5«i: ^1 Section 0^ XL\)t Student's ®l& Uestamcnt PROVERBS AND DIDACTIC POEMS THE STUDENT'S OLD TESTAMENT LOGICALLY AND CHUONOLOGICALLY AHKANGED AND TRANSLATED CHARLES FOSTER KENT, Ph.D., Litt.D. VOOLbKY PBOFESaOB OF BIBLICAL LITEKATDBE IN TALI DKITSMSITT ABRANGEMENT OF VOLUMES I. Narratives of the Beginnings of Hebrew History. (Now Ready.) Introduction. The Beginningu of Human History. Traditional Ancestors of Ibe Hebrews. Deliverance of the Hebrews from Eitypt. Life of the Hebrews iu the Wilderness and East of the Jordan. Con- quest and Settlement of Canaan. II. Historical and Biographical Narratives. {Now Ready.) IntrodiK-tioa. The Uuiled Monarchy. History of Northern Israel. History of .ludab. Re-establiahiuent of the Jewish Community in Palestine. The Maccabeaa Struggle. Life of the Jews of the Dis- persion. III. Sermons, Epistles, and Apocalypses of Israel's Prophets. (Now Ready.) Introduction. The Prophets of the Assyrian Period. Prophets of Judah's Decline. Prophets of the Babylonian Exile. Prophets of the Persian Period. Prophets of the Greek and Maccabean Periods. IV. Israel's Laws and L»f«l Precedents. (Now Ready.) Introduction. Constitutional Laws. Criminal Laws. Private Laws. Humanitarian Laws. Religious Laws. Ceremonial Laws. V. The Songs, Hymns, and Prayers of the Old Testament. (Now Ready.) Introduction. Tribal and National Songs. Songs of Lamentation. Songs of Love and Marriage. The Kingly and Messianic Psalms. Hymns of Praise and Thanksgiving. Hymns of Adoration and Truat. Prayers. Reflective and Didactic Psalms. VI. Proverbs and Didactic Poems. (Now Rfady.) Introduction. Practical and Ethical Observations aad Precepts. Relijfious Proverbs. Gnomic EsNays. Numerical Enigmas. Dis- cussions of the Problem of Evil. Discussions Regarding the Value of Life and Its Wise Enjoyment. Poems Describing Wisdom. ZTbc Stu^ent*0 Qlt> Testament x^^^ ^ y PROVERBS AND DIDACTIC POEMS BY CHARLES FOSTER KENT, Ph.D., Litt.D. Woolsey Professor of Biblical literature in Yale University AND MILLAR BURROWS, B.D., Ph.D. Assistant Professor of Biblical Literature and History of Religions in Brown University NEW YORK CHARLES SCRIBNER'S SONS 1927 Copyright, 1027, by CHARLES SCRIBNER'S SONS Printed in the United States of America THIS VOLUME IS DEDICATED TO THE GOODLY FELLOWSHIP OF THE NATIONAL COUNCIL ON RELIGION IN HIGHER EDUCATION TO WHICH IN HIS LAST YEARS PROFESSOR KENT DEVOTED MUCH OF HIS ENERGY AND IN WHICH HIS SPIRIT STILL LIVES FOREWORD The greater part of the present work had been completed by Professor Kent before the illness which ended in his untimely death in May, 1925. The successive volumes of The Student's Old Testament have been familiar to scholars and laymen for many years, and have exercised a wide influence both in this country and abroad. Their author was a tireless worker, who spared no pains to accomplish his purpose. Each book in the series is the fruit of long study which aimed to use all the helpful material, ancient and modern, with an open mind. His careful translations, based on the original languages with constant reference to the principal versions, and arranged according to a comprehensive plan of his own, fill a unique place among the modern helps to the study of the Bible. The subject of this volume. The Work of Israel's Wise Men, was especially congenial to Professor Kent, and had interested him for many years. He had already given it a brief and popular treatment in his Wise Men of Ancient Israel and Their Proverbs, published in 1895, and ever since then had been collecting material for a more thorough and extensive work. A glance at the critical notes appended to the present translation will serve to show the reader how seriously he took his difficult task. Like its predecessors, the volume testifies to its author's ability to construct a book fitted for practical use by students and teachers. The publishers have been fortunate in securing for the completion of the unfinished work the collaboration of Doctor Millar Burrows, a former pupil of Professor Kent; one who, in addition to being a competent and careful scholar, is also able as few others could be to carry the task through to its end in the method and the spirit of its original author. There will be found no unevenness in the execution. The many readers of Professor Kent's printed works, as well as those — also many in number — who were privileged to be his pupils and friends, may take satisfaction in the knowledge that the book which he had long planned and nearly finished can now be presented to the public substantially in the shape which he himself would have given it. Charles C. Toreey. February 15, 1927. PREFACE This is substantially Professor Kent's book. According to his own esti- mate the task as he left it was about two-thirds done. In completing it I have tried to do as nearly as I could what he would have done. All passages found in the Shorter Bible are, with very few alterations, given here as they are rendered in that valuable little work, though this often necessitated con- siderable change in other passages to secure uniformity of style and diction. In those portions of the text which were entirely missing from the manu- script, and which I have therefore had to translate myself,* I have tried to follow Doctor Kent's method and manner. Professor Kent believed that a new translation of the Bible should be couched in plain, vigorous, idiomatic, "Anglo-Saxon" language, the lan- guage spoken and understood by the modern man. This ideal involves no little diflSculty. To avoid archaic expressions without falling into unlovely colloquialisms, to be idiomatic without too far sacrificing local color and lit- erary flavor, and at the same time to convey some sense of the form and rhythm of the original — all this is not easy, especially in translating poetry. Perfect balance and consistency can hardly be expected, to say nothing of originality. The present work, leaning sometimes rather heavily upon earlier versions and sometimes venturing to walk alone, endeavors throughout to present that rendering of the text which will most adequately reproduce its meaning and spirit for the modern reader. In the general plan of the book and the notes there has been even less change than in the translation. The critical and exegetical views expressed are Professor Kent's. Some things, indeed, have been allowed to stand which he might have altered if he had been able to revise the manuscript. The classification of the Proverbs might have been changed in a few par- ticulars. In the sections of Proverbs which were lacking in the manuscript, the arrangement of Professor Kent's early book. The Wise Men of Ancient Israel and Their Proverbs, has been followed, though he would probably have revised this arrangement somewhat, as he did in the other sections. On questions of text and interpretation in the passages which I have had to supply I have necessarily, of course, leaned more upon my own understanding. • Job 17"-", 31>-*' "-", 40''-41; many scattered verses in Proverbs and all of 55 54-64, except such verees as are included in the Shorter Bible; Ecc. 6, T'- '»»5. "», 8». "■", 10'", 12'-". PREFACE The omission of Sirach and the Wisdom of Solomon is a matter of regret, hut, althougli a chapter of the Introduction is given to Sirach, it is unhkely that Professor Kent intended to include these books in the volume. He left no manuscript of either, while the canonical books had been worked upon again and again. In passing on to Doctor Kent's friends and readers this concluding volume of the series which is perhaps the most important of all his literary achieve- ments, I wish to express my gratitude to Mrs. Kent for the honor of being given this share in the work of my lamented teacher and friend. Like many other young men, I owed Professor Kent a personal debt far greater than I could ever repay or express. Not only did I have the privilege of working with him; he also brought me into the "goodly fellowship" to which, with Mrs. Kent's approval, I have ventured to dedicate this volume. I must also acknowledge my obligations to Mr. H. A. Sherman, of Charles Scribner's Sons, for many courtesies; to Professor George Dahl, of the Yale Divinity School; Professor H. T. Fowler, of Brown University; and Professor James Muilenburg, of Mount Holyoke College, for suggestions regarding the bibliography, and especially to Professor C. C. Torrey, of Yale University, who has given similar suggestions, has read the entire manuscript and illu- minated several dark problems of text and interpretation, and has graciously written the Foreword for the volume. To Mrs. Burrows I am indebted for invaluable assistance in proof-reading and other details. Millar Burrows. CONTENTS AND CLASSIFICATION PAoa Foreword vii Preface ix INTRODUCTION THE HISTORY OF THE WISDOM LITERATURE I. The Work of Israel's Wise Men or Sages 3 n. The Literary Activity of Israel's Wise Men or Sages. ... 13 III. The History and Point of View of the Book of Ecclesiastes 17 IV. Ben Sira's Guide-Book to Right Living 22 V. The Problem and the History of the Book of Job S3 THE BOOK OF PROVERBS n. Introduction: The Practical Value of the Teachings of the Wise. § 1 . Preface : The Aim of the Book of Proverbs § 2. Wisdom's Appeal § 3. Characteristics of Wisdom § 4. The Role of Wisdom in the Universe. . . § 5. Wisdom's Banquet § 6. Folly's Banquet § 7. Consequences of Rejecting Wisdom's Invitation § 8. Reward of a Persistent Search for Wis- dom God. § 9. What Can Man Know of God? § 10. Nature of God § 11. God the Creator § 12. God the Supreme Ruler PAGB Pr. 12 «, 32"-" 45 Pr. 8'-" 4(» Pr. 910, 16«, 8^2-=' 47 Pr. 822-36 48 Pr. 9i-«' "■ 12 49 Pr. 9^^-18 49 Pr. 120-33 50 Pr. 2'"'' 20. 10-19 313-15^ 47-9^ 316- 18^ 420-22, 32, 45a- 6,321-26 51 Pr. 301-* 53 Pr. 211' 30, 15"' », 521, 1921, 252, 16'S 21^ 159. . 54 Pr. 313 20^ 222, 20^2 55 Pr. 161, 2024, 169. ",21", 16*.... 55 CONTENTS AND CLASSIFICATION II. God. — Continued. § 13. God the Judge and fiewarder of Human B. Actions. § 14. God the Foe of AU Forms of Evil. § 15. God the Champion of the Needy and the Faithful in. Man. The Nature of Man. § 16. Man's Universal Characteristics. § 17. Advantages of Old Age and Touth The Education of Man. § 18. Folly — the Absence of Education. . § 19. Characteristics of a Fool Fr. 16S 21\ 292«, 17% 10". \ 12S 35"-", 16^ Fr. 28% 16% Z^- 3% 1120, 21", 33% 1529, 20»% 11% 12", 1526 % 17^% 6i«-". . Pr.l52%22"-".i% 181% 16% 30*-% 20" Ft. 27"' % 212 141% 209- ", 272% Uio- 1% 13 "• 1% 153% 25", 151% 12-% 16 27% 18'% 14' , 17", 271% 20", 272% 20« Pr. 202% 16^1.. PAOB 55 56 57 § 20. Hopeless Evils That Result from Folly § 21. Alms of Education § 22. The Instructors § 23. Importance of Primary Education Pr. 22", 14i%r. Pr. 172% 14% 24% 26^' % 19% 152% 102% 141^ lg2^ 122% 143% 12^% 149. 24^ 26% 24% 29% 2722, 26", 27% 17^2 Pr. 3", 112% 10", 26% 10% 18% 2116 Pr. 4i- % 151% 14% 131% 10'% 18'% 171% 2323 Pr. 3"-i% i'-'' '% 15'%18%20^.. Pr. 23%29i^ 58 59 60 60 62 62 63 G3 CONTENTS AND CLASSIFICATION m. Man — Continued. §24. §25. §26. Discipline Pr. 291% 275, 1324, 1918,2313 1% 12% 101% 15% 191% 29% 15% 28% 153% 17'% 2512. Pr. 121% 281% igi, 9^-% 192% 231% 1920,413 Pr. 18-% 2413-1% 162% 198, 1616, 28", 152. % 1623, 131% 212% 201% 245-6 2120,243% 131% 410-12 Importance of the Receptive Attitude Value of Education PAoa 64 65 65 c. Man in His Domestic Relations. §27. §28. §29. §30. §31. Parents and Children, Brethren Wives Pr. 2322, 192% 202% 282% 3017, 13% 28% 152% 1725. 21, 232% 10% 232% 271% 1322, 17% 20% 1819 67 Pr. 1913, 271^1% ZP' 1% 12% 191% 1822 The Ideal Wife 6ft Pr. 3110-31 Pr. 51^-20 Pr. 2921. 1% 1910, 301% 172 6() A Husband's Duty to His Wife 70 Master and Servant 70 D. Man ] G!f His Social Relations. §32. §33. §34. Social Calls Pr. 25" 71 Friendship Pr. 271% 222^25, 182% 1717, 279. 6 Pr. 2913, 283, 1323, 29% 2113, 282% 143% 229 Rich and Poor 71 72 E. Man in His Economic Relations. §35. §36. Rules for Different Occupations Labor and Laziness Pr. 2723-27 Pr.162%271%222% 1227. 24, 2213, 2614 16,20% 191% 72 CONTENTS AND CLASSIFICATION III. Man — Continued. 15", 21", 18% 14S 10% 24", PAGB 20'% 22^ 73 §37. Poverty Pr. 23^0-2% 28'% 22'% 13'% G*^-", 2430-34^ 10'% 142% 19". %182% The Acquisition and Value of Wealth 19'' 22 74 §38. Pr. 11'% 19'% 15% 22% 21% 12", 13% 10% 13", 1423, 1022, 13% 18", 10% 21% 202', 2820. 22, 6^ 22', 20'% 11^ 28^ 16% 23^ % 15'% 16'% 30^-% 13% N His Legal Relations. 1124 75 F. Man l §39. Legal Procedure Pr. 18'% 25'«-'% 18'% 292-' 78 §40. Duties of Witnesses and Judges Pr. 2428-2% 2518^ 192% 12'% 142% 19% 2128, 1723^ 152% 18% 172% 282%242'^26. ... 78 §41. The Object of Punishment Pr. 20'% 19"' 2% Dangers of Suretyship 21" 79 §42. Pr. 222^27^ 1718^ 111% 6'-% 20'% . 79 G. Man in His Political Relations. §43. The Character and Rule of the King . . Pr. 21', 16'% 17% 28"^- % 202%25% 16'% 20% 29'% 314. r,. 8-9^ 25»-% 19'2, 202, 1615, 14. 13, 1435, 28'% 292. '2. 4, 202% Duties of the People 25" 80 §44. Pr. 142% 23'% 25«-^- '% 2421-2% 17", 13'% 18'% 21'% 17% 29% 1110-11. 14, 1434 _ 82 CONTENTS AND CLASSIFICATION m. Man . — Continued. H. Man's Duty to Animals. FAOB) §45. I. Man's Consideration for Brute Beasts Duty to Himself. Pr. 121" 83 §46. Temperance Pr. 30", 25'", 27% 21",20t,2323-''% 18^1, U\ 12", 20^% 18", 292", 1523, 1^27. 28^ 13% 21", 10", Self-Bestralnt i^-* 84 §47. Pr.2528,141%29", 19", 1429, 16^2^ 29% 31% 232«-2% 221% 3020^ 51-14^ g20-35 -511-27 85 §48. Attitude Toward Temptation Pr. 28", 2712, 141% 212% 42^27^ 241-% 171% 11% 4"-i%23^%17% Importance of Prudence and Tact 252« 90 §49. Pr. 1122, 14% 22% 141% 192, 26" * 91 §50. Value of Learning from the Wise Pr. 153% 132" 91 §51. Importance of Being Ruled by Bight Motives Pr. 21", 1123. 27. . Pr. 212% 2527^ 314^ 92 §52. Meeliness 261% 1618^ 1812^ 11% 13", 292% 12% 272 92 §53. Purity and Uprightness of Purpose — Pr. 22% 21% 22", 42% 115 % 136^ 12% 16" 93 J. Man s Duty to Others. §54. Evils to Avoid Pr. 102% 1112, 38 8- 2% 10", 2922, 15",27%24"-", 202% 17", 33% 30 32-3% 203, 2617^ 17", 22", 18% 262% 1^14, 1^ 271% 29% 262% 2823,2623-2% 14% 13% 12", 251% CONTENTS AND CLASSIFICATION in. Man. — Continued. § 55. Ytrtaes to Cherish. K. Man's Dtrry to God. 56. Religious Virtues. The Rewards of Hxjman Conduct. § 57. Man Shall Reap What He Sows. § fi8. Recompense for Right or Wrong Con- duct 201% ^QM^ 1113^ 20", 261*^ ",13% 18S 11% 25", 2020^ 16^% 10^% 3^%16"-3%10% 612-15^ 24% 15«, 2222-23. 28^ 2310- ", 12% 16", 29 »% 28^% 3"-", 1 10-19 Pr. 211=^' % 29", J032. 11.20-21^125^ 152% 11^0, 12^% 28'% 271% 25", 17i%24io-i%17% 25% 23% 26'' !• %25'%242%15% 162% 121% 15% 162% i2«, 3"- 2% 212% 196^ 11 25-2C^ 142% 19", 17% 11", 31*^% 3' % 10'% 15", 2429,26"-".. Pr. 91% 15", 142, 2315-19^ 142^27^ 102% 192% 3'-% 22% 19% 3i> 1% 291% 13", 3»-i% 292% 1620, 28«- 28 35-6 Pr.113%121%11^ 22% 522-23, 1820^ 28'% 11% 14". Pr. 14^2^ 139^ 102% 24"-2o, 28% 4"- 1% 28% 142». 1% 18% 12% 10^' « 21% 13% 10" CONTENTS AND CLASSIFICATION ni. Man. — Continued. 12", 26% 281% 1411^ 211% 1321^ 15% 13", 11", 291% 1720, 12^, 29%10", 241^1% 10'% 12% g21-22 10'. 2% 111% 101% 1228^ 10", 281% 10% 11% 15", 12% 19", 11% 211% 13% PAOS Numerical Enigmas. 141% 21". 105 IV. § 59. Four Classes of Evll-Doers Pr. 30"-".. 109 § 60. Four Things That Are Never Satisfied . § 61. Four Things That Are Incomprehensi- Pr. 301^1' 109 ble Pr. 3018 ". . Pr. 30"-". . 109 § 62. Four Things That Are Intolerable § 63. Four Things Which, Though Small, 110 Manifest Great Foresight Pr. 302^-2% . 110 § 64. Four Things Which Are Stately In Their Going Pr. 302»-".. 110 THE BOOK OF ECCLESIASTES koheleth Life. §1. §2. 's Vain Quest for the Real Values in The Eternal Wheel of Things Ecc. I*-".. Ecc. li«-2" Ecc. 3^" Ecc.3i«-2* Ecc. 4^-18 Ecc. 51-" Eccfiio^M Ecc. 61-9 Ecc. 610-1% 101% PAQB 118 The Futility of Those Things for Which Men Strive 114 §3. Man's Helplessness Under God's Fixed Eule 110 §4. Man's Lot No Better Than That of the Beast 116 §5. Human Life Full of Injustice and Dis- appointment 117 §6. Maxims Intended to Deliver from the Vexations of Life 118 §7. Folly of Expecting More than Passing Enjoyment from Wealth 118 §8. §9. Human Desire Is Insatiable 119 The Frultlessness of Philosophical Spec- ulation 710, u lift CONTENTS AND CLASSIFICATION Koheleth's Vain Quest fob the Real Values in Life. — Continued. § 10. Perfection Undesirable and Non-Exist- PAOB ent Ecc 7I6-I8 20-28 190 § 11. The Right Attitude Toward Rulers. . . . Ecc. 82 % 10*-% 16-17, 20 121 § 12. Righteous and Wicked Fare Alike .... Ecc. 8'0'"-i^ 122 § 13. No Evidence That the World Is Ruled by Divine Justice and Love Ecc. 8i«-9'«.. 122 § 14. Making the Most of Life and Youth. . Eccll^iMZK. 123 § 15. Observations of Later Wise Men Ecc. V-^' "-"• ", %\ 9"-", IQi-'- 8-13, 15. 18-19 _ 125 THE BOOK OF JOB Prologue: Suffering Is a Test of Man's Piety. . Job 1-2 PAOH 181 The Lyric Drama of Job. § 1. Job's Utter Woe Job 3 1S4 First Cycle of Discourses. § 2. Discourse of Ellphaz: The Impossibility of Any Man's Being Absolutely Right- eous Job 4-5 180 § 3. Job's Reply: The Grounds of His Com- plaint JobG-7 18<) § 4. Discourse of Bildad: God Always Recom- penses According to Man's Deserts. . . Jobs U9, §5. Job's Reply: God Condemns the Inno- cent and Is Pitiless § 6. Discourse of Zophar: Repentance the Only Means by Which Job May Again Win God's Favor Job 9-10 Job 11 144 147 § 7. Job's Reply: He Is Unjustly Condemned by His Friends; God Must Vindicate Him Job 13-14 Job 15 149 Second Cycle of Discourses. § 8. Eliphaz: Job, Whose Guilt Is Shown by His Words, Should Know the Fate of the Wicked 153 § 9. Job: Even Though Unjustly Afflicted, Man Has a Friend in Heaven Job 16-17 155 CONTENTS .\ND CLASSIFICATION Second Cycle of Discourses. — Continued. § 10. Bildad: Disaster Always Overtakes the WIekod Job 18 PAQB 158 §11 Job : The Vision of God and of a Vindi- cation After Deatli Job 19 151) §12. Zoptiar: Tlie Triumpli of tlie Wicked Is Brief Job 20 101 §13. Job: Tiie Grim Facts of Life Belle the Traditional Explanation of Suffering LE OF Discourses. Eliphaz: Job's Guilt Fully Explains His Affliction Job 21 }C}^ Third Ctc §14. Job 22 ^(^!i §15. Job: If Man Could Find God His Prob- lems Would Be Solved Job 23, 241-18' 21 23, 25 Bildad: It Is Impossible for Man to Be Perfect in God's Sight 167 §16. Job 25i-«, 2419' 20- 24 Job: GuUt Does Not Explain All Suf- fering 170 §17. Job 26-27«' " . . . Job 27^-"' "-23... Job 29-30 Job 31 170 §18. Zophar: The Pitiable Fate of the Wicked 17^ §19. Job: To Lose the Consciousness of Fel- lowship with God Is the Supreme Misfortune 173 §20. Reflection THE Mea §21. §22. §23. §24. §25. Job's Oath of Clearance 176 IS OF Later Generations Regarding jsriNG of Suffering. Elihu's Reasons for Speaking Job 32 .... 178 The Value of Pain Job 33 180 The Justice of the Omnipotent God. . . The Impassivity of God Job 34 182 Job 35 184 The Justice of God's Rule Revealed Both In Human History and In the Natural World Job 36-37 Job 28 18/> §26. A Later Wise Man: The Divine Wisdom That Rules the Universe Is Incom- prehensible Out of the Storm. The Lord: Finite Man Cannot Grasp and Therefore Cannot Justly Criti- cise the Infinite Plan of the Universe 189 The Voice §27. Job 38-42« 191 CONTENTS AND CLASSIFICATION Epilogue. § 28. The Bcward of Job's Fidelity. APPENDIX PAOB Selected Bibliographt 199 Index of Biblical Passages xxi Explanation of Typographical Symbols and Abbreviations xxvii INDEX OF BIBLICAL PASSAGES Job Job Proverbs CHAPTXB PAGE CHAPTER PAGE CHAPTER FAOB 1 131 34 182 3^2.... 56, 98 2 132 134 35 36 184 185 333-34 56 3 3" 62 4 136 37 187 41 62, 63 5 137 38 191 42-". . . . 63 6 139 39 193 4^ 53, 63 7 141 40 196 48 53 8 142 41 195n 47 52, 62 9 144 146 421-8. 197 48-9 52 10 410-12 67 11 12 147 149 150 11 Proverbs . . . Superscription 4" 414-17 65 90 13 418-19 105 14 152 153 12-8.... 45 420-22 52 15 r 60 423 93 16 155 157 J8-9 65 42^ 425-27 _ 85 17 11" 90 90 18 158 159 161 JlO-19 98 51-". . . 86 19 J20-33 50 5i*-2''. . . 521 70 20 2i-».... 51 54 21 163 165 167 jJlO-lS 51 522-23 6i-\ . . . 105 22 220.... 51 107 80 23 68-11... 74 241-1* 168 170 31 32 Cf. 41'20 53 612-15 97 12419-20, 21 618-19... 57 24"-23 169 170 3^-8. . . . 102 104 g20-35 87 25 7 88 26 170 171 172 171 172 189 173 174 176 3'-8.... 39-i'». . . 311-12. ^ 313-15 318-18... 103 104 63, 103 52 52 81-11 46 271-8 812-21... 47 27^-" g22-3« 48 27" 91-6 49 AOB 19»... 66 20". . . Cf. 20" 22" .. 63 19».... Cf.l9» 20". . . 55 22^ .. 74 W>. . . . 71 20". . . 85 228 .. 104 19".... 86 20«... 82 22» .. 72 19».... 81 20"... 58 22" .. 95 19".... 68 2028... 81 22" .. 93 19"... 68, 75 2029... 59 22'2 .. 57 19« ... 73 2030. . . 79 22" .. 73 19«.... 64 211... 54, 80 22" .. 86 19".... 101 212. ... 56, 58 22" .. 60 19"... 64 2P.... 54, 99 22" .. 74 19". . . 79 65 21*.... 21^ . . . 92 76 22"-2i .. 45 W^. . . 2222-" 57,97 19"... 54 21«. . . . 76 222''-2'i .. 71 19«. . . 75 103 2r.... 218.... 106 93 2226-27 .. 79 19"... 2228 .. 97 19"... Cf. 26" 21'.... 68 2229 .. 73 19». . . 79 67 21". . . 21"... 92 79 231-3 .. 82 19". . . 23*-6 .. 77 192^.. 65 2V\ . . 107 236-8 .. 90 19«. . . 78 21"... 72 23» .. 100 192». . . 108 84 21"... 21"... 83 99 23"-" .. 97 201... 23" .. 65 20'. . . . 81 94 21"... 21"... 62 84 23"-" .. 64 20'.... 23"-" .. 103 20^... 73 63 21". . . 21". . . 108 68 2320-" .. 74 205.... 2322 .. 67 20«.... 59 2120... 66 23" .. 63 20^ . . . 68 21"... 109 232* .. 68 20» .. . . 81 2122. 66 2325 .. 68 20» .... 58 21" . 85 2326-28 .. 86 20*". . . 56 212^.. 92 2329-36 .. 84 20". . . 59 55 2l2^ . . 2126. . . 73 101 241-2 .. 90 20». . . 243-* .. 66 20"... 84 74 2l2^.. 2128 .. 56 79 24*-6 .. 66 20". . . 24^ .. 60 20"... 77 2129. 90 248 .. 97 20"... 80 2130... 54 249 .. 61 20"... 96 21". . . 55 2410-12 .. 100 20"... 66 221.... 77 2413-" .. 65 20". . . 96 222. .. . 55 241^" .. 107 20~... 67 76 22'.... 22*.... 91 76, 103 24"-" .. 94 20". . . 2419-20 .. 105 20". . . 57, 94 22*. . . . 93 2421-22 .. 83 INDEX OF BIBLICAL PASSAGES Proverbs Proverbs Proverbs CBAPTBB PAOII CHAPTEB PAQB CHAPTBH PASS U"\ . . ...Superscription 26l^... 94 2818. _ 81 24Mb Cf. 18"^ 79 2618-19. 2620.... 96 28".... 2818.... 108 24"-". 96 106 24»8. . . 79. 100 26".... 95 28i».... 74 24"... 74 2622... Cf. 18« 2820.... 76 242*.... 78 2623-27 _ 95 2821.... 79 24". . . 78, 102 2628... 95, 96 2822.... 77 g|.30-34 74 271.... 58 2823.... 95 251.... . . . Superscription 272.... 92 282*. . . . 67 25^ . . . 54, 81 27^... 61 2825. _ _ 94, 104 25'-'*. . . 81 27^... 27^ . . . 27«. . . . 27^... 94 64 72 84 282». . . . 282^... 2828.... 291... 104 25^-^.. 82 72 2570-10 78 98 2511.... 100 64 25''. . . . 64 278.... 59 292. . . . 82 261^ . . . 82 279.... 71 293.... 86 251*.... 96 2710.... 71,99 29". . . . 82 25*5.... 82 2711.... 68 295... 95 25i«. . . . 84 2712. . . . 90 298.... 107 25".... 71 271^... Cf. 201s 29'.... 72 2518. . . . 78 271".... 95 298.... 83 25". . . . 100 2715-16 68 299.... 61 25». . . . 100 271^... 59 2910.... 98 2521-22 56, 102 27I8.... 73 2911... 85 25".... 96 2719.... 58 2912. . . . 82 25"... Cf. 219 2720.... 58 2913.... 72 25". . . . 59 2721.... 59 291".... 81 25".... 91 2722. . . . 61 2915... 64 25".... 92 2^23-27 72 2918... 107 252»... 85 281.... 105 29"... 63 261. ... 100 282. 81 2918... 103 26«. . . . 106 283.... 72 2919... 71 26». . . . 62 28^... 64 2920... 85 26*.... 91 28^... 106 2921... 70 26^ . . . 100 28«.... 77 2922... 94 26». . . . 61 28^... 67 2923... 92 26^... 60 288.... 94 292". . . 78 268... 100 28'.... 56 2925... 104 26». . . . 60 2810.... 105 2926... 56 2610. 91 28"... 66 2927... 99 26"... 61 92 Cf. 2215 73 2812... 2813... 281"... 2815... 99 65 90 82 301-"... 53 2612... 30^6. . . 57 26i». . . 30^-9... 77 2gl4-16 3010... 71 INDEX OF BIBLICAL PASSAGES ProYcrbs CHAPTER FAOE 30"-" 109 30'^'« 109 30" 67 30»8-i9 109 3020 36 3021-23 iiQ 302^-28 110 3029-" 110 30"-'^ 94 31*-2 Superscription 31» 86 31^-5 81 31^^ 102 318-9 81 31'o-" 69 Eccleslastes CHAPTER PAGE 1'-" 113 1>2-18 114 2 114 3»-'5 11(5 3^6-22 116 4 117 51-9 118 5"-2o 118 61-3 119 ei"-!* 119 71-9 125 710 119 711-" 12(5 71" 119 715-28 120 729 121n 81 126 Eccleslastes CHAPTER PAOa 82-» 121 810 122 8ii-i» 122n 81^-15 122 81^1' 122 9i-i« 122 91^-18 126 101-3 126 10<-^ 121 i lO*-" 127 101^ 119 101^ 127 10i«" 121 lOis-19 127 1020 121 11 123 12 124 xrvi EXPLANATION OF TYPOGRAPHICAL SYMBOLS AND ABBREVIATIONS Text in roman type. Foot-notes, presenting the reasons for the analysis and classification of the material, significant alternate readings, and explanatory material, in small roman type. Interpretative side-headings, giving a condensed summary of the accompanying text, on the margins in small roman type. Chapter numbers in arable figures. Verse numbers in small figures placed above the fine. Successive portions of a verse indicated by "■ i' or <=, placed after the verse number. Thus, Proverbs I. 3 (second part of the verse) to II. 5 (first half) is written l3b-2'a. Complete literary units are numbered with arable numerals and referred to as sections. Thus, § 2 refers to § 2, Wisdom's Appeal, p. 40. General Abbreviations ASJL = American Journal of Heb. = Hebrew. sc. = namely. Semitic Languages. Introd. = Introduction. Sym.= Symmachus's version of AV = Authorized Version. i. e. = that is. the O.T. At. = Arabic. Lat. = Latin version of the Syr. = Syriac version of the Aram. = Aramaic. O.T. O.T. BDB = Brown - Driver - Briggs Lit. = literally. Targ. = Targum. Hebrew Lexicon. MSS. = Manuscripts. Theod. = Theodotian'a version cf. = confer, see. N.T. = New Testament. of the O.T. cp. = compare. Old Lat. = Old Latin version Trad. = traditional. e. g. = for example. of the O.T. Vs. = verse. Eth. = Ethiopia version of the O.T. = Old Testament. V.s. = see above. O.T. RV = Revised Version. Vss. = verses. E.V.V. = English versions. Sah. = Sahidio version of the VSS. = versiona. Gk. = Greek version of the O.T. O.T. Abbreviations for the Biblical and Apocryphal Books Gen. = Genesis. Is. = Isaiah. Mt. = Matthew. Ex. = Exodus. Jer. = Jeremiah. Mk. = Mark. Lev. = Leviticus. Ezek. = Ezekiel. Lk. = Luke. Dt. = Deuteronomy. Hos. = Hosea. Rom. = Romans. Josh. = Joshua. Am. = Amos. I Cor. = I Corinthians, Sam. = Samuel. Mi. or Mic. = Micah. I Pet. = I Peter, Kgs. = Kings. Nah. = Nahum. Chr. = Chronicles. Hab. = Habbakuk. Ps. = Psalms. Zech. = Zechariah. Pr. or Prov. = Proverbs. Mai. = Malachi. Ecc, Eccl., or Eccles. = Eccle- Wisd. Sol. = Wisdom of Solo- siastes. mon. Sg. of Sgs. = Song of Songs. BSir. = Ben Sira, or Sirach. xxvu PROVERBS AND DIDACTIC POEMS THE WORK OF ISRAEL'S WISE MEN OR SAGES The desire to store up and to transmit to each succeeding generation the The results of experience was strong in the mind of early man. Having found the* that a certain course of action brought disaster and another success, he was J,"/^-^', eager to profit by this hard- won knowledge and to impart it to his kindred and friends. Thus arose the earliest wisdom literature. In the introduction to the Instruction of Ptah-hotep, the ancient Egyptian sage states that his purpose was to speak to his son the words of those who hearken to the counsel of the men of olden time. Ptah-hotep lived nearly fifty centuries ago, yet he spoke repeatedly of the counsel of the men of olden time. These allusions indicate that at this early day there was a large body of maxims embodying the experience of the sages of preceding generations. Ptah-hotep's purpose in transmitting the results of his own practical obser- vation and experience in the form of proverbs to his son and disciples is also clearly stated: it was to instruct the ignorant in the exact knowledge of fair- speaking. He adds, If you heed these things that I have said to you, all your plans will progress. Like Israel's wisdom teachers, he declares that his teaahings are tfie glory of him who obeys, and shame of him who fails to keep them. Ptah-hotep is an excellent example of the wise men or sages who flourished Egyp- in Egypt at an early period. The names of several of them have been pre- served: Imhotep, Ke'gemni, and Ameneruhe'et. They were the viziers, governors, or kings whose authority and reputation as men of affairs greatly enhanced in the eyes of their own and later generations the value of their practical teachings. About their names have gathered collections of early proverbs. Some undoubtedly came directly from the lips of these famous sages; others were probably gleaned by them or by later editors from the words of counsel of tlie men of olden time. Most of them had been committed to writing by 2000 B.C. They have been preserved because they were set as copy for the pupils in the scribal schools. By a fortunate accident these ancient copy books have survived. In many points their teachings closely resemble those of the Hebrew wise. They deal with duties toward superiors, equals, and inferiors, and the judicious use of the tongue. Li general they give practical advice as to how to act prudently in all the different relations of that ancient life. They are more egoistic than social. Class points of view and prejudices are much in evidence. The thought is often crude, but it represents the beginning of that wisdom teaching that reached its culmina- tion on the lips of Jesus, the greater than Solomon. 3 tian wise men HISTORY OF THE WISDOM V^HITINGS Teach- Among the more significant teachings of Ptah-hotep are the following: ings of hoiep If you fi^d a wise man in his time, a leader of understanding more excellent than yourself, bend your arms and bow your back. If you find a wise man in his time, a poor man and not your equal, be not overbearing against him when he is unfortunate. If you are insignificant, follow an able man and all your proceeding! shall be good before the god. If you are a leader, hear quietly the speech of the petitioner. He who is suffering wrong desires that his heart be cheered to do that on account of which he has come. ... It is an ornament of the heart to hear kindly. Established is the man whose standard is righteousness, who walks in its way. He ordinarily makes his fortune thereby, but the ava- ricious is houseless. Be not avaricious in dividing. . . . Be not avaricious toward your kinsmen. Greater is the fame of the gentle than the harsh. Repeat not a word of hearsay. If you are a strong man, establish respect for yourself by wisdom and by quietness of speech. If you become great after you were little, and get possessions after you were formerly poor in the city ... be not proud-hearted be- cause of your wealth. It has come to you as a gift of the god- Do not practise corruption of children. Let your face be bright as long as you live. Wise The quiet, contemplative life of Egypt furnished a congenial atmosphere TmoDg for the sages. Wit, versatility, and culture were always highly prized by 'he the early Egj-ptians. The Babylonians, on the contrary, were an active " ■ °' commercial people, more intent on developing their laws and legal institu- tions than in listening to the teachings of sages. In directing their lives, they also depended not so much on practical maxims and counsel as upon oracles, omens, and magic, or else upon definitely formulated laws. Hence the wise men of Babylon were not the sages but the magicians, the priests, and the lawgivers. There are suggestions, however, that the sages were not entirely lacking in Babylonian life. On the back of one of the creation tablets is a reference to this class: Let the elder enlighten. Let the wise, the learned meditate together. Let the father rehearse, make the son apprehend. Diaus THE WORK OF ISRAEL'S WISE MEN Also, in the second volume of Assyrian texts edited by Sir Henry Rawlinson are found certain proverbs and riddles that were used in instructing the pupils in the schools of the scribes; but among the hundreds of thousands of in- scriptions that have come from the ruins in the Tigris-Euphrates valley only a comparatively few examples of this type of literature have yet been discovered. Pre-eminent among these is the noble proverb: You shall not slander, but speak kindly, You shall not speak evil, but show mercy. Him who slanders and sp)eaks evil. The god, Shamash, will pimish. You shall not speak unrestrainedly, but guard your lip; When you are angry do not speak at once; If you speak hastily, you will repent later. And in silence will feel remorse. The Arabian desert was the natural home of the Semitic wise man and his in Ara- proverbs. The wisdom of the children of the East was well known to the ^"ja^cent editor of Kings (I Kgs. 4^*^). The background of the book of Job is the '^""^ desert east of the Jordan. Eliphaz, the eldest of Job's friends, comes from the Edomite city of Teman, famous for its wisdom teachers (cf. Jer. 49^). The life of the nomad was conducive to meditation. Moreover he was con- stantly confronted by crises which required quick and prudent action. His unstable mode of living made it necessary for him to make many important decisions. The hard struggle for a livelihood sharpened his wits. Having no settled place of abode, he was obliged to treasure his valuable, hard-won experience in the form of concise, easily remembered proverbs. Hence to-day in Palestine and in all lands vmder the influence of the Arabian desert proverbs and epigrammatic maxims are constantly upon the lips of the people. Thus, under the old Turkish regime a supernumerary of the Beirut customs office (whom we employed to rescue our books from the storehouse where they had been placed by the customs officials to await the final Judg- ment Day) when asked whether the usual bribe would have delivered us from all annoyance, replied: "When a man has bread in his mouth he cannot speak." At every turn in the East the apt maxim takes the place of the ordinary direct statement. Men learn instinctively to think and to express their thoughts in the characteristic terms of the ancient wisdom teachers. The history of the wise in Israel is recorded only in barest outlines through Wisdom chance references in the historical and prophetic books and in the inferences [Q°a?iy' that may be drawn from the wisdom books themselves. Close proximity ^^'^^ and contact with Egypt on the one side and with the life of the Arabian desert on the other undoubtedly gave a great and consta,nt impetus to this peculiar type of thought. Similar conditions and needs in each of these lands also gave rise to similar ideas and forms of teaching. A few proverbs are found in the earliest historical books (e. g., I Sam. 24"). Jotham, in his beautiful fable (Judg. 9^-^^), and Samson, in his famous riddle (Judg. 14"'"), employed the literary forms that characterized the teaching of the later wise. In the days of the united Hebrew commonwealth there were many women & court HISTORY OF THE WISDOM WRITINGS The who were famed for their practical wisdom. David's strong-minded com- ^°'" mander, Joab, employed the services of a certain wise woman of Tekoa to women ^ij }|ini in sccuriiig the recall of the banished Absalom. By means of a skil- fully devised recital of her personal woes she aroused the sympathies of David. After he had committed himself to the principles of mercy rather than of stern justice, she demanded that he apply the same to the case of his own son. Thus she won her p)oint (II Sam. 14'"^^). Her language has the peculiar flavor of tlie wisdom teachers and her words reveal a remarkably keen insiglit into human motives. Later another wise woman aided Joab. While he was besieging the re- bellious city of Abel-beth-maacah, that stood at the head of tlie Jordan valley, she sought an interview with him and secured favorable terms. Then she icent and advised all the people in her vdsdom and persuaded them to sur- render (II Sam. 20^^-22). The Absalom's rebellion also brought to the front two counsellors who enjoyed men in ^ great reputation for sagacity and skill in giving advice. Aliithophel the David's GUonitc, David's former adviser, went over to Absalom. The Hebrew historian states that his counsel in those days was as if one inquired of the word of God — so was all tlie counsel of Ahithophcl regarded by David and Absalom (H Sam. 16^^). By appealing to the pride and fear of Absalom, Hushai, David's other coimsellor and faithful friend, succeeded in thwarting the wiser counsels of Ahithophel. Chagrin because his advice was rejected drove Ahithophel to deliberate suicide. Solo- In a court where practical wisdom was esteemed thus highly Solomon wbdom was reared. His close alliance with Egj-pt may also have strengthened his ambition to become famous as a wise man. To judge from the traditions that survive, his wisdom was of the type that from earliest times had been highly prized in the Arabian desert and in the land of the Nile. It repre- sented sagacity, insight, and clear judgment. It is well illustrated by the familiar story of the method by which Solomon determined who was the real mother of the baby that the contending mothers brought before him (I Kgs. 3^*-^*). The life of the Arabian desert presents many striking paral- lels. Two women were brought before a famous judge among the Arabs, charged with shamelessness. After listening to the charge, the judge pro- nounced the following sentence: Let her who is innocent of this charge throw aside her garment and stand before me naked. One woman unhesitatingly carried out the terms of the sentence. The other cast herself to the ground before the judge, crying. Slay me instead. It requires no imagination to determine which woman was declared innocent. According to the editor of Kings, Solomon's wisdom differed from that of Egypt and the Arabians not in character but degree. There is not the slightest evidence that it liad an ethical, social, or religious quality. It was in harmony with his splendor- loving, superficial character. Although he enjoyed the reputation of being the wisest man of his day, his tyrannical, disastrous policy wrought only ruin for himself and his nation. He was sadly lacking in the deeper moral and spiritual qualities that were essential to a really wise rule. In fact he proved one of the most foolish rulers that ever sat on the throne of Israel. rov- writer THE WORK OF ISRAEL'S WISE MEN In the days of the Babylonian exile, when the editor of the book of Kings Solo- lived, the tradition was current that Solomon was the author of three thou- ^puu- sand proverbs and at least five hundred songs. The tradition also adds that '^'°° ,^^_ fie spoke of different varieties of trees from the cedar that is in Lebanon to the erb hyssop that springs otU of the wall ; he spoke also of beasts, of birds, of creeping things, and of fishes. In the light of tlie maxims found in the book of Prov- erbs (e. g., C^" '"*) it is probable that the reference is to the comparisons drawn from the characteristics of plants and animals. There Ls no valid reason for concluding tliat Solomon was a pioneer in modem scientific research. His proverbs, like the peculiar type of wisdom for which he was famous, doubtless resembled closely the secular proverbs which have come down from the early Egyptian sages. In the iight of recent discoveries it is not im- probable that he not only imported an Eg.\'ptian wife, but proverbs as well from the land of the Nile. According to I Kings lO^^ his policy was to bring into Israel all kinds of foreign products. His reputation for worldly wisdom, his fame as a framer of proverbs and songs, and the dazzling splendor of his court fully explain why later generations regarded him as the author not only of the book of Proverbs, but of most of the wisdom books of the Old Tes- tament and Apocrypha. Moses, David, Solomon, and Isaiah represent re- spectively the legal, psalm, wisdom, and prophetic literature of the Old Testa- ment. To them were attributed practically all later anonymous writings. The prestige of their names was thus used to give authority to these late books. It is possible that some of Solomon's proverbs have found a place in the book of Proverbs, although it is not demonstrable. It is certain that the great majority of tliem came from later and more spiritually minded sages who lived in the light of the noble teachings of prophets like Amos, Hosea, Isaiah, and Jeremiah. Only a few references are found to the wise during the period of the divided The Hebrew states, but these few are significant. While Isaiah stood practically before alone in the wars of 705-701 B.C. in opposing rebellion against Assyria, he de- ^^ clares in the name of Jehovah: I will proceed to do a thing so wonderful and astonishing. That the wisdom of the wise men shall perish. The reference is to the catastrophe that was soon to fall upon Judah at the hands of the Assyrians. Evidently the wise men of Isaiah's day were, like Ahithophel and Hushai, the advisers of rulers and people. Their functions are still political and secular, and at times they resorted to political policies which the prophet did not approve. The same opposition existed in Jeremiah's day: How can ye say, "We are wise and the teaching of Jehovah is with us" ? But, behold, the deceptive pen of the scribes has rendered it deceptive. The wise men are put to shame, they are dismayed and taken ! They reject the word of Jehovah, and what wisdom have they .'' Here the contrast is strongly drawn between that human wisdom, based on observation and experience, which was the possession of the early sages and 7 HISTORY OF THE ^^^SDOM ^VRITINGS the messages of the prophets who were inspired by a sense of the divine presence and command. The fundamental point on which Jeremiah differed from the wise men of his day appears to have been in regard to the national policy. If so, it indicates that the wise still confined their attention chie6y to questions of state. In one important passage in Jeremiah they are brought into clear comparison with the other classes of Israel's teachers. It is in connection with the popular attempts to silence Jeremiah. His assail- ants urge that, if they put him to death, teaching will not perish from the priest, nor counsel from the wise, nor the word from the prophet (18^*). As in the days of Ahithophel, counsel is the p>eculiar contribution of the wise, and there is no evidence that it was concerned with anything except questions of state and the practical problems of daily life. Thrir In Ezekiel 7^^ the same three classes of teachers are again spoken of to- and"^ gether, but the term elders is substituted for the wise. The reference confirms lions'' *^^ conclusion that the pre-exilic wise as a rule, like the sages of Egjpt and in the court of David, were men not only of maturity but also of authority in the state. Their position gave them unusual opportunities for studying life and for developing intelligent, practical judgment. It also imparted great weight to their utterances, so that, like the words of Ahithophel, they were regarded as of almost equal authority with the divine oracles. The evidence is also clear that in the days of Isaiah and Jeremiah the people frequently fol- lowed the counsel of the wise, disregarding the prophetic teachings; but be- fore the sages could wisely guide mankind tliey had to gain, in the painful school of sorrow, a deeper insight into truth and the inspiration of a nobler moral purpose. Influ- The Babylonian exile cut athwart all of Israel's life and institutions. thr ° Among the many changes that it effected was a fundamental transformation nian^'^ of the aims and methods of the sages. With the destruction of the Hebrew exile on monarchy and national independence, the political problems, which hitherto ^ ""^^ had largely engrossed the attention of the wise, suddenly vanished. As a result, they turned their attention from the rulers and powerful leaders of their race to the individual, to the common man of the street, and to the children who were to be the ancestors of the rising generations. No individual nor problem, however humble, was beyond the circle of their interest and sjTn- pathy. Thus, the advisers of rulers became the counsellors of the needy and tempted. Instead of race or class interest, love for mankind became the guiding motives for the work of the later sages. The exile and all tlie woes which followed in its train had softened the hearts of these alert, brilliant leaders of the Jewish race. Henceforth a strong ethical and religious note characterizes all of their teaching. Narrow racial pnaints of view and inter- ests disappear. It is significant that Israel is not once mentioned in the book of Proverbs. It is to man they speak, and especially to youth, to men and women in the making. The Henceforth the social and religious teachings of the prophets, which the of their earlier sages had rejected, were accepted as the foundation upon which they |reatMt built. The principles which tlie earlier prophets had proclaimed to the na- tion were by these later teachers interpreted in terms clearly intelligible to 8 THE WORK OF ISRAEL'S WISE MEN the young and ignorant, and were made the guides in the development of individual character. Also in tlie days following the exile the priests largely ceased to be teachers of the people and devoted themselves to the details of the ritual. The voice of the prophets was also heard less and less. Tlie result was that the sages assumed the tiisk of the earlier teachers. From the middle of the Persian period (about 450 B.C.) imtil the Maccabean struggle (1C9 to 165 B.C.), which introduced an entirely new epoch in Israel's history, the Jew- ish sages were the chief social, ethical, and spiritual guides of their race. To their patient, tireless, self-sacrificing work is largely due the preservation of Israel's faith during these critical years. They indeed saved the soul of Judaism and prepared it for the new crisis which came during the Maccabean struggle. They also bore on the torch of Hebrew learning, which they in turn handed over to the scril)es and rabbis, who from 105 B.C. on became the chief teachers of the race. To tlie rabbis they imparted that profound inter- est in the individual and that emphasis on social and moral values which partially delivered the work and writings of these later teachers from the blight of triviality and ceremonialism. The Jewish wise men or sages were not a caste like tlie priests, nor did they. Source like the prophets, feel a direct, divine call to their work. Keen, sympathetic author- observation and broad experience were their teachers. Most of them appear ''*' to have been men of mature years when they began to teach. The motive which impelled them was their deep interest in the welfare of society and especially of the youth with whom they came into contact. The first six verses of the first chapter of the book of Proverbs contain a Their remarkably clear statement of their aims. They were concerned in imparting *"°* information and wisdom to the ignorant with the end that they might live wisely and uprightly. They also aimed to develop discretion in the yoimg and inexperienced. Finally they sought to inspire and direct their intelligent disciples that they might increase in learning and be able to understand and appropriate the teachings of the wise. Their ultimate aim, therefore, was to develop intelligent, prudent, and efficient men and women, and in so doing to lay the foundations for a perfect social order. The wise were primarily teachers rather than preachers. Ordinarily their Places disciples appear to have sought them out in their homes or in the temple they courts, where they probably, like the later scribes, were to be found teaching ^^^sht the circle of eager disciples who gathered close about them. Ben Sira has given us a vivid picture of the ideal of the pupil in the school of the wise: Stand in the assembly of the elders. And whoever is wise, cleave to him. Desire to hear every discourse. And let not a wise proverb escape you. Look for him who is wise and seek him out earnestly. And let your foot wear out his threshold (6^^-^*). Ordinarily the Hebrew sages appear to have taught their disciples in the open spaces beside the city gates where old and young were gathered together to discuss public and private questions. 9 HISTORY OF THE WISDOM WRITINGS Obsta- Sometimes their intense zeal to reach the ignorant and unreceptive led them thTir" to adopt the methods of the prophet and address tlie assembled throng: patli W^isdom cries aloud in the streets, Raises her voice in tlie open places. On the top of the walls she calls, At the entrance of tlie city gates she says: "How long, O ignorant, will you love ignorance. And scoffers delight in their scoffing. And the stupid hate knowledge?" (Pr. V^-^). Ordinarily the eastern world is highly appreciative of the teachings of its sages, but these and many other references in the boor lends to Jehovah, And his good deed will he repay him. Jesus taught In Matthew 6^* and elsewhere the filial attitude of trust tx- pressed in the noble Proverb (16^): Commit yom* works unto Jehovah, And your purposes shall be established. Many of Jesus' figures of speech are taken from the lips of the earlier wise. Thus, for example, his figure of the way (Mt. 7"' ") constantly recurs in the book of Proverbs {e. g., 4^6, 6^^, S^^' ^, 9^). The germinal ideas and figures that appear in many of Jesus' familiar parables are found in Proverbs. Thus, for example, the parable of the two houses, the one built on the sand and the other on the rock, is suggested by Proverbs 10^^ (cf. 12^) : When the whirlwind passes the wicked is no more. But the righteous is an everlasting foundation. The The epistle of James has rightly been called the Christian book of Proverbs. ^^"' It is not an epistle, but a loosely connected collection of wise maxims in- book of spired by the principles that Jesus proclaimed and the spirit of love and erbs democracy that he infused into his followers. 12 II THE LITERARY ACTIVITY OF ISRAEL'S WISE MEN OR SAGES Israel's wise men or sages were primarily teachers and not writers. In Early the earlier days they apparently depended wholly upon oral instruction and oraf n?t aimed to impress their teachings directly upon the minds of their disciples, written To this end they put these teachings in such compact literary moulds that they could be easily treasured in the memory. They also had in mind the immediate needs of the ignorant and inexperienced with whom they came into personal contact. It was only in the mature and more contemplative period of their activity that the wise as a class committed their teachings to writing. Possibly the earliest literary form in which the wise set forth their teaching Com- was the similitude or comparison. The Hebrew word for proverb {mdshdl) par^f^t means to pxd things side by side, that is, to viake a comparison. It is closely ''terary related to the Greek-derived word parable which describes the presentation of a thought by means of an illustration or story. Like Nimrod a mighty hunter before the Lord (Gen. 10^) is perhaps the oldest fragment of wisdom literature in the Old Testament. Proverbs 25^^ contains a characteristic proverb that is the outgrowth of the tendency to present an important truth in terms of common physical experience: As cold water to a thirsty man. So is good news from a far country. The proverb is the basal literary unit in all wisdom literature. It presents Proverb in the most concise and epigrammatic form the crystallized results of experi- ^owth' ence. A popular proverb possesses authority because it is the outgrowth "? ^'^p^ of common experience and has the indorsement of the successive generations that have preserved it. Its transmission from mouth to mouth subjected it to a constant process of attrition, which in time wore away all needless words and tended to give it a compact, epigrammatic form. This process is illus- trated in the case of certain proverbs which have been preserved both in their older, more verbose, and in their later, more concise form. The older Hebrew literature contains a few examples of the one-line proverb, as for example the proverb of the ancients, which David quotes m I Samuel 24": From the wicked comes forth wickedness. But all of the proverbs found in the wisdom books of the Old Testament are poetic in form. Poetry was the most natural medium for conveying thought among all primitive peoples. Rhythm of sound or thought is ever an efficient aid to the memory. Further- 13 HISTORY OF THE WISDOM WRITINGS more, the presentation of the practical teaching in dual form tended to em- phasize and make clear the thought. Origioof The majority of the biblical proverbs are orphans. The origin of most ot ^^' them is unrecorded. A few of them, like the proverb. Is Said among the prophets? clearly go back to some historic incident (cf. I Sam. 10^°-^* and J9i8-24j_ Some were probably first presented in the form of riddles. Thus, for example. Proverbs 16-* may well have been suggested by the question, Wfiat is as sweet as honey? and its answer. Pleasant discourse, for it is sweet to the soul arid medicine to the hones. Proverbs 22^, with its emphasis on the value of a good name, may go back to the question, What is worth viore than riches? Similarly the question, WheA is like seizing a dog by the cars? may originally have introduced the answer. Meddling u'ith a qvarrel not your own. The great majority, however, of the maxims in the book of Proverbs, clearly come from the lips of once famous, but now unknown sages. In many proverbs the language reflects the point of view of these venerable teachers ; My son, if you are wise I shall be glad, I shall rejoice when you speak right things. Buy the truth and sell it not. Wisdom, instruction, and understanding (23'^' ^'). Use of The sages knew the value of presenting their teachings in a striking, thought- ^"" ^ provoking form. Like Jesus, they appreciated the value of the paradox. Thus in Proverbs 26'' • ^ they developed the paradox by putting two proverbs together. Each contained a valuable teacliing, and yet, when placed side by side, they seem to present a direct contradiction. The reader in explaining this seeming contradiction would inevitably have fixed in his mind the truth conveyed by each: Answer not a fool according to his folly. Lest you also become like him. Answer a fool according to his folly. Lest he be wise in his own conceit. Gnomic Notwithstanding the limitations of the gnomic type of literature, the wise succeeded in discussing the important questions in which they were interested with remarkable thoroughness. They accomplished this end by putting side by side proverbs dealing with the same theme. Each verse or couplet is a imit by itself, and yet together they present the practical conclusions of the sages on such themes as the proper treatment of the fool (Pr. 26*-"), the characteristics and fate of the lazy man (26^''-^^), or the woes which attend the drunkard (232^-*^) . In Proverbs 31^"-^^ the characteristics of the efficient house- wife are set forth in a beautiful, alphabetical poem. In the same way in the opening chapters of the book of Proverbs the value of wisdom is proclaimed in a series of what might be called gnomic essays. Book of The next stage in the development of the wisdom literature is illustrated by gifjgtes the book of Ecclesiastes. Here the question of what is worth while is dis- cussed both from the practical and philosophical point of view. While much 14 LITERARY ACTIVITY OF ISRAEL'S WISE MEN of the thought is set forth in proverbial form, the author refuses to be bound down by the proverb unit. Philosophical essay or homily perhaps best describes this product of late Jewish wisdom. The cuhnlnating htcrary product of the wise is the book of Job. Here the wisdom gnomic unit used is combined in such a masterly way that the profoundest t'ure^t and most difficult problems of human philosophy are treated with amazing ^^-^^ thoroughness. Different speakers are introduced to set forth the many different interpretations of the problem of innocent suffering. The whole is suffused with a personal, emotional element. The result is the greatest IjtIc drama of antiquity. The most typical product of the wisdom school is the book of Proverbs. The This elaborate anthology is in reality a library in itself. Its various super- p^^. scriplions suggest its long literary history. The chief and probably the oldest "^' section of the book is found in 10^22^^. It bears the superscription. These are tlie Proverbs of Solomon. They deal with the social evils denounced by prophets like Amos and Isaiah. Many references to a king, who is thought of as a native ruler, imply that lu date certain, if not a majority, of these proverbs come from a period before the Babylonian exile while the Jews were still ruled by men of their own race. The absence of any reference to the exile confirms that impression. On the other hand, the absence of any allusions to idolatry and the presence of a class of scoffers suggest that many of them come from after the exile and that the collection as a whole was not made before the latter part of the Persian or the early part of the Greek p>eriod. The appendices in 22^^-24^ are not attributed to Solomon, but to the wise Divl- men as a class. The inference is that they come from a later period than the andlu- preceding collection. The term proverb of Solomon (cf. psahn of David) ap- ttorship parently describes a proverb which came from an early period, and was there- fore attributed by popular belief to the early Hebrew ruler who was famous for his wisdom. The expansion of this tradition is illustrated by the fact that in the final sup>erscription appended to the Proverbs (1^) the entire book is described as. The Proverbs of Solomon, even though this testimony is belied by the contents of the proverbs themselves and by the direct statement of the superscriptions found within the book. The appendices in 22^^-24^ contain many repetitions of maxims found in the larger collection. This fact indi- cates that these later collections were gleaned in part from the same field. The allusions to commercial life, to the exiled Jews, and to the wide preva- lence of intemperance point to the Greek period as the probable date when these smaller collections were added. New light upon the origin of certain biblical proverbs, and especially those Egyp- in 22"-24^, has come from tlie ruins of ancient Egj^pt. In 1923 Sir Wallis ]^f^^ „{ Budge published in the Second Series of Egyptian Hieratic Papyri an Eg^^p- p^^^**g°t^ tian wisdom book, entitled. The Teaching of Amenemope, which may be dated about 1000 B. C. It is divided into thirty chapters and consists of popular proverbs. From a writing- tablet preserved in the Turin Museum we know that it was used as a text-book in the Egyptian schools twenty-five hundred years ago. The most interesting fact, however, is that nine of these proverbs 15 mSTORY OF THE WISDOM WRITINGS are, as Professor Adolph Erman has pointed out in the May, 1921, rep>ort of the Prussian Academic dcr Wisscnachafl, almost word for word identical with maxims found in tlic bibhcal lx)ok of Proverbs. Seven of these are in the appenthees in Proverbs SS^'-S-t^'', indicating that these later collections were probably made by a Jew living in Egypt during the Greek period, who drew freely from the famous tcfmlotn of the Eijijplians. Chap- The finest proverbs in the book are found in c-ha])ters 25-29. The siiper- ^ ■*" scription states that these proverbs were transcribed by the scribes of Heze- kiah, king of Judah, but they still bear the traditional title, Proverbs of Solomon. The word meaning to transcribe is found only in late Hebrew. Its presence implies that the superscription is not earlier than the Greek period. The rulers who figure in these proverbs are opi)ressors rather than champions of the people, suggesting Persian or Greek, rather than Jewish, potentates. The literary form of these proverbs is also more complex than the simple couplets foimd in the first large collection (10^-22'^). The earlier part of the Greek period is probably the historical background of most of them. Later To tlils collccllon or collections were added in later daj's the preface con- tiona tained in l'^"'', the elaborate prologue in I'-O^** describing wisdom, and finally the long appendices in chapters 30 and 31. The corrupt citj' life reflected in the prologue and the philosophical proverbs and Aramaisms that appear in the appendices indicate that they all probably come from the latter part of the Greek period, although probably from different writers and editors. Bum- The book of Proverbs, therefore, represents the growth of five or six cen- ™"^ turies. Possibly some of the maxims actually come from Solomon. Many of the proverbs m this section were probably long current on the lips of people before they were collected and edited. It is doubtful whether anj^ part of the book was committed to writing before the exile. Then it took form in suc- cessive collections. Proverbs in its final form may be dated about 200 B.C. It represents not the work of one, but probably a score at least, if not a hundred or more different writers. It is the great storehouse of Israel's practical wisdom, but like the Koran and many other products of oriental thought, its contents must be classified before they can be successfully studied and utilized by modern western students. 16 m THE mSTORY AND POINT OF VIEW OF THE BOOK OF ECCLESLVSTES The sensation in passing from the book of Proverbs to Ecclesiastcs is akin its to that which one experiences when he steps out of a brilliant, oriental sunset ^^^' into a dimly lighted, mysterious subterranean passage. Teachings which have seemed obvious and firmly established suddenly become vague and un- certain. Dark doubts and an atmosphere of pessimism confront the reader on every side. The problems which haunt the pages of Omar Khayyam, Schopenhauer, and the Russian pessimists are constantly being presented for consideration. Yet few Old Testament books have made a deeper impression on English The literature and thought than Ecclesiastcs. The French scholar Renan de- tbn "r clared that it was tlie most cliarming book ever written by a Jew. Its fas- *^* ^'^^ cination lies in part in the very fact that it belongs to that literature of pessi- mism and revolt which has always had a unique attraction for certain types of mind. Above all it lays bare the tragedy of a hiunan soul unillumined by spiritual insight nor warmed by imselfish service. The author also has a forceful, epigrammatic manner of presenting his conclusions, which goes far to explain why his teachings have been more widely quoted than those of almost any other Old Testament teacher. The problems discussed in the book of Ecclesiastcs are also of perennial Its human interest. Of all the Old Testament wisdom writings^ it approximates *"* most nearly in its point of view to that of the Greek philosophical literature. The author seeks to face squarely the whole of reality. He struggled valiantly wnth the problem of what is of value in human life. He even rises to the con- sideration of the ever-recm-ring question of whether life itself is really worth living. At the very beginning he states his pessimistic thesis: All w vanity. In succession he presents his negative conclusions regarding the various sources that are supposed to yield satisfaction. It is not strange that the book of Ecclesiastcs was the last to find a place Date in the Old Testament canon. The sm-prising fact is that it was included at all. It is known that Antiochus the Great became king of Syria, when only seven, and in 198 B.C. wrested Palestine from Ptolemy V. If these identifi- cations are correct, lO^^' ^^ expresses the enthusiasm of the Jews over this transfer of power to Antiochus. It also suggests, as a definite date for Ecclesiastcs, the years immediately following 200 B.C. This dating is in per- fect accord with the other evidence. 17 HISTORY OF THE \MSDOM WRITINGS The his- The last half of the third and the first half of the second century B.C. woM [,°"^f the darkest and most corrupt p>eriod in the history of the Jews of Palestine. ground Their home-land was the bone of contention between the rival rulers of Egypt and SjTia. Drunkermesa and licentiousness were regnant in the court of Eg^'pt, and the favorites of irresponsible despots preyed on the people of Palestine. Jewish tax-collectors, like Joseph the son of Tobias, fattened upon their fellow countrymen and made their profession loathsome to the Jews. It was a selfish, sordid age, and the helpless Jews of Palestine saw only the corrupt and seamy side of Hellenistic civilization. This dreary background is reflected in the writings of the original author of Eccleaiastes. It also goes far to explain the hopeless pessimism that pervades the sections that come from his pen. Person- The personality of the author of Ecclesiastcs is clearly revealed in his Kofe- writings. He either bore the name or assumed the title Koheleth. The word ^•^^^ means one who calls together or addresses a popular assembly. Whatever be his faults, Koheletli was certainly frank. In his revelations of his inner experiences, he rivals the modern realists. It is the frankness of old age, which has left behind all the pretenses and ideals of youthful years. His description of the failing powers of old age is one of the most brUliant passages in the world's literature and could have been written only by one who was witnessing the dissolution of his physical vigor. The peculiar quality of his pessimism is also that of extreme old age. As has been noted, it is not an attitude of bitterness, but one of calm hopelessness. It is the philosophy of physical weakness. The mere thought of toil and struggle tires him. His mind, however, is active, for his book abounds in brilliant epigrams. His __ It is evident from 2'-* that he had great wealth and had used it throughout his long life chiefly for his personal gratification. He knew, too, by bitter experience the limitations of money. He had learned that the satiety of the rich does not lei him sle.p (5^). Also that the eye is never satisfied iviih riches (4*). Evidently his selfish policy had won for him no friends. Even his domestic life appears to have been a tragedy. On rare occasions ;in hi* varied life he had found a true man, but never a faitliful woman (7^*). Sadly he ex- claims: 1 found something more bitter than death — a woman whose heart is snares and nets and her hands are fetters (7^®). Possibly the sequel Is a part of his philo- sophical autobiography. Whoever pleases God shall escape her ; but the sinner shall be taken by her, or it may be the sarcastic addition of a later sage. In any case, it is probably a true reflection of Koheleth's experience. Koheleth tells without reservation or apology of his selfish pursuit of pleas- ure and of his unrestrained self-indulgence, but of one fact he is proud: he never lost his head: my vnsdom remained with me (2^). Withal it is not an admirable character that is here revealed, but it is consistent and a typical product of the corrupt, materialistic third century before Christ. Hii Ecclosiastes is the most dramatic, as well as the saddest, book in the Bible. writing Koheleth, with one foot in the grave and with his physical energies flickering like a burnt-out wick, writes, even though all toil for him is painful, that he may pass on to youth the results of his experience, negative though they are. There is no doubt about his purpose: he desired to warn man not to 18 eipen- HISTORY OF THE BOOK OF ECCLESIASTES expect much in life. He believed that he who anticipates nothing has no disappointments. Also he had a positive purpose. He had found that cer- tain experiences, such as constructive work, yield a passing pleasure. Like- wise youth has certain joys that are beyond the grasp of old age. His advice, therefore, is to enjoy the valid pleasiures that each stage in life offers, and not to wait, as many do, until it is forever too late. Most of the Old Testament books are shot tlu"ough with a strongly per- Literary sonal element. This lyrical quality is a large part of their cliarm. Pre- Ictei of eminently is this true of Ecclesiastes. It is a journal iniime. In a series of ^j^"'" loosely connected essays, Koheleth gives the results of his own personal ob- servation and experience. Some of tlie brilliant proverbs, with which his writings are freely interspersed, are of his own coinage; others were evidently gleaned from the storehouse of the wise. The style passes easily from prose to poetry. These didactic essays culminate in the brilliant poem descriptive of youth and old age in lP-12*. In a series of vivid pictures he portrays the gradual disintegration of man's material habitation until at last comes the final collapse and the oriental mourners go up and down the street, raising their shrill cries of lamentation. Koheleth's thought is cast in Jewish moulds, and yet he breaks away from Kohe- many of the accepted points of view of Judaism. His approach to the prob- idea of lems of the imiverse reveals the Greek atmosphere in which he lived. In cer- ^f^^jj*"*^ tain respects he anticipates modern scientific methods. He accepts nothing universe on the basis of authority. He trusts only his own observation and experience. He recognizes the fixed order of the universe and the reign of unchanging laws (1*"", 3^-", 8^"'). But to his aged, wearied eyes, these laws and the tireless, unvarying action of natural forces, bring not joy and confidence, but only ennui. He does not question God's existence and infinite power, but he finds in the merciless mechanism of nature no evidence of divine love and no op- portunity for fellowship and co-operation with him. His religion is even colder and more cheerless than that of the modern mechanistic materialist, for he believed that God had put ignorance in men's viinds, so that they cannot find out from the beginning to the end the work that God is doing. Human life and organized society, as he viewed them, are equally xmsatis- fying. Men strive and toil instinctively for riches, knowledge, honor, and happiness, but in the end all these quests are fruitless. Society, too, is ruled by injustice and might, not right, as a rule prevails (8'-^^). Koheleth's javmdiced view of life is largely due to his lack of any belief in No be- personal immortality. In this, as in other respects, he is a forerunner of those personal staunch conservatives, the Sadducees, who held with their forefathers that [^it""^ there was no joyous life or development beyond the grave. For the fate of man and of beasts is the same : as the one dies, so the other dies — all go to one place; all are from the dust and all return to dust (3"' ^°). Having no appre- ciation of the sacredness or possibilities of human personality, Koheleth deems the dead, whx) know absolutely nothing, happier than those involved in the tiu*- moil of life (4^). It was to present a far different and nobler view that the apocryphal book entitled, The Wisdom of Solomon, was written. Like every constitutional pessimist, Koheleth seems to take a certain grim 19 fflSTORY OF THE WISDOM WHITINGS Things delight in painting life in its darkest colors. Grudgingly he admits, however, ^^jig*" tliat it oflFers certain satisfactions which men should enjoy, as insects do the sunsliine on a spring day. Nowhere docs he recommend dissipation, for in the end it destroys rather than adds to a man's pleasure. Evidently he was influenced by the inlierited morahty as well as the religion of his race. The natural pleasures of youth, the joy of work and of married life are what he commends, for they have at least a temporary value. Go, eat your food with joy and drink Tjour loine inth a merry 1ieart,for God hath already approved your doing so. Let your garments be always white, and let not your head lack oil. Enjoy life with the imvian whom you love all the days of the vain life which God gives you tinder the sun, for it is your portion in life and the reward of your toil under the sun (9^"^). Sources Earlier interpreters of Ecclesiastes traced many of its ideas to the influence fit^s^*^ of the Stoic and Epicurean schools of Greek thought. There may have been philoso- such indirect influences, for Palestine in the tliird century B.C. was saturated ^ ^ with Hellenic cultm-e; but it is evident that Koheleth was more directly in- fluenced by the older Babylonian philosophy from which both of these great schools drew many of their ideas. The closest parallel to Ecclesiastes is found in the old 13abylonian Gilgamesh Epic, which may be dated about 2000 B.C. It is addressed to the national hero: O Gilgamesh, fill indeed yoiu: belly. Day and night be joyful. Daily ordain gladness. Day and night rage and make merry. Let your garments be bright, Purify your head, bathe with water. Desire your children which your hand possesses. Enjoy a wife in your bosom. Peaceably do your wx)rk (cf. Barton, Eccles. 39, 40) The A philosophy which departed as widely as did that of Koheleth from the ^^^'j religion of his race and from the testimony of deeper spiritual experience could of Ec- not stand unchallenged. Ecclesiastes in its present form confirms this conclu- sion. Certain earlier interpreters regarded it as the record of an ancient dis- cussion regarding the real values in life similar to the debates between the rabbis recorded in the Talmud. In a sense this is true; but there is no evi- dence that Koheleth ever sat in the presence of his critics. Evidently his silver cord was snapped and the golden bowl was broken before they turned upon him. Possibly all this was in keeping with the deliberate intention of tliis brilliant cynic. It was inevitable that his pessimistic and, to a large extent, false pliilosophy of life should be attacked from many sides. Fully one- fourth of the present book records these attacks. Sometimes it is only a line denying pointblank one of Koheleth's extreme assertions. Sometimes it is in the form of elaborate poems describing the value of that wisdom which Koheleth rejected as only of secondary value (cf. 7"- ", 9"-10', 10»-"). ^0 revision of tl siastes mSTORY OF THE BOOK OF ECCLESIASTES Certain of these apparently contain very pointed arraignments of Koheleth and his pessimistic philosophy: The words of the wise spoken quietly Are more effective than the loud cry of an arch-fool ! Wisdom is better than weapons, But one sinner destroys much good. A dead fly corrupts the perfumer's ointment, So a little folly destroys precious wisdom (9^^-10*). These comments evidently come from later sages. Others were added by Pharisaic moralists. They reflect a more orthodox, formal philosophy of life: Because the sentence of an evil deed is not 'promptly executed, men are in- clined to do un'ong. But aWiough a sinner does wrojig persistently and goes on unpunished, I know that good fortune will come to those who revere God, but not to the wicked (8"- ^'). Even tlie words. Remember your creator in the days of your youth (12^), give an altogether different turn to Koheleth's original teachmg. Ben Sira knew the book of Ecclesiastes before it had been revised by the hands of later sages and Pharisees (cf . Barton, Eccles. 53-56) ; but to the contributions of these more orthodox critics it doubtless largely owes its place in the Old Testament canon. The truth and value of these later comments and exhortations are obvious. The The original sections of Ecclesiastes, however, lay bare the tragedy of a vtlue°of human soul. It is an oft-recurring tragedy. It is the tragedy of a life lived ^^|^- imder the tyranny of materialism and selfishness. It illustrates the fatal consequences of the wrong approach to life, to humanity, and to God. Koheleth never foimd life, because he never lost it. He remained to the end a once-born man. Therefore, except for his brilliant thinking, he never rose above the level of the brute. There is not a grain of altruism in the entire book. Lacking altruism himself, he saw only the dark and seamy side of human character and life. Like many others, he was abnormally keen in detecting his own faults incarnate in others. Ecclesiastes enables us to look into the souls of thousands of our fellow men. It also gives us a vivid picture of the consequences of giving free rein to similar tendencies innate in our own souls. Its value lies in the fact that vividly and with absolute frankness it presents the logical, inevitable results of cherishing a merely materialistic, selfish philosophy of life. Koheleth fumislies an excellent basis for the appreciation of the optimistic teachings of Ben Sira and of that deeper philosophy of life lived and proclaimed by the great Teacher of Nazareth. 21 IV BEN SIRA'S GUIDE-BOOK TO RIGHT LmNG The Although it is not included in the present volume,* the longest and in *^'''^* many ways the most interesting of the wisdom books comes from the Jewish sage, Ben Sira. It is commonly known as Ecclesiasticus. This name comes from the old Latin Bible and was used by Jerome in his Latin version. The title indicates that it was regarded by the early church as especially adapted to use for instruction in conduct. Indeed, its use in the ecclesia or church gave it this distinctive title. In most Greek manuscripts it is designated as. The Wisdom uf Jesus the Son of Sirach. This title is probably an expansion of the original Hebrew designation, The Wisdom of Jeshua Ben Sira. Its place In the Latin and Greek Bibles Ecclesiasticus enjoyed equal authority with «mon the other Old Testament books. It still holds this place in the Roman Catholic and Greek churches. In the Anglican church passages from Eccle- siasticus are still indicated for public reading. In the canon of the Old Testament, agreed upon by the Jews of Palestine about 90 a.d., Ecclesiasticus was not included. This exclusion was probably due to the fact that the name of the author and his relatively late date were known to those who formed the Old Testament canon. Unlike Ecclesiastes and Proverbs, it was not by implication or tradition connected with the revered name of Solomon. Until the beginning of the last century, in common with the other books of the Old Testament apocrj'pha, it was published in the family editions of the English Bible. The exclusion of the apocryphal books from the Protestant canon was not due to the action of any authoritative committee or council, but to the arbitrary action of the Bible societies. To-day the wisdom of their action is being seriously challenged by thoughtful biblical scholars throughout the Anglo-Saxon world. Date Ecclesiasticus, or as it is known from its Hebrew title, Ben Sira, is one of the few Jewish books that can be dated definitely. In the prologue to the Greek version, its translator describes himself as the grandson of Jesus, the son of Sirach. He states that he went to Egypt in the thirty -eighth year of King Euergetes. From contemp>orary writers we know that this ruler be- came king in 170 B.C., which fixes the date of the translator in 132 B.C. His grandfather must, therefore, have lived some time during the early part of the second century B.C. In 50^ Ben Sira describes m enthusiastic terms the activities of the high priest Simon the son of Onias. References in the writings <;f the church historian Euseliius leave little doubt that this Simon lived between 200 and 175 B.C. Allusions to the prevalent Greek culture and the absence of any references to the INIaccabean uprising which began in 'See Preface for the reasons for omitting Bea Sira. 22 BEN SIRA'S GUIDE-BOOK TO RIGHT LIVING 169 B.C. confirm the evidence that Ben Sira lived and wrote between 200 and 175. The historical and religions background is very similar to that of Ecclcsi- The astes. References in Ben Sira indicate tliat the author was familiar with the ^al sit- writings of Koheleth. Strong currents of Hellenic and Hebrew thought were "at'o° mingling and reacting in Palestine, as well as in the larger Greek world. Attracted by the allurements of Greek culture, many Jews were proving faithless to the religion of their fathers. It was a period when it was espe- cially difficult to be broad and yet loyal to the ideals of Judaism. Ben Sira was one of the few Jewish writers of the age who succeeded. He speaks ap- preciatively of banqtiets and has no words of denunciation for the Greek tyf>es of philosophy which were current in Jerusalem, as well as in Alexandria. If he had lived in Athens or at the centres of Greek culture throughout south- western Asia, he would probably, like Paul, have been foimd at times among the eager youth that thronged the lecture rooms of the Greek philosophers. In Ben Sira the vague, composite picture of the Jewish sage becomes clear Ben and pulsating with life. He is the only Jewish sage of the olden days whose hl^if name we know. His name and many allusions in his writings indicate that he belonged to a well-known Jerusalem family. He was evidently a man of influence and probably of wealth. He appreciates the dignity of labor: Hate not laborious work Neither agriculture tliat the Most High hath ordained. At the same time he speaks rather patronizingly of manual laborers. They are important, but far below the scribes in influence and significance: These are deft with their hands, And each is wise in his handiwork. But they are not inquired of in public council. And in the assembly they enjoy no patronage (38'^^' ^'). Ben Sira lived at a period when the Jewish wise men were becoming His scribes. They still retained the broad interests and points of view of the ^'"""^ earlier sages. It was not until the beginning of the Christian era that the scribes focussed their attention largely upon the questions of the law. In 39*'" Ben Sira has given a vivid picture of the scribe of his day. Incidentally he has probably painted a clear picture of himself. The portrait is well worthy of careful consideration : He searches out the wisdom of all the ancients. And is occupied in prophecies. He preserves the discourses of men of renown. And enters into the subtleties of parables. He seeks out the hidden meaning of proverbs. And is familiar with the dark things of parables. He serves among great men. And appears before a ruler. He travels in the land of alien nations, 23 HISTORY OF THE WISDOM WHITINGS And has tried both good and evil things among men. He eagerly turns to the Lord who made him. And before the Most High he makes supplication, And opens his mouth in prayer. And makes supplication for his sin. If the Great Lord will, He will be filled with the spirit of understanding. He himself pours forth words of wisdom, And gives thanks to the Lord in prayer. He himself directs his counsel and knowledge. And in tlieir secrets he meditates. He himself sets forth wise instruction. And glories in the law of the covenant of the Lord. Many praise his vmderstanding, Never shall it be blotted out. His memorial shall not cease. And his name shall live from generation to generation. His From chance references in his wTitings, it is possible to trace in outline Ben enceT' Sira's traming and experiences. Possibly in the closing chapter allowance must be made for the fond idealization of old age, and yet the passage (51"-'") gives a vivid pictiu-e of this ancient teacher: ^^'hen I was yet young. Before I travelled abroad, I desired and sought out wisdom. In my youth I made supplication in prayer; And I will seek her out even to the end. My foot trod in her footsteps. From my youth I learned wisdom. I bowed down mine ear a little and received her. And much knowledge did I find. Her yoke was joyous to me. And to my teacher do I ofiFer thanks. To use Goethe's phrase, Ben Sira was trained in the stream of things. He listened intently to the teaching of the present, as well as of the past. He knew well the value of trained iusight and experience. In 34'"-'^ he states that He who has had no experience knows little, But he who has travelled multiplies his skill. In ray travels have I seen much, And n-.any things have befallen me; Often I was in mortal danger. But was saved thanks to these things. 24 BEN SIRA'S GUIDE-BOOK TO RIGHT LIVING Here we have a character who remhids us in some ways of the energetic, cosmopoHtan Paul, who especially attracted the young because of his various adventures and achievements, as well as tlirough his glowing words and warm sympathy. Ben Sira also drew much from the earlier teachers of his race. In the Sources prologue to his book, he is aptly descril:>ed by his grandson as "a lover of wisdom learning." He freely acknowledges his debt to the earlier teachers of his race : I, indeed, came last of all. As one who gleans after the grape-gatherers. By the blessing of God I made progress, And, as a grape-gatherer, filled my winepress. Consider that I lalxjred not for myself alone. But for all those who seek instruction (33^^- '^). Ben Sira was pre-eminently a teacher. His voice was undoubtedly heard As a in the public assemblies. In 33^* he declares: Hearken unto me, you great ones of the people. And you rulers of the congregation, give ear to me. At times he taught privately as well as publicly: Hearken, my son, and receive my judgments, And refuse not my counsel (6"). Like the famous Greek poetess Sappho, he appears to have l^een the head of a preparatory school. In 51^- '^* he speaks of his house of instruction. Like a Greek philosopher, he extends an invitation to youth to become regular attendants on his lectures: Turn in to me, you who are unlearned. And lodge in my house of instruction. No longer will you lack all these things. And your souls be so sore athirst. His exhortations to his pupils reveal the man: Hearken to my teachings, though you be but a few. And much silver and gold will you acquire thereby. Let me delight in my circle of hearers. And may you not be ashamed to sing my praise. Work yoxir works before the end comes. And God will give you your reward in due time {5V^-^°). These concluding words frankly and clearly reveal the ambitions and aspira- tions of this great Jewish teacher. He preferred the intimacy of a few uitel- ligent and receptive disciples rather than the applause of the unintelligent mob. In the appreciation and achievements of his disciples he found his true reward. In the light of modem oriental custom, it is easy to picture the scene: crosslegged on the floor or on a low divan sits the venerable sage. About him i5 HISTORY OF THE ^YISDOM WRITINGS in a semicircle on the floor are his disciples, intently listening as he poxirs out the result of his study, observation, and experience. The earnest spirit of the teacher permeates the ancient classroom. Ample opportunity was doubtless given for questions and answers, for Ben Sira's aim ^\ as not merely to instruct but to educate his disciples. Hi» Ben Sira's range of interest was wide and even wider than those of the iWres" authors of the book of Proverbs. He touches upon most of the subjects with which they deal, and his conclusions are usually in full harmony with theirs. He aimed to give mstruction upon all the varied problems of life. He was greatly interested in the homely, every-day relationships in the family, in business, and in the closer contacts between man and man. He even goes so far as to lay down the rules of courtesy and to instruct his disciples how tliey should behave at the table and treat their elders. In many respects he reminds us of the Chinese sage Confucius; but he was more deeply religious. In his teachings religion and ethics are closely blended. In 25^^ he declares The beginning of the fear of the Lord is to love him. And the beginning of faith is to cleave to him. Out of the depths of his own religious experience he exclaims: Strive for the right, even to death. And the Lord will fight for you. Ben Ben Sira was an exceedingly keen and sympathetic observer of him[ian life. of In the Syriac version of 19^° he declares: A man's attire proclaims his occupation. But his gait shows what he is. Possibly he drew from his own experience when he declared in 26": A silent woman is a gift from the Lord ! Equally appealing to universal human experience is the proverb (found only in the Greek) : He who sins against his Maker, Let him fall into the hands of his physician ! Evidently Ben Sira had often mingled with the crowds in the market- places. The following proverb illustrates the result of his observation (27^) : As a nail sticks fast between the joinings of stones. So sin thrusts itself in between buying and selling. The Twenty centuries have not materially transformed human nature nor industry. the^ft^l I-'ike all the sages, Ben Sira has much to say about fools, and he was eager to deliver them from their foolishness by making them laugh at their own foUy: Have you heard anything? Let it die with you; Be of good courage, it will not burst you ! A fool travails because of a word. Even as a woman travails because of a child. 26 hira 3 sense bumur BEN SIRA'S GUIDE-BOOK TO RIGHT LIVING Possibly wise Ben Sira knew by experience the truth of the following epi- gram (201") : A slip on the pavement is better than a slip of the tongue. Thus the fall of the wicked comes swiftly. True, indeed, is his statement (21^^^) : The heart of fools is in their mouth, But the mouth of the wise is in their heart. Keen is the irony in the following proverb and yet deserved (22") : Mourn for the dead, for his light has failed, But mourn for a fool, for understanding has failed him. Weep gently for the dead, for he has found rest. But the life of a fool is worse than death. Ben Sira's literary work has had a most dramatic history. In the pro- Th«! logue to the Greek translation, his grandson tells us that it was written first hi"o^ in Hebrew and that he later translated it into the Greek. Until the closing g-^^^" years of the last century, the original Hebrew version was practically unknown to western scholars. Then through the work of Professor Schechter and other Jewish scholars who ransacked the Gcnizah, or refuse heap, in con- nection with one of the Cairo synagogues, where soiled or torn manuscripts were stored away, Hebrew fragments of the book of Ben Sira were discovered. Most of these come from about the eleventh Christian century and are of Styl« differing values. They richly supplement our present Greek texts and give us very definite knowledge of Ben Sira's ability as a Hebrew scholar. Few, if any, of the later Jews were masters of such a classical Hebrew style. These Hebrew fragments represent fully two-thirds of the original book and are of great value in reconstructing the original Hebrew text. The book of Ben Sira is almost the only Hebrew classic that has not been Stnic- seriously revised by later hands. In this respect it is in striking contrast to Ecclesiastes. Not only the contents but the present order is apparently due from beginning to end to Ben Sira himself. The book falls naturally into five general divisions. Like the canonical book of Proverbs, the first four are introduced by hymns in praise of wisdom. The first collection (1^16^) deals with religion and ethics. It is introduced by a discussion of the origin of wisdom in 1^'^°. The second collection is found in 16^^23^^. It is introduced by an essay on wisdom as revealed in the work of creation (16^^'^°). This essay is based on Proverbs 8. The second collection deals with the same general themes as the first collection. The third section is found in 24^33". It begins with a long poem in praise of wisdom (24). The rest of the section deals with a variety of practical problems paralleling in part the themes dis- cussed in the fiirst two collections. The third collection is found in 33^^-43^'. It contains a group of longer essays dealing with such subjects as the treat- ment of servants, dreams, and sacrifices. The contents and general character of these first four sections suggest that Growth they represent successive stages in the teaching activity of Ben Sira. They 27 HISTORY OF THE mSDOM WRITINGS correspond to the notes of the ordinary university professor. In some cases it is possible to detect the progress in Ben Sira's thought. The last group, with its longer essays, reveals perhaps the maturity of advancing years; while the opening sections with their terse, epigrammatic proverbs are suggestive of the intenseness and zeal of youth. The fifth section is found in 44^50^*. It consists of a description of the men in Israel's history who by their devoted services have promoted tlie cause of religion and morals. Con- The conclusion of the book is an appendix (51) beginning with a hymn of elusion thanksgiving (51^"^^) and concluding with a poem embodying many of Ben Sira's personal experiences. The Ben Sira anticipated in many ways the teachings of Jesus of Nazareth incsVe- regarding the character of God. He also spoke out of the depths of his deep, parding personal experience. In nature he foimd proofs at every turn of the existence, not of a cruel tyrant, but of a divine Friend without whose knowledge not even a sparrow falls to the ground. In one deeply emotional passage he addresses God as Lord, Father, and Master of viy life. In chapter 39^^--^ Ben Sira gives a vivid picture of his conception of God and his relation to man: The works of all flesh arc before him. And there is nothing hid from before his eyes. From everlasting to everlasting he beholdeth, Therefore there is no limit to his power to deliver. And there is nothing small nor petty with him, There is nothing too wonderful nor too hard for him. None may say: "Why is this?" For everything is selected for its purpose. His blessing overflows like the Nile, And he saturates the world like the river of Egypt. In the thirty-third verse of the same chapter he exclaims: The works of God are all good. They supply every need in its season. In 44^^ he adds : Bodily health and strength lift up the heart. But better than both is the fear of God. In the fear of the Lord there is no want. And with him there is no need to seek other help. The phrase, /ear of Jehovah, here as elsewhere in Jewish literature, represents that rare religion of heart and life which the sages sought to inspire in their disciples. As with Jesus of Nazareth, Ben Sira's ethics were grounded in his deep religious faith. 28 BEN SIRA'S GUIDE-BOOK TO RIGHT LIVING In IS'"'" there is a remarkable poem describing God's relation to man. It God's is an echo of Psalm 90, but its spirit is far more constructive: to man* As a drop of water from the sea or as a grain of sand. So are man's few years in the eternal day. Therefore the Lord is longsuffering toward them. And poureth out his mercy upon them. He seeeth and knoweth that their end is evil. Therefore he doth increase his forgiveness. Man shows mercy toward his neighbor, But the Lord is merciful toward all mankind, Reproviiag, chastening, and teaching. And bringing back as a shepherd his flock. He hath mercy upon those who accept discipline. And diligently seek to know his judgments. Like all the wisdom teachers of his race, Ben Sira stoutly insisted on man's Man's freedom of will. In his thought God is ready to co-operate, but every man is of^wiu" responsible for his own acts. This teaching is clearly presented in 15"-" : If you desire you can keep the commandment. And it is wisdom to do his good pleasure. Poured out before you are fire and water. Stretch out your hand to whichever you desire. Life and death are before man. That which he desires shall be given him. In verses 19, 20 he adds: The eyes of God behold his works. And he knoweth man's every deed. He commandeth no man to sin. Nor giveth his strength to men of lies. Not only did Ben Sira regard each man as responsible for all his acts, but he also believed that man alone could atone for his sins (3^°) : Water quenches flaming fire. So almsgiving atones for sin. He who does a favor, it meets him on his way. And when he falls, he shall find support. The absence of an inspiring hope of personal immortality makes Ben Sira's His lade optimism all the more significant and heroic. The cold immortality of a man's Lpe^of fame, comforted, even though it did not satisfy him. In 41^^' ^^ he exclaims: * J°y' ' ' '-' •' ous, per- sonal immor- Be in fear for your name, for that abides longer for you J^™" Than thousands of precious treasures. Life's goods last for limited days. But the reward of a name for days without number. 29 mSTORY OF THE WISDOM WRITINGS Ben Sira apparently shared the rather indefinite and unsatisfying conception of life beyond the grave that is so brilliantly pictured in the third chapter of Job, for he declares (22*0 '• Weep gently for the dead. For he has found rest. One of the most original and picturesque poems in the book deals with the subject of death (41^'^): Ah ! Death, how bitter is the remembrance of thee To him who lives at peace in his family circle. To him who is at ease and altogether prosperous. And still has strength to enjoy luxury. Hail ! Death, how welcome is thy decree To a luckless man and to him who lacks strength, ^^^^o stumbles and trips at everything Who is broken and has lost hope ! Fear not death, it is your destiny. Remember that generations past and future share it with you. This is the portion of all flesh from God, How can you reject the decree of the Most High ? Whether you live a thousand, or a hundred, or ten years. In Sheol there are no reproaches regarding life. Man's Ben Sira's religion was of the sincerest type, since he looked for no future toward^ rewards. In his present experience he found ample reasons for that deep God loyalty toward God which breathes through all his teachings. The second chapter of his wTitings contains in many ways one of the noblest declarations of faith found in ancient Jewish literature. It is the same faith that i>er- meates the oldest records of Jesus' teachings (2^'") : My son, when you come to serve the Lord, Prepare yom- soul for temptation. Set your heart aright and be stedfast. And be not perturbed in the time of calamity. Cleave to him, and do not leave him. That you may prove yourself wise in the end. Accept whatever comes to you. And be patient in sickness and poverty; For gold is tested in the fii'e. And acceptable men in the furnace of affliction. Put your trust in the Lord, and he will help you, Hope in him, and he will make straight your way. 30 BEN SIRA'S GUIDE-BOOK TO RIGHT LI\TNG You who fear the Lord, wait for bis mercy. And turn not aside, lest you fall. You who fear the Lord, trust in him, And your reward shall not fail. You who fear the Ix)rd, hope for good things. And for eternal gladness and deliverance. Consider the generations of old and see: Whoever trusted the Lord and was put to shame? Or who was ever loyal to him and was forsaken? Or who ever called on him and was overlooked ? For the Lord is compassionate and merciful. He forgiveth sins and saveth in time of trouble. Ben Sira, in his teacliings regarding the value of modesty, anticipated two The of Jesus' f amUiar beatitudes (S^^ • i« • ^o) : ;X"of My son, when prosperous, walk humbly, and And you will be loved more than a giver of gifts. ^eir?*^"^ Be modest the more you are exalted, respect And you will find favor in the sight of God; For many are the mercies of God, And he reveals his secret to the humble. Ben Sira, however, had no more sympathy than Jesus with that Uriah Heep type of humility which is as insincere as pride and boasting (4'-°"^'^) : Observe the opportunity and beware of evil. And be not ashamed of yom-self; For there is a shame that brings iniquity. And another sliame, glory and grace. Do not be obsequious to your own hurt. Do not humiliate yourself to your own injury. Honesty, sincerity, and temperance are the personal virtues most stressed Personal by Ben Sira. In each case he aimed to deter youth from yielding to their baser, instinctive impulses by pointing out the consequences (6^'*) : Do not become a slave to your passions. Lest you consume your strength. It will devour your leaf and destroy your fruit. And leave you like a dried-up tree; For unbridled passion destroys its possessor. And makes him the laughing-stock of his enemy. Ben Sira strongly emphasizes the importance of always telling the truth (7"; 202<): Never take pleasure in speakmg a falsehood. For its consequence is not good. A foul blot in a man is a lie. It is continually in the mouth of the ignorant. 31 virtues HISTORY OF THE WISDOM WRITINGS Unconsciously, Ben Sira was endeavoring to carry the method of modem science into the field of morals and conduct and to point out the close rela- tion between cause and effect. In 21^ he declares: He who builds his house with other men's money, Is as one who gathers stones for his sepulchral mound. In the third verse of the same chapter he lays down the broad principle: Like a two-edged sword is all iniquity. From its stroke there is no healing. Man's Like the Jewish sages who preceded and followed him, Ben Sira has much respon- ^^ sav regarding man's duty to his fellow men. AMiile he had great respect for sibiiiiies formal religion, he realized that life and conduct were the touchstones of true faith. In •4^"^° he has anticipated tlie definition of true religion found in the Epistle of James: to visit the orphans and widows in their bereavement and to keep oneself clean from the evil of the world. In this passage he has given vigorous expression to many of the noblest teachings of the earlier prophets: My son, mock not the life of the poor. And grieve not the eyes of the bitter in spirit. Do not cause him who is in want to sigh, Nor vex the heart of the oppressed. Despise not the supplication of the poor. And do not tiu"n away from the broken in spirit. Deliver the oppressed from his oppressors. And let not your spirit show contempt for a righteous cause. Be as a father to the fatherless or to orphans. And in the place of a husband to widows; Then God will call you his son. And be gracious to you and save you from destruction. The The writings of Ben Sira shed clear light upon the customs and inner life Ben^ ° ^^ tlie Jewish people at a period which is otherwise exceedingly obscure. It «','!rt reveals the temptations to which the Jews were exposed through their close contact with the debased Hellenistic culture which Alexander introduced into southwestern Asia. It gives us the first clear, concrete picture of one of the wise men who have given us the wisdom literature of the Old Testament. It introduces us to the Jewish sages in the period when tliey were beginning to take up the work of the scribes. It sets forth clearly that nobler spirit in Judaism which enabled it to sm'vive the disintegrating influences of the Greek and Roman periods. Above all it puts us into vital touch with the sane, constructive philosophy of life of one of the noblest teachers of the Jewish race. It enables us to look into the very soul of one who, like Jesus of Nazareth, was far greater than Solomon. A worthy forerunner of Jesus of Nazareth was Jesus, the son of Sirach. 32 work struc- ture V THE PROBLEM AND THE HISTORY OF THE BOOK OF JOB The book of Job is the Matterliorn of the Old Testament. Among many The other lofty peaks it towers in solitary grandeur. Carlyle says of it: It is all th^book as great as the summer midnight, as the world with its seas and stars I There is '^^J^i'J.g nothing written, I think, in the Bible or out of it, of equal merit. I call that, litera- apart from all theories about it, one of the grandest things ever written with pen. One feels, indeed, as if it were not Hebrew ; such a noble- universality, different from noble patriotism or sectarianism, reigns in it. A noble Booh; all men^s Book. It is our first, oldest statement of the never-ending Problem, — man's destiny, and God's ways with him here in this earth. Like all the Hebrew wisdom writings, the book of Job lacks close literary its unity. In its present form it contains at least four loosely connected literary units. The first is the epic story, with its rhythmic pjose style, passing over at several points into poetry, which is found in chapters 1, 2, and 42'^"". At the end of chapter 2 a few verses have evidently been lost, which told of how Job maintained his integrity, even though, like his wife, his three friends counselled him to curse God and die. Otherwise this story is complete in it- self. The real book of Job, however, that has challenged the universal admi- ration of all generations, is found in chapters 3-27, 29-31, and 38^42^. The close literary unity of the successive cycles of speeches is broken by the in- sertion of chapter 28, which contains a majestic poem describing the futility of seeking to attain divine wisdom. While this matchless poem is well worthy a place among the great masterpieces of the book of Job, it interrupts the logical thought of the lyric drama, and is clearly the work of a later poet. The miity of the drama of Job is further broken by the Elihu speeches The found in chapters 32-37. They are inserted immediately after chapter 31, speeches in which Job has appealed directly from men to Jehovah. The immediate response to Job's appeal is found in chapters 38-41. These record Jehovah's appearance in the thunder-cloud and the message which was the divine answer to Job's challenge. Late Aramaic words and different idioms dis- tinguish these chapters from those which precede and follow. These speeches of Elihu are in reality but verbose and rather artificial expansions of the argu- ments of Eliphaz presented earlier in the poem. Also in the prose epilogue (42^-17) Job's other friends are all mentioned by name. The absence of any reference to Elihu makes the evidence practically complete that chapters 32-37 were added by some later poet who was not satisfied with tlie treat- ment of the problem of innocent suffering in the preceding chapters and who aimed to present his own convictions in this bold and dramatic way. 33 HISTORY OF THE WISDOM WRITINGS The The prophet Ezekiel in describing the guilt of Jerusalem declared, in the °"f|," days preceding its fall in 586 B.C., that if these three men, Noah, Daniel, and story of Jol,^ were in it, tliey would by their righteousness save only themselves (Ezek. l^u, 2o)_ From this incidental reference it is clear that long before the Babylonian exile Job figured as one of the saints in early Hebrew stor3\ He is here associated with Noah, who represented a period long antedating the beginnings of Hebrew history. The story was evidently so firmly fixed in the popular mind that a detailed description of Job's piety was unnecessary. The character of Job, as portrayed in the epic story of Job 1, 2, and 42^", fully justifies Ezekiel's allusion. The The present setting of the prose story of Job is the wilderness east of nian^'"" Palestine. Its contents implies that it came to the Hebrews through their Job Aramean ancestors. It is not impossible, however, that it goes back to an older Babylonian or primitive Semitic original. A strikingly close parallel has come down from the ancient cuneiform library of Asshurbanipal. It is preserved in a series of tablets entitled, I Will Praise the Word of Wisdom. This title indicates that, like the book of Job, it was classified under the head of wisdom literature. The presence of the name Bel instead of Marduk (who became the chief god of the empire after the rise of Babylon about 2000 B.C.) indicates that, like most of the documents in the library of Asshurbanipal, it was a copy of a far older original. Its hero is Tabi-utul-B6l, king of Nippur. The first tablet begins with praise of Bel for deliverance from great aflSiction. It then describes in graphic terms the unprecedented affliction that overtook the king. Tabi-utul-Bel speaks: A king — ^I have been changed into a slave. A madman — my companions became estranged from me. In the midst of the assembly they spurned me. At the mention of my piety — terror. By day — deep sighs; at night — weeping. The month — cries; the year — distress. The second tablet continues the theme: I cried to the god, but he did not show me his countenance; I prayed to the goddess, but she did not raise my head. The priests also could not help him: The like of this had never Deen scon; Whatsoever I touched, trouble was in pursuit. Then, as in Job, follows a long protestation of innocence: As though I had not always set aside the portion for the god. And had not invoked the goddess at the meal, Had not bowed my face and brought my tribute; As though I were one in whose mouth supplication and prayer were not constant, • ••.....••. ••• 34 THE PROBLEM OF THE BOOK OF JOB As though I were like the one who has pronounced the sacred name of his god ! Prayer was my practice, sacrificing my law. Royal prayer — that was my joy. His essential innocence is establislied. The cause of his misfortune is there- fore inscrutable. There follows a majestic passage which recalls the ninetieth Psalm as well as passages from the book of Job : What, however, seems good to oneself, to a god is displeasing; What is spurned by oneself finds favor with a god. Who is there that can grasp the will of the gods in heaven ? The plan of a god is full of mystery; who can understand it? How can mortals learn the way of a god ? He who is still alive at evening is dead the next morning. In an instant he is cast into grief, of a sudden he is crushed; For a moment he sings and plays. In a twinkling he wails like a mourner. Have they enough, they consider themselves like their God; If things go well, they prate of mounting to heaven; If they are in distress, they speak of descending into the realm of the dead. Then the hero describes at length his malady : The sickness threw me on the ground and stretched me on my back; It bent my high stature like a poplar. The house became a prison; As fetters for my body, my hands were powerless; As pinions for my person, my feet were stretched out. My discomfort was painful, the downfall severe. A strap of many twists held me fast, A sharply-pointed spear pierced me. All day the pursuer followed me; At night he granted me no respite whatever. Unfortimately, at this point the text is missing, but the context implies that the king's humility and petitions touched the heart of Bel, for we have a minute description of how the sufferer was restored to health: My sins he caused the wind to carry away. Mine ears, wliich had been closetl and bolted as a deaf person's. He took away their deafness, he restored my hearing. a.... ••.••••• ii5 HISTORY OF THE WISDOM WRITINGS He made my form like one perfect in strength. My entire body he restored. He wiped out anger, he freed from his wrath. The depressed form he revived. The The ancient poem closes with a hymn of thanksgiving. gtoryof '^^^^ resemblances between this Babylonian story and tliat contained in •'ob the book of Job are many and obvious. Both may go back to an older Semitic original. The problem of why the innocent suffer is evidently as old as human history. The oldest Hebrew version of this story is obviously that found in chapters 1 and 2 and 42^-" in the book of Job. It has the characteristic repetitions and the concrete language of a popular tale. It is Inperbolic in all its details. For example, Job has seven sons and three daughters, which from the point of view of an oriental is regarded as the ideal number. He also has seven thousand sheep and three thousand camels and five hundred yoke of oxen and five hundred she-asses. After his vindication he is given the same number of sons and daughters and twice as many posses- sions as he had at first. The series of calamities, which in rapid succession overtake him, are likewise characteristic not of real life but of the melodrama in which the action is dependent not upon the actors but upon external events. The story, with its bold portrayal of the assembly of the heavenly hierarchy and of the divine authority given Satan to test Job, was evidently not told to record exact history but to illustrate a great teaching. It clearly reflects cm-rent folk religion. In its literary classification it belongs, therefore, with such stories as the fall of man in the third chapter of Genesis, or with the didactic stories in the first six chapters of the book of Daniel. The Job, the hero of the popular story, is famous not only for his abounding teraTa prosperity but also for his superlative piety. This piety is of a conventional the type, and is expressed in formal sacrifices rather than in aggressive acts of ■uSy" social service. In this respect he is fundamentally different from the Job of the lyric poem, wliose oath of clearance (Job 31) contains the noblest prophetic and social definition of religion to be foimd in the Old Testament. Also Job of the prose story is a rich, prosperous sheik living in the borderland between the Jordan and the Arabian desert. In every resp>ect he Ua'cs the life of a nomad. In contrast, the Job of the lyric drama is intimately con- versant with the social problems and life of a great city. Satan figures only in the prose story. He is a regularly accredited member of the divine hier- archy. He is the chief prosecuting attorney of earth. His task is to dis- cover and to report to Jehovah the sins of all mankind. Experience has made him a pessimist regarding human virtue. Piety, he contends, is always prompted by self-interest. Satan, as here portrayed, is mercilessly faithful to his task. In fact, his only fault is that he is overzealous. He is still in- trusted by Jehovah with great i>ower. Obviously, the Satan here pictured is very different from the devil that figures in the New Testament. He is identical with Satan or the Adversary in Zechariah 3, whose zeal in pointing out the sins of the Jewish people is condenmed by Jehovah. It is significant that the earliest references elsewhere in the Old Testament THE PROBLEM OF THE BOOK OF JOB to Satan are fouBd in Zechariah 3 and I Chronicles 21', both of them post- Satan in exilic writings. There is a distant likeness between the character of Satan nt^ra- in the prologue of Job and the Persian Ahriman, who was believed to be the *"" head of the hierarchy of evil. The resemblance, however, is not close, and the points of difference are equally striking. Satan is more like the lying spirit who, in the story told by the prophet Micaiah and recorded in I Kings 22, was sent by Jehovah to deceive the false prophets and who by his deceptive message lured Ahab on to his ruin. In this prose story there is no suggestion of acquaintance with the law of Date of Deuteronomy which made legal only one central sanctuary (cf. 1^ and 42^). p^^gg The Chaldeans are spoken of as mere Arab marauders, and not as the con- '^^y querors who in 586 B.C. captured Jerusalem and left it a barren waste. The indications, therefore, all suggest that this popular tale was current among the Hebrews long before the days of Ezckiel. It was probably committed to writing during the early part of the Babylonian exile. Then its promises of material restoration, if the nation would but faithfully endure the tests to which it was being subjected at the hands of the Assyrians and Babylonians, would have brought comfort to the minds of the troubled Jews. The allu- sions in Ezckiel 14'*' ^°, which come from tlie earlier part of the Babylonian exile, to a well-known hero. Job, whose character closely corresponds to that of the Job of the prose story, indicate that this popular tale was familiar to the Jewish exiles. The question raised by Satan, Does Job serve God for naught ? is the key- The note in this ancient tale. Is the piety of man prompted by selfish motives, ^nT or by disinterested devotion ? Will it endure the test of misf ortime ? These teach- questions, perennially vital, are here dramatically presented. The story this also suggests one of the many solutions of the eternal problem of the suffering ^^'"^ of the righteous which are massed in the book of Job. It assumes that virtue can only be attested by trial. Suffering, therefore, is necessary, if the quality of man's piety is to be proved. The application of this explanation to the problem of the faithful Jews during the Babylonian exile is obvious: they were simply being tested. The conclusion seemed equally clear: if they en- dured the test, their former prosperity would be restored. The only flaw in the theory was that as a matter of fact their misfortunes but increased, and no vindication came to them. A more fimdamental explanation of the prob- lem of innocent suffering was required. The real drama of Job begins with the third chapter. Here a great wisdom The poet begins to grapple with the stupendous problem. The action depends not jrama upon external circumstance, but uf>on the development within tlie mind of of Job Job and his friends. The author of this poem uses the framework of the popular story, but creates a new Job and a new plot. The vmique explana- tion of Job's suffering given in chapters 1 and 2 is completely ignored. Like- wise the problem. Does Job serve for naught ? The friends, instead of being condemned by Jehovah, as they are in 42', figure as the protagonists of the current orthodoxy. In a series of formal dialogues the problem is defmed in detail, and the various current solutions presented. In these dialogues, some- times the didactic and sometimes the lyric note is dominant. In his long 37 fflSTORY OF THE \\7SD0M WRITINGS speeches, Job, instead of being a paragon of forbearance, as in the prose story, pours out the bitterness of his soul and charges God with injustice in no measured terms. Then, with marvellous psychological skill, the author gradually introduces those elements of hope and higher idealism in the mind of Job wliich load up to the final denouement. The action and progress are wholly subjective. The term lyric drama, therefore, is the most exact western definition which can be found for this supreme product of Semitic art. The The author of this lyric drama is evidently a man of broad culture and ex- of'the' perience. He is democratic in his outlook on life. He is inspired with the V"*^ noblest humanitarian motives. He is familiar with both the social problems of a great city and the life of the wilderness which extends to the east and south of Palestme. Evidently he himself had travelled with one of the many caravans which penetrated its wastes. !RIany of his figures reveal such an intimate familiarity with the peculiar life of the Nile valley that there is little doubt that he himself had visited this land of mystery. He was a keen ob- server and lover of nature. He was acquainted with the changing phases of the seasons, appreciative of the stately movement of the stars, and familiar with the habits of animals and birds. Above all, he was a pliilosopher who had pondered deeply on the profoundest problems of human life. He had experienced the doubts of youth, and tliose darker questionings which threatened the very faith of his race and age. Amidst intense stress and struggle he had battled his way through the mazes of the current orthodoxy to a higher conception of God, and more than that, to a personal acquaintance with him. HisMms The aims of the author are clearly revealed. His first endeavor was to prove the insufficiency and the cruel injustice of the old dogma that prosperity was always the reward of right-doing, and conversely, that calamity was a certain evidence that its victim had sinned. He also aimed to portray the struggles and the inevitable psychological reactions of a noble soul confronted by the darker realities of human life and of the universe. He set out to show the utter inadequacy of the current belief which conceived of the life beyond the grave as one of passive, passionless existence in a gloomy region to which not a single ray of divine goodness and love penetrated. He aimed instead to make clear that, if not in this world, at least in the life beyond the grave the injustice of this present existence would be righted and the innocent sufferer vindicated. He sought in this mighty drama to set forth his own deep con- victions that the God whose providences seemed from certain angles to be unjust was after all man's final refuge, and that instinctively and rightlj' man turns to him as the fountain of all justice. Above all he endeavored to teach in concrete terms the supreme truth that man's personal experience of God and the humility and trust which that experience begets are the only satis- factory solvents of the otherwise insoluble problem of why the righteous suffer. Prob- This lyric drama deals with Israel's mature problems. The childhood in°the faith of the race lies far behind it. Its background is the complex life of a JT"*^ highly developed civilization. Tliis background is not concealed by the archaic coloring and the nomadic setting. In thii; drama Hebrew wisdom 38 THE PROBLEM OF THE BOOK OF JOB thought approaches nearest to Greek drama and philosophy. Job's dialogues with his friends recall the memorable discussions that during the same age were being carried on in the schools of ancient Hellas. Job has much in common with Prometheus, the hero of ^schylus's great drama. The fact that the author of Job in his opening chapter (3) evidently had in mind the classic passage in Jeremiah 20"' ^\ in which tlie martyr prophet curses the day in which he was born, indicates that the poem is at least exilic or post-exilic. Even more significant is the author's bold parody (Job 7^^) of Psalm 8*, which was probably not written earlier than tlie first half of the Persian period. The drama of Job reflects the strongly sceptical note which first found expression in Malachi 2": You have wearied Jehovah with your words. Yet you say, "How have we wearied him?" In tliat you say, "Everyone tliat does evil Is good in the sight of Jehovah, And he delights in them; Or where is the God of justice ? " Or in Malachi 3"- ^^: You have said, "It is useless to serve God, And what gain is it to us to have kept his charge. And that we have walked in funeral garb before him ? Even now we call the proud happy. Yea, those who work iniquity thrive. Yea, they tempt God and escape." The prophet, who probably lived shortly before the appearance of Nehe- Dateals witli greater assur- ance from the God who seems to disregard man's fate to the God of justice and love whom he feels must exist somewhere in the universe. Job, having established his own positive goodness, as well as his innocence, in keeping with the loftiest social and moral standards of the prophets and sages (29-31), leaves his case with his divine Judge and Vindicator. Meui- Job, in his quest for a larger, truer conception of God and his rule, was 2* handicapped by the primitive belief that God was the immediate cause or •peech agent in every event or experience that came to man. His generation had Jehovah not yet discovered the eternal laws that rule the universe. And yet in the majestic speech of Jehovah, the poet, with marvellous intuition and skill, opens Job's mind to an appreciation of these laws. Typical illustrations of the workings of what we to-day call tlie laws of nature are marshalled before Job in quick succession. Thus a broader basis is provided for that faith in divine justice and goodness which Job could not banish from his inner con- sciousness, even in his hour of deepest woe. More comforting still, the in- finite, omniscient God had condescended to speak directly to the heart of his afflicted servant. No longer does he know him simply by others' testimony: But now mine own eye sees thee. A mysterious personal experience of God suddenly swept away all Job's anguish and doubts; at last he was at peace, for he had found his divine Friend. In the teaching of the Jewish sages personal religious experience was not only the beginning of wisdom but also its climax. 42 THE BOOK OF PROVERBS I. INTRODUCTION II. GOD III. MAN A. The Nature of Man B. The Education of Man C. Man in His Domestic Relations D. Man in His Social Relations E. Man in His Economic Relations F. Man in His Legal Relations G. Man in His Political Relations H. Man's Duty to Animals I. Man's Duty to Himself J. Man's Duty to Others K. Man's Duty to God L. The Rewards of Human Conduct IV. NUMERICAL ENIGMAS THE BOOK OF PROVERBS INTRODUCTION: THE PRACTICAL VALUE OF THE TEACHINGS OF THE WISE § 1. Preface: The Aim of the Book of Proverbs, Pr. l^-", 22iT-n Pr. 1 ^That men may get wisdom* and discipline,'* May understand words of discernment, ^May receive training in wise conduct In that which is right, just, and honorable; *That shrewdness" may be taught to the simple. And knowledge and a purpose to youth, ^hat the wise man<* may hear and grow wiser. And that the intelligent man may be guided^ *In interpreting proverbs and parables, The words of the wise and their riddles.' 22 ^'Incline your car and hear my words,^ And apply your mind to know them.'' Introduction. — The desire to arrest men's attention and to make clear to them the funda- mental, practical value of the wisdom teaching embodied in the proverbs that follow was what actuated the author of these introductory chaps. (1-9). He opens with a brief statement of the aims of the wisdom teachers; he next cites definite illustrations of the moral perils from which their teachings will deliver those who heed; then he points out the evils that result from not heed- ing and the rewards that wisdom has to confer. In conclusion he describes the origin and charac- ter of Wisdom and contrasts what Wisdom and Folly each give to those who follow them. Into this long introd. have been inserted 6'-" and 9'-'-, which are clearly foreign to their context and belong with the collection of proverbs that follows. Otherwise the entire section is closely bound together by the same Uterary style and earnest, hortatory spirit. It reveals the zeal of the wisdom teacher to save the ignorant, inexperienced, and tempted from fatal mistakes and to develop strong characters. The aeal and teachings of the earlier prophets live again in the soul of this earnest lover of men. It is a fitting and effective introduction to the practical maxims that follow. S 1 The book of Pr. is introduced by the superscription The Prorcrbs of Solomon, Son of David, King of Israel. Inasmuch as the preface that follows seems to require some such title, it is prob- able that it was added by the author of the Introd., although it may come from the final editor of the book. As has already been noted, Introd., p. 15, it ignores the other superscription found within the book, and, hke the titles to Ecc. and Sg. of Sgs., simply represents a late tradition. The opening vss. that follow are the closest parallel to a modern preface to be found in the O.T. writings. (A N.T. parallel is the preface to the Gospel of Luke.) Ten parallel lines define suc- cinctly the aims that the Heb. sages sought to realize and the practical results they hoped to impart to those who diligently studied and hstened to their teachings. Their purpose was evidently to educate as well as to instruct, to rear up inteUigent disciples as well as to impart useful information. • Pr. 1' Cf. for the meaning of the Heb. word translated wisdom, Introd., p. 10. i' 1' This word, meaning originally discipline, also indicates the instruction or character that comes through discipline and training. 1* This word ordinarily means svhtiUy, skill in attaining given ends. ^ 1' Or, Let the wise man. • 1' Lit., get guidance. ' !• This closing vs. turns the attention from the training of disciples to the subject-matter employed in education, and thus connects the preface with the collection of proverbs that follows. ( 22" Omitting the wise, which is doubtless a gloss, and repointing the preceding word in the Heb. So Toy, now confirmed by the parallel in the Wisdom of Amencmopet (cf. Introd., p. 15). •> 22" Altering one letter of Heb. to agree with the parallel in the Wisdom of Amenemopei. 45 INTRODUCTION Places where the wise teach Classes to which they appeal Nature and value of their teachings ^*For it is pleasant' that you keep them in mind,' That they be ready'' on your Hps. "That your trust may be in the Lord, I have taught you how to Hve.' 20Have I not written you thirty proverbs" With sound advice" and knowledge, '^To teach you words of truth, That you may answer him who questions you ?" § 2. Wisdom's Appeal, Pr. S'-" Pr. 8 Is not Wisdom calling. And Reason crying aloud ?p ^On the prominent heights by the waj%'' In the midst of "■ the highways she stands, ^By the gates that lead into the city. At the entrance she cries aloud : *'To you, O men, I call. My appeal is to all mankind. K) simple ones, learn to be prudent. And you who are foolish, gain insight. • ^Give heed; what I speak is important,* And what my lips utter" is right. 'Because my mouth speaks truth, And false lips are abominable^ to me. ^AU the words of my mouth are just;" ' 2218 Gk. takes this with ", to know that they are pleasant. Syr., Targ., Because they ar« pleasant, keep them, etc. i 22'8 Lit., in your belly. •=221' Lit., established together. • 22" Lit., your way. So Gk. Heb. is corrupt. This vs., as we might expect from the men- tion of the Lord (lit., Yahweh), has no parallel in the Wisdom of Amenemopet. m 2220 Gk^ Syr., Targ., Lat., triply. The corrupt Heb. here has puzzled all commentators. It may be pointed to read thirty, and this was probably the original reading, for the collection which these vas. introduce (2222-24='^) falls naturally into thirty divisions, and the Wisdom of Ame- nemopet contains thirty chapters, the last beginning. Consider these thirty chapters, to enjoy^them and to profit by them. The word proverbs in the trans, is supplied to complete the sense. " 222" Lit., counsels. . , . rr.. .. o 22" Following Toy in omitting from each line a superfluous repetition of truth. The reading questions is that of the Gk. Heb., sends. , , , , , ^, , ■ . § 2 The tendency to hypostasize wisdom was natural, although the author was probably influenced by the Gk. atmosphere and type of thought that in his day had penetrated Palestine and was in the ascendancy in all the lands of the dispersion, cf. Introd., p. 15. Wisdom represents the collective teachings and work of the Heb. sagos. She is thought of as a woman because the Heb. word is feminine. The figure of speech empljasizes the unity of the wisdom school and its teachings. The introduction of Understanding as a synonym of Wisdom indicates that what we have here is simply a personification, not the postulating of a being distinct from God, as in the case of the Gk. demiurge. p 8' Lit., give her voice. _ , . , , n i n. 8' Probably the walls and towers and all elevated points from which she can caU to the passer-by. Cf. the parallel passage, l^o-^i. The Gk. omits by the way. ' 82 So Gk. Heb., between. , , , ,...,, • 85 So Gk. Heb. repeats the same verb as in the first member of the couplet and yields no clear sense. Its reading is clearly due to a scribal error. RV., Be of an understanding heart. ' 8' Or, revising the Hefe. with the aid of », true. " 8« Lit., the opening of my lips. . . , ■ »8' Lit. (Gk. and Syr.), on abomination. Heb., the abomination of my hps i« wickednest. »8' Lit., in righteousness. 46 WISDOM'S APPEAL Naught in them is twisted or crooked. ®A11 is clear to the man of sense. And right to those who gain knowledge. ^"Choose instruction'^ rather than silver. And knowledge rather than gold. ^Tor wisdom is better than corals. And with her no treasures compare. § 3. Characteristics of Wisdom, Pr, 9", 1G«, S^^-^i Pr. 9 i"The beginning of wisdom is the fear of the Lord, And the knowledge of the Holy One is understanding. 16 ^By kindness and truth iniquity is expiated. And by the fear of the Lord a man avoids evil. Rooted in religion 8 ^^I, Wisdom, make prudence my dwelling, And I possess y knowledge and^ insight. ^'Arrogance,'' pride, and wrong doing,'' And false speech*' do I hate. "With me are counsel and skill;'* Insight and power are mine. ^^By me kings do reign, And rulers decree what is just. ^®By me officials govern. And nobles rule*^ over the earth. Prudent and discern- ing Antag- onistic to evil Indis- pensable to rulers "Those who love me, I love,^ Those who seek earnestly find me. ^^With me are riches and honor. Lordly wealth and prosperity.^ ^*My fruit is better than gold,'' My revenue than choicest silver. ^''I walk in the way that is right. And keep to the paths of justice. Easily found Reward- ing those vrlio seek me * 8'" Gk., Syr., and Targ. omit my (Heb.) ; this probably represents the original reading, for it is supported by the next line. § 3 Wisdom is here defined broadly. It is the guide of rulers and judges as well as of those who in private life seek success and prosperity. r 8" Or have found out. » 812 Adding the and required by the context and supplied in the Gk. a 8'2 Heb. inserts at the beginning of this vs. the detached line: The fear of Jehovah is to hate evil. It is probably from a scribe who added it as an introduction to the couplet that follows. It is loosely connected with the context and destroys the regular parallelism. Its definition of the fear of Jehovah differs from that in V, Q^", 1553. '' 81' Lit., the evil way. " 8" Lit., mouth of tvhat is turned away. _ d 8" Lit., deliverance; i. e., the knowledge and ability and skill in applying it in order to achieve a desired end. o 8" Following the Gk. in correcting the Heb. ' 8" Correcting the corrupt Heb. with the aid of the VSS. and the marginal Heb. reading. ' 8" Lit., righteousness. As in Ps. 1123 and Is. 54" the sage evidently has in mind the pros- perity and good reputation that are the fruits and evidence of right deeds. •i 8" Lit., fine gold and refined. 47 INTRODUCTION •^Endowing with wealth those who love me. And filling their treasuries full.' First of God's Creation § 4. The Role of Wisdom in the Universe, Pr. S"-*" Pr. 8 2-The Lord formed me as his first creation,' The earliest of his works of old. ^^In the primeval past^ was I fashioned,'' At the first, before earth existed. ^^When there were no depths, I was born ; When there were no springs full' of water. ^°Ere the mountains were set in their places,™ And before there were hills I was bom, *'^0r ever the earth and the fields" had been made. Or the first of the dust of the world. Present and Active at the Creation 2'When God set up the heavens, I was there. And when he stretched the vault over the deep, 2*When he made firm the skies above. And fixed° the fountains of the deep, ^^And when the Lord set to the sea its bounds. So that its waters should not transgress his commands.^ When he laid the foundations of the earth, ^°Then I was by him as a foster-child,'' And I was his delight from day to day. Playing before him at all times. Playing upon his habitable earth. Therefore able to guide men ^^My delight is to be with mankind; '^*So now, my sons, listen to me,' § 4 This entire description of Wisdom's plare in the universe was intended to inspire confi- dence in the authority and practical value of the teachings of the wise. Like Gen. 2'-', which con- nects the origin of the Sabbath with the creation, it traces the conception and birth of Wisdom back to the beginning of the universe. True to Jewish faith, Jehovah is represented as the Cre- ator; but Wisdom was the first and most important of his creations. Wisdom, therefore, is familiar with all the mysteries of the universe and so supremely fitted to instruct and guide man. B. Sir. in 24 gives a somewhat similar picture, but represents Wisdom as the law of Aloses and dwelling in the midst of Israel. The picture in Pr. 8 is more universal. While the description in both these passages suggests a complete hypostasis of Wisdom, it seems clear that the author of Pr. 8 and B. Sir. were simply personifying Wisdom and that in their minds it represented the collective doctrines and work of the wisdom teachers. ' 8^ Lit., way ; i. e., work of creation. i S'* Lit., from everlasting. Cf. Mi. 5'. k 8^ The Heb. root is probably the same as found in Job 10" and Ps. 139'», and means weave together in the mother's womb. The reference, of course, is to conception. Vs. •♦ goes on to tell of Wisdom's birth. ' 8" Lit., heavy or abounding. "> 8" I. «., were set on their deep foundations. " 8* Lit., outside places. The addition of the fields not only destroys the metre but also anticipates the order of creation. Syr., Lat., and Targ. read rivers, but this does not remove the difficulty, it only confirms the conclusion that this word is a scribal addition. o 8^' SUghtly revising the Heb. with the aid of the VSS. and the requirements of the paralleliim. p 8^» The Gk. omits this line, which is probably a gloss suggested by Job 38". It destroys the balanced parallelism and introduces an alien construction. introduce a different theme, interrupt the close connection between ' and i', and belong with the proverbs in the main body of the book. S 6 Here Folly is personified as the antithe.sis of Wisdom. The author has in mind, however, the extreme types of folly, especially social immorality. Folly, as here portrayed, resembles th^ harlot of chaps. 5 and 7. " 9" Heb., woman of folly. Probably it should be corrected to read as above. » 9" Following the Syr. and Lat. in revising the Heb. slightly. F gw Heb., nothing. iO INTRODUCTION "Calling to those who pass by Who are going right on in their way: '*'Let him who is simple turn in !* To him who lacks insight she says: "* Stolen waters are sweet. And bread eatea in secret is pleasant ! ' Fatal effect of accepting it Wisdom's warning to those who reject her counsel ^^But he knows not that phantoms* are there. And her guests in the bottomless pit." § 7. Consequences of Rejecting Wisdom's Invitation, Pr. F"" Pr. 1 ^"Wisdom cries aloud in the streets,'' In the open places" raises her voice; 2'On the top of the walls'* she calls. At the entrances of the gates she says :" ^* How long, O ignorant, will you love ignorance. And scoffers delight in their scoffing,' And they that are stupid^ hate knowledge ? ^^Give attention'' to my reproof. See, I will show you my purpose,' Will tell you my decision: ^^Because I called, and you refused, I stretched out my hand, and none heeded, ^^But you ignored all my counsel. And my reproof you rejected, 2^1 too will laugh in your calamity; I will mock when terror' o'ertakes you, ^''When terror like a storm comes upon you. And your calamity comes like a whirlwind, When distress and anguish befall you.'' 28Then they will call upon me, but I will not answer. They will seek me but will not find me, ^^For they have hated knowledge. « 9" Lit., the shaden, i. e., the dwellers in the realm of death. » 9" I. f., the abode of the dead. For a vivid description, cf. Job 3"-". J 7 While this section in the book of Pr. stands before, it logically belong.s after the descrip- tion of Wisdom's and Folly's banquet in 8, 9. The warning tone suggests the rebuffs that the wise often received from those whom they sought to roach. As in the preceding sections, per- Bonified Wisdom represents the wisdom teachers and their practical teachings. In ^^ "■ " the usual couplets are expanded into triplets. Possibly the third line in each case is an addition. *> V" So Gk., supported by the paralleUsm. Heb., street. " 1^" /. e., the open space at the entrance of the city gates where the people assembled. ^ 1" So Gk. Ileb., noisy places, reading according to the demands of the metre and parallelism. • 1" The Heb. text has been expanded by the addition of the interpretative glosses, in the city . . . her worth. The Gk. is further expanded. ' l** This Une may be secondary, for in '^ only the ignorant and fools are mentioned. * 1" This word, usually translated fool, means those who are too dull or inert to desire knowl- edge and practical training. k 1" Lit., turn. ' 1" Lit., pour forth my spirit; i.e., my innermost thought. ' 1" ' Lit., your fear, but the possessive pronoun refers to the victims of the fear. ^ 1" The first two lines, with the preceding verse, make two couplets with complete parallelism. Possibly this last line is a later addition from Ps. 113'. 50 CONSEQUENCES OF REJECTION And have not chosen the fear of the Lord. "*They have rejected my counsel. All my reproof they despised. '^They shall eat of the fruit of their conduct. And with their own counsels be sated, ^For the aversion' of the ignorant slays them. And the indifference™ of fools destroys them. ^'But he that heeds me dwells secure And free from the fear of harm.' The effect of neg- lecting or heeding her teachings § 8. Reward of a Persistent Search for Wisdom, Pr. 2«-9. "■ i"", 3'»-i6, 4^-», 316-lS^ 420.22^ 32^ 4sa-8^ 321.26 Pr, 3 ^My son, if you heed my words And store my commands in your mind, ^Attentively listening to wisdom. Applying your mind to reason, ^If you call to understanding And cry aloud to reason, *If you will but seek her as silver. And search for her as for hid treasures, ^You shall then understand true religion And gain a knowledge of God; ^For the Lord gives wisdom. From his mouth come knowledge and insight; ^He stores up sound wisdom for the upright. He is a shield to those who live blamelessly, ^That he may guard the course of justice. And protect the way of his faithful ones." ®Then you shall understand justice and judgment And equity, every good path, ^''That you may walk in the way of good men. And keep in the paths of the righteous." The knowl- edge and insight that God gives to those who seek wisdom ^"For wisdom shall enter your mind. And knowledge shall be pleasant to you, ^^Discretion shall watch over you. And understanding shall guard you, ^To save you from doing wrong. From men whose speech is perverting, The value of wisdom in deliv- ering from tempta- tion and evil men and women ' 1" Lit., turning aside; i. e., from instruction. ■n 1>2 Or, careless ease; i. e., the lack of desire and zeal to ascertain knowledge. § 8 The preceding section presented the disadvantages of rejecting and this describes the advantages of following the counsels of the wisdom teachers. The thought in the first part of the section is closely knit together by a series of connectives. The section as a whole suggests very clearly the aims that the wisdom teachers sought to attain. " 2^ Lit., his pious ones, following the (Ik. and Syr. Lat. and Targ. omit his. o 280 Transferring this verse, as suggested by Toy (Pr., p. 39), to the place where it loeically belougs. 51 INTRODUCTION The in- estimable value of wisdom The honor which she bringB "Who abandon the paths of right To walk in ways that are dark, "Who rejoice in doing wrong And take pleasure in evil acts, ^^Mcn whose paths are crooked. And their ways of life perverted." '®To deliver you from the dissolute woman,'* From the harlot with words that entice,' ^^Who has left the friend of her youth" And forgotten the sacred covenant.* ^*For her house leads down to death" And her paths to the place of the dead. ''None who go in to her return Or attain the paths of life. 3 "Happy the man who finds wisdom. And he who gains understanding. "For her profit^ excels that of silver. And her increase the finest gold. '^She is more precious than corals. And no treasures^ with her can compare. 4 ^The beginning of wisdom is: get wisdom,^ And with all you have gotten get insight. ^Prize her higlily, and she will exalt you. She will honor you if you embrace her, ^On your head place a chaplet of beauty. And bestow a fair crown upon you. Long life and pros- perity '•^In her right hand is long life. In her left are riches and honor. '^Her ways are pleasant ways. And all her paths are peaceful. '*She gives life to those who grasp her. They are happy who hold her fast. Security 4. 2o]y[y sQjj^ j-Q jjjy words give heed. To my sayings incline your ear; p 2" Omitting one letter in the Heb. that destroys the parallelism. 1 2" Lit., strange woman; but this term seems to mean the woman who has broken away from the bonds of family and society. Possibly the term arose because most of the harlota in Israel were of non-Jewish origin. t ' 2" Lit., the stranger who makes smooth her words. • 2" I. «., her husband; of. Hos. 2«. ", Ezek. 16". » 2" So Gk., Aquila, Sym., Theod., and Targ. Heb., the covenant of her Ood. The reference is to her marriage bonds. u 21' The Heb. is uncertain. Gk. reads, she has set her house by death; but this makes little sense. » 3'« Lit., gain that comes from traffic. » 3'» So the VSS. Heb., not all that you desire. » 4' The Heb. is elliptical but vigorous. The meaning is: the first and most important thing is to get wisdoiu. It is more important than all other possessions. REWARD OF PERSISTENT SEARCH "Let them not depart from your sight ;y Keep them well in mind.'' ^^For they are life to those who find them, And healing to all their being.* 3 ^For length of days and years of life And peace will they add to you. 4 ^''Get wisdom, get understanding. •'Forsake her not, and she will keep you; Love her, and she will preserve you. 3 ^^My son, keep wisdom and discretion, oi^ad Let them not depart from your sight;'' ^^And they shall be life to your being, A beautiful chain ° for your neck. ^'You shall then go your way securely. And your foot shall never stumble. ^HVhen you sif^ you shall not be afraid, When you lie down, your sleep shall be sweet. ''^Be not afraid of sudden terror," Nor the ruin of the wicked when it comes; ^^¥oT the Lord will be your confidence. And will keep your foot from being taken. n GOD § 9. What Can Man Know of God? Pr. 30i-« Pr. 30 ^The utterance of the man: I have wearied myself, O God," Limita- I have wearied myself, O God, and am exhausted;*' man's ^For I am the most stupid of men;" edgrof I have not human intelligence; God y 4" Lit., eyes. Cf. 3". • 4*' Lit., within your heart. • 42S So Toy: Ut., flesh. Cf. 322. b 3" Transposing the Heb. aa the context and sense demand. « 32s Lit., beauty. 30' Slightly changing the punctuation of the Heb. • 30* Lit., / am more stupid than men. Evidently the wTiter here protesta against certain wise men, who, like Job's frienda, epoke with dogmatic assurance. 53 GOD 'And I have not learned wisdom; I have no knowledge of the Holy One. *Who has ascended to heaven and descended?"* Who has gathered the wind in his fists? Who has bound the waters in a garment?" Who has established all the ends of the earth? What is his name/ and what is his son's name?' § 10. Nature of God, Pr. 21>. ^°, W- \ 5", 1^\ 25^ 16", 2P, 15" Omnipo- tent Omnis- cient ' Un- change- able Un-' eearch-- able JuBt Pt. 31 'A king's heart in the hand of the Lord is like watercourses: He turns it wherever he will.'' '"There is no wisdom nor insight Nor counsel against the Lord.' 15 ^^The lower world lies open before himj How much more then the hearts of men l^ 'The eyes of the Lord are all seeing, Keeping watch on both wicked and good. 5 ^Tor the ways of a man are before the Lord's eyes. And all his paths he makes level.' 19 ^^There are many plans in a man's mind. But the counsel of the Lord shall stand. 25 ^The glory of God is concealing something; The glory of kings is searching out something. 16 "A just balance and scales™ are the Lord's;" All the weights of the bag are his work. 21 ^To do what is just and right Is more acceptable to the Lord than sacrifice. d 30* The inference of Job 38 is approved. Probably the author was also fanoiliar with Pr. 8"-". • 30* Cf . Job 26', where the garment is the clouds. ' 30* /. e., what is really known about Jehovah's history and real character? Possibly there is also an allusion to the popular mythology. « 30* So Gk. In the Heb. a scribe has apparently added from Job 38*, if you know. It is not supported by the metre or parallelism. § 10 The wise men were not primarily theologians, but moralists and practical teachers and guides. Their chief theme was man in his different relations. The proverbs included in this group do not afford a basis for a systematic theology. They do, however, reflect incidentally the beliefs of the wLse regarding Jehovah and his relation to the universe and man. He is the God of the great ethical prophets, active in all human affairs, the supreme creator and ruler of the uni- verse, just and merciful. He is also more interested in the deeds and purposes of his children than in the formal acts of worship and ceremonial. The theology of the wise men shows a great advance beyond that of the early prophets, for Jehovah is here thought of not merely as the God of Israel but as the divine friend of man, in intimate touch with each individual. Thus the sages prepared the way for tliat personal interpretation of God as the father of his children which characterizes the teachings of Jesus. With the sages, as with the prophets, the ultimate basis for right doing is found in the character and demands of Jehovah. •> 21' /. «., it is as thoroughly under control as the water in an irrigation canal. ' 21'° I. «., no human mind can prevail against Jehovah. ' 15" /. «., Jehovah controls even the world of the shades. k 15" Lit., the children of men. ' 15" Or weighs. ™ 16" Lit., Balance and ju.it weights. Possibly just is a scribal addition. n 16" The proverbs that precede and follow this all relate to the king, from which it may possibly be inferred that the original read, the kino's, and that a later scribe identified it with the divine king, Jehovah. 54 NATURE OF GOD 16 *The conduct of the wicked is abhorrent to him. But he loves" the man eager to do right. § 11. God the Creator, Pr. S^"- 2", 22^, 20>- Pr. 3 ^"By wisdom the Lord founded the earth, By understanding established the heavens; '°By his knowledge the depths are opened. And the skies deposit the dew. 22 ^The rich and the poor meet together, The Lord is maker of them all.P 30 ^-The hearing ear, and the seeing eye — The Lord has made them both. LoTinc AU things made by him § 12. God the Supreme Ruler, Pr. 16', 20='S 16«. =", 2V\ 16* Pr. 16 'The plans of the mind'' belong to man. But the answer of the tongue is from the Lord. "■ 30 ^A man's steps are directed* by the Lord; How can man understand his way ? 16 ^Man's mind maps out his way. But the Lord directs his steps. ''The lot* is cast into the lap. But its every decision is from the Lord. 31 ''The horse is prepared for the battle, But victory depends on the Lord. 16 ^The Lord made everything for its own end,— Even the wicked for the day of evil." § 13. God the Judge and Rewarder of Human Actions, Pr. 16^, 21^, 29''8, 17', 1029. 3, 122, 2521-22, 16^ Pr. 16 -A man thinks all he does is pure,^ But the Lord tests the disposition." ° 15» Lit., follows after; i. «., as a guide. 511 The older Heb. conception of the creation is here reflected. The earth ia a great level mass supported by pillars on foundations that rest on the surrounding ocean. Througn the rifts in the earth come the springs and the rivers that well up from the depths below. K 22' Of course the main teaching of this proverb is that all men, whatever be their social standing, are Jehovah's creation. § 12 That Jehovah overrules all the varied activities and experiences of men is here taught plainly and unhesitatingly; and yet the wise men never cease to emphasize the freedom of the will and human respon.'^ibility. Even in these proverbs they assume that man will continue to plan and to strive to realize his ends. God, however, guides and shapes all in accord with hia omniscient purpose. " 16' Lit., arrangements of the heart; i. e., what man plans in his mind. ' 16' The meaning seems to be that man may plan, but God alone can give him apt words that will enable him to realize his plans. ' 20'* Lit., a man's goinys are from. * 16" The use of the lot as a means of determining the divine will was practically universal throughout antiquity and appears in both the O.T. and N.T. This proverb clearly voices the popular belief. " 16* /. c, the judgment day. While this sounds like an extreme statement of the doctrine of predestination, it must be remembered that the wise always taught that a man was good or wicked according to his own choices and acts, not by divine decree. § 13 Here the wise, like Jesus, put the emphasis on the motives and inward states of mind rather than the merely outward acts. * 16' Lit., all a man's ways are pure in his eyes. " 16' Lit., spirits. 55 Human plans and acts The lot Victory AH things Tester of man's acts and purposes GOD Rewarder of con- duct 21 'A man thinks all he docs is right. But the Lord tests the motive.^ 29 ^Many seek for the ruler's favor. But the Lord decides each man's fate. 17 'The crucible is for silver and the furnace for gold; The assayer of hearts is the Lord. 10 ^'The Lord^ is a stronghold to him who does right. But destruction to those wlio do wrong. 'The Lord does not let the righteous go hungry, But he disappoints the desire of the wicked. 13 ^A good man will obtain favor from the Lord, But a designing man^ he will condemn. 25 ^^If your enemy hungers, give him food; If he thirsts, give him water to drink; ^For you will heap coals of fire on his head, And the Lord will reward you. 16 ^When a man's life pleases the Lord, Even his enemies he reconciles to him. ipo, 21", 3", 15" Pride Wicked- ness False weights and measures § 14. God the Foe of All Forms of EvU, Pr. 28', 16^, 3"-", 20'", IP, 1222, 1526. 8^ 176^ 610-19 Pr. 38 ^He who turns away his ear from hearing instruction. His prayer also will be despised. 16 ^Every proud-minded man is abhorrent to the Lord, Assuredly" he shall not go unpunished. 3 '^The curse of the Lord is on the house of the wicked. But he blesses the home of him who does right. '^Surely he scoffs at the scoffers. But to the humble he ever shows favor. 11 ^"The Lord detests the evil-minded, But is well pleased with him who lives uprightly. 31 ^^The sacrifice of the wicked is despised. And all the more when brought with evil intent. 3 '^For the perverted man is abhorrent to the Lord, But his friendship is with the upright. 15 ^^The Lord holds aloof from the wicked. But hoars the praj'er of the upright. 30 ^"Varying weights*" and varying measures Are both abhorrent to the Lord. 11 ^A false balance is abhorrent to the Lord, But a just weight is his delight. » 21' Lit., hearts; i. e., inward states of mind. This proverb is simply a variant of 10'. y 10" The Heb. is usually translated, the way of the Lord, but a very slight change gives the above fehcitous reading. • 12' I^it., a man of devices. § 14 The word translated abhorrent or despised flit., an abomination) is applied in the earlier prophetic and legal literature only to what is of heathen origin or contrary to Israel's ceremonial usage, as, e. g., the worship of idols or offering children in sjiorifice. In Lev. and Ezek. it is used of acts of unchastity. By the wise it is employed in describing immoral or unjust acts. Here the wise, like the prophets, put ethics squarely on a religious basis. ■ 16* Lit., hand to hand; i. «., my hand upon it; a strong assertion. '' 20" /. «., weights that purport to be the same but vary, thus favoring fraud. 56 TIIE FOE OF EVIL 12 ^^Lying lips are abhorrent to the Lord, Lying But they who deal honestly are his delight. 15 ^^Wicked plans are abhorrent to the Lord, But pleasant words arc pure.° ^The sacrifice of the wicked is abhorrent to the Lord, aacrifice But the prayer of the upright is a delight to him ! ^c'kwl 17 ^^He who vindicates the wicked and he who condemns the righteous Are both abhorrent to the Lord. deci^ons 6 ^^There are six things that the Lord hates. Seven Yes, seven are abhorrent to him : hateful "Haughty eyes and a lying tongue. And hands that shed innocent blood, ^^A mind that devises wicked schemes. Feet that make haste to do evil,'^ ^*A false witness who breathes out lies. And he who sows strife among brothers. § 15. God the Champion of the Needy and the Faithful, Pr. 15", 22". ". 12, igio, 16^ 305. 6^ 2022 Pr. 15 '^^The Lord roots up the house of the proud, widow But establishes the border" of the widow. 22 22Rob not the poor because they are poor. Nor oppress the poor at the city gate,^ '^'For the Lord will plead their cause. And rob those who deprive them of life.^ ^^The eyes of the Lord are on him who guards knowledge,'' '^^ But he overthrows the words of the faithless. 18 ^"The name of the Lord is a strong tower, T^^ To which the righteous runs and is safe. 16 ^Entrust what you do to the Lord,' who^^ Then your plans will succeed.' *^^' '^i™ 30 ^Every word of God is tried; He is a shield to those who trust in him. ^Add not to his words,'' Lest he reprove you and you be foimd a liar. 20 ^Say not, *I will be revenged for a wrong;' Wait for the Lord, he will save you. " 15^ So Heb., but this inconsequential remark can hardly represent the original text, nor do tht) varying readings of the VSS. help us. '1 6" So Gk. Heb. inserts the superfluous phrase, to run. § 15 As in the philanthropic laws of Dt., Jehovah is the defender of the defenseless. " 15^ 7. e., the bounds of the ancestral estate. Cf. Dt. 19". I 2222 This is one of the proverbs derived from the Wiedom of AmeneTnopet (cf. Introd.,p. 15). I 22^3 Or deprive of life those who rob them. •> 22'2 SUghtly revising the Heb. as demanded by the context and supported by parallels in Ps. 341', 101». ' 16' Lit., cast on Jehovah your works. i 16' Lit., be established. k 3o« The reference is probably to an established canon of Scriptures. The sage may have had in mind the new doctrines, e. g., of the resurrection, that were then being taught by certain teach- ers. By some the vs. is regarded as an answer to the questioning spirit revealed in 30'^^-* of § 9. 57 MAN III MAN All men akin Finite Fallible Po88«B8ed of a con- •cience Never con- tented Psycho- logically isolated Keenly sensitive to pain or joy The Nature of Man § 16. Man's Universal Characteristics, Pr. 27'9- ', 21^, 14'^ 20«. ", 27", 14»''..», 1312. 19^ 1530^ 25", 15", 12", 15l^ 27«, 18'S U^", 17^, 27»^ 20", 27", 20« Pr. 27 '*As ill water face answers to face, So the heart of man to man." ^Do not boast what you will do tomorrow, For you know not what a day may bring forth. 21 ^A man thinks all he does is right. But the Lord tests the motive.** 14 '^There is a way which seems right to a man. But the end of it is the road to death. 20 ®Who can say, 'I have cleansed my heart, I am pure from my sin'? ^Man's spirif is the lamp of the Lord, Searching all the chambers of the soul.'' 27 ^"Sheol and Abaddon*' are never satisfied. So man's desires^ are never satisfied. 14 ^"Every heart knows its own sorrow. And no others shares its joy. ^^Even in laughter the heart may be^ sad. And the end of joy may be sorrow. 13 '^Hope deferred makes the heart of man sick. But desire fulfilled' is a tree of life. The Nature of Man. — The wise do not give a systematic treatment of man's psychological characteristics, but simply observations regarding those peculiarities which impressed them most. In many respects their insight into human character was exceedingly keen. Sometimes they anticipated the profoundest conclusions of modern psychology. They evidently recognized the presence of a conscience, which they likened not to a voice but to a lamp. Also they were aware of the great power that the mind had over the body and of the supreme importance of a calm, hopeful mental state. • 27" This is one of the most difficult and doubtful proverbs in the book. The current ren- dering is based on a slightly revised Heb. text which reads, lit., As in water face to face So the hearts of man to man. This apparently means that as water reflects a physical image, so a man finds in the mind of his fellow man an exact reflection of his own, i. e., all men have certain common mental characteristics. The Gk. has for the first line simply, As face to face. b 212 Lit., hearts. • 20" /. e., the divine spirit, representing ethical and intellectual qualities, that God imparted to man at his creation. Cf. the Heb. idea in Gen. 2'. *")<* 20''" Lit.,B*odj/, but this stands for the whole man and especially his moral and spiritual nature. • 27"' A synonym of Sheol. ' 27"> lilt., the eyes of man. But eyes represent desires, as in Ecc. 2'", 4'. « l*'" Lit., stranger; i. c, another. So Toy (Pr., p. 287). •■ 14" The current translation of the proverb is not in accord with the optimistic spirit of the book of P*r. The meaning seems to be that joy and sorrow are mingled in life, and man is subject to both. ' 13" Lit., when it comes, but the above represents the corresponding Eng. idiom. The tree of life symbolizes mental and physical health. 58 MAN'S CHARACTERISTICS ^•Desire reaUzed is sweet to the soul. But it is ab\iorrent to fools to depart from evil,' 15 ^°The light of \he eyes'' rejoices the heart; Good tidings make the bones fat. 35 '^'As cold water to a thirsty man, So is good news trom a far country.' 15 "A joyful heart makes a cheerful countenance. But by inward'" sorrow the spirit is broken. 13 ^^Anxiety in a man's mind depresses it, But a kind word makt\s it happy. 15 *^AU days are evil to the downcast," But the cheerful man has a continual feast. 27 ^Like a bird that wanders from its nest Is a man who wanders from his home." 18 "A man's spirit sustains him in sickness, p But who can raise up a broken spirit .'* 14 ^"A trantjuil mind'' is the life of the body,"^ But jealousy^ rots the Ixmes. 17 ^A joyful heart is good medicine. But a broken spirit dries up the bones. 27 ^^As iron sharpens iron. So a man sharpens the face of his friend.* 20 "Even a child makes himself known by his deeds. Whether his conduct is pure and right. 27 ^'The crucible is for silver and the furnace for gold; A man is tested by the praise he receives." 20 ''Many a man proclaims his own kindness,'^ But a trustworthy man who can find ? § 17. Advantages of Old Age and Youth, Pr. 20^9, 16»i Pr. 20 ^^The glory of young men is their strength. And the beauty of old men the hoary head. j 1314 xhe antithesis is not natural. Probably a couplet has fallen out, leaving this one prov- erb instead of two. ^ 1530 /. e., the joy shining through the eyes either of the bearer or recipient of good news. It is equivalent to good news. I 2524 This proverb represents universal human experience, but is especially fitting on the lipa of a scattered race like the Jews. ™ 15" Lit., of heart or mind. " 15" Lit., All the days of the downcast (or afflicted) are evil. The antithesis is best brought out by the above rendering. " 273 So Toy; lit., place. P 18'< Lit., supports (or sustains) sickness. The sage here enunciates a profound psychological principle. Sickness or mi.sfortune cannot crush the man of indomitable spirit, but it is imposeible to help or heal the one who has lost courage. 1 14' 20' The rendering of this line is doubtful. If the above is correct, the meaning is that a fool can use a wise proverb no more skilfully and effectively than a lame man his legs. ' 26' Again the exact meaning of the Heb. is a little doubtful. The current translation con- veys a wrong idea, for the verb does not mean to yo into or to stick into the hand, but rather to possess. The idea seems to be that a wise maxim in the mouth of a fool is as disastrous to all con- cerned as a thorn-stick in the hand of an irresponsible drunken man. > 19' Lit., ruins his way. * 19' Lit., hia heart rages. 60 CHARACTERISTICS OF A FOOL IS '^FoUy is a delight to one who lacks sense. But a man of insight is straightforward. • 10 ''It is as sport to a fool to commit a crime. But so is wisdom to a man of sense. 14 ^A wise woman'" builds up her household. But the foolish" with her own hand tears it down. 18 ^A fool takes no pleasure in insight, But only in disclosing his mind. 1!? ^'A sensible man conceals his knowledge, But foolish minds proclaim their folly. 14 ^^In an intelligent mind wisdom reposes; In the bosoms of fools it is made known." 13 '®A fool's anger is known at once. But a sensible man ignores^ an insult. 14 ^Fools mock at guilt," But among the upright there is good will."' '■•The crown of the wise is prudence, The diadem of fools is folly.' 26 *He who sends a message by a fool Cuts oflP his own feet and drinks violence.' 24 'The plan of the foolish" is sin. And the scoffer is abhorrent to men. 29 'If a wise man has a lawsuit*" with a fool. He trembles'^ and laughs and there is no rest. 27 ^Though you should pound a fool in a mortar,^ You will not remove his foolishness from him.^ 26 ^^Like a dog that returns to his vomit, A fool repeats his folly. 27 ^A stone is heavy and sand weighty, But a fool's vexation is heavier than both. 17 '^Let a bear that has lost its cubs meet a man, But not a fool in his folly ! ' 15" Lit., makes going straight. " 14' Slightly restoring the corrupt Heb. - 141 Lit., folly. 14S5 If the text is correct, this line must be ironical. P 12" Lit., conceals, covers up; i. e., he restrains his anger and avoids strife. 1 14' Following the Lat. Hob. is obviously corrupt. It might be rendered, Guilt mocka fools, but this does not yield a clear meaning. f 14* /. e., either the sense of divine favor, or good-will among themselves. Cf. Luke 2'«. • 14M Following the Gk. in emending the Heb., which reads: The crown of the wise is their riches, The folly of fools is folly. * 26^ Inverting the two members of the couplet. The meaning of this line is obscure, prob- ably as the result of corruption of Heb. The idea seems to be that he who trusts an important commission to a fool loses control of his interests and suffers loss. " 24' Heb., the plan (or thought) of folly. The parallehsm, however, supports the above reading. ^ 29' The Heb. word has this technical meaning. " 29' /. e., with excitement or anger. It is not clear whether it is the wise man who trembles and laughs or the fool. The construction gives the former interpretation but the sense the latter. I 27" A scribe has apparently added, to explain the figure still further, with a pestle in the midst of pounded grain. This confuses the figure and destroys the poetic symmetry of the vs. y 2722 Sq q[j Heb., his foolishness will not depart, but a slight emendation produces the same meaning as the Gk. 61 Fond of hi* foUy I»provi- dent Indis- creet Uncon- trolled Shameless Untrust- worthy Thor- oughly perverse Unalter- able Disgust- ing Intoler- able Danger- ous MAN DiBgrace Serfdom Punish- ment Calamity Death 11 10 § 20. Hopeless EvUs That Result from Folly, Pr. 3«, 11", 10", 2&', 10», 18^ 21" Pr. 3 ^^Wise men obtain honor. But disgrace is the lot of the fool. ^^He who brings trouble to his own home shall inherit the wind," And he who is foolish shall become slave to the wise.** '^On the lips of the discerning wisdom is found. But the rod is for the back of him who is witless. 26 'A whip for the horse, a bridle for the ass, And a rod for the back of a fool.° 10 *A wise** man accepts commands. But a foolish talker shall fall. 18 ^A fool's mouth is his destruction. And his lips are a snare to him. 21 '^The man who strays from the way of wisdom Will rest in the assembly of the shades.^ To gain under- standing Knowl- edge Wisdom §21. Aims of Education, Pr. 4i. \ W\ 14«, IS'", 10>*, 18>», 17", 23" Pr. 4 ^Hear, O children, a father's instruction. And listen, that you may gain insight. ^The beginning of wisdom: — Get wisdom,' And with all you have gotten get insight. 15 "An intelligent mind seeks knowledge. But the mouth of a fool feeds on folly. 14 ^A scoffer seeks wisdom and finds none. But knowledge to an intelligent man is easy. 13 ^®A sensible man does everything wisely,^ But a fool displays his folly. "^ 10 "Wise men hide their knowledge. But the mouth of a fool is impending destruction.' 18 ^^An intelligent mind acquires knowledge, And the ear of the wise seeks knowledge. 17 ^^Why is it a fool has a price in his hand To buy wisdom, when he has no mind .?' § 20 From the Christian and modern educational point of view the wise put their teaching too often in negative rather than positive form. Here, as in § 19, they aimed to turn men from foolish conduct by pointinR out its consequences. Their practical observations are very keea and true to human life in all ages. » 11" /. c, shall in time possess nothing. *> 11" Lit., wise of mind (or heart). " 26' /. e., a fool must be treated as a brute beast, for it is impossible to appeal to his reason. •* 10' Lit., wise in mind. • 21" /. e., pay the penalty for his folly by death. For the Heb. idea of life after death, of. Job 3'8. i», Is. 14ii-2», Ezek. 262», 32'8»". § 21 Cf. for a discussion of the saprcs' theory of education, Introd., p. 10. '4' So Heb., literally rendered. The text is probably corrupt. « 13" So Syr., Lat. Heb., Every sensible man acts with knowledge. I" 13'° /. e., makes a show of folly as a merchant spreads out his goods. • 10" The meaning pos.sibly is that the wise do not tell all that they know, but the fool is constantly bringing harm to himself and others by telling what should be kept secret. ' 17" /. e., it is useless for a fool to seek to acquire wisdom by paying for it, for he does not have the abihty to appreciate and apply it. Apparently in those days there were students who could pay the tuition fee but could not pass the examinations. 62 men AIMS OF EDUCATION 193 ="Buy the truth, and do not sell it,— Wisdom and training and insight. §22. The Instructors, Pr. 3". '^ 4^-*- '^ 15^, 18<, 20« Pr. 3 "My son, reject not the discipline of the Lord, God the And do not spurn his reproof. Teacher ^For whom he loves'' he reproves. Even as a father' the son in whom he delights. 4 ^Hear, O children, a father's instruction. Parents And listen, that you may gain insight, ^Because I give you sound learning; Do not forsake my teaching. ^When I was a son of tender age. Dearly beloved by my father,™ ^He used to teach me and say to me: 'Let your mind hold fast my words; Keep my commands and live; ^^Do not forget nor turn away from my injunctions.'" 15 ^A scoffer does not like reproof; ^^ He will not go to the wise. 18 *The words of a man's mouth should be° as deep waters, A gushing torrent, a wellspring of wisdom. 90 ^Counsel in a man's mind is like deep water. But a man of sense will draw it out.P § 23. Importance of Primary Education, Pr. 22^ 29^^ Pr. 32 ^Train a child in the way he should go; Child When he is old he will not depart from it.i aimng 29 ^^Correct your son, and he will bring you comfort. And give you"" exquisite delight. S 22 The wise recognized that life was one great school in which Jehovah was the master and the parents and the wise men were under obligation to attend to certain important parts in the education of the individual. I' 3'2 Omitting the Lord, which is clearly implied in the context and was probably added by a scribe. It destroys the metrical balance of the vs. ' 3" Or and afflicts, following the Gk. and the parallel passage in Job 5"' ''. The Heb., how- ever, is strong and harmonious. "> 4' Following Toy in emending the Heb. " 4"> Lit., the words of my mouth. Preceding this line the Heb. has the words. Get wiadom, gel insight, but the Gk. does not have them and they are metrically superfluous, ° 18* Supplying the verb required to bring out the idea. The wise would not assert that all men were thus gifted with wisdom. p 20' This proverb is elucidated by the preceding. Counsel in this case may also mean the secret purposes which a man of insight and sagacity is able to draw out. i 23 The central thought of these proverbs is reflected also in many others not classified under this head. 1 22" This proverb embodies one of the fundamental principles of modern education. It was inspired by practical observation and experience and is the watchword of the modern religioua education movement. ' 29" Lit., to your soul ; but this idiom is more exactly rendered as above. C3 MAN Necessary to edu- cation Correc- tion must be heeded § 24. Discipline, Pr. 29", 27*, 13", Wo, 23". », 12S IQi", 15'", W\ 29\ 16», 28^ 15'2, 1710, 2512 Pr. 29 ^*The rod and correction give wisdom, But a child left to himself disgraces his mother. 27 ^Better is open rebuke Than love that is hidden.^ 13 ^■'He who spares his rod hates his son, But he who loves him punishes* him. 19 i^Punish" your son while yet there is still hope; Set not your heart on his destruction. 23 "Withhold not discipline from the child; If you beat him with the rod, he will not die. "You must beat him with the rod. And so deliver him from Sheol.^ 12 ^He who loves knowledge loves correction,' But he who hates reproof is stupid. 10 i^He who heeds correction has the assurance of life. But he who disregards reproof is in danger of going astray. 15 i^There is severe correction for one who leaves the path; He who hates reproof will die. 19 '•'One who keeps the commandment^ keeps his life; He who despises the word^ will die. 29 ^He who, though often reproved, persists in his course" Shall suddenly be destroyed and that without remedy. 15 ^A fool despises his father's correction. But he who regards reproof acts prudently. 28 ^Those who forsake the teaching'' commend the wicked. But those who observe the teaching contend against them. 15 ^^He who rejects correction despises his own self. But he who listens to reproof gains understanding. 17 i°A rebuke enters deeper into an intelligent man Than a hundred stripes into a fool. 25 i^As an earring of gold and an ornament of fine gold. So is a wise reprover on a responsive ear. § 24 Well aware that discipline was essential at certain stages in the training of a child, the sages properly threw the responsibility on the parents. Modern education suggests less crude and more effective forms of discipline, but the principle is still practical. • 27' This proverD refers to the relations of frienda as well as of parents and children. • 13" Lii;., seeks him early with discipline, but this merely indicates earnestness, not literally rising early for the sake of administering punishment. " 19" I. e., discipline, if need be, by severe measures. V 231*' " These two vss. are a unit. " 12' Or He who loves correction loves knowledge. ' 19^ I. e., the precepts of the priests and sages. ' 19" Correcting the Heb. by the analogy of IS^*. Heb., despises his ways; but this makea no sense. • 29' Lit., hardens his neck. • 28< Torah is probably here, as elsewhere in Pr., to be translated, not law in the technical meaning of a body of legal statutes, but teaching, referring especially to the teacbinga of the wise. The references to the wicked confirm this conclusion. 64 THE receptht: attitude The chief distinc- tion between a fool and a wise man is his at- titude toward counsel The right attitude of a disciple § 26. Importance of the Receptive Attitude, Pr. 12'^, 28", 18', 9^-», 19", 23", IG'o, 4" Pr. 18 "A fool's conduct seems right in his sight. But a wise man listens to counsel. 28 '^He who hides his transgressions will not prosper, But he who confesses and forsakes them will obtain mercy. 18 'He seeks desire who withdraws himself, And against sound wisdom he rages.'* 9 ^He who corrects a scoffer gets insult. And he who reproves a wicked man gets disgrace. ^Reprove not a scoffer, lest he hate you; Reprove a wise man and he will love you. ®Give instruction to a wise man and he will be wiser; Teach a righteous man and he will gain more learning. 19 ^^Cease, my son, to hate" instruction. To err from the words of knowledge. 23 '^Apply your mind to instruction. And your ears to words of knowledge. 19 ^"Listen to counsel and receive instruction. That you may be wise in your later life. 4 "Hold fast instruction, let it not go; Keep it, for it is your life. § 26. Value of Education, Pr. V- », 24i3. ", I622, 19«, 1Q^«, 28", 15^. ^ 16", IS'S 2122, 2018, 24". 6, 212", 243. •*, 1314^ 410.12 Pr. 1 ^My son, hear the instruction of your father. In And forsake not the teaching of your mother; general 'They shall be a chaplet of beauty for your head. And a necklace about your neck. 34 ^^Eat honey, my son, for it is good. And honeycomb is sweet to your taste. "So know wisdom to be to your soul: If you find it, your hope shall not be cut off.** 16 22Understanding is a wellspring of life to its possessor. But folly is the chastisement of fools.^ § 25 This section formulates one of the chief aims of the wise, which was to develop in men a receptive attitude. They realized that all things were open to him who would heed instruction, but that the man who would not hsten closed all doors against his own development. *> 18' This proverb is very obscure. Gk., Lat. differ materially from Heb., and many emen- dations and interpretations have been suggested, but none is satisfactory. Apparently a wilful, unsocial nature is indicated. " 19-' Heb., hear. Another obscure proverb. Toy changes to read. Fie who ceases to listen to instruction will wander frorn the words of knowledge. Probably the original had the similar sound- ing Heb. verb to hate instead of the doubtful to hear, which is followed in most translations. § 26 This theme was a favorite one with the sages, who taught most emphatically that knowl- edge is power. d 241* It is not clear whether this vs. originally ended with find it or as above. In Heb. a scribe has introduced from 23's, and there is an end, which makes no sense here. Po.ssibly he added your hope .ihall not be cut off from the same source, but more probably the presence of these words led him by associ.«ition to insert the preceding awkward clause. • 16" /. e,, folly brings its punishment, just as insight, on the other hand, gives life to its posseBsor. 65 MAN Better than richea Guide to the use of wise words Secures favor Brings victory A source of wealth Insures a long and peaceful fife 19 *He who gets Intelligence is a friend to himself;' He who keeps understanding shall find good.« 16 i®How much better is it to get wisdom than gold !'' To get insight is rather to be chosen than silver. 28 "The rich man is wise in his own eyes, But an intelligent poor man will search him out. ' 15 -The tongues of the wise dispense* knowledge. But the mouths of fools pour out folly. ^The lips of the wise disperse'' knowledge. But the fool' does not comprehend." 16 ^The mind of the wise guides his mouth. And adds persuasiveness to his lips. 13 ^^Good sense is rewarded with favor. But the conduct of the faithless destroys them." 31 ^A wise man scales the city of the mighty. And brings down the stronghold in which it trusted." 20 ^**EstablishP your plans by counsel, And make war not without guidance. 24 ^A wise man is better than a strong man. And a man who has knowledge than he who has strength.** ^For by wise guidance you conduct war, ■■ And in the multitude of counsellors' there is safety. 21 2°There is a precious treasure* in the dweUmg of the wise. But a foolish man swallows it up. 24 ^By wisdom a house is built. By understanding it is established, *And by knowledge the chambers are filled With all precious and pleasing stores." 13 "The teaching of the wise is a fountain of life. That a man may avoid'' the snares of death. ' 19' Lit., He who gets mind is one who loves his soul (or self). « 19« /. e., enjoy the fulness of life. .,/.,. ,.i t. i> 16" Possibly the irrecular how is a late addition, and the first bne, like the second, was a simple statement, To yet wisdom is beUer than gold. ^ ' 28" Riches and wisdom do not always ro together. The sage s sympathies are with the poor whose poverty was a spur to the development of their wits. 'i 15» Lit., let fall, shghtly correcting the Heb., which reads, make good. k 15' Since this word is ordinarily "used of destructive dispersion," Toy, by changing one letter of the Heb., reads preserve. 1 15' Lit., the mind of fools. "o 15' With Toy slightly revising the Heb. as the context suggests. n 1316 Heb., is enduring, but this is just the opposite of what the sages taught. The current translation, is rugged (or hard), is mijustified. It is not the only instance of a mistranslation which has become a proverb. Again the Gk. aids in correcting a slight error of the Heb. due to a simi- larity of sound. o 21" Lit., the strength of its confidence. p 20'' Following Toy in reading the verb as imperative rather than declarative. a 24' Following the Gk., Syr., and Targ. in reconstructing the Heb. ' 24' Following the Gk. and Syr. in omitting, for yourself. • 24« /. e., in taking wise and varied counsel. »21" Heb., but not Gk., adds, and oil; but this is probably a later scribal gloss. " 24* Lit., wealth, but the sage evidently hae in miud the costly possessions with which m bouse was furnished. » 13" Lit., to avoid. C£. 14". G6 VALUE OF EDUCATION 4 '°Hear, my son, and receive my sayings. And the years of your life shall be many, "I teach you the way of wisdom, I lead you in the paths of uprightness. '^When you walk you" will not be impeded, And if you run, you will not stumble. C Man in His Domestic Relations § 27. Parents and Children, Pr. 23^2, 192«, 202", 282^, SQi', 13S 28^ IS^", 17». ", 232s lOS 23", 27", 1322, 17«, 20^ 18'» Pr. 23 '^^Listen to your father who begat you, FiUal And despise not your mother when she is old.* tionl** 19 ''^He who maltreats his father and chases away his mother Is a son who acts shamefully and disgracefully. 20 ^°He who curses his father or mother, '^ His lamp shall go out in the blackest of darkness." 28 ^He who robs his father or mother. Saying, 'There is no wrong in it,'*^ Is like® him who is a destroyer. 30 "The eye that mocks a father And despises the old age' of his mother The ravens of the valley shall pick out. And the vultures^ shall eat it. 13 ^A wise son loves'* instruction. But a scoflFer will not listen to a rebuke. 28 ^He who obeys instruction is an intelligent son, But he who makes friends of profligates brings disgrace on his father. 15 '"A wise son makes a glad father, ^?}5* ... 1-1 children But a foolish son' despises his mother. confer " 4" Heb., your step. § 27 The glimpses here given of the domestic life of the Hebrews are illuminating. The mother of children stands almost on an ecjuality with the husband. Bad children were evidently not unknown. Loyalty to parents is made by the sages one of the strongest motives for right doing. In this they show their wisdom, for it is often the only force that wiU hold the young from doing wrong. It appeals to the chivalrous note and to the feehng of love and gratitude that ia strong within the heart of the normal youth. Ia the same way the wise emphasize the responsi- bility of parents to children, thus anticipating what ia often held to be a very modern principle. • 23" Cf. the paraUel in 30''. b 202'> Cf. the older law, Ex. 21", Lev. 20». "■ 20'" Lit., in the pupil of darkness. I. e., his life shall be extinguished. d 28" This line destroys the symmetry of the couplet and may be the explanation of a later scribe. The reference is probably to robbery under the guise of law by depriving parents of their property. Cf. Mk. ?"■ ^', where Jesus develops the same teaching. • 282* Lit., a companion to; i. e., places himself in the same class with. ' 301' So Gk. and a revision of the Heb., which is clearly corrupt. The current translation, to obey, ia very doubtful. Cf. the parallel to the Gk. in 23". I 30" Lit., sons of vultures, i. e., members of the vulture family. Cf. daughters of men for women. '' 13' Correcting the Heb. by the analogy of 12' and the evidence of the paraUelism. » 15>" So Gk. and some Heb. MSS. upon parents 67 MAN What parents confer upon children Brotherly co-opera- tion 17 "A foolish SOU is a grief to his father And brings bitterness to her who bore him. ^'He who begets a stupid sou does it to his sorrow. And the father of a fool has no joy. 23 ^The father of a righteous man greatly rejoices, And he who begets a wise son' has joy. 10 ^A wise son makes a glad father. But a foolish son is a grief to his mother. 23 ^^Let your father'' be filled with joy, And let her who bore you rejoiee. 37 ^^Be wise, my son, and make glad my heart, That I may answer the one who reproaches me. 13 ^^A good man leaves an inheritance to his children's children. But the wealth of the sinner is laid up for the righteous. 17 ^Children's children are the crown of old men. And the glory of children is their father's. 20 ^A righteous man who lives a blameless life, — Blessed are his children after him ! 18 ^'Brother helped by brother is like a city firm and high. And strong as a well-founded palace.* The source of their husbands' weal or woe Value of a Rood wife § 28. Wives, Pr. IQ'^, 27'^. ^^ 2P. i', 12^ IQ^S 18» Pr. 19 "A foolish son is ruin to his father. And the quarrelling of a wife is a continual dripping. 27 *^A continual dripping on a rainy day And a quarrelsome woman are alike; *^He who would restrain™ her restrains the wind. And his hand comes in coutact with oil. 21 ^It is better to dwell in a corner of the housetop. Than with a quarrelsome woman in a large house." ^^It is better to dwell in a wilderness. Than with a quarrelsome and fretful woman. 12 ^A good wife° is a crown to her husband. But a shameless one is as rottenness in his bones. 19 "Houses and riches are an inheritance, p But a prudent wife comes from the Lord. ' 23" Possibly the original read, she who bore him, making the parallehsm complete; cf. vs. **, 10>, and U^. ^ 23" Heb. adds, and your mother, but this destroys the parallehsm. ' 18'»So Gk. Heb. is unintelligible. { 28 The possibilities of the marriage relation for weal or woe are here forcibly set forth and with a practical purpose. If they were oftener held up before the young, many tragedies would be averted. =■ 27J' So Lat. The meaning seems to be, it is as easy to hold (Heb. hide) the wind, or to hold oil in one's hands, as to stop a quarrelsome woman. " 21' This proverb is repeated in 25". The reading of the Heb. followed above is obtained by transposing two letters. » 12« The Heb. means, a woman of strennth. This strength may be physical, mental, or moral, or may include general ability. The comparison lays the emphasis primarily on moral character. » 19" Heb. adds, of (i. e., from) fathers. G8 WIVES 18 ^If one finds a wife, he finds a good thing, And obtains favor from the Lord. § 29. The Ideal Wife, Pr. SP"-^' Pr. 31 ^''A good wife who can find ? She is worth far more than corals. "Her husband*! trusts her completely. And has'' no lack of gain. ^-She does him good and not harm All the days of her life. Faithful to her husband's intereBts ^^She procures wool and flax, And works willingly with her hands. • "She is like the ships of the merchant, She brings her food from afar. ^''She rises also while yet it is night. And gives out food' to her household. Provides well for her family ^*She examines a field and buys it, With her earnings she plants a vineyard. "She girds herself with might. And develops strength in her arms. ^^She perceives'' that her profit is good; Her lamp goes not out at night. Sagacious in man- aging her business ^'She lays her hands on the distaflF, Her hands take hold of the spindle. ^°She bestows her goods on^ the poor. Extends her hands to the needy. ^'She fears not snow for her household. For all her household is clothed in scarlet. ^^Coverlets she makes for herself. Her clothing is fine linen and purple. 2^Her husband is known in the council,^ When he sits among the elders of the land. Indus- trious and charita- ble Clothes her family well § 29 While the sages' ideal of the perfect wife is distinctly Oriental and lacks the elements of full equality and companionship that are so highly appreciated in the modern Occident, it places the emphasis on those home qualities that make for the peace and strength of the home life. The Hebrew wife also possessed much more independence than her Oriental sisters to-day. As in the modern East, she did most of the work outside as well as within the hom», while her husband waa free to devote himself to public and social functions. This poem is the one example of the acrostio or alphabetical poem in the O.T. Wisdom Literature. 1 31" Lit., her husband's mind. ' 31" So Lat. Gk., She has. Heb., lit., spoil is not lacking. • 31'» Lit., With the delight of her hands. Possibly, aa Toy urges (Pr. 554), the Heb. idiom means, as she will. '31'^ Lit., prey; i. e., what she has received. " 31" Heb. adds a third line. And their portion to her maids, but this is not supported by tho rigidly regular parallelism of this acrostic poem and is evidently a scribal expansion. * 31'* Lit., tastes; i. e., learns by experience. " 31*" Lit., stretches out her hand to. » 312> Lit., gates. The context suggests that it is her husband's clothing that gives him dis- tinction in the council at the city gate. The greater cause, however, ia the ability of his wife. 69 MAN ^She makes linen cloth and sells it. Girdles she delivers to the merchant. Wise and kind Praised by her children and husband Worthy of honor Fidelity The spoiled servant ^^Strength and honor are her clothing. She laughs at the time to come. ^''What she says is full of wisdom, ^ And on her tongue is kindly instruction.* *^She attends to the interests of her household, Nor eats the bread of idleness. ^*Her children rise up and bless her. And her husband praises her, saying: 2*' Many women* have done well, But you excel them all.' ^"Grace is deceitful, and beauty is vain; A woman of intelligence^ will have praise. ^'Give her credit for the work of her hands; And let her works praise her in the gates." § 30. A Husband's Duty to His Wife, Pr. 5'=^" Pr. 5 ^^Drink waters from your own cistern. And running water from your own well. ^^Should your springs be scattered abroad. And your rivers of water in the street .'''' "Let them be for yourself alone. And not for strangers with you. '^Let your fountain be blessed. And rejoice in the wife of your youth. ^^Let" her breasts satisfy you at all times; And be ever ravished with her love. 2°For why should you, my son, be ravished with a stranger And embrace the bosom of another woman ? § 31. Master and Servant, Pr. 29". i^, W'>, 301", 17^ Pr. 29 *'He who brings up his servant in luxury from a child' y 31* Lit., Her mouth she opens with wisdom. « .3128 Lit., leaching of kindness. » 312' i^it., daughters ; i. e., of men. b 31'° So Gk. This is also in harmony with the context. Heb., a woman who fears the Lord, is clearly the addition of a pious scribe. ' 31'^ Lit., Give her the fruit of her hands. § 30 The pictures given of Hebrew husbands are, on the whole, less attractive than those of their wives. The sages emphasized, however, the necessity of marital fidelity in huaband as well as wife, although ancient, hke modern, society failed to punish incontinence in the man as it did in the woman. << 5" The emphasis in these two verses is on conjugal fidelity. As in Is. 36", 51', the cistern represents the pleasures of a man's home. Cf. Sg. of Sgs. 4". « 5" Apparently a scribe, commenting on i", has inserted at the beginning of " the exclama- tion. Lovely hind and charming mountain goat. It has no parallel and interrupts the sequence of thought. § 31 The household slave was recognized as a member of the Heb. family and treated almost as a child of the master. This fact is fully appreciated by the sages, whose utterances upon this theme are more of the nature of observations than precepts. ' 29" Gk., He who from a child lives luxuriously will be a servant. Possibly this is the original reading. 70 MASTER AND SERVANT Will in the end bring trouble upon himself.* ^'A servant will not be corrceted by words, '^ For though he understand he will not respond. ^ ^^^_ 19 ^°That a fool should have luxury is not desirable, vant as Much less that a servant should nile over princes, 30 ^"Defame not a servant to his master, s^anger Lest he curse you, and you be held guilty. not in- 17 '^A wise servant shall rule over a son who acts shamefully, And shall share the inheritance among brothers. war/of ward of a faithful Bervant D Man in His Social Relations § 32. Social CaUs, Pr. 25" Pr. 25 "Let your foot be seldom in your neighbor's house. Lest he become weary of you and hate you. § 33. Friendship, Pr. 271", 222^. ", IS^", 17i^ 279. « Pr. 27 ^"Your friend, and your father's friend, forsake not;* Better is a neighbor near at hand than a brother far away. 22 ^^Make no friendship with a man given to anger. And go not with a wrathful man,*^ ^^Lest you learn his ways And involve yourself in trouble. " 18 ^There are some friends'* who are hurtful,® And there is a friend who sticks closer than a brother. 17 "A friend loves at all times. And a brother is born for adversity. ' 27 'Oil and perfume rejoice the heart. So does sweet friendship by sincere counsel.^ K 29" So Gk. The meaning of the Heb. is unknown. Possibly it should read, In the end he will become refractory. ^ 29" Servants, hke children, must be disciplined by more than mere words. Man in His Social Relations. — The sages did not stop to discuss the ultimate basis of right and wrong. The principles enunciated by the earher prophets, their observations of life, and their own intuitions told them that certain acts were wrong and others right, and so they taught. Their authority was that of conviction based on keen observation and deep experience. § 32 In the Orient social calls are made almost entirely by the men. The burden of the labor in the household and in the field falls upon the women, leaving them little time for social life, while the men appear to have so much leisure that the advice of the sage is still to the point. § 33 The sages held up a high ideal of friendship. They reahzed that adversity was the true test of friendship and that friendly criticism was far more valuable than flattery. » 27'° The fact that in the Heb. this proverb has three lines suggests the work of a scribe. The third hne is the complement of the first, while the second. And go not to your brother's house in the day of your distress, is contrary to 17", A brother is born for adversity, and to ordinary human experience. There is every reason, therefore, for regarding it as secondary. b 222< This is one of the proverbs derived from the Wisdom of Amenemopet (cf. Introd., p. 15). o 22^5 Lit., get a snare for yourself. <• 18-< So Syr., Targ., certain Gk. MSS., and a slightly revised Heb. text. • 18'< lAt., companions. Toy (Pt.3G5) rends, who only seek society. The reading adopted above is supported not only by the context but also by the Syr., Targ., Lat., and certain Gk. MSS. Current translation, to his own destruction. ' 17" In time of adversity a man turns to his kinsmen. K 27' Lit., and the sweetriess of his friend from counsel of soul. Lat., inverting the order of the words, and tlie soul is sweetened by the good counsels of a friend. 71 MAN Sincere are the wounds of a friend. But profuse are the kisses of an enemy. The two classes Opprea- pion of the poor Obliga- tions to the poor § 34. Rich and Poor, Pr. 29", 28\ W\ 29^ 21", 28", 14", 22» Pr. 29 "The poor man and the oppressor meet together. The Lord gives light to the eyes of both. 28 ^A wicked man'' who oppresses the poor Is Hke a rain that sweeps away and gives no bread. 13 -^The fallow land of the poor yields abundance of food, But many a man is destroyed through injustice.' 29 ^A righteous man considers the cause of the poor; A wicked man does not understand knowledge. 31 "He who closes his ears to the cry of the poor. He also shall call and not be answered. 28 ^^He who gives to the poor will not lack, But he who hides his eyes will have many a curse. 14 ^^He who oppresses the poor reviles his Maker, But he who has pity on the needy honors him. 22 ^He who has a bountiful eye will be blessed, For he gives of his bread to the poor. E Man in His Economic Relations § 35. Rules for Different Occupations, Pr. 272'" Pastoral Pf. 27 ^Be diligent to know the state of your flocks. Give careful attention to your herds, ^"•For riches are not forever; And does wealth" endure to all generations? 2^he hay is removed, the aftergrowth appears. And the grass of the mountains is gathered in. 2*The lambs will supply you with clothing And the goats pay the price of the field, 2' And there will be goats' milk enough for your food** And maintenance for your maidens. § 34 While lacking in the social passion of the prophets, the sages hold substantially the pro- phetic view of the relations between rich and poor. 'J'heir attitude, especially in its emphasis on charity, was carried over into the teaching of tlie later rabbis. ^ 28' HelD., o needy man, but the idea of the needy oppressing the poor is very strange, and the above reading requires only a sUght change in the Heb. Gk., o viriie man in uickedness. ' 1323 The meaning of this proverb is exceedingly doubtful. Possibly it teaches that, although the poor are allowed to share in the products of the fallow land, especidly during the seventh year of rest (cf. Vol. IV, § 223), they frequently fall a prey to the oppression and legalized injustice that the prophets denounced. Man in His Economic Relations. — The economic order which the sages contemplated was, of course, a very simple one, but their observations are still valuable. § 35 The homely practical interest of the sages is strikingly illustrated by these verses. » 27-* Emending the Heb. in accordance with the context. t> 27" Heb. adds, for the food of your household, probably an altornatiye reading inoluded here by conflation of varying MSS. 72 LABOR AND LAZINESS 36. Labor and Laziness, Pr. IG^s, 2V^ 2229, 1227. u^ 22", 2&'-^\ 20S 19", 15^9, 2125, ig9^ 144^ loS 242^ 20", 22' Pr. 16 2*The appetite of the laborer labors for him. For his hunger impels him to work. 27 ^*The keeper of the fig tree shall eat its fruit. And he who waits on his master shall be honored. ^ ^*If you see a man skilled in his business. He shall stand in the presence of kings. And not in the presence of obscure men." 13 ^The slothful man does not stir up his game. But a diligent man possesses wealth.'* ^The hand of the diligent will rule. But sloth will be enslaved. %2 ^^The sluggard says, * A lion is outside ! I shall be killed in the streets ! ' !S6 **As the door turns on its hinges. So the lazy man turns on his bed. ^^He dips his hand in the dish, But does not*-' bring it to his mouth ! ^®The lazy man is wiser in his own opinion Than seven who can answer intelligently. !?0 ^The lazy man will not plough in the fall ; He expects a harvest, ^ but has none. 19 ^^Slothfulness casts into a deep sleep. And the idle soul shall hunger. 15 ^^The way of the lazy is hedged in with thorns. But the path of the diligent is a well-built highway. SSI 2^he desire of the lazy man kills him. For his hands refuse to work. 18 ^He also who is slack in his work Is a brother to one who destroys. An in- centive to labor There- ward of diligeuce Charac- teristics of a lazy man The evils that re- sult from laziness 14 *Where there are no oxen, the crib is clean,^ But large crops depend on the strength of the ox. 10 ^He who gathers in summer acts sensibly ;** He who sleeps in harvest behaves disgracefully. Agricul- tural maxims § 36 Industry is an important element in the ideal of character held up by the wise. o 22" This is one of the proverbs derivad from the Wisdom of Amenemopet (cf. Introd., p. 15). d 12" Transposing two words and inserting a preposition as suggested by Toy (Pr. 259). The current translations are unsatisfactory and not supported by the Heb. • 26" Lit., it tires him to. ' 20* Lit., ^e asks (or seeks) in the harvest. Possibly we should translate. In harvest time he will beg, but will get nothing. « 14* The Heb. word used here ordinarily refers to moral purity. A slight revision of the Heb. gives the meaning, there is no corn. In any case the proverb simply emphasizes the impor- tance of the ox in tilling the soil. •> ID* Lit., ia a wise son; i. 21« Slightly altering the Heb. (lit., seekers of death) in accordanc* with the Gk. o 20" Lit., end. ° 28«'' Lit., he who hastes. P 28^ Lit., shall not be odjuitted. 76 WEALTH ''A man with an evil eye hastes after riches. Not knowing that want shall come upon him. ^Better is a poor man who lives a blameless life Than one who is dishonest,, lO'^, 20^, IG'^^ '^- ", 14^5, 2S'S 29^. ". 4, 20", 25" Pr. 21 'A king's heart in the hand of the Lord is like watercourses: He turns it wherever he will. ^ 16 '^It is a shame for rulers to do wrong; For a throne is established by doing right. 17 'Proud speech*^ is not becoming to a fool. Still less is falsehood'' to a prince. r 22M, 1718 Lit., strike (s) hands. ' IV" Heb., stranger ; i. e., either a member of another chin or family or a foreigner. * 6^ So Gk. Through a scribal error the Ileb. has the phrase, by the words of your mouth, which recurs at the end of the vs. " 63 So Heb., though the meaning is doubtful. Gk., supported by the context, do not be alack. ' 65 So Gk., Syr., and Targ. Heb., hand. " 20" Lit., for he is. I 20" The words, v;ho is bondsman, arc not repeated in the Heb. y 20" Lit., strangers, or (Heb. margin) a strange woman. Man in His Political Relations. — While the wise a.sinimed a monarchical form of govern- ment, their sayings apply with almost equjil force to democratic governments. § 43 There is no revolutionary doctrine in the political ideas of the sages, unless it be involved in their insistence (characteri,stic of the Hebrew spirit) upon the moral responsibility of rulers. • 21' /. e., it is as thoroughly under control us the water in an irrigation canal. '' 17' Lit., a lip of superiority (7). " 17' Lit., a lip of falsehood. 80 THE KING 38 '®A prince without insight is a great oppressor. But one who hates greed'^ will prolong his days, ^For the transgression of a land its princes are many. But with intelligent men° who know the right it will endure.' 30 ^^Mercy and truth preserve the king. And he upholds his throne l)y mercy. 35 -The glory of God is concealing something; The glory of kings is searching out something. 16 ^"A divine sentence is on the lips of the king; His mouth does not transgress in giving judgment. 30 *A king who sits on the throne of judgment Scatters^ all evil with his eyes. 39 "The ruler who faithfully judges the poor, — His throne shall be established forever. As judge 31 *It is not for kings, O Lemuel, it is not for kings to drink wine.'' Nor for princes to say, *AVhere is strong drink ?' ^Lest they drink, and forget the law. And fail to give justice to the afflicted. ^Open your mouth for the dumb; Uphold the rights of the suffering;' "Open your mouth, and judge justly; Give justice to the poor and needy. 35 ^The heavens are high,' and the earth is deep,' But the mind of a king'' is unsearchable. Sobriety Cham- pionship of the poor His plans secret ^Take away the dross from the silver. And out comes a vessel for the silversmith; ^Take away the wicked from the king. And his throne will be established in righteousness. His coun- sellors 19 ^-The wrath of a king is like the roaring of a lion. But his favor is like dew on the grass. 30 ^The dread of a khig is like the roaring of a lion; He who quarrels' with him wrongs himself. 16 ^^In the light of the king's countenance is life, And his favor is like a rain-cloud of Spring."" His favor or wrath '^ 28" Lit., unjust oain ; i. e., exploiting his subjects. " 28' Lit., Man (in the generic sense). ' 282 Xhis line is hopelessly ambiguous. Whatever the exact meaning, it apparently refers to the dependence of national stability upon intelligence and knowledge in the people (or rulers). The connection between the two lines is not clear. « 20* Or winnows. ti 31* The text of this verse is much disputed — particularly the proper name and the repetition. 1 31' Slightly emending the Heb., lit., sons of passing by (or away). > 25' Lit., for height, for depth. k 25» Lit., kings. ' 20' Heb., is angry with him; Gk., angers him. " 16" Lit., a cloud of the latter rain; i. e., a cloud bringing the welcome Spring rain, upon which the growth of the crops depended. 81 MAN Effects of his niie "The wrath of a king is hke messengers of death. And a wise man will appease it. "Righteous lips are the delight of a king, And he loves him who speaks what is right. 14 '^The king's favor is shown to a servant who acts wisely, But his anger to one who acts shamefully. 28 '^\ roaring lion and a ranging bear Is a wicked ruler over a poor people. 29 ^When the righteous rule," the people rejoice, But when wicked men govern, the people sigh. ^-If a ruler listens to falsehood, All of his courtiers are wicked. *A ruler by justice establishes a land; But he who exacts gifts ruins it. 20 -^A wise king winnows the wicked And runs the wheel" over them. 25 ''Like the cold of snow in the time^ of harvest Is a faithful messenger to those who send him."J Impor- tance of the people Bearing in the presence of rulers Forbear- ance before a ruler § 44. Duties of the People, Pr. 1428, 23^-^, 25«- "• l^ 2i^^- '", 17", 13'^ IS'*, 2V*, 178, 298, 1P». "• '\ 14" Pr. 14 2^In a multitude of people lies the glory of a king. But in a lack of subjects' lies a prince's destruction. 23 'When you sit down to eat with a ruler, Consider well who^ is before you, ^And put* a knife to your tlu-oat. If you have a large appetite." 'Do not desire his dainties, — They are deceitful food. 25 ^Claim not honor in a ruler's presence. And stand not in the place of great men; Tor it is better that you be told, ' Come up here,' Than that you should be humbled before the prince.' ^^By forbearance a ruler is persuaded. And a soft tongue will break a bone. " 29' Hcb., increase. The above reading requires only a slight emendation and improves the parallelism. But cf. vs. '« (§58) and note. " 20^ Referring to the primitive method of threshing employed by the Hebrews. p 25" Lit., da?/, but it is not unlikely that the original text read heat (so Gk. and Syr.). The two words might easily be confused in a manuscript. 1 25" Heb. has a third line: he refreshes his master's smil. This is probably a gloss, i. e., a scribe's explanatory note, written on the margin and in sub.sequent copies incorporated into the text. § 44 Nowhere is the non-revolutionary character of the sages' teaching more strikingly ex- hibited than in this section. ' 14" Lit., people, but the word is not the same as that used in the preceding line. " 23' Or what. It is not quite clear whether Heb. in these verses refers to respectful beha- vior or caution against poisoning, but most commentators prefer the former alternative, and the parallel with the Wisdom of Amenemopel (cf. Introd., p. 15) favors it. ' 23' Or you will put. " 23' Lit., if you are the owner of an appetite. " 25' Cf. Lk. 14'-". The remainder of the vs. belongs with ve. ' (cf. i 39). 82 THE PEOPLE 24 ^'Fear the Lord, my son, and the king; Do not associate* with those who change,* ^^For their calamity shall rise suddenly. And who knows the end of their years ?y 17 "A rebel" seeks only evil. But a cruel messenger'' shall be sent against him. 13 "A wicked messenger falls into mischief, But a trustworthy envoy is health. 18 ^®A man's gift makes room for him And brings him before great men, 21 "A gift in secret averts anger, And a present in the bosom strong wrath. 17 *A gift is a precious stone'' in the eyes of its owner:' "Wherever if^ turns, if^ prospers. 29 ^Scornful men kindle discord in a city. But wise men turn aside wrath. 11 ^''When the righteous prosper the city rejoices. But when the wicked perish there is shouting. "By the blessing of the upright a city is exalted. But by the counsel of the wicked it is overthrown. "Where there is no wise guidance a people falls, But in much counsel there is safety. 14 ^Righteousness exalts a nation. But sin is the disgrace of peoples. // Man's Duty to Animals § 45. Consideration for Brute Beasts, Pr. 12^" Pr. 12 ^"A just man regards the life of* his beast But the heart** of the wicked is cruel. Loyalty to the existing govern- ment The dip- lomatic use of a gift What citizens confer upon their country " 24'' Lit., mix yourself. ^ 24" Slightly correcting the Heb. The reference is not entirely clear. Revolutionists are perhaps in the niind of the sage. Cf. Rom. 13'. The Gk., following a variant and possibly original text, reads, Do not disobey either of them. If this be followed, the possessivea in " must be regarded as equivalent to subjects, so that the vs. may be translated: 22 For the ruin they bring is sudden, And the destruction they send who can see ? y 2422 Or of them both, but this has no meaning in the context, unless the reading of vs. '• noted above be adopted. • 17" Lit., rebellion. • 17" Or angel. b 17' Or (po.tsibly) a lucky stone. " 17' Probably the giver (i. e., one who has something to give) is meant rather than the recipient of a gift. d 17» Or he. Man's Duty to Animals. — In spite of the great apo.'^tlo's scornful question (I Cor. 9'), Israel's sages and lawgivers were rightly concerned for man's dumb servants. § 45 Here, as in the philanthropic laws of Dt. (Vol. IV), are laid the foundations of the modern humanitarian movement. » 12'" Lit., knows the sovl of. The Heb. word indicates not only the life but also the well- being and comfort of the animal. b 12'" This word is often translated, lender mercies. It means lit., bowels, regarded as the seat of the kindly emotions. 83 MAN In sleeping lu eating In driniung Man's Duty to Himself § 46. Temperance, Pr. 20", 251^, 27^ 21", 20', 23"-3S 18", 14', 12", 20", 18", 292", 15", 17-8- ", 13', 2P', 10", 4" Pr. 20 '^Love not sleep, lest you come to poverty; Open your eyes and you shall have plenty. 25 '"If you find honey, eat what is sufficient. That you may not be surfeited and vomit it up. 27 "One who is full refuses honeycomb. But to the hungry every bitter thing is sweet. 21 '"He who loves pleasure shall come to want. And he who loves wine and oil shall not be rich. 20 'Wine is a mocker, strong drink is turbulent, And whoever is misled" by it is not wise. 33 29Who cries,b 'Woe?' Who, 'Alas?' Who has contentions ? Who complains ? Who has wounds without cause ? Who has redness of eyes ? ^"They who linger long over wine. They who go in to taste mixed wine. ^'So look not upon the wine when it is red. When it sparkles" in the cup,** ^^At last it bites like a snake. And stings like an adder. ^^Tlien you will see strange things. And your mind utter distorted ideas. ^You will be like one sleeping at sea,^ Like one asleep in a great storm.' ^^'I have been struck, but I feel no pain; I have been beaten, but I am not conscious of it. When shall I awake from my wine ?'' I will seek it yet again.' Man's Duty to Himself. — In their interest in the simplest details of personal life the saRes were forerunners of the rabbis whose teachings are found in the Talmud, but the hair-splitting casuistry of the rabbis is alien to the spirit of the wise. § 46 Wine was commonly used as food by the Israelites, especially in connection with their religious feasts, cf. Dt. H^^. The Nazirites, the Rcchabites, and, in later times, the priests were under obligation to refrain from it, because it was associated with the corrupt Canaanite ci\nliza- tion. The evils of intemperance were denounced by prophets hke Isaiah, but the sages were the first to point out in detail its malign effects upon the individual. « 20' Lit,, errs. *= 23" Lit., who has. The sage here graphically reproduces the crazed exclamations of those who engage in drunken brawls. "=23^' Lit., gives Us eye; i. e., .sparkles or gleams. . ' 12" So Gk. Heb., is an evil snare. The Gk. adds what may be an original proverb that has been lost from the Heb.: He whose looks are mild will be pitied, He who enters into litigation in the gates will bring trouble on souls. Probably the last line originally read, on himself. i 202' When a Hebrew declared a thing to be holy or consecrated, it belonged to Jehovah and could never be claimed again by him. The proverb guards against rash devotion and later subterfuges to recover the possession. k 15^ Lit., answer. I. e., what a man says determines his success and therefore happiness. ' 10" Lit., a multitude of words. ■= 10" Cf. Sayings of the Fathers, 3", Silence is a hedge about wisdom. § 47 The importance attached by the sages to the control of the temper and of sexual passion is evinced by the number and elaboration of the proverbs devoted to these matters. o 29" So Gk. Heb. is corrupt. « 29^' Following a slightly revised Heb. text that is strongly supported by the context. 3 85 MAN 19 ^'A man's wisdom makes him patient. It is his glory to overlook faults. 14 ^^he patient man shows great wisdom, But the quick-tempered man acts like a fool ! 16 '^He who is patient is better than a warrior, And he who rules his temper than he who takes a city. The 29 'He who loves wisdom rejoices his father, PMsi(«8 ^^^ ^^^ ^^'^^^ associates with harlots wastes his wealth. 31 'Give not your strength to women. Nor your morals to those who slay kings. p 23 -•'My son, give me your attention,** And pay careful heed' to my guidance. '"For a harlot is a deep pit. And an adulteress^ a narrow well. '^^She lies in wait as a robber. And increases the faithless among men.* 22 "The mouth of an adulteress is a deep pit; He who is abhorred of the Lord shall fall in it. 30 ""I'his is the way of an adulteress: She eats and wipes her mouth. And says, *I have done no wrong.' 5 ^My son, give heed to my wisdom," Lend your ear to my understanding, " ^That discretion may watch over you,^ And the knowledge of your lips may keep you." ^For the lips of a harlot drop honey. And her speech* is smoother than oil, *But at the lasty she is bitter as wormwood. Sharp as a two-edged sword. ^Her feet lead down to death, And her steps reach" the abode of the dead. *She does not make level the path of life:" Her paths are unstable, though she knows it not. 'Now therefore, my son,'' give heed, And do not depart from my words. p 31' Slightly correcting the Heb. 1 23" Lit., heart, jnind; i. e., attention. ' 23» So the VSS. Heb., take delight in. • 23" Lit., etranye woman; i. e., one belonging to another clan or family and therefore an adulteress; cf. ?'• ", where this relation is made very clear. t 23" /. c, those who yield to her attractions and are faithless to their marital obligations. » 5' Or to wisdom and to understanding. The wise nowhere else claim that they themselves epeak wisdom or understanding, but only that they are able to develop those qualities in others. » 5' The text is defective. Over you is impUed, but not found in the Heb. Cf. 2". * 5' Following suggestions contained in the Gk. in restoring the sense required by the con- text. Heb., that your lips may keep knowledge, but this makes little sense. Toy restores, That knowledge may keep thee (Pr. 101). * 5' Lit., palate. > .5< Lit., her last. » 5' hit., take hold on (the path). • .")» The contrast is with 4». The VSS. supply the negative required instead of the Heb., letl. *> 5' So Gk. and Lat. and the parallels iu ^'- 20. Heb., sons. 86 SELF-RESTRAINT ^Keep the course of your life far from her. And go not near the door of her house; 'Lest you give your honor" to others. And the toil of your years'* to the cruel ;° '°Lest strangers enjoy your wealth, And your labors pass to an alien; ^^Lest you groan when your end shall come, When your flesh and body are consumed, *^And say, ' Alas ! I hated instruction. And my mind has despised reproof; *^I have disregarded the voice of my teachers. Nor given heed to my instructors ! "I was nearly overwhelmed by calamity^ In the congregation and the assembly.' 6 '^"My son, keep your father's precept. And reject not your mother's teaching. ^^Bind them continually upon your heart. Tie them about your neck, ^For their precept is a lamp,^ and their teaching is light; Reproofs and instruction*^ are the way of life. ^When you walk, wisdom' will lead you; When you lie down, she will watch over you. And when you awake, she will talk with you, ^■•To keep you from the evil woman, And from the wiles of the stranger's tongue. ^Lust not after her beauty in your heart; Let her not capture you with her glances,' ^Tor a harlot seeks only a morsel,'' But the adulteress hunts precious life. ^Can a man take fire in his bosom And his clothes not be burned ? ^^Or can one walk on hot coals And his feet not be scorched ? ''So with him who goes in to his neighbor's wife; Whoever touches her shall not go unpunished. « 5' Gk., life. Syr. and Targ., wealth. 623 So Gk., Syr., and Targ. Heb., reproofs of instruction (one MS. reads, reproof of in- struction). i 622 Supplying the subject, which is not expressed in the Heb., though suggested by the form of the verb (lit., she will lead you). ' 6" Lit., eyelids. ^ 6" Following the acute suggestion of Toy (Pr. 136, 137) in emending the corrupt Heb. The VSS. read, for the price of a harlot is a loaf of bread ; i. c, prostitution is less costly and dan- peroua than adultery. Of course, if this be the correct interpretation, the sage is not recommend- ing prostitution but sounding an earnest, emphatic warning against adultery. 87 MAN '"Do not' men despise a thief, if he steal To satisfy his appetite when he is hungry f ''And if he is caught he must restore sevenfold, He must give all the wealth of his house. ^He who commits adultery is devoid of sense. He destroys himself who does so. ^Wounds and dishonor shall he receive. And his disgrace shall not he wiped away. ^For jealousy makes a man furious,"" And he will have no pity in the day of vengeance. '^He will consider no satisfaction," Nor be content, though you give many gifts. 7 'My son, keep my words. And lay up my precepts with you. ^Kcep my precepts and live. And my teaching as the apple of your eye." ^Bind them on your fingers. Write them on the tablet of your mind. ^Say to Wisdom, *You are my sister,' And call Understanding your friend, p ^That they may keep you from another's wife. From the adulteress, with her enticing words. ®For at the window of my house I looked out through my lattice, 'And I sawi and discerned among the youths A young man devoid of understanding ^Passing along the street near her corner. And he was walking on the way to her house *In the twilight, at the close of daj',"" In the depth ^ of the night and the darkness. ^"And, behold, a woman comes to meet him. Attired as a harlot* and with secretive mind." ^'She is restless and wilful;^ Her feet abide not in her house: ' e" This vs. is best taken as a question, following certain MSS. It is not at .ill probabia that the wise would in any case condone a theft. " 6" Lit., is the fury of a man. " e'^ Lit., ransom, but this has not the same connotation as the Heb. word, which indicates anything accepted as a substitute for punishment or vengeance. ° 72 I. e., the pupil, standing for the eye, a man's most delicate and precious possession. Cf. 2020, Dt. 32i», I'.s. 173. i>7* Lit., k-ijifwoman, but the word "involves the idea of intimate friendship" (Toy, Pr. 145). 1 7' The Heb. has been supplemented by a parallel phrase, among the inexperienced, which anticipates the seconrl line of the couplet. ' 7* Lit., evening of the day. • 7' Lit., in the pupil ; i. e., middle or depth. '7'° Gk., v'ith the appearance of a harlot. " 7'° Lit., guarded of mind. » 7" Or, revising the Ileb. according to Sg. of Sgs., 3'- •, a gadabout, 88 SELF-RESTRAINT "Now she is in the street, now in the open places. And lies in wait at every corner. ^'So she seizes him and kisses him, With an impudent face she says to him: "'I vowed"' siicrifices of peace offerings; To-day I have paid my vows.^ ^^o I came out to meet you. Eagerly to seek you, and I have found you. ^®I have spread my couch with tapestries. With striped cloths of Egyptian yarn; ^l have sprinkled my bed with myrrh. With aloes and cinnamon. ^^Come, let us take our fill of love until morning; Let us enjoy each other's love.^ ''For my husband is not at home; He has gone on a long journey; ^'^He has taken a bag of money with him ; He will come home at the full moon.'^ ^^Vith her fair speech she makes him yield; With the blandishment of her lips she compels him. '^Enticed,'' he goes after her Like an ox that goes to the slaughter. Like a dog led into bonds,'' ^Until an arrow pierces his liver, — " Like a bird rushing into a net. Not knowing it is spread for*^ his life. '"So now, my son,^ listen to me. And pay attention to what I say. ^^Do not let your mind turn to her ways; Do not go astray m her paths. ^®For many are the wounded whom she made fall. And a mighty host are all those slain by her. 2^In her house there are ways to Sheol,* Going down to the chambers of death. "7" Lit., upon me (were), a common expression for wiiat ia obligatory or incumbent upon a person. ^ 7" The inference seems to be that the sacrificial feast is just ready and she seeks guests to share it with her. The flesh of the votive oSering had to be eaten on the day it was sacrificed (Lev. 7"). y 7" Ijt., enjoy ourselves in love. ■ 7"> I. «., a week or two hence, to attend the full-moon feast. Vs. ' indicates that the imagi- nary scene described above took place early in the month, or at least when the moon was not present to light the heavens. » 7'' So Gk. Through a slight scribal error the Heb. reads suddenly. b723 The Heb. is hopelessly corrupt. Gk., Syr., and Targ., supported by the context, read, Like a dog to bonds. A slight correction of the remaining Heb. word gives the verb required by the context. • 7^ This line must evidently be restored to its logical position, as above. "J 7^ Lit., 18 aoainst : i. e., it was spread for the purpose of taking his life. • 7" So Gk. and the parallels. ' 7" Lit., her house is ways to Sheol ; i. e., there are many ways in her house that lead to death. 89 MAN § 48. Attitude Toward Temptation, Pr. 28^\ 27", 14", 21" 4»-*', 2A^-\ 17", 1»», 414-17^ 23«-8, 17S 25»« To Pr. 28 "Happy is the man who is ever on his guard, *^ *' But he who is obdurate falls into misfortune. 27 '-A prudent man sees evil and hides. Simpletons go on and are punished. 14 ^®A wise man fears and avoids misfortune. But the fool is arrogant and confident.^ 21 ^'A wicked man hardens his face. But an upright man considers*" his ways. 4 ^^Let your eyes look right ahead. And let your gaze be straight before you. ^"Let the path for your feet be level,' And let all your ways be stable. *'Turn not to right nor to left. Keep your foot far from evil. To shun 24 ^Do not envy wicked men, evil men j^^r desire to be with them, ^For their minds meditate on violence. And their lips talk of mischief. 17 "The beginning of strife is as when one lets out water; Therefore leave ofiF contention before quarrelling begins. 1 ^°My son, if sinners entice you, Do not consent. 4 "Enter not into the path of the wicked. And walk not in the way of bad men; ^^Avoid it, pass not over it. Turn from it and pass on. ^*For they do not sleep unless they have done harm. And their sleep is taken away unless they have made someone stumble. "For they eat the bread of wickedness And drink the wine of violence. 23 ^Eat not the bread of him who is inhospitable,' Nor desire to share his dainties, ^For he is like one who keeps his thoughts to himself:'' § 48 The practical wisdom of the Bages appears again in their counsel to avoid temptation and the sources of temptation. It 14" Lit., lets himself pass beyond bonds. Ordinarily it means throw himself into a passion. Possibly it should be interpreted, acts insolently. Gk., Syr., and Targ., mingled with (it). fc 21" So Gk. and the marginal reading of the Heb. Trad. Heb., established. ' 4" I. e., follow the level and straight path., not turning aside into the alluring but perilous bypaths. ' 23» Lit., has an evil eye. k 23' The exact meaning of this line is not certain. Toy (Pr. 429) revises to read: For as he deeds with himself. So he deals with you. The word rendered above keeps his thoughts (lit., caladates) may be pointed to read a hair. So Gk. and Syr. A recent writer (Julian Weill, in the Zeitschrift fUr die alttestamentliche Wissentchaft, XLIV, pp. 62 f.) defends this reading and argues that the word rendered above to himself (ht., in his soul) means in his throat. In support of this interpretation he cites a parallel from the Wisdom of Amenemopet (cf. Introd., p. 15), as well as the usage of the cognate word in Assyrian, which had been previously urged as a ground for the same interpretation in other O.T. passages. The line would then read: For it (t. e., the hospitahty of an avaricious man) is like a hair in the throat. This closely resembles the Gk. 90 TEMPTATION 'Eat and drink,' he says to you. But his heart is not with you. 'The morsel you have eaten you shall spit out, And you shall lose your sweet words.' 17 *An evil-doer gives heed to wicked words,™ And a false man" gives ear to a mischievous tongue. 25 '^As a troubled" fountain and a ruined spring. So is a just man who gives way before the wicked. § 49. Importance of Prudence and Tact, Pr. ll^^, 14«, 22», W^, W, 26»o. * Pr. 11 "As a ring of gold in a hog's snout, So is a fair woman without discretion. ^ Dis- cretion eesential 14 *A prudent man's wisdom is to understand his way,'' But the folly of fools leads them astray. "■ 22 'A prudent man sees evil and hides, Simpletons go on and are punished. 14 ^*The simpleton believes everything. But the prudent man looks where he goes. 19 ^Also to act without reflection^ is not good. And he who makes haste with his feet misses the mark. 26 ^°A master-workman does everything himself, But a fool hires those who pass by.'' ''Answer not a fool according to his folly. Lest you also be like him. Prudence the only safe guide in life Tact with a fool § 60. Value of Learning from the Wise, Pr. 15", IS^" Pr. 15 '^The ear that hearkens to life-giving admonition Shall abide among the wise. 13 *°Walk" with the wise and you shall be wise. But the companion of fools shall have trouble. Receptive attitude Right asso- ciates ' 23' Possibly this line originally followed '. If it belongs in its present context, the meaning is that all his endeavors to cultivate the friendship of a niggardly man have been in vain. The passage has a close parallel in the Wisdom of Amcnemopet (cf. Introd., p. 15J. Prof. Torrey sug- gests emending the Heb. to read hia words (t. e., those quoted in '). •^ 17< Lit., lips. » 17< Lit., falsity. 25^ Lit., trampled, and therefore befouled. § 49 Prudence and tact were among the chief qualities that the wise sought to develop in their disciples. p 11^ I. e., beauty without discretion is still hideous. 1 14' /. e., consists in understanding fully the course of conduct which he should follow. ' 14' Following the Gk., which has apparently preserved the original reading. Heb., is deceit. ' 19' Following Toy's acute suggestion (Pr. 3'')8). Heb., ht., without knowledge of soul. t 26'" This obscure vs. has been a block of stumbling to all translators. The VSS. differ widely. The above is a literal translation of the Heb., with the exception of the words, and hires, which have been repeated by mistake. 5 50 The theme of these proverbs is often repeated in other connections. a 1310 Following the accepted Heb. rather than the marginal reading, which represents an attempt to make the paralleliBm more perfect. 91 Each man do- (prminea his own environ- ment MAN § 51. Importance of Being Ruled by Right Motives, Pr. 211", !!«■ " Pr. 21 ^'The wicked'^ desires to do harm; His neighbor finds no favor in his eyes." 11 ^The desire of the righteous is only good ; The expectation of the wicked is wrath. ^He who seeks good seeks ^ favor, But he who seeks evil, it shall come to him. E\'il8 of pride and self- seeking Of false Ijreten- sions Personal modesty §52. Meekness, Pr. 2r~\ 2^\ 2\\ 26'2, 16'S IS^^, U^, 13'", 29^5, 129, 27* Pr. 31 ^'Scorncr' is the name of the proud, haughty man, Who acts with overbearing pride. 25 ^^It is not good to eat much honey; But to seek the glory of others is glorious. ^ 31 ''A haughty look and a proud heart — The lamp'' of the wicked — are sin. 26 ^^Do you see a man wise in his own opinion ? There is more hope for a fool than for him. 16 isPride goes before destruction. And a haughty spirit before a fall. 18 ^Before destruction a man's mind is haughty; Before honor there is humility.^ 11 ^When pride comes, then comes disgrace. But with the humble is wisdom. 13 ^"Through pride comes only strife. But with those who take counsel is wisdom. 39 2'A man's pride will bring him low; But he who is of a lowly spirit will obtain honor. 13 'Better off is he who has no social distinction,'' yet has a servant. Than he who makes great pretensions, yet lacks bread. 37 ^Let another man praise you, and not your own mouth; Some other, and not your own lips. § 51 The wise would have agreed that it is the things which come out of a man that defila him (Mk. 7i*). ■» 21'" Lit., the soul of the wicked. w 21'" /. e., is not regarded with kindly feehngs. ^ 11" Possibly the text should be revised, after the analogy of 3", eo as to read, wins. § 52 Presumption and conceit are the antithesis of the spirit of the wise. y 25" The meaning and text of this verse are doubtful. » 2V So Gk., Syr., Targ., Lat., and some Heb. MSS. The meaning is not certain and the text may be corrupt. Lavip is in apposition with the first Une. The thought may be: pride is the chief source of the joy of the wicked (rf. 13', Job 18»), but it is sinful and therefore but ephem- eral Or it may be that two lines have fallen out (*" having been the first hne of one couplet and ♦b the second lino of another); *^ may then be taken as a clause in itself: the lamp of the wicked » 18'2 The construction in the Heb. is the same in this vs. as in 16'8, no verb being expressed in either case. The meaning of both vss. is exactly that of Lk. 14", 18": For every one who puU himself forward will be humiliated, but he who does not put himself forward loill be honored. b 12» Lit., is lightly esteemed. From I Sam. 18=^ and Is. 3' it is clear that the reference is to social standing. In contrast stands the man who acts as if he were deserving high honor; ». e., pretends that ne is a noble. 92 PURITY AND UPRIGHTNESS § 63. Purity and Uprightness of Purpose, Pr. 22\ 21«, 22", 4«, IPS 13«, 12», 16" Pr. 22 "Traps" and snares are in the way of the lawless; He who cares for his Hfe keeps away from them. 21 *The way of the guilty is crooked, But the pure man — his conduct is straight.** 22 "He who loves purity of heart, On whose lips is grace, — the king is his friend.® 4 -^Guard your heart above all things. For from it come the sources of life. 11 ^The righteousness of the perfect man makes his way straight. But by his own wickedness the wicked shall fall. *The righteousness of the upright saves them. But the treacherous are trapped by their own craft.' 13 ^Righteousness guards him whose life is upright,* But wickedness destroys the sinner. 12 ^No man is established by wickedness. But the root of the righteous stands unmoved. 16 "The highway of the upright is departing from evil; He who watches his way preserves his life. The blessed- ness of the pure in heart IVIan's Duty to Others §54. EvUs to Avoid, Pr. lO^s, IP^, 288- ", lO'S 29^2, IS^s, 27S 241^-18, 20^2, 17>S 3'", 30«2.33^ 20^ 26'^ 1719, 221", IS^, 26=1, W- S 21^^ 29^ 26=8, 28", 2623-2^, 14«, 135, 1219, 251^ 201". 26. 28^ 1113, 2019, 2618-19, 132, 188, IP, 2523, 2620, 1628, 1018, 329, 1627. 30, IQIO, 612-15, 248, 1526^ 2222-23. 28^ 231"-", 126, 1629, 29>'', 2828, 3^1-32, 110-19 Pr. 10 ^^As vinegar to the teeth and as smoke to the eyes. So is a lazy man to those who send him. 5 53 In this section the wise anticipate Jesus in placing the chief emphasis on the motives and character that determine the acts of an individual (cf. § 51). ' 22' Following the VSS. in reading traps instead of thorns. <* 21» The word translated pure means also innocent; if guilty is the true meaning of the word so rendered, the verse refers to the devious ways of the guilt-laden, as contrasted wth the plain, straight path of him whose conscience is clear. It may be, however, that the contrast intended is simply that between crooked and straight dealing. The word translated guilty occurs nowhere else, and its derivation is doubtful; it may even be the result of a scribe's carelessness in writing twice the word for pure, which it immediately precedes and very closely resembles in appearance. e 22" This vs. is a little awkward, although intelligible. Possibly it should be emended to read: The king loves the pure of heart, And grace of lips is his delight. ' !!• Heb., desire or calamity. The proverb echoes the thought of Hab. 2*, The upright lives by his faithfulness. « 13» Lit., the upright of way. Man's Duty to Others. — The evils condemned and the virtues commended in these sections are largely those which have occupied attention in the passages concerning man in his various relationships. In general those passages reflect observation of the facts of life, while these are more hortatory in nature. § 64 The qualities and practices here censured may be summarized as those which keep a man from being a good neighbor and citizen. They are the vices most commonly encountered in every community and in all ages. 93 Indolence MAN Disdain- fulnees Greed Hatred 11 'K)ne who despises his neighbor lacks sense, But a man of insight keeps silence. 28 ^One who adds to his wealth by interest and increase Hoards it for a benefactor of the poor. ■ ^A greedy man stirs up strife, But he who trusts in the Lord will prosper. 10 '-Hatred stirs up strife. But love overlooks faults. ^\iiger Z9 ^^An ill-tcmpcrcd man stirs up strife, And a wrathful man abounds in transgression. 16 '^A quick-tempered man stirs up strife. But a patient man quiets contention. Jealousy 27 ^Oh, the fierceness of wrath ! The flood of anger ! But who can stand before jealousy? Revenge 24 '^At tlae fall of your foe be not glad. And at his stumbling let your heart not exult, ^*Lest the Lord see and be displeased. And turn his anger away from him. 20 ^^Say not, 'I will be revenged for a wrong;* Wait for the Lord, he will save you. Ingrati- tude Conten- tion 17 ''He who returns evil for good. From his house evil shall not depart. 3 '"Strive not with a man without cause. If he has done you no harm. 30 '^If you have foolishly exalted yourself And cherished designs, hand on mouth \^ Tor pressing milk brings out curd. And pressing the nose brings out blood. And pressing anger brings out strife." 20 'It is an honor for a man to shun strife; Only a fool^ is quarrelsome. 26 '^A man seizing a dog by the ears Is one excited over^ a quarrel not his own. 17 ''A lover of transgression is a lover of strife; He who makes high his door invites a breach. » 28' I. e., those who take advantage of the poor shall lose their wealth, but the charitable shall prosper. b 30'2 Both text and meaning of this verse are doubtful. '' 3D** Heb. has a play on the words nose and anger, which are alike in sound and in derivation. '1205 Lit., Bvt every fool. ' 26" Syr., Lat., mixinn in. This involves the transposition of two letters and a different prop- osition in the Heb., but may be original. In the first line Gk. reads tail instead of ears. 94 EVILS TO AVOID 22 '"Cast out a scoffer, and strife goes out. And discord and insult cease. 18 ®A fool's lips lead him' into strife, And his mouth cries out for stripes. 36 ^'Charcoal for embers, and wood for fire. And a quarrelsome man to kindle strife ! 17 "The beginning of strife is as when one lets out water. Therefore leave off contention before quarrelling begins. 'Better a dry crust with quietness Than a house full of feasting with strife.^ 27 "When one blesses his neighbor loudly** and zealously, ' Flattery It is credited to him as a curse. 29 ^A man who flatters his neighbor Spreads out a net for his feet. 26 ^*A lying tongue hates those crushed by it,' And a flattering'' mouth works ruin. 28 ^*He who reproves' will find more favor Than he who flatters with his tongue. 26 2^Like silver dross" plated on an earthen vessel Dissimu- Are fervent" lips with an evil heart. lation ^*With his lips one who hates disguises himself. But he holds" deceit in his bosom. 2*When he makes his voice gracious, trust him not. For there are seven abominations in his heart, ^^hough he coverP his hatred with guile, His wickedness will be revealed in the assembly. 2'He who digs a pit shall fall into it, And he who rolls a stone shall be crushed.'' 14 ^A reliable witness will not lie, Lying But a false witness utters lies. 13 ^A just man hates anything false, But a bad man acts shamefully and disgracefully. ' 18« So Gk., Targ., and a slightly emended or freely rendered Heb. (Ut., come). * 17' Lit., he sacrifices of strife. Sacrifices and feasting went together in ancient Israel (cf., e. 0, I Sam. O""). b 27" Lit., with a great voice. • 27" Lit., in the morning rising early. Some consider these words (wholly or in part) second- ary, as the line is very long. ' 26" So apparently the Heb., if it means anything. VSS., hates a true one, which makes very doubtful parallelism. Toy reads, brings destruction, but this requires rather drastic emendation of the Heb. k 2628 i^it., smooth. 1 28^' Heb., rebukes a man after me. The word meaning after me is certainly corrupt. Gk., rebukes the ways of a man, which might have been either corrupted into the present text or derived from it. The general sense of the proverb is unaffected by this obscurity in detail. m 262* Lit., silver of dross ; i. e., the dross left by refining silver. This would be a cheap material for plating pottery and giving it a specious appearance like silver. ■> 26*3 So Heb. Gk., smooth. « 26*< Lit., puts. p 26* Slightly revising the Heb. as suggested by the VSS. 1 26" Lit., it will come back to him. 95 MAN 12 '^A true lip shall be established forever. But a false tongue is but for a moment. ■" "Clouds and wind and no rain, — So is the man who boasts of gifts ungiven.' "Sweet to a man is bread gained by fraud. But later his mouth will be filled with gravel. 26 2*A lying tongue hates those crushed by it, And a flattering mouth works ruin.* 25 20 Breach of con-, fidence 11 "One who gossips" gives away secrets/ But a trustworthy soul"' hides a matter. 20 ^^One who gossips gives away secrets, So avoid' him who opens his lips. Treachery 26 ^^Like a madman who hurls about Deadly firebrands and arrows ^'Is he who deceives his neighbor And says, 'I did it in sport.' 13 ^From the fruit of a man's mouth he eats good. But the desire of the treacherous is violence.*' Slander 18 8\ slanderer's words are like dainties: They go down to a man's inmost depths.'' 11 nVith his mouth a godless man destroys his neighbor. But by knowledge the righteous are delivered. 25 ^^As a north wind brings forth rain, So does a gossiping tongue" an angry face. 26 ^oWithout wood a fire goes out, And without a slanderer strife ceases. 16 ^*A false man lets loose strife. And a slanderer separates friends. 10 ^^One who conceals hatred is a liar,'' But one who utters slander, he is a fool." ' 12" Lit., an eye-wink. • 25" Lit., with a false gift. The above rendering follows Toy. t 2628 V. a., notes ' and '' on this vs. " 11" Lit., goes about with slander. " 11" Lit., intimacy, and so secret counsels. The same word is used for frimdahip in 3" (e. i.). " 11" Lit., one faithful of spirit. • 20" Lit., mix not yourself with (as in colloquial Eng.). V 132 So Heb., but the connection between the hncs and the meaning of the whole are not clear. The word rendered desire means ht. soul and is so taken by Gk., Syr., "Targ., with verbs meaning perish or be snatched away instead of the noun oiolence. Instead of eatt, Syr., Targ., Lat., and seven Heb. MSS. have is satisfied, as in 12''', where Syr. also reads, a good man. Cf. also 18", J 57. Possibly the original read: A good man shall be satisfied from the fruit of hia mouth, But the treacherous soul shall eat violence. • 18' Lit., the chambers of the belly. • 25^ Lit., tongue of secrecy, b IQi^ hit., lips of falsehood. <^ 10" /. c, slander is not only sinful (like deception), but foolish. The Heb. conjunction may mean either and or but ; it in here generally taken in the former seuite, but the emphatic he of the second line favors the view that a contrast is intended. 96 EVILS TO AVOID 3 ^'Plan not evil against your neighbor, Evil The man who trustingly lives beside you, Uons""*' 16 *^A worthless man plots'* evil, And on his lips is a scorching fire." ^"One who shuts his eyes to form wicked plans, One who closes his lips, accomplishes evil.' 10 '"One who winks his eye will make trouble, And a talkative fool will be overthrown. «= 6 *^A depraved man, a bad character, ** Goes about making false statements,' ''Winks with his eyes, scrapes with his feet, Makes signs with his fingers, "Devises crooked schemes in his mind. Always sows the seed of discord. J 'therefore calamity shall suddenly overtake him; In an instant he shall be crushed without remedy. 24 ^One who plans to do evil Shall be called a schemer.'' 15 ^®Wicked plans are abhorrent to the Lord, But pleasant words are pure.' 22 ^^Rob not the poor because they are poor, Oppres- Nor oppress the poor at tlie city gate, the"p°oor ^'For the Lord will plead their cause. And rob those who deprive them of life.™ '^^Remove not an ancient landmark Which your fathers made. 23 '"Remove not an ancient landmark," And enter not the fields of the fatherless. ^ 16" Lit., digs, as one digs a pit. » 16'' Heb., like (or a^s it were) a scorching fire, referring to the false speech by which he puts his plans into execution. ' 16'° So Heb. If the text is sound, the meaning must be, Beware of the man who does not talk about his plans. Gk. has a somewhat different text and adds a third line, He is a furnace of wickedness. B 10'° So Heb. Gk., One who boldly reproves will make peace. Possibly this reproduces the original text, the Heb. reading having been copied by mistake from vs. '. ^ 6" Lit., man of iniquity. ' 6" Lit., in crookedness of mouth. i 6»* Emending and rearranging the Heb., which has three lines: Has crooked schemes in his mind. Devises exil always, Sows discord. The word for seed is formed by prefi.xing one letter to the word for evil. The word translated sows (lit., sends out, releases) is nowhere, however, applied to literal seed-sowing. Its use with discord (or strife) is characteristic of Pr. (cf. vs. ", 16-8). ^ 24' Lit., master (Heb., baal) of schemes. ' 15" Cf. note on this vs. under § 14. °> 22" Cf. notes on these vss. under § 15. n 23'° Toy, for the sake of the parallelism, emends to read, the widow's landmark. Possible confirmation of this reading has been found in the fact that the Wisdom of Amenemopet (cf. Introd., p. 15) contains the sentence, Seize not the widow's landmark. 97 MAN "For their Champion" is strong; He will take their part^ against you. ppp^jg ^j 13 *The words of the wicked are an ambush for blood, violeno* But the mouth of the upright will deliver them. 16 ^'A violent man entices his neighbor And leads him in a way that is not good. 39 ^"Bloody men hate the perfect man, And wicked'i men seek his life. 38 ''^Wheu the wicked rise men hide themselves. But when they perish the righteous multiply. 3 "Do not envy a violent man. And do not choose any of his ways, ^-For the perverted man is abhorrent to the Lord, But his friendship is with the upright. 1 '"My son, if sinners entice you. Do not consent; "If they say, ' Come along with us. Let us lay wait for blood,'' Let us lie in ambush for the innocent without cause," ^^Like Shcol let us swallow them alive, And whole like those who go down to the pit. "All precious wealth we shall find. We shall fill our houses with booty; ^^Throw* in your lot among us. Let there be one purse for all of us ! ' *^My son, do not walk in the way with them; Keep your feet from their paths." ^Tor in vain is the spreading of a net In the sight of any winged creature,^ ^*And these men lay wait for their own blood. They lie in ambush for their own lives. ^'Such are the ways"' of every plunderer; Plunder^ takes the life of its possessors. 23" Heb., Gael, the avenger of blood and kinsman-redeemer; cf. Dt. lO"' ", Ruth 3*- "", Job 1924. p 23" Lit., strive their strife. 1 29^" Heb., upriyht, but this is impossible unless the verb be changed, and only a slight emendation is required to secure the meaning given above. ' 1" By a slight emendation some commentators read, the perfect man, in order to have a closer parallel to the next line. a ju Naturally the sinners would not say that they were arting without cause. The writer is expressing his own judgment of the act rather than quoting exactly what would be said. The word meaning without cause makes the line long and is con.oidered secondary by some scholars, but the length and arrangement of the lines in this and the preceding vs. are at best uncertain, and it is hard to see why the word should have been added. ' 1'* So Gk., Lat., Syr., Targ. Heb., you will throw. " 1** Is. 59'» has been inserted here and is counted as vs. i». It reads: For their feet run to evil And make liaste to shed blood. This is omitted by the best Gk. MSS. ' 1" Lit., possessor of a wing. " 1" Lit., paths; or, emending slightly. Such is the end. » 1" In the Heb. this is implied as the subject of the verb, the end of the preceding line being lit., plunderer of plunder. VIRTUES TO CHERISH § 55. Virtues to Cherish, Pr. 2V^- », 29", lO^^. n. 20.21^ i25, IS^s, ll^o, 12«, 28iS 27'", 25i», 17", 24i''-'2, 17', 25=", 23», 26«. >• », 25", 242«, 15S IG^S 12i8, 151, le^S 12", 3"-28, 2P6, 196, 1125-28, 1421^ 1917^ 176^ 1117^ 316.7^ 33.4^ IQIJ, 15". 2429, 252'-22 Pr. 21 *^t is joy to a righteous man to do justice, g^i^^j^ But destruction to those who do wrong. justice ^To do what is just and right Is more acceptable to the Lord than sacrifice. 39 "Abhorrent to the righteous is a vicious man,^ And abhorrent to the wicked is one upright in his way. ne^'^ 10 ^A righteous man's Hps know'' what is pleasant. But the mouth of the wicked what is false. * "A fountain of life is a righteous man's mouth. But wicked men's mouths are covered with violence.'' ^"Choice silver is a righteous man's tongue. But wicked men's minds are worthless." *^A righteous man's lips feed many. But fools, for want of intelligence, die. 13 ^he plans of righteous men are just;'' The designs of wicked men are deceitful.® 15 ^*A righteous man's mind considers how to answer,' But wickcMl men's mouths pour out evil things. 11 ^"The fruit of righteousness^ is a tree of life. But violence'' is a taker of lives, 13 ^^A wicked man desires the net of evil men. But the root of righteous men yields fruit. ' 38 ^^When righteous men rejoice, great is the glory. But when wicked men rise, men are sought out.' 37 '"Your friend, and your father's friend, forsake not; Better is a neighbor near at hand than a brother far away.'' hi friend- ^ ^^^____^ ship i 55 Here we have commended the practical virtues of the good neighbor and citizen. Char- acteristically there is nothing heroic about the teaching of the sages, yet our myriad woes would be much lighter and fewer if these qualities were more common among us. J" 292' Lit., man of iniquity. ' 10'* Some MSS. read, feed on. Hitzig, followed by Toy, emends to read, utter. • 10" The current interpretation in.serts is, but the parallelism is closer if we supply (in thought) the verb expressed in the preceding line. •> 10" Lit., violence covers. • 1020 Lit., as a little. <* 12' Lit., justice. • 12* Lit., deceit. ' 15*' Gk., Syr., Targ., considers faithfulness. « 11" So Gk. Heb., a righteous man. •> 11'" Slightly emending the Heb. (a wise man) as suggested by the Gk. The current render- ing, he that is wise winneth souls, is unjustified. ' 12" Lit., gives, the object being unexpressed. The text and meaning of this verse are quite uncertain, and the renderings of the VSS. vary considerably. i 28" Or mankind is searched. This is usually taken to mean that men must be searched for because they have gone into hiding, but the interprntation is uncertain. Toy emends so as to read: When the righteous are exalted there is great confidence. But when the wicked come into power men hide themselves. k 2710 Cf . note OD this proverb under § 33. 99 MAN 25 ^®A bad' tooth and a slipping™ foot, — Such is a faithless man's hof)e° in the day of trouble. 17 "A friend loves at all times, And a brother is born for adversity. Courage in deliv- ering the innocent Charity toward another's faults Consider- ation for another's feeUngs Wisdom in treat- ing with a fool 24 ^'If you weaken when you are in straits," Straightened is your strength ! "Deliver those who are taken to death. And restrain those who are tottering to slaughter. ^^If you say, 'I^ did not know this,' Docs the Weigher of hearts not perceive ? Does the Watcher"! of your soul not know And requite man according to his work ? 17 'He who covers up a transgression seeks love, But he who repeats gossip' estranges his friend. 25 ^"Like vinegar on a wound Is a song on a troubled heart. ^ 23 ^Do not speak into the ears of a fool, For he will despise the good sense of your words. 26 ''Answer a fool according to his folly. Lest he become wise in his own opinion.* 'As snow in summer or rain in harvest. So unfitting is honor for a fool. ^Like one who ties a stone in a sling" Is he who gives honor to a fool. Tact in speaking 25 "A word^ fitly"' spoken Is like golden fruit in silver settings. 24 '^^He kisses the lips Who gives an honest answer. 15 ^The healing of the tongue'' is a tree of life, But crookedness in it*' breaks the spirit.* ' 25" Slightly emending the Heb. as suggested by the VSS. «o 25" Changing the vowels to read the active instead of the passive participle. " 25" /. e., that in which he trusts, be it money, violence, or fraud. o 24"! Lit., in the day of straits (or distress). The above rendering attempts to reproduce the word-play of^the Heb. The meaning seems to be that strength which cannot stand a real test is not entitled to be called strength. p 24" So Gk. Heb., we. q 24" The Heb. word, like the Eng., may indicate either protection, restraint, or observation. Here, as in Job T^", it suggests that God keeps strict account of every man's conduct. ' 17' Lit., repeats with a thing (or word). ' 25" One guess is as good as another in this vs. Heb. is certainly corrupt, and so, in all probability, was the very different text reflected in the Gk. The above rendering combines parts of both Gk. and Heb., omitting the rest as unintelligible. t 26' Lit., eyes. " 26' /. e., so that it cannot be shot out. » 25" Transposing the lines. * 25" So Sym. 'I'he meaning of the Heb. is uncertain. » 15' /. e., soothing words. * 15* /. €., in the tongue, referring to perverse speech. ■ 15* Lit., is a breaking of the spirit. 100 VIRTUES TO CHERISH 16 ^*A wise man is called discerning, And sweet speech" increases persuasiveness. 12 "One may thoughtlessly speak'' like sword-thrusts. Kind But a wise man's tongue" is healing. 16 *A mild answer turns away wrath, But a harsh word stirs up anger. 16 ^Pleasant words are like honeycomb. Sweet to the taste*^ and healing to the body.* 118 ^®A righteous man searches out his neighbor,' Heipfui- But the way of the wicked misleads them. ness 3 "Refuse not a service to your neighbor* Liberality When it is in your power to do it. ^*Say not to your neighbor, ' Go, and come again. And to-morrow I will give, when I'' have it by me.'*^ 31 ^All day long a wicked man' covets,' But a righteous man gives and withholds not. 19 ^Many seek the favor of a noble'' man. And every man is a friend to one who gives. 11 *^he liberal man' shall be prospered,™ He who waters shall himself be watered. ^®The people curse him who withholds grain," But blessing is on the head of him who sells it. 14 '^He sins who despises his neighbor. He is happy who pities the poor. 19 "He who pities the poor lends to the Lord, And he will repay him for his good deed. 17 ^He who mocks the poor reproaches his Maker; He who is glad at calamity will not be unpunished. Mercy • 16" Lit., sweetness of lips. ^ 12" Lit., There is one who speaks thoughtlessly. • 121' Lit., the tongue of wise men. ^ 16** lit., soul, but the word has a wide range of meaning. • 16" Lit., hone. ' 12" So, lit., Heb., but the meaning is obscure and the text doubtful. Th« VSS. and com- mentators vary widely in their interpretations. « 3«' Emending the Heb. as demanded by the context. •> 3" Heb., you. If this is correct, we may read, • Say not to your neighbor, 'Go and come again,' And ' To-morrow I will give,' when you have it by you. ' 21" So Gk. and the implication of the parallelism. Heb. has no subject. The meaning is that a bad man is always wanting something for himself, while a good man is always giving to others. ' 21" Heb., desires desire. Probably a scribe's carelessness is responsible for this meaning- less repetition and the omission of the subject. ■i 19« The word may indicate either character or rank. Here, judging by the parallelism, it refers to generosity. ' 11" Lit., soul of blessing. " 11" Lit., made fat. ■> ll^* /. «., to raise the price, a practice common in all lauds and ages. 101 MAN 11 "A kind man does good to himself, A cruel man liarnis himself." 31 ''Give strong drink to one wlio is perishing, And whie to the bitter in soul; 'Let him drink and forget his poverty And remember his trouble no more. 3 'Let not love and truth leave you, Bind them about your neck;P *So you will enjoy favor and a good reputation*" In the sight of God and mau. Love 10 ^Hatred stirs up strife. But love overlooks all faults. 15 "Better a dish of herbs where love is, Thau a fatted ox with hate. Kindness I?4 ^'Say not: 'I will do to him as he did to me, *°*'''"'^ I will pay back the man for his deed.' an enemy ^ '' • i • i- i 25 ^^If your enemy hungers, give hmi food; If he thirsts, give him water to drink; ^For you will heap coals of fire on his head. And the Lord will reward you. K IVIan's Duty to God § 56. ReUgious Virtues, Pr. 9'°, 15^', 14^, 23'=-", 14"", 10", 19", 3^-«, 22*, 19», 311.12^ 29'8, 13l^ 39-i«, 29", 1620, 28-^-26, 3*-« Rever 9 ^°The beginning of wisdom is reverence for the Lord, ^®^ And knowledge of the Holy One* is understanding, it is 15 ^Reverence for the Lord is the result of wise instruction,'' And before honor goes humility. 14 ^He who walks uprightly reveres the Lord, But he who is crooked in his ways despises him. ° 11" Heb. has his soul in the first line and his flesh in the second, but the words do not imply such a contrast as their Eng. equivalents suggest. They were used almost interchangeably to denote the whole person. p 3' Heb. adds, Write them on the tablet of your mind, wliich is omitted by some Gk. MSS. and seems to have been added by mistake from 7'. A scribe writing from memorv may have confused the two passages. our barns will be filled with grain/ And your vats overflow with wine. Tnut JW ^^Dread of man lays a snare, But he who trusts in the Lord is secure." 16 ^"He who acts wisely as regards the word will prosper,* But he who trusts in the Lord is happy. S8 ''"A greedy man stirs up strife. But he who trusts in the Lord will prosper. ^ 2^He who trusts in himself^ is a fool. But he who walks wisely will be delivered. 3 ^rust in the Lord with all your heart. Depend not on your own understanding; ^n all you do" know him intimately,'* And he will direct your paths. The Rewards of Human Conduct § 57. Man Shall Reap What He Sows, Pr. ipi, 12", 11", 228, 5a js^ igio, 28", IP, 14" Pr. 11 '^If the righteous man is requited on earth. How much more the wicked and the sinner !* 13 "From the fruit of a man's mouth he is satisfied with good,'' And the work of man's hands will return to him. 11 ^^A wicked man earns deceitful wages, But he who sows righteousness has a true reward. 22 ^He who sows iniquity will reap trouble, And the crop he has worked for" will fail. " 13" I. e., is under an obligation like that of a debtor who has given a pledge. Both text and meaning, however, are somewhat doubtful. » 3'° Revising the Heb., as suggested by the Gk. » 29'' Lit., set up high (i. e., where he will be safe). • 16M Lit., find good. w 28» Lit., be made fat. ■28* Lit., in his heart (or mind). • 3' Lit., in all your ways. •> 3' Heb. reads siniply, know him. The Rewards of Human Conduct. — The teaching of the wise appeals constantly to pruden- tial motives. The point of view is that of every-day experience and common sense. § 57 While further reflection (Ecc, Job) showed that life was not so simple as it seemed to the earher sages, as a general rule it is true that every form of virtue or vice brings its own ap- propriate reward or punishment. • 11" Gk. has quite a different text in this verse. It is quoted in I Pet. 4*'. b 12'« Cf. 13» and note >• under § 54. " 22' Lit., the grain of his work. This reading requires an emendation suggested in part by the Gk. Heb., the rod of his wralh. 104 MAN REAPS WHAT HE SOWS 5 *^His iniquities will take him,'* And in the cords of his sin will he be held. '"He will die for lack of instruction. And perish" through the greatness of his folly. 18 ^°From tiic fruit of a man's mouth his belly is satisfied;' The increase of his lips satisfies him. 38 "He who misleads the upright in an evil way Will fall into his own pit. But the perfect will inherit good. 11 ^The integrity of the upright shall guide them. But the crookedness of the faithless shall ruin them. 14 "From his ways one of perverse mind is satisfied. And so from his dceds^ is a good man. § 58. Recompense for Right or Wrong Conduct, Pr. 1432, 139^ 1028^ 24»9-2o, 28S 419. 18^ 285, 1422. 19, 183, 12?, 107. 0, 2V, 132, 109, 122', 262, II21, 28»8, 14", 29»«, 2112, 1321^ 1720^ 156^ 1325^ 1220^ 29", 1025, 24'6-i6, 10^", 12^ 221-22, iq^. 2«, 11" 10", 12", 10", 28l^ 102, 117^11524^ 122, 1929, 118^ 2118, 13«, U'\ 2V^ Pr. 14 '^he wicked stumble in adversity, ^ope °^ Tt • 11 1 1 1 • k hopelesB- But a just man has hope when he dies." neea 13 'The light of the righteous rejoices,' But the lamp of the wicked shall be put out. 10 2^he hope of the righteous is joy, But the expectation of the wicked will perish. 24 ispret not yourself because of evil-doers. Nor be envious of the wicked, ^'^For there is no future' for the bad man, The lamp of the wicked shall be put out. 38 'The wicked flee when no one is pursuing, Moral But the righteous are bold as a lion. or^ !()• Lit., cover. 132 Cf. note v under § 54. ' 10' With Toy slightly emending the Heb., which reads, shall be known. ' 26* Lit., come ; i. e., be accomplished. * 11" Lit., hand to hand; i. e., I will give you my hand on it! " 28" Lit., crooked of ways. As in vs. •, ways has the dvial form (two ways), but the reason for this form and its significance in this coimection are not clear. " 28" Heb. adds, in one. Some take this to mean, at once, but this is doubtful. Others emend the phrase. Toy regards it as a gloss on the two ways of the Heb. text. 106 RECOMPENSE FOR CONDUCT 29 '"When the wicked increase," crime increases, But the righteous will see their fall. 21 "A just man who considers the house of a wicked man Overturns the wicked to evil.^ 13 ^'Misfortune pursues the sinners, But good fortune rewards the righteous. ^ 17 ^°A perverted* man finds no satisfaction,* And a double-tongued'' man gets into trouble. 15 ^In the house of the righteous is much treasure, But in the revenues of the wicked is trouble." Riches or trouble 13 *^A righteous man eats till his appetite is satisfied. But the belly of the wicked suffers want. Plenty or want 13 '^"Deceit is in the mind of those who plan evil. But those who counsel peace have joy. 29 *In his transgression an evil man is snared,"* But a righteous man sings and rejoices. Joy or •vU 10 *^When the tempest passes, the wicked man is no more. But the righteous man is established forever.^ 24 '*Lie not in wait^ against the home of the just. Do not rob the place where he rests; 'Tor seven times the just falls and rises. But the wicked totter in ruin. 10 '°A righteous man will never be removed. But the wicked will not inhabit the land. 12 IVicked men are overthrown and are no more. But the house of the righteous will stand. 2 ^'For the upright will inhabit the land, And the perfect will remain in it; ^But the wicked will be cut off from the land. And the treacherous will be rooted out of it. Stability or inse- curity 10 ^The Lord does not let the righteous go hungry. But he disappoints the desire of the wicked. " 29" Some commentators emend, as in vs. ^ (cf. § 43), to read rule, or come into power. It is perhaps better here to assume that the word iiicrease implies coming into power, for the repetition of the verb is probably intentional (cf. Ecc. I's, 5"). I 21H This does not make sense and can hardly be original, but none of the emendations which have been suggested is satisfactory. Possibly the original meant Consigns the wicked to ruin (cf. Job 5»). y 13^' Hcb., He rewards the righteous with good. ' 17" Lit., t%visied in mind. • l?™ Lit., good. *> l?'" Lit., turned in his tongue. ' 15« Cf. note on this vs. under § 38. "1 29' Repointing the Heb. as read by Syr. and Targ. Heb., in the transgression of an evil man is a snare. • 10" Lit., an everlasting foundation. ' 24U Heb. adds, O reicked Tnan, but this is probably a glosa. 107 Fulfil- ment of desires or fears MAN '^What the wicked man fears will come upou him. But what the righteous desire will be granted.* Life or dsath 11 '*True righteousness*" leads' to life, But when one' pursues evil, it leads' to death.'' 10 ^®A righteous man's wage leads' to life, A wicked man's income to destruction.' 13 '^^In the path of righteousness is life, But the way of evil™ leads to" death. 10 ^*A righteous man's mouth produces" wisdom. But a false tongue^ will be cut off. 38 '^A man oppressed with the blood of a person Will flee to the pit; let them not seize him."* 10 ^Treasures unjustly acquired profit nothing. But righteousness delivers from death. 11 "When a wicked man dies, his expectation perishes. And the hope of strength perishes.'' 15 ^*The upward way of life is for the wise man. That he may avoid Sheol below. Divine favor or condem- nation 13 '^A good man will obtain favor from the Lord, But a designing man* he will condemn. 19 ^'Rods*^ are prepared for scoffers And stripes for the backs of fools. The wicked a ransom for the righteous 11 ®The righteous man is rescued from trouble. And the wicked man takes his place. *• 31 ^*The wicked man is a ransom for the righteous. And the treacherous man for^ the upright. Right- eousness its own reward 13 ^Righteousness preserves the man of integrity," But wickedness overthrows the sinner. ' 10" Repointing the Heb. verb as passive. ^ 11" So Heb., as interpreted by BDB. Many commentators, in the interest of closer 'parallel- ism, prefer to emend so as to read, He who associates with (or follows after) righteousness. ' 11", 10" The verb is not expressed in the Heb. i 11" Lit., one who. k 11" Heb., is death, but not so the VSS. ' 10" Heb., sin ; but the above reading, which requires only a slight emendation, gives better parallelism. The point of the verse is that wealth without character does more harm than good to its owner. , 4 m 122' Heb. has after way another noun meaning path, but this does not make sen-se and must be a mistake for some word expressing a contrast to the righteousness of the preceding line. ■• 122» Supplying the verb (which is not expressed in the Heb.) and by a change of one vowel restoring the preposition as in the VSS. and many Heb. MSS. ° 10" The Heb. word means lit., bear fruit. V 10" Lit., tongue of falsehood. 1 28" The text and meaning of this vs. are uncertain. Toy conjectures that it ia a quotation from a law-book, inserted here by mistake. ' 11" The text and meaning of this proverb are doubtful. • 12» Lit., a man of devices. > 19" So Gk. and a slightly revised Heb. The trad, text reads, judgmenta, "11' Lit., comes instead of him. » 21" Lit., instead of * 13* Lit., the perfect of iDay. 108 RECOMPENSE FOR CONDUCT 14 "From his ways one of perverse mind is satisfied. And so from his deeds ^ is a good man. 21 "He who pursues righteousness and kindness Will find life^ and honor. IV Numerical Enigmas § 59. Four Classes of Evil-Doers, Pr. 30"" [There are three kinds of men whom the Lord hates. And four that are abhorrent to him :] Pr. 80 "Those' who curse their fathers And do not bless their mothers; *^hose who are pure in their own eyes And are not cleansed of their filth; "Those whose eyes are — oh, how lofty ! — And whose eyelids are upraised; '^Those whose teeth are swords And their incisors'' knives, To devour the poor from the earth And the needy from among men. § 60. Four Things That Are Never Satisfied, Pr. 30"-i« Pr. 30 **There are three things that are never satisfied. Four which do not say, 'Enough': *^heol, the barren womb, The earth, not satisfied with water. And fire, which does not say, 'Enough.' § 61. Four Things That Are Incomprehensible, Pr. 30"-!' Pr. 30 '*There are three things that are too wonderful for me. And four which I do not understand : * 14" SliKhtly revising the Heb., which reads, from upon him. y 211 Heb. inserts righteousness, doubtless through an error in copying. Numerical Enigmas. — Regarding the possibiUty that some of the earliest proverbs were originally riddles, of. Introd., p. 14. In the case of these later and more elaborate compositions it is not likely that the original form was a question and an answer, but in any case the form is closely related to the enigma. For another example of the same type, of. 6"", § 14. § 69 In this section the introductory statement (cf. vss. ''• '«■ 21. Ji, 2») is missing, but it is not unlikely that the original text contained such a statement, for the vss. do not form sentences in themselves, but simply name the four classes of evil-doers, thus falling into the same literary mould as the other groups which follow them. A conjectural introduction has therefore been supplied above in brackets, following the analogy of 6^^. " 30" Lit., A generation, and so throughout this section. Here, however, as often, the word signifies a general class rather than the men living at a particular time. b 30K The Heb. word is simply a synonym for teeth. i 60 Heb. Introduces this proverb with a line which no commentator has satisfactorily ex- plained, and which is therefore omitted from the translation. It reads, ht.. The leech has two daughters, give, give. It should be noted that this section simply records what a thoughtful man has observed; it has no moral teaching. { 61 Again we find observation rather than moral teaching. Cf. I Kgs. 4'!-". The vulture, serpent, and ship follow no roads or paths and leave no trace behind. Equally mysterious are the ways of lovers. 109 MAN 'The way of a vulture in the heavens. The way of a serpent upon a rock, The way of a ship in the heart of the sea. And the way of a man with a maid." § 62. Four Things That Are Intolerable, Pr. SO^'-" Pr. 30 ^'Under three things the earth trembles. And under four it cannot bear up: ^Under a servant when he becomes king, And a fool when he is satisfied with food, ^Under an unpopular** woman when she gets married. And a maid who becomes heir to her mistress. § 63. Four Things Which, Though Small, Manifest Great Foresight, Pr. 30"-»« Pr. 30 ^''Tlierc are four things which are small in the earth But wiser than the wise:® ^^he ants, a people not strong. Yet they prepare their food in the summer; ^^The badgers, a people not mighty. Yet they make their homes in the rocks; ^The locusts have no king. Yet they all go out in companies;' 2^The lizard you may seize in your hands. Yet she is in royal palaces.^ § 64. Four Things Which Are Stately in Their Going, Pr. 3CP»-« Pr. 30 -^There are three things of stately gait. And four which are stately in their walking: ^°The lion, mighty among the beasts. Who turns his back to*^ none; ^^The cock, strutting proudly;' the he-goat; And the king against whom there is no rising.' o 3019 xhe word used here is the one used in Is. 7". It means, lit., o young woman, whether married or immarried. § 62 The ."!ine who in these proverbs sings, as it were, his litany has watched the world go by and enjoyed the spectacle witli a keen but good-natured sense of humor. ■i 30=^ Lit., hated. § 63 The joy of observing interesting things is the only motive of these as of the preceding V88., though it is easy enough to draw a moral from them. • 30" Pointing the Heb. as it was read by the Gk., Sjt., and Lat. '30^' Lit., dividing; i. e., arranging themselves in regular divisions. " 30^8 7. e., though apparently helpless, the lizard manages to make its way even into the closely guarded palace. § 64 Here something of the sesthetic interest appears in the pleasure of watching graceful, stately motion. '■ 30^" Lit., turns from the face of. ' 30" Heb., that which is (jirded about the loins. VSS., the cock. The word rendered strutting proudly is obtained (following Toy) by an emendation of the word for loins. Many other inter- pretations have been offered by ancient and modern commentators. i 30" This reading is very doubtful, but none better has been proposed. The text is un- doubtedly corrupt. 110 THE BOOK OF ECCLESIASTES THE BOOK OF ECCLESIASTES KOHELETH'S VAIN QUEST FOR THE REAL VALUES IN LIFE § 1. The Eternal Wheel of Things, Ecc. P" Ecc. 1 ^Vanity' of vanities, says Koheleth,'' Vanity of vanities ! All is vanity. Vanity of human effort ^What gain has man from all his toil, Which he puts forth under the sun ?° *rhe generations come and go. But the earth remains forever, ^he sun rises and the sun sets. And comes hastening back to his rising place.'' *Round to the south and circling to the north. Circling, circling goes the wind. And on its circuits the wind returns. ^All the streams flow into the sea, And yet the sea is not full; To the place from which the streams flow. From there they flow again. Nature's endleM cycles ^All things are wearied with labor; No man is able to describe it; The eye is not satisfied with seeing. Nor is the ear filled with hearing. 'What has been is what shall be, And what has been done is what shall be done; Nothing brings lasting eatisfac- tion Koheleth's Vain Quest for the Real Values in Life. — As has already been stated in the Introd., pp. 17-21, the heart of the Book of Ecclesiastes comes from an ancient Jewish sage, who calls himself Koheleth. In a series of brilliant gnomic essays he discusses at length the value of those things for which men strive and the possibility of attaining happiness. At the very begin- ning he states his thesis: Vanity of vanities, all is vanity. To him all human struggle seems unsat- isfying and fruitless. The first reason for this pessimistic conclusion is set forth in a weird poem, 1'". The author then passes over into half prose, half poetry. The whole discussion closes with a brilliant poem in which the young are urged to enjoy those pleasures which youth offers before palcying old age destroys all possibilities of enjoyment, 11 '-12^. § 1 In this section the reader feels throughout the weakness of old age. The matchless order and rhythm of nature, instead of inspiring awe and confidence in the divine_^ Ruler, only intensify the author's overpowering ennui. Heb. prefixes the title: ^The words of Koheleth, son of David, king in Jerusalem (cf. note on § 2 and Introd., p. 7). " 1' Lit., breath or nothingness. The word is used forty times by the author. '' 1' Possibly the words saya Koheleth are secondary, for the author of the original sectiona usually speaks in the first rather than in the third person. « 1' Another characteristic idiom. It is used by Koheleth twenty-five times. It refers to all terrestrial things. ■• 1' The sun is thought of as animate and returning at night through the subterranean pas- sage to the east, where it rises. For the same idea, cf. Vergil, Georg. I, 250. Also cf. II Kgs. 23" and Ps. 19«. 113 KOHELETH'S VAIN QUEST There is nothing new under the sun. ^''Is there anything of which it may be said, 'See, this thing is new'? Already it existed in preceding ages." "There is no remembrance of those who were earlier; Also the men who shall be later Shall not be remembered by those still later. § 2. The Futility of Those Things for Which Men Strive, Ecc. l«-2»« The Ecc. 1 '^I, Koheleth, was king over Israel in Jerusalem. "And I applied man's ™y D^iid to searching out and exploring by wisdom all that is done under toil heaven. But it is a wretched task that God has given men as their occupa- tion. "I have seen everything that is being done under the sun, and it is nothing but an illusion^ and a chasing of tlie wind.s ^^What is crooked cannot be made straight. What is lacking can never be supplied. •* **I said to myself,' 'See, I have grown and attained more wisdom than all who were before me over Jerusalem, and my mind has gained a large vision of wisdom and knowledge.' ^'When I carefully investigated' wisdom and knowledge, madness and foUy,^ I learned that this also is a pursuit of wind. ^*For more wisdom brings more trouble, And an increase of knowledge an increase of pain. 2 ^1 said to myself, ' Come now, I will make a test of pleasure and of self- indulgence;' but I found that this too was an illusion. -I said of laughter, *It is madness;' and of pleasure, 'What does it accomplish.''' 'I found out how to stimulate' my body with wine — though my reason was always in control™ — and how to indulge in folly, until I should discover whether this is a good way for men to spend all the days of their life on earth. ^I under- took great enterprises; I built houses for myself; I planted vineyards for myself; *I had gardens and parks laid out, and I planted in them all kinds of fruit trees. *I had pools of water constructed to irrigate a forest of grow- ing trees. ^I bought male and female slaves and had others who were born in my house. I also had greater possessions of herds and flocks than all my predecessors in Jerusalem. ^Besides I amassed silver and gold and <■ I'l With certain MSS. sliRhtly correcting the Heb. § 2 In this section Koheleth cites his more personal experiences to prove that all human effort is vain. These experiences he presents under the assumed guise of Solomon, the Magnifi- cent, who was also the traditional father of the wisdom school. By bitter experience Koheleth has found that all the things which men ordinarily regard as sources of happiness — knowledge, wisdom, gratification of the appetites and passions, the sense of power and achievement, and the possession of wealth — utterly fail to give abiding happiness. ' 1" The noun translated illusion here and in the remainder of the book is the one translated vanity in ^ (sec note "). « 1" /. e., utterly futile. The meaning of the Heb. verb is doubtful, as it occurs only in Ecc. It may mean fen] inn or longing for. ■> 1'^ The Heb. must be sHghtly revised as the context demands. ■ 1" Lit., comrmiiicd with my soul. i 1" I..it., / gave my mind to know. ^ 1" Slightly correcting the Heb. ' 2' Lit., draxo out. ■° 2' I. c, keeping within the bounds of discretion. 114 FUTILITY OF STRIVING the treasures of kings and of provinces. I secured for myself male and female singers, and all that gives pleasure to men, including many con- cubines." »I became far richer than any of my predecessors in Jerusalem; and my wisdom, too, remained with me. ^"I withheld from myself nothing that I craved; I did not deny myself any pleasure, for I found enjoyment in all my toil, and this was the reward for all my effort. ''But when I considered all that my hands had made, and what by toil I had accomplished, it all seemed but an illusion and a chasing of the wind. Nothing under the sun was worth while. '^Then I turned to investigate wisdom and madness and folly. For what can the man do who comes after the king ? What has already been done !" "And I saw that wisdom is as superior to folly as light to darkness. "The wise man's eyes are in his head,p but the fool walks in darkness; and yet I know that the same fate overtakes them all. ^^o I said to myself, 'The fate of the fool will also overtake me. Of what advantage then is my superior wisdom?'^ So I said to myself, 'This, too, is an illusion. ^®For the wise man is no more remembered forever than the fool; for in the days to come everyone will be forgotten. Alas ! the wise man dies just like the fool!' '"So I hated life, because the work that is done under the suu seemed evil to me, for all is illusion and a chasing of the wind. **Also I hated all that for which I had toiled under the sun, for I must leave Vanity of it to my successor; "and who knows whether he will be a wise man or a to possess fool ? Yet he will control all that for which I have toiled and exercised my wisdom under the suu. This also is an illusion. ^"So I gave myself up to despair over all for which I had toiled under the sun, ^'for a man who toils with wisdom and knowledge and success must leave his property to one who has not toiled for it. This also is an illusion and a great misfortune. ^^For what does a man get for all his labor and his care- fully laid plans for which he toils under the sun ? 'Tor all his days are full of pain'' and his task a vexation, with no rest for his mind even at night. This also is an illusion. "''There is nothing better for a man than to eat and drink and find pleasure^ in his toil. This also, I perceive, is the gift of God. ^Tor who can eat or who can have enjoyment apart from him.''* ^''''But this, too, is an illusion and a chasing of the wind." and attain wealth " 2' The exact meaning of the Heb. is not clear. Gk. and Theod., male and female cup- bearers. The context demands a meaning akin to that given above. " 2'^ I. e., the king with royal resources at his command is able to exhaust every possibility of pleasure. V 2" /. e., he can at least see where he is going. 121' Lit., Why then am I excessively wise? ' 2^" Lit., are pains. ' 22< Lit., cause himself to see good. As Jastrow has pointed out, this is current slang, exactly equivalent to our phrase having a good time. ' 2'^ Slightly changing the Hob. So Gk., iSyr., and Lat., and some Heb. MSS. u 2^8 The first part of this verse reads: For to the man who please. O's The author here echoes the Book of Job, cf. Job 1-'. 118 WEALTH UNSATISFYING advantage is it to him that he toils for the wind, '^aiid spends all his days in darkness" and mourning and great vexation and sickness and distress ? '*This is what I have observed: it is good and proper for one to eat and ed-chamber do uot curse a rich man. Because a bird of the heavens will carry the sound. And a winged creature^ will tell a matter. Injustice of Ufe § 12. Righteous and Wicked Fare Alike, Ecc. 8"- "-^^ Ecc. 8 ^"I saw wicked men offering sacrifice;" and they came, and went from the holy place, and were praised in the city for doing thus. This also is an illusion/ '""There is an illusion which exists on the earth, in that there are righteous men to whom it happens according to the work of the wicked, and there are wicked men to whom it happens according to the work of the righteous; I say that this too is an illusion. '^Then I commended mirth, because a man has nothing better under the sun than to eat and to drink and to be joyful, for that will abide with him in his toil all the days of his life which God has given him under the sun. Folly of seeking to know the character of God and the reasons for his acts Final end of the Kood and bad the same § 13. No Evidence That the World Is Ruled by Divine Justice and Love, Ecc. 816 -9'« Ecc. 8 *^hen I applied my mind to know wisdom, and to see the wearisome labor that is done on the earth, — for neither by day nor by night does he' see sleep with his eyes. ^'I also saw all the work of God, that man cannot fathom the work that is done under the sun; because however much' a man may toil to search it out, he will not fathom it; and even if a wise man thinks he can know it, he will not be able to fathom it. 9 'For all this I stored up in my mind; and my mind saw^ that the righteous and the wise and their works are in the hand of God. Whether it be love or hatred, men do not"* know. All before them is illusion,' ^since to all there is one fate, to the righteous and to the wicked, to the good and to the evil,J to the clean and to the unclean, to him who sacrifices and to him who does not sacrifice. As is the good man, so is the sinner; he who swears is as he who fears an oath. •> 10-" Lit., an owner of wings. § 12 Koheleth's observation of life has not convinced him that honesty is the best policy. « 8'" This vs. is obscure. The holy place is clearly the temple. The above rendering, sug- gested by Prof. C. C. Torrey, is based on a reconstruction of the text. The idea clearly is that the wicked often have an honorable funeral. The last part of the vs. may be read, Those who did right were forgotten in the citu, etc. ; i. e., the righteous go down to the grave in obscurity. Heb. reads, foryotteri, but many MSS. and several VSS. read, praised. d 8'° A pious scribe in the next three vss. takes issue with Kohcleth: ^^Because the sentence of an evil deed is not promptly executed, vien are inclined to do rvrong. ^^But although a sinner does wrono persistently and goes on unpunished, I know that good fortune will come to those who revere God, who are reverent before him, "6ut good fortune ivill not come to the wicked, and he will not prolong his life like a sluidoiv, because he is not reverent before God. § 13 Finding no solace in the contemplation of his fellow men and their conduct, K. turns to God and seeks in vain for proof that he rewards the good and evil either in this life or in the life beyond death. In this section his pessimism reaches its lowest depths. • 8" /. e., man, who toils incessantly. ' 8" Shghtly correcting the Heb. 8 9' So Gk. and .Syr. Heb., and to explore. *> 9> Heb., tnan does not, but the change to the plural in the next eentence makes awkward English. ' 9' So VSS. supported by context. Heb. omits illusion, but begins the next vs. with a word which may well be due to a misreading of the word wanted here. ' 9^ So the Gk., Syr., Lat., and the demands of the parallelism. Heb. omits and to the eoU. 122 NO EVIDENCE OF DIVINE JUSTICE 'The worst evil of all that exists under tlie sun is that there is one fate for all, and that the minds of men are full of evil and boastful thoughts while they live, and after that they join the dead. ""Yet, there is hope for all who are still alive, for a hving dog is better than a dead lion. Tor the living know that they will die, but the dead know absolutely nothing, nor do they have any further compensation, for their memory is forgotten. ''Their love, their hate, and their jealousy have already vanished, and never more will they have a share in anything that is done under the sun. ^So go, eat your food with joy, and drink your wine with a merry heart, for God has already approved your actions.'' *I>et your garments be always white; and let not your head lack oil.' ^Enjoy life^ with the woman whom you love all the days of the vain life which God gives you under the sun, for that is your lot in life, tlie reward of your toil under the sun. '''Whatever your hand finds to do, do it with your might, for there is no work, nor reck- oning, nor knowledge, nor wisdom in the abode of the dead to which you are going. "Again I saw under the sun that the race is not to the swift, nor the battle to the strong; the wise have no food, nor men of insight wealth, nor the learned popular favor; but all alike are the victims of time and chance. 'Tor man also knows not his time: like fishes that are taken in an evil net, and like birds caught in a snare, the sons of men are taken at an evil time, when it falls suddenly upon them. ''Also this have I seen as a bit of wisdom under the sun, and it seemed great to me: "there was a little city, and few men within it, and a great king came against it and besieged it and built great siege-works" against it. '^Now there was found in it a poor wise man, and by his wisdom he delivered the city; yet nobody remembered that poor man. '®Then I said, 'Wisdom is better than strength; nevertheless the poor man's wisdom is despised, and his words are not heard.'" Therefore enjoy the oppor- tunities of the present Human fortunes deter- mined not by merit but by chance and destiny Practical illustra- tion: wisdom of service, but not rewarded § 14. Making the Most of Life and Youth, Ecc. lli", 12i-8 Ecc. 11 'Cast your bread upon the waters, p And after many days you will find it. '^Divide it up into seven or eight parts,'' For you know not what disaster may befall the laud. ^If the clouds are full of rain. They empty themselves on the earth. If a tree falls to the south or the north. In the place where it falls, it lies. Liberal dealing recom- mended •^ 9' I. e., this is the natural and inevitable and therefore the right thing to do in the world as God has constituted it. 1 9' Cf. Bab. philosophy contained in the Gilgamesh epic (Introd., p. 20). " 9» T.it., see life. " 9" So the VSS. and a few MSS. o 918 This arraignment of wisdom inspired a later sage to add a little poem in praise of wis- dom, 9"-103, cf. § 15. § 14 A poem presenting the practical implications of Koheleth's view of life. For the literary form of Ecc, cf. Introd., p. 19. p 111 Probably this refers to liberality, though other interpretations have been advocated; e. g., investing freely in maritime enterprises. <> 11' Lit., Give a portion to seven and even to eight. 123 KOHELETH'S VAIN QUEST God's ways myeteri- oua Neglect no op- portunity Enjoy the present Youth's privilege Miserie* of old age *He who observes the wind does not sow. And he who watches the clouds does not reap. •As you know not in what way the spirit Enters the pregnant womb,"" So you do not know how God works,— He who creates the whole. ®In the morning' sow your seed, And let not your hand rest until evening. For you do not know which is the better, Or whether both are equally good. The light is sweet to the eyes,* And it is pleasant to see the sun. ^Though a man live many years. Let him be happy in all of them. Yet let him remember the days of darkness. For they shall indeed be many. All that is coming is vanity. ^Be happy, young man, in your youth. And let your heart make you merry while young. Follow your own inclinations. And all that appeals to your eyes,* ^''Put vexation out of your mind. And banish all evil from your body, — For childhood and youth are illusions — 13 'Before the evil days come on,^ Or the years draw near when you shall say, 'I find no pleasure in them.* ^Before the sun is darkened. And the light of moon and stars," And the clouds return after the rain;* HVhen the keepers of the house ^ tremble. The strong men" bow themselves. Those who look out of the windows'* are dimmed, *And the doors to the street'' are closed; When the sound of the grinding" is low. ' 11' Translating freely. The Heb. is obscure and uncertain. • 11» I. e., the inoniinK of life. • 11' Slightly rearranginc the Heb. on the basis of metre. The meaning is not affected. " 11» A devout scribe adds, Bui know thai for all these things God trill bring you into judgment. » 12' The scribe gives quite a different turn to Koheloth's teaching by inserting before this line the warning: But remember your Creator in the dayx of your youth. " 12' The world does not look so bright in old age as in youth. = 12' Times of gloom are not brief and infrequent, as in youth, but follow one another imme- diately. r 12' Probably the hands. • 12' The legs. • 12' The eyes. b 12< Probably the lips. " 12< The reference is probably to the toothlcsencas of old age. lU MAKING THE MOST OF YOUTH And one rises at the voice of a bird,** And the daughters of song are all feeble.* Then too one is afraid of a height,' And the way is full of terrors," The almond tree puts forth its blossoms,'' The grasshopper limps along,' And the fire of passion is dead;' 'Before the silver cord is snapped. And the golden bowl is broken,'' The pitcher broken at the fountain. And the wheel broken at the cistern;* For the man goes to his eternal home, And the mourners go about the streets;" 'The dust returns to earth as it was. And the breath" returns to God who gave it. ^Vanity of vanities, says Koheleth,° All is illusion, p § 16. Observations of Later Wise Men, Ecc. 7^-°- "-"• ", S\ 9'^-", 10»-«. «-"• '•■ "-»• Ecc. 7 ^A good name is better than good ointment, MourninK And the day of death than the day of one's birth. better 'It is better to go to the house of mourning mirth Than to go to the house of feasting. For that is the common end of man, And the living will lay it to heart. <• 12* The sleep of the aged is brief and easily disturbed. • 12* This may refer either to the weakness of the voice or to the failure of hearins. ' 126 Shortness of breath prevents climbing. « 12' Feebleness makes the aged timorous. i" 12' A striking figure, likening the hoary head to the almond tree with its white blossoma. ' 12' The meaning of this line is quite uncertain. According to the interpretation on which the translation is based, the reference is to the halting gait of the aged. ' 12' Lit., the eaper-berry (used to stimulate passion) fails. For the rest of this vs., »e« th« end of vs. • and note ™. k 12< Life is quenched like the light of a lamp when the cord by which it is suspended breaks. ' 12' Another picture of the breaking down of the machinery of the body. No water can b« drawn when the pitcher and the wheel are broken. " 12' This and the preceding line come at the end of vs. ^ in the text, but the order followed above seems preferable. ■■ 12' Or spirit, the word being the same in Heb. • 12« Cf. note b on 1', § 1. p 12« Vanity and illusion in the translation represent the same Heb. word. Cf. note • on I*, 8 l._ This verse, the conclusion of the original work of Koheleth, is identical with 1'. The book begins and ends, therefore, with the same statement, summing up the results of Koheleth's obser- vation of hfe. A later editor, who regards both Ecc. and Pr. as the work of Solomon, adds this appendix: *And in addition to the fact that Koheleth was wise, he still taught the people knowledge, and weighed and examined and arranged many proverbs. ^"Koheleth sought to find words that were plcasiiig, yet with uprightness he wrote words that were true. "Wise men's words are like goads, but like well-driven nails are the parts of collections, — they are given by one shepherd. "But beyond these, my son, take warning : the making of many books is endless, and much study is a weariness of the flesh. ^*The end of the matter — all has been heard. To this the scribe who has sought by several interpo- lations to tone down Koheleth's teaching adds a final word: Revere Ood and keep his commands. For this is the whole duty of man ; ^*For God will bring every deed to the judgment That is passed on all secret acts, good or bad. _ § 15 These passages differ in form and spirit from the scribal additions noted in the precedinij sections. They belong to the same category as the Book of Pr., and may well have been addod under the assumption that such utterances, having come down from Solomon, woiild b« quit« in place in a book written by him. 125 KOHELETH'S VAIN QUEST 'Grief is better than laughter. For through sadness'' the heart may be made glad. *The mind of the wise is in the house of mourning. But the mind of fools is in the house of mirth. *It is better to listen to the rebuke of a wise man Than for one to listen to the song of fools. *For as the crackling of nettles under kettles. So is the laughter of a fool; it is vanity. Tor oppression makes a fool of a wise man. And a gift puts an end to intelligence. ^Better is the end of a thing than its beginning; Better is patience than a haughty spirit. 'Do not quickly give way to anger; Only fools cherish wrath in their hearts. ' ^^Wisdom with an inheritance is good And advantageous to those who see the sun. ^^FoT the protection' of wisdom is like the protection of money. And the advantage of knowledge is that wisdom gives life to those who have it. *'See the work of God, For who can straighten what he made crooked ? *^Wisdom makes the wise man stronger Than ten rulers* who are in a city." 8 ^Who is like the wise man, And who knows the interpretation of a thing ? A man's wisdom makes his face shine. And the hardness'' of his face is changed. 9 "The words of the wise spoken quietly" Are more effective than the loud cry of an arch-fool. ^*Wisdom is better than weapons. But one sinner destroys much good. Evils of (oUy 10 'A dead fly corrupts' the perfumer's ointment. So a little folly destroys precious wisdom.*' 1 7' Heb., sadness of the face. ' 7' I/it., For anger rests in the bosom of fools. • 7" Lit., shadow. ' V' Or perhap.s the meaning is that wisdom gives more strength to the wise man than the protection of ten ruler.s would give him. " 7" Apparently the security afforded by the city walls is in mind. » 8' Lit., strength. * 9" Lit., heard in quiet. » 10' Correcting the Heb. as sugKeated by the VSS. » 10* The Heb. of this line is corrupt, and the original reading can only be conjectured. 126 LATER OBSERVATIONS *A wise man's mind is at his right hand. But a fool's mind is at his left hand. 'Moreover, when a fool walks in the way his mind is lacking. And he tells every one he' is a fool. *He who digs a pit will fall into it, Sundry And he wlio breaks through a wall will be snake-bitten. proverba ®He who quarries stones will be hurt by them. And he who hews trees is imperilled by them. ^Tn case the tool'' is dull. And he does not sharpen it,** Then he must exert more strength; But wisdom contributes to success." **If the serpent bites, not being charmed. Then the charmer is of no use. '^The words of a wise man's mouth are gracious. But a fool's own lips will swallow him. ^'The beginning of the words of his mouth is folly. And the end of his talk is wicked madness. ^^A fool's toil exhausts him. Because he does not know how to go to town. ^^Through idleness the rafters sink; Through not lifting the hands'* the house leaks. ^'For laughter they make bread. And wine makes life merry. And money answers for everything. ' 10' The ambiguity exists in the Heb. • lO'o Lit., iron. *> lO'" Lit., its face; i. e., edge. • lO^c Lit., is an advantage for giving aucceaa; or, following the VSS., an advantage to him who tucceeds. ■> 10i» Lit., the sinking of hands. 127 THE BOOK OF JOB JOB A LYRIC DRAMA PRESENTING VARIOUS INTERPRETATIONS OF THE MEANING OF SUFFERING PROLOGUE SUFFERING IS A TEST OF MAN'S PIETY, Job 1-2 Job 1 ^In the land of Uz there was a man named Job; and he was blameless and upright, one who revered God and avoided evil. ^He had seven sons and three daughters; 'and he owned seven thousand sheep, three thousand camels, five hundred yoke of oxen, five hundred asses; and he had many servants, so that he was the richest man among all the peoples of the East.* ^His sons used to gather and each in turn hold a feast in his own house; and they always invited their three sisters to eat and drink with them. ^When their round of feasting was over,'' it was Job's custom," in order to absolve them from all possible guilt, '^ to offer burnt-offerings for each of them; for he said, 'Perhaps my sons have sinned and secretly cursed® God.* And this Job never failed to do. Wow on a certain day when the Sons of God^ presented themselves before Jehovah, the Adversary^ came with them. ^Jehovah said to the Adversary, 'From where do you come?' The Adversary answered, 'From going back and forth on the earth, and walking up and down on it.' ^And Jehovah said to the Adversary, ' Have you observed my servant Job ? For there is no man like him on the earth, blameless and upright, who reveres God and avoids evil.' ^he Adversary replied, 'But is it for naught that Job fears God ? ^"Have you not yourself made a hedge all about him, about his household, and about all that he has ? You have blessed whatever he does,** and his possessions have vastly increased, "But just put out your hand now and touch all his possessions; he certainly will curse' you to your face.' ^^Then Jehovah said to the Adversary, 'See, everything that he possesses is in your power; only do not lay hands on Job himself.' So the Adversary left the presence of Jehovah. Job's piety and pros- perity The Ad- versary's accusa- tion Divine permis- sion to test him Prologue. — For a discussion of this introductory narrative and its relation to the Lyric Drama, cf. Introd., pp. 36-37. ■ 1' Lit., greater than all the sons of the East. ■> 1' Lit., the days of the feast had gone about. ' V Heb., he arose early in the morning and . . . (t. «., did it zealously). ^ V Lit., Job sent and consecrated them; i. e., sent for them that they might participate in and BO profit by the sacrifices for their ceremonial purification; cf. I Sam. IG*, Josh. 7'', Ex. IQ''- ". • 1* Lit., blessed, then said good-bye to. Possibly this is a scribe's softening of the original, which may have read lit., cursed. ' 1^ /. e., divine beings, just as "sons of men" are human beings. * 1« Heb., the satan. So Zech. 3'' ^. The same word is applied to David by the Philistine lords in I Sam. 29*. In I Chr. 21' the definite article disappears. On the being here referred to, •f. Introd., p. 37. »> I'o So Gk., Syr., Targ. ' 1» Lit., bless, but this is clearly used euphemistically to express the opposite meaning, as in (. 131 PROLOGUE First test: loss of all his poBses- sions Job's piouB resigna- tioa Divine permis- sion to test Job by af- flicting his person ^'Now on a certain day,^ as Job's sous and daughters were eating and drinking'' in the oldest brother's liouse, "a messenger came to Job and said, 'The oxen were ploughing and the asses were grazing near them ^Vhen Sabeans' suddenly attacked and seized them; the servants were put to the sword, and I alone have escaped to tell you.' ^HVhile he was still speaking, another messenger came and said, 'The fire of God"" has fallen from heaven and has completely burned up the sheep and the servants, and I alone have escaped to tell you.' "While this man was still speaking, another messenger came and said, 'The Chaldeans," attacking in three bands," raided the camels and drove them away; the servants were put to the sword, and I alone have escaped to tell you.' ^^While this one was still^ speaking, another messenger came and said, 'Your sons and daughters were eating and drinking^ in their oldest brother's house ^^when a great wind came from across' the wilderness and struck the four corners of the house; it fell upon the young men and killed them. I alone have escaped to tell you.' *°Then Job rose, tore his robe, shaved his head, prostrated himself on the ground and worshipped, ^'saying: Naked I came^ from my mother's womb. And naked shall I return there ! Jehovah gave, Jehovah has taken away; Blessed be the name of Jehovah ! ^In all this Job did not sin nor blame* God. 2 ^On another day when the Sons of God presented themselves before Jehovah, the Adversary came with them." ^And Jehovah said to the Ad- versary, 'From where do you come.''' The Adversary answered, 'From going back and forth on the earth, and from walking up and down on it.' ^Jehovah said to the Adversary, 'Have you observed my servant Job.'* For there is no man like him in the earth, blameless and upright, one who reveres God and avoids evil; he still holds fast his integrity, although you incited me to ruin him without cause.' *The Adversary answered Jehovah, 'Skin for skin,^ yes, a man wiU give all that he has for his life. ^But just put out your hand now, and touch his I 1" Lit., and it came to pats on a day. k 1" So one Heb. MS., Syr., and the parallel in *. Heb. here adds wine. I 1" The Sabeans dwelt in southwestern Arabia and had attained to a high civilization. Nowhere else in the O.T. do they figure as robbers. Possibly they represent Arabs in general. ™ I" Probably, as in I Kgs. 18" and II Kg.i. 1'-, a fla.sh of liphtning. ■> 1" The Chaldeans dwelt in early times in the lower Tigris-Euplirates valley near the Persian Gulf, and only in later times conquered Babylonia. They attained their greatest power between 605 and 638 b.c. o 1" /. e., so as to approach the camels from different sides and thus capture them; of. for similar nomadic tactics, the capture of Ai, Gideon's attack against the Midianite camp, and the plan of battle which Joab used effectively against the Ammonites. f 1" Correcting the Heb. by the aid of the parallels in '•• ". 1" So two Ueb. MSS., Gk., and Syr., and the parallel in <. Heb. adds win«, as in ". ' 1" Lit., from the other tide of. Most of the storms in the wldernees are cyclonic in character. • 1" Following certain Heb. MSS. in correcting the traditional reading. • 1" The text haa evidently been modified here. The Syr., revile, eatisfiea the context and la probably original. " 2' Heb. adds, to present himself before Jehorah, but Gk. omits as in 1*. • 2* Cf . the similar idiom, an eye for an eye and a to»th for a tooth. The implication is that th« t«et bad not been fundamental, for only external possesaions had been involved. 132 SUFFERING A TEST OF PIETY bone and his flesh; he certainly will curse"' you to your face.' ''Jehovah said to the Adversary, 'See, he is in your power; only, spare his life.' ^So the Adversary left the presence of Jehovah, and afflicted Job from the sole of his foot to the crown of his head with leprosy'' so terrible *that he took a piece of broken pottery with which to scrape himself. As he sat among the ashes, ^his wife said to him, 'Are you still holding to your piety? Curse^^ God and die.' ^"But he said to her, 'You speak like a senseless woman. ^ We accept prosperity from God, shall we not also accept misfortune?' In all this Job said nothing that was wrong. "When Job's three friends heard of all this'' misfortune that had befallen him, they came each from his own home: Eliphaz the Temanite, Bildad the Shuhite, and Zophar the Naamathite, for they had arranged to go together and show their sympathy" for him and comfort him. ^^But when they saw him in the distance, they did not at first recognize him. Then they all wept aloud and tore their robes and threw dust upon their heads. '^ ^^Then they sat down with him on the ground'' seven days and seven nights" without any one saying a word to him, for they saw that his anguish was intense. [Then,*^ moved at the sight of Job's affliction, they broke out with loud lamentations and withheld not bitter complaints of the injustice of God. And Eliphaz the Temanite said, ' It is useless to serve God. And what gain is it to Job that he has kept his charge, and that he has walked blamelessly before him? Even now we call the proud happy, and those who work iniquity thrive; yea, they tempt God and escape. Why, O Job, do you still remain steadfast in your piety? It were better to curse God and die.' But Job was greatly displeased, and spoke to them, saying : You speak as men without wisdom. In whose heart there is no fear of God. Bitter is the pain that wracks me. But more bitter are the words which you utter. Blessed be Jehovah for that wliich he gave me; And now that I am bereft, blessed be his name. I will call to him in my distress and say, Show me clearly wherein I have erred. And let me not depart under the weight of thine anger; For God is good to all who call upon him. And he will not suffer the righteous to fall forever.] " 2'. » Lit., bless, as in !»■ ". • 2' Reference is probably to the loatlisome and incurable tubercular leprosy, which takes the form of swellinga that afflict all parts of the body and break out in festering sores. This diag" nosis is confirmed by the statement, fro?n the sole of his foot to the crown of his head. y 2"> Shghtly correcting the Heb. • 2» Gk. and Lat. omit this. » 2" Lit., sway back and forth, as the Oriental does in expressing grief. *> 2" Heb. adds toward heaven, but Gk. omits. • 2" Gk. omits on the ground and seven nights. ^ The passage enclosed in brackets is an imaginary reconstruction of what may be eupposed to have followed in the originai story of Job (cf. Introd., p. 36). It forms a bridge between tha Prologue and the Epilogue quite different from the present poem, showing how the poet, like Shakespear, was able to make profound and undying literature out of a simple folk-story. For the rest of the story, cf. § 28. Afflicted with vile leprosy Tempted by his wife Visited by hia friendfl Continu- ation of the folk- tale 133 THE LYRIC DRAMA OF JOB THE LYRIC DRAIVIA OF JOB § 1. Job's Utter Woe, Job 3 Better jq|j 3 2'phen" Job began'' to speak and said: never to ii-ii-i i-i have ^Let the day perish wmch gave me birth, born And the night when they said, 'A man child is born !'" *Let that day be utter darkness. Let God'^ not regard it from above. Let no ray of hght shine upon it,^ 'May gloom and darkness claim it. Let a cloud settle down upon it. Let all that make black the day' frighten it ! ^That night ! Let thick darkness seize it. Join it not^ to the days of the year. From the list of the months exclude it. ^That night \^ let it ever be barren,' May no joyful shout^ invade it. ^Let those curse it who curse the day, Who'^ are prepared to rouse up leviathan.^ The Lyric Drama of Job. — The setting of this lyric drama is supplied by the old popular prose story of Job found in Job 1-2. The hero, bereft of possessions, of children, and of all that contributes to a man's happiness, sits silently weeping on a refuse heap. Apparently he is afflicted by the loathsome tubercular type of leprosy. He is clad in sackcloth, and in keeping with the Oriental method of expres.sing grief, is casting ashes upon his bowed head. About him, sitting for seven days and nights in speechless horror, are his friends. As in the old Greek tragedies, the drama is staged out under the blue canopy of heaven. The action is almost wholly subjective. Job first speaks, and then in turn each of his friends. The progress is wholly within the mind of Job himself. His words and gestures alone reveal the mighty tempests that sweep over his Boul. As the drama unfolds, his mood becomes calmer, until in chaps. 29-31 he develops a masterly risumi of his case. The only objective action in the play is the approach of the great, low-lying thunder-cloud, which draws near at the close of the drama. From its depths comes the majestic voice of Jehovah. The divine message is not a direct reply to Job's complaint. Instead, the Al- mighty calls upon Job to open his eyes and behold the e^^dences of divine wisdom and care re- vealed in the animate and inanimate world which surrounds him on every side. Before this tran- scendent vision of God's omniscience and goodness Job bows in deepest reverence, forgetting his personal sorrows, which a few moments before had completely clouded his vision of the Almightv. § 1 As Duhm has pointed out (liiob 17), the author shows great tact in making his hero do what the great prophet Jer. had already done, Jer. 20"-i^. The depe»dence in language as well as in thought upon this earlier passage is clear. Jer.'s words are simpler and more natural. The author of Job has heightened the picture at many points. In cursing the day that he was born, Job portrays dramatically his overwhelming grief and utter despair. By this impassioned utter- ance Job at once assumes a very different role from the hero of the prose story. His pent-up agony and indignation at last find full expression. Above all, he questions by implication God's justice, and thus rouses his friends to turn upon him and voice the suspicions that their silence had implied. • 32 Heb. inserts before this (apparently as a title for the chapter), ^Afler this Job opened hit mouth and cursed his day (i. e., the day of his birth). '' 32 The Heb. is usually translated, answered. Probably for this reason the Gk. and Lat. omit the word, but it is often used in the sense given above. " 33 So practically all the VSS. Heb., the night which said, A man child is conceived. Cf. Jer. 20'5. The traditional Heb. is clearly corrupt. J 3* In the poetic sections the word Eloah (God) is put in the mouth of the Edomite hero of the drama, not the distinctively Heb. title of the deity, Jehovah. e 3« /. e., May no sun or star light it up, but may it remain clothed in blackness, the pos- session of chaos. ' 3' Or the deep gloom of day. The VSS. vary widely in the rendering, and none are satis- factory. The reference is probably to an eclipse. « 3" Slightly revising the Heb. with the aid of Sym., Targ., and the demands of the context; cf. also Gen. 49". Job would have his birthday erased from the calendar. ^ 3' So one Heb. MS., Gk., Syr., and Lat. Heb. adds, destroying the regular metre, behold. ' 3' Lit., stony. i 3' /. e,, over the birth of a child. ^ 3" /. e., the magicians and sorcerers who were supposed to be able to arouse the leviathan. ' 3" The traditional monster of the great deep that represented chao* and th« foes of light. It was thought of aa capable of causing an eclipse. 134 JOB'S UTTER WOE 'Let the stars of its sunrise be dark. Let it wait for light, but have none. Let it not see the eyehds of the dawn."* *°For it closed not the doors of my mother's womb, Nor hid trouble from my eyes. "Why did I not die at birth," Breathe my last when I came from the womb?" ^H)tp why was I not as a hidden untimely birth. As infants that never saw light? ^^Why did the knees receive me,'^ Or the breasts, that I should suck ? '^I should then have lain down in quiet. Should have slept and been at rest **With kings and counsellors of earth Who built themselves great pyramids;"^ ^^With princes rich in gold. Who filled their houses with silver. ^''There the wicked cease from troubling," There the weary are at rest; ^^Captives too at ease together,* Hearing not the voice of masters. *^here the small and great are gathered. And the slave is free from his master. ^Why is light given" the wretched. And life to the bitter in soul, ^To a man^ whose way is hid. To him whom God has hedged in, ^Those who long for death, but it comes not. And dig for it^ as^ for hid treasure. ^Who are beside themselves with joy, if they discover it. And are glad when they find the grave ?y ^For sighs take the place of my food,^ •» 3* Dawn is here represented as coming like a fair youth or maiden. " 3'i So Gk. and Lat., lit., in the icomb. Heb., from. o S^ Heb. idiom, from the womb go forth and expire. p 3** With Duhm restoring this vs. to the place where it logically belongs. Vs. i' is the imme- diate sequel of ". 3** Heb., for my sighing cornea before I eat. The context supports the rendering followed above. 135 Injustice of being compelled to live on in misery FIRST CYCLE OF DISCOURSES And my groans arc poured out like water. ^Tor the evil I fear"* overtakes me, And whatever I dread comes upon me. 2*No peace nor quiet have I, No rest, but turmoil comes. Job should apply his own teachinga FIRST CYCLE OF DISCOURSES §2. Discourse of Eliphaz: The Impossibility of Any Man's Being Absolutely Righteous, Job 4r-5 Job 4 ^Then Eliphaz the Temauite answered: ^If one ventures a word, will it vex you? But who could refrain from speaking?* ^See ! You have instructed many And strengthened the drooping hands. *Your words have upheld the fallen, Giving strength to*' tottering knees. ^But now that it comes to you,"= you are impatient, Now that it touches you, you are dismayed. Calamity the inev- itable conse- quence of sin ^Is not your reHgion"* your confidence. Your blameless life® your hope ? 'Remember ! What innocent man ever perished ? Or where were the upright ever destroyed ? ^As I have observed, those who plough sorrow And sow trouble gather the harvest. ^By the breath of God they perish. And by the blast of his anger are consumed. ^°The lion roars and the fierce lion howls,^ Yet the young lions' teeth are broken.^ ^^The old lion perishes for lack of prey. And the whelps of the lioness are scattered. In God's eight no mortal is absolutely free from Bin ^-Now a message'' was secretly brought me, xVnd a whisper of it reached my ear, » 3^ In 29" Job declares that in the days of his prosperity he had no fear of the future. The statement in ^ is evidently general, not specific. § 2 Eliphaz shows great tact. His first object is to encourage Job and to lead him to realize that no man can be absolutely sinless. With rare skill the poet portrays the vague terror that comes from the consciousne.ss of a divine presence and revelation. The language and atmosphere are those of the prophets. The aim is to render more impressive the truth set forth in 4i7-i», upon which Eliphaz's argument turns: Job is mortal, hence he has sinned. He is now Buffering the consequences. Let him acknowledge his sin and escape. » 42 Lit., But to hold back with words who is able? '' 4* Lit., and you have strengthened. • 4' Eliphaz here takes up Job's own words and confession. •> 4« Lit., fear. The word is used in a technical sense by Eliphaz, cf. 15*, 22*, and is equiTalent to piety or religion. • 4» Lit., the inteffrity of your ways; i. e., the rightness of your conduct. ' 4"' Lit., the roar of the lion and the voice of the howler! ■ 4"' /. e., first they roar and beget terror, but suddenly their power is broken. ••4" Lit., a thing, or word (of God), was brought by steaM. 13G ELIPHAZ ^'In thoughts from the visions of night. When deep sleep falls upon men; ^^Fear came upon me, and trembling. That made my bones all quake, ^^hen a spirit passed before me. The hair of my flesh stood on end. i^It stood still,' But I could not discern its appearance; A form was before my eyes; In the silence I heard a voice:' ^^'Can mortal man be just before God? Can one be pure before his Maker ? ^*Even his servants he does not trust. And his angels he charges with error;'' *^How much more those who dwell in clay houses. Whose very foundation is dust,' Who, like the moth, are crushed,™ ^Between morning and evening destroyed. Unobserved, they perish forever. ^Is not their tent-cord plucked up within them ? They die, and that without wisdom.' 5 *Call ! Is there any who will answer you ? Disaster And to which of the holy ones" will you turn ? the'^'^^''^ '^For vexation kills the fool, fooUsh, And envy slays the silly. wdthout ^I have seen the fool taking root, '^^^^^ But suddenly his habitation rotted down.** *His children are far from safety, Crushed in the gate with no deliverer;^ ^His harvest the hungry eat up, And the thirsty are eager for his wealth.'' ^For aflliction does not come from the dust. And trouble does not sprmg out of the ground; "But man himself begets trouble,'' I 416 Possibly this incomplete line is secondary, but its very brevity may be a part of the poet's art. J 4" Lit., Silence, and I heard a voice. k 4'8 The Heb. word occurs nowhere else. • 4" The reference is clearly to the older account of man's creation found in Gen. 2. «° 4" This line is doubtful and may be secondary. The reading is based on Gk., Syr., and Sah. " 5' I. e., angels. ° 5' So Gk., Syr., Sah., and a revised Heb. text. _ Heb., I cursed, appears to be corrupt. P 5* /. c, unjust decisions were rendered by the judges, whose court was usually by the city gate. In the gate may be a later explanatory gloss, for it makes the hne too long. 1 6' This vs. has suffered in transmission, as the many variant readings of the VSS. indicate. Through confusion an impossible third line has grown up. Deleting it, the original vs. appears. Duhm (Hiob 31), following Aquila, Sym., Syr., and Lat. in correcting the Heb., radically revisea BO as to read for these two lines. He who is thirsty drains water out of their spring ; i. e., because it ia ■o deserted. ' 5' Heb., man is born to trouble, but this contradicts •■, 137 FIRST CYCLE OF DISCOURSES It is best to trust one's case to the omnis- oient ruler of the uni-; verse Even as the sparks' fly upward. ^But as for me, I would seek God And to him would commit my cause, ®Who does things great and unsearchable. Marvellous and without number; "Who gives rain on the earth, And sends waters upon the fields;* "Wlio sets" the lowly on high. And those who mourn are exalted to safety. ^He frustrates the plans of the crafty. So that their hands cannot achieve success.'' ^'He takes the wise in their craftiness,'' And the counsel of the wily is overthrown.* "They meet with darkness in the day-time. And grope at noonday as in the night. ^^But he saves the poor^ from the sword. And the needy from the hand of the mighty, ^*So that the poor man has hope. And iniquity stops her mouth. Submia- eion to his disci- pline insures peace ana prosoerity ^Tlappy'' the man whom God corrects; Therefore spurn not the Almighty's chastening. ^^For he causes pain but to comfort. And wounds that his hands may heal. ^^From countless^ troubles he will deliver you. Whatever comes, ** no evil shall touch you; 2oin famine he will redeem you from death. In time of war from the might of the sword. ^^You shall be hid frora'^ the scourge of the tongue; You shall not fear when destruction comes. '"At ruin and want you shall laugh. You shall have no fear of wild beasts, ^You shall be in league with the stones. And at peace with the beasts of the field. ^^You shall know that your tent is secure. •5' Heb., lit., children of flame. Gk. and Sah., nestUngi of the vulture. The exact reading and meaning are not clear. If the above translation is followed, the meaning is that man is aa prone to bring trouble upon himself as the sparks are to fly upward. * 6'° Some scholars regard this vs. as secondary because it destroys the close connection be- tween • and ". ° 5" So Gk., Lat., and Sah. Heb., In that he sets up. » 6" The derivation of this word is not certain, but it occurs again in 6**, where it appears to mean abiding wisdom. Here it describes the fruits of wisdom. " 5" This line is quoted in I Cor. 3". * 5" Lit., ha/ttens itself, or is hastened, and so rushes to its downfall. V 5" Supplying the word demanded by the context. Heb., from their mouth, is clearly a cor- ruption of the original. Gk. and Sah. render, But they perish in war and are unable to escape from the conqueror ; but this makes little sense. • 5" So five Heb. MSS., Gk., Syr., and Lat. Heb. inserts behold, but this destroys the metre and adds nothing to the context. f • .5" Lit., six .. . yea, seven. Cf. Pr. 30". "• "• ", Am. 1». •• »■ »• ". •> 5« So Gk., Syr., and Lat. Heb., in. The allusion is to slander. Possibly the origiDiil read, peatiltnce. Cf. for a close parallel, Ezek. 6", 14". 138 ELIPHAZ You shall visit your fold, and miss nothing. ''You shall know your descendants" are many. And your offspring as grass of the earth. *You shall die in a ripe old age. As a sheaf garnered in its season.** "Consider this, — we have found it so; Hear it, and know it yourself. § 3. Job's Reply: The Grounds of His Complaint, Job 6-7 Job 6 'Then Job answered : ^Oh, that my grief were carefully weighed; All my calamities'' laid in the scales ! 'For they would outweigh the sand of the sea; Therefore it is that my words have been rash. *For the arrows of God the Almighty have pierced me,' My spirit drinks their deadly poison. The terrors of God's are arrayed against me. *Does the wild ass bray as he munches the grass. And over their fodder do oxen low.f"^ ^Can a man eat what is tasteless and saltless ? Is there any taste in the white of an egg ? ' 6 ^My appetite refuses to touch them;' They are as loathsome food'' to me. Crushing character of Job's afBiction No solace in the words of his friends ^Oh, that my request might be granted. And that God would give me my heart's desire, ®Even that he would consent to crush me. Would let loose his hand and cut me off ! "Then this' would be my consolation, I would exult"" amid pain unsparing." Sigh for deliver- ance by death • 5* Lit., eeed. 0' Cf. the similar type of teaching adopted by Amos in 3'. ' 6' So Jewish rabbis; many modern scholars translate, juice of purslain (a plant which pro- duces an insipid, slimy substance). ' 6' Gk., My wrath cannot be quieted. ■t 6' Gk., as the smell of a lion. 1 610 So three Heb. MSS., Targ., and Lat. Heb., still. ™ 6'" Lit., leap in joy. " 6'° The line that follows in the Heb., For I denied not the words of the Holy One, is evidently a later scribal addition. It breaks into the course of Job's thought and is contrary to the facts. 139 FIRST CYCLE OF DISCOURSES Piitipnca under euch attiictioDB is im- possible lor a mortal "What strength have I, that I should endure ? And what is my future, that I should be patient ? ^^Is my strength the strength of stones, Or is my body made" of brass ? "See, I have no help in myself, p And the power to succeed is driven from me. Faith- lessness of his friends in his time of worst need "A friend should be kind to one fainting. Though he lose his faith in the Almighty .'> ^*My brothers have been as a treacherous brook, As streams that overflow their banks, "WTiich are turbid because of the melting ice. And the snow that hides itself within them. "But when it is warm, they vanish. When hot, their channels are dry. **Caravans turn their course to them. They go up through the waste, and perish. ^'The caravans of Tema"' looked. The companies of Sheba waited for them. '°They were disappointed* because they hoped;* They came to them, but were dumbfounded. ^'Even so you have been to me;" You see the terror^ and fear. '^^Have I said, ' Bring me a present,' Or, 'Give me a gift from your wealth; ^Save me from the hand of a foe; From the power of the tyrant redeem me' ? Their inability to bring any valid 3harge of sin '^^Teach me, and I will keep silent. Show me how I have erred. ^How forcible'' arc upright words ! What does your reproof reprove ? *Do you mean to rebuke mere words .'' The words of the desperate are as wind. 6" SuppIyinR the verb required by the metre and implied by the context. p 6" Following Syr. and hat. The Heb. is of uncertain meaning and probably corrupt. 1 6" Lit., fear of the Almighty, a term here as elsewhere in Job equivalent to religion and its demands. Syr. and Lat. read, He who refuses kindtiess to his friend. Forsakes the fear of the Almighty. Barton (Book of Job 94) suggests the reading, To one who is denied kindness from his friend, Even he {sic) forsakes the fear of the Almighty. t C" In an oasis in northern Arabia; Slieba was in the south. • (520 This verb is usually translated, put to shame, but it expresses both ideas, t C" So the superior reading of the Syr. and Targ. " 6" This vs. is evidently corrupt. The above revision is in part supported by the marginal reading and one Heb. MS., and by Gk. and Syr. ▼ 6" /. c, my terrible fate. » 6» So Targ. and one Heb. MS. 140 JOB ^You would fall* on a blameless man,^ And make an assault on" your friend. ''Now be pleased to look upon me: I would surely not lie to your face. ^^Turn back, let there be no injustice; Turn back, for right is still with me.* '°Is there injustice on my tongue ? Can I'' not discern what is evil ? 7 'Has not man a hard service" on earth. Misery Whose days arc like those of a hireling ? tr"anBitori- ^As a slave who pants for the shadows,^ "^^^ of , 1 . !• 1 1 1 p 1 • human As a hirehng who looks tor his wage,® life 'So fruitless months arc my lot,^ And wearisome nights are appointed me. ^Whenever I lie down, I say: 'When will day come, that I may arise?'* I am full of unrest till the dawn. ^Worms and clods of dust'' clothe my flesh; My skin grows hard, then breaks. ' ®My days are swifter ^ than weavers' thread,'' And are spent without any hope. 'Oh remember that my life is but a breath; My eye shall see happiness no more. 'The eye of him who sees me shall look on me no more; Thine eyes shall be upon me, but I shall not be. ^As the cloud is consumed and is gone. No So he shall never come back from" Who goes down to the home of the dead.' Sheol ^°He shall never return to his house. His place shall know him no more. ''So I wiU not restrain my mouth; I will speak in anguish of spirit, I will complain in bitterness of soul. * 6" Followins; Gk. and Lat. Heb., cast lots. r 6'' Slightly revising as demanded by the context. Heb., over the fatherless. ■ 6^' So Gk. Heb., make merchandise of. » 6" Heb., my righteousness is in it. The above reading is obtained by a slight revision. Or we may read, let righteousness come. t> &" Lit., my palate. " 7' Lit., a period of enforced military service, cf. Is. 40'. "i 7' /. e., for the time when he can rest from his labor. • 7' I. e., in Job's case death. ' 7' Lit., / am made to inherit; i. e., without any choice. '7* Slightly correcting the text. Heb., When shall I arise and the night be gone? ■> 7' Of dust is possibly an explanatory gloss, as the line is unusually long. I 7' /. «., with the sores that characterized leprosy. ' 7* Or lighter ; i. e., they break easily and come to an end. k 7' Heb., tvearer. Inasmuch as there is no evidence that shuttles were used by the early Heb. weavers, it is probable that the author had in mind simply the flying thread. ' 7' As the steel to the magnet, Job constantly reverts to the question of the future life. 141 FIRST CYCLE OF DISCOURSES God pitileealy persecutes man *'Am I a sea, or a sea-monster,'" That thou settest a watch over me ? "When I say, 'My bed shall give comfort. My couch shall ease my complaint,' "Then thou frightest me with dreams. And terrifiest me through visions, *^o that I myself choose strangling. And death rather than my pains." If a man Bins, why does not God pardon 7 **I loathe" life, I would not go on living. Let me be, for my days are but breath; *^What is man,P that thou dost exalt him. That thou thinkest of him at all, ^^Remembering him each morning. And testing him every moment P" ^'How long'' wilt thou not lo<^k away from me And let me alone till I swallow my spittle?' ^''If I sin, then how does that harm thee,* O Watcher of men? Why hast thou made me thy target ? Why am I a burden to thee?** ^'Why dost thou not pardon my guilt,'' And overlook mine iniquity ? For now I shall lie in the dust; When thou seekest me, I shall not be ! God cannot be un- just; rather he deals im- partially with all according to their acta § 4. Discourse of Bildad: God Always Recompenses According to Man's Deserts, Job 8 Job 8 ^Then Bildad the Shuhite answered: ^How long will you speak such things. And your words be mere blustering wind ?" 'Is God a pervcrter of justice ? Or can the Almighty do wrong ? " 7" Clearly the poet has in mind the old Semitic myth of the contest of the creating God with Tiamat, the great monster that represented primeval chaos. " 7" Slightly revising the Heb., which reads bones. Possibly the Heb. is original. o 7" In 9" the same verb is used with life, which Heb. here omits. p 7" A bitter parody of Ps. 8*. » So the VSS. ■ 7" Let me swallow my saliva (meaning Wait a minute) is a common eiprossion among the Arabs to-day. * 72" Lit., what do I to theet The preceding words, if I sin, destroy the metrical balance of the vB. and may have been inserted by a scribe who had in mind " and did not understand tbfl logical development of the thought. "7" So two Heb. MSS., Gk., Syr., Sah., and Eth. Heb., to myself. » 7" Here for a moment Job doubts his own innocence. § 4 Bildad is the traditionalist whose outlook is backward and who sees virtue in the past alone. He has no regard for the evidence of present experience. Hence there is no place in his thought for new truth. Job's intemperate words are in Bildad's mind convincing e\ndence of guilt. His only aim, therefore, is by highly colored and contrasting pictures to point out to Job the sudden judgment that awaits wrongdoing and the happy fortune of the righteous. Like every traditional dogmatist, he is not always logical. " 8' /. e., like a destructive tempest. 142 BILDAD *If your children sinned against him. He has let them suffer the penalty; ^But you should* earnestly seek him. And supplicate the Almighty. *I' you are pure and upright, ^ He will now answer your prayer. And will prosper your righteous abode. 'And though your beginning be small. Your latter end shall be increasingly glorious. *For inquire now of past generations, And note what the fathers'' have searched out; ®For we are of yesterday, and know nothing. Our days upon earth are like* a shadow.'' ^"Will they not teach you and" tell you. And speak words that come from their heart ? Con- firmed by the testimony of the past "Can papyrus grow up without mire ? Can the reed-grass'' thrive without water ? ^^While still green and uncut. Of all herbs, it withers most quickly. ^'So end all who forget their God, So the hope^ of the godless man perishes, ^^Whose stupid confidence is shattered,' And whose trust is a spider's web.^ '^He leans upon his house, but it does not stand. He seizes hold of it, but it does not endure. ^^He grows green in the light of** the sun. And over his garden shoots go forth. "Over the spring' his roots are entwined. He looks upon the house of stones.' ^*If he is destroyed from his place. Then it denies him, saying, * I have not seen you.' ''So'' this is the destruction' of his way. And from the dust another springs." ^"Surely God will not cast out a perfect man. All are depen- dent upon God, who cuts down the guilty and vin- dicates the rishteoua » 8» So Gk. Heb.. 7/ you would. • 8' Heb. adds the awkward line, Surely now he will awake for you. The Gk., Sah., and iiitn. do not have this, but read as above. » 8» So Gk. and Lat. and the demands of the context. Heb., their fathers. • 8» So Syr. *> 8* It is only the cumulative testimony of the past that counts. • 810 So VSS. Heb. has lost the and. d 8" This and the word translated papyrus are both Egyptian words. • 8^* So Gk. Heb., paths. The idea is that his end is sudden destruction. ' 8" The Heb. is probably corrupt, and the translation is doubtful. « 8" Cf. Koran, 29''°, for Mohammed's use of this same expressive figure. •" 8" Lit., in the presence of. ' 8" Translating the Heb. as in Sg. of Sgs. 4" and as the context suggests, i 8" So Heb. The expression /louse o/ stones would naturally refer to the spring. Or, slightly emending the Heb. as suggested by Gk. and one Heb. MS., we may read, he lives among the atones. k 8" Restoring the Heb. by the aid of the Gk., Sah., and Eth. ' 8" Again following the superior Gk. in restoring the Heb., which reads joy. •» 8" So Gk., Syr., and one Ueb. MS. 143 FIRST CYCLE OF DISCOURSES Nor will he uphold" evil-doers. ^'He will yet fill" your mouth with laughter. And your lips with sliouts of joy. ^Your foes sliall he clothed with shame. And the tent of the wicked shall vanish. Impossi- ble for a mortal man to prove his innocence before the Omuipo- teut Though innocent, he is the prey of an unjust Deity § 5. Job's Reply: God Condemns the Innocent and Is Pitiless, Job 9-10 Job 9 ^Thcn Job answered: ^To be sure, I know that it is so; But how can a man be just before God ? ^If he should desire to contend with him. Not one charge in a thousand could he answer. ^He is wise in mind and mighty in strength, — Who has ever defied him and prospered ? — ^Him who without effort^ moves mountains. Overturning them in his anger; ^Who shakes the earth out of its place. So that its pillars tremble; ''Who commands the sun and it rises not. And places a seal on the stars; ^Who alone stretches out the heavens,'' And treads on the high waves'" of the sea; ^Who makes the J3ear and Orion, The Pleiades^ and the constellations of the south;* *°Who does great things past finding out. Marvellous things without number!" "He goes bj' me, but I do not see him;^ He passes on, but I do not perceive him. ^When he seizes me, who can prevent him ? Who will ask, ' What doest thou ? ' *'God will not withdraw his anger; The helpers of Rahab"^ bow beneath him. n 821" Lit.. Iiold fast by the hand. " 8" Correcting minor errors in the Heb. § 5 In this speech Job's w le reaches its climax. He admits his friends' contention that no man can be just in the sight of God; but, instead of grantins their claim that he is guilty, he main- tains that the reason is that no finite man can plead his cause before the Infinite, 9i-'2. Hence, though innocent, he is proved guilty and condemned by his irresponsible Judge, 9"-". In 10 Job transfers the charge from himsolf to God, and challenges him to explain why he treats the creation of his hand so cruelly and unjustly. God's care for man points to a benign purpose in the work of creation, and the possibihty gives Job a little comfort, even though his present tragic lot seema to beUe that purpose. P 9" So Syr., lit., and does not know it; i. e., without being conscious of it. Heb., and they do not know it. 1 98 Cf. Is. 44" for this idea. '9' Lit., high places (cf. Mic. 1'). The reference may be to the encircling sea that rested upon the firmament. • '.)' Cf. Am. 5'. ' 9' Some star or group of stars in the southern heavens, possibly the Southern Cross. " 9" A repetition of 5». '9" So VSS. Heb. omits him. " 9" /. «., the ancient gods and demons who are allied with the primeval monater that in Semitic mythology represented chaos, the foe of order, cf. Vol. I, Appendix III. 144 JOB '''How much less can I answer him, Choose my words against" him ! 'though y I were right, I could give him no answer," But would have to beg mercy from my judge." '*If I called to him, he would make no reply,'' I do not believe he would hear my voice. '■^He who crushes me by a fierce tempest. And increases my wounds unjustly, '*Does not permit me to catch my breath. But fills me full of bitterness. ''Is it a question of strength.? He is mighty 1° Or of justice, who will arraign me?'^ ^°Though right, my own mouth would condemn me; Though blameless, I would be proved guilty. ^'Blameless I am ! I regard not myself; I loathe my life; it is all one to me.® ^^Therefore I openly declare: He destroys the blameless as well as the wicked. ^And when the scourge' brings sudden death. At the despair of the innocent he mocks. ^He has given over the earth to the wicked; He veils the faces of its judges ;s If it be not he, who then is it ? ^^My days'' are more swift than a runner,' They flee away, bringing no joy, ^^They glide by like ships of papyrus,' Like vultures that swoop on their prey. ^^If I resolve to*^ forget my complaint. To cast off my sadness and smUe, ^*I shudder at all my pains, • And know that thou wilt not acquit me, ^'But that I shall surely be guilty. So why should I labor in vain ? » 9" Heb., with; i. e., in conflict with. y 9'* So Gk., Syr. Heb. inserts whom at the beginning of the line. ' 9" Gk., Sah., and Eth., / should not be aiisivered. • 9'* Gk., Sah., and Eth., his judgment. *> 9'^ So Gk. Heb., and he answered me; possibly this is original, but more probably it is a later toning down of Job's intemjjerate words. " 9" So Gk., Targ., Sah., and Syr. Heb., strength of the mightu, behold. d 9i» So Heb. Gk., Syr., him. The parallelism supports the VSS., but it may be that the question is supposed to be asked by God; in either case the idea is that no mortal dares summon God before a tribunal. If Heb. is correct and it is Job who speaks, a contrast must be intended: God will prevail if it is only a matter of strength, but if it is a matter of justice. Job will be vin- dicated. 9" The short two-beat measure is well adapted to express Job's intense feeling (cf. 5*-* and Nah. 21). ' 9^ A pestilence or natural calamity. R 9" So that they do not see the truth and render just decisions. •> 9^ So certain Heb. MSS., Syr., and Lat. Heb., And my days. ' 9» /. c, a royal messenger. Probablv the poet had in mind the swift Persian post. i 9" I. e., swiftly like the light Nile boats. k 9" Lit. (correcting the Heb. with aid of the VSS.), 1/ 1 say I will. 145 Brevity of Ufe Courage and innocence are of no avail in securing justice from the unattain- able Judge FIRST CYCLE OF DISCOURSES "Though I wash myself with snow,' And cleanse my hands with lye, 3^Thou wouldst plunge me in the mire,™ And my own clothes would abhor me. Demand that God reveal the hidden reason for thus per- secuting the inno- cent ^Thou art not a man as I am,° That we should come together in judgment. ^'There is no one between us as arbiter" To lay his hand on us both. ^Let him take his rod from off me. And let not his terrors seize me; ^*Then would I speak and not fear. For I am at heart not afraid, 10 'In my soul I loathe my life, I will let my complaint loose against him;" In the bitterness of my soul I will speak,** ^I will say to God, Do not condemn me; Show me why thou contendest against me. ^Is it well for thee to oppress, To despise the work of thy hands. And favor the plan of the wicked ? ^Hast thou ej'es of flesh ? Or seest thou as a man ? ^Are thy daj^s as the days of a man. Or thy years as the life of a mortal, ^hat thou strivest to find out my guilt. And searchest after my sin, ^Though thou knowest that I am not guilty. And that from thy hand none can deliver ? Why did God give 80 much care to man's creation only in the end to betray him? ^Thy hands have formed and fashioned me. And now wilt thou turn*" and destroy me? 'Remember^ thou madcst me as clay; Wilt thou turn me again into dust.'' '"Hast thou not poured me out as milk. And curdled me like cheese .'* "Thou hast clothed me with skin and flesh. And knit me with bones and with sinews. '^Thou hast granted me life and favor, ' S" Certain of the VSS. read, with waters of snow. "> 9" So Gk.. Lat.. Sah., and Eth. Heb., ditch., " 9" Heb. adds, that I should answer him (i. e., as a defendant in a suit), but this makes the line too loni?. o 9" Or with thirteen Heb. MSS., Gk., and Syr., O that there was an arbiter. Through a common scribal error the particle meaning would that has possibly been confused with the very similar Heb. word not. p 10' So Gk. and Sah. 110' Pop.Hibly this line was added from 7". ' 10' Following the Gk., Ar., Syr., Rah., and Eth. in recon.-itructinj^ the corrupt Heb. " 10' 8o Gk. Heb. adds a word equivalent to our Please, but this disturbs the metre, and was probably added by a later scribe who aimed to heighten the picture. 146 JOB And thy care has guarded my spirit. "Yet these thou didst hide in thy heart. But I know tliat this was thy plan.' "If I sin, then thou dost observe me. And refuse to acquit me of guilt. "Am I wicked ? Then woe unto me. Am I just ? I cannot lift my head. Full of shame and drunk with sorrow.'* '®If I rise,'' as a lion thou huntest me. Appalling me with fresh marvels. ^^Thou dost call new witnesses against me, And makest thy wrath against me still greater, And placest anew hard service upon me.'' i8\Yijy then didst thou bring me forth from the womb ? I would have expired and no eye had seen me. ^'I should have been as though I had not been, I should have been carried from the womb to the grave. '^"Are not my days few enough?^ Oh leave me to smile ^ a little, 2^Ere I go, no more to return. To the land of the shadow of death, ^To the land as dark as midnight,^ Where the very light is darkness ! § 6. Discourse of Zophar: Repentance the Only Means by Which Job May Again Win God's Favor, Job 11 Woiild Job 11 iThen Zophar the Naamathite replied: WmsS^ ^Should a torrent ° of words go unanswered? would And should a mere boaster*^ be justified ? Job's" ^Must men hold their tongues while you babble, impiety And mock, with no one to curb you ?° *FoT you say, 'My life*^ is pure. And I am clean in thine eyes.' ^But oh, that God would speak. And open his lips against you, » 10" Lit., with thee; i. e., thy secret purpose. o 10" Lit., Behold my sorrcnvl The above reading is secured by a slight emendation. ▼ 10" So Syr. Heb., // it exalt itself. " 10" Following Gk., Sah., Syr., and Eth. Lit., reneweat the military service. » 10'" Reconstructing the corrupt Heb. with the aid of the Gk., Syr., Sah., and Eth. V 10'" Lit., brighten up. • 10*" The text is corrupt. Many regard this vs. as secondary. The above is based on Gk. Heb., through a scribal error, repeats as blackness. i 6 Zophar, the dogmatist, has no sympathy for Job. Acting on the impulse of hia precon- ceived ideas, he proceeds to call upon God to rebuke Job and teach him the truth that Zophar deems final. Like Eliphaz, at the end he seeks to lure Job on to repentance by picturing glowingly the rewards that will follow repentance. • 11' So Gk., Syr., Sah., and Eth., supported by parallelism. Heb., the multitude of words. *> 11' Lit., man of lips. • 11' So Gk., Syr., Ar., and Eth. Heb., make you ashamed. • /. «., leads them captive. The word rendered barefooted occurs only in these two ts«. and Mic. 1». Some commentators hold that "» has been mistakenly assimilated to "• and should read (as suggested in part by the Gk.), the counsellors of the land he makes foolish. This would make a closer parallel to the next line. *> 12" /. e., tlie bonds which they place on tneir 8ubject,s. • 12" Slightly correcting the Heb., which rends, a airdle. ^ 12" Inserting also for the sake of the rhythm. • 12"' Lit., taste; i. «., judgment. ' 12" Slightly revising the Heb. as the context demands. The trad. Heb. is meaninglMa. c 12" There is nothing in the universe concealed from him. "> 12>* So Gk. Heb., The chiefs of the people of the land (or earth) ' 12" So Gk. Heb., he make.i them reel. i 13' Gk., Sah., and Eth., these thinga. k 131 i,it., fall not before. ' 13« Lit., plasterers. 150 JOB Can you trick God, as you trick men ? "For he will surely rebuke you. If you secretly show partiality, "Shall his majesty not overawe you, And dread of him fall upon you ? '-Your maxims are proverbs of ashes. Your defenses but works of clay. "Be still" that I may speak; Bold Let come to me what may, tion**of**" "I will" take my flesh in my teeth, innocence And place my life in my hand. '^He will slay me; I have no hope,° But I will defend my acts to his face. • ^^This also shall be my salvation. That no godless man would approach him.^ ^^Give careful heed to my words. As I set them forth in your hearing. ^*Now I have prepared my case, I know that I am right. ^'Who will contend with me ? Then would I be silent and die. ^°Only do two things'! for me; Appeal to Then from thee I will not hide. justica' ^^Withdraw thy hand far from me. And let not thy terror appall me. ^Then call, and I will answer, Or let me speak, and answer me. ^How many are my iniquities ? Let me know my guilt and my sin. ^h, why dost thou hide thy face. And count me as thine enemy ? ^Wilt thou harry a wind-blown leaf. Wilt thou chase the withered stubble, ^^That thou judgest me so harshly, ■■ And repayest the sins of my youth ? "Thou puttest my feet in the stocks. •» 13" So Gk., Lat., Sah., and Eth. Heb. adds, destroying the metre, let me alone. " 13'* With Gk. omitting why, which is repeated from the last clause in ", the words for to me what may and why being almost identical in Heb. 1314 The AV translation, Though he slay me, yet will I wait for him, is not supported by the Heb. or the context. "> 13" /. e., his readiness to argue his case before the omnipotent and omniscient Judge is proof of his innocence. 1 13™ The two things which Job desires God to do are specified in *•• ' IS'' Lit., writest bitter things against me. 151 FIRST CYCLE OF DISCOURSES And places t watch over all my paths; Thou settest a bound to the soles of my feet. ' Man hna no hope beyond thig lif« Would that God niight vindicate his ser- vants after death 14 ^Man that is born of woman Is short-lived' and full of trouble. ^He springs up like a flower, then withers;" He flees like a shadow and stays not. 13 2*And^ he wastes away as with disease,'' Like a garment eaten by the moths. 14 'Dost thou notice such a one. And bring him^ to judgment before theeP^ ^Since his days are determined, The number of his months is with thee. And thou settest him bounds that he cannot pass. ^Look away from him, and let him have peace,* To enjoy like a hireling his day.* ^For there is hope for a tree. Though cut down, it may sprout again, ^And may not cease sending up shoots. Though its root grow old in the earth. And its stock be dead in the ground, ^It may bud at the scent of water. And send up sprouts like a plant. ^^But a strong man dies and lies prostrate; Man breathes his last, and where is he ?^ ^'Like waters gone from the sea," Like a river dry and parched, ^^He lies down to rise no more. Nor awakes"* till the heavens vanish. Nor is** ever aroused from his*^ sleep. "Oh that in the abode of the dead thou wouldst hide me away. Conceal me until thine anger be past. In thine own set time remember me ! • 13^' Some scholars, emending the Heb. and connecting with the next vs., read: Thou makeat a cut about my mot, ''iSo that it decays like a rotten thing. It is more satisfactory to transfer ** to its natural place after 14-, as above. ' 14' Lit., short of days. " 142 Gk., Sah., and Eth., falls. Cf. Ps. 10.3'»-i», Is. 40«-9. and contrast Mt. 6"-»». V J3I8 Transposing this vs., with Barton, to its natural position. " 13»* Emending the Heb., which reads, like a rotten thing. Gk., Syr., like a wineskin. ^ 14' So Gk., Syr., Lat., and Sah. Heb., me. y 14' A Heb. scribe has added in the traditional text the unmetrical and illogical line that separates ' and ': *0h that a clean thing could come out of an unclean : not one can. One Heb. MS. omits, as above. ' 14' Lit., cease. • 14' /. e., look away that he may have a little respite from his continuous labor under the master's eye. I' 14"> So Heb. One MS., Gk., Syr., Sah.. and Eth.. he is not. e X4n This figure is strikingly illustrated by the shallow 8«aa or ponds and the ehort-lived rivers or brooks of Palestine. <• 14" Heb. has the plural. 152 JOB "If a man may die, and live again,* I would wait all my days of hard service. Until my release should come. **Thou wouldst call and I would answer. Thou wouldst yearn for the work of thy hands ! "But now thou countest my steps. And dost not forgive' my sin; "My transgression is sealed in a bag. Thou hast kept on record^ my guilt. ^^But the mountain crumbles to pieces. But God And the rock is moved from its place; nJlopeT ' ^'The water wears down the stones, beyond the gravtt The floods wash away the soil; So thou destroycst man's hope, '^And he goes, vanquished by thee, forever; With altered mien, thou dost send him away. *'His sons"^ attain honor, unknown to him. Or shame, but he docs not perceive it. ^nly his body is wracked. And the soul within him mourns. SECOND CYCLE OF DISCOURSES § 8. Eliphaz: Job, Whose Guilt Is Shown by His Words, Should Know the Fate of the Wicked, Job 15 Job 15 *Then Eliphaz the Temanite answered : Job's ^Should a wise man reply with mere bluster," proclaim And be full of intemperate speech ? **'* i^"'" ^Should he reason with profitless babble, Or with speeches of no avail Y *See, you are destroying religion,^ Impairing devout meditation." 'For your wickedness prompts your speech. And you choose the tongue of the crafty. *Your own mouth condemns you, not I, And your own lips are witness against you. •14'« Heb., ihall he live? ' 14" So Gk. (lit., pass over) and the demands of the context. Heb.j watch over. • 14" Lit., glutd up, "for safe kecpini? af?ainst the day of reckoning" (BDB). h 1411 The poet here, as in 19", forgets that Job's children are dead. i 8 Job's rejection of Eliphaz's counsels and his intemperate words have convinced this oldest and meet considerate of the three friends that Job's affliction is not merely for his chastisement but was richly deserved. Hence nothing remains but to point out to him the fate of the wicked in the hope that he may be warned and led to repent. •15' Lit., knowledge of wind; i.e., windy knowledge. The eastern winds were from th« desert; i. e., hot air. *> 15* Heb., fear, which is here equivalent to rehgion. • 15* The term well describea that mystical contemplation which tha Oriental regards as tha Mienoa of religion. 168 In defy- ing the testimony of human cxperi- cnoe and in claim- ing to be innocent SECOND CYCLE OF DISCOURSES 'Were you the first man to be born, Brought forth before the hills ?<* *Do you hear God's secret council,* And is wisdom revealed to you only ? ®What know you, that we know not? What insight have you that we lack ? ^°With us are the gray and the aged. Men older by far than your father.' ''Do you spurn the divine consolations. The words spoken gently to you ?* i2\Yiiy (Jo your feelings control you. And why do your eyes roll in frenzy,** "That you set your will against God, And let such words escai)e you ? '^What is man, that he should be clean. Or one born of woman, innocent ? '^If God trusts not even his holy ones. And the heavens are unclean in his sight, '^How much more abhorrent and filthy A man who drinks evil like water !' The tes- timony of all ages is that calamity overtakes the wicked ''I will show you, listen to me; What I have seen I will tell, — '^What wise men have made known And not hidden, told byj their fathers, '*To whom alone the land was given. When no stranger had come among them. •"The wicked man writhes with pain all his days. All the years laid up for the tyrant. *'In his ears is the sound of terrors. In prosperity comes the spoiler, *^He cannot escape'' from the darkness, He is destined for the edge of the sword,' '"Set aside as food for the vulture,™ d 15' Cf. Pr. gJi. * 16* Or Do you hearken in the council of Ood f t Ifiio Here the old man speaks; cf. 12" and contrast Wisd. Sol. 4»-»: For honorable old age is not that which slandeth in length of time. Nor is its measure yiven by number of years : But understanding is gray hairs unto men. And an unspotted life is ripe old age. * 15" T. e., Eliphae's earlier words. , „ . * 15" The Heb. word occurs nowhere else. Perhaps with some commentators, foUowing th» Gk. and one Heb. MS., we should read, his eyes are lifted up: i. «., he is proud. ' 15" /. e., is morally degenerate, i 15" Lit., from (i. «., having received it from). k 15M Lit., will not depart, revising the Heb. with Duhm, who urges strongly that the repetition of this line in »" represents the original. >15"SoGk. Heb. omits edfff. ■ 16" So Gk., supported by the context and a slight revision of the endently corrupt Heb. 154 ELIPHAZ He knows he is doomed to disaster." The day of darkness" ^'•terrifies him; Distress and anguish o'erwhelm him. As a king prepared for the fray.^ *^For his hand he has raised against God, And has even defied'' the Almighty. ''He runs against him insolently' With the thick bosses of his bucklers, "For he has covered his face with his fat. And put folds of fat on his loins;* 2*But he shall dwell" in desolate cities. In houses uninhabited, About to fall into ruin.'' *«He shall not be rich; his wealth shall not endure; On the earth he shall cast no shadow.'^ '"The flame ^ shall wither his branches. And by the wind his fruit shall falL^ '^Let him not, self-deceived, trust in vanity. For vanity shall be his recompense. ^His pruning* shall be accomplished before its time. And his branch shall not become green. ^He shall shed, like the vine, his unripe fruit, And cast, like the olive-tree, his blossom; ^For the company of the godless is barren; Fire consumes the tents of bribery. ^They conceive mischief and bring forth iniquity. And their womb matures deceit. § 9. Job: Even Though Unjustly AfBLicted, Man Has a Friend in Heaven, Job 16-17 Job 18 ^Then Job answered : 'Many such things have I heard; Job's You are all wearisome comforters." eorry 'Is there no end to vain words .'"' Fot'iotb • IS" So Gk. IS** Connecting the phrase, aa does the Gk., with the following verb. p 16" The meaning of the word must be inferred from the context. Possibly this line should come at the end of ". « 152* Lit., acted like a hero (cp. Goliath). ' 15^ The reference is still to the godless man, i. e.. Job. • 15" Heb., with his neck. The above reading is confirmed by the Gk. » 15" /. e., has become gross and insen.sate to all religious feeling. " 15" Slightly revising the Heb. as the context demands. » 15" /. e., he defies God by building up towns which shall be destroyed by God because of their guilt; cf. Dt. 13i2-i». " 15" So Gk., Sah., and Eth. The Heb. is obscure and probably corrupt. 1 IS" Heb. inserts before this line, He shall not depart from darkness, probably a gloss from «. T 15W So Gk. Heb. is corrupt. • 15" So Gk., Old Lat., and Sah. Heb. is corrupt. i 9 The tone of this speech is very bitter, but more and more, as his friends fail him, Job turns in desperation to the very God wno has, as he feels, so unjustly afSicted him. » 16' Lit., Comforters of trouble ; i. e., they only add to his trouble. ^ 16* Lit., worda of wind; i. e., words that lack sense and do not fit Job's case. 155 SECOND CYCLE OF DISCOURSES What provokes you that you answer ? *I too could speak hke you; If you were but in my place, I could join words together against you. And at you could shake my head. 'I could" strengthen you with my speech,** And the solace of my lips could comfort you.' Job for- Baken, tha object of human and divine attack, yet innocent ^If I speak, my grief is not assuaged; If I cease, what relief does it give me?' ^But now he has wearied and dazed me.« All my misfortune ^lays hold of me;** As a witness it rises against me; My leanness testifies to my face. ®His anger has torn and assailed me. He has gnashed on me with his teeth. My foes' whet their eyes' upon me;^ ^"They open their mouths' against me; They smite my cheek reproachfully; They all take sides against me. Also the victim of God's de- Btructivs might ^*God has given me up to knaves," Cast me into the hands of the wicked. ^I was at ease, but he shattered me. By the neck he seized and crushed me; He has set me up as his target, 'Trom all sides his arrows assail me.° He cleaves my reins and spares not; He pours out my gall on the ground. "One breach after another he makes on me; He rushes at me like a warrior. "I sewed sackcloth upon my skin," And have humbled myself in the dust." ^®My face is red with weeping. « 16' E.V.V., wrongly, But I wmcld. There is no conjunction or change of construction in the Heb. •i 16' Lit., mouth; i. e., mere talk. • le" In the Heb. a scribe has by mistake introduced the verb assuage from the next line. In the Gk. and Syr. a different form of the verb is used and the negative is added. The paralleliBm indicates that the oriKinal had some such verb as support, encourage, or comfort. ' 16' Lit., What isc. burden) goes from ine? « 16' Restoring the Heb. by the aid of the Gk. h 16'- ' FollowinK Duhm in restoring tlie corrupt Heb. by the aid of 42". ' 16' So Syr., Sym., and Ar. Heb., my adversary. i 16' With this idiom cp. the Eng., look daggers at me. k 16' So Syr. and the demands of the context. ' 16'<' So Syr., Targ., Lat., and nine Heb. MSS. Heb., with their mouthe. m 16" Following the VSS. in correcting the Heb. The reference is probably to Job'i former friends. ° 16" God is here pictured as the divine huntsman, and man is his prey. o 1615 Not merely put it on as in ordinary afHiction, but assumed it as a permanent sarb. f> 16" Heb., laid my horn in the dust. The opposite idiom, exalt one's horn, means bo proud. 156 JOB Deep darkness is over my eyelids; "Although I have done no violence. And though my prayer is pure. ^•0 earth, cover not my blood,*> Let my cry find no place to rest. "Even now is my Witness in heaven. He who vouches for me is on high. ^°My friends pour their scorn upon me. But my eye pours out tears to God/ 2'That he plead for a man with God As a mortal pleads with his neighbor !" '"For when but a few years come, I shall go whence I shall not return. 17 'His anger*^ has ruined my life;" The grave is Icft^ for me. 'Surely mockers* are with me. And my eye dwells '^ on their defiance. •Place now my pledge ^ beside thee; Spurned Who is there that will strike hands with me ?■ yet cer-* Thou hast* made me a byword of the people, b^s^in-^ And when they see me they spit.^ nooence 'My eye also is dim through sorrow. And my limbs are all like a shadow. 'Upright men are astonished at this," And the guiltless bestirs him against the godless.** The righteous man holds on his way, And the man with clean hands grows stronger and stronger.* ^°But as for you all, come on now again ! — I shall not find a wise man among you. 1 16" The blood represented tho life, and the blood of one unjustly slain was supposed to cry for vengeance; cf. Gen. i", Ezek. 24'. ' le" Cf. 131-3. » 16" So Targ. and Lat.; certain Heb. MSS., And between a man and hia neighbor; Btandard Heb. text, And a son of man with his neighbor. » 17' Slightly correcting the Heb., which reads, my spirit (or anger). • 17' Lit., days. » 17* Again correcting the Heb. in the light of the context. • 17' Lit., mockeries. » 17' Slightly correcting the Heb. This line is probably corrupt. The Gk. is quite different. y 17' SUghtly correcting the Heb. as sucgested by the Syr. • 17' I. e., be surety for me. Here follow vss. *-^, which read: *For thou hast hid their heart from, understanding. Therefore thalt thou not exalt them. *IIe who denoimces his friends for a prey, Even the eyes of his children shall fail. These two vss. appear to be scribal additions, for (1) they break the close connection between ' and •; (2) Job has for the moment turned from hia friends (in i" he addresses them directly); (3) these vss. are loosely connected with each other and are proverbs that would naturally be added by a thoughtful scribe; (4) there is no antecedent. • 17* So Gk. Heb. has the third person under the influence of *-*. •> 17' Lit., And I am an object of spitting in {their) presence. • 17' This probably refers to Job's fate. • 17* The godless are probably Job's friends. • 175-1 These vss. may be a dislocated section of Bildad'e speech. If lo, they fit best after 18*. 157 SECOND CYCLE OF DISCOURSES No hope in the futur* **My days are passed in roaring;' My dearest possessions^ are torn away. ^They** turn the night into day; 'Light,' they say,' 'is close to darkness.* *'If I look to Sheol as my house. Have made my btxl in the dark, "Have called the pit my father. The worm my mother and sister, '^Where then is my hope. And who can discern my advantage ?' '^Will they go witli mc'' down to Sheol, Or to dust shall we go down'' together.'' Job's fury rebuked § 10. Bildad: Disaster Always Overtakes the Wicked, Job 18 Job 18 'Then Bildad the Shiihite answered: ^Whcii will you end' mere words ? Consider, and then we will speak. ^Why are we counted as beasts. And deemed unclean by you ? *You who tear yourself in your anger. Shall the earth be forsaken for you, Or the rock be removed from its place? Fate of the wicked ^he light of the wicked is quenched. And the flame of his fire shines not. ^The light is dark in his tent. And the lamp above him goes out, 'His confident strides are shortened. And his own counsel proves his ruin, ^For his foot is thrust" into a net. And he walks straight into the toils, "A trap shall catch his heel. And a snare shall tightly grip him. '"A noose is hid for him in the ground. And a gin" is set in his way. ^^Terrors on all sides affright him And chase after him" at his heels. ' 17" So Gk. Heb., my purposes (apparently in apposition with possessions, subject of are torn away). ' 17" Lit., the possessions of my heart. Some take this to mean desires. ^ 17" /. e., presumably, Job's friends, but they are very abruptly introduced. The verse is corrupt and may also be misplaced. ' 17" SupplyinK they .say, us the context seems to retiuire. The text here is hopelessly corrupt. J 17" Lit., good, emending the Heb. as indicated by the Gk. k 17" Revising the Ileb. acoordinR to the Gk. 5 10 After an unsympathetic rebuke of Job's self-importance, Bildad elaborates poetically his former theme: a sinner's prosperity i.s insecure and brief. This time, however, he does not urge repentance and promise restoration. His tone throughout is one of condemnation. ' 18' Revising the Heb. according to the Gk. "» 18» So Gk., Syr., Lat., and nine Heb. MSS. Heb., with his foot he is thrust. " 18'" The piling up of synonyms in this passage is remarkable. o 18" Lit., acaUer him. 158 BILDAD "Disaster shall hunger for him,P And misfortune await liis stumbling, *^His skin he consumed by sickness,i Death's first-born'' consume his members. "Rooteil out of his tent, his trusted refuge," He shall l)e brought to the king of terrors.* i^Lilith" shall dwell in his tent. Brimstone be strewed o'er his dwelling. ^^His roots underneath shall dry up. And his branch above shall wither. "His memory shall fade from the land. No fame shall he have abroad. ^*Driven from light into darkness. From the world shall he be banished. ^'He shall have neither son nor scion among his peoi)le. Nor any survivor where he sojourned. ^°They who come after shall be astonished at his day," As those who went before were affrighted.^ ^^Surely such are the homes of the unrighteous. Such the place of one who does not know God. § 11. Job: The Vision of God and of a Vindication After Death, Job 19 Job 19 ^Then Job answered: '^How long will you force me to suflfer, Bildad's And break me in pieces with words ? words ^These many^ times you reproach me, apply to Yet are not ashamed to attack ^ me. caao *If it even were true that I erred. My error is mine alone. ^ p 18" Slightly revising the Heb. o 18" Slightly revising the Heb. according to the Eastern consonantal text. The allusion is probably to Job's horrible malady. ' 18" /. e., fatal disease. • 18" Lit., his tent, his confidence. Gk., healing shall be rooted out of his tent. « 18" /. e.. Death. " 18" Revising the Heb., which reads, what is not his. Gk., in his night. Lilith was the vampire-like night-monster. » IS'" I. e., judgment day, the calamity that overtakes him. Gk., Sah., and Eth. read, at him. This may be original. » 18*" Lit., laid hold on terror. 511 Job gives up his friends as hopeless. Equally hopeless seems the God of popular tradi- tion. Job fares forth a lone pilgrim and exile, forsaken and taunted by kinsmen, friends, and apparently God. And yet he is not crushed by his woes. Conscious of his innocence, he faces yawning Sheol, and then a miracle takes place. The mists of popular belief that had hitherto concealed the nobler realities of the other world roll away, and he sees God vindicated because he will yet vindicate his servant. In this passage the author reaches one of his goals. In this dramatic way he sets forth his deep conviction that if God's justice is not vindicated in the present life of a man, it will be in the life that lies beyond the grave. Also he maintains, in words which will continue through the ages to comfort those who mourn beside the bier of their dead, that a sentient life is still assured to those who pass through the valley of the shadow of death. This brilliant ray of hope was quickly cut ofif by the clouds of current beUef, but when once it had flashed into the eye of man he could not wholly forget it, however deep the encircling gloom. » 19» Lit., ten. f IS* So Gk., Sah., and O.Lat. The exact meaning of the Heb. word is not known. » 19* Lit., lodges with me. The idea probably is: I alone bear the consequences of my mistake; it does not concern nor burt you (cf. 7''°). 159 SECOND CYCLE OF DISCOURSES ^f indeed you would rise up against me, And charge me with shameful crimes. Job ''Then know that God has betrayed me, 5oned ^^ ^^^^ spread his net about me. and "I cry, 'Wrong !' but I am not heard;* by God I call, but there is no justice. *He has blocked my way completely,'' Has shrouded my path in darkness:" ®He has stripped me of my glory. And taken the crown from my head."* "He has demolished me completely,* and I am gone; And my hope he has uprooted like a tree. ^*He kindles his wrath against me. And regards me as one of his enemies. ^-His troops come on together And throw up a rampart^ against me And encamp about my tent. *^My brothers keep far from me,* My friends are wholly estranged. ^^My neighbors have ceased to know me,*" The guests in my house have forgotten me. ' *^My own maids count me a stranger. In their sight I am but an alien. ^®To my servant I call, with no answer; With my mouth I must entreat him. ^^My breath is offensive^ to my wife. And I am loathsome to my mother's children.'' **Even young children despise me; Whenever I rise, they jeer at me. ^®A11 my intimate friends' abhor me. And they whom I love turn against me. ^"My skin clings to my bones,™ I escape by the skin of my teeth." • 19» Cf . Jer. 20». •> 19* Lit., fenced my path so that I cannot paaa. • 19* Lit., set darkness in my paths. ^ 19* /. e., hie reputation. • 19" Lit., broken me down on all sides. 1 19" Lit., their way. « 19" So Gk., Aquila, Syr., Sym., Sah., and Eth. Heb., he has put from me. b 19" With Duhm sliRhtly revising the text as the context requires. ' 19" Joining the first two words of " with the last verb in ". i 19" Lit., strange; i. e., baleful because of his loathsome leprosy. The Heb. rerb m»y b« from a root which in Ar. tueans, smell batl. The parallelism supports this meaning. k 19" Lit., the sons of my (mother's) womb. ' 19'» Lit., the men of my intimate circle. m iQio This line is overfull and makes little sense as it reads in the trad. Heb. text. Gk. and Sah. have: My flesh rots in my skin. If not original, this indicates that my flesh is probably the addition of a scribe. D igjo xhe exact meaning of the proverbial phrase is not clear. Possibly in this context it is equivalent to nothing at all, for the teeth have no skin. So Barton, Job 174. Bickeli and Dubm would revise it ao as to read, my teeth are none. 160 JOB **Have pity, have pity, my friends. For the hand of God has touched me. *^Why, Hke God, do you persecute me, Not content with destroying my body ? 'HDh, that my words were now written. That they were inscribed in a book, ^hat with an iron pen and with lead" In rock they were graven forever ! 'Tor I know that my DefenderP Hves, That at last he shall stand upon earth;'' '^And after this skin is destroyed. Freed from my flesh, ■■ I shall see him,* ^'IVhom I shall behold for myself; My own eyes shall see, and no stranger's. My heart in my breast stands still !* Pity needed, not per- secution Firm hope that even after death he will be vindi- cated by God '*If you say, 'How can we persecute him And find the root of the matter in him ?'" '®Then dread the sword for yourselves. For wrath shall come on the wicked,^ That you may know there is a judgment. Judgment; ehall come upon hii friends § 12. Zophar: The Triumph of the Wicked Is Brief, Job 20 Job 20 'Then Zophar the Naamathite answered : "Not so" do my thoughts make answer; For this reason I hasten to speak. ^ 'Must I hear your insulting reproof .'* With senseless bluster ^ you answer me. In time guilt shall Burely be punished " 19** Probably the meaning is with an iron pen in lead (and) in rock, or graven in rock wilh an iron pen and (filled in) with lead. The Heb. proposition in also means with. V 19^ Heb., Goel, the avenger of blood (e. g., Dt. 19'' '2) and the one who espoused the causa of the accused. In Ruth 3 the same word (E.V.V., kinsman) is applied to Boaz. 1 IQ" Lit., on the dust ; i. «., on my grave. ' 19* Lit., Prom my flesh; i. e., without it. • 19" Cf. the translation of Enoch and the story of Noah in its old Bab. forms: certain favored ones were allowed to enter the presence of the gods and to live immortally. • 19" At the thought of restoration to Jehovah's favor. Job is on the point of fainting. >■ 19«> So 100 Heb. MSS., Theod., Targ., and Lat. Heb., in me. The idea is, How can w« prove his guilt? » 19" So Gk., Sah., and Eth., and a revised Heb. text. J 12 Zophar, like the Spanish inquisitors, is enraged by the thought that the object of hia attack is inspired by a God-given vi.-^ion of truth, as well as by Job's bold counter-attack, 19". Zophar's intemperate words betray nis rage. As has been said, his is the utterance of a partisan, who, mistaking the passionate resentment of wounded vanity for the inspiration of true rchgion, eealously magnifies God's strictness. Like many a theologian, he pictures God as a superman with all the unlovable qualities that the dogmatist himself possesses. » 20* So Gk. Heb., therefore, but this makes no sense in this context. » 20' Lit., On account of my haste in me. Possibly the line should be revised to read. For this reason my heart is stirrtd. y 20" Lit., wind mii of (withovi) understanding. So Gk. and a slightly revised Heb. In 8' and l.S' Job's friends call his words but wind._ The above reading (demanded by the sense) requires a further minor emendation of the Heb., which reads, the spirit (wind) of my understanding answers 161 SECOND CYCLE OF DISCOUltSES *Know you not^ tliis from of old, Since man was placed on the earth: *That the joy of the wicked is short. The mirth of the godless but momentary ? ^Though his height be as high as the heavens And his head reach up to the clouds, ^Like his dung he shall perish forever; Those who saw him shall say, 'Where is he?* ^Like a dream" he shall take wings and vanish;'' He shall flee" like a vision of night, ^he eye which beheld him shall see him no more. And never again shall his place behold him."* ^"His children" shall seek favor of the poor; His descendants^ shall give back his wealth. "His bones, now full of youth,^ With him shall lie in the dust. "Though evil is sweet in his mouth. As he keeps it hid 'neath his tongue, ^'Though he spares it and will not let go of it. But keeps it still in his mouth, "Yet the food in his stomach is turned; 'Tis the poison of asps within him. i^he wealth he has swallowed he must vomit: God will cast it out of him. i^He has sucked the poison of asps; The tongue of the viper shall slay him. ^^o rivers of oil*" shall he see. No streams of honey and butter. ^^He must restore and not swallow his gains; In' the wealth from his trading no joy has he. ^'Having crushed and forsaken the poor And robbed a house not of his building,' 20N0 security shall he have with his possessions,'' Nor safety with that which delights him. 2iNaught is left that he has not devoured; Therefore his prosperity is not lasting. "In the fulness of plenty he shall be in straits; « 20< So Gk , one Heb. MS., and demands of context. Heb. omits not. • 208 Cf. for the same figure Ps. VS'", le. 29'. b 20' Lit., not be found. •208 So the VSS. Heb., he chaoed away. ,„.,„,, ,^ „, ^. „ ,. , ,. d 20' These two lines are virtually a repetition of "'• •", but they fit the parallelism and there is no sufficient reason for regardinR them as secondary. «20»» Heb., hands, but this reading is inconsistent with »-><>. . . t> ui ' 20'" This rearlinK is obtained by adding oue consonant, as suggested by Budde. Possibly these lines are but marRinal notes on '»". « 20" Youth represents full vigor. b 20" Revising the Heb. Gk., milking of flocks. < 20" So about fifty MSS. and Syr. Heb., according to. i 20i» Correcting the Heb. according to the Lat. k 20'<' Following tho Gk. Heb., for he knows no quietness within him. 16S ZOPHAR Every distress' shall assail him. "When he is about to fill his belly, God™ will let loose his hot wrath against him. And rain down terrors" upon him." ^As he flees from the weapon of iron. The bronze bow pierces him; ^'"The missile comes out of his body,P And the glittering point from his gall.'' Terrors keep coming upon him; '^Utter darkness is stored up for him.'' A fire not blown by man shall devour him And consume what is left in his tent. ''The heavens shall bring to light his guilt, And the earth sliall rise in protest against him. ^^Destruction shall sweep away his house ^ Like driftwood' in the day of his wrath. 2'Such is the wicked man's portion from God, The divine retribution for all his iniquity. § 13. Job: The Grim Facts of Life Belie the Traditional Explanation of Suffering, Job 21 Job 31 ^Then Job answered : Let the ^Listen attentively to my speech, be silent And let this be your consolation : p° essence ^Bear with me now while I speak, of the And when I have spoken, mock on. " facte *Is it of man I complain ?^ And why should I not be impatient ? ^Iiook at me and be filled with amazement. And lay your hand on your mouth." ^When I remember I am dismayed And shuddering seizes my flesh. ' 20*2 So Gk. and Lat. Heb., hand of one in trouble, m 20" The subject is not expressed in the Heb. n 2C Heb., with his food (object not expressed). The above reading involves only a ehght emendation and is supported by the Gk. 20° This doubtful vs. may be a scribal addition. p 20« Following the Gk., Old Lat., Sab., and Eth. in revising the Heb., which reads, he urawa it forth and it comes out of his body. Q 20" Cf. 16'2-". » 20" So Gk., Old Lat., and Sah. Heb., for his treasures. • 20*" So Gk. Heb., The increase of his house sJtall depart. t 20" The Heb. word is uncertain, but seems to mean things swept away. 1 13 In this section Job weighs carefully the evidence that gives the lie to the sweeping asser- tions of his friends. He dwells at length upon the moral disorder of the world. The vital question at issue is not Job's but God's justice. Here we find a philosopher's scientific analysis of the phenomena of life. The old dogma of proportionate rewards is torn to tattcr.i. The Gk. omits *•-*, and ** is closely connected with ", so that the intermediate vss. are not essential to the context. On the other hand, they fit logically in Job's speech and probably were omitted by the Gk. trans- lators because they considered them, as they are in fact, a repetition of the thought of "-^. » 21' Gk. inserts not, but the above is more consistent with the action of the frienda. ' 21' /. e., not against man but God. * 21* /. e., in surprise and wonderment. 1G3 SECOND CYCLE OF DISCOURSES The pros- perity of the wicked They wen defy God 'Why do the wicked Hve on. Grow old, and attain great power? *Their children arc settled about them,* And their offspring before their eyes. *Their households are safe^ from fear. No rod of God'' falls upon them. ^•^Their" bulls gender and fail not; Their cows never lose their calves. '^They send out their young like a flock. And their children dance for joy; ^^They sing'' to the timbrel *= and harp. And rejoice at the sound of the pipe. ^^They complete*^ their days in prosperity. And in a moment" go down to Sheol. "Yet they say to God, 'Depart from us; We have no desire to know thy ways. ^^Who is the Almighty, that we should serve him? What advantage have we, if we pray to him ? ' ^^Behold ! Their fortune is in their own hands. Little does God heed the counsel of sinners.' Just punisb- ment excep- tional All men alik« *^How oft is the lamp of the wicked put out ? How oft does calamity fall upon them ? **How often are they as straw before the wind And as chaff that the storm carries off ? ^'God stores up guilt for his children; — Let him punish the man himself, that he may know it !■ *°Let his own eyes see his destruction, Let him drink of the wrath of the Almighty ! ^'What cares he for his house after him. When the number of his months is cut short ? ^^Shall any teach knowledge to God, Who judges those on high ? 2^0ne dies with his strength unimpaired. Wholly at ease and prosperous; 2^His pails are full of milk. In his bones the marrow is moist. I' 21' So Gk. and Syr. Ileb. adds vith them, but this phrase destroys the metre and adds nothing to the sense. » 21» So Gk., Lat., and corrected Hob. • 21* I. e., divine judRmcnt. • 21>o So Gk. and Lat. Heb., his. '>21" Lit., lift up {sc. the voice). • 21" So VSS. and many MSS. The standard text reads, according to the timbrel. ^ 21" So variant readings and VSS. Trad. Heb., wear out. • 21" To die quickly in old age is riRhtly regarded as a blessing. ' 21" So Gk. The meaning seems to be that God apparently cares nothing about the plana of the wicked; cf. Mai. 3"". « 21" /. e., if God were just he would make every sinner pay the penalty of his own sins and not let the consequences fall on the children of the wrong-doer. The current translation, whioh supplies you say, is not impossible, but when the author a little later 0^) wishes to express this idesi ha suppUea the iutruductory words. 1C4 JOB ^But another dies eml>ittered, With never a taste of prosperity. **In the dust they he down together. And the worm covers them both. s^Indeed, I know your thoughts, disprove And the devices by which you would wrong me. your 28]7qi. you say, 'Where is the house of the tyrant, And where are the dwelhngs'' of the wicked ? ' 2'Have you not asked thcjsc who travel ? And do you not know their proofs, ''That the wicked is kept from disaster. Is saved' in the day of wrath ? '^Vho declares his acts to his face. Or repays him for what he has done ? *^And yet he is borne to the grave. And watch is kept over his tomb, ''Sweet to him are the clods of the valley;' After him all men follow,'' As innumerable have before !' ^Why do you give me vain comfort. And make answers bereft of all truth ? THIRD CYCLE OF DISCOURSES § 14. Eliphaz: Job's Guilt Fully Explains His Affliction, Job 22 Job 32 ^Then Eliphaz the Temanite answered: Sin the ^Can a man be of service to God ? planatjon For a wise man serves only himself. Action 'Is the Almighty pleased by your righteousness ? Does your blameless life'' bring him profit? ^For your piety** would he reprove you. Or prefer a charge against you ? ^Is not your wickedness great ? The T +1 A t^ ■ 3 probable Is there no end to your crimes r sins Tor you take pledges wrongly from kinsmen," •> 21" So one MS. and Lat. Heb. adds, tent. ' 21'° Revising the Hcb. as the context requires. Heb., they arc led away. i 21" Even after death he shall sleep peacefully amidst pleasing environment. k 21^^ Lit., draw after him. '21" Possibly this line is secondary. It de.'troys the regular metre and may have been added by a scribe. The evidence, however, is not decisive. If it is original, the meaning i? that tlie prospcrou.s wicked man here pictured is no exception, but is only one of many. § 14 As Job grows calmer his friends become more intemperate. Here the author has faith- fully presented the psychology of dogmatism. Eliphaz well illustrates the futihty of a priori reasoning; Job is afflicted, therefore he must have sinned. His calamity is most crushing, there- fore he must have committed the most heinous sins. On this slender basis even the mild Eliphas goes on to recount a long list of hypothetical sins and then charges Job with committing them. » 22' lAt., that you make your ways perfect. b 22* Lit., fear. Again Eliphaz uses the term in the technical sense of religious faith; of. 4'. • 22« /. e., by taking advantage of the needs of the destitute. 165 TfflRD CYCLE OF DISCOURSES And strip from the naked their clothing."* Tfou have given no drink to the weary. And withheld your food from the hungry. ^The land is held for him who is strong;* The man specially favored^ possesses it. ^Widows you have sent away empty. And broken^: the arms of the fatherless. ^•Therefore snares encircle you. And sudden fear confounds you ; ^^Your light has gone out in darkness,'* And the flood of waters engulfs you. Useless to try to escape God's judgment "Is not God In the height of heaven,' And does he not see^ how high the stars are ? ^'Yet you say, 'What does God know about it. Can he judge aright through the darkness ? "Clouds envelop him, he sees not. And he walks on the vault of heaven.' i^Will you keep to the way of old. Which wicked men have trodden, ^^^Vho were snatched away before their time. Whose foundation was poured out like a stream ?"* ^^The righteous see it and are glad. And the innocent laugh them to scorn, ^''Saying, 'Surely our adversaries are destroyed. And the fire has consumed what is left of them.'' Confes- sion and right deeds will aloue bring relief 2'Be friendly with him and at peace. For in this way good wiU come to you. ^^Receive now instruction from his mouth, And lay up his words in your mind. ^Ji you turn humbly™ to the Almighty, And banish sin far from your tent, "^And lay your treasure in the dust, <> 22* Taking the outer mantle and even the undergarments as security for loans; cf. Dt. 2410-U. e 22" Lit., vian of arm. '22' Lit., he whose face is lifted up; i. «., who enjoys royal favor. This vs. interrupts the close connection between ' and ' and may be secondary. « 22» So the VSS. Heb., are broken. t 22" So Gk. Heb., Or darhness, you do not see. ' 22>' Syr., Did not God make high the heavens f i 22" So Gk., Old Lat., Sah., and Eth. k 221' Vss. "-'' are made up of extracts from 21"-" and interrupt the close logical connection between " and ". Reconstructed by the aid of the Gk. they read: "Who said to God, ' Depart from us;' And, ' What can the Almighty do for usf I'lVt he filled their houses toith good things. But the counsel of the wicked is far from me. • 22" I. e., as the cities of the plain were destroyed. Gen. lS-10. " 22" 3o Gk., Sah., and Eth. Heb., you shall he built vp ; but this is not in harmony with th« context and is due to an obvious coiruption of the Ueb. text. 166 ELIPHAZ The gold of Ophir among" the stones of the brooks, ^*Then the Almighty shall be your treasure, And precious" silver shall he be to you. 2®You shall then find delight in the Lord, And shall lift up your face to God. ^You shall pray to him, and he will hear you; And so you shall pay your vows. **What you decree shall stand, Ai\d light shall shine on your ways; ^'For he humbles him who speaks proudlj',^ But saves the man who is modest.^ '"He delivers the man who is innocent ;"■ He shall be saved by the cleanness of his^ hands. § 15. Job: If Man Could Find God, His Problem Would Be Solved, Job 23, 24I-I8, 21-23, 25 Job 33 ^Then Job answered : ^Even now* my complaint must be bitter," If God My affliction exceeds my groaning.'' only be 'Oh, that I knew where to find him, ^f^^' That I might go straight to his throne ! vindica- ^I would lay my cause before him, assured Filling my mouth with arguments. ^I would know the reply he would make. And understand what he would say. ^Would he use his great power against me ? No, he at least would give heed. ^There the upright might reason with him; And my case should be settled forever. *I go forward, but he is not there. And backward, but cannot perceive him; ^On the left I seek,^ but in vain. On the right, ^ but I do not see him. n 22" Syr., Theod., and Aram., like. The meaning of the vs. is, Throw aside mere material possessions. o 222s The mpaning of the Heb. word is unknown; the above rendering is conjectural. p 22-' Emending the Ileb. as the context demands. 23" So Syr. and Lat. Ilob., my decree; i. e., what is appointed for me. » 23" Lit., many such thinf/s are with him. <• 23" Following one MS. in deleting the negative. • 23" Deleting from, which makes no sense. « 242 Ho Gk., Sah., Eth., and the demands of the metre and context. Cf. Dt. 19'», 27". B 24' So Gk., Sah., and Eth. Heh., and feed them. t 24' The VSS. omit Behold, found in the Heb. ' 21' The text and meaning of this line are somewhat uncertain. J 24» Slightly revising the corrupt Heb. by the aid of Gk. I" 24« Heb., wicked. 1 24' 'O' /. e., the victims of the oppression just described. '" 21' Here the wicked oppressors must be meant. The perplexing change of subject may be due to misplacement of some of the vss., yet such ambiguity is not uncommon in Heb. ■> 24' Again revising the Ucb., which reads, take the poor in pledge. 168 JOB And are hungry as they carry the sheaves." "Between the olive-rows they make oil; They tread the winepresses, yet are thirsty. 'Trom the city the dyings groan, And the souls of the wounded*! cry out; Yet God does not hear their prayer."^ ^'These' are of those who resent* the light; Murder- rpi 1 . •. ers and 1 hey know not its ways, adulterers Nor dwell" in its paths. ^*rhe murderer rises in the dark,^ To kill the poor and the needy. And the thief stalks abroad"' at night. '^Putting a mask on his face," The adulterer watches for the twilight. Saying, ' No eye can see me.' ^^In tlie dark he breaks into houses. But he shuts himself up by day. All these know not the light, ^Tor morning is to them as the shadow of death ;y "They go swiftly^ on the face of the waters." **There are those*" who devour the childless Those And show no kindness to the widow. on tli^"^*^^ 2=^They drag off the powerless •= by their might; helpless When they rise, none is sure of his life. 2'Yet he*^ grants them security,'^ and they rest. Though he plainly sees their deeds. ' '^^If this is not so, who will prove me a liar And nullify my indictment ? 24'° The meaning seems to be that the poor, even while laboring to get food for their op- pressors, have not enough to eat for themselves. P 24'* So Syr. Heb., of men; Gk., and houses. •> 24'* Gk., Old Lat., Sah., and Eth., infants. '24" So Syr., Aram., and imphcations of the Gk. Heb., the folly. • 24" I. e., the classes to be specified in the following vss. ' 24" Lit., rebel ayainst. " 24" Gk., Old Lat., Syr., Eth., walk. This may be original. • 24" SUghtlv revising the Heb., which reads, at light. » 24'< Emending the Heb., which is clearly the result of a mistake in copying. 1 24" Transposing the line as the meaning requires. y 24" The complement of "» is found in 'sa. Vs. "b. For they know the terrors of the thick darkness, was probably added by a scribe, and "b-^o are either scribal additions or a part of Bildad'a •peech. Vs. "^o reads: Their portion is cursed in the earth ; He turns not the way of vineyards. For »••» of. S 16. • 24" Slightly re\n8ing the Heb. • 24" /. «., disappear as swiftly and silently as chips on a swift current. t" 24«» Lit., there is one. The collective singular is used throughout ='-22, but in " the olural appears. ^ « 24" So Gk., Sah., and Eth. Heb., mighty. <» 24" /. ... God. • 24" Slightly correcting the Heb. '24" Lit., hia eyea are upon their ways. For ^, cf. § 16. iGd TraRD CYCLE OF DISCOURSES No man can be just with God § 16. Bildad: It Is Impossible for Man to Be Perfect in God's Sight, Job 25, 2419-20, 21 Job 25 ^Thcn Biklad the Shuhite answered: -Dominion and fear are with God; He makes peace in the heights of heaven. ^ ^Has he not innumerable armies ? And on whom does his Hght not arise.'' ^How can man then be just before God ? And one born of a woman be pure ? ''See, even the moon has no brightness,'* And tlie stars are not pure in his sight;' ''How much less is man, a mere worm, And the son of man but a maggot ! Fate of the Binner 24 ^^Drought' and heat consume the snow waters; So Sheol the man who has sinned. ^"The womb shall forget him; The worm shall feed sweetly on him. He shall be no more remembered; He shall be uprooted like a rotten tree.'' 2^He is exalted a little while and is gone; Like the mallow he is laid low and shrivels,* Cut off like the top of an ear of grain. Sorry com- forters § 17. Job: Guilt Does Not Explain All Suffering, Job 26-27«- " Job 26 ^Then Job answered : ^How well you have helped the weak. Relieved the arm of the powerless, ^Counselled the man with no wisdom, Poured forth in abundance sound knowledge ! *By whose help have you uttered these words, And whose spirit inspired your speech ? § IC Bildad's speech is exfeedingly brief. Apparently a later editor has taken one section of it and used it to tone down Job's arraigniiipnt of Jehovah's justice as revealed in the world. Re- storing 24'»--''' " to their logical position, this much-disarranged part of the book presents a clear sequence of thought. Some scholars would go further and also transfer to Bildad's speech 24'-', 303-8, and 24i'-i9. e 25' I. e., he establishes peace, not disorder. ^ 255 Gk., Sah., and Eth., He commands the moon and it shines not; but the Heb. gives the more perfect paralleUsm. ' 25' Repeated very effectively from 1.5'^. i 24" As explained above, the po.sition of these vss. in the present text is probably due to an editor. k 2420 Following Duhm in restoring the impossible Heb. ' 242< Restoring the corrupt Hob. with the aid of the VSS. § 17 For the last time Job reproaches his friends for their perfidy in not giving him help when he most needed it. He admits all their claims ro'jarding God's invincible might, but this omnipo- tence only makes God's treatment of the innocent Job seem the more cruel and unjust. Yet de- spite tne condemnation of his friends and seeminTly of God himself. Job protests his innocence. In the Gk. 20'-" is omitted, but this was probably because the translator thought that it was a repetition of Job's words in 9' ". 170 JOB ^Before him in pain writhe the Rephaim,™ Omnipo- Whose dweUings" are beneath the waters. t«nce of •Sheol is naked before him, rule And the lower world lies uncovered. ^He stretches out the north" over chaos. And hangs the earth upon nothing. *He binds up the waters in his clouds. Yet the clouds are not torn with the weight. *He sets firm the pillars of his throne, p And over it spreads his cloud. ^''He drew a circle'* o'er the face of the waters To the confines of light and darkness. ^^The pillars of heaven rock And are filled with consternation at his rebuke.'' ^By his power he stilled^ the sea, And by his understanding he smote through Rahab.* ^'By his breath the heavens are made fair," His hand pierced the fleeing serpent. "See, these are but the fringes of his ways; How small a whisper do we hear of him ! But who can understand his mighty thunder ? 37 ^As God lives,^ who has robbed me of justice, Protesta- The Almighty, who makes me bitter iLn'ocence *(For my life is still intact. And the spirit of God fills my nostrils), *I swear that my lips speak no falsehood. My tongue does not utter deceit. Tar be it from me to admit you are right; Till I die, I will never disclaim innocence. ®My innocence I hold fast and will not give it up; My heart does not reproach me for any of my acts.'' ^You'^ have all seen it with your own eyes; Why then this inane folly ? _ ™ 26' I. e., the Shades, the fallen giants who, like the Titans of Greek thought, were believed to inhabit the realm of the dead whither they had been banished. " 26* Slightly revising the Heb. " 26' The north probably represents the earth. p 26' Shghtly revising the Heb., which reads, he takes firm hold of the face of the throne. Q 26'" /. e., the horizon. ' 26" /. e., the roll of his thunder. ■ 26" So Gk., Sah., and Eth. The Heb. word means both disturb and be atill. t26'^ Rahab is evidently the Heb. equivalent of the Bab. Tiamat. The reference is to the conflict with Tiamat, or personified chaos, which is recounted in the old Bab. account of the creation (cf. Vol. I, Appendix III). " 26" /. «., cleared of clouds. Gk., The bars of heaven fear him. r 27' Vs. 1 reads. And Job again took up his parable and said, but this is evidently a scribal addition modelled after 29', for 27'-' is the direct continuation of 26. " 27' Lit., days. The next vss. ('-") seem to be misplaced, for they are much more in accord with Zophar's point of view than with Job's (cf. § 18). X 27'" This vs. is the logical sequel of ' and finds no place in its present contest, which, as remarked above, probably belongs to Zophar's speech (§18). 171 THIRD CYCLE OF DISCOURSES § 18. Zophar: The Pitiable Fate of the Wicked, Job 27'-". »*» Job 27 [Then Zophar the Naamatbite answered:] Fate of ^Let my enemy be Hke the wicked, \vicked ■'^^y adversary like the unrighteous. ^For what is the hope of a g(jdlcss man. When God requires his soulP^ ^Will God give heed to his cry When trouble comes upon him .'' ^"Will the Almighty then be his delight. And if he calls upon God, will he hear him ?* ^^I will teach you about the hand of God, And I will not conceal the way of the Almighty. "This is the wicked man's portion from God, And what an oppressor** receives from the Almighty: ^••If his children are many, the sword claims them. And his descendants are not satisfied with food, ^^he remnant of them shall be buried by death,'' And their widows shall make no lament. ^^Though he heap up silver like dust And prepare clothing like the clay, "He maj'^ prepare it, but the just shall put it on. And the innocent shall divide the silver. ^*Like a spider's*^ is the house that he builds. Like a booth*^ which the vine-keeper makes. ^*He lies down rich, but does so no more;" He opens his eyes, and he is not.' ^''Terrors overtake him like floods; A tempest steals him away in the night. ''^The east wind lifts him up, and he departs; It sweeps him out of his place. ^^It smites him without mercy; He would gladly escape from its power. 2'Men shall clap their hands at him And hiss him out of his place. § 18 In the editorial revision of 24-27 not only was a secondary title added in 27', but the original title introduoing Zophar's fipecfh, which in the logical order concluded the last cycle, has been omitted. Possibly this was done intentionally, in order that Job might end with an orthodox confession of faith. y 27' Revising the Heb. with the aid of the Gk. and Syr. and deleting the phrase though he get gain, which makes little sense, destroys the metre of the vs., and is probably a duplicate of the last line. Cf. Lk. 1220. ' 27'" Following the Gk., Old Lat., Sah., and Eth., which are strongly supported by the context. • 27" Heb., oppressors, but the context, ", calls for the singular. b 27" /. e., cut down by pestilence they shall bo left where they fall. • 27" So Syr., Old Lat., Sah., and one version of the Gk. Heb., moth. d 27" I. e., temporary, perishable. • 27'» Following the Gk. and Syr. in interpreting the Heb. ' 27" I. «., probably, not rich, thousb death may be meant. 172 JOB § 19. Job: To Lose the Consciousness of Fellowship with God Is the Supreme Misfortune, Job 29-30 Job 29 'Job again took up his discourse and said:* job's 20h, to be as in months of old, ^%'^*' As in days when God guarded my steps, perity ^When his lamp shone above my head. And I walked by his light through the darkness; *As I was in my prosperous days,'* When God protected' my tent; ^When still the Almighty was with me. And my children were all about me;' nVhen peace and plenty attended me. And the rock'' poured me streams of oil ! 'When I went to the gate of the city,' And took my seat in the open, *The youths, when they saw me, retired. And the aged rose up and stood; ^he princes refrained from talking. And laid their hands on their mouths; '"The voices of nobles were hushed. And their tongues stuck fast to their palates. "He™ who heard of me called me happy. He who saw me bore me witness, '^For I saved the poor who cried," Righteous And the orphan with none to help him. philan- "The perishing gave me their blessing, acts^*" And I made the widow's heart sing. '*! put on the garment of righteousness. And justice" as robe and turban. '^Eyes I was to the blind. Feet I was to the lame, '^And a father to those who were needy. I espoused the cause of the stranger, § 19 With 27 the discussion between Job and his friends ceased; now he is left alone with his own thoughts. In 29 he reviews his happy and honorable past. This retrospect yields him mingled joy and sorrow, but on the whole the sad lyric note predominates, for the joyous background only brings out in clearer relief the woes of the present. By some the section SO'" is regarded as a dis- jected member of Bildad's speech, but it is not inappropriate in its present setting, for it heightens the tragic picture of Job in his hour of mental distress, the object of derision even to the offscourings of humanity. 1 29' Possibly the editor who introduced 28 has added this verse. '' 29* Lit., days of my autumn ; i. e., when I was at my best. ' 29< Following the Gk., Sym., and Syr. in slightly revising the text as the context requires; cf. 1>«. ' 29' The loss of God's friendship is too painful a theme to be expanded. ^ 29^ Gk., Syr., Eth., and Sah. read, my hills; i. e., the hills planted with vineyards. This reading may be original. ' 29' /. e., the place of public meeting. m 29" For was probably introduced by a scribe to connect •" and ". Restoring the logioal order of the passage makes it superfluous. n 29" Gk., Syr., Sah., and Eth., from the oppressor. Possibly this is original. o 29" Heb., my justice, but VSS. omit my. 173 THIRD CYCLE OF DISCOURSES Hopes Honor in the commu- nity The present: the derision of the lowest and most despised members of society *T shattered the jaws of the wicked, And WTested the prey from his teeth. ^*So I thought, *I shall die in my nest;" My days shall be as many as the sand;" '^My root is spread out to the waters; All night the dew lies on my branches; ^''My strength is refreshed within me. And my bow is renewed in my hand.' 2^Men listened to me expectantly. And in silence awaited my counsel. '"After my words they spoke not. And my speech fell as rain-drops upon them. ^They waited for me as for the rain, Open-mouthed as for the latter rain. ^^I smiled on them, when they had no confidence; The light of my countenance cheered the sorrowful. ^^I chose the way for them, and sat as chief, I was enthroned as a king in the army. 30 ^But now men younger than I deride me. Whose fathers I refused to set with the dogs of my flock ! ■■ ^The strength of their hands is nothing to me — ' Men in whom all vigor has perished. ^They are gaunt from want and famine; They gnaw the dry ground*^ amid" waste and desolation. *They pull up the shoots of salt-wort,^ And the roots of the broom are their food, ^hey are driven forth from the midst of men. Who cry after them as after a thief," ®So that they live in dreadful valleys. In holes of the earth and rocks. 'From among the bushes they cry out; Under the nettles they are gathered together.* *They are the children of fools and ignoble men; They are scourged out of the land. ^But they sing of me now in derision. And my name is a by-word among them. P 29'" Gk., Sah., and Eth., my youth shall (/row old. Q 29" Gk. and Lat., like the palm tree, which may be original, for the palm-tree lives to a very old age and retains its beauty and viRor. ' 30' This vs. has apparently been expanded by a later scribe. • 30' Duhm (Hiob 140-141) emends the text so that it reads, fails. t 30« Gk., Sah., and Eth., They flee to the wilderness. " 30* Followinp; a revised text. ' 30* I-it., salt-wort by the bushes (or shoots). * 30* /. e., men warn them to depart whenever they appear near settled towns. ^ 30' The VSS. have a variety of renderings: Gk., live; Eth., hide. There are two Heb. words having the same root; one has the meaning given above, the other would mean were beooUcn (of. '). 174 JOB *°In horror tliey stand aloof from me, And do not refrain from spitting at the sight of me. "For he has loosed my bow-string ^ and aflflicted. And they have* cast off the bridle'' before me. ^^On my right hand rise the rabble;*^ They cast up against me their deadly ramparts; '^They break up my paths;" They set forward my calamity;^ They hurl their darts against me,^ ^^As through a wide breach they come, Rolling on in the midst of ruin. ^^Terrors are turned upon me; My honor is driven away^ as the wind. And my welfare has passed like a cloud. ^^And now my life is poured out within me; Now Days of affliction have taken hold of me. ^fh ptin "The night bores into my bones,^ and per- . , " . . •' eecuted And my gnawmg panis never cease. by God ^nVith great force my garment clings to me;'' It binds me about as the collar of my coat. ^'God' has cast me into the mire, And I have become like dust and ashes. ^"I cry to thee, but thou makest no answer, I stand up before thee, but thou dost not heed.' "Thou hast become a merciless tyrant; With the might of thy hand thou scourgest'^ me. ^^Thou liftest me up to ride on the wind. And dissolves! me in the roaring storm.' ^For I know that thou wilt bring me to death. To the house where all living assemble. ^Yet a falling man stretches forth his hand. Yet he And in his calamity cries for help."" hefpod ^^Did I not weep for the one in trouble ? the afflicted ' 30" So Syr. and Targ. Heb., his cord; i. e., his support. • 30" Theod., Eth., and Lat., he has, but Heb. is probably original. » 30" /. e., all restraint. b 301J Through an inaccurate scribal repetition of "•> the Heb. adds, they cast off my feet; but this makes no sense. • 30" So 3 MSS., Theod.. Syr., Lat., Targ. Heb., path. 30" Revising the corrupt Heb. as suggested by Gk., Sah., and Eth. The meaning is that his festering sores have produced this effect. ' 30" Supplying the subject implied in the Heb. i 30" So one MS. and Lat. Heb. omit.-i not. k 3021 So Gk., Sah., and Eth. Heb., perseculest. 1 3o»2 The author apparently draws his figures here from the old Bab. account of Marduk'a contest with Tiamat or Chaos, in which he used the winds as his weapons m 30M Slightly revising the Heb. 175 TfflRD CYCLE OF DISCOURSES Did not my heart deeply grieve for the needy ?° ^^I looked for good, but evil came, I hoped for light, but darkness descended. Lust Dishon- esty Adultery Disregard of ser- vants' rijiLtd § 20. Job's Oath of Clearance, Job 31 Job 31 *A contract have I made with my eyes; How then could I gaze on" a virgin ? ^And what is God's allotment from above. The Almighty's bequest from on high ? ^Is it not calamity to the unrighteous And disaster to those who do wrong ? *Does he not see my conduct^ And number all my steps ? ^If I have ever indulged in falsehood. Or I have been eager to practise deceit, ®Then let God weigh me on scales that are just. And he will acknowledge that I am innocent. ^If ever my step has swerved from the way. Or my heart has followed my own inclination,** Or if any spot besmirches my hands, ^Then let me sow and another eat. And let all my produce be rooted up. ^If I have ever been lured by a woman, Or lain in wait at my neighbor's door, ^''Then let my wife grind as a slave for another. And let other men bow down upon her; ^'For adultery is a heinous crime, A crime indeed that calls for judgment, ^*A fire that eats to the depths of hell. And it would completely consume all my increase. "If I had spumed the cause of my servant. And that of my maid, when they argued against me; ^*What would I do when God takes vengeance ? And when he accuses me, what would I answer? "Did not he who made mc create him also. And the same one fashion us each in the womb ? n 30^ Or following Duhm in reconstructing the Heb. so as to connect this vs. with " : Or does he not weep who is in trouble f I» not the soul of the needy grieved? ! 20 Just as the rebukes of his friends have grown into definite accusations, so now Job brings to a climax his protestations of innocence by denying that he is guilty of this or that specific sin which micht justly have incurred the divine wrath. In so doing he presents a remarkably lofty standard of personal and social righteousness. " 31' Lit., consider attentively. P 31< Lit., ways. <* 31' Lit., walked after my eye*. 176 JOB ^'From'' the days of my youth like a father he reared me, And he was my guide from the time I was born. ^•'If I have denied the poor their desire, Or disappointed the hopes* of the widow, "Or if I have eaten my morsel alone. So that the fatherless has not shared it; '^If I have seen any naked and perishing. Or anyone needy with nothing to cover him, ^°If the loins of such have not blessed my gifts. And his body been warmed by a fleece from my sheep; ^'If against the just I have raised my hands. Because I saw an ally in the court, ^^Let my shoulder then fall from its blade. And my arm be wrenched from the socket. '^For the fear of God restrains me. And his majesty renders me helpless. Neglect of the poor ^If I have put my faith in gold. And have said to fine gold, 'In you I trust !' 'T^f I have rejoiced that my wealth is great. And because my hand has gained much — Trust in riches ^If e'er I have seen the light* shining. Or the moon riding high" in her glory,' "And in secret my heart has been lured,^ And my hand has kissed my mouth, ^ 2*This too were a crime fit for judgment, ^ For I should have betrayed^ God on high. Idolatry -'If I have rejoiced at my enemy's ruin. Or exulted when evil befell him, '°If I have permitted my mouth to sin By demanding his life with a curse — ^^If the men of my household "* have not said, ' Who is not satisfied with his food ? ' '^If ever a stranger has lodged in the street, Or I have not opened my doors to the traveler- Venge- fulness Lack of hospi- tality ' 3V* Transposing this verse as required by the sequence of thought. " 31" Lit., caused the eyes to fail. ♦3128 /. e., the sun. " 3P5 Lit., walkina. ' 312« Lit., as a glorious one. w 3p7 The same verb used in '. I 31^' /. «., I have thrown a kiss, a gesture of worship well known in ancient idolatry. Wor- ship of the heavenly bodies is often condemned by the prophets. y 3l«» Cp. ". The language suggests a parallel between adultery and idolatry, quite in the spirit of the prophets. • 312' Lit., deceived or failed. • 31" Lit., tent. 177 REFLECTIONS OF LATER GENERATIONS Hyixxj- riay Bad farming Job's closing challenge '^If like Adam I hid my wrong-doing. By concealing my guilt in my bosom, '^Because of my fear of the multitude. And my dread of public contempt, And kept silent behind closed doors — **If'' my land cries out against me. And its furrows weep together; '^If I have eaten its fruits without paying. And caused its owners to lose their lives, *°'Lei thistles grow instead of wheat, And stinking weeds instead of barley. 'H3h, for someone to hear me ! Behold my defense all signed !" Let now the Almighty answer. My Adversary write*^ the indictment ! *^0n my shoulder I would bear it,^ As a crown I would bind it round me; ^"I would tell him my every act; Like a prince I would enter his presence ! REFLECTIONS OF LATER GENERATIONS REGARDING THE MEANING OF SUFFERING § 21. Elihu's Reasons for Speaking, Job 32 Job 32 ^So these three men ceased answering Job, because he was righteous in his own eyes. ^Then the wrath of Elihu, the son of Barachel the b 3138 Transposint! vss. 35-37 to the end, where they clearly belong. <>31" Lit., Behold my mark! -»), which anticipate the direct statements of Eliliu in « ", suggest that possibly it was written by a still later editor or reviser. Although EUhu, as presented in this chapter, is not distinguished for his modesty, he is intensely in earnest. Through his lips the later poet boldly critieises what seem to him to be the dangerous weaknesses in the lyric drama. It is clear that he wrote before the drama had been canoniied. At the same time he draws most of his ideas from the greater poet whom he censures. 178 ELIHU Buzite of the family of Ram, was aroused against Job, because he had main- tained that he was more just than God. 'Also his wrath was aroused against his three friends, because they had found no answer and yet had condemned * Job. ^Now Elilui had waited to speak to Job,** because they were older than he. ^But when Elihu saw that there was no answer in the mouth of these men, his wrath was aroused. ''So Elihu, the son of Barachel the Buzite, spoke up and said, ^I am but young in years. While you are very old. And so I held back, and feared To tell you my opinion. ^I felt that days should speak. That the mature" should teach wisdom. Elibu's hesitation *But there is a spirit in men,'* The Almighty's breath gives them insight. 'The aged^ are not always wise. Nor do elders best discern truth. ^"Therefore I urge you to hear me. While I, too, state my opinion. His deter- mination to speak ^^I waited f while you spoke,^ And listened to your reasoning; While you carefully chose your words, ^^I gave to you close heed. But none brought conviction to Job, Not one of you refuted his claims. ^'Say not, 'We have found wisdom; God must vanquish him, not man;* ^"•For his words are not directed against me; Nor will I give him answers like yours. ** Because Job's friends have failed ^^Amazed, they answer no more. They have not a word to say. **Must I wait because they are silent And stand thus, with no further answer ? ^''I too will answer my part; I too will state my opinion. Elihu's convic- tions compel him to » 32' Syr. and certain Gk. MSS. read, justified; i. e., by their failure to find fitting answers had virtually conceded the justice of Job's position. *> 32* Or until they had spoken to Job. ' 32' Lit., multitude of years ; i. e., these who have had the experience of many years. "* 32' Sym., The spirit of God is in man • 32' So the VSS. Heb., great. ' 32" V.SS. "-" are omitted by the Gk. and may be secondary. They really duplicate "-i'. Nichols (AJSL, XXVII, 126 ff.) and Barton regard them aa the introduction to the furtner address to the friends in 34'. K 32" Possibly this line originally followed '^a. •> 32" /. «., it is not yet necessary to turn the case over to God, for Job still has Elihu to deal with. 179 REFLECTIONS OF LATER GENERATIONS ^*For full of words am I; The spirit within compels me. ^^My breast is like wine without vent. Like new wine-skins ready to burst. ^"I must speak and so find relief, I must open my lips and answer. 2^1 would show partiality to none. Nor give flattering titles to any man. --For of flattery I know nothing. Else soon would my Maker remove me. Calls upon Job to answer him if he can § 22. The Value of Pain, Job 33 Job 33 ^So now. Job, hear my speech. And listen to all that I say. ^See, I have opened my mouth. My tongue has begun to speak. 'My words shall reveal the uprightness of my heart,' And what my lips know they shall speak sincerely. ^Then' answer me, if you can. Stand forth, and debate'' with me. *In the sight of God I am like you, I, too, was formed out of clay.' *The spirit of God has made me. The Almighty's breath gives me life. 'No dread of me need appal you,™ And my hand" shall not rest on you heavily. Job's claim that God is his enemy unfound- ed ^Surely you have spoken in my hearing. And I have heard the sound of your words: ^'I am clean, without transgression; I am innocent, neither is there iniquity in me.° ^"See, he finds occasions against me; He counts me as his enemy, p ^'He puts my feet in the stocks; He keeps watch over all my paths. 'i § 22 After rebukinR Job and his bold appeal directly to the AlmiKhty, the poet develops aa his chief positive contribution Eliphaz's teaching that no mortal can be righteous before God (4"), and happy is the man wlioni God corrects (5"). Like Ehphaz, he also prepares a song of thanks- giving to be sunR when onre Job truly repents. ' 333 Or with Dulmi filightly revising the Heb. text so as to read, My mind inspires words. i 335 Vss. *• • have through a scribal error been transposed. k 335 Lit., set in order (sc. your words or arguments). For the full idiom, cf. 32", where the same verb is translated directed. , . u- ' 33« /. e., I am not God, against whom Job had complained in 31» that he must plead his cause. " 33' In 9>* and IS^' Job had complained that God's terror overpowered him. ■"33' So Gk., Sah., and Eth. Ueb., urgenc-i. "33' Cf. 0", 10', 13'«, 16", 23'. '»", 31. Ehhu, however, heightens Jobs assertion. P3311' Cf. 13". The Heb. text is slightly corrupt. Q 33" Cf. 13". 180 ELIHU ^How can you say, 'I cry and he does noi. answer; God'8 God hides himself from men ' ? ■• l^^T^f isWhy do you strive against God, speaking Because he gives you no answer?* ^*For God has one way of speaking. Yes, two, but he does not repeat it: ^^In a dream, in a vision of night. By When deep sleep falls upon men,* visions As they slumber upon their beds, ^^hen he opens the ears of men. And instructs them by terrible warnings," ^^To turn men aside from wrong-doing,^ And to save their bodies from ruin.'' *^To keep them back from the grave. And their lives from descending to hell.* *^0n a bed of pain he is chastened. By pain And all his bones grow stiff, ^ dckneas ^^He" utterly loathes all bread, And abhors the daintiest food. ^^His flesh is wasted and lean,* And all his bones stick out.** ^His soul draws near to the grave. And his life to the angels of death." ^If there be with him an ange.. Fortunate An interpreter,** one of a thousand, he'has To make known to man what is right,^ a wise ^^Then God will be gracious and say: preter 'Deliver him from the grave; I have found for his life^ a ransom/ ^^His flesh shall be fresh as a child's. And the days of his youth shall return. '^He prays to God and finds favor ' 33" Revising with Duhm by the aid of the Gk. The references are to Job's words in 9", 19', 302", and 13=', 23s-^ 26". ' 33" Lit., he answers none of his words, but a change in the pronominal suffix from his to your gives the original meaning intended. * 331' Evidently EUhu has in mind the impressive opening speech of Eliphaz, 4"-". " 33" So Gk., Old Lat., Sah., and Eth. Heb., and seals their instruction, which is apparently due to a corruption of the text and lacks the usual number of measured beats to complete the metre. ' 331' Following the VSS. in reconstructing the first part of the Une. * 33" Again following the VSS. Heb., hide pride from man, but this is exceedingly awkward. * 33" Revising the Heb., which reads, passing away by a missile. V 33" That the Heb. is corrupt is indicated by the wide variety of versional readings. The rendering given above is based on the Gk. and a revised Heb. text. » 332" Lit., his life. o 3321 Making a slight change in the Heb. as required by the context. b 3321 xhe reading of this line is not certain. « 332^ Lit., the destroyers. The VSS. give various readings. ^ 33" Not necessarily an angel. Probably Elihu refers to himself as the wise interpreter and mediator between God and Job. ' 3325 Or his riohtemtsness ; i. e., God's. ^ • 332< Adding for his life, which has apparently fallen out. The ransom that savee the man is bis recognition that his affliction is sent for his chastisement. 181 REFLECTIONS OF LATER GENERATIONS His Bong of thanks- giving These are God's ways And looks on his face with joy, For he restores to the man his integrity, '^And he sings before men this song: 'I have sinned and jierverted the right, But God has not requited my sin.* **He has redeemed my soul from the pit. That alive I should behold the light.''' ^^See, all these things God does Twice, yes thrice, with a man, ^''To bring back his soul from the pit. To flood him with the light of life. ^'Mark well, O Job, and hear me : Be still, and I will sp>eak.' '^If aught you can say, answer me; Speak, for I wish to clear you. '^But if not, then you listen to me: Be silent, while I teach vou wisdom. It is folly for Job to assert that he is innocent § 23. The Justice of the Omnipotent God, Job 34 Job 34 ^Moreover Elihu said,' '^Hear my words, you wise men. And give ear to me, you who have knowledge. ^For the ear is the tester of words. As the palate is the taster of food. *Let us choose for us what is right. Determine by ourselves what is good. 'For Job has said, 'I am right, And God has deprived me of justice;^ "Though right, I am counted a liar; Though sinless, my wound' is incurable.' ^What man is there like Job, Who drinks up scoffing like water,™ ^Who goes in company with evil-doers. And walks with wicked men ?" ^For he says, 'A man has no profit From winning the favor of God.'" « 33" 7. e., through God's forgiveness I was not puniehed as I deserve. b 33^' /. e., I shall continue to live in the light. These last two vss. contain the germ of a p«alm. Duhm has even sviggested that the author of the Elihu speeches also wrote temple songs. ' 33" /. e., if you make no reply, I will continue speaking. I 23 Elihu in this chap, turns to Job's friends and apparently addresses the larger class of wise men whom they represent. Like the friends, he figures as the champion of God and seeks by arguments that are not .ilways logical to defend his justice. Like Job in his quieter moods, Elihu feels convinced that justice and love alone explain liuman life and all the blessings that man enjoya from the hand of his Creator. For Job, however, Elihu has only stern denunciation for his pre- suming to dictate to t)ie Almighty. ' 34^ Tliese introductions may be later additions. k 345 Cf. 1', 272. ' 34« Heb., arrow ; i. e., wound made by an arrow. ™ 34' /. e., greedily. " 34' Of course this charge is not based on facts, biit is gratuitous. » 34» Cf. 21«. 182 ELIHU ^"So hear me, you men of insight ! Far be it from God to do wrong. And from the Almighty to err, "For the work of a man he requites And rewards a man's every act. ^^Surely God will not act wickedly; The Almighty will not pervert justice. "Who placed the earth in his charge ? Who keeps guards over the universe? ^^If he should recall his spirit'' And gather his breath to himself, ^"^All flesh would perish together. And man would return to dust. The om- nipotent euroly ia juat "If you have insight, hear this; Hearken to the sound of my words: ^^Could one hating justice govern ? Will you condemn the Just and Mighty One, *^Who says'' to a king, 'You villain!' To nobles, ' You wicked rascals ! ' ^'Who shows no favor to princes And regards not rich more than poor. For they are all the work of his hands ? ^''In a moment they die — at midnight; The rich^ are shaken and pass away, And the mighty are removed mysteriously.* Injustice inconBJs- tent with sovereign power ^Tor his eyes are over man's acts; Each one of his deeds he sees. ^^There is no darkness nor gloom Where the workers of iniquity may hide. ^^For he appoints no set time for a man" To go before God in judgment. ^^He breaks in pieces mighty men without investigating And sets others in their place. **They are crushed^ as a result of their wickedness; He strikes them in the sight of others,'' In his omnis- cience he quickly crushes the wicked p 34" Revising the Heb., as required by the sense. eaks without any knowledge. And his words are devoid of wisdom.* '®But now. Job, learn your lesson; Do not stillreply like the witless.'' ^Tor" he adds rebellion to his sin; He claps his hands among us And multiplies his words against God. Human righteoua- neas profits only the one who does right; it does not a&ect God § 24. The Impassivity of God, Job 35 Job 35 ^Moreover Elihu said, ^Do you think that if* is right (You say, 'I am more righteous than God')® I 34!3 M These lines are omitted in the earlier Gk. VSS. and the Sah. and may be secondary. The evidence, however, is not conclusive. y 342» So Syr. and Aram, and one Heb. MS. • 34" The text and the meaning of this lon^ sentence are somewhat obscure. The translators of the VSS. evidently had difficulty with it. The application clearly is to Job, and the question is whether or not a man should be allowed to dictate to God the manner of his trial and punishment. » 34" The obscurity of this line is probably due to the loss of a word or two. b 34" FollowinK the Gk., Old Lat., Sah., and Eth. If this reading is original, it means that Elihu has done his duty of Job. Job must, therefore, bear the consequences of his sins. Heb.: Would that Job were tried to the end, Because of his answering like wicked men. If this is original, it may be taken as a continuation of what the wise men say. 34" Following Hob. Gk. is again quite different. If " be read as above, Elihu now turns from Job to the friend.s; if Heb. is original in both vss., the alleged words of the wise men probably include both " and ". § 24 This section well illustrates the impossible extremes to which a dogmatist will resort in order to estabUsh his thesis. Probably without knowing it, the author here makes EUhu deny all that Hosea and Israel's greatest prophets nad said regarding God's deep concern regarding the character and acts of each of his children. Here we are introduced to the distant, cold, impassive Deity of theological speculation. ■* 35' Heb. this, but pointing forward to vs. ». The.^e vss. are rather freely rendered, so as to bring out what seems to be the connection between them. • SS* So Gk., Syr., Targ., Lat., and slightly revised (or freely rendered) Heb. 184 ELIHU •To ask^ what advantage you will have? ('What shall I gain by not sinning?') *I myself will answer you And your* companions with you. *Look at the heavens and see; Observe the skies, high above you. *If you have sinned, how docs that aflFect him ? If many your transgressions, what do you to him ?^ ^If you are righteous, what do you give him ? Or what does he receive from your hand ? *Your wickedness may hurt a man like yourself. And your righteousness help a mere mortal. ' ®Men cry out against many oppressors,' He heeds Cry for help against the arm of the mighty, "o* ^^ ^°But they'' do not say, 'Where is God our'' Maker, cry Giver of songs in the night, "Who teaches us more than the beasts of the earth And makes us wiser than the birds of the heavens?* '^^There they cry, but he does not answer. Because of the pride of evil men. ^^Surely God will not hear an empty cry. Neither will the Almighty regard it. **How much less when you say you do not see him; The cause is before him, and you wait for him ! *^But now, because he has not visited in his anger. And does not greatly regard arrogance, ^^Therefore Job opens his mouth in vanity; He multiplies words without knowledge. § 25. The Justice of God's Rule Revealed Both in Human History and in the Natural World, Job 36-37 Job 36 ^Elihu said further, Justifica- 'Wait for me a little, and I will show you; ]i°°, °l. TiTi 1 ^niiii.i Ood: his lor 1 have yet words to say on God s behalf.' righteous ^I will bring my knowledge from afar" '^^ ^'^ '^ ' 35' Lit., That you say. ' 35* Gk., Sah., and Eth. add three. As a matter of fact Elihu goes on to reiterate the claims of Job's friends, but this fact does not prevent him from condemning them in general. *■ 356 Cf. 222-3. ' 35' Lit., a son of man. ' 35' So Theod., Sym., Syr., Lat., and Targ. Heb., oppressions. ^ 35'" So Syr. and Aram. Heb. ^e, my. § 25 This section contains a rhumi of Elihu's teachings. The disciplinary meaning of suffer- ing presented in 33 is expanded, and in 37 the author anticipates the still nobler dcpcription of Jenovah's majesty and wisdom found in 38-40. The figure of God as the divine Teacher, 36«, is well developed, and the description of his might in 37 attains to lofty heights. A large number of vss. in 36-37 are omitted in the Gk. Nichols and Barton hold that 3fi=»- "b. 2»». 2«-52, ZT^-^''- "• "'b, ij were originally an independent poem describing a storm, but the evidence is not coDclusive. ' 36' Lit., yet words for God. «" 36* J. e., will draw my illustrations from all the universe. 185 REFLECTIONS OF LATER GENERATIONS And ascribe righteousness to mj' Maker. *For truly my words are not false; One perfect in knowledge is with you. ^See, God is mighty in strength, He despises not the pure in heart." ®He preserves not the life of the wicked. But gives justice to the afflicted. ^He withdraws not his eyes from the righteous. But he is with kings on the throne: He scats them forever, and they are exalted. *And if they are bound in fetters And taken in the cords of affliction, ^Then he shows them their work And their transgressions, how they have behaved proudly. ^"He opens their ears to instruction And commands that they turn from iniquity. "If they give heed and serve him, Thoj' complete their days in prosperity And their years in pleasantness. ^^If they do not hearken, they perish," And they expire without knowledge. "For the godless in heart lay up anger; They cry not for help when he binds them. "They dieP when they are still young. And their life ends among the depraved.** ^"The sufferer God saves tlu-ough his suffering. And opens his ear by adversity. ^^He would have led"^ you out of distress. To a broad place, where there is no constraint, And where your tal)le would be full of fatness. "But instead the full fate of the wicked is yours. Judgment and justice hold you captive. He sends afflictions to teach and discipline men ^^Beware* of wrath lest you be led away by your sufficiency,* Neither let the greatness of the ransom turn you aside. ^®Will your cry deliver you from distress, " " 30' Following the reconstruction sugRCsted by Nichols; the Heb. is obviously corrupt. Duhm combines the two lines and revises to read, Behold, God despises the stubborn in heart. o 36'2 Heb. adds by a missile, but this makes the line too long and is probably due to a scribal error. Syr., in Abaddon. Possibly the original read, in Shcol. Cf. 33'^. p 30" I.it., their physical life dies. 1.36" Heb., holy; i.e., tho.se consocr.ated to licentiousness as were many devotees of the ancient Haul cults. Dt. 23"-'' and many other O.T. passages refer to these temple prostitutes (of both sexes). ' 30" So V'SS. Heb., allured. This vs. is not found in the early Gk. and Sab. VSS., and may be the work of a later scribe. The Heb. is obscure at best. • 36" So VSS. Heb. adds, becmise. ' 36" Slightly revisinK the Heb. The mcaninR is, in the time of severe afBiction do not let your anger and rcspntmont destroy its disciplining effects. o 36" Following the guidance of the VSS. in revising the Heb. 186 ELIHU Or all the resources of your might ?" ^'Take heed, regard not iniquity; For this'' you have clioscn rather than affliction. ^^See, God acts loftily in his power. Who is a teacher like him ? 2^Who has assigned him his way ? Who can say, 'Thou hast wrought unrighteousness'? '^Remember to magnify his work. His Concerning which men have sung. shown ^f^All men have looked upon it; '^^^^ Man sees it from afar. and other ^See, God is greater than we know;^ ena of The number of his years is unsearchable. 2^For he draws up^ the drops of water," Which distil in rain from his vapor,* '^^Which the skies pour down And drop upon multitudes of men. ^'And who** can understand the spreadmg of the clouds. The thunderings of his pavilion ? '"See, he spreads his light around him And covers the tops" of the mountains."* ^'For by these he fills'' the peoples. Giving food in abundance. '^He covers his hands with the lightning, And commands it to strike the mark. ^Its noise tells concerning him, The cattle also concerning the coming storm.* 37 'Yes, at this my heart trembles And is moved out of its place. ^Hark to the roar of his voice, And the sound that goes forth from his mouth. ^He sends it throughout the heavens. To the ends of the earth his lightning. *In the wake of it roars his« voice, With a voice majestic he thunders. And he does not restrain his lightnings, ▼ 361' Vs. '" is omitted in the early Gk. and Sah. texts; it is hopelessly corrupt and probably secondary. » 36" Slightly revising the Heb. • 36** Lit., great and we do not know. f 36" Or restrains. • 36" Or emending, drops from the sea. • 36^' Lat., whi^h he pours out as rain. *> 36" So Syr. and Ar. • 36*0 Emending the text slightly. ^ 36'° Again making an emendation which the text demands. ' 36" Cnanging the Heb. shghtly. Tne trad, text reads judges. t 36M The Heb. is clearly corrupt. The rendering is biised on a slight emendation of each word. « 37« So two Heb. MSS. 187 nature REFLECTIONS OF LATER GENERATIONS Whenever his voice is heard. ^Great things'' he does which we cannot comprehend, *For he commands the snow, 'Fall upon the earth,' Also the rain and mighty storms. ' ^On every man' he sets a seal. That all men may know his work.'' ^Then the beasts go into coverts. And remain in their dens. ®Out of the chamber comes the storm, And cold out of the stormy north.' ^"By the breath of God ice is given; And the breadth of the waters is congealed. ^^He also loads the thick cloud with moisture;™ He spreads abroad the cloud of his light. ^^And it is turned round about by his guidance. That it° may do whatever he commands it° Upon the face of the habitable world, "Whether it is for judgment" on his land Or for mercy that he makes it come. Direct ^*Listen to this, O Job ; tKjn^to' Stand still and consider God's wonders. Job's ^^Do you know how God orders his works" And makes the light of his cloud shine? ^®Do you know the balancings of the clouds. The wonders of the Perfect in Knowledge; — "You whose garments are warm When the earth is still because of the south wind ? ^^Can you with him spread out the sky. Which is strong as a molten mirror ? ^*Teach us what we shall say to him; We cannot think clearly^ because of darkness. 2°Shall it be told him that I would speak ? If a man should speak he would be swallowed up. ^'As it is men cannot look at the light. Bright shining"" in the skies ^ 37' Heb. inserts at the beginning of the vs., echoing the idea of ', God thunders marrelously with his voice. ' 37» A scribe has repetitiously expanded the Heb. The above rendering is that of the Syr. Others would revise to read, To the showers of rain, 'Be mighty.' > 37' Again .slightly rovL^ing the doulitful Heb. k 37' Following a slightly different reading of the Heb. ' 37' Lit., the scatlertrx. Tlio reference is probably to a group of stars on the northern horizon which was popularly belicvoil to be the bringer of cold. ™ 37" Or, slightly revising the Heb., hail. o 37" Heb., they, them, but the context requires the singular. ° 37" Lit., o rod. Heb. in.sert3 another or, probably due to scribal repetition, p 37" So Gk., Sah., and Eth. Heb., enjoins them. 37'* Lit., set in order (sc. our words or thougnts), as in 33'. r 3721 xhe word rendered Bright shining is of uucortaio meaning. 188 ELIHU Where the wind passes and clears them. '^Out of the north comes brightness; About God is terrible majesty. ^'The Almighty, — we cannot find him; He abounds in power and justice; The thoroughly righteous he harms not." ^^Therefore mortals fear him; He regards no wise-minded man. § 26. A Later Wise Man: The Divine Wisdom That Rules the Universe Is Incomprehensible, Job 28 Job 28 ^There is a mine for silver, Man is And a place where gold is refined. gn| and ^Iron is taken from ore, ™^''® J}'^ And copper is melted irom rock. the ^Man puts an end to darkness,* o^rhe'^ And explores to the furthest bound ^^^^ The stones that are buried in darkness. *He breaks a shaft through the dust; With no foothold, forgotten, they hang. Afar from men" they swing.^ Trom the face of the earth comes bread. But beneath it is melted™^ by fire. *Its stones abound in sapphires, And its dust yields grains of gold. ^Man^ lays his hand on the rock. By their roots he overturns mountains. ^"He cuts channels through the rocks. And his eye sees each precious thing. • 37"* So Syr. The text and meaning of the Heb. are uncertain. J 26 The editor who added this powerful poem to tne Book of Job e\-idently felt that it waa a definite contribution to the discussion of the divine rulership of the world. He accordingly in- serted it at the close of the last cycle of speeches. Job in 29-31 entirely ignores it, and it is in fact nowhere referred to in the lyric drama. Its calm philosophical atmosphere is alien to the tense, heated discussions that precede and follow. The author of the poem has expanded the argument of Zophar in 11': Can you find out the deep things of God ? Can you reach the perfection of the Almighty ? Zophar also discouraged the pursuit of divine wisdom, lP-». Job, however, in the lyric drama boldly fares forth to determine the purpose that lies back of the universe and challenges its justice. The poem in 28 was, therefore, inserted as a dignified rebuke to Job's presumption. The aim of the poem itself is constructive. While its conclusion is agnostic, it is a reverent agnosticism. The writer, like the author of the lyric drama, is ready to trust in the goodness and wisdom of the divine plan even though he cannot apprehend it, and he writes in order to inspire others with the same calm faith. Wisdom as here defined is so clo.sely akin to what the Greek philosophers called Reason, or the plan which lies back of nature and the world of thines, that it is probable that the poem was not written earlier than the third century B.C., when Hellenic thought was flooding southwestern Asia. Like the Wisdom of Solomon, it is one of the few pre-Christian writings in which Greek and Hebrew thoughts mingle. * 28' /. e., by boring into the earth. u 28* So Gk., Aquila, Sym., and Eth. Heb., Away from where men sojourn. » 28* /. e., as they go down into the mine. * 28* Lit., turned. » 28' Transposing '-8 to their logical position in the chap. 189 REFLECTIONS OF LATER GENERATIONS "He keeps the streams from trickling. And brings to light what is hid. But no man can find wisdom or make it his own ^*But where can wisdom be found ? And where is the home of understanding ? ^'The wayy to it no man knows. It is not found in the land of the living. 'That path'' no bird of prey knows, Nor has the ej'e of the falcon seen it. ^The proud beasts have not trodden it. Nor has the fierce lion passed by it. "The deep^ says, 'It is not in me'; The sea says, 'It is not with me.* *^It cannot be purchased with gold, Nor will silver be taken in payment. ^*Not in Ophir gold can one value it. Nor in precious onj^x or sapphire. ^'Gold and glass cannot equal it. Jewels of gold are no exchange for it. ^^Crystal and coral are no match for it;** More precious than rubies is Wisdom. ^^The topaz of Ethiopia is not equal to it. Nor can it be valued in pure gold. God alone has possessed it from the creation ^"But Wisdom — from whence does it come ? Understanding — where is its home ? 2^It is hid from the eyes of all living, Concealed from the birds of the air. ^'Destruction*' and Death declare: 'We have heard but a rumor about it.' '^^God perceives*^ the way to it, And he alone knows its home; 2^For he looks to the ends of the earth. Seeing everything under the heavens,' ''^He who fixed the force' of the wind. And by measure allotted the waters. ^When he made a law for the rain. And a path for the thunder-bolts,' ^'Then he saw Wisdom and measured it, F 28>» So Gk., Sah., and Eth. Heb., price; but of. '<>■ «. I 28'-' These vss. logically follow ". This is the order assumed in «. Vs. • is also the logical sequel of '. • 28"-" These vss. are lacking in the Gk. and Sah. texts. Vs. »" follows logically after '», go that it is possible that "•" were not found in the original version of the poem. b 28" Lit., will not be remembered. ' 28" Lit., Abaddon, the place where the wicked are punished. d 28" Gk., Sah., Eth., and five Heb. MSS. read, establishes. e 28" So Lat. and Ar. Heb., Seeing under the whole heaven*. « 28» Lit., made a weight. So VSS. Heb., To make, etc. 1 28M Token from 38^. 190 A LATER WISE MAN He perfected and tested it. ^*And to man he said, ' Behold ! To revere the Lord is wisdom, To avoid evil, miderstanding.''* THE VOICE OUT OF THE STORM § 27. The Lord: Finite Man Cannot Grasp and Therefore Cannot Justly Criticise the Infinite Plan of the Universe, Job 38-42* Job 38 ^Tlien Jehovah answered Job out of the whirlwind : ^Who is this that obscures my plan By words devoid of knowledge ? 'Now gird up your loins like a warrior;" Let me ask, and you answer me ! ^Where were you when I founded the earth ? You have knowledge and insight, ** so tell me. ^You must know [° Who determined its measures.? Or who measured it off with a line ? ^On what were its pedestals'^ placed ? Or who laid its corner-stone, ^Wlien the morning stars all sang together. And the sons of God shouted for joy ?® ^Who shut up the sea with doors. When it broke forth fresh from the womb; ^When I made the clouds its garments. And thick mists its swaddling-band,^ ^°When I appointed its boundaries. And set up its barriers and doors,^ h 28^' Possibly this vs. is the addition of a later scribe who felt that a moral was needed to conclude the chapter. § 27 As has been noted in the Introd., p. 33, 38 ff. is the original sequel to 31. Here Job's intense desire is justified, and God himself speaks to him face to face, not to answer Job's individual questions, but to reveal to his startled eyes the infinite wisdom and majesty of him who rules the universe. The long and labored description of the behemoth or hippopotamus and the leviathan or crocodile in 40'^1" is generally agreed by scholars to be a later addition to the drama. The author of this section had e\'idently been eo impressed by the size and irresistible might of these huge beasts, which he regarded as the chief of God's works (40'^, 41^'), that he felt impelled to describe them. Logically ttie description belongs after 39'". By means of these powerful picturea of God, as revealed in the creation and rulership of the world, the author makes clear how impossi- ble it is for man with all his limitations to fathom the mysteries of the universe and therefore to pass just judgment upon his providences. At the same time these speeches reveal the infinite wisdom and suggest the benign plan that lie back of the universe. » 383 Or hero. So Syr., Targ., and one Heb. MS. Trad. Heb., a man. b 38* Lit., know understanding ; i. e., know as the result of clear insight. • 38' These words are, of course, ironical. d 38' Lit., sockets, in which the pillars that hold up the earth are set. " 38' In celebrating the laying of the corner-stone as did the old Babylonians and Hebrews in connection with the building of their temples, cf. Zech. 4'. The figure of stars and angels is e%-i- dently taken from the Bab. account of creation. • 38« The hkening of the new-born earth to a new-born babe is quite in keeping with th.^ matchless art of the poet. « 38" Here again the poet draws his figures from the old Bab. account of Marduk's conquest of Chaos: One half of her he established. He roofed over the heavens, A bolt he fixed, A watchman he set, Hot to let out his waters he commanded. 191 God's character as re- vealed in the mighty works of creation con- trasted with that of finite man As riiler of nature THE VOICE OUT OF THE STORM The suc- cession of day and night "Saying, 'Thus far, but no farther; Here shall your proud waves cease' ?^ "Have you ever commanded the morning, Or shown the dawn its place, "To take hold of the skirts of the earth,' That the wicked might be shaken out of it ? **It is changed as clay under the seal. And the world stands forth' as a garment; **The wicked are shorn of their light,'' And the upraised arm is broken. The great deep Sheol Earth Light and darkness "Have you entered the springs of the sea. Or walked in the depths of the ocean ? "Have the gates of death been unveiled to you ? Have you seen the guardians^ of Hades ? **Have you grasped the breadth of the earth ? If you know all this,™ declare it. ^^Where is the dwelling of light. And where the abode of darkness ? '"Can you take it to its border, And lead it back" to its home ? ^You know, for you were born then. And your years are so great in number ! Snow and hail Rain Thunder- Btorm '^Have you entered the storehouse of snow. Have you looked on the guardian" of hail, '^Which I have kept for the time of distress. For the day of assault and battle ? ^In what way are the cloudsP divided That scatter the showers^ on earth ? ^Who has cleft for the torrents'' a channel. Or a path for the flash of the lightning," '^Sending rain on a desolate land. On the uninhabited wilderness, 2'To slake waste and desolation, To clothe the dry land'' with verdure ? •> 38" Slightly correcting the Ileb. Gk., Sah., and Eth., the pride of the wavei be broken. ' 38" /. e., draw off the coverlet of darkness, reveahng the wicked and their deeds. ' 38" /. e., the light of dawn makes objects on the earth stand out as though stamped into a eeal. k 38" 7. e., by the appearance of the light of day. ' 38" So Gk. Heb. repeats gales. Gk. instead of have you seen has have frightened you. «° 38" So Heb. Gk., how great it is. n 38J0 Following Hoffmann in correcting the text as demanded by the context. Heb., discern the paths. o 38" With Duhm punctuating the Heb. so as to avoid the repetition of the word treasuries. p 38" Through the influence of " the Heb. has light for the very similar word cloud, which ia required by the context. "1 38" With Duhm slightly correcting the Heb., which reads east wind. Gk., thick smoke. ' 38" Thought of as coming through an opening in the vault of heaven. •38'' I>it., liohlning of the thunder. » 38" With Wright transforming two Heb. consonanta. 192 THE LORD '*Has the rain a father ? Who gave birth to the dew-drops? ^'Out of whose womb came the ice ? Ic, and And who gave birtli to the hoar-frost, ^^°'^ '"So the waters are frozen Hke stone, And the face of the deep is hidden?" ''Can you bind the group of the Pleiades,^ Starg Or loose the bands of Orion ? '^Can you lead forth the stars" in their season. Or guide the Bear with her young ?^ ''Do you know the laws of the heavens ?y Can you set up their rule on the earth ? '^Can you lift up your voice to the clouds. Clouds That abundance of water may answer'' you ? '^Can you send on their missions the lightnings; To you do tliey say, ' Here we are ' ? '^Who has put in the dark clouds'* their wisdom. Or given the cloud-rack*^ perception ? '^ho spreads out" the clouds in wisdom? Or who pours out the bottles of heaven, 'HVhen the dust runs into a mass. And the clods stick firmly together ?^ "Can you hunt the prey for the lioness, Aa Or fill the mouths of her cubs. Creator *°When they couch in their dens together. Ruler of Or lie m wait in the thicket ? crirtuies: *'Who provides at evening^ her prey, ^'°"* When her young ones cry to God, And wander in search of' food ? 39 'Do you know the birth-times of the goats,^ Wild Or direct the calving of the hinds ? 8°*** ^Do you number the months they fulfil. Or know the time of their bearing ? u 3g30 Transposing the verbs in the vs. " 38'i Or the chain of Canis Major. The exact meaning of the Heb. is not clear. • 38^2 Doubtful. Possibly the signs of the zodiac. ^ 38" Popular astrology asserted the influence of the stars upon human events, y 38" Or, revising the Heb., Do you cause the heavens to know lawsf The reference, however, is probably to the popular belief in the influence of the stars on human affairs. • 38« So Gk., Lat., Sah., and Eth. Heb., cover. » 3838 The meaning of the Heb. i.s uncortain. In Ps. 518 jt ,,, tran.«lated inward parts. b 38'' Again the Heb. is doubtful; possibly it means the northern lights or a comet. 38'' Heb., numbers. The emendation followed above involves only a slight correction in the Heb. and gives good sense. <* 38's I. e., the powdered dust becomes a mass of clods as tne rain descends upon it. • 38" With Wright pointing the Heb. so as to read as above, and not, as currently translated, for the raven. 1 38" So the Gk. Heb., for the lack of. « 39' Duhm reconstructs the Heb. to read, Do you teach the wild-goats heat? Possibly this is the original, for the present line is repeated in ^^. 193 THE VOICE OUT OF THE STORM "They bow and bring forth their young, Thej' are quickly over their birth-pangs. ^Their young grow strong in the open. They go forth and return no more. -v^ilj „g ^ho sent out free the wild ass ? Who loosed the bonds of the swift ass, *Wh()se home I have made the wilderness. The salt land his dwelling-place ? ^He scorns the din of the city. He hears not the shouts of the driver; *He seeks"^ the mountains for his pasture. After every green thing he searches. Wilj oj *Will the wild ox be willing to serve you Or spend the night by your crib ? ^"Can you bind his neck' with thongs? Or will he plow the furrows after you ? "Will you trust him, his strength being great. Or leave him to do your work ? ^^Are you sure that he will return And gather your seed on your threshing-floor ?* Ostrich "The wings'' of the ostrich wave proudly,^ But are her pinions and feathers kindly P™ "For she leaves her eggs on the earth And warms them in the dust, ^'^And forgets that the foot may crush them. Or that the wild beast may trample them. ^^She hardens herself against her young as if they were not hers." Though her labor is in vain, she has no fears." ^*When she lifts herself up high.P She scorns the horse and his rider. ■^Vap. *®Do you give the war horse his might, ^ona Clothe his neck with the quivering mane ?•> »>39» So Theod., Targ., Lat., Eth., and a slightly revised Heb. text. ' 39'" So the VSS. Heb. repeats wild oxen. J 39" He\naing the order of the Ileb., as the sense and metre demand. k 3913-18 Tliese vss. are lacking in the Gk. and may be later additions. ' 39" Correcting the Heb., as the context requires. Cf. Lam. 4', Cruel like the ottrich in the ivilderness. " 39" Possibly this word is from an Aram. root. A slight change in the reading gives the mean- ing lacking, which may be original, for it fits the context excellently. " 39" As a matter of fact, the ostrich is devoted to its young. o 39" Vs. " may be secondary, for it speaks of God in the third person and interrupts the logical cooneotion with '». It is also lacking in the Gk. It reads: Because God has deprived her of wisdom, Neither has he imparted to her understanding. f 39" A slight change in the Heb. gives the reading. When the archers corru. « 391a xbe meaning of the word rendered quivering mane ia not certain. 194 THE LORD *°Do you make him leap like a locust ? His majestic snorting strikes terror, *^He paws' in the valley, rejoicing; In strength he goes forth to the fray, *^He mocks at fear, undismayed. He turns not back from the sword. "The quiver rattles upon him. The spear and the javelin flash. ''^He devours the ground with fierce rage. Halting not at the blast of the trumpet. *^When the bugle sounds, he neighs. As he scents the fray from afar. The din of commands and the battle cry. ^^Does the hawk soar because of your wisdom. Hawk And stretch her wings to the south wind ? ^'Does the eagle" mount up at your bidding, And ear, And build her nest on high ? ^^On the cliff she dwells, making her home. On the peak of the cliff and the stronghold. ^'From there she spies out her prey; From afar her eyes behold it. ^"Her young ones also suck blood. And where the slain are, there is she.* ' 39" So VSS. Heb., they paw. • 39" Or vulture. ♦ 39"" Cf. Lk. 17". Here should follow, logically, the secondary passage concerning the hip- popotamus (behemoth) and crocodile (leviathan), which appears in Heb. as 40"— 41 (cf. introd. note to this section). With a number of necessary emendations of the Heb. and a rather free rendering in several places it reads: 40^* See behemoth, which I made with you : Grass he eats like an ox. " See, his might is in his loins And his strength in his belly m,uscles. " He bends his tail like a cedar ; The sinews of his thighs are knit together " His bones are tubes of bronze ; His lirnbs are like bars of iron. " The first of God's ways is he, — Let his Maker bring near his sword! ^ For the mountains provide for him product. And the beasts of the field all play there. " Beneath the lotus trees lies he, Concealed by the reeds and the swamp. " For his shade the lotus trees screen him; The poplars of the brook surrouiid him. " Though a river o'erflow, undismayed is he; Calm, though Jordan surge up to his mouth. '< In his eyes there is none that can take him Or pierce his nose by a trap. 41 * Can you draw out leviathan with a hook And press down )iis tongue with a line? ' Can you put a cord in his nose And pierce h is Jaw with a hook ? ' Will he make to ynu inatiy entreaties And speak to you tender icordsf * Will he make a contract with you. That you shall take him for a servant forever? • Will you play with him as with a bird 195 THE VOICE OUT OF THE STORM 40 'Will" the fault-finder strive with Almighty? He who argues with God, let him answer. Job's 'Then Job answered the Lord: Bron™"* *How small I am ! What can I answer ? I lay my hand on my mouth. ^I spoke once, but will do so no more; Yes, twice, but will go no further. And bind him for your maidens? ' Will the fishermen's companies trade for him And divide him among the merchants T ' Can you, fill his skin with harpoons And his head with fishing spears? 8 jLoj/ your hand upon him ! Remember the battle ; repeat it not I 'His assailant's hope is false; At the sight of him he is o'erwhelmed. '"/s he not cruel? Who will rouse himf And who is he that can stand before himf 1' Who has opposed him successfully f Beneath the whole heavens, who is he? 1 " / njiii not fail to speak of his limbs, Of his might and his strong constitution. '3 yvho has stripped off his outer garment f Who can come within his double armor f " Who has opened the doors of his face t Round about his teeth is terror. 15 Channels of shieMs guard his back. Shut up, a seal tightly pressed, " One closely Joined to the other So that not a breath comes in between them, " Each holding fas't to its neighbor. Closely united, inseparable. '' Light flashes forth when he sneezes. Like the eyelids of Dawn are his eyes. " Out of his mouth issue torches ; Sparks of fire, as it were, escape. '" From his nostrils comes forth smoke. As from a pot blown upon and boiling. ^ Ilis breath sets coals afire. And a flame comes out of his mouth. ^ In his neck lodf/es strength. Consternation dances before him.. ^ The folds of his flesh hold together ; They are solid upon him, immovable. ^ His heart is solid as a rock. Solid as the nether iniilstone. 25 When he rises, the mighty are horrified. Beside themselves viith terror. ^ The sword trill not stick though it reach him; No more will the spear, dart, or javelin. " Iron he regards as straw And bronze as rotten wood. ^^The arrow cannot put him to flight; For him slingstones are turned into stubble. ^ A club is to him like a reed, And he laughs at the shaking of the javelin, ^His belly scales are sharp potsherds; He spreads a threshing-drag on the mud. 1 He makes the depths boil like a cauldron; The sea he sets boiling like perfume. '2 Behind him he leaves a bright pathway : One would think that the deep had grown hoary! ** There is nothing on earth that is like him. Made as he is without fear. ^ .All that is high he sees; He is king over all the jjroud. "40' Before this vs. Hob. inserts, ^.And Jehovah answered .Toh and said. Thii can hnrdlj' be original, for vs. ' is not tbc beginning but the conclusion of Jehovah's reply. 196 THE LORD Then Jehovah answered Job out of the whirlwind: j^nal ^ow gird up your loins like a warrior; Jehovah Let me ask, and you answer nie !" to Job ^Will you set aside my judgment. And condemn me, that you may Ix; justified ? 'Or have you an arm like God, With a voice like his can you thunder? ^°Dcck yourself with pride and dignity. Clothe yourself with glory and splendor, ^'Pour forth the floods of your anger. And a})a.se all those who are proud. ^-Tread down" in their tracks the wicked, "Bury them all in the dust. Shut them up in the hidden place; "Then will I sing your praise. Because your right hand can save you !* 43 'Then Job answered the Lord: job's 21 know that thou canst do all things, h^^a- And that nothing with thee is impossible. *'o° ^I spoke, therefore, without sense. Of wonders beyond my knowledge. ^ ^I had heard of thee but by hearsay. But now my eye has seen thee; ^Therefore I loathe my words, ^ And repent in dust and ashes. EPILOGUE § 28. The Reward of Job's FideUty, Job 42^-" [Then Jehovah answered Jolj out of the storm : See, you have spoken words of truth and have been found blameless in my sight. There is none like you ▼ 40' These two vss. repeat SS'-'. In view of this repetition, the insertion of 40'^41, the brevity of Job's first reply, and the strangeness of his making two such replies, it may be that 40'-" should immediately follow vs. 2, that vss. '-^ should precede 42^ and that 40*' and 42' should be regarded as editorial insertions neoessitat.ed by the rearrangement of the material. On the other hand, it is quite po.ssible that the present order and the repetition of 38'-^ in 40''"' are original. " 40'* Omitting 12a ^g ^ mere repetition of "■>_ ^ 40" For 40'i-41, see note on 'S\r-">. y 42' Before these two lines Heb. inserts a line (or defective couplet) repeating 38' almost verbatim, and between ^ and * is inserted vs. *, which reads: Hear, prithee, and I will speak ; Let me ask, and you answer me. This is obviously based upon 38' (= 40'). If rightly included among the words of Job, these lines can be explained only as a meditative appropriation and application to himself of what Jehovah has said, or (more fancifully) as momentary interruptions by the last distant rumblings of the thunder-storm in which Jehovah had spoken (cf. R. G. Moulton: The Modern Reader's Bible, in loc.). Modern critics are inclined to regard them as glosses. • 42' The object of the verb is omitted by the Heb., probably through a scribal error. § 28 Evidently in the orictinal prose story, to which this concluding section belongs, Jehovah's words to Job were very different from those found in the lyric poem (382-40"). The passage printed above in brackets attempts with the aid of the context to supply these words and thus to restore the general outlines of the original story. By reading 1-2 with the passage in brackets following 2", and continuing immediately with this section, a clear idea of the probable contents of the folk-tale may be obtained. 197 Vindica- tion of Job and condem- nation of his friends Reward of his stead- fastness and piety EPILOGUE on the earth, for you are a perfect and upright man who fears me and turns away from evil, and you have remained steadfast in your piety, although without cause you have been sorely afflicted.] Job 43 'Now after the Lord had spoken these words to Job, the Lord said to Eliphaz the Temanite, 'My wrath is kindled against you and your two friends, for you have not spoken of me the thing that is right, as my servant Job has. ^Now, therefore, take seven bullocks and seven rams, and go to my servant Job, and offer up for yourselves a burnt-offering; and my servant Job shall pray for you, for I will accept him, in order that I may not deal with you according to your folly, for you have not spoken of me the thing that is right, as my servant Job has.' ^So Eliphaz the T, manite, Bil- dad the Shuhite, and Zophar the Naamathite went and did as the Lord commanded them. And the Lord accepted Job. "Moreover the Lord made Job great,"* when he prayed for his friends, and gave him twice as much as he had before. "Then his brothers and all his sisters and all who had known him before came and ate and drank'' with him in his house. And they mourned with him and comforted him for all the misfortunes that the Lord had brought upon him. Each man also gave him a piece of money." ^^So the Lord blessed Job's latter end more than his beginning, and he had fourteen thousand sheep, six thousand camels, a thou- sand yoke of oxen, and a thousand female asses. ^^He also had seven sons and three daughters; "the first daughter he named Jemimah, the second Keziah, and the third Keran-Happuch.'^ ^In all the land no women were found so fair as the daughters of Job. And their father gave them an inheri- tance together with their brothers.^ i^4fter this Job lived a hundred and forty years' and saw his sons and his grandsons, four generations. "Then Job died, old and satisfied with living.^ » 42'" Heb., turned the captivity of Job. This is an idiom that reveals the influence of the exile and was probably later substituted for the reading of the VSS., which has been followed above. b 42" So Gk. Heb. adds bread, and leaves out and drank. • 42» Lit., Kesitah, cf. Gen. 32i9. The exact value is not known. d 42" Jemimah probably means dove; Keziah means cassia; and Keran-Happuch, horn of onhmonj/— antimony being used by Oriental women to add to their beauty. TJese names were clearly intended to suggest the surpassing beauty of Job's daughters. « 42" Ordinarily daughters inherited property only when there were no sons. Cf. Num. 27'-". ' 42" Gk., 170 yearn; in all 210 ye.ars. This suggests that in the original story Job, like the antediluvians, was represented as living far back near the beginning of human history. « 42" Lit., satisfied with days. It is a phrase used elsewhere in the O.T. by the pnestly writers; cf. Gen. 25«. 35". 198 APPENDIX SELECTED BIBLIOGRAPHY GENERAL INTRODUCTIONS AND fflSTORIES OF THE LITERATURE Bewer, The Literature of the Old Testament in Its Historical Development, 1922. Creelman, An Introduction to the Old Testament Chronologically Arranged, 1917. Driver, Introduction to the Literature of the Old Testament, Revised Edition, 1910. Fowler, A History of the Literature of Ancient Israel, 1912. Gray, A Critical Introduction to the Old Testament, 1913. Kent, The Makers and Teachers of Judaism, 1911. Moore, The Literature of the Old Testament, 1913. LITERARY STUDY OF THE BIBLE Moulton, Literary Study of the Bible, 1898. Moulton, A Short Introduction to the Literature of the Bible, 1901. Muilenburg, Specimens of Biblical Literature, 1923. THE WISDOM LITERATURE Fowler, Studies in the Wisdom Literature of the Old Testament, 1907. Genung, The Hebrew Literature of Wisdom in the Light of To-day, 1906. Gordon, The Poet'; of the Old Testament, 1912. Peake, The Problem of Suffering in the Old Testament, 1904. COMMENTARIES AND DISCUSSIONS OF INDIVIDUAL BOOKS Job Barton, Job, 1911. Buttenwieser, The Book of Job, 1922. Davidson, Job, 1893. Driver, The Book of Job, 1906. Driver and Gray, Job, 2 vols. (I. C. C), 1921. Genung, The Epic of the Inner Life, 1891. Gibson, Job, 1905. Jastrow, The Book of Job, 1920. Kallen, The Book of Job as a Greek Tragedy, 1918. Mumford, The Book of Job, A Metrical Version, 1922. 199 APPENDIX Owen, The Five Great Skeptical Dramas of History, 1896. Peake, Job, 1905. Schmidt, The Messages of tfie Poets, 1911. Proverbs Kent, The Wise Men of Ancient Israel and Their Proverbs, 1895. Martin, Proverbs, Ecclesiastes, and Song of Songs, 1908. Toy, Proverbs (I. C. C), 1899. Dinsmore, An Egyptian Contribution to the Book of Proverbs {Journal of Religion, May, 1925). The best discussion in EngHsh of the rela- tion between the Wisdom of Amenemopet and Proverbs. Ecclesiastes Barton, Ecclesiastes, 1908. Genung, Words of Koheleth, 1904-. Jastrow, A Gentle Cynic, 1919. Martin, Proverbs, Ecclesiastes, and Song of Songs, 1908. McNeile, Introduction to Ecclesiastes, 1904. Phimptre. Ecclesiastes, 1888. Still valuable for its citation of literary parallels. 900 Date Due iri4 t i) Wr 2 8 ■ ; ^P 1 1 '4 f) $)