上最富有的人之一在去世前曾表示，他願意奉獻自己的全部財富，以使他的六次婚姻中的一次獲得成功。謀生是一回事，酬活出生命卻是另一回事。