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English Standard Version
The fear of the LORD is the beginning of knowledge; fools despise wisdom and instruction.
King James Bible
The fear of the LORD is the beginning of knowledge: but fools despise wisdom and instruction.
American Standard Version
The fear of Jehovah is the beginning of knowledge; But the foolish despise wisdom and instruction.
Douay-Rheims Bible
The fear of the Lord is the beginning of wisdom. Fools despise wisdom and instruction.
English Revised Version
The fear of the LORD is the beginning of knowledge: but the foolish despise wisdom and instruction.
Webster's Bible Translation
The fear of the LORD is the beginning of knowledge: but fools despise wisdom and instruction.
Proverbs 1:7 Parallel
Keil and Delitzsch Biblical Commentary on the Old TestamentThe fear of the LORD is the beginning of knowledge; fools despise wisdom and instruction.
King James Bible
The fear of the LORD is the beginning of knowledge: but fools despise wisdom and instruction.
American Standard Version
The fear of Jehovah is the beginning of knowledge; But the foolish despise wisdom and instruction.
Douay-Rheims Bible
The fear of the Lord is the beginning of wisdom. Fools despise wisdom and instruction.
English Revised Version
The fear of the LORD is the beginning of knowledge: but the foolish despise wisdom and instruction.
Webster's Bible Translation
The fear of the LORD is the beginning of knowledge: but fools despise wisdom and instruction.
Proverbs 1:7 Parallel
The external title, i.e., the Synagogue name, of the whole collection of Proverbs is משׁלי (Mishle), the word with which it commences. Origen (Euseb. h. e. vi. 25) uses the name Μισλώθ, i.e., משׁלות, which occurs in the Talmud and Midrash as the designation of the book, from its contents. In a similar way, the names given to the Psalter, תּהלּים and תּהלּות, are interchanged.
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This external title is followed by one which the Book of Proverbs, viewed as to its gradual formation, and first the older portion, gives to itself. It reaches from Proverbs 1:1 to Proverbs 1:6, and names not only the contents and the author of the book, but also commends it in regard to the service which it is capable of rendering. It contains 'Proverbs of Solomon, the son of David, king of Israel.' The books of the נבואה and חכמה, including the Canticles, thus give their own titles; among the historical books, that of the memoirs of Nehemiah is the only one that does so. משׁלי has the accent Dech, to separate
Acoustica 7 1 15 Esv Bible Gateway
(Note: Norzi has erroneously accented משלי with the accent Munach. The מ is besides the Masoretic majusculum, like the ב, שׁ, and א at the commencement of the Law, the Canticles, and Chronicles.)
it from the following complex genitive which it governs, and מלך ישׂראל is made the second hemistich, because it belongs to שׁלמה, not to דּוד.
(Note: If it had belonged to דוד, then the sentence would have been accented thus: משׁלי שלמה בן־דוד מלך ישראל.)
As to the fundamental idea of the word משׁל, we refer to the derivation given in the Gesch. Pdfguru pro 3 0 26. der jud. Poesie, p. 196, from משׁל, Aram. מתל, root תל, Sanskr. tul (whence tul, balance, similarity), Lat. tollere; the comparison of the Arab. mathal leads to the same conclusion. 'משׁל signifies, not, as Schultens and others after him affirm, effigies ad similitudinem alius rei expressa, from משׁל in the primary signification premere, premente manu tractare; for the corresponding Arab. verb mathal does not at all bear that meaning, but signifies to stand, to present oneself, hence to be like, properly to put oneself forth as something, to represent it; and in the Hebr. also to rule, properly with על to stand on or over something, with בּ to hold it erect, like Arab. kam with b, rem administravit [vid. Jesaia, p. 691]. Thus e.g., Genesis 24:2, it is said of Eliezer: המּשׁל בּכל־אשׁר־לו, who ruled over all that he (Abraham) had (Luther: was a prince over all his goods). Thus משׁל, figurative discourse which represents that which is real, similitude; hence then parable or shorter apothegm, proverb, in so far as they express primarily something special, but which as a general symbol is then applied to everything else of a like kind, and in so far stands figuratively. An example is found in 1 Samuel 10:11. Edgeview 2 1 980 – cutting edge image viewer app. It is incorrect to conclude from this meaning of the word that such memorial sayings or proverbs usually contained comparisons, or were clothed in figurative language; for that is the case in by far the fewest number of instances: the oldest have by far the simplest and most special interpretations' (Fleischer). Hence Mashal, according to its fundamental idea, is that which stands with something equals makes something stand forth equals representing. This something that represents may be a thing or a person; as e.g., one may say Job is a Mashal, i.e., a representant, similitude, type of Israel (vide the work entitled עץ החיים, by Ahron b. Elia, c. 90, p. 143); and, like Arab. mathal (more commonly mithl equals משׁל, cf. משׁל, Job 41:25), is used quite as generally as is its etymological cogn. instar (instare). But in Hebr. Mashal always denotes representing discourse with the additional marks of the figurative and concise, e.g., the section which presents (Habakkuk 2:6) him to whom it refers as a warning example, but particularly, as there defined, the gnome, the apothegm or maxim, in so far as this represents general truths in sharply outlined little pictures.
Proverbs 1:7 Parallel Commentaries
Proverbs 1:7 Parallel Commentaries
Treasury of Scripture Knowledge
fear
Acoustica 7 1 15 Esv Commentary
beginning