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PARALLEL HISTORY BIBLE - Proverbs 3:10
CHAPTERS: Proverbs 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24, 25, 26, 27, 28, 29, 30, 31 
VERSES: 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24, 25, 26, 27, 28, 29, 30, 31, 32, 33, 34, 35
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LXX- Greek Septuagint - Proverbs 3:10 ινα 2443 πιμπληται τα 3588 ταμιεια σου 4675 πλησμονης σιτου 4621 οινω 3631 δε 1161 αι 3588 3739 ληνοι σου 4675 εκβλυζωσιν
Douay Rheims Bible And thy barns shall be filled with abundance, and thy presses shall run over with wine.
King James Bible - Proverbs 3:10 So shall thy barns be filled with plenty, and thy presses shall burst out with new wine.
World English Bible so your barns will be filled with plenty, and your vats will overflow with new wine.
Early Church Father Links Npnf-211 iv.vi.v.ii Pg 3
World Wide Bible Resources
Proverbs 3:10
Early Christian Commentary - (A.D. 100 - A.D. 325) Anf-01 ii.ii.vii Pg 3
Gen. vii.; 1 Pet. iii. 20; 2 Pet. ii. 5. Jonah proclaimed destruction to the Ninevites;37 37
Anf-03 iv.ix.ii Pg 14
Gen. vi. 9; vii. 1; comp. Heb. xi. 7. if in his case the righteousness of a natural law had not preceded? Whence was Abraham accounted “a friend of God,”1149 1149
Anf-01 ix.vi.xix Pg 28
Prov. xix. 17. For God, who stands in need of nothing, takes our good works to Himself for this purpose, that He may grant us a recompense of His own good things, as our Lord says: “Come, ye blessed of My Father, receive the kingdom prepared for you. For I was an hungered, and ye gave Me to eat: I was thirsty, and ye gave Me drink: I was a stranger, and ye took Me in: naked, and ye clothed Me; sick, and ye visited Me; in prison, and ye came to Me.”4056 4056
Anf-02 vi.iii.ii.xiii Pg 33.1
Anf-02 vi.iii.iii.iv Pg 14.1
Anf-02 vi.iv.iii Pg 105.1
Anf-03 v.iv.v.xvi Pg 35
Deut. xv. 7, 8. Loans are not usually given, except to such as ask for them. On this subject of lending,4068 4068 De fenore. however, more hereafter.4069 4069 Below, in the next chapter. Now, should any one wish to argue that the Creator’s precepts extended only to a man’s brethren, but Christ’s to all that ask, so as to make the latter a new and different precept, (I have to reply) that one rule only can be made out of those principles, which show the law of the Creator to be repeated in Christ.4070 4070 This obscure passage runs thus: “Immo unum erit ex his per quæ lex Creatoris erit in Christo.” For that is not a different thing which Christ enjoined to be done towards all men, from that which the Creator prescribed in favour of a man’s brethren. For although that is a greater charity, which is shown to strangers, it is yet not preferable to that4071 4071 Prior ea. which was previously due to one’s neighbours. For what man will be able to bestow the love (which proceeds from knowledge of character,4072 4072 This is the idea, apparently, of Tertullian’s question: “Quis enim poterit diligere extraneos?” But a different turn is given to the sense in the older reading of the passage: Quis enim non diligens proximos poterit diligere extraneos? “For who that loveth not his neighbours will be able to love strangers?” The inserted words, however, were inserted conjecturally by Fulvius Ursinus without ms. authority. upon strangers? Since, however, the second step4073 4073 Gradus. in charity is towards strangers, while the first is towards one’s neighbours, the second step will belong to him to whom the first also belongs, more fitly than the second will belong to him who owned no first.4074 4074 Cujus non extitit primus. Accordingly, the Creator, when following the course of nature, taught in the first instance kindness to neighbours,4075 4075 In proximos. intending afterwards to enjoin it towards strangers; and when following the method of His dispensation, He limited charity first to the Jews, but afterwards extended it to the whole race of mankind. So long, therefore, as the mystery of His government4076 4076 Sacramentum. was confined to Israel, He properly commanded that pity should be shown only to a man’s brethren; but when Christ had given to Him “the Gentiles for His heritage, and the ends of the earth for His possession,” then began to be accomplished what was said by Hosea: “Ye are not my people, who were my people; ye have not obtained mercy, who once obtained mercy”4077 4077
Anf-01 ii.ii.vii Pg 3
Gen. vii.; 1 Pet. iii. 20; 2 Pet. ii. 5. Jonah proclaimed destruction to the Ninevites;37 37
Anf-03 iv.ix.ii Pg 14
Gen. vi. 9; vii. 1; comp. Heb. xi. 7. if in his case the righteousness of a natural law had not preceded? Whence was Abraham accounted “a friend of God,”1149 1149
Anf-01 ix.iv.xviii Pg 13
Isa. v. 6. but that the dew, which is the Spirit of God, who descended upon the Lord, should be diffused throughout all the earth, “the spirit of wisdom and understanding, the spirit of counsel and might, the spirit of knowledge and piety, the spirit of the fear of God.”3624 3624
Anf-01 vi.ii.xvi Pg 7
Comp. Isa. v., Jer. xxv.; but the words do not occur in Scripture. And it so happened as the Lord had spoken. Let us inquire, then, if there still is a temple of God. There is—where He himself declared He would make and finish it. For it is written, “And it shall come to pass, when the week is completed, the temple of God shall be built in glory in the name of the Lord.”1678 1678
Anf-03 iv.ix.xiii Pg 59
Comp. Isa. v. 6, 7, with Matt. xxvii. 20–25, Mark xv. 8–15, Luke xxiii. 13–25, John xix. 12–16. And thus, the former gifts of grace being withdrawn, “the law and the prophets were until John,”1436 1436
Anf-03 v.iv.iv.xxiii Pg 5
Isa. v. 6, 7. And so in this manner the law and the prophets were until John, but the dews of divine grace were withdrawn from the nation. After his time their madness still continued, and the name of the Lord was blasphemed by them, as saith the Scripture: “Because of you my name is continually blasphemed amongst the nations”3419 3419
Anf-03 v.iv.v.xxix Pg 55
Tertullian calls by a proper name the vineyard which Isaiah (in his chap. v.) designates “the vineyard of the Lord of hosts,” and interprets to be “the house of Israel” (ver. 7). The designation comes from ver. 2, where the original clause ירשֹ והע[טָיִּוַ is translated in the Septuagint, Καὶ ἐφύτευσα ἄμπελον Σωρήκ. Tertullian is most frequently in close agreement with the LXX. that when “He looked for righteousness therefrom, there was only a cry”4704 4704
Anf-03 vi.ii.vi Pg 3
Isa. l. 9. And again the prophet says, “Since1495 1495 The Latin omits “since,” but it is found in all the Greek mss. as a mighty stone He is laid for crushing, behold I cast down for the foundations of Zion a stone, precious, elect, a corner-stone, honourable.” Next, what says He? “And he who shall trust1496 1496
Anf-01 viii.iv.xxxiv Pg 0
Anf-01 viii.iv.xxxiv Pg 2
Ps. lxxii. And at the close of this Psalm which I have quoted, it is written, ‘The hymns of David the son of Jesse are ended.’2034 2034 [A striking passage in De Maistre (Œuvres, vol. vi. p. 275) is worthy of comparison.] Moreover, that Solomon was a renowned and great king, by whom the temple called that at Jerusalem was built, I know; but that none of those things mentioned in the Psalm happened to him, is evident. For neither did all kings worship him; nor did he reign to the ends of the earth; nor did his enemies, falling before him, lick the dust. Nay, also, I venture to repeat what is written in the book of Kings as committed by him, how through a woman’s influence he worshipped the idols of Sidon, which those of the Gentiles who know God, the Maker of all things through Jesus the crucified, do not venture to do, but abide every torture and vengeance even to the extremity of death, rather than worship idols, or eat meat offered to idols.”
Anf-03 v.iv.vi.ix Pg 36
Ps. lxxii. 6. describing His descent from heaven to the flesh as gentle and unobserved.5615 5615
Npnf-201 iv.viii.xvii Pg 11
Anf-01 viii.iv.xxxiv Pg 0
Anf-01 viii.iv.xxxiv Pg 2
Ps. lxxii. And at the close of this Psalm which I have quoted, it is written, ‘The hymns of David the son of Jesse are ended.’2034 2034 [A striking passage in De Maistre (Œuvres, vol. vi. p. 275) is worthy of comparison.] Moreover, that Solomon was a renowned and great king, by whom the temple called that at Jerusalem was built, I know; but that none of those things mentioned in the Psalm happened to him, is evident. For neither did all kings worship him; nor did he reign to the ends of the earth; nor did his enemies, falling before him, lick the dust. Nay, also, I venture to repeat what is written in the book of Kings as committed by him, how through a woman’s influence he worshipped the idols of Sidon, which those of the Gentiles who know God, the Maker of all things through Jesus the crucified, do not venture to do, but abide every torture and vengeance even to the extremity of death, rather than worship idols, or eat meat offered to idols.”
Npnf-201 iv.viii.xvii Pg 11
Anf-02 ii.ii.iii Pg 45.1
Anf-01 ix.vi.xix Pg 28
Prov. xix. 17. For God, who stands in need of nothing, takes our good works to Himself for this purpose, that He may grant us a recompense of His own good things, as our Lord says: “Come, ye blessed of My Father, receive the kingdom prepared for you. For I was an hungered, and ye gave Me to eat: I was thirsty, and ye gave Me drink: I was a stranger, and ye took Me in: naked, and ye clothed Me; sick, and ye visited Me; in prison, and ye came to Me.”4056 4056
Anf-02 vi.iii.ii.xiii Pg 33.1
Anf-02 vi.iii.iii.iv Pg 14.1
Anf-02 vi.iv.iii Pg 105.1
Anf-03 v.iv.v.xvi Pg 35
Deut. xv. 7, 8. Loans are not usually given, except to such as ask for them. On this subject of lending,4068 4068 De fenore. however, more hereafter.4069 4069 Below, in the next chapter. Now, should any one wish to argue that the Creator’s precepts extended only to a man’s brethren, but Christ’s to all that ask, so as to make the latter a new and different precept, (I have to reply) that one rule only can be made out of those principles, which show the law of the Creator to be repeated in Christ.4070 4070 This obscure passage runs thus: “Immo unum erit ex his per quæ lex Creatoris erit in Christo.” For that is not a different thing which Christ enjoined to be done towards all men, from that which the Creator prescribed in favour of a man’s brethren. For although that is a greater charity, which is shown to strangers, it is yet not preferable to that4071 4071 Prior ea. which was previously due to one’s neighbours. For what man will be able to bestow the love (which proceeds from knowledge of character,4072 4072 This is the idea, apparently, of Tertullian’s question: “Quis enim poterit diligere extraneos?” But a different turn is given to the sense in the older reading of the passage: Quis enim non diligens proximos poterit diligere extraneos? “For who that loveth not his neighbours will be able to love strangers?” The inserted words, however, were inserted conjecturally by Fulvius Ursinus without ms. authority. upon strangers? Since, however, the second step4073 4073 Gradus. in charity is towards strangers, while the first is towards one’s neighbours, the second step will belong to him to whom the first also belongs, more fitly than the second will belong to him who owned no first.4074 4074 Cujus non extitit primus. Accordingly, the Creator, when following the course of nature, taught in the first instance kindness to neighbours,4075 4075 In proximos. intending afterwards to enjoin it towards strangers; and when following the method of His dispensation, He limited charity first to the Jews, but afterwards extended it to the whole race of mankind. So long, therefore, as the mystery of His government4076 4076 Sacramentum. was confined to Israel, He properly commanded that pity should be shown only to a man’s brethren; but when Christ had given to Him “the Gentiles for His heritage, and the ends of the earth for His possession,” then began to be accomplished what was said by Hosea: “Ye are not my people, who were my people; ye have not obtained mercy, who once obtained mercy”4077 4077
Anf-02 vi.iii.iii.vi Pg 8.1
Anf-02 vi.iv.i.xix Pg 16.1
Anf-02 vi.iii.iii.xii Pg 23.1
Anf-03 v.iv.iii.xix Pg 11
Isa. lviii. 7, slightly changed from the second to the third person. “keep their tongue from evil, and their lips from speaking guile: depart from evil, and do good; seek peace, and pursue it:”2931 2931
Anf-03 v.iv.v.xvi Pg 56
Isa. lviii. 7. By Ezekiel also He thus describes the just man: “His bread will he give to the hungry, and the naked will he cover with a garment.”4089 4089
Anf-03 v.iv.v.xvii Pg 28
Isa. lviii. 7. also with, “Judge the fatherless, plead with the widow.”4119 4119
Anf-03 v.iv.v.xxxi Pg 4
Isa. lviii. 7. because, no doubt, they are “unable to recompense” your act of humanity. Now, since Christ forbids the recompense to be expected now, but promises it “at the resurrection,” this is the very plan4728 4728 Forma. of the Creator, who dislikes those who love gifts and follow after reward. Consider also to which deity4729 4729 Cui parti. is better suited the parable of him who issued invitations: “A certain man made a great supper, and bade many.”4730 4730
Anf-03 v.iv.v.xxxvii Pg 6
Isa. lviii. 7. This he did in the best possible way, by receiving the Lord, and entertaining Him in his house. “When thou seest the naked cover him.”4966 4966 In the same passage. This he promised to do, in an equally satisfactory way, when he offered the half of his goods for all works of mercy.4967 4967
Anf-03 v.iv.v.xvi Pg 35
Deut. xv. 7, 8. Loans are not usually given, except to such as ask for them. On this subject of lending,4068 4068 De fenore. however, more hereafter.4069 4069 Below, in the next chapter. Now, should any one wish to argue that the Creator’s precepts extended only to a man’s brethren, but Christ’s to all that ask, so as to make the latter a new and different precept, (I have to reply) that one rule only can be made out of those principles, which show the law of the Creator to be repeated in Christ.4070 4070 This obscure passage runs thus: “Immo unum erit ex his per quæ lex Creatoris erit in Christo.” For that is not a different thing which Christ enjoined to be done towards all men, from that which the Creator prescribed in favour of a man’s brethren. For although that is a greater charity, which is shown to strangers, it is yet not preferable to that4071 4071 Prior ea. which was previously due to one’s neighbours. For what man will be able to bestow the love (which proceeds from knowledge of character,4072 4072 This is the idea, apparently, of Tertullian’s question: “Quis enim poterit diligere extraneos?” But a different turn is given to the sense in the older reading of the passage: Quis enim non diligens proximos poterit diligere extraneos? “For who that loveth not his neighbours will be able to love strangers?” The inserted words, however, were inserted conjecturally by Fulvius Ursinus without ms. authority. upon strangers? Since, however, the second step4073 4073 Gradus. in charity is towards strangers, while the first is towards one’s neighbours, the second step will belong to him to whom the first also belongs, more fitly than the second will belong to him who owned no first.4074 4074 Cujus non extitit primus. Accordingly, the Creator, when following the course of nature, taught in the first instance kindness to neighbours,4075 4075 In proximos. intending afterwards to enjoin it towards strangers; and when following the method of His dispensation, He limited charity first to the Jews, but afterwards extended it to the whole race of mankind. So long, therefore, as the mystery of His government4076 4076 Sacramentum. was confined to Israel, He properly commanded that pity should be shown only to a man’s brethren; but when Christ had given to Him “the Gentiles for His heritage, and the ends of the earth for His possession,” then began to be accomplished what was said by Hosea: “Ye are not my people, who were my people; ye have not obtained mercy, who once obtained mercy”4077 4077
Anf-02 vi.iii.iii.vi Pg 8.1
Anf-02 vi.iv.i.xix Pg 16.1
Anf-03 iv.ix.iv Pg 9
I am not acquainted with any such passage. Oehler refers to Isa. xlix. in his margin, but gives no verse, and omits to notice this passage of the present treatise in his index. Thus, therefore, before this temporal sabbath, there was withal an eternal sabbath foreshown and foretold; just as before the carnal circumcision there was withal a spiritual circumcision foreshown. In short, let them teach us, as we have already premised, that Adam observed the sabbath; or that Abel, when offering to God a holy victim, pleased Him by a religious reverence for the sabbath; or that Enoch, when translated, had been a keeper of the sabbath; or that Noah the ark-builder observed, on account of the deluge, an immense sabbath; or that Abraham, in observance of the sabbath, offered Isaac his son; or that Melchizedek in his priesthood received the law of the sabbath.
Anf-02 vi.iii.ii.viii Pg 6.1
Anf-01 ii.ii.vii Pg 3
Gen. vii.; 1 Pet. iii. 20; 2 Pet. ii. 5. Jonah proclaimed destruction to the Ninevites;37 37
Anf-03 iv.ix.ii Pg 14
Gen. vi. 9; vii. 1; comp. Heb. xi. 7. if in his case the righteousness of a natural law had not preceded? Whence was Abraham accounted “a friend of God,”1149 1149
Anf-01 ix.vi.xix Pg 28
Prov. xix. 17. For God, who stands in need of nothing, takes our good works to Himself for this purpose, that He may grant us a recompense of His own good things, as our Lord says: “Come, ye blessed of My Father, receive the kingdom prepared for you. For I was an hungered, and ye gave Me to eat: I was thirsty, and ye gave Me drink: I was a stranger, and ye took Me in: naked, and ye clothed Me; sick, and ye visited Me; in prison, and ye came to Me.”4056 4056
Anf-02 vi.iii.ii.xiii Pg 33.1
Anf-02 vi.iii.iii.iv Pg 14.1
Anf-02 vi.iv.iii Pg 105.1
Anf-03 v.iv.v.xvi Pg 35
Deut. xv. 7, 8. Loans are not usually given, except to such as ask for them. On this subject of lending,4068 4068 De fenore. however, more hereafter.4069 4069 Below, in the next chapter. Now, should any one wish to argue that the Creator’s precepts extended only to a man’s brethren, but Christ’s to all that ask, so as to make the latter a new and different precept, (I have to reply) that one rule only can be made out of those principles, which show the law of the Creator to be repeated in Christ.4070 4070 This obscure passage runs thus: “Immo unum erit ex his per quæ lex Creatoris erit in Christo.” For that is not a different thing which Christ enjoined to be done towards all men, from that which the Creator prescribed in favour of a man’s brethren. For although that is a greater charity, which is shown to strangers, it is yet not preferable to that4071 4071 Prior ea. which was previously due to one’s neighbours. For what man will be able to bestow the love (which proceeds from knowledge of character,4072 4072 This is the idea, apparently, of Tertullian’s question: “Quis enim poterit diligere extraneos?” But a different turn is given to the sense in the older reading of the passage: Quis enim non diligens proximos poterit diligere extraneos? “For who that loveth not his neighbours will be able to love strangers?” The inserted words, however, were inserted conjecturally by Fulvius Ursinus without ms. authority. upon strangers? Since, however, the second step4073 4073 Gradus. in charity is towards strangers, while the first is towards one’s neighbours, the second step will belong to him to whom the first also belongs, more fitly than the second will belong to him who owned no first.4074 4074 Cujus non extitit primus. Accordingly, the Creator, when following the course of nature, taught in the first instance kindness to neighbours,4075 4075 In proximos. intending afterwards to enjoin it towards strangers; and when following the method of His dispensation, He limited charity first to the Jews, but afterwards extended it to the whole race of mankind. So long, therefore, as the mystery of His government4076 4076 Sacramentum. was confined to Israel, He properly commanded that pity should be shown only to a man’s brethren; but when Christ had given to Him “the Gentiles for His heritage, and the ends of the earth for His possession,” then began to be accomplished what was said by Hosea: “Ye are not my people, who were my people; ye have not obtained mercy, who once obtained mercy”4077 4077
Anf-01 ix.vi.xix Pg 28
Prov. xix. 17. For God, who stands in need of nothing, takes our good works to Himself for this purpose, that He may grant us a recompense of His own good things, as our Lord says: “Come, ye blessed of My Father, receive the kingdom prepared for you. For I was an hungered, and ye gave Me to eat: I was thirsty, and ye gave Me drink: I was a stranger, and ye took Me in: naked, and ye clothed Me; sick, and ye visited Me; in prison, and ye came to Me.”4056 4056
Anf-02 vi.iii.ii.xiii Pg 33.1
Anf-02 vi.iii.iii.iv Pg 14.1
Anf-02 vi.iv.iii Pg 105.1
Anf-03 v.iv.v.xvi Pg 35
Deut. xv. 7, 8. Loans are not usually given, except to such as ask for them. On this subject of lending,4068 4068 De fenore. however, more hereafter.4069 4069 Below, in the next chapter. Now, should any one wish to argue that the Creator’s precepts extended only to a man’s brethren, but Christ’s to all that ask, so as to make the latter a new and different precept, (I have to reply) that one rule only can be made out of those principles, which show the law of the Creator to be repeated in Christ.4070 4070 This obscure passage runs thus: “Immo unum erit ex his per quæ lex Creatoris erit in Christo.” For that is not a different thing which Christ enjoined to be done towards all men, from that which the Creator prescribed in favour of a man’s brethren. For although that is a greater charity, which is shown to strangers, it is yet not preferable to that4071 4071 Prior ea. which was previously due to one’s neighbours. For what man will be able to bestow the love (which proceeds from knowledge of character,4072 4072 This is the idea, apparently, of Tertullian’s question: “Quis enim poterit diligere extraneos?” But a different turn is given to the sense in the older reading of the passage: Quis enim non diligens proximos poterit diligere extraneos? “For who that loveth not his neighbours will be able to love strangers?” The inserted words, however, were inserted conjecturally by Fulvius Ursinus without ms. authority. upon strangers? Since, however, the second step4073 4073 Gradus. in charity is towards strangers, while the first is towards one’s neighbours, the second step will belong to him to whom the first also belongs, more fitly than the second will belong to him who owned no first.4074 4074 Cujus non extitit primus. Accordingly, the Creator, when following the course of nature, taught in the first instance kindness to neighbours,4075 4075 In proximos. intending afterwards to enjoin it towards strangers; and when following the method of His dispensation, He limited charity first to the Jews, but afterwards extended it to the whole race of mankind. So long, therefore, as the mystery of His government4076 4076 Sacramentum. was confined to Israel, He properly commanded that pity should be shown only to a man’s brethren; but when Christ had given to Him “the Gentiles for His heritage, and the ends of the earth for His possession,” then began to be accomplished what was said by Hosea: “Ye are not my people, who were my people; ye have not obtained mercy, who once obtained mercy”4077 4077
Anf-02 vi.iii.i.ix Pg 70.2
Edersheim Bible History Sketches xii Pg 3.3
Treasury of Scriptural Knowledge, Chapter 3VERSE (10) - Pr 11:24,25; 19:17; 22:9 Le 26:2-5 De 28:8 Ec 11:1,2 Hag 2:19
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