Show Bible Commentary For A Bible Verse

Click here to show/hide instructions.

Selected Verse: Proverbs 3:34 - Strong Concordance

Verse	Translation	Text
Pr 3:34	Strong Concordance	Surely he scorneth [03887] the scorners [03887]: but he giveth [05414] grace [02580] unto the lowly [06035] [06041].
	King James	Surely he scorneth the scorners: but he giveth grace unto the lowly.

Summary Of Commentaries Associated With The Selected Verse

Open All | Close All Open All | Close All

A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]
The retribution of sinners, as in Psa 18:26.

A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]

The retribution of sinners, as in Psa 18:26.

Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78]
His relation to men is determined by their relation to Him. As for the scorners, He scorneth them, But to the lowly He giveth grace. Most interpreters render the verse thus: "If the scorner He (even He, in return) scorneth, so He (on the other hand) giveth grace to the lowly." For the sequence of the words in the consequence, in which the precedence of the verb is usual, e.g., Lev 12:5, we are referred to Pro 23:18, cf. Pro 24:14; but why had the poet placed the two facts in the relation of condition and consequence? The one fact is not the consequence but the reverse of the other, and accordingly they are opposed to each other in coordinated passages, Psa 18:26. The Vav in such antitheses has generally the meaning of "and on the other hand," e.g., Job 8:20, while the lxx, Targ., Syriac, and Jerome altogether pass over the אם as if it did not exist. Ziegler translates: "Truly! the scorner He scorneth;" but an affirmative אם does not exist, the asseveration after the manner of an oath is negative. Bertheau's expedient would be more acceptable, by which he makes the whole of Pro 3:34 the protasis to Pro 3:35; but if this were intended, another subject would not enter into Pro 3:35. Thus 34a and 34b are two independent parallel passages; אם־ללּצים is the protasis: if as regards the scorners, i.e., if His conduct is directed to the scorners, so He scorneth. The ל denotes relation, and in this elliptical usage is like the ל of superscription, e.g., Jer 23:9. הוּא is the emphatic αὐτός: He on the contrary, and in a decisive way (Ewald, 314ab). Instead of יליץ fo there might have been used יליצם (for הליץ, where it occurs as a governing word, has the accusative, Pro 19:28; Psa 119:51), but we do not miss the object: if it relates to scorners (thus also Lwenstein translates), so it is He in return who scorneth. The lxx renders it: κύριος ὑπερηφάνοις ἀντιτάσσεται, ταπεινοῖς δὲ δίδωσι χάριν; cf. Jam 4:6; Pe1 5:5. הוּא is used as a name of God (Deutsch. Morgenl. Zeitschr. xvi. 400), on which account it is rendered like יהוה by κύριος. A ὑπερήφανος (appearing above others, i.e., overbearing) is the לץ, according to the definition Pro 21:24. the expression of the talio is generalized in ἀντιτάσσεται (resists them). For עניים the Kerı̂ has ענוים: ענו (from ענה, the ground-form ענו, Arab. 'anaw) is the lowly (ταπεινός), or he who bends himself, i.e., the gentle and humble, the patient, and the passive עני, he who is bowed down, the suffering; but the limits of the conception are moveable, since in עני is presupposed the possession of fruit-virtues gained in the school of affliction.

Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78]

His relation to men is determined by their relation to Him.

As for the scorners, He scorneth them,

But to the lowly He giveth grace.

Most interpreters render the verse thus: "If the scorner He (even He, in return) scorneth, so He (on the other hand) giveth grace to the lowly." For the sequence of the words in the consequence, in which the precedence of the verb is usual, e.g., Lev 12:5, we are referred to Pro 23:18, cf. Pro 24:14; but why had the poet placed the two facts in the relation of condition and consequence? The one fact is not the consequence but the reverse of the other, and accordingly they are opposed to each other in coordinated passages, Psa 18:26. The Vav in such antitheses has generally the meaning of "and on the other hand," e.g., Job 8:20, while the lxx, Targ., Syriac, and Jerome altogether pass over the אם as if it did not exist. Ziegler translates: "Truly! the scorner He scorneth;" but an affirmative אם does not exist, the asseveration after the manner of an oath is negative. Bertheau's expedient would be more acceptable, by which he makes the whole of Pro 3:34 the protasis to Pro 3:35; but if this were intended, another subject would not enter into Pro 3:35. Thus 34a and 34b are two independent parallel passages; אם־ללּצים is the protasis: if as regards the scorners, i.e., if His conduct is directed to the scorners, so He scorneth. The ל denotes relation, and in this elliptical usage is like the ל of superscription, e.g., Jer 23:9. הוּא is the emphatic αὐτός: He on the contrary, and in a decisive way (Ewald, 314ab). Instead of יליץ fo there might have been used יליצם (for הליץ, where it occurs as a governing word, has the accusative, Pro 19:28; Psa 119:51), but we do not miss the object: if it relates to scorners (thus also Lwenstein translates), so it is He in return who scorneth. The lxx renders it: κύριος ὑπερηφάνοις ἀντιτάσσεται, ταπεινοῖς δὲ δίδωσι χάριν; cf. Jam 4:6; Pe1 5:5. הוּא is used as a name of God (Deutsch. Morgenl. Zeitschr. xvi. 400), on which account it is rendered like יהוה by κύριος. A ὑπερήφανος (appearing above others, i.e., overbearing) is the לץ, according to the definition Pro 21:24. the expression of the talio is generalized in ἀντιτάσσεται (resists them). For עניים the Kerı̂ has ענוים: ענו (from ענה, the ground-form ענו, Arab. 'anaw) is the lowly (ταπεινός), or he who bends himself, i.e., the gentle and humble, the patient, and the passive עני, he who is bowed down, the suffering; but the limits of the conception are moveable, since in עני is presupposed the possession of fruit-virtues gained in the school of affliction.

Adam Clarke Commentary on the Whole Bible - Published 1810-1826
Surely he scorneth the scorners; but he giveth grace unto the lowly - The Septuagint has Κυριος ὑπερηφανοις αντιτασσεται, ταπεινοις δε διδωσι χαριν. The Lord resisteth the proud; but giveth grace to the humble. These words are quoted by St. Peter, Pe1 5:5, and by St. James, Jam 4:6, just as they stand in the Septuagint, with the change of ὁ Θεος, God, for Κυριος, the Lord.

Top

²⁶ With the pure [01305] thou wilt shew thyself pure [01305]; and with the froward [06141] thou wilt shew thyself froward [06617].

²⁴ Proud [02086] and haughty [03093] scorner [03887] is his name [08034], who dealeth [06213] in proud [02087] wrath [05678].

⁵ Likewise [3668], ye younger [3501], submit yourselves [5293] unto the elder [4245]. Yea [1161], all [3956] of you be subject [5293] one to another [240], and be clothed [1463] with humility [5012]: for [3754] God [2316] resisteth [498] the proud [5244], and [1161] giveth [1325] grace [5485] to the humble [5011].

⁶ But [1161] he giveth [1325] more [3187] grace [5485]. Wherefore [1352] he saith [3004], God [2316] resisteth [498] the proud [5244], but [1161] giveth [1325] grace [5485] unto the humble [5011].

⁵¹ The proud [02086] have had me greatly [03966] in derision [03887]: yet have I not declined [05186] from thy law [08451].

²⁸ An ungodly [01100] witness [05707] scorneth [03887] judgment [04941]: and the mouth [06310] of the wicked [07563] devoureth [01104] iniquity [0205].

⁹ Mine heart [03820] within [07130] me is broken [07665] because of the prophets [05030]; all my bones [06106] shake [07363]; I am like a drunken [07910] man [0376], and like a man [01397] whom wine [03196] hath overcome [05674], because [06440] of the LORD [03068], and because of the words [01697] of his holiness [06944].

³⁵ The wise [02450] shall inherit [05157] glory [03519]: but shame [07036] shall be the promotion [07311] of fools [03684].

³⁴ Surely he scorneth [03887] the scorners [03887]: but he giveth [05414] grace [02580] unto the lowly [06035] [06041].

²⁰ Behold, God [0410] will not cast away [03988] a perfect [08535] man, neither will he help [02388] [03027] the evil doers [07489]:

²⁶ With the pure [01305] thou wilt shew thyself pure [01305]; and with the froward [06141] thou wilt shew thyself froward [06617].

¹⁴ So shall the knowledge [03045] of wisdom [02451] be unto thy soul [05315]: when thou hast found [04672] it, then there shall be [03426] a reward [0319], and thy expectation [08615] shall not be cut off [03772](8735).

¹⁸ For surely there is [03426] an end [0319]; and thine expectation [08615] shall not be cut off [03772].

⁵ But if she bear [03205] a maid child [05347], then she shall be unclean [02930] two weeks [07620], as in her separation [05079]: and she shall continue [03427] in the blood [01818] of her purifying [02893] threescore [08346] and six [08337] days [03117].

⁶ But [1161] he giveth [1325] more [3187] grace [5485]. Wherefore [1352] he saith [3004], God [2316] resisteth [498] the proud [5244], but [1161] giveth [1325] grace [5485] unto the humble [5011].