jj_~ —X. -a -- t A. A,,>er-L-S,,X66a C THE. ]00K OF PIOVERB$ PART FIRST. THE HEBREW TEXT, KING JAMES' VERSION, AND A REVISED VERSION, WITH AN INTRODUCTION AND CRITICAL AND PHILOLOGICAL NOTES, PART SECON'D. TIIE REVISED VERSION, WITH AN INTRODUCTION AND EXPLA.NATORY NOTES. FOR THE AMERICAN BIBLE UNION. BY THOMAS J. CONANT. NE TV YORK: SHELDON & COMPANY, NO. 677 BROADWAY. LONDON: TRUlBNER & CO., 60 PATERNOSTER ROW. Entered, according to Act of Congress, in the year 1871, by THE AMERICAN BIBLE UNION, In the Office of the Librarian of Congress, at Washington. T. HoItAN, Printer and Stereotyper, New York. The reader will please make the following corrections. IN PART FIRST. Ch. 26:26 (rev. vers.,) for " congregation," read assembly. Ch. 27:22 (rev. vers.,) for " a pestle," read, the pestle. P. 7, 2d col. of notes, 5th line, read, aculeate. P. 56, Ist col. of notes, I3th line, read, ~ 5. P. 127, 2d col. of notes, I4th line, read, ~ 5. P. I35, 2d col., note (*) read, gefasst. P. 137, ist col. of notes, 8th line, read, I-9. Ibid., read ~ 5. IN PART SECOND. P. 40, 2d col., end of ist line, read, all, to. P. 66, 2d col., I6th line, for "3: 27," read, 20: 9, IO. TO THE READER. IN the plan of the following work, the critical and exegetical notes designed for the learned, and the strictly expository notes for English readers, are printed separately, the former in connection with the Hebrew text and the revised version, the latter in connection withl the revised version alone. In the former division, for convenient comparison the entire.Hebrew text,* the common English version, and the revised version, are printed side by side in parallel columns; and in the subjoined notes are stated the grounds, critical, plhilological, and exegetical, for the renderings in the revised version. In determining the proper render. in(g of the test into Enclish, tile principal questions in exegesis, as well as in criticism and philology, are necessarily considered. Tile plan here adopted combines in one work the advantages both of a learned and of a popular commentary, while neither interferes with the other. The course of critical and philological discussion, in which the different views of scholars on questions of translation and exegesis have to be fully discussed, can not without inconvenience be interrupted by purely expository commentary for practical use. On the other hand, the union of expository and practical with learned commentary, on the same page, embarrasses the mere Engflish reader, by the occurrence of foreign words and extended critical discussions, unintelligible to liim, and on subjects of no interest to him. For the use of scholars, and of ministers of the gospel and others to whom the Hebrew text is familiar, the two parts are bound together in one volume. For the convenience of the common Englisl reader, the Revised Version, with Introduction and Explanatory Notes, is bound in a volume by itself, and is complete in itself for the use of thle common reader, having no connection with the other division of the work, and no dependence on it. * As edited by Theile; with the correction of typographical errors, of which a remarkable instance occurs in c.h. 27: 3, where by an oversight of the printer the word ]:, is omitted after ~=~. 11 PTO THE READER. In the critical and philological notes every available help hlas been consulted. In tlhe part conlltailnlilng thle revised version with explanatory notes, thle writer has not drawn from comymenltaries aliready before thle public; prleferlring thlat his work shoUld be a contribution to the sul)ject, rather tlhan repeat what others lhave written. HIis own observation of life, and reflection upon it, have been hlis guide in unfolding and applying thle teachings of this wonderful book. With its religious principles his own mind and heart are in full accord. But lhe lhas not soughlt for religious instruction where thle sacred writer has not furnislhed it,. nor to find everTywlhere material for a religious homily. His aim has been, to bring out thle origrinal tllo(rlht and to make tlhe obvious and direct application of it; leaving thle reader, in most instances, to trace out for himself its more remote and indirect bearings. The translation and notes, in both parts of this work, were in type as far as ch. xxvi., when tile furtllher preparation of it was interrupted, early in 1862, by circumstances beyond thle writer's control, and was not resumed till near the close of the last year. In tile mean time valuable contributions were made to the literature of tile book. Among these is the elaborate comlnentary of Zckler in Lange's Bibelwerk (1867), with important additions and corrections by Dr. Aiken in the American edition (1870); Kamphausen, Die Sprcllhe, in Bunsen's Bibelwerk (1865); Bttcller, Ausftilhrliches Lellrbuell der Hebraischen Sprache (1866-68), and his Neue exeget.-krit. Aehrenlese, 3te Abth. (1865); Delitzsch, art. Spruiiche Salomo's, in Herzog's Realencyclop. (1861); Muehlau, De Proverbiorum quae dicuntur Aguri et Lemuelis Origine atque Indole (1869). These writers are accordingly first referred to in tile portion commencing with ch. 26: 19, and the earlier part has been carefully compared with the views expressed in these later works. Tlle references to Gesenius' Hebrew lexicon are to Dr. Robinson's latest American edition of it, enlarged by additions from the Thesaurus, and by new matter (as far as the letter Cheth) communicated to him by Gesenius in manuscript, givin~g the results of his more mature investigations. It is necessary to remark tlhis, to prevent occasional misapprelhension, as his authority is sometimes still quoted in support of views corrected by himself in the later American edition of his work. T. J. CONANT. December, 1871. I NT-RODUCTION. ~ 1. GNOMI C LITERAT URE, THE earliest ethical and practical wisdom of most ancient nations fonnd expression in short, pitly, and pointed sayings. These embodied, in few words, the suggestions of common experience, or of individual reflection and observation. Acute observers and thinlers, accustomed to generalize thle facts of experience, and to reason frorn first principles, were fond of clothling their results in striking apotliegms; conveying somne instructive or witty reflection, some moral or religious truth, a maxim of worldly prudence or policy, or a practical rule of life. These were expressed in terms aptly chosen to awaken attention, or inquiry and reflection, and in a formn that fixed them indelibly in the memory. They thus became elements of thle national and popular tlhought, as inseparable fromn the mental habits of the people as tle power of perception itself. Such germs of philosophic thought, the ground-ideas of ethics and ceconomics, become the proverbial philosophy of a nation, and develope themselves in the popular life. Their value consists in condensing th6 most comprehensive wisdom into thle briefest possible expression, furnishing for ready use on every occasion a wise and safe rule of conduct.* The classic student is familiar with a richl and varied literature of this class in tlhe remains of wlhat was once the popular plhilosoplhy of the Greeks. Such were the sayings of the (so called) Seven Wise Aen of Greece;t the Aurea Carmina attributed to Pytlhagoras; tlhe remains of thle Poetae Gnomici;~ maximrs and rules contained in Hesiod's Works and Days. Scattered tlirouglh the Greek classic writers are remains of gnomic wisdom; polislhed and sparkling gems, suclh as an inspired Apostle thlought not unwortly to point his own earnest almonitions (1 Cor. 15: 33).11 But though adorned with all the elegancies of * As said by Cicero: Gravissimae sunt ad beate vivendum breviter enuntiatae sententiae. t Orelli, Opuscula Graecorum vet. sententiosa et moralia, 1819, t Ed. Knauth 1720, Schier 1750, Giinther 1816. ~ In the several collections of them; by Glandorf and Fortlage 1776, Brunck 1784, 1817, Schafer 1817, Boissonade 1832. 11 Jerome, on Galat. 4: 24, Neenon et illud, corrurmpunt boinos mores confabulationes pessimae, trimeter iambicus de comoedia sumptus est Menandri; and on Tit. 1:12-14, Ad Corinthios quoque, qui et ipsi Attica facundia expoliti... sunt, de Menandri comoedia versum sumsit iambicum, corrumpunt mores bonos colloquia mala. Compare Menandri Frag. Tlhais, ed. hMeineke, Vol. IV. p. 132. iv INTR ODUCTION. Grecian genius and art, tlhey will not bear comparison, in native wit, profound wisdom, and comprelhensive application, withl thle remains of the same class of literature in the IIeblrew Scripitures.* Roman literature also is rich in the treasures of,nomic wisdom.'The admirable sayings of P'ublius Syrus would alone justify this statement. Among the few quoted by Aulus Gellias (Noct. Att. Lib. xvii. c. 14, 1), as examples of his sayings tlhei in current usc,t are thle following favorable specilmens of his Imanner) and of thle spirit of his moral and practical precepts: Malnm est consilium, quod mutari non potest. Beneficium dando accepit, qui digno dedit. Feras, non culpes, quod vitari non potest. Cui plus licet quam par est, plus vult quam licet. Comes facundus in via pro vehiculo est. Ita amicum habeas, posse ut fieri hunc inimicum putes. gVeterem ferendo injuriam invitas novam. Pars beneficii est, quod petitur si belle neges. The four books on morals by the Pseudo-Cato (Dionysii Catonis disticllha de moribus ad filium) are also favorable specimens of gnomic wisdom, and contain many truthLful observations on life and its proper direction. ThIese, and thle sentiments of Publius Syrus, hlave often been published, eitlher separately, or in collections of Roman authors, aud in connection withl sitnilar gems of wit and wisdom gatlhered from others.$ Roman writers, no less than the Greek, abound in pointed moral sayings, containing some ethical trutlh, some practical rule of life, or pungent rebuke of vice. Tlhe collections already rmade from tlhem are far from exhausting the treasures of gnomic wisdorm scattered throughl their writings. Within their range, they are among the best moral precepts on record; regarding hluman life in many of its varied aspects, and in these giving tile wisest rules for its direction. They are interesting and instructive, as showing tlhat God hlas not left himself without a witness in man's intellectual and moral nature. But they lack the profound religious teacliing of the Hebrew writillngs, which takes hold on tile deepest springs of moral action, and controls the whole inner and outer life. With the Arab sages the construction of moral and prudential maxims was a favorite pastime. It was an exercise well suited to their peculiar genius and habits of tlhougllt, and to the popular taste. Hence Arabic literature is prolific in tlhese brief and pointed * Rhode (De veterum poetarum sapientia gnomica, Hebraeorum in primis et Graecorum, 1800) is singularly unjust in his estimate of their comparative merits, and seems to have been misled by his classic tastes, tnd by his want of sympathy with the spirit of the Hebrew writings and their simple graces of expression. t Ilujus Publii sententiae feruntur pleraeque lepidae, et ad communem sermonum usum commodatissimae.: Most fully by Orelli, Syri Publii et aliorum sententiae, cet., 1822-24, and supplement 1832. Also in Auctores Lat. Minores, ed. Tzschucke, Vol. I. 1790, containing among others Syri Publii sententiae, Dionysii Catonis disticha de moribus; and in Bibliotheca Lat. classica, ed. Titze, Vol. 1. 1804, containing with others Catonis Disticha, and Syri Sententiae. INTRODUCTION. V sayings, bearing the strongly marked characteristics of the national mind. Gravity and humor, wit and wisdom, jest and earnest, seriousness and levity, shrewd observation, practical good sense, furish alternate matter for reflection and merriment, along with sagacious counsels, and genial correctives of the ligliter and graver foibles of human nature. But they are superficial and showy, lacking in the profound moral earnestness essential to true worth in character.* The Chinese have also their gnomic literature. Of its spirit and manner the following are favorable examples. Morrison's Chinese Dictionary, Part III. p.'91: "On him who does good all blessings will be conferred; On him who does evil all curses will descend." Page 342: " Although a snake enter a straight bamboo tube, it is impossible to alter its nature." Ibidem "' The virtuous are not prosperous, perhaps contrariwise meet with calamities; the wicked receive not ~alami ties, but perhaps contrariwise obtain prosperity; and therefore continually raise men's sceptical doubts." Ibidemn: "' Repress your momentary anger, and your whole life will be without vexation or sorrow." Marshman's Chinese Grammar, Append. p. 7: " On the bathing laver of Thang was engraved,' Would you thus daily cleanse your mind, correct some evil habit every day, yea continually renovate yourself.'" Page 21: "The peach tree how pleasant! Its leaves how blooming and luxuriant I Such is a bride, when she enters the house of her spouse, And duly regulates his family." _More interesting in this connection, on account of their resemblance in form to the Hebrew gnomic poetry, are the following examples from the work of J. F. Davis on the poetry of the Chinese,t repeated in Vol. II. of the Transactions of the Royal Asiatic Society. Vol. II. page 405 (of the Transactions): "The fine flower unblown exhales no sweets, The fair gem unpolished exhibits no radiance. Were it not that once the cold penetrated its stem, How could the plum-blossom emit such fragrance?" Page 411: "The white stone, unfractured, ranks as most precious; The blue lily, unblemished, emits the finest fiagrance." Ibidem: " The heart, when it is harrassed, finds no place of rest; The minrd, in the midst of bitterness, thinks only of grief." * Anthologia Sententiarum Arabicarum, cet., l. A. Schultens, 1772. Specimen Proverbiorum AMeidani ex versione Pocockiana, II. A. Schultens, 1775; also in Fundgraben des Orients (durch eine Gesellschaft von Licb habern, Wien, 1809 if). Arabum Proverbia Sententiacque Pr-verbiales, G. W. Freytag, 1838-43. + Poeseos Sinensis Commentarii. On the Poetry of the Chinese. i If-N INTRO D U CT I O WN. Ibidem: "Be not discontented, though your land be narrow, your garden small; Be not disturbed, though your family be poor, and your means contracted." Page 413: "With few cravings of the heart, the health is flourishing; With many anxious thoughts, the constitution decays." Ibidem: "Unsullied poverty is always happy; Impure wealth brings many sorrows." Due allowance must be made for defects of expression in translation. But apart from this it will be admitted, that in beauty and delicacy of the conception, as well as in depth of meaning, the palm must be given, without hesitation, to the products of the Hebrew mind in the same field of thought. ~ 2. GNOMIC POETRY OF THE HEBREWS, When we pass to the gnomic wisdom of the Hebrew Scriptures, as exhibited in the Book of Proverbs, we find ourselves on a higher plane. There is a certainty in its ground prin. ciples, a positiveness in their assertion, a sharpness of outline between the right and the wrong in tlhoughlt and action, an authority which allows no question or appeal, and a power to enforce from which there is no escape. Its starting point, the spring of all true moral action, is the distinct and positive recognition of a spiritual Personality as the Creator and universal Sovereign, and of his will as the supreme law.* "The fear of JEHOVAH is the beginning of knowledge," (ch. 1: 7), is its openingff assertion; the developernent of this ground thought, in its application to the life, is the substance of its teachings. Accordingly, true knowledge has its beginning, its initial step, in that harmony of the human spirit with the DIVINE, without which the soul is a chaos of conflicting impulses, without order and without direction. This principle once received into the mind, and made its central law, all its impulses move in harmony therewith and with each other. MIan's spiritual nature and his relations to thle spiritual world thus recognized, his lower faculties and instincts, his appetites and passions, become subservient to his higher intellectual and spiritual developement. In this distinct conception of his relation to the spiritual and eternal; and of his duties in that relation both to himself and others, there is a profound significance, and a moral grandeur, unapproached in any other writings of antiquity. The C* ompare with this the faltering and hypothetical statement (Dionysii Catonis disticha moralia, lib. i. 1): Si deus est animus, nobis ut carmina dicunt, lic tibi praecipue sit pura mente colendus. I-N TO UO T ON. V ii moral teacher has then a hold on the central springs of action. His precepts cease to be merely an outward restraint, and become an inward law. Tile application of this primary law is first made in a series of continuous discourses, of singular power and beauty, pointing out tile duties and tile special dangers and safeguards of the young.* They lay the foundations for true moral developement, and of intellectual and moral greatness, in reverence for the Supreme, in respect for law, in truthfulness, kind-, ness, and fidelity to every relation in life. In these discourses, much stress is laid on the value and the claims of WISDOM, as an emanation from Jehovah the source of intelligence and moral influencet1- as clothed with his authority, as claiming the regard and obedience of man, his sure and only safe guide. Thle striking and beautiful personification of Wisdonm,; her counsels and warnings, her faithful admonitions, tender expostulations, and fearful threatenings, are among the finest strains of sacred poetry, and are matchless in their simple grandeur and pathetic earnestness. True wisdom is higlher, purer, nobler, than anything of human birth. " Her seat' is the bosom of God; her voice the harmony of the world." By her the creative power of God was inspired and directed. In a paragraph of unequaled beauty and sublimity, she is described as the associate and guide of the Divine Architect in the work of creation.~ She therefore personates a principle which is the law of his universe, and to which all created things are subject. In another passage, allusion is made to the knowledge and skill shown: by the Divine Architect in his work. (Ch. 3: 19, 20): Jehovah by wisdom founded the earth; established the heavens by understanding. By his knowledge the deeps were broken open, and vapors distill the dew. God therefore accomplishes his own wise ends in the exercise of those attributes, of which human reason and understanding are the feeble reflection. Man, formed in the image of God, was allied to the Supreme Intelligence; was capable of intelligent moral action, and of directing his powers to the wisest, noblest ends. Thle first step in his moral recovery is the fear of Jelhovah, that moral element which brings him again into harmony with the Divine. Thus is shown tile dignity and worth of that principle which alone ennobles the life and destiny of man. As a practical principle in the conduct of life, wisdom appears in seeking thle best ends by the best means. The truly wise is one whlo chooses for lhimself tile best * The general topic of each discourse is stated in the Explanatory Notes. A more minute analysis of each was furnished by the writer for the American edition of Smith's Bible Dictionary, in an addition to the article Proverbs. t For Jehovah gives wisdom; from his mouth are knowledge and understanding. (h. 2: 6.) O Ch. 1: 20-33; ch. 2: 10 (comp. expl. note); ch. 8: 1-36; ch. 9: 1-6. Oh. 8: 22-31. TIhe reader is referred to the writer's closing remarks on the passage. viii I'N TROD U CTIO N and noblest ainms, and has discernment and knowledge to select and use thie best means for their attainment. Practical wisdom, therefore, includes both a moral and an intellectual element; namely, a rilght moral directioa of the will, and intelligence for its guidance. Both are prloperly required in the instructions of this book; both being, in great part, the result of individual culture. Hence the frequent commtendation of shrewdness,* which is only natural sagacity, cultivated by that halbit of observation and reflection whliclh every one owes to himself and others. Hence too the sliarp dealing with the simple;t whose indolent neglect of faculties given for his guidance and protection, and sluggish inattention to what passes around him, make him the easy prey of the designing. Such are justly censured in this book; for no one, possessing the powers of an accountable being. has a right to be a simpleton, with all the opportunities this world affords for learning better. Tile obligation of the law of cliastity, so necessary to the well-being of society, and to the healtlly developement and the plhysical and moral peifection of the race, is enforced in terms so direct and explicit as not to be misunderstood, and yet so delicate that maiden modesty may read them without a blush; and its observance is commended by appeals to the purest and noblest sentiments of the human heart. The chaste relations of husband and wife, as represented in this book, are pure, elevatingr, and refining, in their influence on botli. But illicit connexions, under whatever name, are corrupting and debasing and leave the noblest nature sullied with stains that neither time nor remorse can efface. One such has left a voice of fearful warning, in the lament: " Worlds could never, Restore me those pure feelings-gone forever!" In the brief proverbial maxims which follow, we find thl same religious elements. The will of the Supreme Creator is the law of his creature; his favor is the reward of obedience; his displeasure follows surely on every violation of his law, and there is no escape from its penalty. Riglht and wrong, obligation and duty, are no abstractions here. Trhey are not matters of lhuman speculation, about whiclh men are permitted to differ. The supreme Lawgiver is no ideal conception, the offspring of human thought. His requirements, though adjusted to the nature of man and his wants as a social being, are not speculative deductions from them. Man is here brouglht face to face with his Maker and Judge, and lives and acts as in his presence and under his eye. He is taught to regard him as the infinite Father; of boundless pity for the weak and erring, ready witlh his help to second every striving after the right and good, to reclaim the wandering, to succor tile tempted. But he is also taught to know him as tile stern avenger of wrong, tlhe vindicator of tile violated and oppressed; that tile victims of fraud, and treachery, and * Oh. I: 4 (comp. phil. note); ch. 8: 5 (comp. expl. note). t Ch. 8: 5 (comp. expl. note); ch. 14: 15 (and expl. note). INTROD UCT IO N. ix violence, liave in him an almiglhty friend, who will not suffer the wrong-doer to go unpunished. As the helper of the helpless, that truly divine prerogative, he rebukes the insolence of the strong, and confounds their arrogant self-confidence. To all such it is said (ch. 22: 22): Rob not the weak because he is weak; and oppress not the poor in the gate. For Jehovah will plead their cause. And again they are told (ch. 23: 10, 11): Remove not an old landmark; and enter not into the orphans' fields. For their deliverer is strong; he will plead their cause with thee Thus are the proud taughlt, that the weak are not so helpless and defenseless as they might seem; that they have a "strong deliverer,"' who "will plead their cause." The preacher of righteousness, who has the courage to rebuke wrong-doing, and to wage war vitli all forms of wickedness, will find effective weapons for every conflict, in this divine armory. Nothing is more noteworthy than the number and variety of human relations, and of representative characters, exhibited in this book. Every dolnestic, social, civil and political -elation, that can exist under any form of society, is here recognized in its essential features. Every forln of virtue, every phase of vice and crime, is herie typified, with its appropriate reward and punishment. There is no type of human character that is not found here, in slharply-defined and unmistakable outlines; and few st-okes are needed to fill in the personal lineaments of an individual representative of the type to which the sitter belongs. In comparison with the gnomic wisdom of the Hebrews, that of pagan literature is shallow in its ground principles, weak in its penal sanctions, meagre in its details, and narrow in its scope. ~ 3. STRUCTURE OF THE BOOK, Tle Book is single in its design, the object of the whole being pract'cal instruction. It is not so, however, in its structure or form. It is constructed on no regular plan, and has mucll variety of form. Of the parts which compose it, eight in numberlt each hlas a * The writer does not forget the admirable treatise of Plutarch, De sera Numinis Vindicta, edited by Profs. Hacleltt and'I'yler; a bcautitful and instructive exhibition of what man can attadil by reason, observation, and reflection, as one groping in the dark. But how weak, indefinite. and uncertain, compared with the force, and precisiont. and positiveness, of the instructions in the Book of Proverbs! t It is common to reckon three main divisions, with supplements and appendixes (Delitzsch, Spriiche Salomo's, in Herzog's Realencyclop. Smith's Bib. Dict. art. Proverbs); but all may properly be reckoned as constituent parts of the book. X- IN T R O:D U C T I O N. certain consistency and uniformity in itself, and all lhave a common relation in their object. The book commences, after the inscription, "Proverbs of Solomon son of David kinlg of Israel," and a brief introduction setting fortli its design and uses, with a series of admonitiiions and warnings in the form of continuous and somewhat extended discourse. These constitute the first part (chs. 1-9); and are distinguished from thle other parts, both in formn, and in their general spirit and tone, especially in poetic fervor occasionally rising to sublimity. At the tenth chapter a second division, extending to ch. 22: 16, commences with its own separate heading, "Proverbs of Solomon;" clearly indicating that it is a distinct collection, ehaving no organic connection with the preceding discourses. This is confirmed by its contents; beingr short isolated sayings, havin(r no connection with each othler, rarely exceedingr two lines, and each nmaking -a complete sense by itself; wlholly unlike tile form of continuous and connected discourse in the preceding division. Tthey are constructed in couplets* on the model of the Hebrew parallelism; the antithetic, more. or less perfect in structure, being predominanlt, but alternating quite frequently with the otler forms. Thtis collection of single isolated maxims is followed, in chs. 22: 17-24 22, by short admonitory discourses, less extended and in a lower tone of poetic conception and expression than in the first division, and alternating with brief moral and prudential precepts of froin two to four lines. Prefixed are a few lines of introduction, in wlhich allusion is made to previous written instructions. These are succeeded by a shorter collection (cli. 24: 23-34) under the separate heading, "' These also are of thle Wise." Then follows anotlier collection of Solomon's proverbs (clis. 25-29) under the ]heading,' Tlhese also are Proverbs of Solomon, wlhiclh the men of Hezekialh king of Judalh copied out;" the inscription implying that it is added to a collection already given. In form and spirit tlhey do not differ essentially firom thle formner one; except tlhat in a very few instances tiey are slightly more extended, some making from three to six lines.t Included in it is the lovely picture of rural economy, in clh. 27: 23-27. Anotller division (clh. 30) bears tile heading, " Words of Agur son of Jakell," consisting partly of enigmatical sayings of a moral import; followed by another (ch. 31 1-9) witl thie hleading, "The words of king Lemuel; an oracle with wliicel his motlher instructed him." In the spitrit of thleir instructions these two divisions correspond with tile oth}er E* xcept the triplet in ch. 19: 7; a fact which stands in the way of Ewald's tlieory of the composition of the book, and which lie arbitrarily seeks to get rid of by critical emendation. In clb. 11: 18, 19, two couplets are united in one statement by the particle of comparison; an example of the so-called introverted parallelism. In cla. 16: 29, 30, the twfo couplets are probably connected, the subject in both referring to the same person; but the case is not so clear. t The allhisioens to royalty and to other distinctions of rank, and to litigation, are not, as has been thought, specially characteristic of this collection in distinction from the former one. They are found in both. IN TROD UC TIO N. i portions of the book I but with very marked peculiarities of language of which there will be occasion to speak in the section on the writers of the book (~ 5). The book closes (ch. 31:10-31) with an acrostic poem of twenty-two couplets, corresponding to the number of letters in the Hebrew alphabet; a beautiful portraiture of the ideal Hebrew matron. It thus appears, that the book has not a proper unity, except in its general design and object, being the product of different vriters, and lhaving no regularity of structure, and much variety in form. Some critical ingenuity has been expended to little purpose (as may be seen in ~ 5) in attempting to account for its present arrangement, and to show from what nucleus, how, and at what period of time, it has grown up into its present shape. As usual in suchll cases, the simnplest supposition is most likely to be the true one; namely, that materials hlaving tile same general purpose have been here combined, under some competent and recognized authlority, in one collection as a book of practical wisdom. That it couldl not have assumed its present form earlier than the age of king Hezekiahll, is evident fror cli. 25 1; and this is all that can be certainly known, or even conjectured on any satisfactory grounds. The canonicity of the book, in the form in which it has come down to us, is beyond question.* ~ 4. POETIC FOR IM. The Hebrew word rendered proverb, (mnasTal,) meaning likeness, similitude, or comparison, answers to the characteristic form of the Hebrew poetic diction; namely the couplet, of whlich the two members hlave more or less correspondence in sense or structure, or in both. In this book it is applied to a short, pointed saying, so constructed, in which the two members have some obvious relation of resemblance or contrast in thouglht, or a similarity of verbal structure; and also to continuous discourse consisting of sentences so constructed.t Thle poetic couplet here takes tile three typical forms of parallelism; but with more than ordinary variations from them, in adapting it to its peculiar uses in this book. A few of these will he referred to, as illustrations of the freedom with which these general forms are here varied. Other variations will be observed by the attentive reader. I.-The synonymous. For example: Ch. 11:25. The liberal soul shall ble enriched; and he that waters shall himself be watered.'Ihe proofs of this statement, which in part are applicable to all portions of the Old Testament, are reserved for a general Introduction. For the recognition of the teachings of this book in the New T'stament, see ~ 1 of the introduction to the revised version with explanatory notes. t But not necessarily so named for this reason alone. Compare the remarks on ch. 1:1. The reader, who may wish to compare the statements in this section with the contents of the book, is desired to use the version as printed by itself or in connection with the explanatory notes, where it is arranged in accordance with its poetic form. Xii I NTRO DUCT I ON. The correspondence, both in sense and structure, is here perfect; "the liberal soul" in the first member answering to " he that waters" in the second, and " shall be enriched" in the first, to "shall be watered" in tile second. Ch. 17: 27. He that has knowledge is sparing of his words; and a man of understanding is cool in spirit. Ch. 19:8. He that gets wisdom loves his own soul; he that lays up understanding finds good. The order of the terms may be inverted. For example: Ch. 18: 15. The heart of the discerning will get knowledge; and for knowledge the ear of the wise will seek. In the following example, one term in the first imember is only implied in the second Ch. 16: 32. The slow to anger is better than the mighty, and he that rules his spirit than he that takes a city. In the following example, two terms of tile first member are only implied in the second: Ch. 17: 28. Even a fool when he is silent may pass for wise, while he shuts his lips, for a man of discernment. Less exact forms of this class are very frequent. For example: Ch. 16: 11. A just scale and balances are of Jehovah; all the weights of the bag are his work. In this class, two things may be grouped together, whose only correspondence is in their accidental relations and effects. For example: Ch. 19: 13. A foolish son is a calamity to his father; and the bickerings of a wife are a continual dripping. A "foolish son" and the " bickerings of a wife," though very different things, are closely related in their influence on domestic happiness. Hence thleir connection here.* Other instances are synonymous in sense without parallel terms. For example: Ch. 15: 12. The scoffer loves not one that reproves him; he will not go to the wise. There may be a consonance in the grouping of opposites and their proper predicates. For example: Ch. 27: 6. Faithful are the wounds of a friend; and plentiful are the kisses of an enemy. The precept may take the form of an illustrative case. For example: Ch. 18: 22. He found a wife-he found good, and obtained favor from Jehovah. II.- The antithetic. For example: Ch. 13: 9. The light of the righteous shall be joyous; but the lamp of the wicked shall go out. Corresponding terms: "light of the righteous" in the first member, "lamp of the wicked" in the second; " shall be joyous" in the first, "shall go out" in the second. * It is but just to the party of the second member, who is not allowed a hearing, to ask the reader's attention to the second paragraph of the explanatory note. INTRO DUCTI ON. Xiii Ch. 12: 22. Lying lips are an abomination to Jehovah; but they that deal truly are his delight. Ch. 12: 24. The hand of the diligent shall bear rule; but the slothful shall be under tribute. COh. 14: 1. Every wise woman builds her house; but the foolish plucks it down with her own hands. Ch. 14: 2. Hle that walks in his uprightness is one that fears Jehovah; but he that is perverse in his ways despises him. Antithetic in sense and terms, without formal antithesis of members: Ch. 13: 7. There is that makes himself rich, and has nothing at all, that makes himself poor, and has great substance. Antithetic in sense without regular antithesis of terms: Ch. 12: 3. A man shall not be established by wickedness; but the root of the righteous shall not be moved. Ch. 13: 22. The good will leave a heritage to children's children; but the sinner's wealth is laid up for the righteous. Ch. 20: 17. Sweet to a man is the bread of deceit; but afterward his mouth shall be filled with gravel. Contrast, without direct antithesis: Ch. 12: 12. The wicked delights in the net of the evil; but the root of the righteous will bring forth. Ch. 12: 15. The way of a fool is right in his own eyes; but he that hearkens to counsel is wise. Often the second member is merely adversative, expressing contrariety, correction, limiE tation, and other relations. For example: Ch. 16: 14. The king's wrath is as messengers of death; but a wise man will appease it. Ch. 16: 2. All a man's ways are pure in his own eyes; but he that trieth spirits is Jehovah. Ch. 16: 33. The lot is cast into the lap; but its decision is all of Jehovah. As in the synonymous couplet, the precept may take the form of an illustrative case. For example: Ch. 27: 12. The shrewd saw evil, he hid himself; The simple passed on-they were punished. 111.-Th.e synthetic; here, only a rhythmical parallelism, in lines of about equal length, without direct correspondence in the sense or construction. In couplets of this class, the second member may merely cotnplete the sense, nmakling, with the first a single sentence; or it may add a kindred and parallel sentiment; or may amplify or limit, or otherwise qualify, the sentiment commenced in the first; or may be an inference from it; or may add a condition, or an illustration or confirmation of it, or its cause, ground, reason, intent, effect, or result. The following examples will serve as illustrations; and still other relations may occur to the attentive reader. Ch. 20: 10. Divers weights, divers measures, are both an abomination to Jehovah. Xiv INTRO D U CTI O N. Ch. 21: 3. To do righteousness and justice, is more acceptable to Jehovah than sacrifice. Ch. 21: 23. Ile that keeps his mouth and his tongue, keeps his soul from troubles. Ch. 18: 16. A man's gift makes room for him, and leads him before the great. Ch. 17: 6. Children's children are the crown of old men: and the glory of children are their fathers. Ch. 12: 28. In the path of righteousness is life, even a beaten way, where is no death. Ch. 18: 17. The first in his suit is right; his fellow comes and searches him out. Ch. 10: 22. The blessing of Jehovah, that makes rich; and he adds no sorrow therewith. Ch. 15: 11. The underworld and destruction are before Jehovah; how much more the hearts of the sons of men. Ch. 16: 31. The -hoary head is a crown of glory, if it is found in the way of righteousness. Ch. 16: 24. Words of kindness are as the honey-comb, sweetness to the soul, and a healing to the bones. Ch. 16: 12. It is the abomination of kings to do wickedness; for by righteousness is the throne established. C(h. 21: 25. The sluggard's longing slays him; because his hands refuse to work.' Ch. 25: 8. Go not forth hastily to contend at law; lest thou do aught in the end of it, when thy neighbor has put thee to shame. Ch. 16: 26. The laborer's appetite labors for him; for his mouth has laid a burden on him. Ch. 13: 14. The law of the wise is a well of life, to turn from the snares of death;. Ch. 15: 24. The path of life is upward for the wise, that he may turn from the underworld beneath. Ch. 19: 3. A man's folly subverts his way; and his heart is angry against Jehovah. Ch. 16: 3, Commit thy works to Jehovah, and thy purposes shall be established. Ch. 20: 4. Because of cold the sluggard will not plough; he shall beg in the harvest, and have nothing. Couplets of this class often express comparison; especially in the illustration of a spiritual or moral truth, by some analogy in physical nature. For example: Ch. 27: 19. As face to face in water, so is the heart of man to man. INTRO DUCT o. X Ch. 26: 8. As binding a stone in a sling, so is he that gives honor to a fool. Ch. 27: 8. As a bird wandering from her nest, so is a man that wanders from his place. With the omission of the particles of comparison:* Ch. 26: 21. A coal to burning coals, and wood to fire, and a contentious man to the kindling of strife. Ch. 27: 21. A refining pot for silver, and a furnace for gold, and a man to the mouth that praises lim. Many otlher peculiarities might be pointed out, in each of the above classes. But these will serve to indicate the great variety in the forms of the couplet, and in the relations of its members. Two couplets, connected in a stanza of four linles, may be related to each other like the two members of a couplet; as in clI. 3: 9 and 10, 11 and 12; cli. 11: 18 and 1'i); cl. 25: 4 and 5. By certain writers much account is made of more numerous groups, forming a stanza of an even number of lines (from six to eight), or with an isolated member prefixed interposed or appended making an odd number (from five to seven), as though suIch a stanza was a studied and artistic forrn. Tile stanza of five lines in two couplets with an intervening isolated meinber, and of seven lines in thliree couplets with an intervening member, certainly hlas this appearance. For an example of the former, see chls. 23: 4, 5, 24: 13, 14, and of the latter, ch. 2': 6-8. With these two exceptions it is not certain, and hardly probable, that therIe was any signiicance or studied purpose in the particular number of lines in a stanza. TlIe writer completed tile expression of his thlougt, under its several aspects and relations, in any number of lines requireil, and wlhetlher ill even or odd numbers. Compare a stanza of six lines (cli. 9: 7-9, and 10-12); and one of eight liles, in six conditional couplets followed by one expressing the result of compliance (ch. 2:1-5), and one of nine lines with a similar close (ell. 3: 1-4). Tile triplet has various forms and uses; as when an isolated member is followed by an antithletic couplet, of wIiich tile second member is adversative to tile first (cli. 22: 29); or when a synonymous or synthetic couplet is followed by an isolated mnember (elhs. 27: 22, 24: 27, 28: 10, 19: 7); or whecn the thouglit in the isolated member is followed by a couplet expressing tile ground of it (cIl. 25: 8); or whlen tlhe isolated mrnenlber expresses the ground of tile tihouglit in tlhe preceding couplet (ch. 27: 10); or whenl two things are cornpaied in a couplet followed by tile point of comparison in tile isolated memb)er (cli. 25: 13); or when the Comparison is witli two olbjects forming a couplet (ch. 25:20), or with a single object expressed in a couplet (ch. 26:18, 19). * In the version for comn-)n use, the obviously intended comparison is expressed. xvi I NTRO DUCT ION. A peculiar stanza, the numerical, is formed by groups of couplets, in which objects having a certain relation are enumerated under a common characteristic. Chs. 6: 16-19; 30: 15 and 16, 18 and 19, 21-23, 21-28, 29-31. The acrostic (alphabetic) poem which closes the book (ch. 31: 10-31) betrays its artistic design by its form. ~ 5. WRITERS OF THE BOOK. THEORIES OF ITS COMPOSITION, Tlhe name of Solomon is prefixed to the whole book as the reputed author, and also to two of its large divisions. But certain portions, small and inconsiderable indeed, are expressly ascribed to others.* Moreover, its want of uniformity in structure, and the variety of form in its contents, as shown in ~~ 3 and 4. preclude the supposition that it was written as a continuous composition, on a definite and regular plan. It was a compilation from already existing materials and collections, as sufficiently sllown, and in part expressly stated, in the book itself. Hence it could not, in its present form, lhave proceeded directly from the hand of Solomon; and his name is prefixed to the whole as the reputed author of most of its contents. With the exception of the slight reservations named in the book itself, indicating the care with which thle different portions were ascribed to their proper authlors, it has come down to us accredited to Solomon fiom the date of its existence as a book. It is not customary, nor is it safe, to reject such evidence of authorship, against which there is no counteracting external testimony, except on clear and decisive internal grounds. The question to be considered is this: Do the contents of the book, except the small portions expressly reserved, belong to Solomon as their author? The critical question is not such as would be raised by characteristic peculiarities in its different portions, were nothing said in it respecting the author; but whether its contents contradict its own statements in regard to authorshlip, and can not be reconciled with them on any reasonable supposition. That Solomon was not the author of much that here passes under his name, is asserted on tile following glrounds: 1. Very marked diversities in general form and manner, and in single words and phrases. 2. Repetitions, of tile same tlhoughts and imagery, and of proverbial sayings in the same or nearly the same words or sense. 3. Sentiments that could not have been uttered by Solomon; as being inconsistent, (I) with lis domestic relations, (2) with his official (regal) position, (3) with the state of society in his time.........1 -. n MonP k 99- 1 _9 9 n n i fn - l Pv * Oh. 24: 23-24; chs. 30 —3i: 9. Some include cbs. 22: 17 —24: 22, on account of the expression, "hear the words of the wise" (22: 17). NT R 0 D UCT IO. Xvii In estimating the force of tlhese objections it must be borne in mind, that the portions ascribed to Solomon are not represented as having been written, or uttered, continuously at any one time. From tile nature of tile case, thiey must hiave been composed, or uttered, at differlent times and at long intervals, as thiey were suggested by passing occurrences, or as inzferred fiom protracted observation and reflection on thle course of hluman life. It is not to le siupposed tihat a man sits down to tile composition of a boolk of isolated sayings, lhaving no coherency or connection with eaclh other, and no law of association by wlhich one slhould suggest anotller. Under the first ]lead, it is alleged that thle portions ascribed to Solomon are quite various in their contents, both as to form, and in words and phlrases; so muchl so as to preclude thle supposition that all proceeded from the same writer. The first nime chapters are in thle for m of continuous discourse, in wlhiclh thle same train of tlhoug(lit is continued at some len1,gtl, in a series of connected sentences. But chs. 10-2.) consist of short independent sayings, in isolated couplets, or at most in isolated stanzas of a few lines, having no connection with each otlerl, and no mutual relation. Moreover, thlese disconnected sayings in clis. 25-29 occasionally differ in form from tlhose in chs. 10-22: 16; thle former having sixteen variations from thle couplet formn, naimely, five of four lines eaclh,* nine of three lines eacli,t and one of five linesj: while tile latter has only three such variations, namely, one of tllree lines (cli. 19: 7) and two of four lines (cli. 11: 18 and 19; ch. 12: 29 and 30). In ch1S. 22: 17-24: 22 the contents are still more varied in form; containing, besides the couplet, triplet, and fourlined stanza of the two divisions just mentioned, starfzas of from five to thirteen lines, in short connected discourse. The objection to the general form in chs. 1-9 is valid only on the assumption, that one whlo may have spoken or written in shlort and unconnected proverbial sayings, can not be supposed to have ever used continuous discourse; an objection not likely to be pressed. It is fiurther objected, that here thle parallelism is almost uniformly synonymous; while in chs. 10-22): 16 (with partial exceptions admitted to be Solomollns by common assent of critics) it is said to be as uniformly antithetic.~ But for this there is an obvious reason. The antithetic couplet is not ad.apted to continuous and connected discourse, but is often the happiest, as being tile most pointed, form of a proverbial maxim. It is fiurther alleged, tlhat we do not find in the first nine clhapters examples of the peculiarly artistic structure occurring in some other portions. The objector has overlooked tile passage in cli. 2: 1-5, consisting of five synthetic couplets, thle first four conditional, and time fifth expressing the result of compliance with the conditions. Another stanza * Ch. 25': 4 and 5, 9 and 10, 21 and 22; ch. 26:' 24 and 25; ch. 27:15 and 16. t Ch. 25: 8, 13, 20; ch. 26: 10, 18 atld 19; clh. 27: 10, 22; ch. 28: 10(). 24. 1 Ch. 25: 6 and 7. # This is true of clhs. 10-15, in which there are very few couplets (not more than sixteen out of a hundred and eighty-three) that are not antithetic in folm or in substance.. But chs. 16-22:16 have comparatively few such couplets, not more than forty-eight out of a hundred and ninety-two, the remainder (a hundred and forty-four) being loosely synorymous or synthetic. Xviii NTNO D U CT OU I O N. consisting of a group of tlrcee synonymous couplets occurs in cli. 1 277-31; and another of two synonymous couplets in the two following verses. Against thle unity of authorship in the first nine chapters is furtlher alleged thle dis4imilarity of style in certain portions; as in cll. 2: 6-20, where one sentence is said to drag heavily tlhroulgh eleven verses, compared with cli. 7: 4-27, wlhere tlhe samne sulbject (as alleged) is treated in a very different manner. But the two passages are unlike in subject as well as manner. In the latter there is only a single point of view; in the former many are coimbined, and are presented at once for combined effect.* The latter, moreover, is descriptive and dramatic, with its peculiar advantage of picturesque delineation of incident and claracter. The former is simply reflective and parenetic; and its purpose requires a manner adapted to it. Yet there is some striking simnilarity in construction; namely, in the continuance of the same sentence thirough four verses ia ch. 7: 6-9, and of anotlher tlhroull six lines, rathler loosely connected, in vv. 22, 23. Anot!her argument against thlis unity, and for an authorship of cli. 2 distinct from that of otlher portions of the book, is found in the use of the divine name GOD; occurring (as alleged) only in cl1. 2: 5, 17, and in the Words of Agur ch. 30: 5, 9, the name JEHOVAH being elsewlhere used. But the former occurs also in chs. 3: 4, and 25 2. In cls. 2 and 3 it alternates withl the namne Jehovah; and in every passage there is a just reason for its use. In ch. 2: 5 the parallelism makes it necessary to use one of tlhese divine names in thle first member, and the other in the second. In cll. 2 17 the writer puts the criminality in strong relief, by its disregard of the twofold relation to " the partner of her youttI," and to " tle covenant of her God." He could not say, her Jehovah; and yet her twofold relation, recklessly violated, must 1,e recoonized. Her God, in his covenant relation,t has claimns as strong as tlme partner of hler youtIl. Thie namne itself, moreover, seems the more appropriate one here, thle ag'gravation of the crime being failure of duty to HER GOD.J In chl. 3: 4 the proper contrast is. between " God" and "man;" as in ch. 25: 2 thle proper contrast is between' God" amid "kings." There is no ground, therefore, for an aroument founded on the distinction between Elohists and Jehliovists. Ewald regards the construction of vrqnt' with a masc. and afem. in two successive verses (chi. 5: 2, 3) as indicating a late date in thle degeneracy of the language. But it may be construed either way, according as its own subject is masc. or fem. Compare cll. 5: 3 witl chs. 15: 17 and 18: 6. The plur. n'lx (flound only in Prov. 8: 4, Is. 53: 3, Ps. 11l: 4), which Ewald thinks can hardly be older tlhan the seventh century, is the slorter and more poetic form of the plural, and in sense is the appropriate one hlere.~ * See the analysis of its structure in the exp!anatory note. } Compare the explanatory note on the passage.: Compare the emphatic claim to this relation, " Jehovah Your GOD," SO often reiterated in the Old'Testament. i Alltagsmensclhen (B6ttcher, Lehrb. der Hebr. Sprache, ~ 554, 6). —Dichterisch selten (Ewald, Lelrb. der Hebr. Sprache, ~ 186, 2, c) is true; but whether, relatively to the point at issue, melhr spat, and neugebildet (ibid.), is not so evident. It occurs in Ps. 141, regarded by very able critics as one of the oldest psalms. So De VWette: Mit Psalm 10 halte ich ihn far einen der altestea (introductory remarks on Ps. 141). I N T-ROD UCTOT N. XX N Delitzsch* admits that the contents of chs. 1-9 are in every respect worthy of Solomon; but finds in thle new Iheaditng, "Proverbs of Solomon" (ch. 10: 1), an insuperable objection to his claim of authorship. It seems not to have occurred to him, that a distinct collection properly bears a distinct and separate lleadin(. His theory is. that clls. 1-9 were vwritten by thle compiler, whoever lbe might be, of the first collection of Solomon's proverbs (lhs. 1022: 16) as a suitable introduction to it. But the occurrence of such un-suitable matter as ch. 3: 27-35, cli. 6:1-19, is inexplicable on this supposition. Moreover, this portion far exceeds, in asthetic merit, all othler parts of the book. In the graphiic distinctness, and now delicate now gorgeous coloring, of its descriptions, in tile tender earnestness of its appeals and thle startling sternness of its threatenings, in its poetic fervor rising sometimes to sublimity7 in thie depth and compass of its teachins, in its mastery of poetic irnagelry and expression, it compares favorably with any portion of the Old Testament. If these chapters were written by the collector, as an introduction to his gleanings from older writings, tllen the bumb-le anid nameless compiler far outstlripped his masters, land lhas reared lbefore thleir work a structure of su1rpassing architectural beauty, t1hrowing it quite into thle shade. It is furtiler said tlhat Solomon, with llis multitude of wives, could not so forcibly lhave conceived and described the blessinlg of a single one (cl. 5: 15-19). Th'le contrary mighlt be inferred. Certainly the sentiment, video meliora proboque, lhad never a fairer opportunity for illustration. It can hardly be supposed that Solomon, wise as he was, and observant of life in all its aspects, could not estimnate the worth, thle felicities, thle supreme delights, of a true marriage with a wise and virtuous woman. He could not have seen all of life, if he had not'seen this. Hebrew annals show that opportunities were not wantinlo for such observation. It is no unnatural or improbable supposition, tllat he may have looked back from his crowded hlarem, with fond remembrance, to an earlier and happier relation. T'1lie recurrence of the same topics, and of the same imaces and figures, alleged against unity of authorshlip in the first nine clhapters, is rather in favor of it; for it is more probable that a writer would repeat himself, tlhan "that fi-agments of a number of writers should be found, distinguished by tlle same way of thinking, and by the use of the same strikilng figures and personifications." Delitzsclih las shown,: in opposition to Evald, a very remarkable linguistic unity ill all tlle portions ascribed to Solomon ~ T'le concltusion, wlhichl lhe admits to be a near one, of a unity of autliorshlip.11 is not set aside by the occurrence of eight or nine words peculiar to * Ilerzog's Realencyclop. art. Sprficle Salomo's pp. 691, 705, 712. -t As suggested by the writer of the article Proverbs, in Simith's Dictionary of the Bible, p. 2613, Am. edition. Herzog's R alencyclop. art. Sprfiche Salomo's, pp. 709-10. Terms and phrases do indeed occtur in some pailts that are not found in others. But a writer's range of phraseology is not exhausted in every minute portion of his writiings, and may vary much in the course of a long life. I1 Die Schluss —Ldass die Einleitung nicht minder altslomonisch sey als 10: 1 —22 16] — liegt nahe (Herzog's Realencyclop., as above, p. 70O). XX I-N TE OD U CTIO N. tle first nine chapters,* nor by tile greater variety and fullness of expression suited to continuous discourse, and the recurrence in it of favorite thoulghts and images, fondly dwelt on, and ilportunately pressed on thle reader's attention. It!las already been slhown (p. xvii.) tlat tlle two divisions expressly ascribed to Solomon (elis. 10-22: 16, and clhs. 25-29) are distinguishled by considelable varieties of form. Tlhe ol.jection to a comimon autlhorslip, based on tlhese variations, is valid only on the assumpt on that a man can not write, or utter, proverbial sayings except after a single model.t But one wrho speaks " tihree thiousand proverbs" (I K. 4: 32) will be likely to use some variety of form, in adapting the expression to the thought he wishes to utter. In making from thlese a smiall and select collection, it would be natural to clhoose, for the most part, suchl as are closely related by some striking peculiarity of construction. Another selection, afterwards made, may contain a still greater number of tlhose that sliglhtly vary from this peculiar form. In makingi thlese different selections, some proverbs hiave been repeated, as inight easily occur. But the repetitions are fewer than lhas been supposed. It should be observed, that thle use of simillar, or nearly thle same, plliraseology and imagery in different proverbs is not re)etition, in thle sense requitred in this argument;t and tlhat the first or thle second member may be used more than once in constructing different proverbial sayings. For the former case, compare chl. 21: 9 and 19; 14: 31 with 17: 5; 19: 12 with 20: 2. For the latter case. compare cl. 10: 1 witli 15: 20; 10: 2 with 11 4; 10: 15 witllh 18: 11; 15: 33 with 18: 1; 11I: 21 withl 16.: 5. In tlhese and similar cases, there is no sucll repetition as might not reasonably be expected in the construction of a great number and variety of these proverbial sayings. In the second collection, made by the men of king Hezekiah, some repetitions and occasional variations migllt reasonably be expected. But only two are identical witlh proverbs found in tlhe former collection; namely, 25: 24 witll 21: 9, and 26: 22 with 18: 8. Sliglltly different are 26: 13 and'2: 13, 26: 15 land 19: 24, 27: 13 and 20: 16; materially different, 28: 6 and 19: 1, 28: 19 and 12: II (tlhe former far more poitlted); wholly different in sentiment, 29: 22 and 15: 18. It is quite as probable that such variations, in the expression of nearly related thloullts, were found amnong the numerous utterances of Solnomon, as that dis sayilngs were partially'adopted by others for models of tlleir own. There is no ground for questioning the extent and accuracy of Solomon's observation of man and of' nature, as set fortll in 1 IK. 4: 29-34. He was doubtless competent to give just and instructive precepts on all thle subjects of this book. It hIas been tliougolt, however, tlhat * Especially as they are not characteristic of a writer, in the sense that he must use them in whatever he writes, however brief. t- It has hieen shown (p. xvii.) that in the portion conceded to be Solomon's (chs. 10-22: 16), there are marked differences of construction in chs. 10-15 compared with chs. I6-22: 16. See the foot-note (I). $ Of the alleged instances of repetition in the first selection (chs. 10-22: 16) only one, 16: 25 compared with 14: 12, is strictly a repetition of the same proverb. In ch. 19, vv. 5 and 9 differ only in the last word, the former having " shall not escape," the latter, "shall perish." INTRODUCTION, Xxi many of its sentiments and precepts canl not be ascrlibed to lhimn, as bein inconsistent witlh his personal or official (regal) position and relations. Such, for example, as relate to hlusband and wife (12: 4; 25: 24) implyingr a state of monogamyT as thlough that were not a mIattcr of observation as well as of experience; and such as relate to lhusbandry and the duties and iinterests of tile husbandman (chs. 10: 5, 12: 11 and 28: 19, 14: 4, 27: 23-27). But may not a man of discernment and observation give wise general directions on sucll subjects? What slhall we say of Socrates' practical precepts oa various industrial interests, ill Xenophon's CEconomics? Such sentiments, moreover, as chs. 16: 10, and 12-15, 20: 26, 28, 25: 27, are thought to indicate a writer wl.o was not himself a monarch. They seem rather to be the sentiments proper to be uttered by a wise monarch, giving just precepts for thle guidance of a prince. Ch. 28: 16 could not be Solomon's, being at variance with the spirit of -his own reign (I K[. 12: 4). He doubtless viewed the matter differently; and certainly did not regard himself as " a prince lackinfg in understanding," and as one loving " plunder." Equally futile are other similar objections; assuming that every allusion to any particular condition in life implies thiat the author of it was of that condition. A state of society, supposed to be implied in certain portions, is made an argument for a later date of composition.* Proofs of such a state are supposed to be found in chs. 1: 1119,2:12-15, 4:14-17, 24: 15, showino that many robbers and other lawless men were 1oaming tlhrough tllhe land, and by their seemlninog good fortune tempting the young to similar lawlessness; in c. 24: 21, warning acrainst sedition; in ch. 24: 11, showing a decay of justice pervading the whole state. But there is nothing in these passages that may not be seen wherever there is a lax and insufficient police, as there has always been in eastern lands. A moderate and just interpretation of cli. 1: 11-19 shows that thle inference drawn firom. tlhese verses is overstraincd. Nothingr is there said of numerous robber bands roamincr tle coutntry, and nothing of their success except their own boast, coupled with the certain fate of such lawless men (v. 18) For their own blood they lie in wait, and lurk for their own lives. General reflections on public affairs, on the relations of rulers and subjects, on thle evils of misgovernment and anarchly, are not of necessity drawn fironm a local and temporary condition of tlhings in thle existing state of society. Trlhey are settled and permanent truths.'The records of lhistory, of wlhat has been and will be again, are the firuitful source of such lessons of lhuman experience for all time. It certainly did not exceed tile wisdom and knowledo'e of Solonmon, and lhis opportunities for observation on thle past and present in his own and other lands, to makle sucll oeneral reflections as are found in clis. 28:, 15, 29: 2, 4, whicli Ewald tllinks could lhave been suggested only by experience of the later fortunes of thie state. He sometimes finds what seems not easy to discover; petty and greedy tyrants, * Ewald, Spriiche Salomo's, pp. 43, 44, and 48, 49. Xxii IN TR OD U C TI O N. for example, in cli. 28: 3. Instead of a guarded and mournful tone in speaking of rulers, which lie fnds in whlat hle regards as thle later portions, I can find only fr:ank and outspoken criticisms,* the utterances of one wlho was raised above any fear of man. It is admitted tlhat tlhese portions deal writh certain subljects not withitn the prescribed raange of clis. 10-22:16 and this is accounted for by the more limited design of that earlier and select collection. WVIhen it is considered, that these proverbial sayings are successive gleaninogs fiom a far greater number (three thousand are mentioned in 1 K. 4:32); tlat thle Hebrew word rnash5a means a slhort instructive discourse, as well as a sinle sententious maxim; that, from the nature of thle case, thIese discourses and maxims were tile product of many years of observ.tion and reflection; that a writer's style necessurily differs muclh, in thle free flow of continuous discourse, from its abrupt and condensed form in sentcntious sayings, of whlich tile alternate mlembers and single terms are studiously cliosen, and adjusted to each other, for verbal correspon-dence and effect; that a writer's mnanner varies at different periods of his life, and new terms and favorite forms of exprecssion are adopted from tirme to time; it will not be tlhoughlt strangre, tlhat successive selections from a mnuch larger amount of material should exliitbit some few diversities in general form, and in the use of certain words and phrases, and some repetitions and slight variations of the same sentiment. Of others to whom portions of the book are attributed, only two, Agur and Lemuel (ch. 30: 1; ch. 31: 1) are mentioned by name; and of these nothing is historically known. Ewaldl- regards the wlhole of clis. 30-31: 9 as the production of a single poet, who calls himself Agur sont of Jcakceh; of whom we know nothing more, though we can not doubt tlat in his own time he was regarded as a very skillful poet.$ By others, however, something furtlier has been attempted. Setting out with the assumption, that b' bExtra (ell. 31 ~ 1) is not good Hebrew for " King Lemuel" (or, " Lemuel, king("), tile following tlheories have been proposed in regard to the nationality of Lemuel and Agur.~ 1. Hitzig,ll holding that the word king, if in apposition with Lemuel, must in Hebrew have the article, claims tlhat it is here construed with the following word (JMlassa) as a genitive, and lience tlhis must be the proper name of the country or kingdom over which Lernuel reigned. This kingdom must have been foreign, since elements of decidedly foreign aid un-Semitic origin (ch. 30 15, 16) are found here, and at the same time Israelitisli, tile sentiments being unquestionably such. But was-there a " kingdom of Massa," as Delitzschl pertinently asks. Massa occurs (Gen. 25:14) among Ishmael's descendants (heads of tribes), in connection witli Dumna, and thle territory so named must therefore lbe souglit ill nortlhern * Chs. 28: 15; 29: 4, 12, 14. t Spriiche Salorno's, p. 59. } Muehlau says justly of his manner: Memoratu digna nobis videtur orationis et elegantia et suavitas nec non eloquendi varietas ()e Proverb. qule dicuitur Aguri et Leinuelis origine atque indole, p. 34). & See tile closingr paragraphs (1, 2, 3) of' the remarks on cli. 30: 1, p. 129. I- Zdler's theologr Jahrbb., 1844, pp. 269-30.5; Die Sprciche Salorno's, introductory remarks and annotations on chs. 30-31: 9, pp. 310-315, and on ch. 31: 1, p. 330. NT RO D UCTION. Xxiii Arabia, and in the neighborhood of Duma.* The next problem is, to people this originally Islhraelitish territoly with Israelites, and to found tlhere an Israelitish kIingdom for Lemuel to reicgn over. The solution is discovered in thle migration of Israelites into thlat region in the days of Hezekiah (I Chron. 4: 3S-43), and in tile conquest of Mount Seir by five hlundied Simleonites, and their permanent occupation of thle country (vv. 42, 43). Having thus ol)tainled a kingdom for Lemuel, Hitzig next provides for Agur; and by a change of tile punctuation and division of consonants in ch. 30: 1, finds him to have been the son of Lemuel's mother.t DelitzschT adopts Hitzig's suggestion of a " kingdom of Massa," as thle true solution of the grammatical difficulty in cli. 31: 1, and explanation of the foreign elements in this section. Accordingly he translates, "Lemuel, king of Massa;" but while accepting this the main point in Hitzig's thleory, lie rejects its details as untenable. That the territory of Massa sihould lie in the hio-liland of Arablia, and yet thiis should bear thle name of Mount Seir, he regards as a very doubtful supposition; and tile use made of Is. 21: 11 lie condemns as wholly unautlhorized. Ite denies the assumed necessity of an Israelitish origin of cbis. 30 and 31; referring to the similar cases of Job and Balaam. Job was not an Israelite, nor of a coluntry peopled by Israelites; and yet his discouirses were thought worthy to be transplanted to thie soil of the sacred literature of tlhe nation.~ Thle Old Testament was not so narrow-hlearted (enghlerzig), that it did not recognize worlkings of tile spirit and utterances of human piety, resembling tile patriarchal, though outside of the sphere of Israel and of the Mosaic Thlora. The last writer of the book, who affixed to these chapters the seal of truth, was of course an Israelite; but not so Lemuel and Agur. Lemuel was an Isllmaelitish king of Massa, or rather (with a more suitable punctuation) of Mesha, Gen. 10: 30. The sayings of Agur, in his opinion. have an Arabic origin. They bear numerous proofs of an extra-Hebraic thoughl Semitic source. Among these are tile divine name Eloah, thle spectral'aluqa and lher two daughlters (reminding one of tile Ghoul in tlhe Arabian NighIts and belongine perhllaps to an Indian legend thlat had wandered into Arabia),jl and certain Aralic wnords and forms. He admits, however, that the latter do not, in our want of acquaintance withi tlhe Arabic of that period, justify more than a conjecture as to tle autlior's nationality. Hi tzig's construction of ch. 30: 1 hle declares to be quite as adventurous (ein ebenso abenteuerliches * He thinks that Isaiah (ch. 21: 11) may have said Massa, instead of Duma; and that a copyist substituted Duma, because the appellative na.s.a (burden) preceded. The text, when it happens to stand in the way of some critics, is easily brushed aside. HIitzig said long ago, that one can no longer be accounted a Hebraist who does not take Ihe text in hand. He has taken it in hand, and has certainly magnified his office. t See No. 2 of the different constructions, on p. 129. —Muehliu while acceptingr Hitzig's snggestion of a "kingdom of MIassa," refutes his arguments in regard to its location (as above, pp. 22-26).-Zockler, who had not seen Muehlau's more full examination of the case, approves Hitzig's view against Delitzsch (Lange's Bibelwerk, on ch. 30: 1). I Herzog's Realencyclop., art. Sprilche Salomo's, pp. 693-4, 711-12 A With singular inconsisten(.y confutmnding Job, the chief character of the bookl, with its author. 1I See the note on ch. 30: 16. xxiv INTRO D U CTIO N. Hebriisch) as that which it would set aside. But he finds himself obliged by his theory, not imerely to alter punctuation, and the division of the consonant text, but to re-write tile text itself'.* Muelhlan (as above, pp. 26-32) lholds that thle site of the Islhmaelitish city or land of Massa is determined by tlhat of anotller Dusna, situated at thle eastelrn base of Motint 1-Jauran; and thiat it was taken possession of by Israelites in the days of Saul (t Cliron. 5: 10), or in a subsequent invasion (vv. 18-22). Amonr these are to be sought the inhabitants of Massa, over wliom Lemuel reigned, and among whom Agfur-was distinguished as one of the wise men of tile East (1 K. 4: 30). They were not, therefore, pagans or proselytes from paganism, but Israelites by birth. He deals very freely with the text in ch. 30: 1, clianging the consonants and re-arranging the order of words.t On the whole it seems pretty clear, that nothling of value has been gained by thle violent conjectural emendation of the Hebrew text, and thle assumption of a kingdom unknown to listory, whose locality and population are so indefinite and uncertain. In thle opinion of so competent a judge as Ewald,T there is no grammatical necessity for tllis in ch. 31: 1.~ Still less is there occasion to found a kingdom and a permanent monarclly for Lemuel, w!lo may very probably have been thle sole 1representative of a locally quite restricted and merely temporary reign. Within thle bounds of certain portions of Palestine, provincialisms, and among them Arabisms,ll have eitlier arisen, or hlave been locally perpetuated. Such may have been flux (Prov. 30: 5; poet. Deut. 32: 15, Pss. 50: 22, 139: 19); np (Prov. 30: 17 Gen. 49: 10); and more certainly, ~p.a (Prov. 30: 31; comp. analogous cases in Ges. Thles. I. 92 if.) This sufficiently accounts for all the admitted, as being fully proved, linguistic and historical peculiarities of these chapters, without assuming for them a foreign origin. Of thle writer of the beautiful portraiture of the model Hebrew matronul nothing certain ean be known. It lias not the distinctive peculiarities of the two short sections immediately preceding it. The alphabetic arrangement, and the scriptio plena (~:') in vv. 17 and 25, are thought to indicate a late date. Not decisively, however, both being found in early psalmis, thle former in Pss. 25 (imperfectly alphabetic), 34, 37, the latter in Ps. 84: 6. Many attempts have been made to account for the structure of the book and the peculiarities of its various contents, and to show how, at what times, and under wliat influlences, its several portions originated, and were brought into their present relation. The following are the mnost wortlhy of notice. * See No. 3 of the different constructions, on p. 129. Muehlau (as above, p. 16) thinks IHitzig's construction grammnatically admissible (referring to Bottcher's Lehrlb. # 734); but properly objects to it as wanting in simplicity, and not justified by similar combinations, that of Is. 11: 14, for example, as rendered by Hitzig himself. t See No. 3 of the different constlructions, p. 129. I See No. 10 of answers to objections, and foot-note, p. 129. # A similar case of apposition is found in the connection, Jehovah God. [] Bottcher, Lehrb. { 36. Mluehlau shows (as above, p.,55), that tjb 30: 30, and ]jbm 30: 10, reckoned by.Bottcher ({ 36, d), ald'5n 3t: 8, reckoned by Delitzich (as above, p. 712) as Arabisms, are not to be accounted such. ~ See Explanatory N'otes, introductory remarks to ch. 31: 10-31. IN TR O DU C T IO N. XXV Ewald* finds in it the following four sections: (1) the oldest collection, chs. 10-22: 16; (2) the later collection, clis. 25-29; (3) the still later addition of cls. 1-9, and cl. 22:17cll. 24; (-) later and final additions, clis. 30-31: 9, and ch. 31: 10-3-1. The first and oldest of these, in chs. 10-22: 16, was tile original groundwork of tile book. It was a collection, made about two centuries after Solomon's reign, of the proverbial wisdom of Solomon and of others blefore and after him, of thle perliod commerncing in thle tenth century and continull( into the ninth. Thle stream here flows clear and limpid, near to its source, and in its original vigor and freslhness. In thle second collection, of a later period, in tile ninth century and extending into the beginning of the eighth, it begins to be disturbed by new inflilxes, though not with stirongly marked change. Later still, at a period of deeper and wider developement in tlhe first half of the seventh century, a gifted didactic poet reproduced the oldest collection (clbs. 10-22: 16), prefixing hlis own introduction in praise of wisdom (clis. 1-9). In tlhis lie shows himself independent and orliginal, tloughl reflecting the finest thoughts anld imaoges of tle book now reproduced by him. In prefiximng tlhe general title, "Proverbs of Solomon, son of David, king of Isrlael," lie clearly intended what followed from his own band to be merely an introduction to the earlier work, with its distinctive title, " Proverbs of Solomon" (och. 10: 1). To the oldest collection, tlhus enriched with tl:e introduction by this gifted poet, a mere compiler, towards the middle of the seventll ceintury, appended the porltions enbraced in ch. 22: 17-ch. 29. But in the mean time new books of proverbs had appeared under thle title, Sayings of thle Wise. From two of thlese lie selected the portions contained in clis, 22: 17-: 22, and ch. 24: 23-34, and attaclled tlhem, abridoed indeed in various ways, to thle earnlier collections; but not as Solomon's, as is shown by tlie heading in ch. 24: 23. This collector's worrk proceeded no further, and clis. 30 and 31 were afterwards added. Tlhis view is characterized by the genius, learning, and exhaustive research of its distinguislhed author. On very many points his me.ore detailed statemenlts in support of his ttheory are exceedingly instructive. But it is obvious how much it assumes hypotiletically, and against historical plrobability, wlhile it signally fails to account for thle staterments of thle book itself in respect to its authorship. According to Hlitzig's thleoiy,t the first part, clh. 1: 6-cll. 9, is the oldest portion of the book4, l comlposed as earlyl as the ninth century, and hIolding the first place in its construction. Nest cane, priobably after the year 750, tlhe second part, chs. 10-22: 16, and cli. 28: 17 —ch. 29. But in tile last quarter of that century the anthlology, ch. 25-27, was formed; and this, falling into thle hands of a posseSsor of thle previous collection, early after thle exile, inspired Iiiln to compose ch. 22: 17 —ch. 24. Placing his own work first, lie inserted both in the previous collection before the last sheet, whichl may be assumed to have begun with ch. 28: 17. * Die Sprniche Salomo's, pp. 4-63. t Zeller's Jahrbb. (as above); Die Spifiche Salomo's, pp. xvii. foll.: Rejecting as interpolated what Ewald regards as proofs of a later date. Xxvi I N T P. O D U C T I ON -: B3ut lie was aware tlhat hse had tlhus severed sixteen verses forn a new section, thle twenty second chapter, and supplied them by chi. 28: 1-16 on his last blank-leaf. As to thle "Words of Agur, and to Lemuel," they might very early have come next to cbs. 25-:7 as a natural continuation; but not in all copies, and not in those of the author of chs. 22:17 and foll. Being of foreign origin,'they the more easily remained longer a separate composition; and thougrh wvritten perh-laps in the eighth or beginning of thle seventh century, tlhey were first annexed after tile section ch. 22: 17 —ch. 24, and not by the author of that section. The last portion, chl. 31: 10-31, is to he rerarded, on linguistic and orthographic grounds, as the latest of all. As an appropriate place, it could. be appended to tile instructioals given to Lemuel by his mother. But more probably, in view of the relation of v. 20 to v. 9, and of v. 26 to v. 9 and thle whlole connection in vv. 2 and foll., and of tlhe matron's purple attire (v. 2 2), tile section 31: 1-9 was itself the occasion of the concluding poem. According to tlhis view, the several portions of the book originated, substantially, in tile order in whlich they now stand. lerthleau* remarlks thle uncertainty of the criteria for determining t1.e relative age of these several collections, wlhen tley lead to opinions so diverse as those of Ewald and!itzio. He lholds i,} opposition to Ewald, after a careful examination of his arguments, that there is notlhing in thle contents of the first and second collections (chls. 1-9, and chs. 1022: 16) wlhich requires us to assume for them different dates. As to thle third collection (ch. 22: 17-ch. 24), which Ewald regards as synchronous with tile first, we can infer nothl ing more, firom examination of all that bears on thle case, than the probable conjecture, that thle earlier writings referred to in cli. 22: 20 were tlhose contained in thle first two collections. After a minute and careful consideration of all Ewald's grounds for thle relatively later date of thle fourtll collection (clis. 25-29), lie comes to the just conclusion, that nothling appears in tlhe historical baekground indicating a later date than that of thle secornd collection; tlhat, moreovei, in thle first and tllird we find references to thle same historical relations as in tlhe second. These conclusions are higlily signifcant; as, if well founded, they effectually set aside thle most formidalble olbjections to Solomon's authorsllhip of all that is ascribed to him in the contents of the book. He lholds that thle statement in cli. 25: 1 is the only clue to the age of these proverbial sayings. From tllis we learn, that those of thle fourth collection were in the time of IHezekiall regarded as Solomon's. But many of the second are found also in the fourthl; slhowinlg that thelly too were not only extant in the age of Hezekiah, buit were also regarded as Solomon's. As nothing in the form or contents of these indicates that they are older than the rest, we are at liberty to conclude, that all of the second collection were tlhen extant under thle name of Solomon's proverbs. Since many, at least, of thle second collection, and all of the fourtlh, were hleld to be his so early as the age of Hezelkit, when clear and positive * Die Spriiche Salomno's, pp. xxl. and foil. IN TR OD UC T ION. xxvii remembrances of his literary activity (I K. 4: 32 foll.) must still have been extant, we are not authorized to assert that he can not have composed them. Not that they all proceeded from his hand as they now lie before us. A comparison of those in tile second and fourth collections shows that in the course of centuries they underwent manifold changes. Nor is it meant, that he composed all the proverbs ascribed to him in thtis book.* But a large part of the second and fourtlh collectiolls must certainly be attributed to himn. The book, in its present form, lie regards as the work of a single collector, wllo must lhave lived after the age of Hlezekiali, namely, towards tle end of the seventht century, or even later; whlo wrote the superscription (chli. 1: 1-6), and made thle first two collections (ch. 1: 7 —chll. 9, and cihs. 10-22: 16), adding thle two smaller collections already Tmade (clis. 22:17-24: 22, and ch. 24), and also cihs. 30, 31, all of wlhich are included in thle superscription, ch. 1: 1-6. Delitzscht has made a very critical and exhaustive examination of this subject, under thle four following heads: (1) Structure of tlme book, and its own testimony to its origin. (2) Its several parts, viewed witlh referelnce to the manifold formn of its contents. (3) Its repetitions. (4) Its manifold characteristics in style and teaching. The investigation under the first lhead shows the structure of the book to be as follows: (1) The title of the book, ch. 1: 1-6, leaving it to be determined, how much of the present book was originally included in this general title. (2) The admonitory discourses in ch. 1: 7-oh. 9, leaving it undetellrmined whether thle work of Solomon begins witlh thlern, or tlhey are only an introduction to it by another, perhaps by tlhe writer of thle general title in the first six verses. (3) The first great series of the Solornonic proveilbs, clhs. 10-22: 16. (4) First appendix to this first series, namely, " Words of the Wise," clis. 22: 17-24: 22. (5) Second appendix, a supplement of some words " Of thle Wise," clh. 24: 23-34. (6) T1hle second great series of the Solomonic proverbs, by the men of Hezekiah, chs. 25 —9. (7) First appendix to this second series, " Words of Agur son of Jakell," perhlaps an Arabian, of Massa (or Mesha), ch. 30. (S) Second appendix, " Words of king Lemuel," perhaps king of Massa (or Meslla), ch. 31: 1-9. (9) Tlrhid appendix, the acrostic poem, ch. 31: 10-31. These nine )parts form thre e groups; namely, the introductory discourses with the collective title prefised, and tIle two great series of thle Solomnonic provrerbs with their respective appeidixes. As the result of the investigations under tlme other heads, lie holds that the book consists of two prinicipal divisionls; thle first extending to ch. 24: 22, thl second embracing thle remainder of thle book.'TlIcse two divisions are fromn different hands. lThe former was the work of a single compiler. Its nucleus and principal part is contained in chs. 10-'2: 16, * His grnounds for this reservation are (p. xxiv.): (1) Differences in structure, anid in the relatio!, of tile two members. (2) TI'he same thought occurring more that onIce. (3) The same member lepeated in,two proverbs in other respects different; as if only part of a saying was remembered, and was tlhen used by another poet in forminii a new one. (4) Repetitiorn of smaller portions of some proverbs in others -Comparc, on this point, ohat has been said above. p. xx.. in thie first, second, and third paragraphs. I Herzog's Reallenyclop., art. Sptiche Salolmou's, pp. 69O0-i8. xxviii N TR O D U C T- IO N. derived mainly from thle three thousand proverbs spoken by Solomon (1 K. 4:'2). But a considerable time having, intervened before its preparation, thle old Solomonic mashal lhad mneanwhrile, in thle mouth of tlhe- people and of poets, put forth a multitude of side-shloots. Tlhese, only mediately Solomonlic, thle collector incorporated with the genuinrle sayings of Solomon. But if: this first collection had its orig(in at a time when tlhe old Solomonic sayinlgs Arere already multiplied to some extent, by new groupinrs, variations, and imitations, no more suitable tine will be found for it than the age of Jehosllaphat; whose reign (comIellcicng sixty-four years after Solomon's deatlh) was an era of popular instruction, a-nd of many noble productions in psalmic poetry. The compiler prefixed his own introductiou (C1. 1: 7-cll. 9), in which lie shows himself a highly gifted didactic l)oet and an insti-ument of tile Spirit of Revelation, and closed the wlhole with thle " Worlds of thle Wise" (clis. 22: 1724: 22). Of this appendix the author does not indeed give an intimation (as some think) in; ch. 1: 6; but it may be expected of him after these words in tle title of thle book, and the introduction to it (cll. 22: 17-21) is like a supplement to the greater introduction, its brevity corresponding to the smaller compass of thlis appendix. The book of proverbial wisdom, thus originated, was enlaroed by a later compiler after the age of Hezekiah. He added the collection made by Hezekiah's men, and also a small supplement of words " Of the Wise" (ch. 24: 93-34), placing thle latter, according to the law of analogy, immediately after chs. 22: 17-24: 22. There is no ground for denying to this second compiler the supplements in chs. 30, 31. I-e may have intended, in adding them, to make thle conclusion of thle enlarged work uniform with that of thle older one. As the older collection of Solomonic proverbs, so now th!at made by Hezekial's men, has Words of the Wise on the riglht and on the left, and thle kilng of pioverbial poetry stands in thle midst of a wortlhy retinue. In this theory of the origin and structure of the book, lihe lays much stress on diversities of outward form (see above, p. xx), and a supposed gradual developement, in successive stages, of its doctrinal teachings. His analysis of its instru.ctions is discriminating, and mainly just. But in what ie retards as distinctiv-e forms of teacling (Lehrtypus), tlhere is no such espression of indivriduality as necessarily implies variety of autlhorship, muclh less a gradual developement, firom timne to tine, in doctrinal views. Notwithstanding some fanciful conceits and occasiona.l exaggeration, the tlheory of Delitzscll is in many points'worthy of special attention. Zockler (Lange's Bibelwerk, ~ 12) approves and adopts it; excepting among other mninor poilnts to thle view, tlhat clis. le22: 16 contain much that is Solomon's only in a secondary sense, and liolding that we find here only " fruits of Solomon's gnomic wisdom in the narrowest and strictest sense.' The writer of tIle article Proverbs, in Smith's Bible Dictionary, reviews the sulject in a spirit of moderate and judicious criticism, and with results differing considerably from tlle position taken in this section. As the canonicity and divine authlloity of the book, atld the worth of its instructions, do not depend on tile question of authorshlip, thle inquiry is one ratlher of literary initerest than of practicatl significane. TEXT AND REVISED VERSION, WITH CRITICAL AND PHILOLOGICAL NOTES. TO THE MEMORY OF MY BELOVED WIFE HANNAH C. CONANT THE FOLLOWING PAGES READ BY HER IN PROOF ARE SORROWFULLY DEDICATED Tins work is appropriately dedicated to the memory of the late MRS. It. C. CONANT, the translation and notes in both parts having passed under her revision in the proofs, as far as the twenty-sixth chapter. The preparation of tile work was interrupted at that point, and was slot resumed till after her decease. Six and thirty years we had prosecuted our studies and literary tasks at the same table. She was a proficient in several of the modern languages, and the German, with its world of literary wealth, was as her mother tongue. Of the ancient languages, the Latin was familiar to lher, and of Greek and Hebrew she had sufficient knowledge to be helpful in tracing and verifying references. From childhood, the best English authors were her familiar companions and her judtmentt of English expression was almost infallible. She was a ready and versatile writer; and though burdened with the care of a large family she was a reulular and frequent contributor to the literary and religious periodicals, and was equally at home in the discussion of the gravest themes, and in the lighter essays of fancy and humor. Her mental organization was of peculiar feminine delicacy. But she had disciplined her lind to severe study, and found her chief pleasure in difficult and laborious investigation, seeking only recreation in her lighter studies and the more playful productions of lher pen. Her correspondence, wlhich was extensive and fills several volumes, was distinguishied by the same tlraits; and her most familiar letters exhibit the rich and cultured thought with which her mind was stored. She first became known to the public as editor of the Mother's Journal. Of the volumes published by her the most important are: History of the Translation of the Bibte into the EngT'ish Tongue; The Earnest JMan, a Sketch of the Ljfe and Labors of sidonirarn Ju-dson; The XXXIV. YJew England Theocracy, a translation of Uhlden's History of ~Congregationalism in Yfew England; Translations of.JVeander's Commentaries, on the Epistle of Paul to the Philippians, on the Epistle of James, and on the First Epistle of John. For other publications, showing the same love of earnest work, she had made collections aiid partial preparation; namely, The iy3thic Aige of the JNibelungenlied, illustrated from the poem and from contemporaneous legends The Influences and Agencies in the Revival of Literature; Erasmus and his Times. KING JAMES' VERSION. HtEBREA TEXT. REVISED VERSION. CHAP. I. CHAP. I. CHAP. I. THE proverbs of Solomon the:F.?~':x a:-. =1..,N'h,..r,, PROVERBS of Solomon, son 1 Fsn of David, king of Israel; of David, king of Israel: 2 To know wisdom and instruc- tz.~., oa r r~- 2 for knowing wisdom and in- 2 tion; to perceive the words of:struction, understanding;.. T for understanding sagacious words; 3 To receive the instruction of Aif o hr 3 for receiving instruction in pru- 3 wisdom, justice, and judgment, dn ee, and equity;' in righteousness, and justice, and rectitude; V. 1. Proverbs corresponds more nearly with br~, in its topic, as below, in vv. 10-19. But here the use of burn has leading use in this book, than any other English word. The reference to the form of the single couplets, and not to their Heb. word properly means a likeness, similitude, or comparison. connection in a series. The principle, a potiori nomen fit, reIt may be used of a short discourse or narrative, in which a com- quires that the Jieb. word should be expressed in English by the parison is traced, by imaginary scenes and occurrences, for the term which most nearly corresponds with its prevailing usage in illustration of events in real life. Of this use a good example is the book. found in Ezek. 17: 2-10 (where, in v. 2, it is properly translated V. 2. For knowing = in order to know, i. e., that one may parable), and in Judges 9: 8-20 (Jotham's parable). It is also know, expressing the object of the writer. The simple infinitive, applied to any short saying, in which two things are aptly corm- to know, does not give the proper effect of this gerundial form pared, from some similitude traced between them, especially for ( 45, 3).* the illustration of some moral truth; as in ch. 26: 20. As these Second member: —Sagacious words: properly words of inreadily passed into proverbial sayings (compare 1 Sam. 24: 13, sight,t genitive of quality; words showing, deep insight, viz., as says the' maslal' of the ancients, where it is properly rendered into moral truths and their relations. proverb), the word came to mean simply a common or proverbial The first paragraph embraces vv. 1-6, showing the design and saying, without reference to its form; as in I Sam. 10: 12; uses of this collection of proverbs (see Expl. Notes). Bertheau Ezek. 12: 22, 23; 18: 2, 3; in all of which it is properly ren- supposes that two classes of persons are distinguished in v. 2, dered proverb. So 7raeaiSoR2, is used in Luke 4: 23. the first member referring to the young and inexperienced, the Accordingly, in the predominant usage of this book, the word second to those more advanced in age and knowledge; and that means a short, pithy saying, embodying some maxim of experi- the first member is resumed and amplified in vv. 3, 4, and the ence, some lesson of sagacious wisdom or acute observation of second in vv. 5, 6,-the voluntatives (v, t ) in v. 5 life, such as constitute the proverbial treasures of a people. In taking the place of the infinitive with b in vv. 3, 4. But this form, it consists of two parts or parallel members, related to each ingenious and rather intricate arrangement has nothing decisive other by resemblance or contrast in the thought, or simply by in its favor; and the more simple conception, given in the Exsimilarity of verbal structure, in order to give greater point to planatory Notes, is preferable. the expression and fix the truth in the memory; as below, in V. 3. In prudence, the objective genitive, expressing the object vv. 7, 8, 9. Sometimes, especially in the first division of the book _ (chs. 1-9), they follow one another in a series, making a con- * Maurer: ad cognoscendlam (discendam) sapienztiam. nected body of instructive and pointed admonitions on some one f Bertheau: die Worte der Einzsicht. 6 THlE BOOK OF PROYERBS.- CHIAP. I. KING JAMES' VERSION. HEBREW TEXT. REVISED VERSION. 4 To give subtilty to the sim- t,:t, r...:. 4 for giving shrewdness to the 4 ple, to the young man knowledge simple, and discretion. to youth knowledge and reflection. 9 5 A wise man will hear, and 1 tir =, The wise will hear, and shall 5 will increase learning; and a man increase knowledge, of understanding shall attain unto T and guidance the discerning wise counsels will obtain; of instruction, viz., in prudence, in righteotusness, etc.* —b'm,, These are all the examples of this stock, out of the book of from b;1: to view attentively, to consider well, expresses the habit Proverbs. In all of them, with the exception of 1 Sam. 23: 22, of reflection and consideration, and then, as a practical virtue, it expresses a moral perversion of natural acuteness to an evil prudence. Second member: —In? righteousness, etc., the nouns in end, in the sense of cunning, craft., In Proverbs, it occurs in this member standing in the same relation to it~=m as the one thirteen passages; in all of them denoting sagacity, shrewdness, immediately following it.t Bertheau's objection, that the paral- directed to just and worthy ends; and in some, that habitual lelism is incomplete,: is not valid; for there are many instances exercise of it which becomes a practical virtue, in the sense of of this and the like freedom in the relation of the two members. prudence, discretion. I have expressed it in some instances by Nor is this construction, as he alleges,{ in itself the most direct shrewd, shrewdness, in the sense recognized in the Dictionaries one. This is true only of the external relation; in sense, the of Worcester and Webster, and authorized by goods English connection is more immediate with t'ut than with rp f1. usage. It rarely happens, however, that words expressing comV. 4. The simple (Expl. Notes; comp. ch. 14 15). —,r, plex ideas have exact synonyms, in all their comprehension, in Gesenius, craftiness, guile (Esx. 21: 14, Josh. 9: 4); and in a another language. good sense, prudence (Prov. 1: 4; 8: 5, 12).jT So Lee, Heb. Second member:-,o, meditation, thought, reflection, conLex., (a) craftiness, cunzing; (b) prudence. sideration (comp. the verb in 31:16); here, the habit of reflecThis word, belonging to a stock in which the idea of craft, tion.* oenning, shlrewdness, predominates, in the usage of the language, V. 5. The wise will hear, and shall increase knowleedge; the is to be carefully distinguished from those expressing the more Jussive (:i].) indicating the subjective view of the writer. The generic idea of wisdom, pr-udence. Of this stock, the earliest first clause expresses what the truly wise will do; the second the application is to the serpent (Gen. 3:1) as subtile, crafty. It is Writer's assurance, that in so doing they shall not' fail of the used also of the cunning craft of the murderer, in effecting the object sought. Or, the general sense may be: the wise, by heardestruction of his victim (Ex. 21: 14); of the wily stratagem ing, shall increase knowledge; but more probably, the first clause of the Gibeonites, for obtaining an advantageous peace on false is an independent proposition, declaring what may be expected pretenses (Josh. 9: 4); of the adroit shifts, by which a fugitive of the truly wise. evades his pursuers (1 Sam. 23: 22); of the crafty counsel of Some suppose a transition here, from the Infin. construction embittered enemies (Ps. 83: 4 [3]); of those who contrive evil to that of the finite verb ( 132, Rem. 2), that the wise may devices (Job 5 ~12), and of the craft of the worldly-wise (Job hear, etc.;t others, that the first verb also (rook) has the sense 5 13); of one whose words are skillfully chosen to deceive (Job of the fJissive, let the wise hear, etc.: But neither supposition is 15 5). necessary; for the ordinary use of- the form, as expressed above, gives a more pertinent and effective sense. The writer, more* So Bertheau: damit man annehme Unterweistung der Beson- over, by changing his construction after four successive clauses, nenheit; das kann nu sein zur Besonnenheit. So Ewald: Zucht would seem to intend a change of relation in this clause.-It is zu Besonnenheit. So Ead: die uct zu Besonenheit, zu Recht, Billigeit not necessary to understand by the wise, the discerning, those who So Ewald: die Zucht zu Besonnenheit, zu Rechlt, Billigkeit, Y nnd Redlichkeit.... (so hfngoen die Worte des 2ten Gliedes are already far advanced in wisdom and intelligence; rather v. 3 noch von't~m ab). Maurer: disciplinamn prudentitc, Justi et legitimi et'ecti. ~et legitimi ~ et rect~i. *~ Ewald: Ueberlegung; De Wette' Besonnenheit. J Erst durch Ergianzung des Verbs hnp bei dem zweiten ]- Ewald (in loc.)' die impeif.:='~ u. s. w. v. 5 hbangen von Gliede tritt der Parallelismus der zwei Glieder bier ganz so wie Eald (n c) die mpe s w v 5 ngen on v. 4 und 6 deutlich hervor. v. 4 ab, nach i 621 [6te Ausg. { 350, b]. De Wette: dass der Q Diese Auffassung liegt an und ftir sich am nachsten. Weise h6re. Maurer: ut audiat qui sapit. Latet ea conjunctio 1[ So these words are construed by Maurer:'1=1 pe:g v. 3 in 5 particula premissa W v. 4. cf. h 2:2. Bparitertheau: Das Imperf. als Voluntativ, wie aus dem folgenden _pariter atqu~e 5~-=n pendent ex,form non ex tr wo Voluntativ-Bedeutung, auch durch die Porm ausge_ et rel. Genitivi non Sujecti sed Objecti. drtickt werden konnte, hervorgeht (?), horen moge; in der unit Hebr. u. chald. Hdwbch. (5te Anufl. 1857) m_5, 2) listig, mittelbaren Fortsetzung des Vorhergehendenl wiirden wir den auch nur klug sein,... eig. abgerieben, abgefeint sein, wie Infinit.:=m~; erwarten, damit hore; statt dessen der Voluntativ, r feltetfiEO, zt, taX, eiwv, im guten und iibeln Sinne. weil nach vorlaiufigem Abschluss die Rede von nenem alnhebt. THE BOOK OF PROVERBS.-CHAP. I. 7 KING JAMES' VERSION. HEBREW TEXT. REVISED VERSION. 6 To understand a proverb, and, mx}- 5. i''?- 6 for understanding a proverb 6 the interpretation; the words of and a byword, the wise, and their dark sayings. IT the words of the wise a.d their " ": "-:'":'ethe words of tie wise and their I dark sayings. 7 The fear of the LORD is the r-. Ht-, in1 r:s~ 7 Thle fear of Jehovah is the 7 beginning of knowledge: but fools bn beginning of knowledge; despise wisdom and instruction. IT T. wisdom and instruction fools despise. those in whom is the spirit of wisdom and discernment, who have interpretation) by metonymy, something requiring interpretaa natural aptitude and disposition for learning.* tion, an obscure maxim, enigmatic aphorism. * To the latter Second member:-Guidance, viz., for himself, for his own direc- Maurer justly objected, that it is far-fetched; and that the. tion, so as to conduct him aright. So the word is used in Job signification irony, or in general a sarcastic saying, better 37: 12, and it turns with his guidance every way. In this sense, accords with its use in Hab. 2: 6. t His own version (aculeata of guidance, direction, administration, management, it is used dicta) expresses rather the force of,m?~.i Dent. 28 37; 1 K. also in the only other passages where it occurs, viz., Prov. 9 7. 11 14, 12: 5, 20: 18, 24: 6. The guidance of others, as un- The word has been understood in various, and even opposite derstood by Bertheau, is quite foreign to the connection. senses.: Sept. ozozeerhv )ioyov is not specific (in EIab. reofAiL7V. 6. rnb is subordinate to the finite verb which it follows, ta); Aquila and rl'heodotion tCiveia, Vulgate interpretatioas maintained by Bertheau;t not, as understood by some, co- nem; Symmachus geaofi'3. a; Syriac and Chaldlee parable. ordinate with the infinitives in vv. 2, 3, 4. The Vulg. rendering (retained by Pagnino), was followed in all The word,nt^b occurs in. only one other passage, viz., Hab. the English versions, but is now rejected by scholars. 2:6, where also it is connected, as here, with t5r and -rbn. Second member:- nrtn, prop. something knotted, entangled, That it denotes a common saying, one that has passed into gen- and hence difficult of solution (see Expl. Notes); applied in eral use, is evident from this passage; that it is of the nature Judg. 14:12, etc., to Samsor's riddle; in 1 K. 10:1, to the of sarcasm, exposing folly and wickedness by just mockery or tests by which Solomon's wisdom was proved; in Ezek. 17:2, raillery, is also evident from its etymology and its use in Hab. to a parable or apologue with a latent sense (vv. 11 foll.); in 2: 6. To this we have nothing so nearly corresponding as Num. 12:8, to the indirect and obscure intimations given to by-word, a current saying among men, very commonly (though prophets (e. g., in visions, dreams, etc., v. 6) in contrast with the not exclusively) reproachful and taunting in its character. 11 more direct and plainer communications made to Moses; in Ps. Compare, e. g., Deut. 28: 37; 1 K. 9: 7; 2 Chr. 7: 20; Job 49: 4, and 78: 2, to what is of deep and mysterious purport 17: 6, 30: 9; Ps. 44: 14. So Shalkesp. 3 K. Henry VI. i. 1; in doctrine and in providence, not apprehended by the superficial'ath. made us by-words to our enemies. observer. II According to Gesenius it means in I-lab. 1: 6, a song of de- V. 7. The fear of Jehovah, etc. This thought has no connecrision, a taunt (carmen irrisorium, dicterium); but here (prop. tion with the topic of vv. 1-6 (the design and uses of the book), propr. acceptio, hin pass. id qud accipitur (dHeb. u. chald. Hdwbch., (1) Spottlied Hab. 2: 6; (2) Dolr np), propr. scieti, accept;o, hnc pass. id quotl accrzptur (disci- metschungr, dab. was einer Dolmetschung bedarf; Raithsel, rathseltur), doctrina, scientia; cf.,it= al. (Maurer). hafter Lehrspruch; Spr. 1: 6. t Weil nach den Voluntativen in V. 5, und somit diesen un- t Quod longius petitum videtur. Malo voci convenienter ad tergeordnet stehend, muss der Infin. mit b zu ihrer weiteren Be- Hab. 2: 6 significationem tribuere ironica vel gener. aculeate dicti. stimmung dienen. $ Rarior vocula,ntr7:... distrahit (says Schultens); aliis + So C. B. M\lichaelis (Annot. Uberior.): constructio ex v. 2, enim est oratio obscurior, interpretatione egens, aliis clara et 3, 4; contiuuata, adeoque pendens a v. 1. So also Maurer: diserta, qual sit ipsa interpretatio. Of the latter class Cocceius:,;=n, v. 6, non pendet ex v. 5, sed referendum est ad v. 1, ut (Lex.) defines it: EoqreYea, clara oratio, oppositum,1en tnn, rnmp, ]~::,~b, rlt~n, vs. 4, 3, 2. a'vLyruta. Cevallerius (Pagnini Thes. Ling. Sanct., 1575): inter W Where the Genevan, and after it the Bishops' and cor. pretationem; vel, oratiornem artificiosam. Idem Chab. 2: 6. version, render,ixS' and nr,8r together a taunting proverb; ~ In the Polyglotts, improperly, interpretationem. the earlier English versions (Tyndale, Coverdale, Cranmer) more Its relation to the two synonyms, and particularly to the freely, mock him with a by-word. more generic Jiz, is well stated by Hitzig (K1. Propheten, Hlab. 11 Nearly to the same effect (though omitting the-proverbial 2 6): A m nachsten dem 5bd% steht i-rin das Rathsel; element clearly belonging to this word) Ewald renders it, ernsten Sc'erz; and remarks very justly: Dergleichen ironische Form e solhes wird dr wenn der Vergleichungspunct dunkl, gar nicht so selten diesen Spriicheal gegeben wird, um die Be- oder das Verglichene, das Subject der Pradicate, nicht genanlt schrlranktheit, die'Triagheit, die Laster iiberhaupt desto scharfer ist. The general sense is given by Cocceius: rnlt enigmata, obwohl im besten Wohlwollen und im ernstesten Scherze zu id est, sermones reconditioris sensus, ad quorum intelligentiam jeisaeln. requiritur exercitatio praevia, et praecognitiones. 8 THE BOOK OF PROVERBS. —CHAP. I. KING JAMES' VERSION. |HEBREW TEXT. REVISED VERSION. 8 My son, hear the instruction T:. r gush out with wine. from the products of the earth, etc.t with wine. / V. 13. Who obtains, viz., from the kindness and concession of With a part qf thy substance (Bertheau, & and others) is not another; the proper sense of the Heb. verb, t as in chs. 8: 35; the thought; for he is to be honored from all of it, as giver and rightful proprietor of it all, and so recogpized by the offering; 18 22. made from it. V. 14. Her gain, viz., the gain she brings; not (as Ges. Lex.) the gain of her =to gain her. ylrl]n, Gesenius (Thes. and V. 10. W-man, the fresh juice of the grape, as it issues from m Lex.), "poet. for gold, prop. something dug out, fossils." This the wine-press, properly ca~lled must. p, the wine-press, a in etym. (proposed by Cocceius ~) is doubtless the correct one; but * Rodiger (Thes. fasc. poster., p. 1483): sanatio s. medela hoc * So Bertheau: und von Most iiberftiessen deine IKeltern. Sept. sit nervis tuis (in his enim sedes est rohoris) et recreatio ossibus atl,yvoi aov ~. fig'Vwoaut. Vulg. torcularia tua. tu5s. { t Gesenius (Thes. and Lex., 2) fecit, ut prodiret ab aliquo t So wird sein Ileilung deinem Leibe, indem der Voluntativ i. e. ab eo erogaretur, praeberetur, inde impetravit ab aliquo. mrn bier ohne ankniipfendes q den die Verheissung enthaltenden Bertheau: pt hnervorgehen, Hif. hervorgehen lassen = spenden Nachsatz bezeichnet; vgl. -,l 5: 18 (?), Ex. 7: 9, und viele Jes. 58: 10, Ps. 144:13; sodann = sorgen dass etwas hervorandere Beispiele der Art in spateren Psalmen. For the true geht, herauslocken um in Besitz zu nehmen, das ist erlangen namrelation of 5: 18, see remarks on it. lich von Jahve Prov. 8: 35, 18: 22, denn aus seinem Munde: Maurer correctly: Honora Jovam de tuzs opibus, etc. kommt die,:::n 2: 6.. Ehre Jahve mit einem Theil deines Vermobens, z. B. mit dem t Maurer: Nam melius est Zucrum ejus... (i. e. lucrum quod Zelhnten wie Jaqob, (Gen. 28:22, und die dem Mosaischen Gesetze ex ea redundat), lucro argenti, quod redundat ex argento. Ber. gemlass lebenden Israeliten. thean: Ihr Gewinn = was sie als Gewinn bringt 31: 18, wofiir [1 Hence it is the usual term for the yearly product of the 8 19 s.. BesseralsGold hr Ertrag =wassiehervorvine. —Fin-st, Eeb. Hlwbclh., 1-;1; Most,...ungegohrenes bringt 8:19. T'ein, Mlich. 3: 15, von 1p unterscllehieden, Hos. 4: 11. ~ Lex.:.' xzovahs, aurum, forte fossile. 18 THE BOOK OF PROVERBS.-CHAP. III. KING JAMES' VERSION. |HEBREW TEXT. REVISED VERSION. 15 She is more precious than t:s?~= XU,~j1: MD Afore precious is she than 15 rubies: and all the things thou pearls; canst desire are not to be corn-'I' T" and all thy delights can not pared unto her. compare with her. 16 Length of days is in her m7~=t. tfMt rl~ 16 Length of days is in her right 16 right hand; and in her left hand:,::=,.r 1 nS-:, S. hand; riches and honour. I T..J T in her left hand riches and honor. 17 Her ways are ways of pleas-:_-A:? 17 Her ways are ways of pleasant- 17 antness, and all her paths are.::nbj n>rn~,~:-i~: ness, peace. I' T T I.: 1.: and all her paths are peace. 18 She is a tree of life to them i.s t=s.7b _ Ms- =.'-y 18 A tree of life is she to them 18 that lay hold upon her: and happy that lay hold on her, is every one that retaineth her. I':'' and blest is every one that retains her. 19 The LORD by wisdom hath BTM jp.? s6 t.' 19 Jehovah by wisdom founded 19 founded the earth; by under-:,r,. =::the earth; standing hath he established the T:- established the heavens by unheavens. derstanding. 20 By his knowledge the depths.Jee: nrnt mh,, By his knowledge the deeps 20 are broken up, and the clouds:=-.b ~u.,.r;, were broken open, drop down the dew. _ and vapors distil the dew. V. 15. "p t%:=: V. 15. than corals V. 19. in wisdom V. 20. the deeps broke forth there is no ground to assume any thing more than a poetic usage V. 18. -tu= sing. construed with the plur., attention being for gold. fixed on each individual of the number (] 146, 4). V. 15.:t=:%, (Keri t:b::, as in many MSS.; comp. also ch. V. 19. Bertheau infers, from v. 16 compared with ch. 8, 8: 11) pearls, as in the Targum, Jarchi on Prov. 8:11, Pagnino, Job 28: 12 fol., that wisdom, understanding, knowledge, are here and others. So Ewald (more precious is she than pearls), Ber- personified, being only different expressions for the same thing.* theau, * Umbreit, De Wette, Rosenmiiller, Lee (Heb. Lex. and But the form of expression in the first member of v. 20 (by Job), and others. Margin: corals, as understood by Gesenius, his knowledge) does not favor this view. The personification in Maurer, Winer (Simonis' Lex.), and others. The grounds for the v. 16 is not necessarily continued in the new paragraph (on the former opinion are given by Bochart, Hieroz., P. II., 1. V., cc. vi., same general topic), which evidently begins with v. 19. Morevii., and by Rosenmiiller, Alterth., 4ter B., V. 5; for the latter over, these words are not to be so cohfounded. Each has its disby J. D. Michaelis Suppl., Gesenius, Thes., and Maurer, Comm. tinctive and appropriate import. Wlisdom is the most comprecrit., I., p. 705 (Threni 4: 7). The chief argument against the hensive of them all; combining the highest moral purpose with former is founded on Lam. 4: 7, were more ruddy (than peninim); the intelligence and foresight requisite for carrying it into effect; but its force is lessened by allusions in ancient writers to pearls understanding, which comprehends relations, and adapts means to of a ruddy hue, and by the rare occurrence still of those of a ends; knowiledge, viz., of the iiatures and powers of all things, so crimson tinge. t The milky white water is less prized among as to be able to use them for his purpose. Such wisdom, underOrientals than in the West, the gayer and rarer colored varieties standing, and knowledge, has the divine Architect shown in the (especially the delicate yellow water, and the black) being preferred structure of the world. to it. I agree. therefore, with Rosenmiiller (though on different V. 20. Tle deeps; the abysses of water. Were broken open,grounds), that the passage in Lam. furnishes no argument against the opinion, that the t:b:~: were pearls.$ Stelle der Klagelieder stebt folglich der Meinung, dass Peninim Perlen seyen, keineswegs entgegen. Kostbarer ist sie als Perlen; t4 t) nur hier im Ktib, sonst * "m hJ:b, not with wisdom, as though only the divine attribute immepr.::; vgl. Job 28: 18, Prov. 8 ~: 1, wo unser Vers fast of wisdom employed in creation were meant, but by wisdom, acganz wie hier wiederkehrt. cording to the passages just quoted [ch. 8; Job 28:12, foll.; t Bruce describes a shell called Pinna, found in the Arabian Sir. 24: 3 foll.], and because here also in v. 16 (comp. 1: 20 if.) Gulf, the inside lining " white, tinged with an elegant blush of wisdom is clearly personified, appearing not as a divine attribute red. Of this delicate complexion is the pearl found in this fish." but as an independent personality. Accordingly, the words Travels, Appendix, vol. VI., p. 277, art. Pearls. t:rn (comp. on 5: 13 foll.) and rm:, only other expressions for $ Alterthumskunde, 4ter B., 2te Abth., S. 459. Die erwahnte th:r, are also to be taken personally." THE BOOK OF PROVERBS.-CHAP. III.- 19 KING JAM[ES' VERSION. HEBREW TEXT. REVISED VERSION. 2l My son, let not them depart 1-?;9z.'.I:)'-.S.1, 21 My son, let them not depart 21 from thine eyes: keep sound wis-,_It from thine eyes; dom and discretion: T T:. keep true wisdom and reflection; 22 So shall they be life unto t.:: *'n U' ] ] 22 and they will be life to thy 22 thy soul, and grace to thy neck. soul, and grace to thy neck. 23 Then shalt thou walk in thy rlvnT a:.: l, 23 Then shalt thou go thy way 23 way safely, and thy foot shall not securely, stumble. I. and thy foot shall not stumble. 24 When thou liest down, thou T I - 24 When thou liest down thou 24 shalt not be afraid: yea, thou shalt not fear; shalt lie down, and thy sleep shall T:T: IT: yea, thou shalt lie down, and be sweet. sweet shall be thy sleep. 25 Be not afraid of sudden =k~.~ -rn3: Be not dismayed at sudden 25 fear, neither of the desolation of: ~:., ~~.' fear, the wicked, when it cometh. I.r. T nor at the destruction of the wicked when it comes; 26 For the LORD shall be thy }:t.t M?..,.,il!- -. 2G for Jehovah shall be thy con- 26 confidence, and shall keep thy:,_-M E a i fidence; foot from being taken. IT and he will keep thy foot from being taken. 27 Withhold not good from } 27 Withhold not good from them 27 them to whom it is due, when to whom it is due, it is in the power of thine hand I-:-...:'....: when it is in the power of thy to do it. v. 27.'p -11 hands to do it. by cleaving passages for them through the earth, to form foun- not simply of keeping separate and apart, which is the idea in tains on its surface. To the same effect, Gesenius (Lex. rpp. Gen. 1 7. The proper sense of the verb, with reference to the Niph. 2): " Spoken also of waters which break forth, Is. 35: 6; abyss of waters, is shown in Gen. 7: 11. Prov. 3:20." * This language is not to be referred, as some Second member:-v-t:prt, fine watery vapors; commonly, for suppose (C. B. Michaelis, Rosenmiiller), to the origin of the the region occupied by them, viz., the upper atmosphere, hence ocean itself, bursting forth from the bowels of the earth (Job the sky, the heavens. Here, in its proper signification, for vapors, 38: 8). This is contrary to the parallelism; for the next mem- as in 8: 28 for clouds. ber shows, that the provision for the irrigation of the earth's n. t. ~V. 21. 6s~ most naturally refers to the subjects already before surface is the subject of the verse. The act of breaking open, the mind, not, as supposed by some, to those about to be menhaving been done once for all, is expressed by the perfect; while tioned in the second member. * For the gend. comp. v. 2. the formation of dew, continually recurring, is expressed in the Second member true wisdom;.,n Second member:-n,>DTSn, true wisdom; t i. e. real, in distincnext member by the imperfect. By these two provisions, the tion from imaginary and false notions of wisdom, current among earth is abundantly supplied with moisture, from beneath and men. from above. t Bertheau understands by the first member the division of the V. 24, second member:-thou liest down, etc., with the effect whole mass of waters, at the creation, into waters above and of the future ({ 126, 6, a). Bertheau, less happily: and hast thou waters below the expanse (Gen. 1: 7 ). But the verb.rpv: lain down = after lying down. is not at all suited to the expression of this idea. It expresses V. 26. b:,, -- = shall be for thy confidence, i. e., shall the act of violently cleaving, sundering, parts which firmly cohere; be as such to thee: Gesenius, Lex. ~, C. Comp. Ewald, Lehrb., * Transfertur etiam ad aquam prorumpentem; Jes. 35: 6,.. 217,f, 1, b. t nam aperiuntur s. prorumpunt aque in deserto; Prov. 3: 20. V. 27. b::, Gesenius, Lex., 4, extr. bx; 5 of condition or (Thes.) t Roris meminit ceu insignis Dei beneficii, in regionibus pra- *Qu sertim calidioribus, ubi rarme sunt pluvive, adeoque rore nocturno structura lee t f ern potest, necessaria tamen non est, summe opus est (Rosenmiiller). quum ex prmegressis qusenam illa sint, quae non debeant recedere,. So Ewald: Es spalteten sich bei der Schopfung, nach Gen. satis superque perluceat (Maurer). 1: 6-8, die Fluthen, so dass nun die obere Haifte derselben, die i Ewald: wahren Rath und Ueberlegung wassrige Luft, stets den befruchtenden Thtu traufelt. So also j Zur blossen Einfiihrung des Prkdicats worin ein Suhjiect Umbreit: Durchl seine Weisheit theilten sich die Wassertiefen;.. bestehe, aber sehr selten und nur dichterisch, qru.: an. er is, PZn em malerischer Ausdruck. einziger, Ijob 23:13, etc. 20 THE BOOK OF PROVERBS.-CHAP. ITII. KING JAMES' VERSION. HEBREW TEXT. REVISED VERSION. 28 Say not unto thy neighbour,' Iv mi'1.f- 28 Say not to thy neighbor: Go, 28 Go, and come again, and to-mor- and come again, row I will give; when thou hast IT I and to-morrow I will give, it by thee. when it is by thee. 29 Devise not evil against thy t;r. t~]nhn- x 29 Devise not evil against thy 29 neighbour, seeing he dwelleth neighbor, securely by thee.:riBZIT -?J~ ~iriT *- | 2 when he dwells securely by thee. 30 Strive not with a man with- tcm ~r-h:~n-~ i Strive not with a man with- 30 out cause, if he have done thee A J.T T out cause, no harm. when lie has done thee no evil. 31 Envy thou not the oppres- t: -,. n w pr-1 31 Envy not the man of vio- 31 sor, and choose none of his ways..:.: lence, t:"T: -"' and. choose none of his ways; 32 For the froward is abomina- 1i:,mqI?'rin r 3: 32 for the perverse is the abornina- 32 tion to the LORD: but his secret::n~ tion of Jehovah, is with the righteous. I.J-.. but his favor is with the upright. 33 The curse of the LORD is:OI f e. t t, rwt 33 The curse of Jehovah is in 33 in the house of the wicked: but the house of the wicked; he blesseth the habitation of the T~ V: but the habitation of the rightjust. eous he will bless. 34 Surelyv he scorneth the scorn- r t 34 Though he mocks at those 34 ers: but he giveth grace unto the:,r:;:b~ who mock, lowly.,-:- I yet gives he favor to the lowly. 35 The wise shall inherit glo-.t.i t: n nH The wise shall inherit honor; 35 ry: but shame shall be the pro-:]P:~. but fools he exalts to shame. motion of fools. T.... V. 28. Vp Vnt V. 30.'~p =enn V. 34.'rp l:~erm: V. 35. But fools bear away shame I Others, But shame lifts fools on high stcle (Lex. B, 3); I, Lex. 2 (comp. Thes. I., p. 48). Thy hand V. 35. But fools he exalts to shame. This seems to me prefer-]1,, as in the Keri, and many MSS., and EDD. able to any of the numerous constructions heretofore given of this V. 28. Thy neighbor e'm. For the plur. of the text, very member. The subject of to7n readily suggests itself, as in many MSS. and some EDD. have the reading of the Keri, which several ther instances (e. g., 10:24, 13: 22) where the nature is every way more pertinent. of the act makes an obvious reference to the just Dispenser of reward and punishment. There is a happy irony in the expresT. 29. at~li, to fabricate, to work out, and hence to devise, 29., to fabricate, to work out, and hence to devise, sion of the antithesis, between honorable distinction on one side, e. g. evil (Ges. Lex., 2). * and exaltation to shame on the other. V. 32.'ft as in Job 29: 4. The following are examples of other constructions:-Ewald: V. 34. Though he mocks, etc. So Ewald, Umbreit, Maurer, Ro- but shame lifts fools on high; *... as fearful examples of desenmijller, t- and others. The construction proposed by Bertheau, pravity and of divine punishment. Gesenius, Lex.: but fools take viz., to make v. 34 the conditional protasis, of which v. 35 is the up (and bear) shame.t Maurer: but whoever is a fool, he bears apodosis, gives a very feeble sense. Nor is such a construction off shame.$ Umbreit: but shame takes away fools. 8 Berthleau: necessary. The parallelism in v. 34 is by contrast: though so and shame snatches fools away. 11C. B. Michaelis: but fools severe to the proud scoffer, he is gracious to the humble. shall receive shame ~ (after the Chald. and Syr.). Vulgate: stulto. * Bertlheau: Nicht schmiede = nicht ersinne, 6: 14, 18; * Doch Thoren hebet Schande hoch;... als schreckliche Bei2: 20; 14: 22; fiir welche Bedeutung des Verbi Ezech. spiele der Verkehrtheit und der g6ttlicllen Strafen. 21: 36 entscheidet. Nach dem Vorgange Anderer Ewald: j Thes., stulti auferunt (tragen davon, reportant) ignominiam. nicht sae, auf welche Auffassung man vcn t'j pfiiigen, doch erst T Et (sed) quicunque stultus est, aufert ignominiam. durch willkiirliche Beziehung des Pfliigens auf das Unterpflugen l Aber Thoren nimmt Schande hinweg. der Saat kommt. 1[ Und Thoren raift fort Schande. t t> h. i. membrorum antithesis cocequationem significat, ~T:'m, tollere notare potest accipere; tollere tanquam portionemn quasi hac sint tarvTzt on' ca. Similitcr Threni 3:32. suam. THEBOOK OF PROVER.BS.-CITAP. IV. 21 KING JAMES' VERSION. HEBREW TEXT. REVISED VERSION. CHAP. IV. CHAP. IV. CHAP. IV. IIEXR, ye children, thle instruc- |i _. ='=.:'". HEAR, children, the instruc- 1 tion of a father, and attend to tion of a father; knlow understanding. IT -I-T and attend, to know understanding. 2 For Igive you good doctrine, |:.: -. 2J? For I give you good instruc- 2 forsake ye not my law.:.=-,, tion; ":1_- *T forsake ye not my law. 3 For I was my father's son, = T -T.~bI 3 For a son was I to my father; 3 tender and only beloved in the sight,= _ tender, and an only child, in of my mother. the sight of my mother. 4 He taught me also, and said -.? _ 4 And he taught me, and said to 4 unto me, Let thine heart retain me: my words: keep my command- T Let thy heart retain my words; ments, and live,'.;''- keep my commuands, and live. 5 Get wisdom, get understand- -I I,. M:,M: Get wisdom; get understand- 5 in': forget it not; neither decline::-m: =- r- ing; from the words of my mouth.. forget not, and turn not fromn the words of my mouth. 6 Forsake her not and she shall ~r 6 Forsake her not, and she will 6 preserve thee: love her, and she keep thee; shall keep thee. ~ * *: love her, and she will preserve thee. Wisdom is the principal n?~.6'-n-:U, n,1.4,. 7 The first thing is wisdom; get 7 thing; therefore get wisdom: and a wisdom, with all thy getting get under- IT J I land with all thy getting, get standing. understanding. V. 7. The chief thing Others, The beginning of wisdom is to get wisdom rum exaltatio ignominia (followed in the early Eng. versions, and in and only child (Umbreit, * Stuart) is contrary to the Hebrew the com. ver.) M iintinghe: but shame is the nobility of fobols. * construction. V. 7. The first thing, either in rank or order of time, correOh. IV. -V. 1. To know understanding t may mean to acquire sponds to the twofold use of n'. The construction: The it, to obtain through instruction and reflection the power of beginning of wisdom is, get wisdom (i. e. wisdom's beginning is, understanding; or, not improbably, to know what it is, so as not to get wisdom), though favored by good authorities, t will not to be imposed on by false pretensions to it. The literal form bear comparison with the one given in the text and margin. should, therefore, he retained. With all thy getting, i. e. in connection with it; among all thy V. 3. For a son was I to my father;+ the literal form and acquisitions, neglect not to get understanding; let it have an exact sense of the Hebrew. Son, in its obvious emphatic sense. To my father (Lex., b, A, 3, c), viz., in his regard; I was viewed and treated by him as a son. non nativitate, sed ex mestimatione matris mee, qum me non aliter aS treod mb hi an a s.onl cid i tesgtomy oh adamavit atque in oculis gestavit atque unicum filium. Second member:-,In only child, in the sight of my mother, loe meiner Mutter Augen zartes, einz'ges Kind. means, I was so regarded by her, i. e. with the affection felt for V means, ~~~t E. g. C. B. Michaelis: Principium sapientie est hoc: Cornan only child. If he was literally an only son, it would not be para sapientiam; i. e. is demum sapere incipit, qui de comparanda proper to add the limitation, in the sight of my mother.. A tender sapientia vere sollicitus est. Maurer: 1nitium sapientie est: compara sapientiam... pro, initium sapientie est comparare cet. *Aber Schande ist der Adel der Thoren. De Wette and Ewald: Der Weisheit Anfang ist: erwirb Weisheit. t Maurer: Attendite, ut cognoscatis intelligentiam; discatis Umbreit: Der Vorsatz, sich Weisheit zu erwerben, ist schon der recte intelligere. Bertheau: umn kennen zu lernen Einsicht. Anfang derselben. Gesenius (Thes.,'-, 1, extr.), summa sapientia. Ewald: und mer-ket auf, Einsicht zu wissen. On the contrary, Lud. de Dieu: Prccipuum est sapientia, acquire t Pagnino: Quia filius fui patri meo. Maurer Nam films sapientiam. Schultens: Princeps sapientia, vindicato sapientiam. (i. e. cum vi, veni nominis filmus ideoque carissin, ns) fui patri meo.... Languidiuscule exit, quod multi dant: principium sapientice Ewald: Ich war eim Sohn ja meinem Vater. The erroneous con- est, acquire sapientiam. Dcederlein: Das erste (das vornehmste struction of the Vulgate: Naim et ego filius fui patris mei, was umnd beste) ist Weisheit; kaufe Weisheit. Dathe: Prcestantissifollowed in the Genevan, and adopted thence in the corn. version. mum est sapientia, compara ergo sapientiam. Stuart: The prin. Pfeiffer (Dubia Vexata, Cent. 3tia, Loc. lxxxv): Unions fui cipal thheg is wisdom, get wisdom. ;;2t2 THE BOOK OF PROVERBS.-CHAP. IV. KING JAMES' VERSION. HEBREW TEXT. REVISED VERSION. 8 Exalt hler, and she shall pro- 8 Exalt her, and she will prolote 8 mote thee: she shall bring thee thee; to fhonour, when thou dost ern-.will honor thlee, when thou dost brace her. embrace her. 9 She shall give to thine head n-r~. j,2. n, 91 Site will give a garland of grace 9 an ornament of grace: a crown:' - for thy head; of glory shall she deliver to thee. T..- a crown of beauty will she deliver to thee. 10 Hear, 0 my son, and receive | r ~~ J. ~i z Hear, my son, and receive my 10 my sayings; and the years of thy:. words; life shall be many.'.., and years of life shall be multiplied to thee. 11 I have taught thee in the'n.';.'r.t. I1: 11 I have taught thee in the way 11 way of wisdom; I have led thee of wisdom; in riglit paths. -I have led thee in paths of rectitude. 12 When thou goest, thy steps 12 When thou walkest, thy step 12 shall not be straitened; and when shall not be straitened thou runnest, thou shalt not and when thou runnest, thou stumble. shalt not stumble. 13 Take fast hold of instruc- 8.-.' x'=-rz, P,!n~ 13 Lay hold on instruction, let 13 tion; let her not go: keep her; not go; for she is thy life. 1 -.. Tkeep her, for she is thy life. 14 Enter not into the path of bnr-j.x,~ I, n%; 14 Enter not into the path of the 14 the wicked, and go not in the:. -~ wicked, way of evil men.,.' v nor go onward in the way of the evil. 15 Avoid it, pass not by it, turn.-. Avoid it, pass not over it; 15 from it, and pass away.:Il v, kvi turn off from it, and pass on. -: J- J~ t. V' 16 For they sleep not, except. ~:,~] -=. ~., n j. 16 For they sleep not unless they 16 they have done mischief; and:. iS -:. n:,~m~ do evil; their sleep is taken away, unless "-. Tr.I and their sleep is taken away, if they cause some to fall. v. is.'p: they cause none to fall. V. 13. Let her not go. equal place with all of them. So Gesenius understands j], V. 13. Let not go, prop. relax not, viz., the hand, as the verb here. * Others take it in the sense of possessions, property, is often used absolutely. Others, less forcibly, let her not go. * wealth (' pretii); with all thy getting (acquisition, wealth) get V. 15. Second member:-n-9L.v,, lit. from upon it, implying uzmerstanding,t' i. e. at whatever price. The translation should that it has already been entered on. t be such, that the reader can judge of the meaning for himself. V. 16. Second member: —%,:1-, 5 the reading of the Kerz, V. 9. Garland of grace; 1: 9. ]}9 to deliver up, viz., to another, to put into another's possession, Gen. 14:20, Hos. was etwa zu einer Maner oder schon zu einem Panzer passen 11 58; here m a favorabsle sense. 1 * n wurde, nicht zu der schmiickenden Krone des Hauptes. 11: 8; here in a favorable sense.:- g * E. g. Maurer: Ne missam facias....l n 5 etiam ne remittas manum significare possit, omisso'r, ut alias. Sed sim* (Thes., p, 2) acquisitio, emtio, Lev. 22: 11; Prov. 4:. 7. plicior alia ratio. Rosenmfiller: Ne remittas scil. manum (cf. T E. g. B ^rtheau: lnd fiir deinen ganzen Besitz erkaufe Ein- Jos. 10: 6, n.. ~ ) ab ea tenenda, ne excidere aut extorsicht, denn alle deine Gfiter, und waren sie die kostbarsten, sind queri illam tibi sinas. So De Wette and Uxnbreit: Lass nicht davon. nicht so viel werth wie sic, 3: 14 f. Second member: —tr~. injecto Dag. ut,ttx Ps. 141: 3: MaRlrer: Corona splendida dondbit te. Dathe: Coronam de- (Maurer). Der Imperat. Qal:i::1 in den meisten und besten coram tibi largietur. Ewald: NAit einer schmucken Krone dich Handschriften mit Dagesch dirimens in dem x wie Ps. 141:3 beschenken. De Wette: Eine pirachtige Krone verleihet sie dir. Bertheau:,1it einer schmiickenden Krone wird sice dich beschen- (Bertheau). ken; ]} sehr selten, GeD. 14: 20, Hos. 11: 8, mit zwei Accun- t Bertheau: Biege wenn du dennoeh auf ihn (,4..) gekomsativen, FEwald. Lehlb., 283, b. Die Bedeustung ist gesichert. men bist von auf ihm ab, und so ihn verlassen habend ziehe einher. Sept. ~neoaaE riat aov, als ware v~ yon ~ Schild abgeleitet, t This is expressed by the Vulg. nisi supplantaverint, and is THE BOOK OF PROVERBS.-CHAP. IV. 23 KING JAMES' VERSION. HEBREW TEXT. REVISED VERSION. 17 For they eat the bread of 17 For they eat the bread of 17 wickedness, and drink tile wine n wickedness, of violence.,....' "* and wine of violence they drink. 18 But the path of the just is,.S) ~. =,~,~-A A _.. 18 But the way of thie righteous is 18 as the shining light, that shineth tsn i as the clear light, more and more unto the perfect * - - shining mlore and more, to the day. noon- day. 19 The way of the wicked is as,iXb t='Y"U. 19 The way of the wicked is as 19 darkness: they know not at what:.iD. n.=.~i;.b thick darkness; they stumble.' T IT. they know not at what they stumble. 20 My son, attend to my wods; ttend to my words; to 20 incline thine ear unto my sayings. incline thine ear to my sayings. 21 Let them not depart from T..' I._. 21 Let them not depart from thinle 21 thine eyes; keep them in thie -::n..r eyes; midst of thine heart. I' T.J: T keep them within thy heart. 22 For they are life unto those.,,? on o, n —. 22 For life are they to every one 22 that find them, and health to all::,z-b:b. that finds them, their flesh.,-. T and healing to all his flesh. 23 Keep thy heart with all dili- mb T'.-%3 23 Above every care, keep thy 23 gence; for out of it are the issues::,.r rixjin t;=. heart; of life. " -,. for out of it are the issues of life. V. 23. Above all that is kept rtnd of twenty-six MSS. of Ken., followed by C. B. Michaelis, than is done by the solution of the thought, above all that is kept Rosenmiiller, De Wette, Umbreit, Bertheau, and others. (margin), adopted by many. * V. 18. As the clear light,4* bright, shining out without obstruc- Second member: —For out of it (as from a fountain) are the tion; here, from the visible sun. The expression itself does not issues of life t (t-r', prop. a going forth, an issuing out). ]'he necessarily refer to the sun's light (as some assume), but the next sentiment is the same as in Matt. 15: 19, out of the heart proceed member makes this reference clear. evil thoughts, murders, adulteries, etc. In other words, the outSecond member:-t-a:n t,-n fixed or stationary day, when the ward life of man proceeds from the heart; and hence the keeping sun seems to stand fixed in the heavens, neither ascending nor of the heart is his first and chief care. declining; a HI-eb. expression for noon-day, t like az-aeeov 0rA,,o, The translation should be the same, if by life we understand azraa9qEa y-aarlyq3oita, etc., quoted by Gesenius, -: Niph. 1. I happiness (according to Gesenius and others); and also if by V. 19. They stumble, without knowing at what; and hence, n is meant the exit or issue of a thing, i. e. its end or can take no precautions against it, and find no remedy for it. termination, according to Ewald; and others. V. 22. Second member:-His flesh (i'n:a) often used, as here, for the physical nature of man. It is better to retain it, therefore, than to represent it by body, as in many versions. quam ullam earum rerum, qu a te custodiuntur. Ewald: Vor ]edler Hut behiite du dein Ilerz.... Vor aller Hut, d. h. mehr V. 23. Above every care ~ gives the sense with better effect als alles, was man sonst sorgsam zu hiiten pflefft. Maurer: Pre omni custodia, i. e. pre omnibus rebus custodiendis custodi cor, animum, tuum. De Wette (well as to the sense): Mehr denn paraphrased by the Chald. xi}.n ]~.=., -g n.s, and the Gr. Ven. alles bewahre dein Herz. So Dathe: Ante omnia mentem tuam 4v y x a oitrOuovual. observa. - Ewald: Wie das helle Licht. Bertheau: Strahlendes Licht. * Gesenius, Lex. Bertheau: Mehr als jeglichen Gegenstana t RMercer (Pagnini Thes. Ling. S~anct.): Concretum "pro sorgsamer Bewahruzg. Umbreit: Mehr als alles was zu behiiten a, Ioea deI(sen, etdm taie) ist. C. B. Michaelis: Pr&e omni alia custodia, Neh. 4: 3; sen re abstr~ato, peltionem d~iei seu, certitem et stabilien servanda. verlnacule, Plehi jou. Mercer (Pagnini Thes. Ling. Sanct.): Alii, pre omni 1 Maurer: nttnx;bm procedens, incrementa capiens, crescens cautione, i. e. eo qued cavendum sit. et lucens est, nam'x hie participium est, i. e. crescit et lucet, i. e. c Manuer: nam ex eo sunt exitus vita; i. e. nam ex eo exit magis magisque lucet, parataxi posita pro syntaxi [ 131, 3, vita, nam cor, animus, sedes ac fons est omnis vitme. Bertheau: Riem. 3]. denn aus ihm sind Ausg'inge (les Lebens. R Iosenmiiller: Prce omni custodia, i. e. majore solicitudine, 2 Denn von ibm gehen aus dles Lebens Enden. 24 THE BOOK OF PROVERBS.-CHAP. V. KING JAMES' VERSION. HEBREW TEXT. REVISED VERSION. 24 Put away from thee a fro-, t. nrt.,.qS5'I, 24 Put away from thee froward- 24 ward mouth, and perverse lips h n. i1 ness of the mouth; put far from thee. -. T and perverseness of the lips put far from thee. 25 Let thine eves look right on,' ~ =~2l mt=! 14:e, Let thine eyes look right for- 25 and let thine eyelids look straight I ward, before thee.,i: and thine eye-lids be straight before thee. 26 Ponder the path of thy tb?;Y$ LT_ 26 Ponder the path of thy foot; 26 feet, and let all thy ways be:.3 5, -1 and let all thy ways be estabestablished. lished. 27 Turn not to the right hand,?q' i~~~.r u S 27 Turn not to right or left; 27 nor to the left: remove thy foot remove thy foot from evil. from evil. IT CHAP. V. CHAP. V. CHAP. V. MY son, attend unto my wis-,? m' M Y son, give heed to my 1 dom, and bow thine ear to my wisdonm; undeirstadi ng.:. T - * to my understanding incline thine ear: 2 That thou mayest regard dis- nt=.?v t)j 2 so as to regard counsels, 2 cretion, and that thy lips may. q- and that thy lips may keep keep knowledge. I J.T knowledge. 3 For the lips of a strange wo-, ~l'9.n t=:.;m.n nR 3 For the lips of a strange woman 3 man drop as a honeycomb, and:mn ann drop witlh honey, her mouth is smoother than oil: Imt TT and her mouth is smoother than oil. 4 But her end is bitter as,m 7b.b =f 1 tlt,~,~ 4 But her end is bitter as worm- 4 wormwood, sharp as a twoedged:rnAl I- m: Tr wood, sword.,. T sharp as a twoedged sword. 5 Her feet go down to death; V. 1W J - Her feet go down to death, 5 her steps take hold on hell.:,~r,~ ~',~ her steps take hold on the unV.... derworld; V. 26. 1:1D ":'t V. 25. Be straight before thee (, 53, 2, Rem.) * of =4 is more appropriate, as expressed in most of the critical V. 26. Ponder the path, etc. Gesenius: Level the path of thy versions. * foot; i. e. make a plain and even way for it. t But the other sense of the verb, recognized by Gesenius in ch. 5 21, seems Ch. V.-V. 2. er',=, prop. meditations, reflections; by meton. more pertinent here; referring to the caution and circumspection counsels, as maturely considered and thought out. t necessary, in order that one's way (his course of action) may be V. 3. rn: is the dripping honey (not honeycomb), i. e. the stable, and not uncertain and fluctuating. purest, as it drips spontaneously from the comb; fully o:.., nt, Second member:-Be established (see preceeding paragraph). the dripping of the combs, and then by itself in the same sense. De Wette: And let all thy ways be right. But the other sense rnT, 2: 16. In, prop. the palate, and then the inside mouth as the organ of speech. * Maurer: Et palpebrae tuxe in rectum tendant ante te. Be.'- V. 4. Her end; not her own fiate, evidently, but the fate which theau: Deine Augen sollen gradaussehen, deine Augenlieder grade she prepares for her victims; Gesenius (Lex., njrjnx, 1, a): Richtung einhalten vor dir. t Dathe: Expende tramitem pedis tui. Maurer: Expende (taccurate examina) orbitam (viam) pedis tui.... Alii, in his * Maurer: Et omnes viez tuce sint firmae. Dathe: Et omnes. Gesenius, De Wette, =bt comnplana, equa interpretantur, sensu vie tua stabilientur. Rosenmiiller: Et omnes vie tuce stabiles minus commodo. Cf. prmterea 5: 6 21. Rosenmiuller: Pon- sint. Umbreit: Und fest mOgen alle deine Wege sein. Berdera serm tam. p7edis tui.... Sensus est: caute et sollicite in- theau= Uf1 d alle deine WeTe m7gen sicher sein, nicht bald diese stituas vivendi et agendi rationem. Ewald: Wii' wohl ab deines bald jene Richtung verfolgen. Ewald: U(id alle deine T;ege Fusses Bahn. Umbrteit: Wdo' deines Fusses Steig wohl ab. seien auifrecht. So the Vulgate: Et omnes via tue stabilientur. B3ertheau: WZig wuohl ab das Geleise deines Fusses, damit du nicht j i Bertheau: Kluge Rathschldge. Umbreit: Dass VorsichtIn ein verkehrtes Geleise hineingeriLthst. regedn du belia/test. THE BOOK OF PROVERBS.-CHAP. V. 25 KING JAMES' VERSION. HEBREW TEXT. REVISED VERSION. 6 Lest thou shouldest ponder tinn-]P tr.~ MtX 6 that thou mayest not ponder 6 tle path of life, her ways are: b, the way of life: moveable, that thou canst notI.T.* T:: her paths waver, ere thou know them. knowest. 6. That she may not ponder the way of life her paths waver, ere she is aware. " the final lot of those whom the adulteress seduces, compare and Lex.); who supposes that ]j, in this one passage, "approaches 23: 32." to the power of a negative adverb, i. q....... The way of life V. 6. That thou mayest not ponder, etc., to prevent which is shie prepares not for herself, i. e. walks not in it; fully, (she takes the tendency and effect of her ways; he who follows her steps is care) lest she walk," etc.* [i. e. she studiously avoids it.] But lead far from the way of life, and from all thought upon it. aside from the unauthorized use of ]~, there is little force in the By this connection (with the previous verse),* ]. has its proper thought, after the much stronger tone of the preceding verse. and usual force, lest, that not, after an action'that prevents or Others, taking ]. in its proper sense, suppose the dependent hinders another from taking place (as in v. 9).t The construc- clause to stand first, the hindrance being expressed in the tiont of bt)t; as 2nd pers. masc. (instead of 3rd pers. fem., as second member. According to Ewald, the adulteress is here repunderstood by many) is in harmony with the wiiter's purpose. resented as already so fallen that she can no longer even reflect It is not his object, certainly, to describe the fate of the adulter- on the path of life, or ponder and choose it as the better way; ess; but to warn against the perils of yielding to her solicita- and this is briefly expressed under the form: that she may not tions. To this construction Bertheau objects, that she alone is ponder it (for that purpose, so to speak), her paths waver before the subject of discourse in vv. 3-6. But she is not mentioned she is aware, and she sinks into hell.: Bertheau: "That she may at all, except to warn against the dangers of being ensnared by not ponder the way of life (and so enter it, turning from the way her; and the direct, personal application of the warning is more to Sheol), her paths have become waveaing', while she observed it natural than a merely implied and inferential one-the fate of not. And because her paths have, unlooked for, become waverher victim inferred from her own. $ Maurer: thou canst not ing, i. e., turning aside from the firm ground of life have hurried ponlder (I - = mh). 2 on to Sheol the land of the shades, therefore she can not choose Many regard ~tSn and:rn) as 3rd pers. fem.; but the inter- the way of life; which (putting the necessary consequence as the pretations founded on this construction, as was justly remarked by object) may be thus expressed: that she may not choose the way Maurer, are all embarrassed and artificial. 11 So Gesenius (Thes. of life, her paths have become wavering." 1 Stuart: "That she * Schultens makes the same connection, but takes ito% as interpretes reliqui; quorum impeditte et artificiosm sunt inter3rd fem., lest she ponder, etc. Habes quod cum praiced. vs. in- pretationes. Later, however (hebr. u. chald. Hdwbch., 1851, art. time cohleret. Audacissime se mediam in mortem vitiorum de- ~ti): abwiigen, Spr. 5: 5 (wo die mint Subject ist). mittit ac demergit;... ne forte, morsu tacta conscientiw, minus * Sed integra sententia est: (cavet) ne in via vita incedat audacter minus secure peccet, atque iter vitre incipiat librare. So Umbreit: Dass sie ja den Weg des Lebens nicht abwige! t Gesenius, Lex., In, 1. Ewald (Lehrb., ~ 337, b, 2nd'T): Bet Maurer (Hdwbch.) ~ ]~, dass nicht. in vorangestelltem stimmter ist jedoch -]~ (W. ~:-n abwenden) mit dem impef. aurer (Hdh.):, dass. in vorang kurzer Ausdruck fuir dlorlit nicht. Abhangigkeitssatze, Spr. 5: 6.: As conceded by Hitzig (in his just published work, Die $ Den Lebensweg, dass sie den nicht abwiige, Spr'iche Salbmo's): Ware ]. bloss = quo minus, so wiirde schwanken schon thre Bchnen unversehens. bSmn wahrscheinlicher 2. Pers. (IBN E.), und dann wiirde in aIelche [das schmeichelnde Weib] schon so tief gesunken und erwiinschter Weise sein Schicksal ausdricklich mit demn ihrd n der H6lle anheimgefallen ist, dlss.sie nicht einmal mehr den Weg verwbunden sein. His oSje hicksal ausdris construction, irigen des Lebens frei bedenken oder abwagen und als bessern Weg verbunden sein. His objection to this construction, I trust it will appear, is not valid: Allein es geht sodann weiter in b die vorziehen kadn; welche also, wie man urz sa, sleichErl. ict von statten. e is obliged to regad tn s sam damit sie jenen nicht abwage, unversehens (y-r) xb, sie weiss Erkl. iiicht von statten. lie is obliged to regard v-in tx~ as nicht, Zustandsatz, ] 608) ihre Bahnen schwanken fiihlt und in die expressing the accus. of direction, under the relative form: He cht, Zustanclsatz,61e sinkt. aths (her mode of life) wander (whither), she knows not= she knows not whtther; i. e. knows not that it is to destruction. II Den Pfad des Lebens (2: 19, 10: 17) damit sie nicht abuiidge Ihtre Geeise schwe.fe,l sie weiss ni ht wohin... weiss nicht, dass (und somit vom Wege zum Scheol unikehrend ihn einschlage), zuim Ungliick, 4: 19, zum Tode, v. 5. So ist:rin m auch sind schwankend geworden ihre Geleise, indent sie nicht bemerkte. nicht Adv. (Zustandsatz), sondern Akkus. der Richtung, und hie-... Eben weil ihre Geleise unversehens schwankend geworden mit als Relativsatz unterzuordnen. sii!d, d. i. vom festen Grunde des Lebens abweichend dem Scheol, Q (Comment.): ]~ vero,... eadem vi gaudere judico quam sanpe deni Lande der Schatten, zugeeilt sind (2:18), kannl sie den Weg alias habet hs, ut br~ ] sit non poteris, tibi non licebit des Lebens nicht erwahlen; was auch, wenn die Rede die nothwenexendere. a dige Folge als das Ziel setzt, so ausgedriiekt werden kann: damit e(eszuele. (Later, in in his Hdwb., as in note t.) sie den Pfad des Lebens nicht erwaiihle, sind ihre Geleise schwan[ (Comment. gram. crit.): Ad mulierem t~n et:y, referunt kend geworden. 26 THE BOOK OF PROVERBS.-CHAP. V. KING JAMES' VERSION. HEBREW TEXT. REVISED VERSION. 7 THear me now therefore, 0 ye tz: 1 7 Now then, children, hearken 7 children, and depart not from tile,:'x - to me; words of my mouth... -' and turn not away from the words of my mouth. 8 Remove thy way far from Remove thy way far from her, 8 her, and come not nigh the door:,.e. r.~-~ =_,-bs, and come not nigh the door of of her house: IT her house: 9 Lest thou give thine honour.n.. 9 that thou give not thy strength 9 nuto others, and thy years unto:1. _ to others, the cruel: I and thy years to the cruel; 10 Lest strangers be filled with t:] " =~! "'' that strangers may not sate 10 thy wealth; and thy labours be themselves on thy wealth, in the house of a stranger; r and on thy labors, in the house of a stranger: 11 And thou mourn at the last, R.' I-,', 11 and thou groan in thy latter 11 when thy flesh and thy body are,.: ] end, consumed, when thy flesh and thy fullness are -consunmed; 12 And say, How have I hated i'' %.? X fl, ~ 12 and say: How have I hated 12 instruction, and my heart despised 1 instruction, reproof;. and my heart despised reproof; V. 9. thy bloom V. 10. and thy labors be in may not ponder the path of life, her ways are become unsteady primary force of ]r) is more appropriate here than the expression while she regards it not." of apprehension (lest), for which this particle sometimes serves. Such is the best that be made out, if we regard these verbs Strength, viz., physical vigor, * accords best with the subject and as the third pers. fern. A comparison of the two, as it seems to with the parallel member. Thy'years, equivalent to thy life, me, is decisive in favor of the former construction; and I there- yielded up to the insatiable and remorseless consumer of thy fore place it in the text, and the other in the margin. youthful strength. Cruel, as being selfish and mercenary, and The error of the ancient versions (Sept., Chald., Syr., Vulg.), without pity for the victim of her fatal snares. in all of which Ad was expressed by the absolute negative, was The use of the masculine in this and the following verses pointed out by C. B. Michaelis.* It is followed, however, by (::~*, et, etc.) is no objection to the natural reference to Dathe, t Doederlein, + Miintinghe, ~ and others. the adulteress. The writer uses a general form, cruel e. g., for Second member:-Her paths, viz., in which she leads her fol- one of whom this is characteristic, a cruel one. t lowers; comp. her end, v. 4. They are said to waver, as an V. 10. That thy wealth may not go to satisfy strangers, and insecure pathway over an abyss, that trembles under the footsteps thy labors those not of thy own house, but in the house of of the adventurous traveler. (Comp. Expl. Notes.) The fine another. The second member makes the emphatic contrast Heb. idiom.-n m can be preserved in English; comp. Job between his own house, for whose inmates it is his duty and 9:.5. happiness to provide, and that of a stranger where his earnings V. 7. Now then, Lex., I, 4. Children: so pupils were address- are consumed.. t:n:: labors, by a natural and frequent metoned by the teacher. Whether this, or the parental relation, is omy, for fruits of labor, as in Dent. 28: 33, and Ps. 78: 46. intended in any given case, must be judged by the reader, and is V. 11. Kav. consec. connecting with the impemf. dependent on generally clear from the connection. V. 9. That thou give not, the idea of simple prevention (the Gesenius, Thes. II., p. 856, pr. turgor, vigor, quo turget corpus humanum juvenile cet. The true signification of this * (Annotat. uber.): Sed obstat huic explicationi, quod parti- word is there established. cula In alibi nusquam significet non, ad simpliciter negandum, sed Maurer: Loquitur universe, sed nefndas intelligit mulieres constanter ut ne, ne forte, ad praecavendum. exhaurientes vires (v. 9, cL: 11) et opes (v. 10) miseri juvenis. f Iter vitae nequaquam ingreditur; Nutant ejus orbitac, nec I find the same view taken by Hitzig, in his work just pubcurat. lished on this book: Die Gunnst des Weibes wird er durch Geschenke gewinnen wollen und sich bewahren miissen er wird Af den Lsebenswegr lenkt ihre Strasse nicht ein: ihe Bazn durch habstichtie Forderunnen ler Ilure (vgl. 6: 26) ausgebebt, und sie merkt es nicht. beutet, m6glicher Weise mit Wissen und Zulassung ihres Mannes, Sie schliigt den ebnen Lebensweg nicht ein, und sein Vermdgen geht so nach und nach in fremde Hand fiber Ihre Tritte gleiten, e'h' sie's bemerkt. (Sir. 9: 6). THE BOOK OF PROVERBS.-CIHAP. V. 27 KING JAAMES' VERSION. HEBREW TEXT. REVISED VERSION. 13 And have not obeyed the;i n 13 and I hearkened not to the 13 voice of my teachers, nor inclined: n — voice of my teachlers, mine ear to them that instructed I - - nor inclined my ear to my inme! structors. 14 I was almost in all evil in =-::.;_, 14 Almost was I in all evil, 14 the midst of the congregation and.I~*- in the midst of the congregaassembly. tion and assembly. 15 Drink waters out of thine li.m t: n.-,t " Drink waters from thine own 15 own cistern, and running waters cistern, out of thine own well... and streams out of thine own well. 16 Let thy fountains be dispersu- 1119ri r1nVII 11 16 Shall thy fountains spread 16 ed abroad, and rivers of waters in I. abroad, the streets.: streams of water in the streets? V. 14. t::=, with a little (i. e. a little more; wanting but think *) is the solacirlg reflection, that his fate might have been little) =.ziyov SErV. In all evil, i. e. in all wickedness; aggra- worse than it is! vated by the fact, that this evil is done in the midst of God's V. 15. Streams, as the same word is properly rendered people, in the conglregation and assembly of his chosen. Co- n the com. from the midst of = in the con. version, Ps. 78:16. -prm from the midst of = pare the frequent expression, wrought folly in Israel (Gen. 34: 7; t of out of. Deut. 22: 21; Judgy. 20: 6), and the implied guilt of desecrating a holy relation. V. 16. 17Thy fountains, those at which thou drinlkest. Shall According to a suggestion of Schultens (on v. 9), more fully they be such (i. e. wilt thou resort to such) as are common to carried out by Ewald and Bertheau, and adopted from them by all,-streams of water in the streets, where all that will may Stuart, the offender is here represented as sold into slavery by drink? The tone is that of indignant remonstrance; and the the injured husband. Thus (v. 9) his strength (or youthful bloom) same sentiment is expressed affirmatively in the next verse. is given to others (his purchaser), cruel meaning a cruel master, That the verse is to be read as a question, t there can be no such as the injured party would be likely to select; his wealth reasonable doubt. For, first, as affirmative, it is absurd in itself,: and earnings (v. 10) belong to another, labors in the house of and is in direct contradiction with the next verse; and, secondly, another meaning labors performed there; in which bondage if we make it negative by rewriting the author's text (for the inser(v. 11) his flesh and fullness are consumed away; and finally, tion of the negative [not], on the misapprehension of the Lxx. and (v. 14) he had barely escaped stoning by the whole congregation. Aq., is nothing less) still the case is no better; for who ever But to this representation there are serious objections. The needed such a caution?lT Schultens, in his objection to this law in Dent. 22: 22 (and Lev. 20: 10) is explicit, that both the guilty parties in such a crime shall be put to death (by stoning, Gemeinde, weil ich nahe daran war in der Volksversammlung according to Ezek. 16: 40; comp. John 8: 5). This punish- gesteinigt zu werden. ment, on proof of the crime, the tribunals could legally inflict, * (S. 64): zufrieden, nicht noch schimpflicher gleich nach der but no other. To get over this difficulty, it is assumed that the That von der Gemeine als Ehebrecher gesteinigt zu seim. husband could, if he chose, proceed more mildly, and sell the p Ludov. de Dieu, Critica Sacra. Clericus: An dispergentur foantes tui fores? criminal into slavery. But, first, by what right or authority he The notion that offspring are meant (Grotis: Ibi sere ubi could sell the offender into bondage, or by what title the pur- Tprolem metes) will now h ardly be taken into account. chaser could hold him, is not explained; nor, secondly, how the And even of this slight support it is not sure; for the Alex. writer could represent an exceptional case, depending on the Codex (in Baber's fac simile) omits A;, as also the Complutenoption of the husband, as the common fate of the offender. * sian and Aldine Edd., and it is wanting in twelve of the Codd. collated for Parsons' Ed., and in other authorities quoted by him. This explanation more than borders on the ludicrous, when we Aqui auten intepretationi, qu ex ed. Rom. prolata, eque a Aquilie autem interpretationi, quam ex ed. Rem. prolate, neque a are told that v. 14 means: I had almost been in all evil (i. e. the Mlontefalconio in ullo Cod. Msc. reperta est, ne a librariis yu worst of all) in the midst of the assembly, for I was near beinf additum sit e Versione Alexandrina, jure vereor. (Vogel, Annot. stoned by them; the point of which (as Ewald seems to ad Capelli Crit. Sacr., Lib. IV., cap. X., II.) ~ Since sending the above to the printer, I have received the recent work of Hitzig on Proverbs, and find that he also reads is whoe theory of selling the offnder into bondage is the verse as a question. Unfortunately, he misses the delicate justly charactertzld by Hitzig (in loc.) as a mere assumption, import of the verse; supposing it to mean, that one is to prevent without ally foundation in the text. Die Hypothese tiberhaupt, these streams from spreading abroad, by drilking them himself dass der ertappte Ehebrecher vom Manne zum Sklaven gemacht (er soil das AusstriSmen jener eben dadurch verhiiten, dass er sie wurde, ist rein aus dler Luft gegriffmn. wegtrinkt); that the wise man asks: Shall the affection, which t Bertheau: Umn ein weniges ware ic'T gewesen im ganzen, d. i. thy spouse cherishes for thee, be imparted to others on account of schliimmsten Ungliick mitten in der Versamrnlung und in der thy neglect? (Dee Weise fragt: Soil der Minnesold, den dir 28 THE BOOK OF PROVERBS.-CHAP. V. KING JAMES' VERSION. HEBREW TEXT. REVISED VERSION. 17 Let them be only thine own, 7 17 Let them be for thee, by thy- 17 and not strangers' with thee. self, and not for strangers with thee. 18 Let thy fountain be blessed: 18 Let thy fountain be blest; 18 and rejoice with the wife of thy and have joy of the wife of thy youth. youth. 19 Let her be as the loving hind ]i-i_:, te.ts ni.. l iThe lovely hind, and graceful 19 and pleasant roe; let her breasts roe! satisfy thee at all times; and be..... let her breasts satisfy thee at thou ravished always with her'TIT TT:.: I-: all times, love. and be thou always ravished with her love. 20 And why wilt thou, my son,;.. Andwhywiltthou,myson,be ra- 20 be ravished with a strange woman, p ished with a strange woman, and embrace the bosom of a., and embrace the bosom of a stranger? stranger? 21 For the ways of man are ~ -~.=.~ i,~, e, _:ln ~?. 21 For a man's ways are before 21 before the eyes of the LORD, and:-b0~:-. the eyes of Jehovah, he pondereth all his goings.- IT and all his paths He ponders. 22 His own iniquities shall take A -rT..x. T r. 22 His own iniquities ensnare him, 22 the wicked himself, and he shall: I?.' h/sfi c one. the offender, be holden with the cords of his t' and in the toils of his own sin sins. shall he be holden. construction,* seems to have overlooked the language of the Steinbock) that by rmi. is here meant the female of the Ibex,4* or writer below, in v. 20. of some species of the Capra Ibex. But, as usually represented, The passage is a delicate commendation of connubial over it does not correspond with the In niv in this passage, whichi illicit love; and the application of the figure in v. 16 is felicitous more probably refers to some similar and related species. t By and beautiful. The thought, and the imagery it is clothed in, are some a class intermediate to the deer and goat is supposed to be equally delicate and refined (Expl. Notes, vv. 15, 16); nor is meant here;+ the less improbably, as these were not accurately there the slightest ground for the offensive image attributed to distinguished in common Heb. usage (Gesenius, Lex., God and the writer by Schultens, Rosenmiiller, and others. M-hI,). V. 18. Let thy fountain (as in v. 16, that at which thou As the word roe denotes the female, in good Eng. usage, and drinkest) be blest, be one that is blest, as a relation divinely gives the general import of the original, I prefer not to change drinkest) be blest, be one that is blest, as a relation divinely Z instituted, and blest of God;t all other is forbidden and unblessed rendering of the com. version (which is that of all the early R~. with. is a continuation of the figure of a fountain Eng. versions) for any other that at present occurs to me. Third member:-Ravished (" transported, delighted to rapture," V. 19. It is very generally held (Bochart, Hieroz., Lib. III. Johnson,), the rendering of the Common Version, is the best cap. XXIII.; Gesenius, Thes. and Lex.; Winer, Rwbch., art. expression of -n:?r here, and in v. 20. I1 The verb is used again deine Gattin bereit halt, deshalb, weil du sie vernaclllassigst, * Haller described one, in his possession, as elegans et alacre Andern zutheilwerden?) No such matter! The caution is a animal,... ovi similius, come et animosum (Michaelis, Suppl., very different one, and is rightly applied. p. 1122). But this seems not to have been properly the Ibex, of which the usual descriptions and delineations give a very different 0 Qul tam potenter detonaverat in amplexus adulterarum, non impression. ad idem tam dilute rediret. t Winer (Rwbch., art. Steinbock): Bei aller Gewissheit dass t Not (as Rosenm. and others): Erit scaturigo tua benedi'ta,. c i. e. large aquas emittens (sit uxor tua prole fecunda; Maurer); *-C den Steinbock bezeichne, bleibt es indess immer zweifelerroneously referring vv. 16, 17, to the offspring of connubial haft, ob dieses arab. Wort und das hebr. 5bv eben nur von diesem intercourse, without any appreciation of the depth and delicacy Thiere gebraucht worden sei, oder auch (etwa 1 Sam. 24: 3) eine of tone in the whole passage. ahnliche und verwandte Species mit befasst habe. I Bertheau: nu"J hier mit qu, vielleicht des Bildes wegen, + Lee (Heb. Lex.): the graceful antelope. Gravius: the weil die Freude wie erquickendes Wasser aus der Quelle Gazelle. ge sc2~bpft werden soil. } So in the best Eng. usage; e. g., Ravish, like enchanting W Vith exceptions, however. Ipsum ~s esse ibicem, verisi- harmony (Shakesp.). Richardson, Eng. Dict., Ravish, to affect milibus argumentis, non certis, adstruxit Bochartus (Michaelis, or move, with ecstacy, with excess of delight or pleasure." Suppl. N. 1016, p. 1124)., 1 Ewald (with similar eftict) lose thyself: In ihrer Liebe magst THE BOOK OF PROVERBS.-CITAP. VI. 29 KING JAMES' VERSION. HEBREW TEXT. REVISED VERSION. 23 He shall die without instruc- I= t ~ n.t r v. Ns, 23 He shall die, without instruc- 23 tion; and in the greatness of his:m'25 ~r~a.e= tion; folly he shall go astray. I * and shall reel with the abundance of his folly. CHAP. IV. CHAP. VI. CHAP. VI. MY son, if thou be suretv for vM - M son, if thou hast become I thy friend, if thou hast stricken s urety for thy friend, thy hand with a stranger, hT; 3 ~_ last struck thy hands for a stranger; V. 23. and shall perish in the V. 1. thy neighbor in v. 23; and there it aptly expresses the giddy whirl of an over- Second member: — Stranger (alienus, one of another family; mastering passion. Stuart: With her love do thout continually Gesenius' Lex., -)., Part. b, and the ref. -to Deut. 25 5), is added inebriate thyself. But the idea of intoxication is not inherent in as a further qualification of'], showing that there is no natural the verb. obligation in this case, as in that of a kinsman. So the word is -V. 23. WTYit~hout in~struction.~ (See Expl. ~Notes.) used again in ch. 11: 15. A stranger, in the sense of one Second membler:- -r. (see note on v. 19, third memlber). llunknownl, would have no pertinence in either passage; for men Gesenius (Lex. 2): "to peris.h, Prov. 5: 23. Comp.:_, no. 2." are not accustomed to become surety for those personally So the Sept.; xai reXcoiero &' (o9PeoU2O V. So also the Syr. L~4L unknown to them. The case supposed is that of a friend, though may be understood here, as in Judges 21: 3; in the Polyglott not of one's own kindrled. (erroneously, after the Vulgate), decipietL,'. But Rodiger (lThes.'The sentiment of the passage is: One who becomes surety for fasc. poster., p. 1362 C), more consistently with the ground idea friend puts himself in the power of another, by whose act alone and prevailing use of the vwrb as well as the connection here: he can become free again. It is an admonition to beware of "Of one carried away by his folly and reeling to destruction, such improvidence;f or, if already ensnared, to lose no time in Prov. 5: 23" (as given in the fifth Am. ed. of Gesenius' Lex., providing against the evil consequences. 1854). But what is to be done in such a case? This is indicated in v. 3: Go humble thyself, be urgent with thy friend, Here, some Ch. VI.-V. 1. h nt-', hast become surety for. So Gesenius understand by friend the creditor to whom the security is (Thes. and Lex.), Ewald, t Rosenmriller, Maurer, and others. I given; j who, if kindly disposed towards the bondsman, might be By 7-evi is meant, not the one to whom the surety is given, induced to be lenient to him. But this assumes an occasional but the one for whom (in whose behalf) it is done; being the and exceptional case; whereas, the writer evidently supposes the dativus comnodi, as in Deut. 3: 22, t::mh that fights for general and usual one, such as may be expected to occur, and you. j The use of the dative h (instead of thle usual construction therefore needs to be provided for. The one in whose behalf the with the accwu,;.) has the effect to give prominence to the motive surety is given, it might always be expected, would heed solicitaof kindness and goodwill which led into the error, and to justify tions to make timely provision for payment, or to secure an the claim, implied in vv. 3-5, on the one thus befriended. * Ridiger (Thes. fasc. post., p. 1517): spondes pro peregrino. dlich stets verlierenel. So Cocceins, Lex.: Dicitur inerrare alcuzi, h. e, tancqulin sui oblitum et mente motum rei alicui affixum esse. t Melanchthon: In sexto capite prima sententia dissuadet... Preyov. 5: 19,... in aore ejs erres senpe; h. e. per- sponsiones, narrans esse periculosas, quia plurimi fallunt sponsopetuo te oblectes ejus anore, tanquam tui oblitus aut abalienatus res. In genere autem hoc dictum monet, rataim esse fidem mente. pactorum, et raros esse sinceros et fideles. * 1. Er ravit, oberravit.. 2. mente errabunda titubavit ex: So Stuart (on v. 3): " Ip:r~ here is not the same as in v. 1, vino;.. porro de homine, qui percitus amore est licito et but the friend to whom (not for whom) the pledge is given." conjugali non minus quam incesto (ausschweifen [?']), Prov. 5:19, But this assumes a case in which the surety is given, not only for 20; denique de eo qui se demertia et omni temoritate abripi a friend but to a friend; which so narrows the application of the patitur (in Thorheit dahintaumeln), ib. v. 23. Cf. -:;. rule, that few chances are left of its being of any service. On j- Sohn! hast dlu dich verbiirgt fiir deinern NiTchsten, the contrary, as a man becomes surety only for a friend, the rule Handschlag gegeben fiir den Fremden. rightly interpreted is universal, and covers all cases that can be: Le Clerc: ~:m7 amnco two; hoc est, in gratiam amici, pro expected to occur. Le Clere: -pIn aunco tuo; he est, in gratiam amiel, pro Moreover, the writer's position in vv. 1 and 3 is this: by becomamico spopondisti ejus creditori. Jun. & Tremell.: si spopon- Moreover, the ritels position in vv. and 3 is this: by becomfdisti pro amico t1 ei. m surety for thy friend thou hast come into the power of thy f riend; with manifest reference to the same person in both C C. B. Micehaelis: -1.~' pro amico tuo. PrfisBxum 5 hic non verses. On any other supposition, the second clause of v. 3 is a eum signiScat cui, sed in cujus glratiam spondetur, cell. quod mox palpable nonz sequitur. Bertheau, with more logical consistency, sequitur, et alienw; adeoque facit dativum non objecti seal Con- refers friend in both verses to the creditor, to whom security is modi, ut Deut. 3: 22, pugnans vobis, i. e. pro vobis. - given. 30 THE BOOK OF PROVERBS.-CHAP. VI. KING JAMES' VERSION. HEBREW TEXT. REVISED VERSION. 2 Thou art snared with the 2 thou art snared with the words 2 words of thy mouth, thou art of thy mouth, taken with the words of thy i..:art taken with the words of thy mouth. mouth. 3 Do this now, my son, and A'.. si, 3' Do this now, my son, and de- 3 deliver thyself, when thou art liver thyself, come into the hand of thy fiiend for thou art come into the go, humble thyself, and make sure "r5.'. power of thy fiiend-; thy friend. go humble thyself, and be urgent with thy friend. accommodation with the creditor, even at personal loss, rather in the very act of pledging his own property and person, as than jeopardize the interests of his bondsman. * surety to another; nor will be so, till the time of payment comes, A new turn has been given to this whole passage by Bertheau, and convinces him of it! Again, nothing can be plainer than one of the latest and ablest of the commentators on this book. the relation of v. 4, as a merely subordinate qualifying sentence To the above construction of b:t. and b spmn he objects, that in the connection, expressing the utmost haste; the same as to one is driven by it to a forced and unnatural explanation of the say: do this, giving no sleep to thine eyes, etc., i. e. with all following verses, and especially of v. 3. t He has not shown, diligence and dispatch. * Yet it is made the leading sentence in however, that such an explanation is necessary; though some of the connection, and is interpreted to mean hard labor, day and those given are certainly liable to his objection. $ He under- night, at something by which money can be earned. Other stands the writer to mean: If thou hast become surety to thy assumptions, equally groundless, need not be specified. friend, hast struck hands to a stranfger; i. e. if thou hast become V. 2. Thou art snared, etc., the apodosis of v. 1.t He who surety to another, be it friend or stranger. The ensnaring spoken becomes surety for another, thereby ensnares himself by his own of in v. 2 (If thou hast ensnared thyself, as he translates), he words; hence the emphatic repetition, with the zuord3l of thy assumes can take place only at the time when one is clairmed as a mouth. surety; viz., when the time of payment comes, and he finds him- It was suggested by C. B. Michaelis,: that this verse should self already " in the grip."{ In this state of things, he is be regarded as a part of the protasis (art snared = if thou art directed (v. 3) to seek humbly and earnestly for a delay of pay- snared), and that the apodosis should commence with v. 3; it ment. The respite obtained, " then (v. 4) labor day and night, being the object of the writer to show what is to be done and in order to earn the amount of thy debt;" 11 and so (v. 5) deliver how, when one has already become surety for another. thyself, etc. This construction is grammatically admissible, since the effect How much is here assumed, not only without ground, but of bt: may be carried on to v. 2, as it is to the second member against very plain facts as well as laws of language, is apparent of v. 1; and this is now generally regarded as the writer's conon slight inspection. E. g. that one is not ensnared by his words struction. But, as it seems to me, the true force of the passage is thus lost. The emphatic assertion, thou art snared,-thou art * So Le Clerc: Qui nempe fidejusserat, ne pecuniam reddere taken,-exposes the rashness and folly of making one's self liable ipse cogeretur, necesse habebat eum pro qao fidern suam interip cogeretr, ncesse habbat pro fidem suam inter- for another's debt, and is the most pointed and effective warning posuerat (si timebat nle mala fide, ant negligentia, Pes alienuml dissolvere non curaret) humilibus precibus orare nt vellet credi- against it. It should be proved, that the writer's only object is tori satisfacere, operamqnle daret ut prmstituto tempore parataam to provide against the consequences of the error, before the direct pecuniam haberet; ne ipse fidejussor de suno satisfacere creditori warning against the error itself is blotted out, or merged in a cooeretur. C. B. Michaelis: Senstls est, non expectandum esse I donec debitori, pro quo spopondisti, te a suscepto nexu liberare hypothetical form. lubuerit; sed adeundum eum tibi ac urcgendum esse ut solvat. V. 3, second member. For (e:) is the proper rendering, To the same effect, Mintinghe, and Dcederlein. j- Fasst man mit vielen Erklarern, auch Ewald, = z1W so auf: * C. B. Michaelis: Ne des (permittas) sominum, sc. priusquam "Hast du dich verbtirgt ffir deinen Ndchsten,"... so wird man, te liberaveris. um die folgenden Verse, zumal V. 3 zu erklaren, zu den gezwun- t So the Vulgate and Paglino; so also the earlier Christian gensten Deutungen seine Zuflucht niehmen maissen. - scholars generally, as Le Clerc, Schutltens, Junius & Trernellius, f: As Ewald's: So bleibt nichts iber, als ohne Zeitverlust Dcederlein, Dathe, etc. Teller (Auctar. ad Schultens. Comment. sich wieder davon loszumachen, indem man mit aller Anstrengung ed. Vogel): Omnia sponte fluunt, si vertas: cura hoc quam priden Freund, in dessen Gerwalt man durhe die Bdirgschaft fiir ihl mum mi fili et extrahe te h. e. ut extrahas te (sc. ex isto nexu gekommen ist (denn der Biirge wird der Schuldner des Schuld- fidejussoris); quando nimirznm adjunxistz te sponsioni sodalis tui ners [?]), zur Riicknahmo des Versprechens drangt. (pro altero fidem tuam interposuisti), age, accinge te, urge socitun ~ Was erst dann der Fall ist, wenn er als Biirge in Anspruch tuaum (ut scil. solvat). genommen wird; also v. 1. wenn du Bairge geworden bist, v. 2. $: Ceterum protasis hujus orationis continuatur v. 2; apodosis und als Bfirge dich in der Klemme befindest. vero sequitur demum v. 3 seqq. Ac adeo si iste nexus observetur II Hast du Aufschub erlangt, nun so arbeite Tag und Nacht, liquebit, scopum Satlomonis hune esse, ut doceat quid et quomodo um den Betrag deiner Schuld zu verdienen. in casu susceptie jam sponsionis agendum sit. THE BOOK OF PROVERBS.-CHAP. VI. 31 KING JAMES' VERSION. HEBREW TEXT. REVISED VERSION. 4 Give not sleep to thine eyes,.: 4 Give not sleep to thine eyes, 4 nor slumber to thine eyelids. nor slumber to thine eyelids; 5 Deliver thyself as a roe fromn I? 1: 1'1z3 mn n deliver thyself as the roe from 5 the hand of the hunter, and as a the hand, bird from the hand of the fowler.' and as the bird fiom. the hand of the fowler. Go to the ant, thou sluggard: 6 Go to the ant, sluggard; 6 consider her ways, and be wise: observe her ways, and be wise; IT'-1- T JV T V-: 7 Which having no guide, over- 1,}-i 7 who, having no prince, 7 seer, or ruler,: overseer, or ruler, 8 Provideth her meat in the,. rn_ -=: 8 provides her meat in the sum- 8 summer, and gathereth her food:,7n:x t:1 "m, m er, in the harvest. ITT - T- JT gathers her food in the harvest. expressing the ground of the earnest warning in the preceding VV. 6-ll. There is no occasion to seek, as many have done, member. Into the power of thy friend; viz., the one for whom for a ground of connection between these and the precedingthou hast pledged property and person, the security of both being verses. A distinct and independent topic is treated in this now dependent on him. * paragraph, as also in those which follow. Humble thyself. The suggestion of Cocceius- is sustained by V. 7. tnp (etym. writer, scribe) seems, from its connection the etymology and use of the word, and is now generally adopted. 4I with i~ in Ex. 5: 6, 14, to be there applied to an inspector or Be urgent with thy friernd; viz. to take whatever course may overseer, whose business it was to take account of the work- done, be necessary for the security of his bondsman.'l]n sing. (1 93, and to see that it was the amount required by the taskmaster, to 9, Rem. and Lex.'r1{). whom he was accountable (Ex. 5: 14; com. version, " officers," V. 5. The roe. Gesenius, Lex.: "See Bochart, Ilieroz. I., as also in vv. 6, 10, 15, and 19). This is its most natural use in p. 895 sq., 994 sq. (or II., p. 304 Lips.), where he shows that this connection. Who, having no prince,.... provides, etc., ~-; is to be referred to the whole genus of the roe and antelope, expresses the full effect. of the relative on the following clause. * and not to a particular species." V. 8. t Bertheau supposes that the impeifect and perfect refer, From the hand (first member), as the HTebrew text stands in respectively, to a continued and to a fully peifectecd action. Durall the MSS.; viz., from the hand of the capturer. Compare ing summer, she continues collecting her food; and in harvest, 1 Kings 20 42. There is no good reason for the conjectural when the grain is brought or is about to be brought from the reading ( 1m}), founded on the free paraphrase of the Sept., field, she has already gathered her store. (reversing, by the bye, Chald., and Syr.f * Vulgate: Quae cum non habeat ducem,... parat in cestate cibam sibi. * In cujus potestatem qui pro eo fidem suam interposuit, Latine duo hae commata sic construe: Quc cum non habeat eatenus venit, ut si negligens iste vel dolosus sit, perdere potest rincie.. Parat, cet. non habeat cunctas sponsoris facultates, dumn pro eo solvere tenetur (Rosenmiiller). t Ewaldl: Welche ihr Brod im Sommer riistet, t Lex.: humilia te, prosterne te et quasi conculcandum prmbe. zur Erntezeit einsammelt ihre Speise. ~Wirf dich unter die Fiisse, und lass dich treten. $ Das Imperf. ]~=n von der dauernden Arbeit des Bereitens T C. B. Michaelis: Hine malumus cum Coca. Lex. 628 expo-_ nere, humilia s. prosterne te; q. d. conculcandum te proebe. CUMn nemlpe ad pedes alterius provoluti eum demisse ac instanter ora:'i0uu, welches wirklich sowohl an sich als auch wegen des mus, hoc ipsum est se concalcandum alteri dare. Conf. Ps. 68: 31. entsprechenden Bildes V. 2 besser passt. Bertheau: Aus der Rosenmiiler: prosterne te, i. e. hurnillimis precibus adi, demisse Schlinge (statt n, welches leicht durch Vertauschung des bier et instanter ora eum pro quo spopondisti, ut solvat quce creditori urspriinglich stehendean XWortes mit cem 9.z in b in den Text debet, ne tu pro eo solvere tenearis. So Berthean: turr (von keomen konnte, lesen wir mit Sept. Pesch. Targ. etwa m). ttn treten, Hitp. sich treten lassen, was das Hinwe-fen zu den " -. On the contrary, the Vulgate: Quasi damula de manu, et quasi F tissen eines anlearen und das Liegenbleiben in sich schliesst) avis de manu aucupis. steht Ps. 68: 31 vom dringenden Bitten. s Ps. 68 31 vonsdring-ndenBitten.[ C. B. Michaelis: Chald. et Syr. ex reti; sed sensum illi & Berthean, happily: setnd bestiirme deinen Frelund. Sept., potius quam significationis proprietatem expresserunt. Rosenr7lrao'VE cC xa~'hr gli)ov uov. Ewald: und drange deinen miiller: sicut caprea se eripit e manu scil. venatoris qui rete ei Nza~~~~~d~~co~stlen. ~tetenderat, uti'P in hemistichii secundci fine est subaudiendnm. 1[ Ewtld: Von dem Netz. Fiir ~., welches wohl aus dem... Absolute ut hic illud et 1 K. 20: 42 ponitur:... virura zweiten Gliede bier eingedrungen, lesen [?] LXX. ma_ oder a me devotum dimisisti e manu scil. tua. 32 THIE BOOK OF PROVERBS.- CHP. VIT. KING JAMES' VERSION. HEBREW TEXT. REVISED VERSION. 9 How long wilt thou sleep, 0 =n:'. 1- 9 HIow long, sluggard, wilt thou 9 sluggard? when wilt thou arise ~ lie; out of thy sleep? r,,. T T when wilt thou arise from thy sleep? 10 Yet a little sleep, a little n1i.: n -=~_,- r,.%,, =?'? A little sleep, a little slumber, 10 sl.umber, a little folding of the a little folding of the hands to hands-to sleep: IT.J-T t, rest; 11 So shall thy poverty come: -.c-11 and as a prowler comes thy ll as one that travelleth, and thy: poverty, want as an armed man. I T.. I and thy want as an armed man. 12 A naughty person, a wicked m.~ t5, S >. =]s 12 A vile man, a base man, 12 manl, walket with a froward: is e who walks in falsehood; mo uth.. 13 He winketh with his eves, T T 13 winking with his eyes, talking 13 he speaketh with his feet, he:'rT.x n-r with his feet, teachethl with his fingers.I pointing with his fingers; 14 Frowarclness is in his heart, in whose heart is perverseness; 14 h, deviseth mischief continnally;. — = h devising evil at all times hle soweth discord..'.. JT.. who scatters discords. _ -- - 1T: V. 13.' i".rz Ib.'p:1b V. 11. like a robber V. 14. who sends out the order of the grain-harvest and summer in the East). But V. 12.* v2~ix t: and ]s ei%, it is manifest, do not stand this is a false distinction. Ia the harvest, she is gathering (is in the relation of subject and predicate. This would be almost occupied with gathering) is the idea, in the expression of which an identical proposition; t and in the most favorable exprlession the peif. and imnpeif. may be interchanged (a 126, 3, 2nd ~~). * of it, a worthless (useless) man is a bad man, is nothing to the V. 10. Not the words of the sluggard in reply to the preced- purpose here. Both stand in the same relation, as predicates to -ing expostulation, t but the writer's expression of his conduct, the the subject of the next member. The predicate here, as very consequences of which he declares in the following verse. To often in this book, is placed first for the sake of emphasis rest (Lex. ==~, a), as the verb is often used, e. g. Job 30: 17. ( 145). V. 11. qb,- (grassator) one who roves about, specially for Second member: —(lit.) perverseness of mouth = falsehood. plunder; to which tle English prowler corresponds, meaning both Valks in falsehood, an habitual course of action, a life of false a Uwan.derer and a robber.: dealing. This character is particularly described in the two following oder Sammelns der Speise wahrend des },p, d. i. wfihrend des verses (see Expl. Notes). The same subject is clearly intended frfiheren Theiles des Sommers; nachher das Perf. wtem, weil by the following participial forms; and this relation is best die Ameise tnxp= in der Erntezeit, wo das Getraide vom Felde expressed in English by rendering them in that form weggeholt ist oder doch bald weggeholt wird, ihren Vorrath sehon gesanmlelt hat. V. 13. To nzp the eyes (lit., with the eyes, n instr. in place * Especiallsy for varyiung the expression ian Parallelissm, as of the accus., as explained 1138, 1, 3, foot-note), the sudden comadmitted by Ewald: Und ahnlich wechseln die zwei Ausdriicke pression of the eye in giving a significant wink. Talking with auch wohl bloss um des dichterischen Gliederwechsels willen. his feet: as well paraphrased by the Sept., makes signs with his Lehrb. (6te Ausg.), - 136, b, a. feet. Pointing, etc., in the proper signification of the verb. t Maurer: Sunt verba pigri, qui excitatus ad surgendum (v. 9) surgere recusat, quod quietis paulum desit. V. 14. In whose heart (2123, 3, b). The relative construction t Sept., vaxzs tSorrz6oos. Gesenius (Lex.): a rover, ravager, robber. Ewald: Landstreicher. In der That ist dies das wichtigste Wort im Satze, welehes darch I.z'vx im zweiten Gliede * So Ewald construes the two members: nor naher bestimmt wird, dca dcl1h cler Sinn fordert, sich einen Ein Taugez'ichts, ein Heilloser dlan einsamen Wandrer tiberfallenden Landstreicher zu denken. ist woer in Mtn.des-Falschheit lebt. Berthean: l.7:... wird durch;ia bDC dahin7 bestimmt, d-ass t Subject und Prikdicat dann ziemlich ganz zusammenfallen witr an einen b-ewaffneten Umherstreicher (Sept., xat.s Jao,- wiirden (Bertheau). oxteos) denken miisseon; der, weil sein Anoriff mit cldem Nahen der Armuth verglichen wird, auf riuberische Weise die Wanderer: Zeichen gibt mit den Fingern,,nm Part. Hif. von',- hier urn ihre Habe bringt. in seiner ursprflnglichsten Bedeutung (Bertheau). THE BOOK OF PROVERBS.-CHAP. VI. 33 KING JAMES' VERSION. HEBREW TEXT. REVISED VERSION. 15 Therefore shall his calamity bi~ N bk? t -. -: Therefore shall his calamity 15 come suddenly; suddenly shall he n t come suddenly; be broken without remedy.': - in a moment shall he be destroyed without remedy. 16 These six things doth the,16,. i,; tt,-u, - 16 Six things there are Jehovah 16 the LORD hate: yea, seven are an hates; abomination unto him: and seven are the abomination of his soul. 17 A proud look, a lying tongue,'11.7 ne b 17 Lofty eyes, a lying tongue, 17 and hands that shed innocent - and hands that shed innocent blood, I'T IT J'-T blood; 18 A heart that deviseth wick-'~a nrt,rjnM,h w i 8 a heart devising wicked coun- 18 ed imaginations, feet that be swift. sels, in running to mischief, IT IT JT feet running with haste to evil; 19 A false witness that speaketh,p. 5, nrl, 1n who breathes out falsehoods, 19 lies, and him that soweth discord a n a lying witness, amionog brethren.::: J]' *T: -J-'-: and who scatters discords between brethren. 20 My son, keep thy father's 9-tm rn, 3:.z,'x ] Keep, my son, the command 20 commandment, and forsake not TIM -, of thy father, the law of thy mother: N?.- _ ] and reject not the law of thy mother. 21 Bind them continually upon'1..-_v 21 Bind them on thy heart con- 21 tlline heart, and tie them about R b tinually; thy neck. T fasten them on thy neck. 22 NWhen thou goest, it shall...r In:,:in~.= 22 When thou walkest, she will 22 lead thee; when thou sleepest, it,2.:n guide thee; shall keep thee; and when thou... when thou liest down, she will awakest, it shall talk with thee.:T.. ~, ~2,!. watch over thee; and when thou wakest, she will V. 16.'P n>m1 talk with thee. V. 16. the abominations (V. R.) V. 22. it will is required in English, for the proper expression of the more miiller,o* and by Gesenius as quoted below (note ~). Berthcan simple Hebrew conception. * suggests, that wisdom may be the collective sing., which, as the Scatters discords (properly, sends out, sends abroad, in the sense discourse proceeds, comes in place of the two ideas of command of originating and disseminating them); setting men at variance and precept in v. 20. t But for this substitution there is no just'vho would otherwise be at peace with one another. Here (third ground; and it would be better to regard the fern. sing. as a member), the participial construction passes over to that of the neut. (it will guide), as it is understood by C. B. AMichaelis. $ finite verb ( 134, Rem. 2). Third member:-Will talk with thee (']n, r); Gesenius, Lex.: V. 16. Six things there are; t the best expression of this "c. ace. to talk with, to converse with, Prov. 6: 22." Ewald: emphatic use of,:, (comp. ~ 121, 2; Ewald, Lehrb., E 297, b). V. 18. Raunning with haste ( 142, 4, Rem. 1)..$ * Cumque a somno evigzlaveris, ea scil. parentuml institntio, V. 22. She will guide thee, etc.; a natural personification of tuo animo obversata, tecum colloquetur, sicut familiaris cur the parental discipline spoken of in the two preceding verses. familiari confabulatur. So this use of the fern. sing. is correctly explained by Rosen- t Der Singular... bezieht sich auf einen den zwei W6rtern Gebot und Unterweisutng V. 20 im Verlauf der Rede substituirten * Bertheau; In dessen Herzen Verkehrtheit ist. So vv. 13, 14 Singoular-Begriff, etwa auf Weisheit. are construed by Ewald: + ld ipsitm (quod modo prmceptum patris, doctrinamque matris Wer winkt mit Augen, spricht mit seinen Fassen, is, doctriname mtris wer weist mit seinen Fingern, war weist mit semnen Fingern, nuncupavi v. 20) loquetur tibi, s. tecurn suaviter colloquetur. in dessen Herz VTerkellrtheit ist, ~ Thes. III., p. 1328: Ubi evigilaveris, ea (disciplina parenturin) wer suet Boses alle Zeit, te alloqueteur; tecum quasi colloquetur instar amici famliaris, i. e. lasst lauter Hiader los. largam tecum colloquendi et meditandi materiam tibi prubebit. 1- Ewald: SechLs Dinge sind's. Hebrai explicant,~' e i ~.'~..nt_, LXX. av2.rL2a aoo. - Ewald: Fiisse, die eilig hin zum B6sen laufen. Gr. VTcnet. Sta~iervac oot. 34 TiHE BOOK OF PROVERBS.-'CHAP. VI. KING JAMES' VERSION. HEBREW TEXT. REVISED VERSION. 23 For the commandment is,? Mia,~],: l.:. -. 23 For the command is a lamp, andc 23 a lamp; and the law is light; and in a.t the law is a light; reproofs of instruction are the way IT: I - and instructive reproofs are the of life: way of life: 24 To keep thee from the evil 24 to keep thee from the evil 24 woman, from the flattery of the wmn wconan, tongue of a strange woman. r'from the flattery of the strange woman's tongue. 25 Lust not after her beauty in ~!f. "t-, z-T7r3na n: Covet not her beauty in thy 25 thine heart; neither let her take:;j>. - heart, thee with her eyelids. -' nor let her take thee with her eyelids. 26 For by means of a whorish =r7-lr-,. t~ nr, tK -%_v= I. 26 For, for a harlot is but a round 26 woman a man is brought to a piece o n bn the " rix of bread; of bread: and the adulteress will T but the married woman huts hunt for the precious life. for the precious life. V. 23. corrective reproofs. she will muse with thee.* Bertheau: will make thee thotghtful;- fern. of the adjective pX (lit. smooth of tongue, Ges. Gram., in which the spirit of the figure is lost. { 112, 2). So also Bertheau.t To Ewald's objection (repeated V. 23. Instructive r'eproofs (or corrective reproofs, marg.) by Bertheau S) that mpS can not be a subst., because an Pt~n being the qualifying genitive. abstract here is not suited to rtx in the parallel member, Maurer replies that pbhi corresponds with F'~ and not with hzn; strictV*. 24. The evil woma the adulteress is meant (as the ly, however, the correspondence is not between single words, but parallelism and connection show); one regardless of every obliga- between the combinations.~ r~ and,~~ % " r. tion human and divine. Second member: —(as the text is pointed) From the flattery of V. 26.', =, unto a round of bread (usque ad) to that extent, and no more. So much sufiices for her hire. So the the strange tongue. I1 The meaning evidently is, of the tongue of So much suffices for her hire. So the zn.' ~.. Sept. and Vulg. 11 It is so understood by many of the leading the strange woman;, and so the text itself is expressed (as ift is so understood by many of the lea read r by the Chald., Syr., and Vugate, the Set. modern scholars. ~ A round ('==) of bread - loaf of bread, read mn-=: ]5'>) by. the Chald., Syr., and Vulgate," the Sept. also admitting this construction. from its shape. Ewald: from the smoothtongued, the strange woman; hpim Yor der von glatter Zunge = der Gleissnerinn, der Fremden, d. h. Frau eines andern Mannes, dem sie untreu wird; richtig *Wird sie mit dir sinnen. Symm. Theod. ocbo iEtooyvo~aaov Evrsg; anders aber die Accente, i Sie wird dich sinnen.d machen, gleichsam zum Morgengruss wonach der Sinn ware: voe Glitte eiter fremden Zange. dir Ueberlegung, Nachdenken schenken. i UEwald: Die icht, gdend:en Rigken. Umbreit: Statp stat. constr. fem. vom Adject. pmi; die Glitte der ~ Ewald: Die ziichtigenlzden Rilgen2. Umbreit: St~att riii-~n Zge ist eine welche glatt m acht ihre Worte, 2 ~ 16, 7 5; will Ziegler mit den altesten Codd. bei de Rossi, vielen Editionen hmn i ein in iApposition hinzugesetztes Adject.: vor der fremden und allen alten Uebersetzungen (welches letztere falsch ist, indem wenigstens Vers. Veneta ob (ratLBegS ia 2E/yoi hat) n im Gtten. j Denm Weibe in a gegenuber erwartet man in b kein Singular lesen. Aber diese Lesart des Singular gebietet wederwartet man in I *n..I.n.,, t7. T t abstractum Glatte. welches c. 7: 21 auch nicht nri=n, soader streange kritische Autoritat, noch exegetische Nothwendigkleit. Vielmehr sagt der Plural mehr als der Singular. p.I lautet. { Sept. married woman, yvvarzcs vncc,:oov, reading the Heb. { Ewald (Lehrb., { 217, e): Aus dem Begriffe der Steigerung.". But the Masoretic text has evidently preserved the true folgt der sogar als Conjunction, 1 Sam. 2: 5, odler auch sogar nur sense. Schultens: Mulier mali est cnjus pectori malitia incocta; as Praposition, Spr. 6: 26. atque adeo'o 7ronse3v ipsum malum medullis implicitum penitus, ] Teeu1 yfri zr ~gOVs hoe x.i,das i'zov. Vulgate: P~retium et infixum. enim scorti vix est unius panis. {I Pagnino: A blanditiis linguee extranece. 1 E. g. Dathe: Pretium mulieris meretricis est panis. Oppo~ Gesenius (Lex.':~): "a strange tongue, i. e, the tongue of a nuntur sibi h. 1. scartum, s. prostibulum sui copiam faciens cuique strange woman,.rov. 6: 24.' oenm r ingampretio soluto, et adultera, cujus consuetudo vitm est perniciosa stamense linguam mulieris pgosenmller: vinguxm peeregr?- propter zelotypiam maxime mariti, de qua vers. 34, 35. nam esse linguam mulieris pereorimte, vix est quol monLeamus. Ewald: Denn fir'ne Hire?aur ein,Stiickchen Brod. Ffir Poetice lingue tribuit, quold mulieri competit. Maurer: Quasi eine blosse Buhlerin gebe man sogar nur (-7:) ein Bischen Bro, lingua aliena non commode et eleganter dicatur pro lingua Behea ml lie~ /s calienla!.... )enda sie nur elenden Lebensunterhalt erjage. So Bertheau: ** N~~'I=' ~ & blan~zda in~guca extra- Dea en? fiur eine Buhlerin sogar nur ein Broclkuchen; d. h. die ist s~?~: I ~.; I L. V V.; auch mit geringem Geschenke (Gen. 38: 16, f.), ja, wenn es sein ne,w muss, mit einem Stiiclie Brd... zufriieden. THE BOOK OF PROVERBS.-CHAP. VI. 35 KING JAMES' VERSION. HEBREW TEXT. REVISED VERSION. 27 Can a man take fire in his 1p.U$ 1i 1,Z h,~mT, 27 Can a man take up fire into his 27 bosom, and his clothes not be bosom, burned? 7''- r.T: and his clothes not be burned? 28 Can one go upon hot coals,. 28 Or can a man walk on the hot 28 and his feet not be burned? coals,..T..r.. -':: and his feet not be scorched? 29 So he that goeth in to 1... r5-, ]~ Iv 29 So he that goes in to his neigh- 29 his neighbour's wife; whosoever:.. ~,~-~,:?i bor's wife; toubcheth her shall not be inno-'- T J no one shall be innocent that cent. touches her. 30 JMen do not despise a thief,: They slight not the thief, when 30 if he steal to satisfy his soul when l e steals, he is hungry; IT- to satisfy his spirit when he is hungry; Another construction, proposed by Gersonides, has been adopt- But this is a misconception of the writer's point of view. He is ed by many; viz., for, for the sake of a harlot, a man comes to a describing what the common harlot and the adulteress respectiveround of bread; * i. e. to a single loaf, as all that is left him.t ly seek; the one simply her infamous hire, the other the almost So Gesenius (Lex.'r~, 1, a, y), "for a harlot (one comes) to a certain destruction of her victim. As to the moral tone, piece of bread; i. e. he who yields to her, lives for her and comes nothing is gained by the second construction; according to which to want." So Le Clerc, $ Rosenmiiller, Umbreit, and others. ~ - the writer would say merely, that harlotry is a very expensive It is obvious that the ellipsis, in this construction, is not the pleasure, and adultery a very hazardous one. one most naturally and readily supplied. 11 The subst. verb, the Second member: — Wfe of a man for married woman. Adulnatural and usual copula, is the only ellipsis that spontaneously tery was punished with death (Lev. 20: 10, Deut. 22: 22; suggests itself in such a case. compare John 8: 5, w.ith Ezek. 16 40). She is, therefore, Prof. Stuart objects to the first construction and explanation, properly said to hunt for the precious life; since, as remarked on the ground that it makes the writer say merely, " that harlot- by Ewald (foot-note *), if not always the immediate object sought, hire is very cheap, and the price of adultery very high;" and it was one of its direct consequences. " that the moral tone of the verse is much lowered in this way." [ VW. 27-29. The application (So he), in v. 29, follows naturally the cases supposed in the preceding questions, and with more The clause is so construed also by J. D. Michaelis, Dcederlein, effect than if a comparison were expressed, or were implied as and others. Mfintinghe: Es ist gefdhrlicher, will der Verfasser unnecessarily assumed by Bertheau. t sagen, mit einem verheiratheten Weibe, als mit einer Hure in Unzucht zu leben. [V. 30-31. T'hey slight not the thief, etc., as though unworthy:* I t::',: ix xn,r: 8, YH'tie2 i:. Pagnino (Thes. of notice and punishment. On the contrary, even such thefts as Ling. Sanct., -i=): Nos vertimus, ut exponitur in commentariis are committed under the pressure of urgent need, and only to the R:Rab. Himmanuel, Quia propter mulierem meretricem mendicabit extent of nature's present wants, are visited with exemplary punhomo usque ad btccellam panis. ishlment; restoration being required to seven times the amount t Munster (Biblia Hebraica, 1546): Quoniam propter mulie- of the injury done (see Expl. Notes). 4 This (as well said by rem meretricem (pervenit fornicator) usque ad massam panis. Capitur hic'. pro ~'1*v, et est sensus: qui scorto sese associat in tantam veniet egestatem, ut cogatur mendicare bread." " Meaning:'a man comes to abject poverty, by lavishfrustum panis. ing his money on harlots.'" I Nam propter mulierem meretricem ad placentam panis deveni- * As the case is well stated by Ewald, p. 74 (see remark, tur. Supplevi devenitur; possis et devenies, quasi fuisset Hr, in the text, on the next member): Aber ein Eheweib jage eine quia antecessit secunda persona. theuere Seele, oder das kostbare, durch nichts einzuldsende Leben des von ihr Getauschten, wenn nicht inrer ihrer n1lchsten AbQ Maurer: Nam pro meretrice usque ad placentam venitur, des von ihr Getn nchte Folgen nacht redigitur homo ad ultimam placentam, ad niendicitatem, ad inci- n tas. Fiirst (Heb. Hdwbch. ~.~ extr.): denn fir (um) eine t Da in den Fragen mit, und t:4 und ihren respectiven Bualerin (giebst du alles) bis zum Broldkuchen bin. Nachsatzen liegt: wie dessen Kleider, der Feuer holt in seinem nBuhlerin.giebst dualeSchosse, verbrannt werden, wie dessen Fisse, der auf Kohlen 11 The cases referred to by Umbreit (Gesenius, Lehrgebtaude, geht, versengt werden, so kann, als gingen Satze mit a oder S. 850), do not justify it. In the first (Job 39: 24, that it is the trumpet's voice), fourth (Ps. 3: 9, thy blessing be on thy people), ~J:. vorher, V. 29 als ein correlat. Satz durch 1: eingefiihrt anrd fifth (Ps. 7: 9, be it unto me), the suhst. verb is spontane- werden: So der, welcher hinkommt, u. s. w. ously sugrgested; the second and third (Is. 66: 6, Ps. 6: 4) are: So these words were correctly explained by Le Clerc: Non simple exclamations. spernent furem; hoc est, non habebunt homines furtam pro ~ He translates and explains the clause thus: "For by reason nihilo, nec negligent poenas propterea a fure exigere, eo quod of a woman who playeth the harlot, [one cometh] to a piece of esuriens furatus fuerit, quo fami urgenti satisfaceret. Schultens: 36 THE BOOK OF PROVERBS.-CHAP. VI. KING JAMES' VERSION. HEBREW TEXT. REVISED VERSION. 31 But if he be found, he shall t: t.'n-,?..2i 31 and if found, he shall restore 31 restore sevenfold; he shall give sevenf old, all the substance of his house., J.... all the substance of his house shall he give. 32 But whoso committeth -_,t 1.A 32 He that commits adultery with 32 adultery with a woman, lacketh:'..rr a woman is without underunderstanding: he that doeth. standing; it destroyeth his own soul. a destroyer of his own soul is he that does it. 33 A wound and dishonour x j-ii:, 33 Blows and shamne sl.tll he get; 33 shall he get; and his reproach:,. Ar J/ nn/ and his reproach shall not be shall not be wiped away. T J T:-:: wiped away. Schultens) confirms the preceding assertion, shall not be innocent, well objected by Schnltens) is against the writer's argument;4* by an argument a minimo ad maximum. * So Ewald translates for he should rather have said: Do they not punish, with severity, and explains the passage.-t Gesenius (Lex., 1..): " "Men do not even thefts committed under palliating circumstances? How despise a thief, i. e. do not overlook his crime and let him go much more adultery, etc. The objection can be obviated only unpunished." So also Muintinghe, Dcederlein, Rosenmiiller, by giving the clause another turn, to this effect: Men do not Maurer (Comment. and Lex.), Bertheau,: De Wette, and despise one who steals for such a purpose; but if detected, he is others. severely punished; how much more does the adulterer deserve, By some the words are understood to mean: "Men do not for whose offense there is no such mitigation? But there is an treat with ignominy the thief who steals only to satisfy the obvious want of coherency in the statement: They do not despise cravings of hunger;[] on the contrary, they pity him, and are such a thief; but, if detected, they punish him with none the ready to overlook his offense." ~ They punish him as a thief, less severity.t It can not be said, moreover, that men do not however (according to the next verse), and with the severest despise the thief under such circumstances. The inherent meanpenalties provided for theft (see Expl. Notes). The palliations ness of theft can be covered by no palliations, whatever pity may of the offelnse are, therefore, without practical effect; for the be felt for the weakness of the offender. Starve rather than worst case of theft could not be punished more severely. There steal! is the dictate of just pride, where any self-respect is left. is, consequently, in this view of the words, no pertinency in the V. 31. All the substance of his house, etc. There is no referstatement of these palliations. ence here to a special and more aggravated case. The meaning As thus explained, moreover, the bearing of this clause (as is, he shall make the required restitution, though it take all that he has. Videri posset res tolerabilis, utcumque saltem excusabilis; nec V. 32. Is he that does it, gives the best English expression tamen vel tale turtum pro vili ac nullius momenti delicto sperni- of the emphatic form of the original. tur, sed cum rigore vindicatur. The same neutral use of the fern. sff. (,~ ~_) occurs in Mal. Clausulae pr'egressm... non immtuntis, non innoxius erit, 2: 12, and with the same reference to an act, or course of insistitur per comparationem a furti specie levissima; quod, vel action. There is, therefore, no occasion for referring the Suff. to sub stimulo famis commissum, neutiquam tamen impunitum dimittatur, sed gravi mulcta vindicetur. T ~ t Man iibersieht's dem Dieb nicht, dass er stiehlt. Auch der aus Hunger stehlende Dieb werde ja in viel geringerer Sache * Nam relaxasset Parnemiastes, quod rigide voluit intendere, a empfindlich gestraft (S. 74). furto omnium levissimo ad gravissimum illud, quod in adulterio $: Nicht pflegt man zu iibersehen dem Diebe, wenn er stiehlt, patratur, argumentando. Hoc exegisset potius: An non thate er es auch von Noth getrieben, um anzufiillen seine Seele, contumelia afficiunt vel taleoa etiam furerm, qui saltem speciem wenn er hungert. potest proetexere necessitatis? nedum adulterum, etc. Q Man sieht deem Diehe nicht nach, wtenn er stiehlt, um seine ti Stuart (v. 30): "Menz do not despise a thief, when he stealeth Begierde zu stillen, weil er hungert; und ertappt, muss er sieben- to satisfy his appetite,becausehe is hungry. -. [Note]: Me fach erde zu sta llen, well er hungert; ttentabpt, u. s. w. have regard to the temptation of such a man, and look on his fault with a feeling of pity.... (v. 31): But when caught, he 11 Cocceius, Lex., 1.=.: Non ignominia afficiunt furem; Pisc.: nmust render a recompenese sevenfold; all the wealth of his house Man thut einem Dieb keine Schmach an; ovx'csruovoav, ov aroa- shall he give." The stress seems to lie on the Spartan distincSEtYa il;ovoa. tion, "if detected." ~ Geier: Commiseratione hujus hominis tanguntur, ita ut I Femininum pro Neutro, ut MaI. 2: 12 (C. B. Michaelis). Paquanimiter maleficium ferant, atque delinquentem facile posthac Suffixum femininum pro neutro, ut Malach. II., 12... exscindet in gratiam recipiant. Cocceius (Annott.): Nam furi impenditur Jova virum qui hoc fecerit (Rosenmtiller). Das Suff. in,7,Iy commiseratio; et tantum cogitur vel tantundemn, vel duplum, vel ganz unbestimmt, es, solches (Bertheau). Zerstirer eigner Seele certe septuplum, et nihil amplius solvere. Parcitur enim ipsi, -der nur thut's (Ewald). Wer sich selbst verlderbt, der thut es quod propter egestatem furatus fuerit. (De Wette). Suffixum f. in m:l~ pro neutro est (Maurer). THE BOOK OF PROVERBS.-CHAP. VII. 37 KING JAMES' VERSION. HEBREW TEXT.' REVISED VERSION. 34 For jealousy is the rage of - 34 For jealousy is the husband's 34 a man: therefore he will not spare rage; in the day of vengeance.. and he will not spare in the day of vengeance. 35 He will not regard any ran-.-He will regard no ransom; 35 som; neither will he rest content,:":;!-=.: an,~5- nor consent, though thou'make though thou givest many gifts... many gifts. CHAP. VII. CHAP. VII. CHAP. VII. WMY son, keep my words, and t ) "v., A MY son, keep my sayings; 1 lay up my commandments with and treasure up with thee my thee. commands. 2 Keep my commandments, and er n,. h t 5a 2. Keep my commands and live, 2 live; and my law as the apple of and my law as the apple of thine eye. thine eye. 3 Bind them upon thy fingers, ~z 3x~-5Y =,,g Bind them on thy fingers; 3 write them upon the table of thine: i3 write them on the tablet of thy heart. heart. 4 Say unto wisdom, Thou art,,.. 4 Say to wisdom: My sister art 4 my sister; and call understanding thou! thy kinswoman:... *-.. and call understanding': KinsV. 4. vri, "-' woman! V. 4. and call understanding: Friend i V. 34. The connection shows that,ns:p is the sub/ject, and not 4:5, 6). Consequently, to raise the countenance of one is to the predicate. * The object is to show the immediate risk appease or avert his displeasure (comp. Expl. Notes, Job 29:24), incurred; for jealousy is no ordinary passion; it is the rage of or to make him happy and cheerful, by regarding him with the husband,t proverbial in all ages as the most violent and favor; hence, simply, to have regard for, to accept, with referrelentless. By'in is here meant husband, in distinction from ence either to persons or things.* wufe (Gesenius, Lex. 1, b). Second member: —Consent (,-mw), the abs. use of the Ieb. The day of vengeance; including the private, personal chastise- verb, as in ch. 1: 10. All thy gifts will not move him to ment referred to in v. 33, as well as the public penalty of the compliance; he will insist on the extreme penalty of the law. law, for which (as declared in v. 35) no ransom will be Nor consent (Bertheau, with too restricted an application), to accepted.: forego the utmost rigor of the law;t (Maurer), to accept the V. 35. By -i=, in this connection, is meant ransom (as is proferred gifts, and overlook the offcnse.$ Though (e), Lex. 4, evident from- the next member), the price offered for exemption extr. Gifts (ann, sing. collect.). from public exposure, and' from the legal punishment of the crime (Lev. 20: 10; Dent. 22: 22). Ch. VII. —V. 3. Bind them on thy fingers. The language, of Will regtard, etc., a tropical expression. A fallen, dejected course, is figurative, meaning: Let them be ever at hand, ready countenance is the natural index of anger or sorrow (Gen. for use, as if engrossed and bound on the fingers. Comp. Deut. 6: 8; 11: 18. Bertheau: "Around thy fingers, like a brilliant " RIaurer: Subjectum esse quod nonnuli Proediceatun fachi rng 1l which is not the proper force of the image. m4,np docet nexus. Bertheau (with a different use of: De rin g;" I which is not the proper force of the image. Eifersucht (27: 4) ist Mannesgrimm (Jes. 22: 17), d. i. ein nicht V. 4. And call, etc.; lit., and thou shalt call, imperative in leicht vorfibergehender Grimm. It is a trivial objection to this * Bertheau: Das Gesicht des Bittenden erhebt man, wenn construction,'' that women also are jealous" (weil auch Weiber man seine Bitte freundlich gewahrt; so wiirde der eifersiichtige eifersiichtig werden —Hitzig). This is not denied by affirming, Mann das Gesicht irgend welcher.LsesuLmme erheben, wenn er sie that jealousy is the husband's most violent passion, and conse- annehmen und damit zufrieden sein wiirde. quently dangerous to provoke. If the writer were speaking of t Und nicht wird er wiltig seiz auf seiu strenges Recht zu the risk incurred from the jealousy of an injured wife, he could. v lichten. have said with equal propriety (so far as grammar and logic are verzc vlet, nec cosenten. concerned), for jealousy is the rage of the wfe. Nec volet ne sentete i. e. ad acciienda dona ad, 77) ~ ~~ignoscendum paratuln hablebis eum. - C. B. Michaelis: I=n rn7m non vulgaris est ira, sed excande- Rosenmlle: Et mtilicaeis s. rer: c. Rosenmfiller: Etiamsi multiplicaveris'munus. Maurer: Si scentia ii s. mri ti, cui susti2nend adulter haudquaquanm par (etiamsi) multa facias dona, et qiamvis multa offeras dona. De erit; c. 27: 4. Wette: TWean dut auch Geschenzke nehrest. HIitzig: Ob du auch 5 Rosenmdiller: Occasionem sese vindicandi nactus non parcet bietest grosse Schenlkung. vel in articulo tempo'is, quo deprehenderit, vel dum pcenam Urm deine Finger, einem glnzenden Ringe gleich. Hitzig: publicam apud judices persequitur. Allein der Ring wird anl den Finger gesteclkt, nieht urmgebunden. 38 TIlE BOOK OF PROVERBS.-CHAP. VII. KING JAMES' VERSION. HEBREW TEXT. REVISED VERSION. 5 That they may keep thee mil,tw? to guard thee from the strange 5 from the strange woman, from woman, the stranger which flattereth with T l.'-: T from the stranger who flatters her words. with her words. 6 For at the window of my 6 For at the window of my 6 house I looked through my case- house, ment,....IT J V through my lattice I looked forth; 7 And beheld among the sirm-:;sn_ x 7 and saw among the simple, 7 ple ones, I discerned among the I discerned among the youths, youths, a young man void of' - T <' a young man without underunderstandinng,::_ standing, sm,-. bzx~ p.t,='1? s passing along the street by her 8 8 Passing through the street corner, near her corner; and he went the IT'"': and he went the way to her way to her house, house; At-:1 _.. t.-7i,.. 9 at twilight, in the evening of 9 9 In the twilight, in the even- the day ing, in the black and dark night: IT t J in the depth of night and gloom. V. 6. behind my lattice V. 9. in the midst effect (compare ~ 130, 1). * The Heb. b awp is a common form V. 7. Youths; vt:: being here a designation of age (Lex., 3), for naming, or calling by a name or title; Gen. 1: 5, 8, 10, etc. a use to which sons does not correspond. And saw; not, that I y9:~ (and fern. ar?_Sri) acquaintance (notitia, familiaritas), spec. might see (xt~xi and,:,=~ voluntatives-Bertheau). The latter the intimacy of members of the same family or kindred;-t hence verb has properly the ending,r, in accordance with the verbal relation, and concr. a relative, $ of either sex. idea, in which effort and direction of the mind are implied. V. 6. eeR, a lattice, a latticed window; Rddiger, Thes. fasc. V. 8. Her corner; viz., of the street on which she lived, and poster. 1R.. Through, etc. Ewald: Behind the lattice, i. e., which he entered (as the next member shows) and went the way standing behind it.{ So Hitzig: Behind my lattice I lookeed to her house.* It is not necessary to understand by this, that fotrth. I he was seeking her house, as assumed by Bertheau and Hitzig; the contrary seems to be implied in v. 21. Y. 9. tt:, twilight; but used with some latitude, as extendinlg Rcosenma ller: Et, not a (cognata) intelligentic acclama. Dathe: far into the night (comp. Is. 21: 4; Job 24: 15). Et cognatamn voca prudentatim. De Wette: Und nenne die Klug- heit deize Vena andte. Second member: —Prop. in the eyeball of night, etc. In the t IKimchi (Lib. Rad.) nt:xi vixrT "ztib~~~ EZ'll ~rs~Z'1 b ~ lterm eyeball (the dark centre of the eye), the tertium comparationis is twofold, equivalent to mid-darkness. As the expression eyeball of night would not be intelligible in English, the thought 1 As evidently used (both masc. and fern.) in Ruth 2: 1, and must be expressed by a phrase of the same import. And gloom: 3: 2; where the circumstances show that it must be understood u e m (as by Bertheau in loc.) in the sense of relative, kinsman. So the being a second genitive after, the construction "in early Christian Hebraists (after their Jewish teachers); e. g., the black and dark night" is inadmissible. Munster (Dictionarium Heb., 1523): Propinqltus, consanguineus; (Proverbia Salomionis, 1524): Et propinquam ad intelligentiam (Proverbiat Salomonis, 1524): Et pro0pinquam a~d intellig~entiam -* It is without reason, therefore, that the Masoretic reading clamabis; Mercier (Pagnini Thes.): Notus, i. cog'natus, vel afnis. It wthout reason, therefore, that the Masoret So Schultens: Et coRnatam appelles prudentiam. Bertheau: Und. is rejected by Ewald and questioned by Bertheau. Hitzig's Verwandtschaft (= Verwandtin s. zu Rut 2: 1, 3: 2) nenne die explanation is insufficient; viz., that " her corner " is put for her Einsicht. Fiirst, Hdwbch.: Bekannt-, Ferwandtschaft, concr. house, as marking the limit of her sight towards the neighboring Verwandter, Spr. 7: 4. houses (weil die Ecke das Ziel seiner Augen gegen die NachbarOthers: A familiar, a friernd (as in the margin). Gesenius, hauser markirt). C. B. Michaelis: Intelligitur autem angulus Lex.: Familiaritas, consuetu:lo, et concr. familiaris, amicus, sive ipsius domus (Job 1:19), sive platese in qua domus adulterae amica. Umbreit: Uncd Vertralute! ruf' der Kiuzgheit zu. Ewald: erat, nempe compitum, cujus altera via ad domum ejus ducebat. Und als Bekanntin griisse die Vernunft. Hitzig: Und Velrtrauter Maurer: Juxta angulum illius platese, in qua domus meretricis nenne den Verstand. constituta erat; cui interpretationi favent qun subjiciuntur. H-inter dem Gitter blickt' ich aus. t Ititzig: Das Dritte der Vergleichung suche man nicht in der Mitte allein, noch in der Schwarze; sondern dlaher, weil Beides in l! Hinter meinem Gitter blickte ich hervor. t"ds, zusammenfallt, riihrt eben die Wahl des Bildes. THE BOOK OF PIROVERBS.-CHAP. VII. 39 KING JAMES' VERSION. HEBREW TEXT. REVISED VERSION. 10 And, behold, there met him nns -.x M,:,,. And, lo, a woman meeting him, 10 a woman e of a with attire of a:harlot's attire, anid deceitharlot, and subtile of heart.'. flI in hlear t. 11 She is loud and stubborn; r~]b] x~U r?.h 11 She is loud and stubborn; 11 her feet abide not in her house:: her feet abide not in her T.... -::' T.*-' house. 12 Now is she without, now in rAh~:::~ yIT _ I E_,g 12 Now before the house, now in 12 the streets, and lieth in wait at::; mn-=;,~x the streets; every corner. I.. JT T and by every corner she lies in wait. 13 So she caught him, and S} t, 5T't 13 And she laid hold on him, and 13 kissed him, and with an impudent:b ~r~ kissed him; face said unto him, - T with impudent face she said to him: 14 I have peace offerings with ~}~ t:.}b ~.?. 14 There are peace-offerings by 14 me; this day have I paid my:: r I-I me; ows. IT - to-day I have paid my vows: Vr. 12. Now in the street, now in the broad ways V. 10. With the attire of a harlot * (comp. Gen. 38: 14, 15); held by some, though at variance with Lev. 7: 12, 13, 15, where disguised as such, to avoid detection, though she does not so the thank-offering (offering of praise, or acknowledgment, for represent herself in v. 19. Deceitful in heart;; both with refer- mercies received) is distinguished from them by the addition of ence to her husband, from whom she conceals her lewdness,miin. The form of the expression,,mru 5:Y (Lev. 7:12, etc.) (v. 19), and to her victim whom she inveigles by her arts into -clearly designates the occasion and groundl of the offering; not, crime and danger. as assumed by Ewald, * the outward pomp and ceremony (of V. 11. Loud, etc. She is boisterous and wayward, submitting music and song) attending its celebration. to no restraint. This and the following verse describe her general Are by m~e (with me, at my house); s5 - apud me (as shown chaacter and deportment. by Maurer on Jer. 8: 18), Gesenius (Lex. 3, b), "ad, apud (Germ. an, bei), at, by, near."tF V. 12.,m:=, prop. on the outside of the house (in distinction (Germ. an bei) at by near."t V. 12. prop. on the outside of the house (in distinction The preference is now generally given to the version upon me, from the inside), hence the same as in Eng. before the house.. fromCtheinside), hnei Ein the sense of binding, obligatory, upon. Gesenius (Lex. 1, V. 13. With impudent face, etc. Literally: She strengthened a, S): "Thank-offerings were upon me; i. e., were due from me." (hardened) her face, and said to him; i. e., with a face of unyielding effrontery. This phrase, in effect, qualifies the following verb rerum respectu. He concedes, however (p. 1423), that the signi( 142, 3, a, and Rem. 1). II fication thank-offering is not at variance with the laws of the language. V. 14. Peace-offerings, as in the last American edition'of Gese- lterthlmer des Volkes Israel, 101 * ~Alterthiimer des Volkes Israel, S. 5,5: Man wird dies daher nius' Lex.; in earlier editions, thank-offerings (margin), as still nicht als ein nach der Veranlassung, sondern als ein nach der Feierlichkeit verschiedenes Opfer auffassen. Es scheint, dass dann der Opfernde zuoleich von gelernten Sangern und Musikern *~ Rodiger (Thes. fase. poster., p. 1401): Habitus (i. e. vestes, herrliche Lob- und Preislieder auffiihren, und dadurch der Feierfucus et lenocinia) meretricis. lichkeit ein noch h6heres iffentliches Ansehen verleihen liess. I Ewald: Im gew6hnlichen Hurenanzuge (nmt accus. nach t So the Septuagint: Ovaela eioe7jvl. peoi EoTv. Syriac: 521 f), um unkenntlich zu sein. i o v. Pagnino: Victima pacificorum sunt mihi. - Gesenius, Thes.: [lMulier] animi occulti, i. e. astuta. Conp. Le Clerc Victimna salutaris sacri apud me sunt. Junius & TreIs. 48: 6. Bertheau, less welli: Bewachte des Herezens = eille, mellius: Sacrificia eucharistica apud me sunt. So Dathe (freely): deren Herz verwahrt und unznlganglich (vgl. Jes. 65: 4?, 0 ) Epulas sacrfigcales paratas habeo. M:iintinghe: Ich hab' ein ist,... welche mit ihlren Planen zunachst zurfickhalt, um desto Opfermahl bereitet. Dcederlein: Ich hab' eine Opferm7ahlzeit. sicherer zu verlocken; C. B. Michaelis vergleicht schon das Ewald: Danrkopfer hab' ich zu verzehren. fralnzs. retenu. I C. B. Michaelis: i5v fuerunt huc usque super me; i. e. ad 4 Ewaldl: Bald vor der Thf.ir, bald in den Strassen. prcestanda illa me voto quodam obstrinxeranm. Rosenmiiller: I1 Ewald: Und frecher Stirn sprach sie zu ihm. Hitzig: Mit Victimo salutum sunt apud me; vel, qued malim: super me, i. e. frechem Antlitz sprach sie zu ihm. Sept., vracSer Sk 70 roooixaco mihi incumbunt parare,... ad que me voto quodam obstrinxeran. rooaet'rev a~,it. Vulg., procaci vultu. Umbreit: Dankopfer lasteten auf mnir. De WTette: Dankopfer ~ Rhdiger (Thes. fasc. poster., p. 1422): Sacrificium pacificuz I lagen mir ob. Maurer (Comment.): Sacrificia eucharistica super (vulg.) 19voil Epaqtia.) (ut LXX plerulnmque vertunt), hoc est, me erant, incumbebant mnihi; (Hdwbch.): Dankopfer ~hy lagen tale sacrificium quod ad pacem et amicitiam cum Deo colendam mir ob. Bertheau: Dankopfer lagen mir ob. Hitzig: Vorauset testificancdanl offbrtur sive in usum publicumn, sivre privatartum opfer lagen mnir ob. 40 THE BOOK OF PROVERBS.-CHAP. VII. KI NG JAMES' VERSION. HEBREW TEXT. REVISED VERSION. 15 Therefore came I forth to.5*xp.;, xi;. -_ -~S therefore came I forth to meet 15 meet thee, diligently to seek thy: thee, face, aad I have found thee.' to seek thy face, and have found thee. 16 I have decked my bed with 16 With coverings I have spread 16 coverings of tapestry, with carved.my couch, woCrkcs, with fine linen of Egypt. IT with embroideries of Egyptian thread. 17 I have perfumed my bed I have sprinkled my bed, 17 with myrrh, aloes, and cinnamon. j:.%:,n with myrrh, aloe-wood, and''' *':'. Ccinnllanion. Y. 16. embroidered with But there are the following objections:-1. This is an indirect is the proper translation, and not decked, which is at least a.mbiguway of saying, by inference, what the other version says directly ous. See Gesenius, Thes., art.'1~. and to the point. 2. In such connections, of subject and With embroideries,* etc., as translated by Ewald.t Gesenius predicate by juxtaposition, the proper copula (proper, because (Lex., =-U), as in the margin. Of Egyptian thread:-I'The the natural and spontaneously suOggested one) is the pres. subst. Egyptians, from a remote era, were celebrated for their manufacverb, unless the mind is already directed to the past or future. * ture of linen and other cloths, and the produce of their looms The form of the copula is not to be assumed ad libitucm, but was exported to, and eagerly purchased by, foreign nations. The must naturally suggest itself from the connection. For example, fine linen, and embroidered work, the yarn, and woolen stuffs, of 2 Sam. 18 11 is referred to by Gesenius in support of his view the upper and lower country are frequently mentioned, and were (" on me it lay to give, i. e., was my duty"); but the mind is highly esteemed. Solomon purchased many of those comnmodithere expressly directed to the past: Why didst thou not smite ties,: as well as chariots and horses, from Egypt." (Wilkinson, him there to the ground? And on me (had been, or, would now Manners and Customs of the Ancient Egyptians, Vol. III, Ch. IX, be) to give thee, etc. 3. The use of the past (peace-offerings p. 113.)'were due fromt me) has a singularly unnatural and awkward effect V. 17. I have sprinkled, as in all the ancient versions. ~ It in this clause, as an introduction to her solicitations. On the is a trivial objection, that the bed could not be sprinkled with contrary, the direct statement that all is now ready (I have these solid substances (wood and gum), nor with water impregpeace-offerzngs by me = a banquet is prepared), is natural and nated with them, which would render it unfit for use (Hitzig); appropriate. as though there were no part of an ornamental couch, where As both versions are grammatically correct, I think the fragrant substances, reduced to powder, might be sprinkled to preference is clearly due, on other grounds, to the older one first given. httng. (LXX) und sie betteten, richteten ein Bett her. Also, V. 16. With coverizngs etc., including all tlat was spred werden hier nicht die Decken auf'mv5: hingebreitet, sondern V. 16. With coverings, etc., includieses, das Bette, besteht aus denselben, wenn auch nicht aus upon the couch, to make a place of luxurious repose.t Spread ihnen allein. * Rosenmiiller (in loc.); Gesenius, Thes., art. =::. Are clue from, me (Stuart), is altogether inadmissible. The f lI/t bunten Decken von iigypt'schem Garn. Vulgate: Tapeticlay was already past, and with it the time for making the off.ur- bus pictis ex iE/gypto. Bertheau: Mit Tapeten von digoyptischem ing, and the time for the feast was now come. It is well said, Gen; r=, von = — =,n hauen Striemen machen, moreover, by Hi-itzig: Auch kann nicht gemeint set: Gelibde fle lasten auf mir; heute entricllte ich sic = will ich sie entrichten. bedentet den Uebers. gemass gestreifte Stoffe, Tapeten. Auf den Grund der Thatsache V. 14 geht sic ja V. 15 erst ihn + This statement is doubtless true; but it seems, from its zu suchen. connection here, to be founded on the questionable translation of The whole is well stated by Calovius (Biblia V. T. illustr.) Kimgs. 1s 10: 28, first introduced into the vernacular Eng. In Ebr. Victimz pacificarum apud.me. Sub schemate pietatis version by the Genevan (fine linenl) after a suggestion of G, rallicit, quod sacrficia eusharistica, ex voto pridem facto, jam sonides (n-pn -'rpv =~mn= r= M n: z, pmn 1xtn n:, obtulerit, et convivium sacmum pro more inde appararit, ad quod,~,':, ~ ), and thence into the Bishops' juvemem sibi occurrentem invitatum cupiat. (fine linen) and the Common Version (linen yarn)..,. (nfine lz'te-1) acly the itommon Versior (llnen yn). * Trhis is felt by Hitzig, who seeks (ineffectually) to obviate it Sept.: ilct0aymca v xoiwpv iov mcoxici. Vulgate: thus: Im eig. ablbaingigen Nebensatze 14 a bestimmt die Zeit " sich durch',7:bd in b als Vergangenheit (vgl. dgg. z. B. Ps. Apesi cubile menn myrlrh. Chald.:. Syrmac: kjo. 22: 26). Ewald; Habe besprengt mein Lager. Pagnino: &,Sfivi. GenevrLn (andl the Common Version): I have pebfumed my bed. So t Rosenmiiller: Aquila et Tmeodotion, 7cetar2Ceuoaa mreet- Hitzig: Icl blabe mein Bette dslrchduftet.... Eig., ich hlbe amgesa',orTox. 1Iia, o eouaar Lesnerus, in Commentat.'heolog a., schwungcn mein Bette mit Myrrhe if., welche im Ralchlass P. 1II., p. 301, ejusdem significationis esse ostendit cum ao,,ootun, geschlwungen wird. But is objections to the usual rendering vestis stragula, vel m5zouoO~ua.t. Hitzig: 1 Sam. 9: 25 ist are of little weight THE BOOK OF PROVERBS.-CHAP. VII. 41 KING JAMES' VERSION. HEBREW TEXT. REVISED VERSION. 18 Come, let us take our fill 1is Come, let us drink our fill of 18 of love until the morning: let us love till thle morning, solace ourselves with loves. I TT:T - let us delight ourselves with love. 19 For the goodman is not at'n.= rlw.,~ ~? 19 For the goodman is not at 19 home, he is gone a long journey: home; he has gone on a journey far away. 20 He hath taken a bag of 3,.~. The purse of silver he has 20 money with him, and will come: H~ x~.h mnb taken in his hand; home at the day appointed. I. _. I. at the day of the full moon he V. 20. W:" 4s": will come home. perfume the air around, without coming in contact with the The name aloe-tree (and, for the fragrant substance obtained person. from it, aloe-wood), is the proper designation of it, * in distinction Aloe-wood. See Gesenius, Thes. I., p. 33, * and Dioscorides as from the plant called aloe. there quoted. V. 19. Tle gooblman; meaning the master of the house, and Fiirst, heb. u. chald. Hdwbeh. (art. bUx): "Aloe-wood, 4v)a. also expressing his relation to herself, as in early English usage.t 267, the fraorant and precious wood, which the Hebrews,used No other English word corresponds to the Heb. usage here. with -t myrrh, and 3li-p cinnamon, for sprinkling and perfum- He has gone on a journey far away; as the thought is ingl the couch."t "The proper aloe-wood," says Sprengel, + expressed with marked emphasis in the original.: "comes from a tree yet little known, of the family of the legu- V. 20. Of the full moon ([q:), as shown by Gesenius, Thes. II., minosie, aloexylon agallochum of Loureiro." pp. 698-9. h The researches of Celsius, Rumpf, Loureiro, and others, are believed to have established the identity of the Hebrew 5b, dominum, circa hanc ambulantem arborem, aliquando percipere with the'ycii2)oov of Dioscorides, and the v)2a).,57 of later jucundissimum odorem, quem naso sno, tam diu et uno ex quinwriters. ] The tree is described as tall, with an erect trunk and que sensibus prosequi et investigare debet, donec percipiat talem lofty branches; compare Num. 24: 6, prop. (as in the Genevan odorem prope hune vel illum truncum aut ramum esse gratissiersion) As the aloe-trees, whih the Lord hath lanted. The mum, unde dijudicat Calambac in hoc contineri. Alii autem version) As the oe-tres, whch the Ld at plted. The dicunt, per noctem observari lucentem et igneum. quasi splendofragrant wood, referred to in the text, is an excrescence 1 (called rem, ubi maturum reconditur Calambac (Rumphius, Herbar. calambac), and is so rare as to be worth its weight in gold. It is Amboin., Lib. II., cap. XI., p. 30). discovered by the fragrance with which it fills the air, or, as said * Primitivum autem nomen in arabicis appellationibus lrUJI by some, by a phosphorescent light perceptible in the dark. J (Allowat) et 2j (Alliath) servatum esse idetur..... E ultima arabica voce Allowat Grmci a'26q7v et vLa26iojv formarunt * Genus arboris indicm odoriferme, Grmcis -}vRZoyov, sequiori- (Sprengel, as above). Cum ipsa autem merce nomen ~lJI bus dva6r j quoque dictcee, c.reentioribus ligaunt aloes.... Alluwe ad illos (Arabes) forte manavit; unde factum deinde a In ipsa India tantme est raritatis, ut aequo auri pondere redimatur.s bs ebrv is antem. a Ligni frusta resinosa, subnigra, gravia, et velut a vermibus perfo- Gr'ecis et Latinis hominibus aloe. Hebrmis autem tv.,S rata Calanmbac dicuntur, arbor ipsa... Japanensibus Kaworilci, Ahalim, et rSm. Athalot, sub duplici terminatione,.hec ligna i. e., arbor odorata. dicebaritur (Celsius, Hierobot., Vol. I., p. 136). t Alobholz, Wv2a2~7, das wohlriechende und kostbare Holz, t E. g., Shakesp., T. of the S., Induc. II. welches die Hebraer neben -it (Myrrhe) und 3j~;. (Zimmtrohr): Bertheau: Der Gatte ist gegangen auf einen TWeg fern zum Besprengen und Berauchern des Lagers gebrauchten.. hin. (prm~.): was von fern ist, liegt fern hin. Hitzig: Wo + Ersch u. Gruber's Eneyclopaldie. ito Sect., 39ter Th., S. 3.5. wir sachlich in die Ferne saeoen, setzt der Hebraer die Beziehung Das eigentliche Alohlolz VOtn einem noch wenig bekamtiten Baume auf das Subject, wie ihbm die Handlung erscheint, von ferne heAr. aus der Familie der Leguininosen, Aloexylon Agallochum Lou- Aquila: Eig?oiyioav 7ravavtjr'ov. Vulgate: in die plena reiro, kommt.. Chald.C: w;n i-; from a comparison of which with B Gmrmcum nomen cey'ioov, cni respondet arab. o Gt Ps. 81: 4 it is higly probable, that NDt was used rza iEoy,-; (4alladschun) a priscis Ebreis aut vocatunr of the full moon of the seventh month, the time of the great convocation at the feast of tents (Lev. 23 34-36). So it is (Sprengel, Comment. in Dioscor., Lib. I., cap. 21). So WViner, understood by Ewald here (um den Vollmond wahrscheinlich des Rlwbeh., art. Aloe, Aloeholz. liittenfestes; vgl. zu T. 81); and this, it must be admitted, is [Est autem ligrnum gongrodes, i. e. morbo quodam natum, quo mnore consistent with the statement in the first mellmber, than the'nmm propagCinesque reprimuntur, idque oritur, quod nostlrat'es usual supposition of the next following full moon. Hitzig: Asf llasekm roprpfe, Galli Maelreure, Itali Mqarezzi vocant (Spreogel, as deen (nchsten) Volimond; also, da jetzt (vgl. v. 9) ungefalhr above). Neumond sein wird, etwa in vierzehn Tagen. Bertheau: Bis z eur Tage dles Vollmo' les... miissen deml-lach noch einige Tage ~, Plurimi autem Sinenses dicunt... istius loci aut regionis sein. 42 THE BOOK OF PROVERBS. CIIAP. VII. KING JAMES' VERSION. HEBREW TEXT. REVISED VERSION. 21 With her much fair speech 21 W1 ith her much ensnaring art 21 she caused him to yield, with the.: she inclines him, flattering of her lips she forced impels him with the flattery of hint. her lips. 22 He goeth after her straight- T~? t, 22 He goes after her straight- 22 way, as an ox goeth to the | ~:' j. way; slaughter, or as a fool to the cor- A, as an ox comes to the slaung ter, rection of the stocks; and as a fool to the gyves for correction: V. 22. V. 21. with her smooth speech she impels him V. 22. and as to the gyves, to the correction of a fool V. 21. Elnsnaring art; rp$ ('n to take, to captivate; comp. V. 22. He goes after her, * as the part. often stands for the ch. 6;: 25) Gesenius' Lex., taking arts, artes quibus animus ali- finite verb; though it is more probably used (as suggested by cujus capitur. H* Iitzig) t to express a closer connection with the preceding piroi. Others take ipb in the sense of talk, speech; on no better suff. ground, however, than that it means instruction, teaching, and The spirited description is thus fully carried out to its close, hence (as this is done by words) speech or discourse in general. t and the willing victim " goes as an ox to the slaughter, and as a But the ground idea is of something taken or perceived (by the fool to the gyves for correction." Nothing is wanting to the senses), something learned; and hence what one learns, whether completeness of this lively picture of tempted folly, and of its as received from another, or as imparted by him. There is, sure and speedy reward. In place of this, Bertheau gives a tame therefore (as rightly asserted by Arnold), + no philological ground and unseasonable generalization, under the moral reflection: He whatever for this meaning. who goes after her (= whoever goes after her) will suddenly come Umbreit takes the word in the sense of teachiing, instruction; I as an ox to the shambles. t acknowledging, however, that it must be used here satirically, Second member: —t:v, ~ accus. of direction ( 118, 1Rem., a).II since in its proper sense this beautiful term is ill adapted to her Literal form: And as to the gyves, for correction, a fool; a frecorrupting discourse. 1[ Precisely so; nor could such irony be quent arrangement, by which the emphatic words are placed at more out of place, than in the grave simplicity and directness of the beginning and.end. the writer's language. The Masoretic pointing (ot.r) also gives a pertinent sense: And as to the gyves (goes as to the gyves) to the correction of a fool (the correction due to, or appointed for, a fool). So Ber* As explained by Arnold (zur Exegetik u. Kritik des A. T.): theau: And as to a foot-cha-in (laid) for correction of the fool. f[ Dem Sprachgebrauch des Zeitworts rph, und dem,r~r pB~ The ancient versions are wholly at fault here. ** There is no in der folgenden Periode ist nichts gemasser, als durch rpb hier Kiinste zu verstehen, wodurch jemand gefangen wird. Dathe: Pellexit eum maltis suis artibus. Wriner (Simonis Lex.): Ars, * Rosenmifiler: Vadit post eam subito. Umbreit: Er folgte qua qulis capitur, corrumpitur, Prov. 7: 21. Maurer (Hdwbch.): ihr mit einem Male. Maurer: Sequitur eamr subito. I)as Einnehmen, die Kunst der Buhlerin einzunehmen, Spr. 7: 21. t - knfipft eigentlich als Participium locker sich al das Fuirst, Hdwbch. (as an alternative): Enttweder Einnehmendes (s. vorhegehende Suffixum, und beschreibt sein Verhalten als des Spr. 6: 25, 11: 30), wie c a p e r e, Horat., sat. 2, 7, 46, Liv. i 30, 12; oder, etc. nT Eh Ewald: Durch ihre lippenglitte treibt sie ihn, t Bertheau: hph Lehre, sofern diese hingenommen wird aus 0 der cia ihr folgt im Augeunblick. dem Munde eines anderen, daher allgemeiner Rede. Stuart: She $ Der Schluss redet nicht mehr von dem einzelnen -Ti (v. 7), turneth him aside by the abundance of her speech; she forceth him sondern davon, dass jeder solehen Lockungen nachgebende in alonzg by her? smooth talk. sicheres Verderben rennt. Wer- ihr folgt, pl6tzlich,leich eineez. (Ubi supra): Die Alten fibersetzen fast alle pS durch Stiere wird er zur Schlachtbank kommen. Stuart: He that goethl'Reden, Gespr~iche, nur um etwas zu saoen, welches sich in den after her, will speedily go as an ox to the slaughter. Zusammenhanff schickte; denn philologische Grtinde fiMr diese A fetter, shackles (compes), gyves; Gesenius, Thes. R. tCy. Bedeutung wiisste ich nirrgends aufzutreiben. 1 Geier (withl i of the preceding member): Et sicut ad ccm& So Ewald: Sie beugte ihn ldurch ihrer Lehre Fiille. pedes, que sunt adl castigationem stu!ti. So Bertheau: Unci wie I Durch (die Fiille ihrer Lez7re ist satirisch zu nehmen; denn zu einer Fs.skette, etc. or:y das i aus dem vorhereigentlich ziemt sich das schbne Wort pib nicht fair die verfiih- gehenden erganzt. rerischen Reden der Buhlerin. Rosenmiller: Hic vero per ~ Uncd wie zu einer Fusskette, zur Ziichtfigung des Thoren ironiam de libidinose mulieris sermonibus dicitur, quibus incauti gelegt. juvenis animum demllcet et capit. So C. B. Michaelis (some- -* Sept.: Kai (corsa gv.v Eri &Eaiods (Chald. and Syr. the what too naively): Volebat elnim hmec mulier sapientie magistra same). Vulgf.: Et quasi agnzus lasciviens, et ignorans quod ad videri, cumn ad stultitilml ct impietatem praeiret. vincula stultus trahatur. THIE BOOK OF PROVERBS.-CHAP. VII. 43 KING JAMES' VERSION. HEBREW TEXT. REVISED VERSION. 23 Till a dart strike throug]h yn m.~. 23 till an arrow cleave his liver; 23 his liver; as a bird hasteth to the.-kx'~,3',r. as a bird hastes to the snare, snare, and knoweth not that it is S' J *.J-: and knows not that it is for his for hIris life. life. ground for doubt as to the literal meaning of single words, which is: -e is as passive in following her, as is the fetter used tzy: e. g.; but the use of this word here, and the construction for the punishment of folly! of the clause, have occasioned no little difficulty.* Gesenius V. 23. The retribution comes suddenly and unlooked for, as (Thes. t.:) gives the preference t to the Rab. interpretation the arrow from an unseen bow. It can not be denied that the adopted by Buxtorf (~:- = t.:.sx vir compedisS), a fetter thought, as expressed in the received Hebrew text, is pertinent, for one that is fettered: and as one fettered to the punishment of and in the highest degree spirited and effective. The culprit a fool., But the metonymy (a harsh one, at the best) is goes thoughtlessly on,'" till an arrow cleaves his liver; as a bird singularly infelicitous in such a connection as this: And as a hastes to the snare, and knows not that it is for his life." fetter (the instrument of correction) goes to [receive] tihe correc- Nothing is wanting to the completeness and symmetry of the tion of a fool. The resort to it, moreover, is unnecessary; for thought; nor could it be expressed with more vivacity and we have already the appropriate subject (hk ax), and the proper point. term for his punishment (:r). Preferable to this is the con- The objection made to the present form of the Heb. text,* struction of Cocceius 1i (commended by Schultens, ~ and followed particularly on the ground of defective parallelism, is certainly by C. B. Michaelis, ** and by De Wettette t) And as irs fetters to not without weight. But it should be considered that the writer, the punishment of a fool (for an example to all such). But to though studiously observant of the parallelism of thought, is not both these views it may be objected, that the image of one bound, a slave to it. Moreover, the external evidence against the and forced away to anticipated punishment, is at variance with present form of the text is of trifling amount; while the aptness the case here supposed; viz., of one who goes blindly and and coherency of thought, and the singular felicity of expression, unconsciously to his fate, " as an ox to the slaughter, as a bird are strongly in its favor. The force of this suggestion will be hastes to the snare, and knows not that it is for his life." felt the more, on comparison with Hitzig's elaborate emendation According to Umbreit, the meaning is: He goes after her as of the text: the ox comes to the slaughter, and as a fetter for the chastisement V. 22. He followed after her at once, of a fool. But in what sense he goes after her as a fetter, etc., as an ox, that goes to the slaughterhouse is not very clear. Its passivity he supposes to be the point of and as a bird hastes into the snare. comparison; it being the involuntary instrument of another's will, as he is of the pleasure of the adulteress. ++ The amount of Fessel die seinen Fuss umschliesst? Ein blosses todtes TWerkzeug' ist sie; und ein solches auch der Jiingling, welcher der Buhleriu * Schultens: Torquet nodus, et torquetur, in vocabulo: folgt, ihren Liisten zu dienen. Gesenius (Thes.): Sic in loco multum vexato Prov. VII. 22, etc. *( By Bertheau, e. g., "The sense. is this: The'one t Thes. (I. c.): Apparet etiatm. in alter6 membro respondere seduced is compared, 1. with the ox; 2. with a man taken in bovi in ptiore, et 5s tm respondere lanience, locum igitur signi- a foot-chain,.... nd held fast till sudden death comes, one knows ficare quorsum ducatur t)~:. (Ducatur corresponds to trahitur not whence, as the ensnared beast is slain by the arrow of the in the quotation given in note (~), and shows that but one view lurking huntsman; 3. with the bird. One can not but perceive, however, that the sense expressed by these words is unsatisis intended in the Thesaurus.) See, also (second col.): Flagitante factory, for the reason, especially, that the parallelism of members parallelismo, t:Y non potest non esse sive persona sive res, qume is almost wholly wanting. The original has been deranged, in perniciem trahitur. perhaps, by the omission of a whole line, to which the repetition - Compe-dem concr. dici posse pro compedlto vel compeditis, non of the words.~ri x5 (as may be inferred from the Vulg.) might dubium est. have given occasion. We do not attempt its restoration." So,, Sicut maleficus compeditus in castigationem stultorum, i. e., in also, Manrer: Ceterum haud improbabilis est con ectura Rosenergastulum tralhitur. milleri verba corrupta esse suspicantis, quum "qua proxime Lax. tn:~: Et tampeam in compede ad pamnarn exemplaremsequantur v. 23, et que statim subjiciatur conparatio cun are 1I Lex.:.r:- Et tarcquam in compedle cad poenam, esemplarem laqueo capta, fere flagitent, uit bovem inter et avem secundo loco pro ~=.:-=. Gesenius formerly (as an alternative, Lex., 1833): fera aliqlna alia comm-nemoretur, quo pedice irrita a venatore Et sicuti in comipedibus ad sappliciuc (it, s. trahitur) improbus, occidattur." Stuart: " The last two verses [22 and 23] are, as i. e., maleficus. they strike us, somewhat involved and apparently detective. ~. *u.tlinis adhuc al. Cocceins Et tan uarn in compede. Id V. 23 has three clauses, the first of which seems to belong to d Sxlbtrlus adhue e l. Cocelus' Et tanqeam in compperale. Id something which should precede, i. e., either to the last clause of *detre expositt m palmam fe*re portit..mv. 22, or to something dropped from the text.... That the * v* mlet in compede ibat... ad castigationem punitivam s. text has in some way been disturbed, seenms quite probable from palnm stutti; q. d. ut hoc modo justas pertinacis stultitia sum its present abnormal condition." lOmnas luat. pmoas bat *. ~ ~ ~ ~". t 7V. 22. Er folgte ihr nach mit einem Mal, i]- Und wie in Fesseln zur Ziicitigung des Thoren. O wie ein Stier, der zur Schlachtbalc geht ~.4 Was ist passiver bei der Ziiuehtigung einaes Verbrechers, abs die und wie ein Vogel sich beeilt in das Garu. 44 THE BOOK OF PROVERBS.-CHAP. VITI. KING JAMES' VERSION. HEBREW TEXT. REVISED VERSION. 241 Hearken unto me now there-.:.' =:: - 24 Now then, children, hearken 2f fore, O ye children, and attend to to me, the words of my mouth..and attend to the words of my mouth. 25 Let not thine heart decline.-: Let not thy heart turn aside to 25 to her ways, go not astray in her,: her ways; paths. go not astray in her paths. 26 For she hath cast down Mh hrn trh'n =-.-_-r. 2(; For many has she cast down 26 many wounded: yea, many strong:,,-53'i wounded, men have been slain by her. T -:'- and numerous are all her slain. 27 Her house is the way to, 27 Ways to the underworld-is 27 hell, going down to the chambers: =,r wkx nr' her house, of death.' Igoing down to the chambers of death! V. 2.5. wander not into her paths V. 23. For the fool is offended at reproof, Am. 5: 12. A11 her slain is an emphatic form, in itself implying and knows not that he is acting for his life, a large company. Bertheau: "4nd strong ones are all her slain, till an arrow cleaves his liver. (-= all has she slain), of course only when they blave allowed The significant and spirited irregularity of the received text, it themselves to be enticed by her; and if these, how much more may be presumed, will hardly be exchanged for the tame proprie- the feeble stripling."* But the words can by no construction ty of the emnendation. yield this sense (which would require =' ); and with this use That it is for his lfe * (= de pretio et permutatione, Lex., of t::. they can only mean: all her slain are strong oles, B, 3), at the price of life; that life is the forfeit. NI.~ it, id which certainly is not intended.-[ ipu-sm, with emphatic reference to the action just described; t not. V. 27. Way.s, etc. I The plural is intensive, implying that her (as Hitzig ) with a personal reference to Bes. house is the home and representative of every evil way; and all V. 24. Now then (,n~.v, Lex. i, 4), a form of summing up, in lead down to perdition. eonclusion. occidit. INam Utax.g hic parallelum est voci v:-v in priori V. 26. For many has she cast down wounded. The object of hemistichio, denotatque.umero validos, copiosos, ut Joel 1 6, the verb (v::') has the emphatic position at the beginning of the Ps. 35: 18, et sapius. Dathe: Nam multos confossos dejecit. et sentence, and is followed by t:%5n as an attributive. There is complures sunt queos occidit. Schelliug: Et magaa copia eorum, no necessity, therefore, for the far less spirited construction: For quos omnes inteifecit. Miintinghe: Die Zahl der von ihr Ersnorde7 ar~e thee wcewndeel, whoml she has cast lownz. 7I ten ist gross. Umbreit: In starker tAnzahl alle, die von i/lr man~y gare thle w~oundled/, whoin shle hlas cast dlowvnX.1 g'etdctet. Ewald: Denn viel Erschlao'ene hat sie gefilit; tund Seeond member: —A4d numerous are all her slain; the only zahlreich sind alle, die sie gemordet. Miaurer: Et copiosi (suni) admissible construction, as given in nearly all of the modern omnes ilnteifecti ejus; ingens est omninm ab ea interfectorumn rersions.T~ The word3s ~.n: and t:~g.y are used here as in copia. Hitzig: und zahlreich all' ihre Gemordeten. U* rnd Starke sind alle ihre Erwfiirgten = hat sie alle erwiirgt, V. 23. Denn der Thor argert sich fiber Verweis, natfirlich nur wenn sie sich von ihr verlocken liessen; wenn aber und merkt nicht, dass er's um sein Leben thut, diese, ium wie viel eher den schwachen Jilngling. So Stuart: bis ein Pfeil seine Leber spaltet. "Even the mighty are all her slain, i. e., she slays all of them who He assumes (v. 23, a) tihat b:.. is an error for tt: -.t, and con- go in unto her, but not all the mighty among men. The appeal h, in thle genitive. *'is on this wise:' If even, the mighty are destroyed by her, how can the mere youngling expect to come off with impunity?'" * Ewald (Lehbrb., 217, f, 3, a): 1:= utm sein Leben, mit t Bertheau's conception of the sense is pointedly condemned Lebensgefahr, Spr. 7:23. by lHitzig: Falsch deuten Vulg. und die Aramter t:,gr:: als t Maurer: Cuum vitae periculo id esse, fieri, i. e., nesciens hic Starke, und hiernach Bertheau auch::.= durch Mdichtige (dgg. agi suam vitain. 4 AMos. 32:1, Jes. 31: 1, Ps. 35: 10 ff.); vollkommen richtig $ Dass er's um sein Leben thut. iibersetzen den Vers Schelling und Umbreit. i Bertheau: mn4r fiihrt die abschliessende, durch das vorher- + Sept.:'Oo'e UJov o olxos atVvrS. Vulg.: Via iferi domus gehende begrfindete Ermiahnulng ein. ej. n n Quidam sic exponunt' vise, quibus ejus demure itur, at inferos [[ C. B. Michaelis' Vel potius mu~ti sunt con/'ossi, quos cadere d, C, i f do{< *. ]- 5 1 1 t clunlit, stint ipsissimae orci vi'. Sed hoc potius dicunt verba, fecit. Qaia hic adjectivum prmeledit, ideo verbum substantivum, utr si orc v. t quo i il.lorur adulterie esse viam qua in orcum ducit, qued qui illam subintelligitur, ut Ps. 32: 10, ac adeo relativam supplen- feuentant in su intritum runt (osenmiiller). Maurer: dum est, ut supra c. 3 ~13. frequetant in srrum interitum punnt (Rosenmiillcr). dam est~, ut supra a. 3 13~. V~ice oIce domues e./us;... ad orcum ducit dlomus ejulls, se prsecipi~ Rosenmiller: Grmecus Alexandrinus bene sic expressit: zni tant in perniciem qui illam frequentant. Ewald: Wege zu't Holle raqi9/fz-rzoi elat, o'.s eeO6eeveE1', et ilnnumerabiles seatt quos ist ihlr Itlas. Umbreit: Wege zutr Unlterwelt-ihr Haus; THE BOOK OF PROVERBS. CHAP. VIII. 45 KING JAMES' VERSION. HEBREW TEXT. REVISED VERSION. CHAP. VIII. CHAP. VIII. CHAP. VIII. DOTH not wisdom cry? and un- -.tT).: DOES not wisdom call, 1 derstanding put forth her voice?: nd understanding utter her..IT voice? 2 She standeth in the top of -.-T.. 2: At the head of the high places, 2 high places, by the way in the:,a: rby the way, places of the paths. T IT. * in the cross-ways, she takes her stand. 3 She crieth at the gates, at the nr5- I} tZ t'".r 3 By the gates, at the mouth of 3 entry of the city, at the coming:rh,,ern ~ the city, in at the doors. T I T J' T at the entering of the gateways, she cries aloud: 4 Unto you, 0 men, I call; 4a. Unto you, 0 men, I call; 4 and my voice is to the sons of:v:~x:.=-.s and my voice is to the sons of man. men. 5 0 ye simple, understand wis- i'i ~ t:I x 4'M Learn shrewdness, ye simple, 5 domn: and ye fools, be ye of an::b.r,,:,. and fools, be wise in heart. understanding heart... 6 Hear; for I will speak of I_... 6 Hear, for of noble things I 6 excellent things; and the open-.:. speak; ing of my lips shall be right things. V' T I- r I. and the opening of my lips is with right things. 7 For my mouth shall speak,.':. 7 For my mouth shall utter 7 truth; and wickedness is an:s t art' r,,=~m truth; abomination to my lips. - T and wickedness is the abomination of my lips. V. 6. of princely things We are not justified in restricting this expression (ways to the infant child; of Goliath (1 Sam. 17: 16, prop. stationed himself) udlderworld) to the risks of the death-penalty incurred in the for challenging to single combat. house of the adulteress. * It comprehends all the fatal influences, V. 3. At the mouth, etc. The metaphor is a natural one, which there lead on from crime to crime, and to the inevitable founded on no peculiar idiom or use of words in Hebrew, and reward. should therefore be retained. * re'mn; see note on ch. 1: 20. Chambers of death t (see Expl. Notes). V. 4., plur. ( 108, 3, a) of t a son of man, one of the human race; Eng. idiom requires sons of men. Ch. VIII.-Y. 2. Crossways (rm=ni rnd=), lit. house, i. e., Z place, of ways. viz., where several ways meet. I V. 5. Learn, etc. The verb means both to perceive, to come to Takes her stand (,rin),~ said (as well as the kindred:=g) of know, and, to have understanding, to be wise; and the expression one who takes a stand, or position, at some favorable point for a of it must be varied, as in other cases where we have not a word specific object; e. g., of Moses (Ex. 7 15, prop. station thyself, of sufficient comprehension. Shrewdness: see note on ch. 1: 4. or take thy stand) to meet Pharaoh; 17: 9; of the sister of In the second member, Geier and others take'~ in the sense Mloses (Ex. 2 4, prop. stationed herself) to watch the fate of the of zunderstanding, j- as in ch. 15: 32, 19: 8; where, however, it is connected with the verbal idea to get, to obtain. The word * Stuart: "By the Mosaic law, the adulterer could be put to does not mean absolutely understanding, as something that can death..... Hence the propriety of holding up the terrors of' be learned, but rather the organ to which it is ascribed. death before the person inclined to commit the offmnse in question." V. 6. Noble things.: Tyndale, Cranmer, and Bishops: For t Rosenmiiller: ad penetralia mortis, i. e., inferni; ad intimos orci recessus. Bertheau: Zut den Kammeirn, den geheimnissvollen v Ewald: Wo die Stadt sich miindet. Umbreit: Wo die Stadt Raumen, 18: 8, des Todes, 9: 18, 5: 5. sich azfthut. Propr. domus seiitarum (viarum), i. e., locus qui plures vias A- So Do Wette and Umbreit: Und, ihr Thoren, lenet Ver. in se continet, ubi plures vise concurrunt, compitum, bivium tri- stand. Bertheau: Und, ihr Thoren, lernet kennhen Einsicht. On viumve (Maurer). Wo viele Stege; am Orte (rm~) von Stegen, the contrary, Ewald: Und Thorenz, fcasst verstdnd'ges Herz! das ist, an einem Orte, wo viele Wege zusammentreffen in der: Gesenius (Lex., 3): Plur. neut. nobilia, honesta, Prov. 8:6. Stadt (Ewald). -Maurer: Nam generosa (eximia, egregia) loquor. De Wette: 2 E.wald: Hat sie ihren Stand. D)enn Edles red' ich. Ewald: )enn zich rede Fiirstliches. Second 46 TItE BOOK OF PROVERBS.-CHAP VIII. KING JAMES' VERSION. HEBREW TEXT. REVISED VERSION. 8 All the words of my mouth - S In righlteousness are all the 8 are in righteousness; there is no- NIu rds of ny moutll; thing frioward or perverse in IT.. T there is nothing crooked and them. perverse in them. 9 They are all plaih to him 1_ tr9 They are all plain to him that 9 that understandeth, and right to:r, ~,~xfb:~,{ has understanding, them that find knowledge. -T J' and,straight to them that find knowledge. 10 Receive my instruction, and ~~t-~S,?.~-.t' Take my instruction, and not 10o not silver; and knowledge rather::. silver; than choice gold. IT - I- and knowledge rather than choice gold. 11 For wisdom is better than 11 For wisdom is better than 11 rubies; and all the things that: - pearls; may be desired are not to be comn-. IT. -' Tand all objects of delight will pared to it. not compare with it. 12 I wisdom dwell with pru-,vn2..:~' t,,:.. m 12 I, wisdom, dwell in prudence, 12 dence, and find out knowledge of: xz~ nrxz r~ and find out the knowledge of witty inventions. IT' -. wise counsels. V. 9. are all right Ib. and just V. 11. all precious things I will speak of great matters.* The writer refers, evidently, to virtue, and am exhibited and represented in it. Accordingly, the dignity and nobleness of what is said. Genevan: For I will WISDOM here claims to be the animating spirit, from which " all speak of excellent things; followed in the Common Version. good counsels and just works proceed;" and the parallel member V. 9. Plain (=m':~); i. e., direct, straight forward, opposed Favors this view. to crooked in the previous verse. Gesenius (Lex.), "r' ight, just;" The idea of possession, control, use (C. B. Michaelis, * Roseubut the literal image should be preserved in both members mfiller), as of one's own habitation, and hence of property (" he(second member:-straight), to correspond with the preceding longs to me, is mine," Bertheau t), is not the natural import of the verse. t expression; + nor is it a happy conception, to say the least, of the supposed relation between wisdom and prudence. The idea V. 11. Pearls; see note on ch. 3: 15. of protection (Umbreit D) is still less admissible. V. 12. Prudence (,>7z'); see note on ch. 1:4. Dwell in Second member:-n-, in its favorable sense, wise or prudent prudence (inhabit prudence),+ make her my abode. This is counsels. II. Find out the knowledge of, is not simply = know commonly understood to mean the most intimate familiarity and (Hitzig), T but implies effort of thought and reflection.,mmpanionship.. B3ut, as,m:~ is here the proper use of sagacity in the practical concerns of life (see note on ch. 1: 4), the * ilabitare igitur hic valet tenere et usurpare aliquid tanquam meaning is rather: I, wisdom, make my abode in this practical suum; quomodo 1 Tim. 6: 16, lucem habitans dicitur, ita ut habztans coordinetur prmecedenti qui solus habet. j- Vielmehr setzt dieses, dass die Wreisheit die Klugheit member: —t:ivm~, Gesenius (Thes. 1, a): Quod rectum, jus fas- bewohnt, ihre freie Verffigung tiber die Klugheit wie fiber ein que est; Prov. 1: 3, 8: 6, cet. Here, adverbial accus. ihr zngehorendes Haus voraus, und der bildliche Ausdruck bedeu* Vulgate: De rebuzs maonis. tet: sie geliOrt mir, ist mein Eigenthuom. E l + The proof-passage referred to (1 Tim. 6: 16) is not in point. t Ewald: C) Sie alleEklar sinc den waVelsndigen:..The assumption, that oixclv is simply parallel in meaning with Sie alle klar sicl dentm Verstndigen, os CV can not e admitted. und grade ene, welche Wissen fanden. can not be admitted.. Die Klugheit ist die schtitzende W~ohunung der Weisheit im I REdiger (Thes. fasc. poster., p. 1408): Ego sapientia.... Leben; letztere braucht die erstere nur als Verwahrungsmittel habito in prudlentia, tota ego in ea versor, peculiaris mihi est. gegen den Trug des Lebens. So Ewald (followed by Hitzig) translates, or rather para- [I Cocceins, Lex.: Et cognitionem dexterarum cogitationumn phrases: Ich, die Weisheit, bin vertraut mit Klugheit. To this, it invenio. Fiirst, Hdwbch.: Erkenntniss sinniger Rathschlage. is well objected (by Bertheau), that to dwell in, to inhabit, is not Hitzig: Verstiindige Ueberlegungen. Berthleau: Und die Erprudence (und nicht ist es passend, dass, dieser Auffassung F f n gemass, die so hoch gestellte Weisheit auf einer Linie mit der so hier die Formel statt des einfachen mgne 1) — und iCh Klugheit erscheint). verstehe mich auf rt (vgl. zu 1: 4). THE BOOK OF PROVERBS. —CHAP. VIII. 47 KING JAMES VERSION. HEBREW TEXT. REVISED VERSION. 13 The fear of the LORD is to T n. 13 The fear of Jehovah is to hate 13 hate evil: pride, and arrogancy, evil; and the evil way, and the froward... A pride, and haughtiness, and an mouth, do I hate.:n.~,. evil way, and a perverse mouth, do I hate. 14 Counsel is mine, and sound e N.,,.ng M=.,-1. 14- Counsel is mine, and true wis- 1,4 wisdom: I am understanding; I:t(=. hi tt dom; have strength. IT. *- i am understanding; strength is mine. 15 By me kings reign, and A: J' t e rse I, k By me kings reign, 15 princes decree justice.:pa' p~in c:Y!,. and princes decree justice. 1 6 By me princes rule, and A.', e, 16 By me princes rule, 16 nobles, even all the judges of the - =t-hz b and nobles, all the judges of earthlI. T the earth. 17 I love them that love me; 17 Them that love me I love; and those that seek me early shall: nxz-v- and they that early seek me find me. - - shall find me. 18 Riches and honour are with Is I Wealth and honor are with 18 me; yea, durable riches and right- me; eousness. enduring riches and righteousV. 13. rn=cn N":= V. 17.'p ni, ess. V. 17. that love her (V. R.) VT. 13. The fear of Jehovah, etc., is the usual construction,* no administration of justice. Rightful authority, which alone is and the only natural one. It is fully justified, against such objec- government in distinction from usurpation and oppression, is such tions as Bertheau's, by the import of the verse as a whole, viz., as is claimed and exercised in obedience to her dictates. that to wisdom belongs this fear of Jehovah. t The reading puw (for lo, end of v. 16) in many MSS. and VV. 14-16 (see Expl. Notes). tni?n, true wisdom, what is some Edd. (so Chald., Syr., Vulg., * Gr. Ven.), adopted by Norzi really and truly such, in distinction from what often passes for it as the reading of the text, has too much the appearance of a among men. gloss, or of a repetition from the end of v. 15. The limitation, all In the second member, the expression is varied with happy right eous judges, is out of place here; on the contrary, all effect (I am, etc., alternating with mine is), giving emphasis as the judges of the earth is in harmony with the previous clauses, well as variety to the form. $ There is, therefore, no occasion for and the statement is to be understood in the same sense. construing -:s as a dat. (with b implied), suggested by Bertheau V. 17. That love me (the Qe'ri), as in many MSS. and Edd., t as a possible alternative. ] the Sept., T Chald., Syr., Vulg. ~ The Chethibh (margin) is to be VV. 15, 16. The idea is: Without these qualities (which are referred to wisdom herse'if (as an object already before the mind mine, and imparted by me, v. 14), there can be no government, of the reader), not to byte (v. 13), as supposed by Hitzig. V. 18. Of the azraE. 2Ey. pn:, the most reliable as well as * C. B. Michaelis: T7imor Domrini.... est odisse malum. appropriate sense is, long continuing, enduring. II And righteousEwald: fahve fiirchten-das ist Boses hassen. Maurer: Timor ness (see Expl. notes). Jovw est odisse ma/lum. lHitzig: Die Furcht Jahve's ist das Bose hassen. t Maurer: Quibus ostendit, timoris Jovme se magistram esse. * Sept., on the contrary, xcazcovYa yIs. $ So Bertheau: Mit rn mir gehbirt, wechselt A-n ich bin Ein- t De Rossi: In textu -9enn multi codices et editiones. Inter sic/t. Stuart's construction (as for me, my might is understand- meos eminent 304, et 414 hispanici, et Hillelianus 413. ing) is altogether inadmissible, the use of ~i, in this clause, being C'EyTb zoVs /, vtLitovras c XyaZrc. determined by the other two clauses in immediate connection ~ Ego diligentes me diligo. with it. Such a statement, moreover, is out of place here. The Sym. and Theod., v-2catos; so the Syriac. Bertheau: Das Jewish accentuation gives, without doubt, the true relation of the Wort bedeutet alt, das soIl sei gediegen oder dauernd. Rosen~~~~~~~~~~~words. na~~miilier: pry A,~ proprie sunt opes vetztste,....a ongo congestr,. Doch kdnnte man auch vtor dem Pronom. ~n. das i aus a hinc durabiles et solide, quse non cito dispererunt. Aben-Ezra erganzen; in welchem Falle, eben weil 5 nicht wiederholt ist, pr: exponit pmln bon densum et robustum, quia qum longius 9:a stehen muss in der Bedeutung von ~. durant robusta sunt. Gesenius (Thes. II., p. 1085): Vulg. opves 412 THE BOOK OF PROVERBS.-CHAP. VIII. KING JAMES' VERSION. HEBREW TEXT. REVISED VERSION. 19 My fruit is better than g'old, 19 IMy fruit is better than gold, 19 yea, tlian fine gold; anld my reve- yea than refined gold; nue than choice silver. IT.: and my increase than choice silver. 20 I lead in the way of. right- 2 mS h9 T..' n I walk in the way of righteous- 20 eousness, in the midst of the paths hn n ness, of judg'ment IT withlin the paths of rectitude; 21 That I may cause those that ~. ~k b'~U~U} 21 to make those who love nce 21 love me to inherit substance; and: =n r,~S= inherit substance, I will fill their treasures. and their storehouses I will fill. 22 The LORD possessed me in r?:i, ~xs p ~, 22 Jehovah possessed me in the 22 the beginningc of his way, before,beginning of his way, his works of old. IT JTT. before his works of old. V. 21. There is to bestow on those who love me V. 22. possessed himself of me [ Or, established me the beginning of his way (or, in the beg'inning of his way). Others: created me. V. 19. l?)mn; see note on ch. 3: 14. t' refined gold, gold in does not mavke this necessary), * has been adopted by many, t viz. its purest state. There is to bestow on those who love mne; = this is not wanting,: V. 20. " I lead " (Common Version) is not a recognized use of q. d., it is within my power. Michaelis' objection to this construction (footnote:, first col.) is not obviated by reference to 1 Sam. 21: 5 (Gesenius, Thes. II., p. 637). 3Moreover, the connection V. 21. =q, substance, as in the Sept. and Vulg.; so many of the passage (vv. 18-21) is destroyed; for the connecting of the earlier and later Jewish and Christian hebraists. j thought ~ between vr. 20, 21 and the previous context (giving The construction attributed to Jarchi (though his expression unity to the whole) is lost, and these two verses stand isolated, as well from each other, as from those which precede. Inherit (not simply possess), as something transmitted and consutpeerb,e pr. vetustme, i. e., intactte et illibatme. Lee (Heb. Lex.):veyed by the good will of another. Pr' tni may signify permanent, durable wealth. V. 22. Possessed, etc., a usage naturally arising from the ordi* As expressed by Gesenius (though not his own latest view; nary meaning of,~p (as shown in the analogous case of xadosee footnote t, 2nd col.), Thes. II., p. 637: Pr. substantiam, essentiam. alicujus; vel, cquod prestaret, quod alicni prasto est, id quod habet,?te, and in the derivative:), and recognized by the best Ii 3 1.n i,6x. LXX.: l'7r(x,tsg. Gr. Venet.: OZata. Aben authorities. 1l This is clearly the use of the word in Is. 1: 3, the Esra: Est ~: pro possessione perpetua acquisita in heredita/em tlerenam. Also in his Hdwbch. (Dietrich's Ansg., 1857): Eig.. *,.:::,Inm t: *. t =l m:mabi Subst. Sein, Dasein, Vorhaonden.sein, daher was vorhanden ist, ovaia, Verm5gen (vergl. rumr,.), Schatze. So wahrscheinlichll Gesenius, Thes. II., p. 637 (formerly, as in footnote *, first Spr. 8: 21, meinenl Freunden Schditze zu verleihen. col.): Est mihi quod irmpertiar dilig"entibls me. To the objections to this construction lie replies (ibidem): t Sept.:'IYca?esiaco oroes aI' Uyaertcav -raptv. Vulg.: Sunt qui opponunt huic rationi, uti sic infinitivo preponendcum Ut ditem diligentes me. fuisse, et deesse accusativum rei post 5n,~; sed illud refellitur j So, e. g., Ewald translates: Dass ich meinen Freunden er'be loco 1 Sam. 21: 5: r. jy~ U, hoc verbis Deut. 32: 8, ubi Habe. accusativus rei itidem omissus est. C. B. Michaelis:,s verti posset, est mihi, ut sensus foret: I Hitzig: Erklare mit Jarchi und WViner im WB.: es ist Suppetit mihi quod amatoribus meis pro hereditate imperti;lr. etwas da, meinen Freunden es in Besitz zu geben. Verum sic infinitivo prmponi debuisset. Rectins ergo LXX.. The true connection is well stated by Bertheau: As I walk Ezra epos, indecue Ar. bossessioneo retera, quomodo e t Aben in the way of righteousness, so must they who love me; but the Ezru ac duabilet, q. d., od rever est et constat, bonum righteous shall be prospered, and hence the case stands thus.vrum. ac duabile. I,walk in the way of righteousness, that I may make, etc., such Rosenmtillkr: Prmestat vi hiec pro nomine capere, ut Greecus being the necessary consequence. To the same effect Ewald. Alexandrinus, qui i'icao'tv vertit.... Sic et Aben-Esra exponit. D~athe' Ut ~'em v^ei a22mxltibus tradam Fos~sidendlam. Umbreit 11 Geseniius (Thes. Ill., p. 1221): Qui emit remn, eam possidet Dathe: Ut rein. mei asnantibus tradam, possidendam. Umbreit: jsi ist ovaat, wie es Vers. Venet. wdrtlich giebt. Bertheau: ild (4) possedit. iner (Simonis Lex.): 1. aerisivit, compar sen i owieeVets. int. whni chr Bede t. utung' ievit sibi; 2. possedit. Fiirst (Heb. Concord.): Emere, acquirere, =-I muss Subst. sein, in alnlicher Bedeutun we, also con parare, possidse, et possidcre. etwa wirkliches dauerndes GLt bedleuten, Septuag. Txraftfse. De So the earlier Christian hebraists (after their Jewish teachers). Wvette: Urn denen, die mich lieben, Ilabe zu verleihen. E.g., Pagninao (Thes. ling. sanet.): Dominus s:: possedit me Fiirst (HIdwbch.): Wesentliches, d. h. dauer, des Gut, Spr. initium (principium) vice ejus (vel initio vice sue; Mercerus); and 8: 21, wie bereits Ibn Esra iibersetzt, und LXX. v'zraofte, gr. inI his version: Dominus possedit me principium via su~. Ven. oaria haben. - Munster (Dictionarium Heb., 1523): Possedit, procuravit, emit, THE BOOK OF PROVERBS.-CHAP. VIII. 49 KING JAMES VERSION. HEBREW TEXT. REVISED VERSION. 23 I was set up from everlast- w,;_n en?. ti, 23 From everlasting was I anoint- 23 ing, from the beginning, or ever ed, from the beginning, the earth was.: IT from times before the earth. ox knows his owner; where the meaning is not (as asserted by Gnssett's objections to.this use of -rp are unsatisfactory. MAlaurer) knows his buyer, * as is evident from the nature of the Such a transfer as this (the remote object construed as the case, and from the parallelism with i$:~n. direct one, and the latter as the instrument or medium) is n The marginal rendering, possessed himself of me (comparavit common and natural phenomenon of language;* as, to sprinkle sibi), t gives by far the most common signification of the verb in twater upon one, and to sprinkle one (or, to be sprinkled) wilh the actual usage of the Heb. Scriptures, viz., to get, to obtain, in water. In place of this happy and natural figure of. speech, so whatever manner. But the evidence of its appropriateness here facile in conception, and so common in language, is proposed the does not seem to me sufficient to justify setting aside from the idea of casting, founding (a molten image), to express forming, text the old vernacular rendering. found in all the earlier Eng. bringing into being. So in Ps. 2: 6, I have formed my king on versions, and retained in the Common Version. Zion, my holy hill; t and here, from everlasting was I formed According to Gesenius and others, the word here means (prop. cast in a mould). created, or prepared. $ But the signification to establish (regarded The objection made by Lengerke and others, that, with this by Gesenius as the primary one) would be more apposite. The sense of the verb, Ps. 2: 6 can not be applied to David, because sense would then be the same as in the parallel passage, Job he was not anointed on Zion, is not valid; for the words " on 28: 27, he established it (,:e=,), viz., as the perpetual and Zion " do not denote the place of anointing, but the seat of the unchanging( law, both for the material and the moral world. sovereignty to which it was the consecrating symbol. The anointIn the beginning, etc., the adverbial accus. ( 118, 2, a), common ing might be done where it was most convenient; but, wherever in Hebrew. There is, therefore, no ground for the assertion "To performed, its design and purport was to establish this divine supply: before tr',-,-n, and then translate in the beginzingl, is sovereignty on Zion, as its earthly, visible seat. $ manifestly a departure from the text" (Stuart). Vulg.: In in- Second member: — ~, plur. intensive of t:p (id quod ante tio viarum suartum. So the Chald. and Syr. est). ~ Gesenius, and some others:11 From the first beginnings of Second member:-I- n, of old, stands connected with L:h (as by the accentuation) as an adverbial qualification (works of E%,oCtaa zlv fCaeda /eov. So Gesenius (Thes. and Lex.). WViner oldl), with the effect of an adjective. (Simonis Lex.): Pefudit oleo, zoxit. C. B. Michaelis: Pefifsa,,. e., unda sum in reginam ac principem, etc. Rosenmiiller: V. 23. i,= (end of v. 22) and t:~%- stand in the same rela- Inde ab caterno inuncta sum. De Wette: Von Alters her ward tion to each other in Ps. 93: 2. ich gesalbt. Ewald: Von Ur her ward ich gesalbt;... zu ihrem Was I anointed,. a ceremony of consecration to some special ewigen Amte, als Ordnerin der Welt gesalbt oder eingeweiht. Umbreit: TWard ich gesalbt. Bertheau: Von Alters her bin ich ce. gesalbt, zu meinem hohen kdniglichen Berufe. Maurer (Handworterbucll): Niph. gesalbt werden, die Weisheit zu ihrem konigacquis vit; (Proverbia Salomonis, 1524): Dominus possedit me lichen Berufe. So the earlier Christian hebraists. E. g., Mercier initium via sute; (Biblia Heb., 1546): Dominnus possedit me in (Pagnini Thes.): Metaph. pro constituere, ordinare, creare autorainitio via sea. Mercier (Pagnini Thes.): Utrumnque significat re, inlaugurare, quod id oleo fuse fieret. Cocceius (Lex.): A hoc verbum, ut xzYac9at Grecis, et parare, seu comparare labore, seculo uzicta sum, h. e., constituta et declarata sum domina seu indlustria, vel pretio, et in potestate sua habere, quod et abso- omnium. Ffirst (Hdwbch.): To conw&crate, to install, with the lute dicinsus habere.. offering of a libation (t}); iibertr. weihen, einsetzen, unter DarSo C. B. Michaelis: Recte Vulg. possedit me, vel habuit me. bringung von Ps. 2: 6. Le Clerc: fehova possedit me, initio vice sua. Schultens: Tanquanm peculium eximie carumn vel acquirere vel possidere. Castel- * Virgil, AEn. 1II. 625: Snieque exspersa natarent limina. lio: Me Jova pri'7cipio instituti habuit. Dathe: MIe Jova posse- t Lengerke: iUnd Ic h doch habe gebildet mei en Kbnig dit in prima muzndi creatione. aluf Zion..... erklart man gemeinhin: Ich habe gesalbt; * Heb. u. chald. Hdwbch.: Part. Kdhfer Jes. 24:2, auch an was dann wenigstens von David nicht gelten kdnnte, da dieser Stellen wie Jes. 1: 3. nicht auf Zion, sondern zu Bftlechem and Hebron gesalbt ist.'Ex~inaa'z6 tE, in the versions of Aquila, Symumachus, czand So Henostenberg (Kornmmentar, Ps. 2: 6): Und ic h habe Theodotion. meinlen Kiiaig ebildet auf Zion. $ Sept.:'~iz~Tw Use. So the Chald. and Syr. $ Dr.. lexander's objection (The Psalms, Ps. 2:6) is obviated: by the common use of the word ZION for the Messiah's universal Geseanis (Thes.): ~ ova?eav t me sapientiam ut primitias i kingdom, with reference always, at least in the Heb. Scriptures, oe7.r e.uk. R Mntinher: ehova scm uf pr ich, da.saste se)e to the local seat of this sovereignty under the Old Testament lWe)rke. Rosenmillferl: Jova me paravit (formavit) principiltm dispensation. viea stea, me omnium primam creavit. Ewald: fJahve schutf michi Cd als der Schllffsla, Erstes. Umbreit: Ja'Lve schuZf mic'1, als lden. Schultens: In Hebrmeo est, ab anterioritatibus terra. C. B. A dfang seines Weges. Bertheau: Scihf snich. Maurer: Jova Michaelis: A primordiis, vel potius ab atticipationibus terrc c'eavvit me primitias actionis suz, i. e.. omniumn primmlll me crea- Is. e., inde ab eo quod terra creationem prevertit. Dathe: Ant, v t. De Wette: Je'ova bereitete richl als dlen Aofano seines orttrn tersae. IaClelns. Hitzig: Jafue erschlef micL als Erstling seines T/luns. II (Gesenius (Lex.): ~,.~p primordia. Ewald: Von der Erd As this verb is translated by Symmalnchus, Ps. 2 6, xa'E7( Uanfiingen. Umubreit': Von der Erde Anfngszeiten. 50 THE BOOK OF PROVERBS.-CHAP. VIII. KING JAMES' VERSION. HEBREW TEXT. REVISED VERSION. 24 When there were no depths, nn r r.hn-].x= 24 When there were no deeps, I 24 I was brought forth; when there was brought forth; were tno fountains abounding with IT when there were no fountains water. abounding in water. 25 Before the mountains were t~- t:m. t~'^ n: Ere yet the mountains were 25 settled, before the hills was I T T unk brogll >urth: er:Ann t%5iD: T 1sunen broughlt forth:.....IT.': - before the hills was I brought forth. 26 While as yet he had not hnitrt r. rlf= 26 While yet he had not made the 26 made the earth, nor the fields, nor: rt earth nor the fields, the highest part of the dust of the - nor the first clods of the habitaworld. ble world. 27 When he prepared the heav- %'.,t; M~s, ~:~._-=_ 27 When he founded the heavens, 27 ens, I was there: when he set a,:Iinn:=- r., q~.; I was there; compass upon the face of the.: - " when he traced a circle on the depfil: face of the deep. 28 Wh1en he established thle hT.z tV,' Z t.:.- 28 JWhen lie established the clouds 28 clouds above: when he strenoth-::,,r ri:~ Ir'. above, ened the fountains of the deep:. - when the fountains of the deep V. 24. "Mm:': ":= became strong. V. 26. the mass of clods the earth (Stuart: From the earliest period of the earth); but this figure of the earth, and of the vault of heaven seeming to rest does not express the true force of the original word. upon it. V. 24, second member. The form e.::: is strictly in apposi- V. 28. Gesenius (Thes. and Lex.): "When the fountains of the tion with nm:iz:;* and, as suggested by Bertheau,i it takes deep waxed strong; i. e., flowed with violence." * Hitzig parathe more naturally the masc. gender, as there is also a plural form, phrases: " TWhen the fountains of the deep rushed wildly on;" as. also De Wette: "And the fountains of the deep broke forth with V. 25. Were sunken. The same word (.v:::,) is applied in violeltce."t Job 38: 6, to the foundations of the earth. T'he meaning is: Fountains of thle deep; refering to the outlets of the abyss of were sunken, till they rested firmly in the depths of the earth, I or waters, through which it breals forth to the earth's surface, formon thle bottom of the abyss. The same poetic conception is ing streams and rivers. An instructive allusion to this is found found in Jonah 2: 6 properly, I went dow1n to the bases of the in Ezek. 31: 4; (Common Version): The deep $ (,rmin) set him up,mountaitnis, on high with her rivers running about his plants, and sent out. Fields, etc. See the note on Job 5 10. her little rivers unto all the trees of the field. So in v. 15 it is V. 216. Fields, etc. See the note on Job 5:10. Sec.nd mme:Ltha ie.fr)othcld Beteu said: I covered the deep for him (for his wickedness), and I Second member: —Lit. head (i. e. first) of the clods. Bertheau, restraied the floods thereof, and the great waters were stayed, etc. and others, as in the margin; but less pertinently in this connec- There is the same allusion in Gen. 49: 25, blessings of the deep tion. (tr, Gesenius, Lex., C, 1.) tthat lieth under; and in Delt. 33: 13, blessed of the Lord be his The word b:n is a poetic designation of the eartl, expressive land, for the precious things of hleaven, for the dew, and for the of its fertility or productive power, hence = habitable earth, d,db Compore also Gen. v 11, and f a 2. ~oxly~~ovylv-.~., deep that coucheth beneath. Compare also Gen. 7: 11, and 8: 2. Became strong'; pouring forth, in measureless abundance, the V. 27, second member; compare Is. 40: 22, and Job 26: 10, waters that fill the channels of mighty rivers. where the expression is drawn, as it is here, from the apparent By fountains, in this passage, some understand those from which the deep itself was originally poured forth.~ (Compare Hitzig:.Daher die Apposition (als keine Quellen waren, die befrachtet mit Wasser). * Quum fontes maris invalescereat, h. e., vehementer oestuarent. t Als noch nicht waren die Quellen, die wasserschweren; neben Winer (Simonis Lex.): Cum valerent (h. e., magna cum vi pron.%:1, auch das Mase. t.i:rvn, Ps. 104: 10, wesshalb das Mase. rumperent) fontes maris. des Adject..z:z um so weniger auffallt. So Rosenmiiller: t Da die Quellen der Fluth anstiirmten wild. De Wette: Und Participium masculinum (cum Dagesch euphonico in n) refert se gewaltig hervorbraclen die Quellen der Tiefe..ad forma2m nomnis masculinum.;~r~, Ps. 104: 10.~+ As rightly understood by Rosenmiiller (and Hitzig) t:,n ad formam nominis masculinum t:,:n Ps. 104 ~ 10. Berthea.. enhde laticibus subterraneis fontibusque, qui plantas alunt, dicitur et + Bertheau: Ehe noch dlie Berge hinleingeseitkt waren in der Gell. 49 ~25; Deut. 8: 7, 33: 13. Er de'I'iefen, Job 38: 6. E fde diefSen e ~,s.19:7 odo di Mas de I C. B. Michaelis (and Rosenmiiller): Foltes abyssi, per quos I U}l die Su,1n e ('~x, Ps. 139: 1) oder die M asse der aque Oceani ex terrme utero eruperunt et auctae sunt, Gen 7: 11 Sttaubschiolleln des Erdklrelses. Cf. supra v. 24. THE BOOK OF PROVERBS.- CHAP. P. VIII. 51 KING JAMES' VERSION. HEBREW TEXT. REVISED VERSION. 29 When lie gave to the sea his I I, ii ~I,, 29 When he gave to the sea its 29 decree, that the waters should not.,, bound, pass his commandment: when he -' that the waters should not pass appointed the foundations of the:]',. iT iP'~~ his command; earth: when he appointed the foundations of the earth. 30 Then I was by him, as one'i,-. n~,.m And I was one brought up at 30 brought up.with him: and I was: his side, daily his delighlt, rejoicing always A -t I-....:, aand was day by day a delight, before him;:" - n.?.'?5 ri;?n sporting always before hinm; V. 30. Then was I by him, an architect note on Job 38: 8.) But the above quotations make it clear, strongest objection- is obviated by the construction here given that these are not meant by fountains of the deep; nor is such to the verb. an origin ascribed to the primeval ocean. The Septuagint, taking 1zx as = -'zR (Cant. 7:1), renders It is thought by others, with still less probability, that the it by f,ol,6ovaro. t So Gesenius (Thes. and Lex.), Dathe, $ and writer refers to the mass of waters collected in the clouds above; most of the recent critics. ~ But the common and familiar use and that by " strong " (or, "firm ") is meant (as in Job 26: 8) of the root, and of this consonant form, gives a sense far more in that " the cloud is not rent under them." " But such a poetic use harmony with the rest of the verse, as often pointed out, 11 and of ~tn (though possible, indeed) is arbitrarily assumed here, not conceded by Gesenius. t only without support in usage, but against the clear and invari- Second member:-=-:it;:', plur. intensive (like the Lat. deliable use of the word, in numerous other passages. Moreover, cice). Its true import and use are shown by R1diger (Thes. fuse. "became strong" (or, "firm ") is not properly predicated of foun- poster., p. 1485). ** The sense assumed by Bertheau it is altotains, in the sense of being restrained, hindered from pouring gether unsuited to the word, in every other passage where it forth. Such a predicate belongs to the barrier or obstruction, by occurs (viz., Ps. 119:24, 77, 92, 143, 174; Jer. 31: 20; Is. 5: 7). which the water is restrained. The reference is made obvious by the words before him, in the V. 29. Appointed, etc., i. e., determined their extent and posi- next member. tion; compare Job 38: 4, 5.. 30. (compare8). The connection begins with the perfect, 60: 4, mit 66: 12; und schon LXX. and Syr. fassen die Aussage V. 30. (ntml). The connection begins with the perfect (erep,:er^1tr7.Y1 so, als ware die Weisheit eine Wonne Jahre' 0:~.v,~.v so, als ware die Weisheit eine Wonne Jahve's v. 22), implied also in the subsequent clauses, and is here con- gewesen; wo alsdann ]-m= passend nach Aquila mit Schultens tinned with the imperfect and Vav consec.,. und Rosenmiiler durch alumnus oder nutritius zu iibersetzen, und Oele brought up, etc. Compare the use of the verbal root in billig ].,X (Klagl. 4: 5) auszusprechen sein -wrde. Esth. 2:7, and 2 Kincgs 10:1, and of the passive part. in Lam. - Thes. I., p. 155: Ne dicam parvuli in sinu gestati imaginem 4: 5, to which this nominal form corresponds in its original con- ab hujus loci, qui est de sapientiae munere rjzteovytvxi coll. sonant elements (like ]igM).t This, Hitzig allows, must be con- Sir I., xxIv., contextu alieniorem esse. ceded, if y:tmr', is construea in the usual manner. 5 Gesenius' t'fle),v 7rao' favme thcpiovaa (Itala: Eram penes illum disponens); followed by the Vulgate: Cunm eo eram cuncta comEwald: Als cler Fluthen Quellen wurden fest. Die ponens. So the Syr. Quellen der Fluth k6nnten die des Meeres auf der Erde sein,: Ego ei artifex aderam. allein davon ist kaum erst zu sagen, dass sie fest wurden; wunder- Q Umbreit: Da'war ich geschickte Kiinstlerin an seiner Seite. bar ist nur, dass die Quellen der obern WVasserfluth inm lichten Ewald: Da war ich bei ihm als Kiinstlerin. First (Hdwbch.): IHimmel fest bleiben mit deln Wolken, und so ist auch nach dem WTerkmeisterin, Kiinstlerin. Maurer: Ego eram juxta eum (ei ersten Gliede bei tr=n an das himmlische Meer zu denken. aderam) opifex. Bertheau: Und da ward ich an seiner Seite eine Vergl. Ijob 26: 8. Kiinstlerin. Hitzig: Da war ich bei ihm Werkmeisterin. t So in the version of Aquila: *r*WvovuE'v?7. Pagnino (Tlles. ][ Noldius (Concordant. Annott., 1884): ot:=;y' et tpm,~ ling. sanct.): Et fui ajpud eum'x nutrditus (sive edlucatus). Le non artificum sed puerorum. Gussett (Comment. ling. Heb., Clere: Aquilam bene vertisse ostendunt sequentia verba, quibus p. 131): In alumno est certe, quod ita venuste apteque possit sapientia sub imagine alumni, quo delectabatur Deus, describitur. srdyooiea9cuc. Schultens: Palmam taimen defero alumno, quod subnexa illuc 1 So formerly: "The rest of the verse agrees best with the trahat series. C. B. M~ichaelis: Sapicestia so sistit ut alumnum, idea of a child" (Lex., Dr. Gibbs' trans.); and he still admits sive filirum'yYc6Artov Job. 1: 18, adeoque Dei Patris deliciunm. (Thes. I., p. 115), aliquamn quidem commendationem habet a reliCocceius (Annott.): Et eram filius in sinu gestatus aptll ipsmm. quis hujus commatis imaginibus. Rosenmifller: Et id quidem [de infante, qui gestatur sive nutri- Delicia, oblectatio... proles qua gaudet alitur] omnium optime hue quadrat, oh epitheta, qum proxime seqlluntull, deliciarum et hluleotis, qu1 sunt puerorulm. Miin- quis et delectatur Jer. 31: 20; v:u:S y-. plantarium quod in tinghe: Da z war ich schon bei ilm, se,n liebes Pfiegekiznd. Schel- deliciis habet Jes. 5: 7. liug: Parvdlus tenerrime habitus.' i+ An entertaining sport, and hence contr. one joyously sporting: Die Wurzel ~ konnte an:~2~, denklen lassen (vergl. Jes. (da ward ich ergotzlichie Spielerei; oder, wie wir sagen warden, 52 THE BOOK OF PROVERBS.-CHAP. VIII. KING JAMES' VERSION. HEBREW TEXT. REVISED VERSION. 31 Rejoicing in the habitable i:r' n% ~ 31 sporting in his habitable earth, 31 part of his earth; and my delights M: I:? - and my delight was with the were with the sons of men. IT ".T sons of men. 32 Now therefore hearken unto 32 Now then, children, hearken 32 me, 0 ye children: for blessed, to me; are they that keep my ways. i'- and happy they who keep my ways! 33 Hear instruction, and be _t.:n 33 Hear instruction, and be wise, 33 wise, and refuse it not.:.r-b. and do not refuse. 34 Blessed is the man that Ad':',.; E*.: 34 Happy the man who hearkens 34 heareth me, watching daily at my t: to me; gates, waiting at the posts of my' to watch at my doors day by doors. IT T I day, to keep the posts of my doorways. 35 For whoso findeth me findeth tr _?,:- sb.n, n For they that find me find life; 35 life, and shall obtain favour of the: and he shall obtain favor from LORD. Jehovah. V. 35.' ne':am Third member:-Sporting, the proper force of the word two verses are understood by these writers, is not in keeping with i~~. a- * Stuart: "Lit. laulghing, spor ting, e. g., as an inno- itself. As they translate, wisdom appears in the first member of cent mnd joyful child sports. The imagery is vivid; but the v. 30 as the ARCHITECT of creation (then was I with him, an dignity of the agent seems to prohibit a literal version." But it architect); an idea wholly incongruous with that of a sportive, did not prohibit the use of the Hebrew word, of which this is indulged child, amusing itself without serious purpose or plan. admitted to be the literal meaning. The expression is a part of The two verses stand connected, by,~,~q, with the antecedent the imagery of the original (which, of course, should be preserv- perfect as stated above (on v. 30); and the relation of time, in ed); and, as such, it is pertinent and proper, whether in Hebrew the particip. form (rpr;i,), is determind by the verb,;^,1 or English, and needs no defense. to which it is subordinate. * Their import is: that WISDOIM, V. 31. Sporting; see remark on v. 30. His habitable earth: before all time, was the favorite offspring of God, brought up at the suff. belongs to the complex idea ] nn %r ( 121, 6); the his side, and his continual delight; that even then she regarded, first word qualifying the second, his earth as habitable, and so with sportive fondness, the future earth and its occupants, and her fitted to be the abode of man. delight was with the sons of men. Some suppose that wisdom here speaks of her own activity in Such is the beautiful imagery of these verses; expressing the the creation, as her sport, her pastime; " who, as a sporting favor- relation which wisdom has always held, both to God and to his ite child, was allowed to do as she pleased; and who, as in sport creature man, and thus forming an appropriate close to the para(for a creation proceeds not from constraint or gloomy earnest- graph. ness of purpose, but as from the spontaneous play of love), V. 34. To watch, etc.; i. e., to be as attentive and observant, created the world according to God's will" (Ewald). t So as if he were the watchman at my door, appointed to keep the Hitzig; who thinks to justify this acceptation of the verb, by posts of my doorway. There is an implied comparison, which reference to its use in 2 Sam. 2: 14. + But the imagery, as the often takes this form in Hebrew. Some suppose there is allusion to the attendance of courtiers, soliciting a favor, at the doors of da ward ich eine freudig spielende Tag fiir Tag. Equally at princes, or of others in power. variance with usage is Hitzig's: und ich war in Herzensfreude V. 35. They that find me, etc.; according to the Chethibh, Tig fi T. g. which is doubtless the true reading, and should be pointed * The sirnification rejoice (Am. Ed. of Gesenius' Lex.), is not recognized in the original work, nor in Rdodiger's continuation of the Thesaurus. d. h. sie ist in heiterer Weise geschaftig, mufhelos ihre Kunst t Als ware sie bei der Sch6pfung eine Werkmeisterin und zeigend in immer neuen Gebilden. Gehidiffin gewesen, die Gott als spielendes Lieblingskind hlabe * Ewald arbitrarily refers the first rpniv to past, and the gewahren lassen, und die damals wie im Spiel (denn nicht aus second to future time (da war ich bei ihm als Kiinstlerin.... Zwa.I1g oder finsterem Erlste geht eine Schpfuing hervor, sondern.spielerld vor i/Lm alle Zeit, —die ich spiele nen in seinem Erdkreis) wie aus dem Spiel der freien Liebe) die WVelt nach Gottes Willen So Umlbreit. This is justly condemned by Hitzig: Die Zeit geschaffen hbabe. darf nicht gewvechselt, das''hun, v. 31, nicht mit Levi b. G.,. Die WVeisheit spielt ahnlich wie 2 Sam. 2: 14 die Knappen, Mercer, Umbreit if. als gegenwartig gedacht werden. TIlE BOOK OF PROVERBS.-CI-IAP. VIII. 53 KING JAMES' VERSION. HEBREW TEXT. REVISED VERSION. 36 But he that sinneth against l'::', n 36 But he that fails of me wrongs 36 me wrongeth his own soul: all, his own soul they that hate ie love deatli. all that hate me love death.,s~s:,'s.q *~ In the second membinr, the sulbject is individu- together, plainly shows that no reference is there made to a strict alized, by a construction frequent in Heb. poetry (he, i. e., every and literal personality. What is meant by this connection is such one). - The monotony of form is broken, with happy effect, clear from comparison with the second chapter; where wisdom, by the variation to the sing. in the next verse (lie thtat jfils of understanlding, and intelligence (vv. 2, 3), wisdom, knowledge, and me). understanding (v. 6), wisdom, knowledge, reyfection, and underV. 36. That fails of me; the primary signification of:nrl standing (vv. 10, 11), are connected in the same manner. No (to miss, to fail o; a marlk e. g.), and the proper meaning here, one will pretend, that these words are not to bq understood in required by the construction, and by the contrast with they, that their ordinary sense and acceptation in the Scriptures. The fi,l me, in the preceding verse. So Gesenius (Thes. and Lex.): simple and natural figure in v. 10 (of ch..2), Wisdom shall come "Whosoever misseth me (doth not find me)... opp. -jag v. 35." into thy heart, is a clue (if one were needed) to the bolder personiSo most of the leading Christian hebraists.:. fication in other passages; as of wisdom and understandilng in Ewald's objection to this, viz., that a comparison of cl. 20 2, ch. 3: 13-18. and of the parallel x,;, requires here the purely moral senlse, is That there is no reference to a strict personality in v. 1 of this groundless; for to fail of wisdom is to neglect seekinu her (con11- (eighth) chapter, is also evident from what follows; e. g., vv. 10, pare v. 17), and this strictly moral sense is parallel with. 11, where-;she exhorts to seek knowledge rather than wealth, on On the mnuch contested poilt, whlether by wisdom, in vv. 22-31. the ground that wisdom is of more worth than the costliest is meant the WeoRD spoken of in JohnI 1: 1, and foll., I submlit treasures; and in vv. 12, and foll., where she asserts her direct the following suggestions. agency in the prudent and successful mranagement of worldly 1. The same subject spealks here as at the beginning of the interests. chapter. The fact, that w;'slono anll u.ilderd'anding are associated 2. Of this wisdom, thus identified with the spirit of wisdom inculcated throughout the book, the writer- proceeds to say c Maumer errs in sayings: Quod sinlularis soio construitur (vv. 22-31), Jehovaht possessed me, etc.; when he fouended the cume plurali ex..C, causn est. qlod in illo latet nltiO Omnsis, q hi- heavens, I was theie, etc.; in accordance with the statements elsecnique. Cf. 3 ~18, et 9: 4, 5. The cases cited are not alnalo- where made, e. g., Jehovah by wisdom founded the earth, established gous to this, in which a sing. subject would be followed by its predicate in the plural. Elsewhere, only the reverse of this te heas by destnig (c. 319), he hs md the eth occlrs, viz., the plaral of the part. construed with the singtular by his power, he has established the wzorld by his wisdom (Jer. (1146, 4). 10:12). The dignity and worth of wisdom, and her consequent Ht -itzig's assertion is, therefore, without just ground: Der claims on the regard and obedience of man, are thus shown by Sing. s:. ist gegen e,. dulrchd prh l gesichert. On the con- her relation to Jehovah and to his work of creation. The whole ltrlay, it is correctly said' by Bertheau: Nach solchen Partice. representation, moreover, is highly poetic and figurative; and to im Plural (die mich erftssenden = jeder der mich erfasst) in fort- any doctrinal truth on single ch are gesAtzter Rede der Singular pl, und trdogt fort Gnade vo base ay doctrinal truth on single forms of expression, which are Ja.7lve, niclht unerxwartet ist. the mere drapery of the figure, is at variance with the best E. g. C. B. Michaelis: Opponitur invenieti v. 36, proprie- established principles of interpretation. One who should defend que est abe;rat, non copntingere scpurnmi ant rem qum3psitam. such a practice in general, as a principle of hernmeneutics, would Dathe: Qti aberrat a me. J. D. Michaelis (anld Dcederlein): justly forfeit the character of a sober and judicious critic. We mticcL veufe~'dt. Schllelling: Quli contra a?me aberrat. Miin- 3. The representation here made, of the relation of wisdom to tino-he: Sprachklnnern ist es bekannt, dass das heb. Wort, das gewt hnlieh durchk siidige ibersetzt wird, auch ablaeichelt, sich Jehovah in the work of creation, differs essentially from that verirren bedeuten kann; und diese Bedeutuno ist hier atuch schick- given in John 1: 1-3, and 10. It is there said, not only that the licher, weil das Abweichen von der Weisheit dein Finden dersel- Word "was in the beginning with God" (v. 2), but that " the oben scmihnr ierade entBegten steit ( Uld breet: m r t er aJbe5 2 ord was God" (v. 1); that " all things were made by him" vole. mir abweic~lt. Bfn'tlleau: Unl der rich ve7feldt (Job 5 ~ 24; vgl. den Hif. Riclht. 20:16). iitzig: Und wermsici ve'fet.. (v. 3), that " the world was made by him" (v. 10), not as the Der Sinn Von.:n erhellt aus dem Gegensatze Nmn (vgl. Hiob instrument, but as the personal agent, and by his own power. 5: 24, Richter 20: 16). Stuart: But whosoever misseth me. Compare Col. 1: 16, " by him were all things created," and Eph., Zu v. 36at vol. 20: 2, woraus, so wie auns denm entsprechendeun 3: 9, Heb. 1: 2, 1 Cor. 8: 6. R:,2 erhellt, dass s:n ill rein sittlichem Sinne stehen muss. So 4. The passage is nowhere directly quoted in the N. Test., RoseninCiller: Quum x:zrn respondeat voci ~,Y:' qui me odio as might have been expected, had it borne this important relation haben t, an vis dubium est qiL in me peccat significare, positum to the doctrilie of the Messiah. The assumption, that the reppro ~': a.n sive ~ gSn, ut Ps. 18: 40 ~p pro b.'~p resentation in John 1: 1-10 was modeled after this passage, is qii contra me surgetnt. But the two cases are not analogous; without the shadow of probability; and the supposed tacit aluthehostile movement, on which the construction in the one is sions to it (Col. 1: 15, Rev. 3: 14) do not sufficiently identify it founded, having nothing parallel in the other. | for the purpose of argument. 54 TH1E BOOK OF PROVERBS. — CHEAP. IX. KING JAMES' VERSION. HEBREW TEXT. REVISED VERSION. CHAP. IX. CHAP. IX. CHAP. IX. WIsnDO hath builded her house. nT! r~_:1 _I WISDOM has builded her 1 s!le hath hewn out her seven pil- I ouse; lars:.IT - TJV T she has hewn out her seven pillars. 2 She bath killed her beasts;M rl h ~2 ns She has slaughtered her beasts, 2 she iath mingled her wine; she: mixed her wine, hath also furnished her table.,:IT yea, she has prepared her table. 3 Shc hath sent forth her maid- -I, _',_ r 3 She has sent out her maidens; 3 ens; she crieth upon thle Ilighlest on the heights of the city she places of the city, calls: 4 Whoso is simple, let him turn'1 - 4 Whoso is simple, let him turn 4 in hither: as for him that want- hithler eth understanding, she saith to:I.. he that lacks understanding, him, she says to him: 5 Come, eat of my bread, and, zm S.~, Come, eat of my food, 5 drink of the wine which I have and drink of the wine I have minoled. IT T mixed. 6 Forsake the foolish, and live;'tm. Vn.': 6 Forsake follies, and live; 6 and go in the way of understand- and go forward in the way of ing. T understanding. 7 He that reproveth a scorner ~7?He that reproves a scoffer 7 getteth to himself shame: and he gets himself reproacl; that rebuked a wicked man getteth.-. and lie that rebukes the wicked, himself a blot. a blot to himself. V. 6. Forsake the foolish Ch. IX.-V. 1. rnnnz, see note on ch. 1 20. He r.... of spices (Gesenius, Thes. II., p. 808), which is doubtless meant in pillars, the writer says, viz., of her own house, or those which she ch. 23: 30. provicdes for its colstruction. The suff. pron., therefore, belongs V. 3. She calls; the imperfect (in contrast with the preceding appropriately to wisdom; and there is no occasion for referring perfect) expressing a continued action. This word belongs propit to n~, -t of which the fem. construction is by no means erly to the second member. On the heights; * y on the back established (see note on ch. 2: 18, and especially the footnote t). of = upon (Gesenius, Lex.) or, pehaps, on the ridge or summit Seven, probably used as " a lesser round number" (Gesenius, Lex.). of the high places = the highest points. V. 2. n.-n means here a beast for slaughlter, designed and V. 4. Let him turn (Jussive), is unquestionably the writer's prepared for it; not for sacrifice, for which rmin is the word. As meaning (comp. ~ 72, Rem. 4). He that lacks; min used absoa phrase, slaughtered her beasts expresses the precise import of the lutely, not with sr repeated from the first member. * Hebrew. Mixed her wine; according to the ancient practice of as used in ch. 1 n O V. 6. tixrt, abstr. plur. of,rz as used in ch. 1: 22, si~mlctdiluting wine with water,: and perhaps with allusion to the use ty, folly, in all its forms. f VV. 7-9. For the connection, see Expl. Notes. There is no * So Ewvald (and Bertheau): I~/re s'eben Siiulell. ground to suppose (with Ewald +), that wisdom here assigns her t Stuart: "'l'he suff. in,i-n:- may apply to mi= (for this is sometimes fem.), and so I have applied it in the version. Bertheau, and others, refer it to wisdom; which, however, seems to aurer: Veptun -on, ante u osnmillelus et Ewabs us be less appropriate." hand apte repetunt ~t, nominativum quem dicunt absolutum $ Anacreon, Od. XXXVI. 10, Dos ~oo, X' o1vov, ei r1 z. efficiunt. cede aquam (ad vinum diluendum), infndlde w'UUe O0, puer! Et t Sept.: Anro2eiTrezs &U,, oabVv7v. Vulg.: Relin quite ivfanOd. LV (LVII), 3, 4, tianr. Syr. and Chald.: Want of thougght. Rosenmiiller: Sunt Tt yiv &E'''Vee qui reddant, deserite fatuos;... sed magis convenit ut nomen "3',rtzos, reA r,'TeE' Obo'ov albstractun, fatuitates, capere quemadmodum singulare rp supra Kvci9xotgs: 22. Bertheau: Die alten Uebersetzungen fassen vl:rr mit decem parfes infunde aqux, qu;inqute vero vini cyatis (Rosemii- ct als bstract-idn Recht als Abstract-Bildung auf; vgl. nrsi5 v. 13, und ~Ict 1 ~ 22. le.). A!ian. V. H. 2, 41. 7rooart9E nas' fat~, xzr aSt' TOVtz roirvo 1:ov'7o vXEv,'XOinV Axhrr, OTG ax;wtrorrroTl'VEfnezo.- bv-Cyr} yf/o Stuart: ".sxr, abstract plural here; lit. sinmplicities." f'&ov'O zr riGev e oovo. V id. Chamn!eon apuld Athen., 1(0, 7, + Mit verstockten Sp6ttern, erklart sie dann vv. 7-9 eben so p. 427, C.: quo ipso auctore eo(arzE'upov reet,' Lacones dixere aufrichtig, wolle sie nichts gemein haben;...nur die, welche exlaxvfiSEev (Fischer ad Anacr. Od. XXXVI. 10). wenigstens schon im Zuge zur Wreisheit und Gerechtigkeit seien, TIHE BOOK OF PROYERBS.S.-CHP. IX. 55 KING JAMES' VEIESION. HEBREW TEXT. REVISED VERSION. 8 Reprove- not a scorner, lest 8 Rebuke not a scoffer, lest he 8 he hate thee: rebuke a wise man,.:r t' hi. late thee and he will love thee. rebuke the wise, and he will lo ve thee. 9 Give instruction to a wise 9t' =~ rUr!,n s Give to the wise, and he will 9 man. and he will be yet wiser -' be yet wiser; teach a just man, and he will in-. J. - teach thle just, and he will increase in learning. crease in learning. 10 The fear of the LORD is thOe n, r TThe fear of Jellovah is the 10 beginning of wisdom: and the.-..- beginning of wisdom; knowledge of the holy is undcler- and knowledge of the Holy is standing. understanding. 11 For by me thy days shall.-3....-: il For by me shall thy days be l1 be multiplied, and the years of multiplied thy life shall be increased., - J. and years of life shall be added to thee. 12 If thou be wise, thou shalt g 12 If thou art wise, thou art wise 12 by wise for thyself: but if thou for thyself; scornest, thou alone shalt bear it. and if thou scoffest, thou alone shalt bear it. 13 A foolish woman is clamor-, t.=~,,l5.t. nrx 13 A foolish woman is clamor- 13 ous; she is simple, and knoweth:n-,-6.1 6..r ous, nothinzg. I - -: simple, and knows nothing. 14 For she sitteth at the door,n?.. inti. n.'.; 1s4 And she sits in the doorway 14 of her house, on a seat in the high of her house, places of the city,..- J on a seat in the high places of the city; reasons for not including scoffers in her invitation, or implies in one generally followed in the versions, * and is the most obvious vv. 8b-10 that only those are invited who are already on the and intelligible. The spirited construction followed by Ewald t way to wisdom. is also allowable, but is less simple and plain. Against Hitzig's V. 7.'mi'm his blot = -5 t:n (as the same relation is expressed construction is the decisive objection, that rnr' is made to in the precedling member), a blot to cim~se'f.i * take the place of nib-== in the usage of this book. Folly, the 0,~~~~~~ ~~~opposite of wtistlom, is the proper subject here. VT. 10-12. For the connection, see Expl. Notes. Second Second member:-.- mrn, (abstr. for coner.) is a second predimember:-ns,~, plur. intensive;[ compare ch. 30'3, Hosca membe:- pll. intesive;t compare ch. 30: 3, Iosea cate.{l, (Gesenius, Lex., A, 2), as in Job 13: 13. Knows 12: 1, and the use of =r,1,- in Job. 6: 10, and elsewhere. nzothing is the proper rendering; a voluntary ignorance of all that V. 11. For, etc., confirming the statement in the previous verse most concerns man. 1I Cares for nothing (Gesenius and others) (see Expl. Notes). Bertheau is clearly mistaken in supposing weakens both the thought and expression. this to be the ground of the remote requirement in v. 6. V. 14. Nt may be used for a seat, in the ordinary sense, as V. 12. Lit. and scoffest thou -- anid if thou scoffest (~ 155, 4, a), a frequent construction, especially in poetry; comp. Job 7' 20. * Berthea: Des Weib der Tlorheit ist l/rmenl, etc. RosenV. 13. (See Expl. Notes.) The construction in the text is the mfiller: Mlier stultitice, i.e. stulta, est strepera. Maurer: IisidiPr stultitice est impetuosa, Fatua, zlec novit quidquam. Umbrelt: Das Weib der Thorheit braust einher; ist Unvernunft und denkt lade sie ein und hoffe ilre Liebe zu verdienen; denn allerdings sei an nichts. Stuart: A foolissh woman is noisy. Furcht Jahve's d.r Weisheit AnfanL, und den Heiligen kennen i Das Weib der Tlorheit, welche ohne Ruhe, schon so gut als verstandig sein (v. 10). der Albernheit, und weiss nicht was; * Maurer: lt pertinet etiam ad ~:g; hoc est pro i$ tn:;. die setzet sich, u. s. w. Sept.: Moitlasezat Envr6r. Vulg.: Sibi macu/am generat. $ Eine stiirmish erregte Ndrrin ist die Unvernuvft, u. s. w. t UIVhr)YAt' mp cim pier. majest. far Gott, wie Ieos. 12: 1. Bertheau: Unid Erlenllturss dces Heiigen,; w im plural, wie l Bertheau: Leichter ist es jedenfialls, mit Sept., Syr., Chald..... das Abstractum f'iir weiteres PrAdicat zu nehmen: ist X!irmend, Thorbheit = thbricht, und ganz unwissend, insofern sie: V. 11 soIll die Anffordernug in V. (6 begriiuden, undl geht, lkeie ~.~ (z. B. 10 14) hat. nach der trennllllenden Z:viscllenbemerkung 7- 10, auf V. 6 zlr cek;; [ Rosenmiiller: Et non novit quidquam; eorum, qlu hominiderI Wechsel der zweiten Person Plur. in V. 6 mit der des Singul. bus utilia et saiutaria sunt, plane est ignara. (Compare Bertheau, inl V. 11 stbrt nicht. footnote..) 56 THE BOOK OF PROVERBS.-CHAP. X. KING JAMES' VERSION. HEBREW TEXT. REVISED VERSION. 15 To call passengers who go I,-:-~. Ib 8 to call to them that pass by 15 right on their ways::=r, S:9ff, q thie way, I1..-=,- wlho go right on their ways. 16 WThoso is simnple, let him m,~ ~= I,= -~1~ 1-.6 Whoso is simple, let him turn 16 turn in hither: and as for him:' r =.x:' hither; tlhat wanteth understanding, she I T.:T ~ and he that lacks understaildsaith to him, ing, she says to him: 17 Stolen waters are sweet,.J-=T,, =,~.:.I-,~ 17 Stolen waters art sweet, 17 and broad eaten in. secret is and bread of secrecy is pleaspleasant.: IT J T I.,C ant. 18 But he knoweth not that': =,x=' — rv!~bl 18 And he knows not that the 18 a' T i' - T% J the dead are there; and that her shades are there, guests are in the depths of thell. T Iher guests in the depths of the underworld! CHAP. X. CHAP. X. CHAP. X. I ~ n b W 5 S r o I PROVERBS OF SOLOMON. THE proverbs of Solomon. A t- t A WTSE son nmakes a glad 1 wise son maketh a glad father::' nn i father; but a foolish son is the heaviness r but a foolish son is the grief of of his mother. his motlier. 2 Treasures of wickedness profit r~n. ni1 tIx.. -,i 2 Treasures of wickedness profit 2 nothlinlg: but riglhteousness deliv- not; ereth from ndeath. - but righlteouslness delivers from death. 3 The LORD will not suffor the p 1]._ ~=. Uni*,9 =1-1i 3 Jehovah will not let the spirit 3 soul of the ri-ghlteous to famish:'' -' of tlhe righteous famist; but lie casteth away the substance:', T ] but lie repels tle longing of of the wicked. the wicked. 4 He beconeth poor that deal- 7-4 Poor is lie tlhat labors with a 4 eth with a slack hland: but the: wvr rm'l slothful Iand; hand of the diligent maketh rich..:- J. I: but the hand of the diligent makes rich. 5 He that gathereth in summer 5?qit 1r 3. 1._= 1. He that gatllers in the summer 5 is a wise sonl: but he that sleepeth: r: is a wise son; in harvest is a son that causeth....... he that sleeps in the harvest is shame. a son that brings shame. in 2 Kings 4: 10. m-nm the adverb. accus. (place where) { 118, by Tyndale: But he putteth the ungodly from his desire. The 1, b. Dathe: in elato urbis loco. al!se rendering of the Syr. and Chald.* was followed by Cranmer V. 16. Wtloso is simple, etc., is evidently the language of the (and the Bishops): But he taketh away the rychesse of the ungodly; writer, applying here the words employed by wisdom (v. 4). and in the Genevan Version: But he casteth away the substance of "'t, see note on v. 4. ciox1, comp. { 126, Rem. 1, b, and { 129, the wicked, which was retained in the Common Version. 1, Rem. b. The implication is: if one lacks-to him she says, etc. V. 5. Tlhat brings shanzem tlat dishonors his father and mother V. 17. Bread of secrecy (~e intensive plural), vicious and clandestine pleasures of every kind. V. 18. The shades; the established term in English usage for idem quod rti. Prov. X. 3:... cupiclinem malorunm repellit. the bodiless spirit, as being without substance; thus correspond- Parall. p': W:. Mich. 7: 3, ltg: nm. LXX.: Kaz: a9CtoLov ing with the import (weak, feeble, compare Is. 14:10) of the tPvxs a'JoS. Vulg.: Desideriium an?1ime suea. Ewald: Des Hnebre~ wor. eenoe o Jb:5.Frevler's Gier. Umbreit: Der B6sen Gier. De Wette: Der Hebrew word. See note on Job 26 Freler Gier wei.st er ab. Bertheau: Die Gier der Frevler. Ch. X.-V. 1. Proverbs qf Solomon; see Introduction, Hitzig: Die Gier der Frevler weist er zulrick. Stuart: But fhe v. 3. Longing (earger desire, rt) is the well established greedy desire of the wicked will he repel. slgnification of the Heb. word.* So it was properly expressed * Rosenmiller: Intelrpretem C. B. Michaelis existimat,h, idem significare ratum esse quod ]lS opes. Sed potuit,q, per * Gesenius, Thes. I., p. 370): Cupiditars, cupido, a rad. no. 2, metonymiam pro opibus cupide corrasis dictum sumere. THE BOOK OF PROVERBS. — CHAP. X. 57 KING JAMES' VERSION. HEBREW TEXT. REVISED VERSION. 6 Blessings are upon the head pr_ a v n:, 6 Blessings are for the head of 6 of the just: but violence covereth the righteous;:=::n,n =~ -I /;,d t -bd t,6 "I 1.1 the mouth of the wicked. I T I' T. I but the mouth of the wicked covers violence. 7 The memory of the just is 7 The memory of the righteous 7 blessed: but the name of the,::? to is blessed; wicked shall rot. ~: but the name of the wicked shall rot. 8 The wise in heart will receive;n.. H?. =S'-t=_ 8 The wise in heart will receive 8 conmmandments: but a prating fool z:.:5,r., m commands; shall fall..T * r' but a prating fool shall fall. 9 He that walketh uprightly _u T.h -:, t,~ 9 He that walks in integrity will 9 walketh surely: but he that per- walk securely; verteth lis ways shall be known. -.. but he that perverts his ways will be known. 10 Hle that winketh with the e:.. T..-, He that winks with the eye 10 eye causeth sorrow: but a prating t:il causes sorrow; fool shall fall...T T and a prating fool shall fall. V. 6. violence covers V. 9. will be taught instead of being their joy, as the wise son is said to be in v. 1. word, and is pertinent here. * Gesenius, t and others: Shall be This justifies the use of the word son. made to know, i. e., shall be taught = shall be chastised; compare the IHiph. in Judg. 8: 16, and Niph. in Jer. 31: 19. V. 6. The mouth of the wicked covers violence; as construed, according to the natural order of the words, by the best modern V. 10. A prating fool; see note on v. 8. On the relation of scholars, * and as they must necessarily be understood in v. 11. the two members, see Expl. Notes, $ and Maurer as quoted below, The relation of the two members is thus expressed by Ewald: in footnote (~). There is no just ground, with Ewald, Bertheau, "Whilst all bless the righteous as a counselor and benefactor, the and others, to doubt the integrity of the Heb. text. wicked, who conceal within themselves only cruel words and thoughts, have no such blessings to hope for." Others construe So Ewald: Wer seine Wegre kriummt, der wird verrathen. the words as in the margin; e. g. Maurer, who supposes the Umbreft: Wird ertappt. Bertheau: Wird offenbar, oder wird meaning to be: His mouth is filled with violence, so as to be ertappt, 12: 16. So the Sept.:'O i &aucre[Teov 6r 3'Jo'6 ae. covered with it. But this is not what is meant by covering the'oY yvvo)Nr aerat. Vulg.: Manifestus erit..mouth, which has a specific meaning and application. Others: -t Thesaurus, II., p. 572: Qui perverse vivit, poenis edocebitur. His violence covers his mouth, so that he can say nothing in his Maurer: Sentiet, pienas dabit; gn:- ut Jer. 31:19. De Wette, own behalf; which is the proper import of the words so con- Wird [durch Strafe] gewitzigt werden. Hitzig: Wird gestrued, but is not as pertinent here, and is still less so in v. 11. witzigt. V. 7. 7. _wi, conc.. an object of blessing; 5, with the subst. + Rosenmiiller: Non vitium et virtutem, sed vitium cum vitio confert- Significa-tur, perniciosiorem esse eum qui dissinlulanter verb implied (Gesenius, Thes. and Lex., B, A, 2, extr.) to be for conlert. Significatur, perniciosiorem eei dis.imuianter exr),,malum agoit, eo qui aperte, quod hic statim deprehendatur atque =to become, or to be such (comp. Is. 1: 5). puniatur, ille negotium facessat sua dissimulatione, quia non statim dionoscitur. V. 8. A prating fool; comp. a man of lips (Job 11: 2), for a loquacious man. t ~ Ewald: Im Masor. Text lautet das letzte Glied wie V. 8. Wer (lunmer Lippen, kommnt zu Fall. Allein dann ist weder V. 9. Will be known, is the most common signification of the Vergleichung mit dem Gegensatze sichtbar, noch gute Zusammenstellung zweitr ahnlicher Gedanken. Der Gegensatz und Sinn des Ganzen wird aber sofort dentlich, wenn man annimmt, E* wald: Der Frev/er 3Mund birgt Grausamkeit. Wfahrend dass hier eigentlich stand: riin ot:-~' U-'.'., worauf etwa Alle den Gerechbten als Rathoeber und Wohlthater segnen, haben das o Set i12,'%oV ztee a otx aia;s Eiorjvogrotez der LXX. fiihrt. Frevler, welche nur grausamne Worte und Gedanken in sich ber- Bertheau: Wer mit den Au'nen blinzelt, verursacht Krinkung gen, nie solche Segnunren zu hoffen. Bertheaul: Und der Alkand...; dazu passt b bei den Septuag., undl zver mit Offenheit tadelt, der Freveer verbirg.lt Gewaltthat, nm sie bei Geleoenheit auszu- schafft Frieden. Unser b scheint durch irgend ein Versehen aus iiben. Stuart: But the mouth of the wicked concealeth injury. 8 b hierher verschlagen zu sein. t (Aesenius (Thesi. II., p. 1336): Eit sic ~11;?bis &~K homo To this it is well replied by Maurer: Qua matatione facile profecto carebis, quum concinant membra, uti sunt, et optime oquacr, jgarrulus Job 11: 2, beru hens stulturs garrulus Prov. quidem. Quod vu!t scriptor hoc est, periculosum esse et tecte 10: 8. Bertheaul: Der Thor der Lippen, d. i., der Dumme, der loqui et temere loqui, quum prius qui faciat noceat aliis, qui &uf Gebote nicht hdrt. posterius ipse sibi 58 THE BOOK OF PROVERBS.-CHAP. X. KING JAMES' VERSION. HEBREW TEXT. REVISED VERSION. 11 The mouth of a righteous p.t m t_,* 11 A well of life is the mouth of 11 mana is a well of life: but violence X.:k the righteous; covereth the mouth of the wicked. but the mouth of the wicked covers violence. 12 Hatred stirreth up strifes::?, 12 Hatred stirs up strifes; 12 but love covereth all sins.,but love covers all offenses. 13 In the lips of him that hath,rr:, ".=, tiz.~ 13 In the lips of the discerning is 13 understanding wisdom is found: but a rod wisdomr but a rod is for the back of him but a rod is for the back of him that is void of understanding. that lacks understanding. 14 Wise men lay up knowledge: %n-.:~x~. t-..= 14 The wise treasure up knowl- 14 but the mouth of the foolish is edge; near destruction. IT JT,.. but the fool's mouth is a near downfall. 15 The rich man's wealth is his qI n. ~ ir:: The rich man's wealth is his 15 strong city: the destruction of strong city; the poor is their poverty.' - the downfall of the needy is their poverty. 16 The labour of the righteous, 16 The wages of the righteous is 16 tendeth to life: the fruit of the:nmbn5 r life; wicked to sin. IT JT T: the gain of the wicked is sin. 17 He is in the way of life that |, _ _ 17 A way of life is he who heeds 17 keepeth instruction: but he that:,~ M r,: n correction; refused reproof erreth. ": - -J- V' but he who forsakes reproof leads astray. V. 11, second member:-See note on v. 6. Bishops', and the Genevan version (the fear of the needy is their V. 14. A near down fall;,rihnr, prop. a breaking down, and poverty), is wholly out of place here. hence ruin, destruction. * The form of the Sept. and Vulg. (is V. 16. Is life:., with the subst. verb implied; see the remark near to),t followed in all the early English (except the Genevan) on v. 7. Strictly, is for life, i. e., is the same as life, life being and in some modern versions, is contrary to the only possible inseparably connected with it. So in the second member; the construction of the Hebrew. gain of the wicked is for sin, i. e., constitutes sin, for the acquiring and holding it is sin. That r,iv means wages here (not labor), V. 15. The downfall of the needy.$ The other signification is evident from the parallel r,:rn. of,hhr, adopted in the Vulg., and thence in Cranmer's, the V. 17. A way of lfe, etc., is the only admissible construction of the Hebrew words. lie is a way of life (as well stated by * Schultens: propinqua destructio, vel ruina, est jam jamque Bertheau), because he does not lead astray, and therefore coninstans, et omni momento collapsura. Maurer: Et (at) os stulti ducts to life; for only he, who himself regards correction, can Truina propinqua est; mdificio simile est cujus imminet strages, direct others ariht. So also semper in eo est ut rumpat, nunquam non paratum est temere proferre cogitata animi. Ewald: Des Narren Mlnd ein naher Einsturz ist. Umbreit * Ein Wreg zum Leben ist wer bewahret Zucht; wer Warnung (De Wette, Hitzig): 1st naher Einsturz. Bertheau' Der Mand lisst, ihrer nicht achtet und sic tfhren ]lsst, 4, 2, leitet irre; des Thoren ist ein naher, jeden Augenblick bevorstehender, rt i rnx erhalt durch tmrn seine Erklarung dahin: er ist Schrecken und Verderben verursachender Einsturz, weil er mit ein Weg des Lebens weil er nicht irre leitet, also zum Leben seinen Einfallen rasch hervorplatzt. hinffihrt; es wird darauf hingewiesen, dass nur der welcher t Sept.: zr6,ua B srgooreois y/Vi EC avvreltfil. Vulg.: Os Zucht bewahrt, andere recht unterweisen und somit zum Leben autem stulti confusioni proximmum est. Pagnino correctly: Os hinffihren kann. stulti est contritio propinqua. So the Genevan: The mouth qf the + Via ad vitam est i. e. viam qume ducit ad salutem monstrat fool is a present destruction. Bishops (after Tyndale and Cran- qui servat disciplinamn; Et, sed, qui relinquit repreheensionem, mer): But the mouth of the foolish is nigh destruction. errare facit, in errorern ducit. A quo facillimo, simplicissimo et: Ewald: Der Diibft'gen Einsturz ihre Armuth. Bertheau: aptissimo sensu vix credas potuisse interpretes aberrare.,:rM.Einsturz der Diir:ftigel ist ihre Armuth; wahrend wenn sie Geld omnes intransitive capiunt. Prioribus autem verbis vim inferunt, hiatten, sie dem Einsturz ihrer Zusttllde, der Zertriimmerung ihrer suo quisque modo. Stuart: A way of life is hle who keepeth Verhaltnisse, oft genug vorbeugen kdnnten. Hitzig: Der Diisfti- instruction; but he uwhol forsaketh reproof, leodeth astray. gen Bestiirzung ist ihre Armuth. Other constructions have been adopted, all of which are unnaPavor pauperunm egestas eorum. tural and forced. E.g., Schultens: iter.ad vianm est observaltns THE BOOK OF PROVERBS.-CIHAP. X. 59 KING JAMES' VERSION. HEBREW TEXT. REVISED VERSION. 18 He that hideth hatred with M?-rn~',i., 18 He that covers hatred with s1 lying lips, and he that uttereth a: lying lips, slander, is a fool... T. and he that publishes an ill report, the same is a fool. 19 In the multitude of words v:jt-.ivn ~ bee. 1 19 In the multitude of words there 19 there wanteth not sin: but he | r t will not be wanting offense; that refraineth his lips is wise. - J' h but he that restrains his lips is wise. 20 The tongue of the just is as P.. ]~ t.: t Choice silver is the tongue of 20 choice silver: the heart of the the righteous; wicked is little worth. It: J. v the heart of the wicked is of little worth. 21 The lips of the righteous b.>. n. et I 21 The lips of the righteous feed 21 feed many: but fools die for want:.m.:- ~-= many; of wisdom. I T:- h.' I' but fools die for lack of understanding. 22 The blessing of the LORD, *78.'N: ~ ~,St,..,.=. 22 The blessing of Jehovah, that 22 it maketh rich, and he addeth no:., makes rich; sorrow with it. and he adds no sorrow therewith. 23 It is as sport to a fool to do.I".%5:f. inui pHiin iv 23 It is as mockery to a fool to 23 mischief: but a man of under-:m.~n SUMS,:.r execute counsel, standing hath wisdom. IT:. r but wisdom to a man of understanding. V. 23. to act upon a plan The intransitive sense of n:)~.r (second member), I do not V. 20. rmear, as little = of little value. think is sustained by reference to Je:. 42: 20. The common V. 21. The parallelism requires that bol should be taken as a English version (ye dissembled in'your hearts, swhen ye sent me, substantive. So it is expressed in all the ancient versions, and is etc.) gives the sense in effect, though not in form; for in their so understood by most modern scholars. t hearts they deceived and misled the prophet, when they decept y t o f en u ee V. 23. It is as mockery, an object of derision and scorn, as the tively sent him on a false err this may be, the word is used in Job 12 4. nztt, counsel, or plan, in a good usual causative senseis here the only admissible one, in connec- sense as in Job 17:11. That this is the true construction and tion with the first member. meaning of the verse, is evident from the relation of ib.5 and V. 18. int', accus. of the instrument, which is the natural m5jhS in the two members. construction of the words. In Bertheau's construction: He that Some construe and translate thus: It is as sport to a fool to conceals hatred is of deceitful lips, very little is expressed; for he do mischief; but a man of understanding has wisdom (Rosenmiilwho conceals hatred is, of course, a dissembler. In favor of the ler, Bertheau, Stuart); contrary to the obvious relation of i.:b construction in the text, is the natural relation of the two mem- and;s,. Others: It is as sport to a fool to do mischief; but bers, and the use of Yos in the second, as an emphatic repetition wisdom is as sport (or, to exercise wisdom is as sport) to the man of the subject in both. * Bertheau: Gleich geringem, d. i. von geringstem Werthe, im V. 19. Simile Griecum illud apud Stobe um, Serm. XXXVI, Gegensatze zu dem auserwdi2hlten Silber. 11, ~otvioya 7rO2c afcTiuata ~E'/ (Rosenm iiller). t Gesenius (Thes. and Lex., -): "Subst. mwant of understanding. Prov. 10: 21." Ewald: Doch Narren sterben hin in Unverstand. De Wette: Die Thoren aber sterben aus Verstandesdisciplinam. Le Clerc: Calcat viam ad vitam... subaud. -1, Manget. Umbreit: Die Thoren sterben selbst aus Mangel an aut quid simile. Rosenmiiller: Semitam ad vitam custodit, qui Verstand. Maurer: Et (sed) stulti vecordia moriuintur, non modo custodit disciplinam, ut -j', medium inter utrumque accusativum alios non juvant, sed sua vecordia pereunt ipsi. Hdwbeh:'om positum sit. Vel: semitam ad vitam est semita custodientis disci- nur als constr. Spr. 10: 21, Mangel. Fiirst (Hdwbeh): ~: n plinam. Umbreit: Weg zum Leben dem, der Weisung wohl (c. T Spr. 10:21) Mlangel, etc. Hitzig: Aber die Thoren sterbewahrIt. De Wette: Den Weg zuim Leben [wandelt] wer Zucht - bewahret. Ewald: Zum Leben wandelt wer da Zucht bewahret. ben durch Unverstand; ~ ist bier nieht Stat. constr. von t? (n'iX als Particip. -rt, oder ~tx Gang, Zug, fair Reisegesell- wie Vs. 13, sondern von e... Richtig schon die Verss., nur dass schaft, Reisende, unbestimmt fur einen Wanderer.) Hitzig: Den den LXX ab ausfallt; iflsch Bertheau: Dutch einen UnverPfad zum Leben beachtet, wer Zucht. stindigen. Stuart: But fools die for lack of zunderstanding. 60 THE BOOK OF PROVERBS. —CHAP. XI. KING JAMES' VERSION. HEBREW TEXT. REVISED VERSION. 24 The fear of the wicked, it. N:azn tm tl hr nn 24 The dread of the wicked, that 24 shall come upon him: but the u shall come upon him; desire of the righteous shall be ri —: but the desire of the righteous granted. He will grant. 25 As the whirlwind passeth, 1 ].. rmuvt trt:.t: n= As the whirlwind passes by, so 25 so is the wicked no more: but the the wicked is no more; riohteous is an everlasting founda- IT but the righteous is an evertion. lasting foundation. 26 As vinegar to the teeth, and t 26 As vinegar to the teeth, and as 26 as smoke to the eyes, so is the I. ^ smoke to the eyes, sluggard to them that send him. ITso is the sluggard to them that send him. 27 The fear of the LORD pro-.? ten n~,~ Aft 27 The fear of Jehovah will pro- 2! longeth days: but the years of long days; the wicked shall be shortened. T 1 TI: but the years of the wicked shall be cut short. 28 The hope of the righteous'Mm t:;2 n nqlm 28 The hope of the righteous is 28 shall be gladness: but the expecta- gladness; tion of the wicked shall perish.': E but the expectation of the wicked shall perish. 29 The way of the LORD is n~,~ t. n:ri, T:? 29 A stronghold for uprightness is 29 strength to the upright: but de- the way of Jehovah; struction shall be to the workers " but destruction to the workers of iniquity. of iniquity. 30 The righteous shall never ~i. i P 5 Forever, the righteous shall not 30 be removed: but the wicked shall ],-:.::/ be moved not inhabit the earth. TJ T but the wicked shall not inhabit the land. 31 Themouthofthe just bring 31 The mouth of the righteous 31 eth forth wisdom: but the fro- brings forth wisdom ward tongue shall be cut out.': but the perverse tongue shall be cut out. 32 The lips of the righteous "t. put I'r 32 The lips of the righteous know 32 know what is acceptable: but the:n n b=zi' s.r what is acceptable; mouth of the wicked speaketh fro- I - T.. but the mouth of the wicked is wardness. perverseness. CHAP. XI. CHAP. XI. CHAP. XI. A FALSE balance is abomination anmi rvn=i r om~tn Ma A FALSE balance is the abom- 1 to the LORD: but a just weight is.. ination of Jehovah; his delight. " but a full weight is his delight. of understanding (Umbreit, * De Wette, Ewald, Maurer, t V. 25. 4ye; Lex. q, 1, dd. As the whirlwind passes by; i. e., Hitzig 1). A comparison of these constructions will, I think, be as when it passes, sweeping all before it. So the wicked is no decisive in favor of the one I have given. more; he is swept away as by a whirlwind. The. is strictly a V. 24. He will grant; comp. chs. 3 35, 13 22, and the particle of comparison; not of time, as understood by Ewald and remark on 3: 35. Bertheau. V. 30. The land. Compare, e. g., Ex. 20: 12; Lev. 20: 22; 0* In dem zweiten Hemistich muss vor, tern tet wieder Dent. 11:8, 9; 25:15; Ps. 37:29. As there is, manifestly, p~in:: linzlngedaclht we~rdenI. T' T: the same allusion here, the word -ry should be translated land.''it.ngeah.er.e. V. 32. As the words FE and rz:,rn stand, obviously, in the t Pro ludo est stalto, patrare scelus; Et sapientia, sapientia vero viro (homini) intellienti, i. e. hornini intelligeti vero pro relation of subject and predicate, they should be connected only ludo est sapientia, lusus est sapientia uti. by the copula (the subst. verb) implied in the Hebrew by their t Wahrscheinlich ist nl'sy vor 7:tq zu wiederholen, diess juxtaposition. fast zeugmatisch, da sonst nicht so gesprochen wird.; Ch. XI.-V. 1. A false balance. See the note on ch. 16:11I THIE BOOK OF PROVERBS.-CHAP. XI. 61 KING JAMES' VERSION. HEBREW TEXT. REVISED VERSION. 2 When pride cometh, then com- 2 When pride comes, there-comes 2 eth shame: but with the lowly is: to o tr.:-~ shame; wisdom.''but with the'lowly is wisdom. 3 The integrity of the upright 3 The integrity of the upright 3 shall guide them: but the per- will guide them; verscless of transgressors shall but the perverseness of transdestroy them. gressors will destroy them. 4 Riches profit not in the day th.r.. tt. i- 4 Riches profit not in the day of 4 of wrath: but righteousness de-:,r, b~.~n mlp. wrath; livereth from death... - but righteousness delivers from death. 5 The righteousness of the per- $~ ~j:~ =e=~ t,:x., The righteousness of the perfect 5 feet shall direct his way: but the. will make plain his way; wicked shall fall by his own bIT.. T but the wicked will fall by his wickedness. wickedness. 6 The righteousness of the up- 6 The righteousness of the up- 6 right shall deliver them: but. =~.~ ten:'>'. i=. right will deliver them; transgressors shall be taken in.. -- but in the wickedness of transtheir own naughtiness. gressors shall they themselves be taken. 7 When a wicked man dieth, n, =~,~ 7 When the wicked man dies, 7 his expectation shall perish: and h it i expectation shall perish; the hope of unjust men perisheth. T.. yea, the hope of wickedness perishes. 8 The righteous is deliveredl y..: p-s_ The righteous was delivered 8 out of trouble, and the wicked:~,t~ ~'~ ~=,~ out of trouble; cometh in his stead. - aTT and the wicked came into his place. 9 A hypocrite with his mouth'?.. nor_..d,:. 9 By the mouth the impure de- 9 destroyeth his neighbour: but::yxt =,?p_= n::!'~. stroys his fellow; through knowledge shall the just I.. T - - - but by knowledge the righteous be delivered. are delivered. 10 When it goeth well with the mns f':r? =i~p =;.n When it is well with the right- 10 righteous the city rejoiceth: and:.eons, the city rejoices; when the wicked perish, there is IT.- JT:.-:-and when the wicked perish, shouting. V. 3.'bp =n,:6 there is a shout of joy. V. 2. Ae, 1155, 4, a.. V. 7. tn:an plur. intensive of Add. The hope of wickedness is y. 3. Shall destroy them: according to the Keri, which is, the same as the hope of the wicked (of thosewho practice wickeddoubtless, the true reading. * less). * There is. therefore, no need (with Rosenmiiller) to assume V. 5. Will. ake plain (not, will direct), the verb meaning an adject. use of this noun;t nor (with Gesenius and others) to properly, to make even, plain-to level. -- regard t: as a= e._ V. 6, second member:-the subject of the verb is suggested bytranslates: The ope of the preceding genitive, as e. g~. in Gen. 9: 6. erinches perishes. This is well, as to the sense and connection; but it has no support in the traditional exegesis, while the former has the authority of the Sept., Syr., and Chald. * Bertheau: Dem Imperf. tnn muss in b ein Imperf. entsprechen; daher ist mit dem Q'ri t-jw~ zu lesen, yon der Wurzcl V. 9. The impure: an appropriate designation of the godless, u5d. Hitzig: Das Ktib trOl entstand, nach denm Tar,. zu the impious, as holy is of the pious and devout man. schliessen, daher, dass man tib ffir das Finit. ansah; es ist rmit Syr. und Vulg. das Q'ri zu lesen. * As it is rendered in the Sept. aoafcv, Syr. l;:, Chald. i Bertheau: Die Gerechtigkeit des Redlichen macht gade oder,. ~s: d ~l eben seimen WTeg, und schiitzt ihn so vor der Gefahrl des Fallels, -..: die hingegen die tmr so nahe legt, dass der Frevler ihr nicht Cum Aben-Esra ex significatu nominis An ye mitas, iniquits entgeht. ev capimrs pro adcljectivo., iniqui, formae t=in~ boni. 62 THE B0OOK OF PROVERBS.-CIAP. XT, IKING JAMES' VERSION. HEBREW TEXT. REVISED VERSION. 11 By the blessing of the up- tj~. I By the blessing of the upright ii right the city is exalted: but it the city is raised up; is overthrown by the mouth of the. Tl — T T. but by the mouth of the wicked wicked. it is torn down. 12 He that is void of wisdom i-n_~.~,;?.b 12l He that despises his neighbor 12 despiseth his neiglhbour: but a:, r. is lacking( in under standing; man of understanding holdetli his "", but a man of intelligence holds peace. his peace. 1.3 A talebearer revealeth se- isi -,ir?. 1:.~t nJb':{ 13 He that goes talebearing is a 13 crets: but he that is of a faithful n1-;: revealer of secrets; spirit concealeth the matter. but one of trusty spirit conceals a matter. 14 Where no counsel is, the n]-. t, 5..R. 14 Where there is no direction the 14 people fall: but in the multitude people fall; of counsellors there is safety. T. but in the multitude of counselors is safety. 15 He that -is surety for a,,:,i-", m ~ Ill fares one when he is surety 15 stranger shall smart for it: and.:.' for a stranger; he that hateth suretiship is sure.. but lie that hates sureties is secure. 16 A gracious woman retaineth?:~.? Vt, r.A Tc 16 A lovely woman obtains honor; 16 honour: and strong men retain:tsm-:=~ even as the violent obtain riches...... riches. V. 12. He that despises his neighbor,* with a vain conceit of hand, to wit) as sureties. He who hates sureties, and therefore his own superiority. Second member: —(See Expl. Notes). will not be one, is the obvious meaning. V. 13. biz is the limiting accus., expressing the object of his V. 16. The word ]t respects not the person merely, but all going; to go on such an errand. Second niember:- -,t:, lit. which renders a woman lovely. * Hence In rnit is not properly is one that conceals; but, as in many other instances, the part. is translated "a beautiful woman." 1urn, will obtain;t it will be best expressed in English by the finite verb. awarded her. The violentt (prop. formidable, inspiring terror), V. 14. nj~=rjn, see Job 37:12, acnd compare note on ch. the only well established meaning of the word, and the appropriate one here. Even as (Lex. ~, 1, dd). For the force of the comparison, see Expl. Notes. V. 15. y. adverbial accus. prefixed to the verb with the same The true conception of the verse fully obviates Ewald's objeceffect as the infin. absol. 1 Sureties: lit. those wlho strike (the tions to the present form of the Heb. text: viz., 1. that 1:g'-:1 is never used of men in a good sense (which is admitted); 2. that it is contrary to the spirit of the book, to regard riches as an 0 Ewald: J4Zer andere verachtet, ist s/nralos:.' doch eiz verstiind'ger MIannr halt SchGweigen. enduring possession of the oppressor, as honor is of the meritoriMaurer: Qui despicit alios, fastuose in alios se gerit, vecors est; ous woman. Tlhe permanence of the possession is not the point vir intelligens (prudens) tacet. of comparison, but the effectiveness of the armory. The Sept. reverses the subj. and pred., contrary to the natural construction of the words: yvzxietoeL Zro)iZrasg Eeis 9YTEVWY0V. Though such contempt for others always shows a want of under- Gesenis ('l'hes. I., p. 5(0): Gratia, i. q. snavitas, venustas, standing, it is not necessarily the way in which that want betrays pulchritudo (Anmuth) qnu g'ratiam conciliantq. Prov. XI. 16(S itself. Vulgate (correctly as to the construction): Qui despicit ].n nR' mulier venusta. Manrer: Gratia vultus an morum. amicum suum, indigens corde est..... Ewald: Efin Weib von Animuth. Bertheau: Das anmuthige t Ewald: Wo keine Leitung, fdllt das Volk dahin. Bertheau: Weib. So the Sept., yvv?7 EUhXoutros. Vulg., mulier gratiosa; Wenn keine Lenkung da ist, fdllt das Volk. Hitzig: Wo keine hence, in all the English vernacular versions, a giracioous woman. _Fiihrung, kommt herunter eiln Volk., R6diger (Thes. fasc. poster., p. 1508): Assecutus est, conset Gesenius (Thes. III., p. 1277): Prov. 11: 15... ubi'n1 cutus est, accepit v. c. honoreml sq. ace. Prov. XI. 16; XXIX, 23. more infinitivi absoluti ad augendam vim additur. Maurer: So the Vulg.: 3ulier gratiosa inJveniet gloriam. Preemisso y_ nomine vis verbi augetur. Wholly groundless isIn masor. Lesart wie Gewaltthltige. Bertheau's construction (followed by Stuart): Nimm.v alls B h c t i fw y Stuart): Nimm t als 2 The Sept. rendering, which suggests (as he supposes) the SubstanLt., 2)~ in seiner urspriinglich 1reflex. Bedeutung; Eiz true form of the Heb. text, is only one specimen among many of Boser zeigt sich als Boser, vwenn man vertritt dulch Biirgschaft a disposition to develope and illustrate a thought, which is char Fremden. acteristic of this version of the book. THE BOOK OF PROVERBS. — CHAP. XI. 63 KING JAMES' VERSION. HEBREW TEXT. REVISED VERSION. 17 The merciful man doetlih. t?. ",,,, 17 A merciful nman does good to 17 good to his own soul: but he that his own soul; is cruel troubleth his own flesh. - but the cruel afficts his own flesh. 18 The wicked worketh a de- n tP-rSt In "' 18 The wicked toils for deceptive 18 ceitful work: but to him that hire; soweth righteousness shall be a'v V. T. T -": but he who sows righteousness, sure reward. for true wages: 19 As righteousness tendeth to. T. 19 so is righteousness for life, 19 life: so he that pursueth evil pur-:i.~,S. t.~.~ and he follows evil for his sueth it to his own death. I jTT V. death. 20 They that are of a froward',-hh~. ~,h~, rn=_. An abomination of Jehovah are 20 heart are abomination to the: the perverse in heart; LORD: but such as are upright iin:.. but those of blameless way are their way are his delight. his delight. 21 Though hand join in hand, ~AT'-i T, J.. 21 Hand to hand the evil will not 21 the wicked shall not be unpunish-:=b=: =,9= V1 be acquitted; ed: but the seed of the righteous IT but the seed of the righteous is shall be delivered. delivered. V. 17. The predicate stands, emphatically, first. * So the V. 19. 1!, so, belongs to the second member of a comparison Sept. and Vulg., t and most of the modern versions.$ (demonstrative), not to the first (as), as given in the Common A preposterous sense is given to this verse by the other con- Version. struction (Umbreit, Bertheau, Stuart): He who does good to his The true sense of this verse, and its relation to the preceding own soul (cares for himself) is a benevolent man, and lhe who afflicts one, was seen by C. B. Michaelis; * and Bertheau admits this to himself is a cruel one; on the principle that as a man treats him- be the proper sense of the Heb. text. t- To construe ]= as a self, so he will treat others. It This certainly reverses all former subst. (Schultens, J. D. Michaelis), or as a particip. adjective ideas of benevolence and selfishness. [ (Ziegler, Umbreit, De WVette, Ewald, Maurer) is justly c]aracV. 18. Toils (;rx) as in ch. 31: 13; Ruth 2: 19, etc. De- terized by Bertheau I as a " mere make-slift." ceptive hire (that cheats the laborer with a false show of worth) The reading ]: of the Sept., Syr., Arab., and one Cod.'De is evidently the meaning, as shown by the parallel rm nr. { Rossi) { has no sufficient support. Prof. Stuart too hastily adopts the opinion of some German critics, that the Heb. text is faulty. * Hitzigr: Was voransteht, sind offenbar die Pradicate; denn The only objection is to a connected quatrain, in this division of wer sich selber wohlthut, ist nicht nothwendig ein giitigcer Mann the book; but of this another example occurs in ch. 21: 25, 26. (Umbreit, Berthean), sondern vielleicht ein arger Egoist. V. 21. Hand to hand ( t) stands in immediate connection t Sept.: Th?/ aVovS ayl9'owv fCotelrt Ocijoe 1aE~?ov. with the following subject and its verb, as an adverbial qualificaVulrg.: Benefacit animT sure misericors. lnulg.: Benefacit asum sure misericors. tion; though standing hand to hand, for mutual support, they Ewald: Dem eifgfen Selber that wohl ein Mann von Liebe; locd trD bt seig n SFleisch utwoBlut eiMn GMansamer. shall not go free. This phrase occurs again in ch. 16: 5. The Maurer: Benefacit suo animo (sibi ipsi) vir benignus; et afligit use there of the sing. (distributively) is no objection to this view; 3uam carnem (se ipsum) crudelis: i. e., sibi ipsi benefacit, qui the reference being obviously to all of the class, as indicated by benefacit aliis; se ipsum affligit, qui affligit alios. benefacit gliiSi; selr ipsum utieis, qui affdrligit alios.:: b= in the first member. Less happily, C. B. Michaelis (folHfitzig: Sich selber that Gutes der Liebreiche, und seinen eigenen Leib betrtibt der Mitleidlose. R Phdigrer (Thes. fasc. poster.. p. 1479): Impius mala fraude * ]= ita nimirum. Respicit ad v. 18, ex quo hane illationem agit. Ewald is near the truth, though he has not given the exact auctor elicit per modum epiphonematis. Rosenmiiller:' Sicustisense: F w tia ad vitam scil. ducit, sive prodest. Connectitur vero hic versus Ein Frevler woohl ausbeutet T'rufs-Gewinn; doch seer da Rechlt au.csssiet, treuen Lohn.X?. tanquam epiphonema cum superiore vocula ]z sic, q. d. hac ratioBertheau: Wer woldthut seiner Seele, ffir sich sorgt, ist ein ne, uti jam dixi. giitiger Mlann, und s-wer seim Fleisch betriibt, in der Weise wie Sir. t Wenn.. richtige Lesart ist, so soll sich unser Vers dem 14: 3, if., beschrieben wird, ist ein grausamer, vgl. Sir. 14: 5. vorhergehenden anschliessen, in dieser Weise: so ist Gerechtig1 Stuart: "He who doeth good to himself, is a man of kindness; keit zum Leben, u. s. w. buft he who troubleth h.is own flesh, is cruel. 1 Ist zu deutlich blosser Nothbehelf. The desizn of this is not to recommend selfis.7.ness, in the proper - p Fiius justitit vel justus cod. meus 368, LXX sense of that word, but a wise and prudent care and solicitute for, one's own real good. Tlhis is kinrdness, i. e., kindness to himself Syrus, Arabs. R. Immanuel explicat per rects, dede veo On the contrary, he who vexes himself by an improper course of per mptx b:z:, seu in signif. nostri ]: (De Rossi, Suppl. ad var. conduct, is cruel to himself." Not Solomon's meaning, surely! S. T. lect.). 61 THlE BOOK OF PIIOVERI3S.-CIIAP. XL' KING JAMES' VERSION. HEBREW TEXT. REVISED VERSION. s22 s a jewel of gold i a 2tos gOf gold in ba swine'srl 22 swine's- and he that f waters shall him-out self b~e watered. 26which is without discretion. - is a woman fair and withholds coun, the 26 discretion. the people shall curse him': bult,,z:;i dJq5,~~. eopemMi will curse lfim; 23blessin sall be upon th e dea of esireg forof the riohead of is only good procureth faour: but he:expectation V ek;ood of the wicked is wrath. IT 7 T the expectation of the wicked is wrath. th24t seeketh mis chief, itha t scattereth all and 24 There is that scatteek s evil, andit wills 24 come unto him. come upon him. owed by Stuart); though he joincrease his hands,.e., apply both By; and tis here meant (as thwell expained by Hitzig) a deliwithholdets, moresisting wi th all h is might. * ate sense of propriety, swithholdswn in modesty of look, spec, than but Accordi ng t o Gesenius, d n geeration to pogeneratismet, only, i.e., demeto wanor. through all time. But the evidence of such a usage is not. 24. The three participlesoul shtand in thbe relation ton- 25 made out. From hand to hand, in the examples referred to, ~js, and the first two have obviously the same subject.i'~~ inl meansde fromat: and he thatto another, i.e., y succession. its established Heb. use (with i of comparison)gives an apt shwald: The watered for it; i.ae., my pledgelf. 6:1; and striking sense; much more so tha n riches, adopted byll himself be watered. Job 17: 3), I pledge myself for its truthl.$ So Iitzig,{ Ber- Schultens and 26ertheau from the Arabic.:th 26theau and others. But with ere is no oldeth coern.. lie. theole wils hi ths the people shall curse him: butp le wl c hi blessing- shall be upon the head of -. T but blessing for the head of saeasEhims charact selleth it. himc) that delights in blessing raing its V~,. 22. ~r no'b, part. construed with the genitive, as in some bounty to others. 27ther instances where t hat diligently itseekelfth A. seHim that seeks good will favor 27 preposition (~ 135, 1, Rem. extr.); comp. ~j~ ~'~ Is. 59:~ 20. ~[ see Glen. 4;- ~ 6 (comp. 41:~ 56, and 47: 14-20);* Deut. 2: 28;e Gesenius' Lex. (Am. edl.)' "Who departeth fr:om' discretion, i. e., Am. 8: ~ X Thzat procu?'eth grain (Stuart) is a sense unknown good procureth favour: but he tin seek who iS without discretion." - in Heb. usage. The distinctionl is between the one who hoards ~~~~~~~~~~~~it, fr the purpose of enhancing the price, and h e one whoat sks evills at come unto him. come upon him. lowed by Stuart); thoui liet joiungat his ands, h. e. a pplba s obver- t he curre meant (as well explained by Hitzig.*) a deli'hands, resisting with all his might. *cate sense of propriety, shown in modesty of look, speech, and According, to Gesenius, -in -r = generation to generation, i. e., demeanor. at, imhrougho manibus pedibusqut the obevidence omnif such a usage is noet V. 27. The first three participlerbs stagreend in the general idea to seeko made out. From hand to hand, in the examples referred to, h and the first two have obviouslym f the same subjectl n. nt in means from one to another, i. e., by succession. its established ileb. use (with -1. of comparison) gives an apt Ewald: The hand for it; i. e., my pledge for it (ch. 6 1 I; and striking sense; much more so than riches, adopted by Job 17: 3), I pledge myself for its truth. ~ So Hitzig, ~ Ber- Schultens and Berthean. from the Arabic. theau, and others. But there is no other -evidence of such a V. 25. The liberal soul. lit, the soul of blessing (of which this usage, as Ewald concedes. I ~~~is characteristic), that delights in blessing, in imparting its V. 22. t:~ r)j) part. construed with the genitive, as in some bounty to others. other instances where the verb itself is construed only with a V 6 htslsgan h resneo h e.wr preostio ( 13,, em.exr.) cmp.~z~ z'~ I. 5 2 T see Gen. 4'. 6 (comp. 41: 56, and 47: 14-20); Deut. 2:28;Gesenius' Lex. (Amn. ed.): "Who departeth from discreti~on, i.eA.8I htporehgri Sur)i es nnw who is without discretion." in Heb. usage. The distinction is between the one who hoards it, for the purpose of enhancing the price, and the one who sells at *q. d. Mlanum manui licet jungat, h. e. ambas -manus obver- the current price. tat, immo ~manibus pedibusque obnixe omnia faciat, averruncet V. 27. The first three verbs ~agree in the general idea to seek. poenam. That they are used as synonyms of this leading' idea, and are j- Thes. IL., p. 566: Mann om. manum (von Hand zu. Hand), j.e., per omines generationes et mutates, et cum negandi particula:iechndesVstds.Brea:Erebeeheieonl~~~unquam. ~~~~~~~~~~~~gem Urtheile. Ewald (Lehrb., ~ 288, 3)t:vr. -it geschmacklos, Hand der Hand! scheint eine alte Betheurungr ans demSp. 1 2 gemeinen Leben zu. scmn, wie wenn man fair die Wahrheit der *Emn zarter Sinn fMr das Schiclcliche, hauptsachhich hervorSache einen Handschlag thun, sich verbiirgen wolle.trtninZeigitdsBcesdr dedsgaenech Statt zu. sagen: ich. verbuirge es, wird die Gebflrde des Bfir- mens. gens namhaft gemacht. t Mlaurer: Verbi ~ Rosenmnfillerus et Ewaldus non debeSo vil schint er Zuammehang ls ds Sicerst zu bnt sbjectm faere oes. st idm poius qod p cedetium THE BOOK OF PROVERBS.-CHAP. XII. 65 KING JAMES' VERSION. f HEBREW TEXT. REVISED VERSION. 28 He that trusteth in his riches kb; w',l b.t=. to.l. 28 Whoso trusts in his riches, he 28 shall fall: but the righteous shall:o t shall fall; flourish as a branch. T but as the leaf shall the righteous flourish. 29 He that troubleth his own n.~-rnl.ins ~ug 29 IIe that troubles his own house 29 house shall inherit the wind: and shall inherit wind; the fool shall be servant to the..... and the fool is a servant to the wise of heart. wise in heart. 30 The fruit of the righteous teen Y.V pert at i The fruit of the righteous is a 30 is a tree of life;- and he that hT tree of life winneth souls is wise. I~an n~~s~g~ hi~'l tree of life; winneth souls is wise.': UITY jTT -v-: and he that wins souls is wise. 31 Behold, the righteous shall tl Yt:. p>,et 31 Lo, the righteous on earth shall 31 be recompensed in the earth: be requited; much more the wicked and the' much more the wicked and the sinner. sinner. CHAP. XII. CHAP. XIC. CHAP. XII. Waoso loveth instruction lov- =ih t, s k tt IE that loves correction 1 eth knowledge: but he that hateth: loves knowledge; reproof is brutish. -I -"- V' but he that hates reproof is brutish. 2 A good man obtaineth favour AT5n7'. la PJ L T 2 The good will obtain favor 2 of the LORD: but a man of wicked: r from Jehovah; devices will he condemn. -' v but the man of evil devices he will hold guilty. V. 31. If the righteous interchangeable, appears from othbr passages, e. g., Ps. 38: 21; * righteous are aptly compared, in their influence, to a tree of life. where ar'm (here joined with.n) is used with n:: (here joined Second member:-See Expl. Notes. with -mnt) in the expression of the same idea. In English we In vv. 29 and 30, the two members aptly correspond, and make lhave not synonyms by which we can thus vary the expression, with each other a consistent and pertinent sense. * There is, without making distinctions not intended by the Hebrew, and so therefore, no ground for supposing (with Ewald, Bertheau, and misleading the reader by diverting his attention from the thought others) that the order of the Heb. text is disturbed, and that 29 b itself to some incident in the expression of it. should be 30 a, and vice versa. That seeks good (the benevolent), in opposition to him that V. 31. Requited corresponds to t~%~ in both its senses. t Lo, seeks evil (the malevolent), in the next member. For the first behold, the earlier and more common use of A,, is the most clause compare Ps. 122: 9 (I will seek thy good), and Neh. 2: 10 pertinent here, giving emphasis to the expression of the thought. (prop. to seek the good of, etc.); for the second member, first The hypothetic form (if) is a comparatively feeble expression of clause, compare 1 Sam. 25: 26 (that seek evil to my lord). Will the same sentiment. Second member:-The common use of favor seek: he will be the object of favor. The expression of the E s, in such a connection, gives a just and appropriate sense; whole verse is singtularly pointed and felicitous. and there is no ground for assuming any other use of this combiThat Oit' is the subject of the verb, in the second clause of the nation here. t first member, is evident from the parallelism; it will come upon him, in the second member, answering to favor will seek him, in * Maurer: Ceterum videt lector, quam bene concinant membra the first. Idem observavit in versu superiore. Valeat igitur festinantius for proposita ab Ewaldo et alliis conjectura, qua turbato membrorum V. 30. There is no occasion, as well suggested by Maurer, for ordine te.t r pe.: r'k fieri jubetur membrum posterius supplying't~ before aY. t The counsels and example of the versus 29,.b-n yv p:. hemistichium prius versus 30, e,~n b::: hpl ejusdem posterius. Literally: And who requite evil in place of (in return for) good, and persecute me in place of my seeking good; i. e., in o "Shall be punished as he deserveth, I Pet. 4: 18," is the return for my seeking their good. The Heb. expression is.stronger than the English in return for; viz., that evil on their t As is done by Bertheau': An ti und dass ein Frevler und part comnes in place of good on his. - Siiunder! der Ausruf muss etwa so ergmnzt werden; im Lande t Commode probi hominis facta et consilia ipsi comparantur belohnt werde, ist nimmer behauptet worden. So hat sA ~ hier arbori vitce. im Gegensatze etwa die Bedeutung von: aber nicht. 66 THE BOOK OF PROVERBS.-CHTAP. XII. KING JAMES' VERSION. HEBREW TEXT. REVISED VERSION. 3 A man shall not be establish-,,~ t:x 1.- 3 A man shall not be established 3 ed by wickedness: but the root by wickedness; of the righteous shall not be but the root of the righteous moved. shall not be moved. 4 A virtuous woman is a crown,' _ 4O._, C A worthy woman is a crown to 4 to her husband: but she that mak-:,:. t. her husband; eth ashamed is as rottenness in his. T T: T and a base one is as rottenness bones. in his bones. 5Thethoughtsof the righteous tThe thoughts of the righteous 5 are right: but the counsels of the:,= t~ br nh.=~n are uprightness; wicked are deceit. IT J. T the guidance of the wicked is deceit. 6 The words of the wicked are 6tr,': t~.: s.t: The words of the wicked are a 6 to lie in wait for blood: but the *:.a t,. lying in wait for blood; mouth of the upright shall deliver r., J. but the mouth of the upright them. will deliver them. 7 The wicked are overthrown, 7 The wicked are overthrown, 7 and are not: but the house of the tur n9=s and they are no more righteous shall stand... * but the house of the righteous shall stand. 8 Ai man shall be commended a1 i8 $:i: l According to his wisdom shall 8 according to his wisdom: but he:,,:1'-,: a man be praised; that is of a perverse heart shall..:- but the perverse in heart shall be despised. be despised. 9 He that is despised, and hath 9 Better is one despised, and that 9 a servant, is better than he that:b'-Itr l i..r7: tills for himself, honoureth himself, and lacketh.-I.. -. than he who boasts himself, and bread. lacks bread. V. 5. the plans V. 9. (V. R.) and that has a servant Ch. XII.-V. 4. A worthy woman: a woman of true worth (as ing; for it not only has the support of the oldest versions, but ion is used in 1 Kings 1 52); not merely virtuous in the sense makes the most correct and consistent sense, in itself, and in conof a chaste wife, but one worthy of the relation in all respects. nection with the parallel member. The proper contrast with the Second member:-mtiv9= intrans. (Lex., Hiph. 3), as sometimes second member (as Ewald justly claims) is the man of humble used, e. g., ch. 14: 35. condition and pretensions, who gets a sure livelihood by tilling V. 6. Will deliver them: viz., those implied in the expression the soil for himself (compare v. 11). In marked contrast with lying in wait; its intended victims. Such a reference of the him (second member) is the man who prides himself on the show pronoun to an implied subject is frequent in Hebrew. * of wealth, or on his birth and connections, while he pines in V. 7. Lit. an overthrowing of the wicked (scil. there is); comp. want. 131, 4, b. In the same sense, most of the modern versions translate (as the Genevan, for example): He that is despised, and [is] his oun V. 9. And that tills for himself: t as the text was read by the Genevan, for example) e that is despised, and [is] his own Seea the Syr. translator, and Jerome. a So it is read by servant, is better than he that boasteth himself and lacketh bread. * Seventy, the Syr. translator, and Jerome. ~ So it is restd by But this, though a possible construction of ii t::, will not be Ziegler, Ewald, ~ and Hitzig. II This is evidently the true read- "' _____________________________..claimed as the most natural and probable one. * Ewald: Sie, namlich die einfaltigen Unschuldigen, deren Blute und Leben die Frevler am leichtesten nachstellen zu k6nnelvus est; dagegen, was im tation am nachsten lieAt, et cui servuus est; dagegen, was im meinuen: verg-l. 1: 11, f. Parall. Forderung des Sinnes, Jarchi und Levi ben Gersom, et t So'1=: is used abs. in Dent. 15:19. Gesenius (Thes. II., servus sibi; wo dann aber mit LXX., Syr., Vulg., das Particip p. 977): Omisso ace. Deut. XV; 19: ne agrum colas cum (e) pri- zu punctiren sein wird. mogenito bovis tui, i. e. eo ad arandum eum adhibito. * So Munster (Biblia Hebraica, 1546): Melior est (homo apud 4 Sept.: eniaawov acvey Ei't~uIav SovgeWsiw tcvr. Syr.: se) despectus, et qui sui ipsius est servus, quam gloriosus aliquis B'*E- ~'~-t-? Vulg.: Melior est pauper et suiciens sibi qui eget pane. Schultens: I-Ioc explicant; qui victum sibimet procurare valet, quo sensu et Hieronymus dedit sufciens sibi. I-l)arum ist nry), und den Acker banend fuiir sich, zu lesen. Dathe: ~ fassen' dasTarm ndbn rwebidesePu-Melior est ignobilis et sibimet ipse servus, i] ~i-., fassen das Targum unad Ibn Ezlra, wie bei dieser Punc- Quam is qui se jactat et pane caret. THE BOOK OF PROVERBS. -CHAP. XIIT. 67 KING JAMES' VERSION. HEBREW TEXT. REVISED VERSION. 10 A righteous man regardeth,. pA' The righteous cares for the life 10 the life of his beast: but the: m of his beast; tender mercies of the wicked are - T "-: but the bowels of the wicked cruel. are cruel. 11 He that tilleth his land =}-.='im. ihqlt ).. 11 He that tills his ground shall 11 shall be satisfied with bread: but:.,-~m =e.n >.=. be satisfied with bread; he tllat followeth vain persons is but he that follows vanities void of understanding. lacks understanding. 12 The wicked desireth the net l i'' t vb, I5mm 12 The wicked delights in the net 12 of evil men: but the root of the of the evil; righteous yieldeth fruit. but the root of the righteous will bring forth. V. 10. for the wants Ib. but the compassions And has a servant * is the proper rendering of the Masoretic tial good. The word, by usage, is applied either to persons, or reading ~ =vbe; and is defended by Rosenmiiller, Bertheau, and things; the parallelism here requires the latter. * others, t on the'ground that he is thereby enabled to cultivate his V. 12. Net ('nwt): as the word is used in Job 19 6, and land, and obtain his bread. But it could hardly be worth while Eccl. 7: 26. There is no occasion for the assumed metonomy, to say of the man, who is able to own or hire laborers to earn a prey, gain. For the relation of the two members, see Expl. subsistence for him, that he is better off than the poor and proud Notes. starveling. At any rate, as an expression of what is admitted to till bring foth () The Hebrew verb, with the come be the writer's thought, this is not to be compared, in pertinency plement, means to give fruit; sald of a tree (Ps.: 3, Ezek. and point, with the other reading. 34: 27), and of the earth (Lev. 25: 19); so with the compleV. 10. Cares for, etc. It will hardly be claimed, that te=: in~ ment,:" or,Si., in Gen. 4: 12, Ezek. 34: 27. But the is to be understood in the same sense, whatever may be the subject verbal idea to give, to yield, when said of a tree or its root, does of the latter; and that the phrase rn=m te v5n~i must, therefore, not necessarily require a complement; and this is the more naturbe explained by Ex. 23:9, ni, t~.-r) m~;U.. Margin: the ally omitted in the compressed brevity of style peculiar to these want.s, viz., of the animal life (as some understand t:4 here); its proverbial sayings.t capacity for suffering and enjoyment. Other constructions are: The root of the righteous Me (God) The bowels of the wicked: the primary signification of the will set;$ the root of the righteous endures.] But the natural word, used here (like heart) for the seat of emotion. 8 The oxymoron found in many versions, the tender mercies of the wicked are cruel, has very little probability. 11 91,x properly a cruel Theod.: K Sym: 0O O i & Jcoxoe!taaTa e&er Te E,VV. Aq. and one (as in ch. 5: 9: Jer. 6: 23) =-cruel.I[ Qune as in ch. 5 9 Jer. 6 23) li autem sectatur otium. Rosenmuiller: Malim t:4,p neutrali. V. 11. p, empty, vain things, in which there is no substan- ter capere, ut intelligantur et vana et inania consilia, et res vanae et inutiles, quibus quis studet, unde nihil lucri et utilitatis capit. Hitzig: Demnach bedeutet mtp~'~ genauer: Miissigkeiten, * XChald.:,.$ ns~, - T'rm KS7 a.m =r. m Genev. Fr. (1562): windige Beschaftigungen, welche keine Arbeit sind. Mieux vaut l'hornme abject, et qui ha serviteurs, que celui qui se t So the Syr. translator: *,o?j? 1o. Gersonides glorifie, et ha faute de pain. correctly explains the second member as meaning, that they t Rosenmiiller: Et cui est servus, qui vero tantum habet, ut derive their strength from their own root. Mercer (Commentar. servum alere possit, adeoque necessariis ad sustentandam vitam in Prov.): radix autemr justorum dabit fructum suum. Eclipses subsidiis non caret. Bertheau: Aber vielleicht ist er dadurch in hujusmodi in sententiis Salomonis sunt crmabrm, quia paucis veflbis den Stand gesetzt, etwa seinen Acker zu bebauen, und sich Brod multa et gravia constringere voluit. zu schaffen. zu s e Gesenius, Thes. II. p. 928: sedl radicem justorum firmiter j Gesenius (Thes. III., p. 1283): Viscera, zr oc~yX?,a... figit Denus. Bertheau: Die Wurzel der Gerechten (v. 3) giebt spec. ut sedes sensuum misericordire et caritatis. Prov. XII, 10, er; er Ibewirkt dass sie feststehen, nicht in Netze.fallen, u. s. f.... sed viscera improborum dura sunt. Rosenm.: Dare h. 1. idem est ac figere, firvmare, ut Ezech. 17: 22, { Maurer: tv=mi hic significat viscera, affectuum sedem, cor, 37:26. Ad n-i subaudiendum est Dei nomen, ut 10:24, vel qui significratus primarius est vocis. est impersonalis loquendi formula, dabitur. II Hitzig: Dass das Mitleid der Frevler grausam sei hat als ~ Ewald (followed, in the essential point, by Stuart): doch der Gerechten Wurzel dauert. Da der Sinn schon an sich darauf fiihrt, dass der Wurzel Dauer oder Nichtdauer zugeschrieben ~ Maurer: nt:a m~=m- est constructio quce dicitur ad sen- werde,... so scheint es am leichtesten, ]n als ein dem ]? urn. Umbreit: 8n:, etwas Grausames. gleichbedeutendes Adjectiv zu fassen, und darnach zu lesen'l. 68 - THE BOOK OF PROVERBS.-CHAP. XII. KING JAMES' VERSION. HEBREW TEXT. REVISED VERSION. 13 The wicked is snared byi S..t't 13 In the transgression of the lips 13 the transgression of his lips: but a is an evil snare; the just shall come out of trou- I - JTT but the righteous will go forth ble. out of trouble. 14 A nman shall be satisfied =:-:,' —.Fm 14 Of the fruit of the mouth shall 14 with good by the fruit- of his ia man be satisfied with good; mouth: and the recompense of a I J TT..: and the desert of one's hands man's hands shall be rendered shall return to him. unto him. 15 The way of a fool is right n^l t IT. I The way of a fool is right in his 15 in his own eyes: but lie that:Mn,rs Un' ) own eyes; hearkeneth unto counsel is wise. IT -v-' but he that hearkens to counsel is wise. 16 A fool's wrath is presently n o:. _ r ou. t:.. blt= 16 The fool's anger is known the 16 Inown: but a prudent man cov- i same day; ereth shame. I': but a shrewd man conceals an affront. 17 He that speaketh truth shew- P. 11. ~ rtt.e 17 He who breathes truth shows 17 eth forth righteousness: but a:,t he rioht, false witness deceit. I'.:. but a false witness fraud. 18 There is that speaketh like = n hY ln. h n~q &t5. 18 There is that prates as with 18 the piercings of a sword: but the:Rt In:t:n ]~,2m.z thrusts of the sword; tongue of the wise is health. V-.. T but the tongue of the wise is a healing. 19 The lip of truth shall be;n, ],9 n h,'-rti' 19 The truthful lip is established 19 established for ever': iut a lying' la ]~,~k-6~t: forev er, tongue is but for a moment. - and the lying tongue but for a moment. 20 Deceit is in the heart of ~-i~-.n, a Deceit is in the heart of them 20 them that imagine evil: but to: tm', tbs sxqb. that devise evil; the counsellors of peace is joy. IT:: It but to them that counsel peace | V. 14.'p:~there is joy. relation of the verbal idea (to give, to yield) to that of a root is V. 14. Shall return: according to the Chethibh (:1. ), which against the assumption of a subject not indicated in the connec- is doubtless the true reading. Qeri: He (God) will cause to return. tion. The other construction rests on a needless conjecture,* and V. 16. The same day (o..y):* the literal and pointed expresweakens, moreover, the antithesis in the two members. sion of the Hebrew. Will bring forth:t used in English, like the Hebrew word, Second member: a shrewd man (~), see note on ch. I:4, with or without its complement. third paragraph), is the subject, as required by the contrast with V. 13. An evil snare: compare Eccl. 9: 12,,it?,?b X.g So'fool,' and not the predicate, as construed by some. t in all critical works, till that of Bertheau (followed by Stuart), V. 18. As with (,): see Gesenius' Gram., ~ 118, Rem. c. who translates,'a snare to the evil.'+ But with this construction, V. 19, second member. For a moment: lit. cuhile I wink; a the meaning must be, that " the petty in the second member is, form of expression established in Hebrew (compare Jer. 49: 19), according to the first, he who is not chargeable with the trans-.but not familiar to English usage. graesion of the lips;' & which is not consistent with the language V. 20. For the relation of the two members, see Expl. Notes. of the second member. * Bertheau: an demselben Tage, d. i. sogleich nachdem er er* Gesenius, Thes. II. p. 928: Nil opus est conjectura >In regt ist. Ewald: desselben Tags. perennis, que vox et ipsa conjecturalis est. t Rosenmiiller: Tantumn abest, ut ob illatam sibi injuriam turt As the Hebrew word is rendered in Ps. 1:3, in the Common bas et contentiones excitet, et sese ulcisci studeat, ut potius ita so Version. gerat, quasi offensam ne animadverteret quidem.: Ni-ht boser Fallstrick, sondern Fallstrick des Bdsen, fur den 1 Bertheau: rieri ist der Voluntat. Iifil (Jerem. 49: 19, lB3sen. 58: 44), ich will machen einen Wink (r'..), doch hat sich diese Q Der pang in b ist nach a der, welcher sich des Vergehens urspruiingliche Bedeutung so weit abgeschliffen, dass die Form, als der Lippen, z. B. der truigerischen Rede 19: 22 (?) nicht schuldig stande sie substantivish fur gf, mit der Prapos. -7 verbunden macht. wird: bis ich mache einen TWink = bis auf einen Augenblilk. THE BOOK OF PROVERBS.-CITAP. XII. 69........,. KING JAMES7 VERSION. HEBREW TEXT. REVISED VERSION. 21 Thlere shall no evil happen 1.- p.,. - 21 There shall no harnm befall the 21 to the just: but the wicked shall: Y*.,. just be filled with mischief. IT JT T but the wicked are filled with evil. 22 Lying lips are abomination jT-~',, ~,? 22 Lying lips are an abomination 22 to the LORD': but they that deal, to Jehovah truly are his delight. I JT V.:V but they that deal truly are his delight. 23 A prudent man concealeth rm!' ) t.~ =? 23 A shrewd man covers knowl- 23 knowledge: but tlhe heart of fools edge; proclaitneth foolishness.....'" but the heart of fools proclaims folly. 24 The hand of the diligent %.24 The hand of the diligent shall 24 shall bear rule: but the slothful:e,m. bear rule; shall be under tribute. -...... but the slothful shall be under tribute. 25 Heaviness in the heart of tn[-.-A} x,~: Heaviness in the heart of man 25 man makethi it stoop: but a good: z=,: = bows it down; word m1akethi it glad. Tl1': -:' T" but a good word makes it glad. 26 The rilgh-teous is more ex- p'6.,.. 26 The righteous will guide his 26 cellent than lhis neighlibour: but: m:,: fellow the way of the wicked seduceth,-.' V... but the way of the wicked tliem. leads them astray. 27 The slotlhful man roasteth i', 27 The slothful will not roast his 27 not that which lhe took in hunt-:.m ~:lix-%m1 game ing' but the substance of a dili- but a precious treasure to one gent man is precious. is the diligent. 28 In the way of righteousness e path of righteousness 28 is life; and in the pathway there-: m-7 t,' T is life, of there is no death. V - T A even a beaten way, where is no death. V. 27. Or, will not snare his game V. 21. Shall-befall (s), as in Ps. 91: 10. V. 26. WTill guide:'t, Hiph. of -,m (or -r), in the sense V. 23. Shlrewd (see note on ch. 1:4, second and third para- to guide, to show the way. So Gesenius, Umbreit, Ewald, Maugraphs). Prudent expresses more than is intended here by the rer, Bertheau. Hebrew word. Ilis fellow (, ). His fellow-man is meant; no nearer reV. 24, second member. Slothful: either an adject. referring to lation (friend, companion, or neighbor) obviously is intended here. hand, as construed by some; or thle subst. slothfulness (,>mn) is V. 27. Will-roast: the traditional Jewish explanation, and in cocier. = the slothful, as in v. 27*- Under tribute (7::~): as in accordance with Aranmman usage.* Deut. 20:11. Will-snare (margin) is preferred by some scholars. But it is V. 25.,mt.i (mase., with a fem. subj. preceding it, as in 29:25) a less attested signification. Moreover, it is not much to say, is a very rare case; compare Gen. 15 17,,TmT,-, and that the indolent will not snare his game; while there is point Gesen. Gram. { 147, Rem. 2. The remoteness of the subj. here in the assertion, that he is too lazy to cook what is already makes the anomaly less strange. More difficult is the use of the provided. fern. suff. ( w), with manifest reference to n~ (perhaps as V. 28, second member. Literally: and a beaten way-no t?:). That this is the construction of the sentence is admitted.. -.. 1, 1 1 1, maPssigkeiten. So Ewald (Kummer in Eines Herz driickt es daby nearly all critics of note.t Hitzig; has not lightened the diffi- mnsieie S Ewald e r in ies nieder), Maurer, Rosenmfiller, and others. culty, by referring the Suff. to hand, in the preceding verse. Ewald: Dass icht mit bewegen, agen, sondern Ewald:~ Dass i'[~n nicht mit J~ beee,.agn od * Bertheau' Die Tridgheit, d. i. der Tr'Ae, wirld sein zain Tri- s/ *bt, B h wiad aDis PfTichtige arditen m[aissen. miwid Zt.. vergl. ~n zu vergleichen sei, lehrt schon die Rich..ba, = Wird als Pfiichtige arbeiten mifissen. mit t Bertheau: auf:S beziehen sich die beiden Suffixe des Femin., tigkeit des Bildes, welehe fordert sich zu denken, wie der TrAge ansnanhmsweiqse, dna sost t immer Masenl. ist; es( mochte dem eben das, was er schon hat, nicht fertig zu machen und anzuweaVerf. etwa das Femin. tj vorschweben; auch fallt es etwas den Lust hat. -.-. Bertheau: Das Wort bedeutet der jiidischen Ueberlieferung auf, dass,:s mit dem Mase. des Verbi,tn~ verbunden ist. gemass; die durch aramaischen Sprachgebrauch gesichert ist, Doch verlangt der Sinn zu deutlich Annahme dieser Unregel- braten: nicht brat die Triigheit, d. i. der Trage, sein Wildpret. T) TITHE BOOK OF PROVERBS.-CHiAP. XIIT. KING JAMES' VERSION. HE BREW TEXT. REVISED VEISION. CHAP. XIII. CHAP. XIII. CHAP. XIII. A WISE son heareth his father's = _t.M A WISE son is one chastened 1 instruction: but a scorner heareth J of the father; not rebuke. T: bt a scoffer hears not rebuke. 2 A man shall eat good by tile 5-~ b,^ -~ ~.~. 2 Of the fruit of the mouth shall 2 fruit of his mouth: but the soul one feed on good. of the transgressors shall eat vio- IT but the spilit of the treacherlence. ous on violence. 3 He that keepeth. his mouth,r_ w. ~ 3 He that keeps his mouth pre- a keepeth his life: but lie that' — serves his soul; openeth wide his lips shall have The that opens wide his lips, it destruction. is his destruction. 4 The soul of the sluggard de- 9v ~,. ]sn,,~.. 4 The spirit of the sluggard long- 4 sireth, and hath nothing: but thle: r eth, and has nothing; soul of the diligent shall be made but the spirit of the diligent fat. shall be enriched. 5 A righteous man hateth ly- i. t..Lying speech the righteous s ing: but a wicked man is loath- hates; some, and cometh to shame. -. but base and shameful is the conduct of the wicked. 6 Righteousness keepeth him T-. 6J Righteousness will keep the 6 that is upright in the way: but:r h: ~n.~~. blameless way; wickedness overthroweth the sin- T - but wickedness wil; pervert to ner. sin. death! i. e. no death is there; or more simply, in English, where verb (_-:) in the first.* The objection made to this (that "the is no death. The omission of the relative (in reference to place, spirit does not eat"),]t is mere trifling. The spirit of such has as well as timle, Gesen. Gram., 123, 3, b) is a marked feature of this for its reward; and in that sense is properly said to feed on it. poetical expression in Hebrew. V. 4. Sh/all be enriched (compare 1.1 ~25), viz. with good. The For the relation of the second member to the first, see Expl. figure is nearly the same in Hebrew and English.-Spirit of the Notes. sluggard: 5:::, Gesenius, IHeb. Gram., 121, 5. footnote.$ Other constructions lessen the significance of the striking ex- V. 5. tm1 ~s2~; comp. Ewald, Lehrb. 1 122, c, 1; Gesen. pression:re: 7~.* E. g. Rosenmiiller: and the way of her Gram. 4 53, 2, second paragraph, extr.1 path (n,.~?) is not death; Ewald: and the way of her at prop innoence, or bmelessimmortality; Stuart: and [il] her path-way is o eath. prop. innocence, ness, of way = blameless way. — Will keep, in English, corresponds Trle Jllasoretic poinlting (, witlout 3aippiq, and bs) doubtless O 0~~~~~~~ ~ ~~to the Heb. verb, in both its senses. gives the true expression of the sense. A beaten way, moreover, Second member. Will pe can not be taken in a bad sense,t as one that leads to death. Ch. ~XTII.-F. 1. One chaste'ned~, Hoph. plart. const~r.;* * Bertheau: Und die Gier der Treulosen verzehrt (aus b or if regarded as the subst. -T. (chastening = object of chast- Grausamkeit, weil sein T 0 ~in a ist % —.an herauszunehmen) Grausamkeit, weil sein Tbhu ibm ening&), the meanino and rendering will be the same. The older 0,~~~~~~,. durch grausame Behancllung von anderen vergolten, somit seine construction, which supplies here the affirmatdve side of the nega- Gier durc'h Grausamkeit gesattigt wird. tive assertion' hears not,' in the second member, violates the laws t Hitzig: Durch 26: 7 sieht man sich versucht, ~tr in b von of thought and speech. i=n ab)hAngig zu machen, allein' die Seele' isst nicht. V. 2. Violence (see Expl. Notes).-According to the most na- $ Bertheau: Das Suff. in v:: weiset schon auf X5: bin, tural construction, the object in both members is governed by the welches Wort ganz so als wenn es in gewdhnlicller Weise dem stat. constr. untergeordnet waire folgt; Ewald, Lehrb. 301, c. ~ irMaurrer: VTia trita, i. e. recta et plana, in quB cunt proHitzig's objections are not well founded. oppositaprobi Marer Verbuim mendax (sermones fraudulentos) odit opposita deviis et inviis, in quas defiectunt improbi.. Berthea:' ustus; et (sed) improbus male et turpiter agit. Bertheau t Maurer: Nusquam, quod sciam, in malam partem accipitur Triigerisches Wort hasst... der Gerechte, und der Frevler hanvia trita, quum hoc sensu via curva dicatur potius. delt schehlich ( in derselben Bedeutung als stuAde i: So Ewald, correctly:':n muss ein passives partic. sein, wie denn auch 19: 16 statt exu neben ~g~ wirklich ~e also Hof. steht) und handelt schtildli'chl, indem er Lug und Trug sich zi 1 Berthean: Zncht des Vaters Gegenstand der Zucht des Schulden kommen lasst. Hitzig: aber der Frevyer hasndel V aters, und sich ihr nicht entziehend. schlecht und schiindlich. THE BOOK OF PROVERBS.-CITAP. XIIT. 71 KING JAMES' VERSION. HEBREW TEXT. REVISED VERSION. 7 There is that maketh himself i II.::_., Je 7 There is that makes himself 7 rich, yet hath nothing; there is rich, and has nothing at all; that maketh, himself poor, yet. " that mlakes himself poor, and hath great riches. has great substance. 8 The ransom of a man's life %n ws r:' 8 The ransom of a man's soul is 8 are his riches: but the poor hear-: - his wealth; eth not rebuke. ITT T. T and the poor hears not rebuke. 9 The light of the righteous 9i,- The light of the righteous shall 9 rejoiceth: but the lamp of the be joyous; wicked shall be put out. bT i T - but the lamp of the wicked shall go out. 10 Only by pride cometh con- T ".. Only by pride comes conten- 10 tention: but with the well advis-:,rt= $'%=-m tion; ed is wisdom. IT: T I V but with those who take counsel there is wisdom. 11 Wealth gotten by vanity aT..,1 11 Wealth vanishes more quickly 11 shall be diminished: but he that: n -'_Y,pl6 than a vapor. gathereth by labour shall in- but he that gathers in hand crease. will cause increase. V. 8. Or, of a man's life V. 11. Or, Wealth from vanity vanishes away strued by Hirzel.* Ewald justly distinguishes mpi: and,rim:~ and trivial the reflection, compared with the profound and weighty as the inward activity and power, and Com.-b:>n and nurnr as the observation of the sacred writer! outward act. t V. 8. For the meaning and relation of the two members, see In the common explanation, nx;-r is taken as the abstract for Expl. Notes.* the concrete (sin for the sinner). But it will not be denied that V. 10. Comes: ]h'n, impers., like the Germ. es giebt, es gab; the expression,' wickedness will overthrow sin' (i. e.' the sinner'), Gesenius, Lex. 1, h. is a very harsh and improbable application of this principle. Who take counsel (ey:l::). There is no necessity for assuming Gesenius, who favored it in the''hes.,t afterwards gave a different a reflexive use of this word,?t its common reciprocal sense being meaning to nn in this passage. pertinent here. In either case, however, the translation is corV. 7. The " Poor rich man," and the " Rich poor man," have rect; as' to take counsel' means either, to receive counsel from become common ideas; and illustrations of both have been seen others, or to counsel with them. in all ages. I V. 11. More quickly (-m of comparison) than a vapor. GeSome translate: there is that feigns himself richu (i. e. pre- seius, more quickly than a breath;: but the other signification, tends to more wealth than he has); that feigns himself poor (i. e. vapor, is more pertinent in this comparison. professes to be poorer than he is). Very true; but how shallow A vapor (or a breath) is the favorite image, in Hebrew, of. what is unsubstantial, and is therefore insecure or not to be relied on, and fleeting or rapidly passing away; and hence, to * Rechtschaffenheit behiitet unschuldigen Wandel; aber Frevel- the Hebrew mind, it is a naturalimage of the proverbial instabilmuth fiiht abweges zur Siande.,' ist eigentlich die gottes- ity of riches. But for this very reason, it is not the appropriate vergessene schlechte Gesinnung, welche zur siindigen That aa- emblem of the means by which unstable riches are obtained treibt. So also Schelling: zinustit'a prcecapates bat in peccaltum. treibt. So also Schellg injustitia precipites dat n peccatum. ('wealth gotten by vanity'), or by which they are squandered t Gerechtigleit, Bosheit-die innere Thiitigrkeit und Kraft; Geben chultigkeit, Boshid e-die inussere Thlat; (' wealth is diminished by vanity,' i. e. by vain pursuits).S L Vosl. II. p. 959. Multum vexatus est locus EProv.] XIII. The relation of the two members is shown in the Explanatory 6... ita explicandus: justitia tueturr integritatem i. e. integros Notes. sed improbitas dejicit peccatum i. e. peccatores, nxaun bs:x, ut Second member. That gathers in hand: nt 53v, as in 1 Sam. recte Aben Esra. e Communicated to Dr. Robinson, for the last American edi- * That I may not seem to have caricatured the common view, tion of the Manual Heb. Lexicon (see the Preface, p. vii.); and I subjoin here Hirzel's expression of it. Der Reiche kann nicht added in IHoffmaln's Germ. ed. of the Latin work.' nur, sondern muss, z. B. wenn er Raubern in die Hande gefallen ist, sich mit Gelde loskaufen; der Arme dagegen ist taub gegen 11 To make or feigz ogle's self so and so, expressed by some D)rohung jeder Art, womit man Geld von ihm erpressen will. verbs under this form, is not the proper meaning of the form D hu' A l itself, but lies in the nature of certain verbal ideas. So Ewallcd, t Sibi consuli passus est, i. e. consilium admisit, consilio paruit Lehrb. ~ 124, 3, a (extr.): class man den Iauptbegriff der Forlm wirdle nV: nur hier bedeuten (Hirlzel). bisweilen durtch sich stellen iibersizeln kaln (welches Iitp. an $ Lex. bqt, 1, opes halitu citius evanescunt. So Umbreit: sich gtar nicht bedeutet), wie,'nntU sich krank machen, d. i. sich Reichthztm verschwindlet sclhneller als ein Hauch. kErntk stellen, 2 Sam. 13: 5, liegt im WSesen einiger Begriffe. ~ De Wette: Reichthtuem mindert sich durch Eitelkeit. 72 THE BOOK OF PROVERBS.- CHAP. XIII. KING JAMES' VERSION. HEBREW TEXT. REVISED VERSION. 12 Hope deferred maketh the,,:i-n n,-:tnt ri:' 12 Hope deferred makes the heart 12 lieart sick: but when the desire sick; cometh, it is a tree of life. IT i- " but desire attained is a tree of life. 13 VWhoso despiseth the word ii 13 He that despises tle word shall 13 slhall be destroyed: but lie that:RI' aN,,rj:x 1,) be held accountable to it; fearetli the commandment shallbe' but wloso fears tlhe comtnand, rewarded. lie shall be rewarded. 14 The law of thle wise is a e~.n _'~qP?i nt U,,?l 14 The law of the wise is a well 14 fountain of life, to depart fromn:' p~= i. ~' of life, the snares of death to turn from the snares of death. 15 Good understanding giveth., Good understanding confers 15 favour: but the way of trans-:.~, i 1 favor; gressors is hard. IT but the way of transgressors is hard. 16 Every prudent man dealeth Ir2r - 16 Evely shrewd man acts with 16 with knowledge: but a fool layeth:r t.x'm~. b%=.~ knowledge; open his folly......... but a fool displays folly. 17 A wicked messenger falleth J i 17 A wicked messenger falls into 17 into mischief: but a faithful am-:s.I/ t=5:9IIIn. 1 mischief; bassador is health. but a faithllul ambassador is a healiiig. 18 Poverty and shame shall be'~=n 1J?. iB iSi l -...... PovePoty and shame to him who 18 to him that refuseth instruction:: r:jrn'.'.. refuses correction; but he that regardeth reproof "T: -- but he who regards reproof shall be honoured. shall be honored. 17: 22, 2 Kings 22: 5.? It can not mean' by hand' as in the Gesenius, formerly (Lexicon manuale, 1833), from the groundCommon Version; nor does it mean'by handfulls' (so much, at meaning, enduring, derived the sig. firm, hard (hence, poet., a once, as may be held in the hand), i. e. by slow and gradual ac- rock, from its hardness). cumulation.-Sh/ll cause increase: the Hiph. mr. Later, however (Thes., Vol. II. p. 644), he defined this word* V. 13. Shall be held accountable to it (ih btnj), Niph. as pas- as in Dr. Robinson's last edition of the Heb. ILexicon; where this sive of the common signification of Kal (e. g. chs. 20 ~16, passage is translated and explained thus: "The way of transgres27: 13).t Literally, shall be pledged to it, held by it in pledge. sors is a perennial stream, full of water, by which one may easily V. 15. Is hard. So AMaurer,$ Ewald,I Bertheau;l and this be borne away and overwhelmed." But, to the Hebrew mind, a is the only sense of the word that suits the connection. perennial stream' suggested far other ideas; nor could it be, in itself, an emblem of mischief, of something to be shunned as * Maurer: qli colligit in malnum, qui colligit semper et col- fraught with peril and disaster. In that climate, nothing was lecta curat et conservat. more desirable; and to say,' the way of transgressors is a perent Schultens: Omnino 1i non ad Sn referendum, sed ad 116 e Schultens' Omnino b non ad v:: referendum, sod5... c ad. ~ nial stream,' was comparing it to the greatest and most desired verbum per excellentiam, verbum Dei.... Hoc violans... erben.. of temporal blessings. 11 oppignerabitur ei. Tritissimus usus pignerationis, sub hoe radice;... sic infra cap. 20: 16, et 27: 13, ne plura citem. V. 18. To him who refuses, is the proper expression of the Hine gravis figuratio assumsit pigerationem ad paenam. thought in English.t Lit., is he who refusas.+ Ewald: Wer das Wort verachtet, wird verpfindet ih1m. WVie _ der Gegensatz zwischen frecher Verachtung und scheuer Achtuoll klar ist, so der zwischen verpfiandet und bezahlt oder belohnt sein. Via improborum I^,4 est fluvius perennis, in quo progredi Das Bild ist also deutlich vom Schuldenwesen bei den Alten ent- nequit viator, sed torrente abripitur. lehnt. (Compare Lehrb. p. 684, footnote, 2.) t De Wette: Armuth und Schande de2 der Zucht verldsst. Maurer: Qui contemnit verbum, divinum puta, ei (verbo) oppignleratur; i. e. pcena tenetur quxa sumitur ab iis qui legem $ Maurer: Egestas et ignominia, qui rejicit disciplinam! i. e. divinam violant. egestas et ignominia sunt ejus, ei, qui disciplinam respuit.: TNobis in, quum Num. 24A: 21 Jirmum, Jer. Pi * 15 reobus- Bertheau: die Substant. Armuth und Schmach als Pradicate: turnzm significat, hoc loco significare videtur duinum;'durum' vero uter Zucht veriirft ist Armuth = arm. aut pro aspero est positum,... aut pro vasto, sterili.. ] mn' daue rnd nach dem was za 12: 12 gesagt ist; dahler II Also ein steinigter Weg, auf dem es sich nicht beqnem gehen abet auch halrt.. Iasst. THE BOOK OF PROVE RBS.-CHAP. XIII. 73 tF asin 11:15,to (will cause to inherit): bnr:~, with only the acc. of pets., as in Deut. 32:8. KING JAMES' VERSION. HEBREW TEXT. REVISED VERSION. ~~~~~~~~~~19 The d~ ~Here agaccomplished is in the p 19 Desire attaineding verse, some assum the 19an implied ~~~~sw ~~ n and order of thehe su bject of bi:; he (God) will cause to inherit. But sl is ~~~~ination~~the to foolsantithtic te natural subjedepart of b:, and it is the ablot ofmina' the good' is of evil, fools to depart from evil.' ~~~20~~sition, it is nthat wural trastedth with twiseat of'with the sinne nd b.'- 20 ~~~~~~~~~~amen shall be wiseng:,but a companits prim ary sense, which is ethe ion of fools shall be destroyed. - *.but a companion of fools shall..c, cappropriate one here. ~~~~~~~~21 Evil pursuethout measurers: but 21 Evil shall pursue sinnegative of:21, which ~~~~~~~~~~ ritos t is ell translaghteous good' shalln measube re'- but good shal., Joel 2:reward thein ~~~~~~~~~~paid~~Jer. 30 ite:11.1ous. ~~~~~~~~~~~ltiub22nt lhe seond ma lembert an in-s commonly translated The good will leave as in theritage 22 heritance to his children's chil-: to children's children ~~~~~~~~~~drengjue: but i and less obvious relation wealth of the sin-two membut te siners wealth is laidEpl N~otes, second paragraph). ~~~n~~~~~~~~erd e weise. fBer- thl 2g des nacf isnthetla2 ndrtche- rgtos 23 Aluchfood is ii the illage KT.1. kThe ploughing of the poor is 23 ~~~~of~~ will:5, da als * Justos remunerabit bonopo:hthe is cjUS est repen dere Deus. ~~~~tdestroyed for wanB ist dasof judgment. bubject Jahvere zuis that is consumedzen, 10 24, 12:12. Vm 20.' lb. without Tormeasure.n wird ~V ~ ~ ~'hes. 2s. poster, thatp. 1421: et probos remuinjusticeratur (eeus) felicitate. V. 20. Walk K ), Idessen the emphatic with an implied subjecrlsst stehe n (Dnamelt.y God), by Rosenmo: ller,*ut non solum ellipsis steht dem [qr:~m in b'~q;z in a scharf gegenuiber. Impeat. (Gesenius, Gram.,A 131, 4, i, y).-And b (er. u. Chald. Hdwbh.) nach der NorRdig. Some reading). Hee~si otisaceteK Mi h re V. 22. The good (=t), as in ch. 12: 2.-Will leave a heritage Secoind mebr hl oet hr:+a n1 5 to (will cause to inherit): Ir~q with only the acc. of pers., as in sDtranslate (im Jer. 30311) acco2dieg to right; whinh makes a8. false implication, as thouoh the utter extinction. spokoen of in the et Glfk. two again, as in the preceding vrclause, was not'assume according to rigt.' implied;V. 21. Good shall reward. The construction and ormder of tBertheau subject of e he (God) will cause to inherit. But ich, words being the same in both members, anrff sind durcthe two antithetic the.natural subject of and the lot of the ood' is conwords, Vy1 and beino, in the same relative position, it is natural trasted with that of' the sinner.'1 to suppose that they hold the same grammatical relation, namely. 3Pogig nisprmr eswihi h as subject of the verb. So Gesenius ~ (after C. B. Michaclis),1 appropriate one here. Umbreit,~~~ Maurer.** ~~Without measure: =fl Nhz, the negative of ~uwhich On the contrary, the verb in the second member is construed is Well translated' in measure' (comp.,IFID Joel 2:23) in Jer. 30 11.11 Masorethm, ~ studio,~* ~ ~ ~. The second member is commonly translated as iu the margin~ meroconomanu uncl, ~gm Jueru:~Thbnt with a less obvious relation of the two members (see Expl. IT qu itsVe (are)N otes, second paragraph). t So Ewald: Geh, duc mi.t Weisen umn, tind w~erde weise. Bertheau: Ktib -imInfin. abs. in der Bedentung des nachdriicklichen Imerat. un: Ich. weEl wil ~ aaI Justos remunerabit bono, is cuJus est rependere, Deus. F ortsetznng des Infin. gleich der Imperat. eintritt. j.Bi istdsSbetJhez razn 02,1 2 1 Ewald: Eigentlich, wer za Fr-emniYen nirnm't Thoren, wird Thes fascic. poster., p. 1421: et probes remueieratur (Dens) beschiidigt werden. felicitate. Lex. Mlan. (art. t~t, Pi. 4, extr.): sed probos remuneratur Beta:Dohkn auhbsutheAesti (pr. hezahilt) felicitas, proborum preemium. est felicitas.desnwsmnhtrlstthn(Dt.3:8)o:erue 1JAunott. uberior. (as an alternative rendering):verti etiam hiriterldsst Erbschaft den Kindeskindern;... auf diese AVeise potest lustos rem-unerabit bonu~n... Sic enimi non solum. ellipsis stehit dem Nur in b =~ in a scharf gegenfiber. nulla erit, sed etiam. hemistichinm. hoc posterius priori exactiuns Frt(lb.u hl.Hwc. ahdrNr.Sm conveniet, t innmdr ma' n~qP0'7_le nirinm 1, translte i J~er. 30 11)ld accordig to rih;ahch drN-makSoes 74 THE BOOK OF PROVERBS.-CHAP. XIV. KING JAMES' VERSION. HEBREW TEXT. REVISED VERSION. 24 He that spareth his rod i: n, 24 He that spares his rod hates 24 hateth his son: but he that lov- his son; eth hint chasteneth him betimes. - but he that loves him gives him timely chastisement. 25 The righteous eateth to the, t_ k p~A, i The righteous eats to the satis- 25 satisfying of his soul: but the.tmn fying of his spirit; belly of the wicked shall want. IT.: but the belly of the wicked shall want. CHAP. XIV. CHAP. XIV. CHAP. XIV. EVERY wise woman buildeth;M, - =' n: =t: X EVERY wise woman builds 1 her house: but the foolish pluck-:..u'nn,1. r1bns her house; eth it down with her hands.,... T T:' but the foolish plucks it down with her own hands. 2 He that walketh in his up-,,i~ ~ q. 2 He thatwalks in hisuprighltness 2 rightness feareth the LORD: but is one that fears Jehovah; he that is perverse in his ways I.. JT: but he that is perverse in his despiseth him. ways despises him. 3 In the mouth of the foolish mn, b s-3 In the fool's mouth is a rod of 3 is a rod of pride: but the lips of =n.fR 1 =.:J.', pride; the wise shall preserve them. e.. - T: but the lips of the wise will preserve them. Where no oxen are, the crib'nt t4.~ ti ]. 4 Where there are no oxen, the 4 is clean: but much increase is by:.~J n:. nm&.',f-:'n crib is clean; the strength of the ox. I...T: but by the strength of the ox is abundant increase. 5 A faithful witness will not =%: 1 tr A faithful witness will not lie; 6 lie: but a false witness will utter but he that breathes falsehood lies.... - is a lying witness. 6 A scorner seeketh wisdom, T:, T-.. 6 The scoffer sought wisdom, but 6 and findeth it not: but knowledge it came not; is easy unto him that understand- T J but knowledge to the discerneth. ing is easy. Go from the presence of a.sb: S: r 7 Go from the presence of a fool- 7 foolish man, when thou perceivest.n-r ni h:n-b. isil man, not in him the lips of knowledge. T IT: T when thou perceivest not the lips of knowledge. V. 24. Gives him timely chastisement.* The opinion of the would point the word, see note on 1 20) wvisdom of women;* in Jewish teachers, that the primary idea of the Heb. word is that of either case, the proper English expression is, every wise woman. early, timely attention to a thing, and hence that of earnest seek- Second member: foolishness = thle foolish. ing, seems to be the correct one.t Comp. Rosenm. on Ps. 63: 2. V. 4. Cr'ib (n=y). Gesenius, Lex.: " The signif. stall is also''o the rendering,'seeks for him chastisement,' Hirzel replies appropriate in Is. 1: 3; where, however, Sept. and Vulg. render with some point by asking,' what there is in it to be long pracsepe, i. e. crib, manger, which both here and in Job [39: 9 is sought after?' not less apt and probable." Ch. XIV.-V. 1. The wise of women,h or (rn:~., as some V. 5. an, subj. (not predicate), as in 12: 17. V. 6. SouLght (~.z), the Pret. used here in its proper relation * Michaelis (Annott. uber.): q. d. matutinat, i. e. mature ad- to the past. t hibet, ei disciplinam. t Syr., E ]., 2.. Sept., 0 SE ayayrLof Wuitehas * Aus:.::n geht hervor, dass rm n hier nicht wie Judd. ~ratLedt. Chald., [~.n~.~_,.a.t t=~riPD,.R.b. mI=~. 5: 29 der plur. fem. sein kann: die Weisenl der Frasen; zu lesen Und was giebt es delln da lange zn suchen? ist n:7m (Bertheau). & Rosenmiiller: Sapientes mulierunm ed'ficat, i.e. unaquteque t So Ewald: Ein S'ptter suchte Weisheit. Bertheau: Der apielltuIn lulicrulll aedijicat dom mrn steam. SpOitter suchte IWeisheit. THE BOOK OF PROVERBS.-CHAP. XIV 75 KING JAMES' VERSION. HEBREW TEXT. REVISED VERSION. 8 The wisdom of the prudent ivI. s tnlwn, horn 8 The wisdom of the shrewd is 8 is to understand his way: but the:. eier. rnto understand his way; folly of -fools is deceit. T: but the folly of fools is deception. 9 Fools make a mock at sin: =5 ~ vein 9 Guilt makes a mock of fools; 9 but among the righteous there is but among the upright there is faLvour. JT PTI favor. 10 The heart knoweth his own it5r: h5~ v _i, = > The heart knows its Qwn bit- 10 bitterness; and a stranger doth:r - nnnn i v s terness; not intermeddle with his joy. IT- IT and a stranger intermeddles not with its joy. 11 The house of the wicked's11 bei., e. 1 The house of the wicked shall 11 shall be overthrown: but the:o l, be destroyed; tabernacle of the upright shall. T but the dwelling of the upright flourish. shall prosper. 12 There is a way which seem-.-~. by te ^.. 2 There is a way right in the 12 eth right unto a man; but the sight of a man; end thereof are the ways of death. T - T'-:1- but the end thereof-they are ways of death; 13 Even in laughter the heart. 13Even by laughter may the 13 is sorrowful; and the end of that:,et lnn';hmmx{ heart become sad; mirth is heaviness. IT T T:'-" and of mirth the end is heaviness. 14 The backslider in heart shall 14 From his own ways slhall the 14 be filled with his own ways: and::: lrjx ~:. backslidden in heart be filled, a good man shall be satisfied from. Tr.. and the good man froln himhimself. self. 15 The simple believeth every T -=.b. ], _ 71, The simple believes every thing; 15 word: but the prudent man look- n rix ish:,ibut the shrewd gives heed to eth well to his going. I T:I his going. 16 A wise man feareth, and de- rAt T tIt 16 The wise fears, and turns -from 16 parteth from evil: but the fool:_.V-,. >'Yn..l evil; ragetll, and is confident.. but a fool rages, and is confident. 17 He that is soon angyry deal- X.,,-k 17 He that is quick to anger deals 17 eth foolishly: and a man of wick-:-.usI nw f:m vIlj,, foolishly; ed devices is hated. but a man of plots is hated. 18 The simple inherit folly: I The simple inherit folly; 18 but the prudent are crowned with:o.~I -_ =.:1 but the shrewd are crowned knowledge. with knowledge. 19 Tlle evil bow before the K e~4: =.. 19T9 The evil bow down before the 19 good; and the wicked at the gates:: pa 5-s i~.v good, of the righteous. and the wicked at the gates of the righteous. 20 The poor is hated even of A " T Even of his fellow is the poor 20 his own neighbour: but the rich:=.= ms s Iivq man hated; hath many friends. but the lovers of the rich are many. V. 9. The verb ]~, in the sing., has for its subj. =a5, mean- V. 16. Rages (the usual meaning of the Heb. verb) like a ing guilt, as in Gen. 26:10, Jer. 51: 5. swollen stream, that defies all restraint; so is the blustering fool, V. 14, second member. Lit. frorm with (_by = by or with) in his self-confidence. himself.* The suff. in reg refers here to the subj., as in 1 Sam. hs.Tsfnreheteb,17 22S. -de iis qun juxta eum sunt, s. de semet ipso vir probus; in quo 1_:22. nihil difficultatis est, ut ab recepta lectione ~%n.z discedendi, et * Schelling: ad verbum, de viis suis satiabitur aversus corde, j cum Capello rb:T~ s. ~~nz. legendi nulla necessitas sit. 76 THE BOOK OF PROVERBS.-CHAP. XIV.. KING JAMES' VERSION. HEBREW TEXT. REVISED VERSION. 21 He that despiseth his neigh-;:n -Is.m.W so 21 He that shows contempt for 21 bour sinneth: but he that hath:,x r i]. his fellow sinneth; mercy on the poor, happy is he. T: j.. but he that has compassion on the poor, happy is he! 22 Do they not err that devise h t ss N 22 Do they not err who devise 22 evil? but mercy and truth shall be: e ~w'r evil? to them that devise good. but kindness and truth are they that devise good. 23 In all labour there is profit:' 23In all labor there will he profit; 23 but the talk of the lips tendeth.irb:,s' be r. but talk of the lips is only to only to penury. penury. 24 The crown of the wise is On:: t:+-t nt-2 24 The crown of the wise is their 24 their riches: but the foolishness:n.~ t,,.= n.b m wealth; of fools is folly..l.. J" the folly of fools —is folly. 25 A true witness deivereth A true witness delivers souls; 25 souls: but a deceitful witness ht:,,2 r1= i I but he that breathes lies is despeaketh lies. IT. ception. 26 In the fear of the LORD -is A 26 In tle fear of Jehovah there is 26 strong confidence: and his chlil-:nR,,nm, =b.il strong trust; dren shall have a place of refuge. and his children shall have a refuge. 27 The fear of- the LORD is a aotrn ),r nt?,, nrw. 27 The fear of Jehovah is a well 27 fountain of life, to depart from: of life, the snares of death. to turn from the snares of death. 28 In the multitude of people 28 In the multitude of people is 28 is the king's honour: but in the:,ir9 n~U? t5 tn.s% the king's honor; want of people is the destruction and in the want of people is of the prince. the prince's ruin. 29 He that is slowv to wrath is:n^Dmeh-=I twit r 29 He that is slow to anger is of 29 of great understanding: but he:n.rIs I': U.(',_xp. great understanding; that is hasty of spirit exalteth. -: but he that is hasty in spirit folly. exhibits follv. 30 A sound heart is the life of N, G. te.':, Y.. The life of the body is a tran- 30 the flesh: but envy the rottenness:qn:.- n x~ = Sa quil heart; of the bones. but envy is rottenness of the bones. 31 He that oppresseth the poor 31.He that oppresses the weak 31 reproacheth his maker: but he:M,= ],:. n Ze'_ro. scorns his Maker; that honoureth him hath mercy but he that honors him has on the poor. compassion on the needy. 32 The wicked is driven away rsr~m invi 8>iT 32 In his calamity the wicked is 32 in his wickedness: but the right-:p driven away; eous hath hope in his death. but the righteous has trust in his death. V. 22. Kindness and truth.: the spirited conception of the V. 29. Exhibits folly: strictly, holds it up to view.* original, which is admissible also in English. They are' kindness V. 32. In his calamity, corresponding to' in his death,' in the and truth,' being living representatives of these qualities. parallel member. V. 24. The literal rendering, in the ordinary sense of the words,* gives a just and striking sentiment; see Expl. Notes. =vorkommen, ist aber ohne weiteres zulafssig. ]n't kann sonst y. 28. Prince: ot = i];, as rnZ — = ptvt.,* 2 8. Pince 1-~ as~T Schwindsucht heissen, bier hat das Wort diese Bedeutuag nicht. 0,- Ewvald': aber der Thoreo Narirheit — NaTr-eit ist. G (Gesenius (Thes. vol. III. p. 1274): impatiens offert, in me. dium profert, stultitiam. Rosenmiiller: stultitiam sumamn omnibus t Bertheau: Ant: haben die alten Ueberss. durch Fiirst fiber- facit conspicuam, perinde ac si sublata manu palam eamrn -ostensetzt; die Form ]i'~ statt der gewlhnlichen ]..' wiirde nur hier taret. TIHE BOOK OF PROVERBS.-CHAP. XCHAP.. 77 KING JAMES' VERSION. HEBREW TEXT. REVISED VERSION. 33 Wisdom resteth in the heart h2:n t.~lZ a-r'b3 33 Wisdom dwells in the heart of 33 of him that bath understandingr the discerning; but that which is in the imidst of:-Im.,': but in fools it shall be taught! fools is Imade known. 34 Righteousness exalteth a n- 34 teo ess exalts a people; tion': but sin is a reproach to any'r:x~ =s-W x *uss but sin is the reproach of napeople. IT' tions. 35 The king's favour is toward =.' i_.=. i'' A wise servant has the king's 35 a wise servant: but his wrath is'~0=m,,/'n favor; against him that causeth shame. I...' J.. but a base one has his wrath. CHAP. XV. CHAP. XV. CHAP. XV. A. SOFT answer turneth away,", b' _,'-':, A SOFT answer turns away 1 wrath: but grievous words stir::~:-8=~. wrath; up anger. but a harsh word stirs up anger. 2 The tongue of the wise useth 2 The tongue of the wise utters 21 lknowledge aright: but the mouthl:r5.x,.=, 5 t.', useful knowledge; of fools poureth out foolishness. "'"' -.... but the mouth of fools pours forth folly. 3 The eyes of the LORD are in nT...-. 3 The eyes of Jehovah are in 3 every place, beholding the evil:t,=:3 tort m.,:Y every place, and the good..... beholding the evil and the good. 4 A wholesome tongue s a ee wholesome tongue is a tree 4 of life: but perverseness therein:m_. 1=5 -r.5;s.e of life; is a breach in the spirit. ". but perverseness therein is a wound in the spirit. 5 A fool despiseth his father's ~N= t. u - lT s\ J-.. A fool spurns his father's cor- 5 instruction: but lie that regard- t:u trai in t.'t rection; eth reproof is prudent. - - but he that regards reproof deals wisely. 6 In the house of the righteous T pTn In the house of the righteous is 6 is much treasure: but in the rev-:r'.:'.,~ much treasure; enues of the wicked is trouble. IT... but in the gain of the wicked there is trouble. 7 The lips of the wise disperse Tr t,=,:. a rtX 7The lips of the wise disperse 7 knowledge: but the heart of the: i knowledge; foolish doeth not so. not so the heart of fools! V. 33. It shall be taught (the impers. neut.), a form of menace; V. 5. Deals wisely (prop. callide agit): compare the note on compare the note on ch. 10: 9. ch. 1:-4, the last paragraph butone. V. 35. A base one: %'v=1 intrans. (Lex., Hiph. 3).-Has: b V. 7. Not so! ]=:b, as in Ps. 1: 4.* Its position here makes of the first member being omitted before the parallel term in the no difference; the thought being expressed in the Hebrew thus: second, as, is in in Is. 48: 14 (Gram,, ~ 154, 4). but the heart of fools-not so.' Ch. XV.-V. 2. Utters useful knowledge: so Ewald,* Maurer,t The expression is certainly far from being feeble and tame, as Bertheau.1 Makes knowledge pleasant (as some translate) is not asserted by Hirzel.tf Gesenius: and the heart of fools (disantithetic to the other member. perses) vain (foolish) things. + Ewald: is not sure (not trustV. 4. A wholesome (wholesomeness of) tongue: as N'~r is worthy).~ used in chs. 4: 22, 12: 18, 13: 17, 16: 24. The idea, of quiet-.* So Bertheal': X:bsi nicht so wie die Lippen der Weisen ness (comp. 14: 30), a gentle tongue, is not as appropriate here. streut das Herz der'lThoren Kenntniss aus. In dieser am nach* Der Weisen Znge gutes Wissen schafft. sten liegentden Bedautuag fassenl Chald. urnd Vulg. Ib autI t Lingua sapienturm bonam (rectam) facit (creat) scientiam. t i= Hi wie Ps. 1: 4 gebraucht ware unertraglich matt. ~ Die Z unge macht gut Kentniss = verkiindet gute Kent- Thes. vol. II. p. 667: et cor stiltorum (spargit) vana, stulta. muss. ~ Der Thoren Herz unzuverliissig ist. 78 TTHE BOOK OF PROVERBS.-CHAP. XV. KING JAMES' VERSION. HEBREW TEXT. REVISED VERSION. 8 The sacrifice of the wicked n,8 n',t n:n' t3. r 8 The sacrifice of thle wicked is 8 is an abomination to the LORD: ta"I 0 nta r, an abomination to Jehovall; but the prayer of the upright is b hut the prayer of the upright his delighlt. is his delight. 9 The way of the wicked is an - r Ai n 9 An abomination to Jehovah is 9 abomination unto the LORD: but the way of the wicked; lie loveth him that followeth after I, but him who follows righteousrigliteousness. ness he loves. 10 Correction is grievous unto.tk:nv en Itrm h A sore correction has he that 10 him that forsaketh the way: and:':r forsakes the way; he that hateth reproof shall die. I, he that hates reproof shall die. 11 Hell and destruction are be- In.._. n t5 11 The underworld and destruc- 11 fore the LORD: how much more - tion are before Jehovah then the hearts of the children of i... how much more the hearts of men? the sons of men. 12 A scorner loveth not one q: ],l., =?2-17 12 The scoffer loves not one that 12 that reproveth himn: neither will:. G. aid:::h reproves him he go unto tile wise. h J T e will not go to the wise. 13 A merry heart maketh a. T 1. tt 13 A glad heart makes a joyous 13 cheerful countenance: but by sor-'t,:: m.' 1-r=ls'. X countenance; row of the heart the spirit is I.'-: - IT - -. but by sorrow of heart the broken. spirit is broken. 14 The heart of him that hath tj- ji, 14 The heart of the discerning 14 understanding seeketh knowledge:.z.I-s,:'l ti:. seeks for knowledge; but the mouth of fools feedeth on.. but the mouth of fools feeds on foolishness. folly. 15 All the days of the afflicted,::T.1. ).': All the days of the poor are 15 atre evil: but he that is of a merry:-rlmn,nr'-n-~: evil; heart hath a continual feast.' " but a cheerful heart is a continua.l feast. 16 Better is little with the fear AVr na~. =16 Better is a little with the fear 16 of the IORD, than great treasure: tnr. aI' xI "of Jehovah, and trouble therewith. T. At than great treasure and trouble therewith. 17 Better is a dinner of herbs t:t', p'a nArT a n: 17 Better is a meal of herbs, when 17 where love is, than a stalled ox: love is there, and hatred therewith. than a, stalled ox, and hatred therewith. 18 A wrathful man stirreth up Ai,. 18 J A wrathful man stirs up coni- 18 strife: but he that is slow to anger:' t:_ t: a tanen tion; appeaseth strife. - but he that is slow to anger appeases strife. V. 11. Underworld: compare the writer's note on Matt. 11: 23, Second member. Mouth (t); the reading of many Mss.* and last paragraph.-Destruction: see the writer's notes (Philolog. of the ancient versions (Sept., Syr., Chald., Vunlg.). and Expl.) on Job. 26: 6. V. 15, second member. A cheerful heart, is the writer's meanV. 14. Heart of the discernzng (not,' a discerning heart,' as ing, whatever construction we give to the words. construed by some), corresponding with the parallel member.* So. ~.* De Rossi: V. 14, plures in textu act, etiam Toletants meus Rosenmuiller, hMaurer, Bertheau.t782 ex prima manu (Varr. Lectt: Vet. Test. vol. iv. p. 96). It is the reading of twenty-six of Kelnicott's Mss. * Michaelis (Annott. uber.): o~ne:'b posset exponi per syn- Vulg. et Chald. exponere, cor sapsentis s. prudentis, per regimen taxim substantivi cum adjective, cor prudens, quomodo LJXX. et (ef. 18: 5). Ar, (qnamqnam ex erronea lectione sl pro ]_.) cor rlectum; f ] muss, well den ll entsprechend, so aufgefasst werted ex analogia membri oppositi (os stultorum) malumus cum den: Ierz des Kundigen. THE BOOK OF PROVERBS.-CHAP. XV. 79 KING JAMES' VERSION. HEBREW TEXT. REVISED VERSION. 19 The way of the slothful p~i >, _n,?==:.,' 19 The sluggard's way is like a 19 man is as a hedge of thorns: but,jiIi rltIt thorn-hedge; thle way of the righteous is made IT.... - " but the path of the upright is a plain. highway. 20 A wise son maketh a glad x-nM_:_ ==r, -. A wise son makes a glad fa- 20 father: but a foolish man despis-: n: ther; eth his mother.., TT r:but a foolish man despises his mother. 21 Folly is joy to him that is l-tmn. n nrsI 21 Folly is joy to him that lacks 21 destitute of wisdom: but a man:-,,, ninh:,a~ wisdom; of understanding walketh upright-.. r. but the man of understanding ly. walks uprightly. 22 Without counsel purposes'i -1es. r.:mln "It 22 Without counsel plans are frus- 22 are disappointed: but in the mul-: Ir-n t%_ ntrated; titude of counsellors they are I, -: I but by the multitude of counsel established. ors they are established. 23 A man hath joy by the an- -n.:.:= n?'Zii 23 A man has joy in the answer 23 swer of his mouth: and a word:=~:~-,~ minJ'~=~ of his mouth; spoken in due season, how good' is TT and a word in its season —how it g! ood! 24 The way of life is above to b~>i'bS M.. n- rsk 24 The path of life is upward for 24 the wise, that lie may depart from:nM M, 4. In I v, the wise, hell beneath.... J -- that he may turn firom the underworld beneath. 25 The LORD will destroy the n I?, t. = i The house of tile proud Jehovah 26 house of the proud: but lie will will root out; establish the border of the widow. - but he will establish the widow's bound., 26 The thoughts of the wicked trn, ~nUn,rn n=vnr 26 Evil devices are an abomina- 26 are an abomination to the LORD: -, tion to Jehovah; but the words of the pure are but pure are words of kindpleasant words. ness. 27 He that is greedy of gain 27 He that is greedy of gain is a 27 troublethl his own house; but he: troubler of his own house; that hateth gifts shall live.. I v but he that hates bribes shall live. 28 Thle heart of the righteous/ "~~~5A.,J 28 The heart of the righteous 28 studiethl to answer: but the mouth rn meditates for an answer; of the wicked poureth out evil - r-.. but the mouth of the wicked things. pours out mischiefs. A; 29 The LORD is far from the:e nmIn.:mi'I prnl 29 Jehovah is far from the wick- 29 wicked: but lie heareth the prayer e: e.s I ed; of the righteous. IT- but the prayer of the righteous he will answer. r. 19.,~, cast up, used substantively, and corresponding to this Hirzel agrees;* though he adopts (without good reason, as our highway. I think) another construction.t V. 22. Literally a breaking (is there) of plaas; Gram. ~ 131, V. 26, second member. Kindness comprehends (though not 4, b, a.* limited to it) the proper force of or:. Second member. They are established. Whether we regard V. 27. He that is greedy of gain: see the note on ch. 1:19. i the verb wtprn as an impers. neut. (Bertheau), or as a singular referring to a remote plur. subj. (Maurer), the above translation * Aber durch Menmge der Berather kommen sie zu Stand. is the proper expression of the writer's meaning in English. In j- Diese (LXX) und das Ta-g. erganzen am Schlusse,:-. (vergl. 19 ~ 21), wogegen Berth. t:~nr wie Jes. 7: 7 als Neuntr. * I)er Infin. absol.'~ nachdriicklich vorangestellt: Br-echenl fassen will; vergl. aber vielmehc Jr.-51: 29, 4: 14, Jes. die Pldne, d. i. icm Bruch der Plane, ist (Bertheau) 66: 18 (?). 80 THE BOOK OF PRIOVERBS.-CHAP. XVI. KING JAMES' VERSION. HEBREW TEXT. REVISED VERSION. 30 The light of the eyes re-. The light of the eyes rejoices 30 joiceth the heart and a good te heart te heat; report maketh the bones fat. IT... a good report makes the bones fat. 31 Tlhe ear that heareth the U 31The ear that hears life-giving 31 reproof of life abideth among the n reproof wise. I-T.. shlall dwell among the wise. 32 He that refuseth instruction ~_ tx.~n ut.~,?.= 32 HIe tlhat refuses correction de- 32 despiseth his own soul: but he:~,..:q n,n_ ~W] spises his own soul; tthat heareth reproof getteth un- but he that hears reproof gets derstanding. understanding. 33 The fear of the LORD is the rI?, 1t, n rM, 33 The fear of Jehovah is instruc- 33 instruction of wisdom; and before,,:~'i:: ~b~ tion in wisdom; honour is humility....:' and humility is before honor. CHAP. XVI. CRAP. XVI. CHAP. XVI. THE preparations of the heart - OF man aire the counsels of 1 in man, and thle answer of the the hleart; tongue, is from the LORD. but from Jehovah is the answer of the tongue. 2 All the ways of a man are. All a man's ways are pure in 2 clean in his own eyes; but the his own eyes LORD weighleth the spirits. IT: but he that trieth spirits is Jehovah. 3 Commit thy works unto the N':?-. bh 3 Commit thy works to Jelhovah, 3 LORD, and thy thoughts shall be and thy purposes shall be estabestablished.'.- lished. V. 31. Life-giving reproof (1t=~. qualifying genitive), reproof sense was given in the vernacular versions of Reformed churches that is connected with life; compare ch. 6: 23, instructive re- on the continent,* and also in the early English versions: A.nan proofs are the way of life. may well purpose a thing in his heart (Coverdale, Matthews, Oh. XVI.-V. 1. Of mInan: b in the sense of belonging to Cranmer, Taverner, Bishops); so the Genevan, with still more (Gram. { 115, 2). So Rosenmiilfer (homini, s. hominis sunt ordi- precision: The preparations of the heart [are] in man. nationes cordis), Maurer,* Ewald,t Bertheau. The rendering of the Common version (fonud in no earlier one) The clause was so construed in the ancient versions.$ It was so can be justified by no construction of the Hebrew words. rendered also by the early and later Christian Hebraists.l The true Second member. Answer of the tongue: see Explanatory Notes. Some understand by this, the anstwer to the tongue: viz. * Homini (hominis) sunt consilia animi; hominis est apud the answer made to its expression of the purposes, or desires, animum statuere hoc vel illud. Et (sed) a Jova est respo nsio of the heart.t (See Expl. Notes.) (exauditio) linguae; i. e. sed Jova respondet precibus lingnlle, sed V. 2. l —. (Ewald Lehrb. p. 688 ima.) qui cogitata (optata) hominum juvat eventu, deus est. Peragere. 688 proposita non possumus, nisi juvante deo. _ t Des Menschen sind des Herzens Anordnungen.:t Syr.. }. wi. ^ }. Chlald, x.~ ~:. ] docet, quam parvae sint hominis vires, quippe qui ne profari L). =e -:'1 * quidem possit sine Deo, etiam si recte aut etiam non recte, scd =Iq}. Vulg., honli/is est animum preparare. The Sept. (tholgh tanien callide consilia in corde inierit. too paraphrastic) recognizes the samne construction: xaSia av- * Les preparations du caur sont & l'homme (Genev. Fr., 1562, 3oes 2oyg aa9w Yixzaa. and Martin). Der Mensch setzt i/hm wohl vor im Herzen (Luther). a Pagnino: hominis sunt pr(eparationes cordis.. Munster (Bi- De mensche settet hem wat voor in der herten (Belgic, first edition blia Hebraica, 1546): In potestate hominis surt praeparatliones of the corrected version for the Reformed churches, 1562); De cordis. Mercerns (Comment. in Job. et Salom. Prov.): Hominis mensche heeft schickingen des herten (the same, as revised by order unt prceparatiolnes cord/s. So Gnssett (Comment. ling. Hh. of the States-Genelal, 1628-32). ed. 2da, p. 1185): penes hominiem sm1t praeparationes cord/s. f Die Antwort der Zunge ist die GCewahrung der Wtinsche, Cocceits (Annott. in Prov. Sol.): Habeat homo dispositiones cot- welche die Zunge ausspricht (Bertheau). Mamrer (as above, dis: at a Domino est pronzntiatio linguce. Primo hoc versu note *). Ewald: dock vonz Jahve Erh6rung kommt der Zunge. ~8~THE BOOKetter is a little with right- AP.n. XV. KING JAMES' VERSION. HEBREW TEXT. RIEVISED VERSION. 4The LORD bath made all.1n!..111IM- 4 J ehovab made every thingy for 4 things for hiself: yeat reven thues::n: a its purposei; witcked for the dari yt. IT T even the wicked for the day of evil. 5 Every one 1that is proud in HI T t -I An abomination to Jelhovah is 5 9 A mn's he ar t devis an abomination to the every one proud in heartb wayLORD t though hand join in hand, hand to handis e shall not be,, steps. 0 A di vine shall not b ene unpunished. acq'- itted. isBy mercy ofnd truth iniquity'z le 6 By kindneg his mouand truth trans-is iniqui- is11 A just weight an d by the fear of the ty covered LORD men depart from evil. IT and by the fear of Jehovah is - ~~~~~~turning firom evil. are tWhen a mans ways please tJehovah delights in one's 7.":_ of the bagLORD, lie maketh even his waysok. 12 It is an abomination to ~?. ri;U ~.:~c hriih kingemies to be at peace withim. e causes even his enemies to be at peace with himn. th8 Better is a little with riht- Betteroe is establittlshed bywith right- 8 eousness. tan great revenues eousness 13 Rithout riht. ps are thoe de- g-in.'u.brig ht. lilt9 A manof' kings; and theheeart of man devisesi::: 9 tha: but the LORD directaketh rist. w....ay V. 4. For its purpose: the sutff. referring to b:, as now gener- The rendering of stally understood by scJehovah directs his step. Vug P10 TXo divine sentence is in ther An, oraclebject, pisrpose, or in the lipsame doubt, that the tru lipsense. The king: hlatter, s mon signfication transwer, a- now admitted bkin gresseth riot in judgment. - Iin judgment his mouthi shall riot deal treacheronsly. 11 A just weight and balance AT I- T J A just scale and balanc~e are Ii y meanre th at whichLORD'S allnswers to the nature of a thiweighg (its of Jehovah. Hat to ofdestiy, the puba pos are of i ts being), ork. which as thwerights ofto an act, as V. 9. Diarets, his work. 12 It is an abomination to bIt is the attabomined.:ation V. 11. Scale, 12 kings to commit wickedness: for vzOq ai 4 to do wickedness; ~~~~~~~~~~~~~the thronet) is established by rint- for by righteousness is thec Geouse (hess. thII. p.one established.u 13 Righteous lips are the de-'N, A 1Righteous lips3 are the delight 13 lighlt of kings; and they love lhim tv,,4 elo himg that speaketh righ t. and o kin tot-sasrifi thing-s h e l ove S. V. 4. For its Purpose: the suiff. referring to ~z, as'now gener- The rendering of the Common Version ('for himself') follows ulvy understood by scholars.* that of the Vulgate, propter se ipsum; but there can be no Purpose: either -wm object, purpose, or m~. in the same doubt, that the true sense is given by the Masoretic punctuation* sense. The latter, moreover, in its common signification answer, as, now admitted by all scholars. may mean that which answers to the nature of a thing (its fitting V. 5. Ihand to hand: see the note on ch. 11:21. dcstin, the pur.pose of its being), or which answers to an act, as V. 9. Directs, -9,i:as in Jer. 10:23, Ps. 11 9: 133. the end or object to be attained. ~ V. I11. Scale, whatever may be its etymologfy (a coiltested * Geenis (''he. vl. I. p 105) oniafeci Joa ~ poinlt), IS now in common use for the graduated bar of the Roman in finerm. Ewald: Alles hat Gott gemacht zu seinem Zweck. balance correspond FTrst (lheb. u. Chald.l HdwbhL., art. -u) al/es hat Gott ge- *Der Artikel schent in v iit deswegn.bei-. rnacht zu sei-nem (des, ~) Zwecke. Bertheau: das.Suiffix geht behalten, umn eine Verwcchslunng' mit dem gewdhnlichen eler anf ~' zuriick..Rosonmulfler: Melius tamen cum altero hemni- sicwgn uvredn(wl) stichio conveniet hoc, si Suffixum ad re-feratur. Umbreit: ______________________________ 82 THE BOOK OF PROVERBS.-CHAP. XVI. KING JAMES' VERSION. HEBREW TEXT. REVISED VERSION. 14 Tile wrath of a king is as'.-:.,-r 14 Thle king's wrath is as mes- 14 messengers of death: but a wise::: jsengers of death; man will pacify it., -.JTT v but a wise man will appease it. 15 In the light of thle king's::".;i:: ID In the light of the king's coun- 15 countenance is life; and his fa-:b:. tenance is life; vor is as a cloud of the latter l- J: and his favor is as a cloud of rain. the latter rain. 16 How much better is it to A r J.T2 tj 16 To getwisdom-how much bet- 16 get wisdom than gold! and to:z~.'t::,t. nRip. ter than gold! get understanding rather to be T and to get understanding is chlosen than silver! choicer than silver. 17 The lhighway of the upright ATL: n:17 The highway of the upright is 17 is to depart fromn evil: hlie that: z. Ix Ii' J a turning from evil; keepeth his way preserveth his- - he that keeps his way preserves soul. his soul. 18 Pride goeth before destrue- A r:- 2 Pride is before destruction, s18 tion, and a haughty spirit before. l,:b and a haughty spirit before a a fall. - -.:" fall. 19 Better it is to be of an humn- t:?;'-nx n'tia' =Ir 19 Better is the humble in spirit 19 ble spirit with the lowly, than to with the lowly, divide the spoil with the proud.. T T - than to divide the spoil with the proud. 20 He that handleth a matter:1-ID?. X.2-~ f.' He that gives heed to the word 20 wisely slhall find good: and whoso.,),t. no:. will find good; trusteth in the LORD, happy is he. I, r - - and he that trusts in Jehovah, happy is lie! 2Thwieihersalbe~` -: 21 The wise in heart sall be b-: 2 The wise in heart shall be call- 21 called prudent: and the sweet- ed discernilng; ness of the lips increaseth learn- - and learning adds sweetness to ing..the lips. 22 Understandinog is a well- h J.22 A well of life is understanding 22 spring of life unto him that bath x to its possessor; it: but the instruction of fools is I... but the correction of fools is folly. folly. 23 The hea!rt of the wise teach- K x T Toi rn,.O 23 The heart of the wise instructs 23 eth his mouth, and addeth learn- A. A nr=, -bv _ his mouth, ing to his lips. and increases learning on his lips. 24 Pleasant words are as a A 24 lWopds o_.: 24Words of kindness are as the 24 honey-comb, sweet to the soul, t:: tt. S t a p n honey-comb, and health to the bones. sweetness to the soul, and a V. 19.'p V V. 22. 22.: healing to the bones. V. 17. Highway (btm); one that is cast up and leveled. learning,' suppose the writer to mean, that a persuasive manner This is always the meaning of the Heb. word;* though the corn- attracts listeners, and thus increases learning; which is not at all pound form of the English word might, in some instances, give pertinent in connection with the parallel member. too emphatic an expression of it. Compare the Expl. Notes. V. 22. To its possessor: * the constr. st. (Gram. 116) express V: 18. Before destruction: close upon it, and just ready to ing the relation in a general manner (in reference to).t plunge into it.' Goes before' (Common Version), i. e. is in ad- V. 24. Kindness (t::); see the note on ch. 15 26.vance of it, is not the meaning. nreut. used substantively, corresponding to xt. I: V. 21. a- --, as in Gen. 2: 23.-Those who adopt the * Gesenius (Thes. vol. 1. p. 224): fons felicitatis est prude.tica construction (second member),' sweetness of the lips increases domino suo, i. e. huic qui ea praditus est. j Ewald: Eigenilich "die Einsiclht seines Herrn," d. i. dessen, * Bertheau:,'bu ist immer der gebahnte Weg. Der ge- der sic hat, hesitzt, also allerdings des Klugen. Diess so kiirzer ba$,nte Weg der Redhichen ist fernbleiben yom BOsen; womit gesagt fur:,}b. b.:.. gemeint ist, (lass ihnen wirklich auf soleher Bahn, also ohue An- Maurer: Dulcedo (dulcia) animo, et sanatio (salubria) ossi-.-oss, zu wandeln gestattet ist, so lange sie B6s s vermeiden. bus (corpori). pWh~ neutr., vim substautivi habens. THE BOOK OF PROVERBS. —CHAP. XVI. 83 KING JAMES' VERSION. HEBREW TEXT. REVISED VERSION. 25 There is a way that seem- ti-.:.. rt, Ai We I: There is a way right in the 25 eth right unto a man; but the nsight of a man; end thereof are the ways of death. I r but the end thereof-they are ways of death. 26 He that laboureth labolureth,.. b.. wjt.: 26 The laborer's appetite labors 26 for himself; for his mouth craveth:., - s un, for him; it of him. for his mouth has laid a burden on him. 27 An ungodly man diggeth up nIq,'. i ~?.' 27 A vile man is he that devises 27 evil: and in his lips there is as a:n=~x t.t -bm mischief; burning fire. -and on his lips is as burning fire. 28 A froward mann, sowet:,i T, 28 A perverse man sends forth 28 strife: and a whisperer separateth: 111 n:in.n contention; chief friends. and a talebearer separates a near friend. 29 A violent man enticeth his J'%1,r:n, a r 2. 9 A man of violence seduces his 29 neighbour, and leadeth him into::i-: " 1.n Robin, friend, the way that is not good., and leads him in a way that is not good. 30 He shutteth his eyes to de- Ai:_ Jn_ r X,i, When hlie shuts his eyes, he is 30 vise froward things: moving his:, ~ rl},i~'~ ],~P devising perverseness; lips he bringeth evil to pass. when he bites his lips, he has perfected mischief. 31 The hoary head is a crown 31 The hoary head is a crown of 31 of glory, if it be found in the way: x.~,i:.nt bkglory, of righteousness. if it is found in the way of righteousness. 32 He that is slow to anger is 1 trus s 32 The slow to anger is better 32 better than the mighty: and he:1,1:- ~.n'. Sb~.~ than the mighty, that ruleth his spirit than he that and he that rules his spirit than taketh a city. lie that takes a city. 33 The lot is cast into the lap; - p The lot is cast into the lap; 33 but the whole disposing thereof is:m::t, i, but its decision is all of Jehoof the LORD. vab. V. 27. "i irx V. 26. And in its proper sense to load, to lay on a load;* V. 28. Talebearer (]u:); prop. one who talks much, an idle compare the subst. A,. a burden, Job 33: 7.t prater, and hence a gossiping go-between, a talebearer. V. 27. Devises mischief (rmY,rm.) is the writer's meaning, V. 29. Seduces his friend (Lex. Piel,.1): by practicing on his expressed in a literal form; the image (of digging, viz. a pitfall) open-heartedness and simplicity, for his own evil ends.* can not be preserved in English.'I V. 30. Shutting - when he shuts, etc.-Is devising (=ir,): -Gram. I 132, 3,- Rem. 1. —Has perfected: as expressed by the change to the Prel.t * Ewald: well Biirde ih.m nhat aufgelegt sein Muted. V. 31. If it is found (xxnr): Gram. i 155, 4, a t Out of this naturally arose the later Syr. usage (Bernstein, V. 33. The lot is cast ('n-r7 band): Gram,. 143, 1, a.-Its Lex. Chrestom. Kirsch. p. 21: _?,.... I. intrans. sedulus decision (:toi as in Numb. 27: 21); namely, the decision fuit, operam dedit, studium imnpendit rei, curea fuit alicui alqd. which the lot makes, that is of Jehovah, —he appoints and directs II. transit. studium alcuis commovit, instigavit, sollicitavit, pres- it; not gen. obj. (Maurer), the decision concerninng it.$ sit, compulit, seq.. vel _ pers. alqin. ad alqd.); but which we are not to regard, with Bertheau, as the primary meaning of * Ewald:- beth6ret seinen Freund. the Heb. word found here. t Maurer: perfecit, i. e. jamjam excogitavit, paratum habet'~ Gesenius (Thes. vol. II. p. 711): Imagine a fovea petita m ealun alteri inferendum. paulo andacius dictum est Prov. XVI. 27,... homo nequam per- + Doch von Jahve kommt seine gatnze Entscheidung (Bertheau). niciam fodit, i. e. strauit. Doc voan Jahve keomnt all sein Urtheil (Ewald). 84 THE BOOK OF PROVERBS. —CHAP. XVII. KING JAMES' VERSION,. HEBREW TEXT. REVISED VERSION. CHAP. XVII. CHAP.. XVII. CHAP. XVII. BETTER is a dry morsel, and,, BETTER is a dry morsel, and 1 quietness therewith, than a house:- -o l r.n quietness therewith, full of sacrifices with strife....... than a house full of slaughtered beasts, with strife. 2 A wise servant shall have,i:.=2. Al' l = be': bise _ J:. A_ wise servant shall rule over I rule over a son that causeth a:n: b' ns nu.s a base son, slhame, and shall have part of the'- and shall share the inheritance inheritance among the brethren. among brethren. 3 The fining pot is for silver,, *t:8. ~?.x.. 3 A refining pot for silver, and a 3 and the furnace for gold: but the:,iM, rn ]nh. furnace for gold; LORD trieth the hearts. but the trier of hearts is Jehovah. 4 A wicked doer giveth heed r' 4. An evil-doer gives heed to the 4 to false lips; and a liar giveth l,, i, tj 1 deceitful lip; ear to a nauglhty tongue. - falsehood listens to the pernicious tongue. 5 Whoso mocketh the poor re-. mti t:. 1:,5 1 He that mnocks at the poor 5 proacheth his Maker: and he that: a. ~} n, nr.i scorns his Maker; is glad at calamities shall not be I... -" he that rejoices at calamity unpunished. shall not be acquitted. 6 Children's children are the: i =6 %:. Children's children are the 6 crown of old men; and the glory trn^', t rn'crown of old men; of children are their fathers. -: and the glory of children are their fathers. 9' Excellelnt speech becometh cr).2n,- 5BTS- IrD:jX 7 Excellent speech is-not suitable 7 not a fool: much less do lying:T-r for a fool; lips a prince. -: I much less is a lying lip for the noble. 8 A gift is as a precious stone -MnL.. -J.n C_;'j'i~3. 8 A gift is a precious stone in 8 in the eyes of him that hath it::' mi e'2~-b- the eyes of its possessor; whithersoever it turneth, it pros- " - to whomsoever it turns, iRt prospereth. pers. 9 He that covereth a transgres- T_. A 9 Ie that covers a fault seeks 9 sion seeketh love; but he that re- N t love; peateth a matter separateth very but he that repeats a matter fiiends. separates a near friend. 10 A reproof entereth more in-.. TT A reproof sinks deeper in a 10 to a wise man than a hundred:u b. n~m., man of understanding, stripes into a fool.' J.: I-" than beating a fool a hundred times. Ch. XVII. —V. 1. With strife: the constr. st. denoting connec- V. 8, second member. To whomsoever: 5:v-iv. 5b, evidently tion or accompaniment. used of persons.* V. 2. Base: vTe:i intrans. as in ch. 14 35. The sentiment of the verse is expressed by Euripides (Medea, V. 4. Pernicious tongue: ao in its most usual significatioL * 960): aretEwV SOTa alt goeo~ 2Oyos. V. 7. Excellent speech: the natural import of the words, and V. 9. Repeats a matter (-if= -:= ): compare Gram. {138, 1, the appropriate sense in the connection; see Expl. Notes.- The Rem. 3, foot-note (*). t noble: see the note on Job 21: 28. 4* Maurer: MendlaciuCm i. e. mendax aurem pr7abet linguac per- * Bertheau: zu wem es auch gelangt. niciosce, qum alios perdere studet. Bertheau: Da neben tp das - Ewald: Eigentlich: wer wiederkommt, mit einem Worte, es Partic. arim steht,... so muss Trug S2ort soviel bedeuten als: aus bdser Absicht wiederholt, statt es mit Liebe und Nachsicbt wet triigerisch ist hbrt auf Verderben bringende Zunge. zu verbermren. THE BOOK OF PROVERBS.- CHIP. XVII. 85 KING JAMES' VERSION. HEBREW TEXT. REVISED VERSION. 11 An evil man seeketh only| m-,? 11 An evil man seeks only rebel- 11 rebellion: therefore a cruel ines- lion; senger shall be sent against him. i -';- and a cruel messenger will be sent against him. 12 Let a bear robbed of her o. 12 Let a bear robbed of her young 12 whelps meet a man, rather than a *:=b.t. b%~.-x'1 meet a man, fool in his folly.:- and not a fool in his folly. 13 Whoso rewardeth evil for ht: rrnn~,m.rA 13 Whoso returns evil for good, 13 good, evil shall not depart from':n, tn,;eSr-.i evil shall not depart from his his house. I.T.T T house. 14 The beginning of strife is as beg? nCx;.. t n;.qt 14 The inning of contention is 14 when one letteth out water: there-::~ =tr,:'.:~ the breakinlg forth of water; fore leave off contention, before it I. JT "-:desist then, before the strife is be meddled with. embittered. 15 He that justifleth the wick- P J. rs?'.S, P~s. b: He thatjustifies the wicked, and 15 ed, and he that condemnneth the:,-_,; n that condemns the righteous, just, even they both are aboinina- r: are both of them alike an aboamtion to the LORD. ination to Jehovah. 16 Wherefole is there a price Wbhe-efl o r.- 1 16 Wherefore is a price in the 16 in the hand of a fool to get wis:-, hand of a fool, dorn, seeing, he hath no heart to to get wisdom, when there is it? no heart! 17 A fiiend loveth at all times, SN t.; r.,-Lb~ 17 The friend loves at all times; 17 and a brother is born for adver- 1.~,, 9i, nm and a brother is born for adsity.....T versity. V. 13.'p IZnR V. 11. The position of ~'i in immediate connection with Vis, V. 14. Thle breaking forth (trt): as correctly understood by and the obvious propriety of the thought, show that JT9 is the Ewald* and Maurer.t object (not the subj.), as in the Sept. and Vulg.* Second member. Before.it is embittered: so Gesenius,$ MauV. 12. Let a bear —meet, etc.: t5Ja, Infin. abs. as an emphatic rer, Umbreit, l[ and, to the same effect, Ewald~[ and Hitzig.** Vmp erat. (Gram. b - 131m4,t b, ) If. Bertheau: Before its rolling on (before the violent outbreak) Imperat. (Gram. Q 131, 4, b, y). 3Meet a rman (i ~... 1z5~).t' Umbreit j alnd Bertheau give up strife. But this rests only on an uncertain etymology, without any support in the traditional exegesis. (who is followed by Stuart I) give the false construction,'meet at in the traditional exegesis. bear robbed of her ~young.'JI V. 15. Both of them alike: t. gives emphasis to -:,'they Second member. And not (7Bw) is the emphatic form of the both,' i. e. the one as well as the other = both alike. 5Hebrew; strictly, let not, the proper use of 5b. V. 16. For the meaning, see Expl. Notes. The idea that "all is not to be bought with gold," and that "'; a man can not purchase wisdom for any price, who is without understanding" (Bertheau * Des IR wegen liegt es am nachsten, das Wort [E-m] mit Septuag. unde n ulg. fer das Objhsz, hate (rtha [). and Stuart), and that " it avails nothing for a fool to obtain wisdom, when he has not understanding to use it" (Maurer), are all t Ewald: Mag ein verwaister Bir auf Einen stossen. Maurer: incidat ursus orbotus (i. e. ursa orbata catulis) in aliquem. Hirzel: foreign to the intent of the writer. Ei.n verwaister Bar moge stossen auf einen Mann, aber nicht ein V. 17. The true friend, and the true brother, of course are Narr in seiner Thorheit. 5 Gewohinlich fibersetzt man das t-sbt contra virutm.... EinGewhnlih bersetzt man das contra vir.... E- Ein TWasserdurchbruch.'t: ist eigentlich was Wasser facher und klarer scheint aber die Construction des Verses, weln wir t.x von b.~ abhangig sein lassen, und j~:q fMr masculms durchliisst. oder ein Jn.ges iiberhaupt nehmen, wie es 1 Mos. 4:1 von dem t;, quod prieter Ewaldum omnes pro Participio habent, Neugebornen steht. nomen est forma en., significans fissionem, hine proruptionem. On the contrary, Ewald asserts with truth: unstreitig steht I Thes. (vol. I. p. 290): priusquam exacerbatur lis, desiste. ta in derselben Bedeutung, die es so oft in diesen allgemein zu Et (itaque) priusquam fervidius exardesca lis, dimitte. fassenden Spruchen hat. Eh' sich der Streit erhitzt, lass ab davon. 2 Who mistakes, however, his construction of v::, and trans- [ Vron ofen ausbrechender, h6hnender Erbitterunrg gesagt;.. lates robbed of her wheEps by a man,' as though that were the daher, wie alle Begriffe der Erbitterung, des Zorns, moglicherweise point. rnit: verbunden (18:1. j Stosse auf eine ihrer Junlgen beraubte Biirin. ** Beor der Steit di Zlhne blecki, lass ab! 86 THE BOOK OF PROVERBS.-CHAP. XVII. KING JAMES'. VERSION. HEBREW TEXT. REVISED VERSION. 18 A man void of understand- J,= _'h'- v tax 18 A man lacking understanding 18 ing striketh hands, and becometh is lhe that strikes hands, suretv in thle presence of his i-**": that becomes surety in presence friend. of his firiend. 19 He loveth transgression that - t:'H w 19 He loves sin that loves conten- 19 loveth strife: and he that exalteth:i,en.. tion; his gate seeketh destructio. " he that makes high his gate seeks ruin. 20 He that hath a froward Z-.-V:j?. b.1,-viw). The perverse in heart shall not 2c heart findeth no good: and he find good that hath a perverse tongue fall- I:" and one changeful with his eth into mischief. tongue falls into mischief. 21 He that begetteth a fool qA tn~.~ r~., 1 I 21 One begets a fool to his own 21 doeth it to his sorrow: and the.9 s',~ niS cib sorrow; father of a fool hath no joy. ITr: -: J and the fathier of the foolish shall not have joy. 22 A merry heart doeth good ~at ~'22 tb t 22 A joyous heart makes happy 22 like a medicine: but a broken:tIn.-.r m il. l cure; spirit drieth the bones. but a broken spirit dries up the bones. 23 A wicked man taketh a, gift 23 The wicked takes a gift out of 23 out of the bosom to pervert the: m hnni ~ h1iism' the bosom, ways of judgment. to pervert the ways of.justice. 24 Wisdom is before him that T T x 24 Wisdom is present with the 24 hath understanding; but the eyes:Y,-, ~6~:r discerning; of a fool are in the ends of the but the fool's eyes are at the earth. end of the earth. 25 A foolish son is a grief to Ag.: JV nu:Xb t: tn: A foolish son is a grief to his 25 his father, and bitterness to her:n~%h,.r~ father, that bare him. _ and bitterness to her that bore him. V. 22. =9v9" N",= meant; and there is no reason why the Impeif. (~.~) should not now that, one on whose word there is no dependence; hence in be understood in its ordinary use.* the Arab. lying.* Other constructions. (Umbreit, Maurer): and he (the friend) V. 21. To his own sorrow: lit. for a grief to himself; a better in adversity is born a brother, will become a brother to thee in construction than, whoso begets a fool, it is a grief to him. advtersity. (Bertheaut) ): and a brother for adversity, one who shows himself such in the hour of need, is to be born (must then V. 22. Cure (. e. the completed process of healing) is til be born).1 (I.itzig): but as brother is he born of adversity.~ sense naturally drawn from the use of the verbal form in Hos. 5:13. So Gesenius,t Ewald,J Hitzig,, and others. The signi. V. 18. To strike the hand is the Heb. form here, our usage fication body (Bertheau, Stuart) is not as well sustained, nor is it requiring the plural, to strike hands. as-appropriate here. V. 20. One changeful with his tongue: now saying this and V. 24. Is present with: Gesenius, Lex. rv II 1, and,~ (with preps.) B. II * So Ewald: ein Bruder wird fiir Drangsal erst geboren. Compare his remark (p. 20), so dass man sagen k6nne, ein Bruder * Gesenius (Thes. and Lex.) qui versuta linguce est. Bcrwerde gleichsam fuir Drangsale geboren. n wede gleichsam fr Drangsale geborn. theau: Wer sich umwendet mit seiner Zunge, bald so bald so t After C. B. Michaelis (Annott. uber.): sed frater ad angius- redet. Hitzig: Wer szch windet mit seiner Zunge. t2am, nascitur, seu adhuc nasciturus est. t Thes. vol. I. p. 269: remotio ligaturer i. e. sanatio vulneris.: Und ein Bruder fiir die Noth, welcher sich in der Noth als Prov. 17: 22,.. cor ltum Jelicem dat sanationem. Bruder bewahrt, soll erst geboren werden. Das Imperf. E frohes Herze gte Heilung scft..+ En frohes Herze gute Hei'lung schaft weist darauf bin, dass er noch nicht ogeboren, noch nicht vorlianden ist. n Ei frioihliches Herz fordert Genesung. 8 Aber als Bruder wird er von der Noth geboretn. Als' Biruder' [[ Bertheau: s: r: bei dem Antlitze muss nach b dicht or,' ist er dann eine xcdSua xiau.. - in niichster Nahe bezeichnen... THE BOOK OF PROVERBS.-CHAP. XVIII. 87 KING JAMES' VERSION. HEBREW TEXT. REVISED VERSION. 26 Also to punish the just s i-~i p is5 i 26 Also it is not good to lay a 26 not good, nor to strike prince —-: fine on the righteous, for equity., - s to smite the noble for uprightness. 27 He that hath knowledge rn, _v~ 1=M, Bn' 27 He that has knowledge is spar- 27 spareth his words: and a man of,. ing of his words; understanding is of an excellent IT. - and a man of understanding is spirit. cool in spirit. 28 Even a fool, when he hold- O T T -d-r e l1.R, 28 Even a fool when he is silent 28 eth his peace, is counted wise: 1'1:;: may pass for wise, and he that shutteth his lips is I T: v while he shuts his lips, for a esteemed a man of understanding. man of discernment. CHAP. XVIII. CHAP. XVIII. CHAP. XVIII. THROUGH desire a man, havinog:: HE that separates himself 1 separated himself, seeketh and in- tr iun,-~=.n seeks his own pleasure; termeddleth with all wisdom. IT-: T. T against all good counsel he is embittered. 2 A fool hath no delight in n.:t. 5b. Ybm-.. 2 The fool has no pleasure in 2 undlerstanding, but that his heart b r - understanding, may discover itself..I. but in his heart's disclosure of itself. 3 When the wicked cometh, r' stT- s. Jr,.n 3 When the wicked comes, then 3 then cometh also contempt, and:,- comes also contempt, with ignominy reproach. and reproach along with shame. 4 The words of aman's mouth.'I' ~.a The words of a man's mouth are as deep waters, and the well- are deep waters; spring of wisdom as a flowing the well-spring of wisdom is a brook. gushing stream. 5 It is not good to accept the A:- Tv -,~ t',.. It is not good to regard the 5 person of the wicked, to over-:Ur:t.,. pe. l n;:a,.. pelson of the wicked, throw the righteous in judgment.. to turn aside the righteous in judgment. 6 A fool's lips enter into con- Liv: s> her: drb 6 The fool's lips enter into 6 tention, and his mouth calleth for:sAl. nn 9b n.n strife, strokes. and his mouth calls for blows. 7 A fool's mouth is his destruc-?'h.n? 5.:.. n 7 The fool's mouth is his destruc- 7 tion, and his lips are the snare of tion; his soul. rT and his lips are a snare to his soul. V. 26. Also (t:): this too (as well as others) is not good, V. 28, second member; t:us evidently holds the same gramnoting it as worthy of marked distinction.* matical relation as t~i.nn. To lay a fine upon (Cj): here absol. with.; compare its Ch. XVIII.-V. 1. Seeks his own pleasure: lit. seeks for pleaps use in Deut. 22: 19; elsewhere, simply to inflict a penalty, to re, that is, for what pleases hims. as i -re, that is, for what pleases himself:*_- u:,Wage as in Job 10: 6. punish. Is embittered: see ch. 17: 14. To smite the noble, is the natural construction, and accords with the parallel terms (to lay a fine on the righteous) in the V. 2. In his heart's disclosure of itself:t compare ch. 12 238 other member. 15: 2. For uprightness: Lex. ]g, A, 2, d; i, 2, b. - N * Nach Lust, nach Befriedigung eigner Lust, sciht wer sich ab. sondert (Bertheau). Saadias,.... qui sese separat ab a~liorum ~* Rosenmiiller: Inter alia, quse nequaquam bene et laudabili- consortio (snurn ipsius consilium non aliorum sequi vult) quzrit ter finnt, est et hoc. desiderium, cupiditatem suam (Rosenmiiller). t Thes. (vol. II. p. 642): An, ~ propter probitatem, Prov. t Bertheau: an dem sick offenbarel seines He zens. Ewald; 17: 26 (nlon, ut alii, ultra id quod fas est). an seines Herzens Offenbarung. 88 THE BOOK OF PROVERBS. -CHAP. XVIII. KING JAMES' VERSION. HEBREW TEXT. REVISED VERSION. 8 The words of a talebearbr:. The words of a tale-bearer are t are as wounds, and tlhey go down as dainty morsels; into the innermost parts of the..T.:- I:. T. and it is they that go down to belly. tle inmost parts of the belly. 9 He also that is slothful in ir?.x_.,~?.?= t=t n Also he that shows himself 9 his work is brother to him that is lmn' b rslack in his service, a great waster. - - " the same is brother to the wasteful. 10 The name of the LORD is,s? =~ t!-S.' The name of Jehovah is a 10 a strongp tower: the righteous strong tower; runneth into it, and is safe. IT the righteous runs into it and is safe. 11 The rich man's wealth is his - T 1, The rich man's wealth is his P1 strong city, and as a high wall in strong city, his own conceit. a T T: and as a high wall in his own conceit. 12 Before destruction the hea~rt 12 The heart of man is lifted up 12 of man is haughlty; and before before destruction; honour is humility. IT -T and humility is before honor. 13 He that answereth a matter A.T.?. 13 VWhoso gives answer before he 13 before he hleareth it, it is folly -:r=.'m-n tits hears, and shame unto him. I V it-is folly to him and shame. 14 The spirit of a man will 5tn, 3..b_ Bu, n.1 14 The spirit of a man will sustain 14 sustain his infirmity; but a wound- - to sN, t7:,~=~ nhis sickness; ed spirit who can bear?.. T I* r r I but a broken spirit, who,can bear it l 15 The heart of the prudent A TThe heart of the discerning 15 getteth knowledge; and the ear:r.-' = e.r= will get knowledge; of the wise seeketh knowledge. - and for knowledge the ear of the wise will seek. 16 A man's gift maketh room A} tl. tat, l- j16 A man's gift makes room for s1 for him, and bringeth him before:tt4 n: t, him, great men.,r and leads him before the great. 17 He that is first in his own 17 The first in his suit is right; 17 cause seemeth just; but his neigh-:q'pm~,m: his fellow comes and searches bour corieth and searcheth him. I him out. 18 The lot ca.useth contentions bq.nt 18 The lot makes contentions 18 to cease, and parteth between the: tm cease, mighlty. and parts between the strong. 19 A brother offended s harder 9 A brother estranged is harder 19 to be won than a strong city: and to win than a strong city; their contentions are like the bars,I-. T and contentions are as the bar of a castle. of a fortress. V. 8. As dainty morsels (lit. as things eagerly swallowed*). V. 9. Also (t:), as in ch. 17: 26. This is the only signification of the Heb. word, that has any V. 13. Gives answer. b=a., when followed by -3_, must have good foundation in Semitic etymology and usage (Schultens, in its literal meaning (to return word to give answer). boc. Gesenius, Thes. vol. II. p. 7241). V. 17. Comes, Ii' is doubtless the true reading (Qeri M:!i. It is they (,. emphatic, Gram. 1 137, 3, Rem. 2), namely then comes). these things (the talebearer's words),t that' go down to the inner of the belly,'-that make a lodgment deep within. V. 19. Whether we construe:5~: as a particip. adj. with Mtparts of the belly,'-that make a lodgment deep within. (Gesenius and others), or; according to the Jewish accentuation, as the predicate (Ewald, Bertheau), the form of the text is requir. * Tanquam avide inglutita (Schultens). ed to give in English the full import of the compressed form in t Ewald is mistaken, therefore, in saying that t:,~, on this con- the Hebrew. struction of the words, is superfluous (auch ware im ietzten In either case i. denotes an excess. the nature of which is im-'Falle t:l iibertiissig. plied in the meaning of Azt:; viz., that he is more persistent in THE BOOK OF PROVERBS.-CHAP. XIX. 89 KING JAMES' VERSION. HEBREW TEXT. REVISED VERSION. 20 A man's belly shall be satis- {' it. I-9.9 With the fruit of a man's mouth 20 fled with the fruit of his mouth;:.',. shall his belly be filled; and with the increase of his lips IT'.JTT lie shall be filled with the proslhall he be filled. duce of his lips. 21 Death and life are in the pn,:f- t2~.,r n 21 Death and life are in the power 21 power of the tongue: and they:,. ~ iron of the tongue; that love it shall eat the fruit. T -: T and he who loves it shall eat thereof. its fruit. 22 Whoso findeth a wife findeth I ~21 t as, y 14? 22 He found a wife-he found 22 a good thing, and obtaineth fa-: n',, good, vour of the LORD. IT, T'.IT and obtained favor from Jehovah. 23 The poor useth entreaties; -'' 23 The poor utters:entreaties; 23 but the rich answereth roughly.:,:~ ~', but the rich makes harsh an swers. 24 A man that bath friends.rnthtb tort AtA 24 A man given to friends is bent 24 must shew himself fiiendly; and:nrx p,:, h; on self-ruin; there is a firiend that sticketh t but there is a lover, that cleaves closer than a brother. closer than a brother. CHAP. XIX. CHAP. XIX. CHAP. XIX. BETTER is the poor that walk- BETTER is a poor man walk- 1 eth in his integrity, than he that: ing in his integrity, is perverse in his lips, and is a..: It t Vhan one perverse in his lips, fool. and he a fool. 2 Also, that the soul be with-'- ~ V.. - 2- Also that the soul be without 2 out knowledge, it is not good;:::n resend yrm knowledge is not good; and lie that hasteth with his feet. J-:-: and he that is hasty with the sinneth. feet mis-steps. 3 The foolishness of man per- i ~_~ 1:,,x 3 A man's folly subverts his way; 3 verteth his way: and his heart:iq5 tr.,~,~;-b:1 and his heart is angry against fretteth against the LORD. r -T Jehovah. his estrangement, more difficult to win back,'than a strong Is bent on self-ruin:.yar',t-ib, Gram. ~ 132, 3, Rem. 1, 1).* city.'* So (after Gersonides) Schultens, Gesenius, Rosenmijller, Umbreit, The sacred writer does not say of a brother, that he " is more Maurer, De Wette, in accordance with the use of the word in rebellious," or that he is " more refractory," than a strong city. Is. 24 l19. This is not the character which he ascribes to this relation. The rendering,' will show himself as a base one' (Bertheau,t Estranged is preferable to' offended' (Common Version), as Stuart), is etymologically correct, but has not, like the other, admitting the reflexive sense. the support of actual usage. V. 22. He found, etc. The proper use of the Pret. (followed Ch. XIX.-V. 2. Mis-steps:4 Gesenius, Lex. (" also of the by another Pret.) gives the true sense. J- (See Expl. Notes.) I odmme:PSt e h oe nc.3:1.feet, to miss, to make a false step") and Thes. Second member: -pvt, see the note on ch. 3: 13. V. 24. A man given to friends: the qualifying genitive (a man V. 3. Subverts his way (Gesenius,l BertheaulI); the renderof friends, one of whom this is characteristic) is evidently to be ing, per-verts his way (De Wette, MauIer, and others), is not as taken in this sense.: (See Expl. Notes.) pertinent in connection with the other member. * So Maurer (who. in his Commentary, adopted Ewald's view, eum, qui alicui rei operam dat. Maurer: vir sodaliunl est ad but rejects it in his Lexicon) well explains (Lex., art.:et) the sese perdendum, qui multis gaudet sodalibus gaudet in sui perforce of the construction first given (and the second, literally trans- niciem. lated, implies the same thing): Ein Bruder ist... abtriinigoer * The rendering,'must show himself a friend,' followed in the als eine feste Stadt, d. h. ein Bruder, der dem andern einmal ab- Common Version, is now admitted to be without any support in triinnig geworden ist, ist beharrlicher, hartulackiger als cine abge- etymology or usage. fallene feste Stadt. t Wird als einen schlechten sich erweisen. t As correctly expressed by Ewald: "Mis step, v. n. to take a false step" (Worcester's Diet.). Er fandl ein Weib-er fand ein Gut, ~ Thes. vol. II. p. 959: 2) evertlt, subvertit;... stultitia homi. gewann so Guast von Jahve sich. nis subvertit viam ejts.; Rosenmiiller: v2~ cum alio nomine constructum indicat 11 Die Thorheit des Menschen bringt zu Fall senen Weg. 90 THE BOOK OF PROVERBS. CHAP. XIX. KING JAMES' VERSION. HEBREW TEXT. REVISED VERSION. 4 Wealth maketh many friends; _ e b. 4 Wealth adds many friends; 4 but the poor is separated from his:'.,t:~ 5:; but the poor is separated from neigh hour. r ".. T his friend. 5 A false witness shall not be,ct id e.w b,' A false witness shall not be 5 unpunished; and he that speaketh:a: 5::~'.~ n acquitted; lies shall not escape. i T...: -.T and he that breathes lies shall not escape. 6 Many will entreat the favour 6r:-.. t:..t- 6 Many make court to a noble; 6 of the prince: and every man:]r~ wx si, -5=~ and every one is friend to a is a friend to him that giveth I-:., liberal man. gifts. 7 All the brethren of the poor.,-I:, I 7,Den - b. 7 All the poor man's brethren 7 do hate him: how much more do h7 up-,:.'t ate him, his friends go far from him? he much more do his friends keep pursueth them with words, yet they JT- far from him; are wanting to him. he follows after words-them he has! 8 He that getteth wisdom lov-',-.. 8a He that gets wisdom loves his 8 eth his own soul: he that keepeth;.,. i own soul; understanding shall find good. I.. he that lays up understanding finds good. 9 A false witness shall not be A9r i t:In 9 A false witness shall not be 9 unpunished; and he that speaketh:~:~: acquitted; lies shall perish. r... -,T- and he that breathes lies shall perish. 10 Delight is not seemly for a a.r' b~?.,.?:-aS Delicate living is not suitable 10 fool; much less for a servant to:6,;X i,:n I T.- for a fool; have rule over princes.:: much less for a servant to rule over princes. 11 The discretion of a man de-', b. 11 ma l's wisdom makes him 11 ferreth his anger; and it is his: -b: 2 _'~h~ i~! slow to anger; glory to pass over a transgres- - and it is his glory to pass over sion. a fault. 12 The king's wrath is as the - q}o 92Z " 5 b,... 12 A growl as of the young lion is 12 roaring of a lion; but his favour,:;-v: the anger of a king; is as dew upon the grass. but as dew on the grass is his favor. 13 A foolish son is the calamity hi. 9t.t,6. 13 A foolish son is a calamity to 13 of his father: and the conten-:,;. ~.~n: i b. his father; tions of a wife are a contihual -I. and the bickerings of a wife dropping. v. 7.'p it are a continual dripping. V. 6. Make court to ( 1 brla): see the note on Job 11:19 Them he has: bnt, emphatic. Lit. his are they; fib being (by mistake, included in the note. on v. 18). loosely written. as in some other instances, for if (Gesenius, Lex., Second member: every one is friend (without the art.) is the Note to art. ~b).* proper English expression.* V. 13. A continual dripping: one drop thrusting another for ward, i.e. following close upon it.e V. 7. His friends:'mn, as abstr. used collectively with the. follo g close upon it. plur. He follows after words: so De Wette (who construes fAd as the Gesenius (Thes. vol. III. p. 1267): verba sectcatur, iis delectatur et confidit. particle of negation) and Geseniis.t et confidit B* Bertheau: Statt ab will Qri 1b lesen, welche Lesart in den Text aufzunehmcn unnnthig ist, da fib andere wiewohl immerhia * Berthea.l: Und? Gesamrmtheit des Freundes - Masse von seltene Schreibart fiir i sein kann. Freunlden ist dem Geschenke spendenden Manne. t Bertheau: eine bestiindige Traufe; qnu treiben, eine treit IDe Wette: Er fclgt [ihren] Worten-sie sind nicht da! betnde Traufe ist die, bei welcher einTropfen den andern drangt. THE BOOK OF PROVERBS. —CHAP. XIX. 91 KING JAMES VERSION. HEBREW TEXT. REVISED VERSION. 14 House and riches are the n, n- 14 House and wealth are a pa- 14 inheritance of fathers: and a pru- o ternal inheritance; dent wife is from the LORD. - IT but a prudent wife is from Jehovah.:15 Slothfulness casteth into a n - b- n CU> ):: Sloth brings down a deep 15 deep sleep; and an idle soul shall rsn ht e sleep; suffer hunger. —: -: T *-: J and the spirit of the idle shall hunger. 16 He that keepeth the cornm- tot5 I: t Mf= WI ri 16 He that keeps a command 16 mandment keepeth his own soul;:. r:~', n a me keeps his own soul; but he that despiseth his ways rT JTT., he that slights his ways shall shall die. be put to death. 17 He that hath pity upon the l - m 17 He that has pity on th oor poor lendeth unto the LORD; and:- lends to Jehovah; that which he hath given will he "- and he will repay him his depay him again. sert. 18 Chasten thy son while there IlpS?.".~:=, Ac t Is Correct thy son while there is 18 is hope, and let not thy soul spare: hope; for his crying. but lift not up thy soul to slay him. 19 A man of great wrath shall 7.D A'..J TthF-bS? 19 He thiat is rough in anger suf- 19 suffer punishment: for if thou de-:.n ~s - i~ I fers punishment; liver him, yet thou must do it - for if thou deliver, then thou again. must do it again. 20 Hear counsel, and receive IT J tl,.v a? Hear counsel, and receive cor- 20 instruction, that thou mayest be:.t.r)... ~ o w?n is _ rection; wise in thy latter end. that thou mayest be wise in thy after years. 21 There are many devices in ASJ-%.= t.qlnn /J An 21 Many are the devices in the 21 a man's heart; nevertheless thle:..,n ~ i, heart of man counsel of the LORD, that shall but the counsel of Jehovah, stand. that shall stand. 22 The desire of a man is his A: J Jr-: 22 The charm of a man is his 22 kindness: and a poor man is bet-:l. z::M kindness; ter than a liar.', and better is the poor than a man of falsehood. 23 The fear of the LORD tendeth 23 The fear of Jehovah is unto 23 to- life: and he that hath it shall:, I, life; abide satisfied; he shall not be and sated shall one repose, nor visited with evil. v. 16.'p n be visited with evil. V. 15. Brings down: bIrm (causes to fall), the verb used in Schultens) by Gesenius.* Other definitions, prone (Maurer), Gen. 2: 21. frequent (anifig, Ewald), are without sufficient evidence. V. 16. Shall be put to death (nEAF, Kethibh): a common It is quite clear, that the Qeri (' of great wrath,' as in the formula.* Common Version) arose ftom the early loss of the signification of the true reading.t V. 17. His desert (i5z=): as in ch. 12: 14. V. 22. Tyke charm, etc. (see Expl. Notes). V. 18. Lift not up, etc.: the strong and expressive image of the original. V. 23. The implied subject, in the second member, is as readily V. 19. He who is rough in anger (whose anger breaks out in suggested in Enlish as in Hebrew.-Y adverb accus. (Gram. rough and violent expression): b:, rough, stern, as defined (after 2118, 3). * The preference for the Qeri, which was intimated (fortasse * In textu est r~.~ perimetur, a magistratu puta; nam de pro vera habenda est) in the Thes. (1829), was afterwards correctcapite plectendis a magistratu r.~. usurpari solet in formula illa ed in the Lexicon manuale (1833). satis frequente r~., trq, v. c. Gen. 26: 11, Exod. 19: 12, 21:12 t Maurer: Quod Keri legi jubet -bia manifesta emendatio est (Rosenmiiller). verbi non intellecti. 92 THE BOOK OF PROVERBS.-CHAP. XX. KING JAMES' VERSION. HEBREW TEXT. REVISED VERSION. 24 A slothful man hideth his nr. x ma: x=. H 24 The sluggard hides his hand in 24 hand in his bosom, and will not:,-', ~I p,e-xa-. the dish; so much as bring it to his mouth... he will not even bring it back again. to his mouth. 25 Smite a scorner, and the t=e=.I n, ],? 1 h: If thou smite a scoffer, even 25 simple will beware-: and reprove the simple will deal wisely; one that hath understanding, and - T I and admonish the discerning, he will understand knowledge. he will learn knowledge. 26 He that wasteth his father,::. ~_'1 ea -, 26 A father's destroyer, a mother's 26 and chaseth away his mother, is'a m persecutor, son that causeth shame, and bring- "'... is the son that causes shame eth reproach. and disgrace. 27 Cease, my son, to hear the -I~ ='. T=. -+% 27 Cease, my son, to hear instruc- 27 instruction that causeth to err from:nwbi-nm nxm. tion, the words of knowledge. -. so as to err from the words of knowledge. 28 An ungodly witness scorn- r3.? ],?. b.r.=, of 28 A vile witness mocks at jus- 28 eth judgment: and the mouth of:i'. tice; the wicked devoureth iniquity. T.and the mouth of the wicked swallows down iniquity. 29 Judgments are prepared for = ba isn: 29 Judgments are prepared for 29 scorners, and stripes for the back:'blab 15 nlii. the scoffers, of fools. - " - and stripes for the back of fools. CHAP. XX. CHAP. XX. CHAP. XX. WINE is a mocker, strong drink =U in. WINE is a mocker, strong 1 is raging: and whosoever is de- b drink is raging; ceived thereby is not wise. T... V T and none that errs therein shall be wise. 2 The fear of a king is as the A. t - ~.' = -, a=' 2 A growl as of the young lion 2 roaring of a lion: whoso provok-:'nv,: z:v n xiu:.n is the terror of a king; eth him to anger sinneth against -"- J- -;he that provokes him to anger his own soul. sins away his life. 3 It is an honour for a man to >s V -1e. Tti' It is an honor to a man to 3 cease from strife: but every fool:si.r ba-b:. dwell apart from strife: will be meddling.'T-: *. but every fool will get angi'y. V. 25. Will deal wisely (scat): see the note on ch. 1: 4, third of Hithp. is correctly understood by Maurer,* Ewald,t Berparagraph.' theau. $ V. 26. Lit. one that destroys a father, that persecutes, etc. Sins away his life (forfeits it by sin). Gesenius (Thes. and (transition from the particip. form, to that of the finite verb, Lex. 3): " to sin away any thing, i. e. to foifeit by sinning." So Gram. { 134, Rem. 2).-Causes to flee from him (tuft=e) by acts xri is used with the accus. (with i, to sin against). of unkindness -persecutes.* V. 3. The form read in its common use (as infil. of m=y;) makes V. 27. So as to err (for erring, gerundial form) is the simplest a more pertinent sense here, than as a derivative from -rn= (Gems construction, and is doubtless the true senses. nius and others). The honor meant is, to keep aloof from strife Ch. XX.-V. 2. Provokes him to anger:+ as the Mid. sense....,.. _ _ * Heb. u. Chald. Hdwbeh.: auch mit dem Ace., sich (sibi) Others reverse the subj. and pFred. Stuart: "he that doeth Jemanden erziirnen, ihn gegen sich reizen, Spr. 20: 2. violence to his father, or chasethl away his mother, is a son who Auch dasselbe Verbum kann so seine Verbindung andern, acteth shamefully and putteth to the blush." Very true; but to wie.:n, mit e deer Person, sich gegen jem. erziirnen, aber say this would not require the wisdom of a Solomon., auch mit dem Accusativ, sich einen erziirnen, Spr. 20: 2 (Lehrb. Ad aberrandum a diLtis sciente, i. e. doctrinam, qua tea {124 b). praceptis sapientir avocet (Maurer). Soj t atersr ist hier mit dem Suffix verbunden; die gewdhnliche 4 S th anin vesos Set - c. r~~ s. Syr.Bedeutung dieses Hitpoel, sich erziirnen gegen Jemanden (Ps..:.,.?~. Chald.,.l nrn~ 4.. Vulg. qui provocat 78: 62, vgl. Prov. 26:17), hat hier also den activen Begriff eum. sich einlen erziirnen erhalten, vgl. Ewald, Lehrb. 124, b. THE BOOK OF PROVERBS.- CHP. XX. 93 KING JAMES' VERSION. HEBREW TEXT. REVISED VERSION. 4 The sluggard will not ploughll dt i =: 4 Because of cold the sluggard 4 by reason of the cold; therefore will not plough; shall he beg in harvest, and have. ITT - he shall beg in the harvest, and nothing. have nothing. 5 Counsel in the heart of manll r-.S.b.n m t7: { c:., Counsel ill the heart of man is 5 is like deep water; but a man of t:nr Jn a deep water; understanding will draw it out. T':'.T but a man of understanding will draw it out. 6 Most men will proclaim every - q Bun &? In, R,,-: 6 Many a man will proclaim his 6 one his own goodness: but a:Kt~ ~ c~.~' z5, good-will; faithful man who can find? e IT: but a faithful man Who shall find? 7 The just man walketh in his pe-.Y ni,3= *7rjtmn m 7 He that walks in his integrity, 7 integrity * his children are blessed a righteous man, after him. IT-:I- JT - happy are his children after himn 8 A king that sittethi in the:,-.~=-b58 A king, sitting on the throne 8 throne of judgment scatterethll:-'-.:' n-.m of judgment, away all evil with his eyes. T. T searches out all evil with his eyes. 9 Who can sa, I have made.. mos'A 9 Who can say, I have cleansed 9 my heart clean, I am pure fromt:r:~ mn- my heart, my sin? - I am pure from my sin? 10 Divers weiglhts, and divers n`: e J... 1 J: Divers weights, divers incmeas- 10 measures, both of them are alike: rnures, abomination to the LORD. " " r-. are both an abomination to Jehovah. 11 Even a child is known by'1_n:_h. Ln b~I ~., t:. 11 Even a child is knowu by his 11 his doings, whether his work be.b~]'t -::~] r-t~ acts, pure, and whether it be right. whether pure and whether right his deed. 12 The hearing ear, and the a- *.r;i;S 12 The hearing ear and the seeing 12 seeing eye, the LORD hath made:-eye, even both of then.. -.. Jehovah has made them both. 13 Love not sleep, lest thou I]:-; T: Jn- 13 Love not sleep, lest thou be- 13 come to poverty: open thine eyes,:':-s=~'come poor; and thou shalt be satisfied with V I open thine eyes, thou shalt be bread. satisfied with bread. 14 It is naught, it is naught, m!.~?j s,: 14 It is naught, it is naught, says 14 saith the buyer: but when he is:bn o s 6 b'~klthe buyer; gone his way, then he boasteth. -.r but he goes his way, then boastV. 4 eth. v. 4.'p bu r th. (not merely to cease from it), in distinction from the fool, who is A,king does not sit on the throne of judgment " to scatter evil," ever ready to get angry. —:yr-v, see the note on ch. 17: 14. but to search out and punish it. V. 4. He shall beg: the Kethibh %S.~ V. 11. The force of do here applies to the whole statement in V. 7. Evidently, p'nx is here subordinate to the subject, as the clause to which it is prefixed, viz. that by his dotngs the child understood by Ewald, and (as an alternative rendering) by is known. Gesenius' suggestion (T.hes.* and Lex.), that " in the CMaurer. beginning of a clause it refers not to the nearest but a more remote word," is the same in effect; but we can express it by the V. 8. Searchkes out. From the significaonnetion to winnowth the sub Kal, and Piel), comes that of sifting, searching out, as in word even only in connection with the subject. 139: 3, and below v. 26. * Vol. I. p. 293: Nonnunqnam. ab initio enuntiationis ponitur. etsi non ad vocabulum proximum, sed ad alium quoddam in * Ewald: bs]5' K'tib ist bier spTeclhender und stalker als das medio ant fine ejus refertur. Prov.... 20:11., etiam juveni. blosse bi.l und wird bitten. operibus suis cognoscitur. 94- THE BOOK OF PROVERBS. CHAP. XX. KING JAMES' VERSION. HEBREW TEXT. REVISED VERSION. 15 There is gold, and a multi-:: -: There is gold, and abundance 15 tude of rubies: but the lips of of pearls; knowledge are a precious jewel..:.. but a precious furnishing are lips of knowledge. 16 Take his garment that is t, =.~ - ~..-_ - 16 Take his garment, when he is 16 surety for a stranger: and take:,~=~:::.::,. surety for an alien; a pledge of him for a strange' and for strangers take a pledge woman. of him. 17 Bread of deceit is sweet to Am t Tb 1b Sweet to a man is the bread 17 a man; but afterwards his mouth:oYn.tm-i _ of deceit; shall be filled with gravel. but afterward, his mouth- shall be filled with gravel. 18 Every purpose is established - An JrT. ~Tqn 18 Every purpose is established 18 by counsel: and with good advice:rn t nizw by counsel; make war. and with wise direction thou shalt make war. 19 He that goeth about as a b 1}~, ~-,~ 19 He that goes talebearing is a 19 talebearer revealeth secrets: there- r: ern m nb,nbb. revealer of secrets; fore meddle not with him that then meddle not with one of fiattereth with his lips. open lips. 20 Whoso curseth his father or 1q = non b-S~ He that curses his father and 20 _his mother, his lamp shall be put 1 his mother, out in obscure darkness.' his light shall go out in midnight darkness. 21 An inheritance may be got-^: idn:X t,> rir tbn:, 21 A heritage abhorred in the be- 21 ten hastily at the beginning; but:7en hi,.'rn a ginning, the' end thereof shall not be bless- J T..:'- its end shall not be blessed. ed. 22 Say not thou, I will recom- =~-n}i ~'o~t-bS 22 Say not, I will repay evil; 22 pense evil; but wait on the LORD,:q:} e,n p wait on Jehovah, and he shall and he shall save thee..-', help thee. 23 Divers weighlts are an abom-. AT. 23 Divers weights are an abomina- 23 ination unto the LORD; and a: m=:-:4 n=rm' s:~. tion to Jehovah; false balance is not good. AT *'": and deceptive balances are not good. 24 Man's goings are of the'24 Of Jehovah are a man's steps; 24 LORD; how can a man then un- and man, how shall he underderstand his own way? l' TT | stand his way? V. 16.'~p,o-" V. 20.'t ernk V. 15. Pearls: see the note on ch. 3: 15.-Furinishing (bi) 37:12, Prov. 1 5, 11: 14, 12: 5; hence emphatically (by as used with reference to garments (Deut. 22: 5), bridal array implication) wise direction, as here and in ch. 24: 6. (Is. 61:10), etc. For the signification'jewel' (Common Ver- Thou shalt make war (Inmpeirat. as an emphatic assurance, sion) there is no foundation. - Gram. 4 130, 1); i. e. thou shalt be able to do it. V. 16. MWien he is surety for (_ery An), as in ch. 11:15. For V. 20. In midnight darkness. Literally, in the e/ye-ball of the meaning, see Expl. Notes. darkness; either, in its central point, in midnight darkness, when An alien: be is here, in connection with ems:, to be understood it is deepest, or with reference to the intense blackness of the eyo. in the sense of foreigner, alien, one of another nation (Lex. a), in ball (pupil of the eye), from which no ray of light is returned. distinction from -em= one of another family (Lex. b). V. 21. Abhorred, tonr:, as in Zech. 11: 8. (See Expl. Second member: strangers (Kethibh ae=n:) is doubtless the Notes.) true reading. Its end (mm>mtqa), Vav of the apodosis, the first member V. 18. Every purpose, etc.: the verb in the sing. individualizes being hypothetical in effect = if a heitage is ahored, etc. the plur. subject. V. 22. Shall help ('j,): the Jussive expressing the speaker's With wise direction: hnlrb', guidance, direction, as in Job subjective assurance of its certainty. THE BOOK OF PROVERBS.-CHAP. XXI. 95 KING JAMES' VERSION'. HEBREW TEXT. REVISED VERSION. 25 It is a snare to the man who:;n?_~ t ea t,: It is a snare to a man, when he 25 devouretll that which is holy, and utters rashly what is sacred, after vows to make inquiry... and after vows makes iniquiry. 26 A wise king scattereth the O 1 t%=i.1 lk r,~. 26 A wise king sifts out the wick- 2a wicked, and bringceth tile wheel ed, over temn.' and turns over them the wheel. 27'rhle spilrit of man is thel ANTS fi: ~r1~ ~1A 27 A laip of Jehovah is the spirit 27 candle of the LORD, n searching all -ew'~i of mran, the inward parts of the belly.- searching all the inmost parts of the belly. 28 Mercy and truth preserve.n.-.antw zm t 28 Kindness and truth will pre- 28 the king: and his throne is up-:3 t.:tnserve a king; holden by mercy.. * J- t, and by kindness he upholds his throne. 29 The glory of young men is: 9'. t:1n _ rts.4 29 The glory of young men is their 29 their strength: and the beauty of.t::: strength; old men is the gray head. and the honor of old men is the gray head. 30 The blueness of a wound ~ p'~:~ Yt, n_ Wounding stripes are a cleans- 30 cleanseth away evil: so do stripes - ing for the wicked, thie inward parts of the belly. and strokes in the inmost parts of the belly. CHAP. XXI, CHAP. XXI, CHAP. XXI. THE king's heart is in the hand:nis.:..''b; i CHANNELS of water is the king's 1 of the LORD, as thie rivers of wa-:.Ir? vbi n a-b.- b9 heart in Jehovah's hand; ter: he turneth it whithersoever he turns it whithersoever he he will. will. 2 Every way of a man is right IN~ alp Tj'a:.' J~ 2 Every way of a man is right in 2 in his own eyes: but the LORD:,l inn n his own eyes; pondereth the hearts. but the trier of hearts is Jehovah. 3 To do justice and judgment 3 3 To do righteousness and jus- s is more acceptable to the LORD:rm.t m inn5'm't tice, than sacrifice. - r is more acceptable to Jehovah than sacrifice. 4 A high look, and a proud 4 Lofty eyes, and pride of heart, 4 heart, and the ploughing of the:Sa: 5,~ ha the light of the wicked, is wicked, is sin. sin. 5 Tile thoughts of the diligoent u g ~- r lj n The plans of the diligent tend s tend only to plenteousness; but:dnb -q = -lb only to plenty of every one that is hasty only to but of every one that is hasty, want. to want. V. 30.'P P'n V. 25. When he utters rashly (Lex. $b_) is the true rendering, stripes.-A cleansing for the wicked: e with reference to the whether Sir is accented as the third Perf. (utters he = if he primary meaning, a rubbing (or scouringj upon. ittters) or as the shortened Impeif. from.ib5 (should he utter). rThe second member should be so expressed, that its relation to V. 26. Sfts on v. 8) is the poper exlprs- the subject and predicate of the first may be open to the same difference of construction as in the Hebrew. sion here, in connection with the allusion in ihe second member. (See Expr. Notes..) Ch. XXI. -V. 4. Light (:. defect. for'~.; in many Mss. V. 29, Honor ( as in Ps. 149 9.- 9-pointed,:), as in all the ancient versions, and as required by the V. 30. Stripes of wounding: stripes that wound, wounding imagery in the first member. 96 THE BOOK OF PROVERBS.-CHAP. XXI. KING JAMES' VERSION. HEBREW TEXT. REVISED VERSION. 6 The getting of treasures by a'u ni.b; R' b' 6 Treasures gotten with a lying c lyving tongue is a vanity tossed to tongue, and fio of them that seek death.. IT are a vapor driven away, seekers of death! 7 The robbery of the wicked t~i: i 7 The violence of the wicked 7 shall destroy them; because they shall sweep them away, refuse to do judgment. IT - because they refuse to do right. 8 Tile way of ma.n is froward. 8..A man of crooked way turns 8 and strange: but as for the pure,: aside; his work is right. IT:I but the pure, his work iS straight. 9 It is better to dwell in a cor- J.;-r,- b- r:=i n' 9 It is better to dwell in a corner 9 ner of the housetop, than with a1.'1= r. ir' rw of the house-top, brawling woman in a wide house. ",.. *.:. than with a brawling woman and a house in common. 10 The soul of the wicked de- A l',N. ~r, ) % The soul of the wicked desires 10 sireth evil: his neighbour findeth ".Ir: n 1t:,'n lm?-.qI evil; no favor in his eyes. this neighlibor finds no favor in his eyes. 11 When the scorner is punish-:11.. -1 When the scoffer is punished, 11 ed, the simple is made wise: and a.::~', the simple becomes wise; whlien the wise is instructed, he and when the wise is instructed receiveth knowledge. he receives knowledge. 12 The righteous man wiselyAr, ~ n:l: pat, S'p 12 The Just One considers the 12 considereth the house of the wick-: r wicked man's fhouse; ed: but God overthroweth the IT h The that plunges the wicked into wicked for their wickedness. ruin. 13 Whoso stoppeth his ears at,_.;t: i t 13 He that shuts his ear from the 13 the cry of the poor, he also shall. r t S cry of the weak, cry himself, but shall not be bTi. 1: T- he too shall call and not be heard. heard. 14 A gift in secret pacifleth 14 A gift in secret subdues auger, 14 anger: and a reward in the bo-:t and a present in the bosom som, strong wrath. - JT violent rage. 15 It is joy to the just to do tr:. P;~ 5 ~.~.: It is joy to the righteous that 15 judgment: but destruction shall o.d deb.y,rTi.. justice be done; be to the workers of iniquity. but destruction to the workers of iniquity. V. 6. The making (getting) of treasures - treasures gotten. is conceived as a straight and onward path, from which the wickVapor (5b;) is the appropriate sense here; comp. the remark ed turns aside. onl ch. 13: 11. The resort to Arabic etymology and usage (suggested by Lud. Seekers of death (Maurer*) makes a good sense (see }Expl. Capellus, and followed by many others, e. g. Gesenius, Thes. vol. I. Notes), and there is no occasion for adopting (with Ewald and p. 399), is unnecessary, the usage of the Heb. furnishing a clear and pertinent rendering. Bertheau) a conjectural emendation (eiipi) of the Heb. text. V. 9. Than with: compare n:: Ps. 4: 8, above the time, for V. 8. Of crooked way: literally, crooked in way - oJ crooked more than in the time.-A house in common: as the Sept. and wOay. V ulg.* Turns aside: n1i third Perf. of -m. (used as in Ps. 58: 4), and V. 15. Thlat justice be done (lit. the doing of justice), viz. by i of the apodosis (Gram. { 145, 2, Rem.).ty The way of rectitide the magistrate. est vir, recedit;... ~tq Preedicatum,.. compositum ex copula * Petentes mortem, i. e. in perniciem rapientes eos, qui hoc Pramdicati indice, ut infra 23 24, 31: 28, al., et m. modo illos corradunt. De Wette: Wer krumme Wege geht, der weicht ab. t Maurer: tortuosus vuice vir, is recedit, i. e. qui tortuosm vim * Sept. ~ae Ev o'i,. roe~-P,.. Vu]g. et in domo communi. THE BOOK OF PROVERBS.-CHAP. XXI. 97 KING JAMES9 VERSION. HEBREW TEXT. REVISED VERSION. 16 The man that wandereth out'i:n'...:,n tIx 16 A man who wanders from the 10 of the way of understanding shall way of wisdom, remain in the congregation of the - IT' shall abide in the congregadead. tion of the shades. 17 He that loveth pleasure shall,' t. t 17 A needy mall is he that loves 17 be a poor man: he that loveth. pleasure; wine and oil shall not be rich.' IT he that loves wine and oil shall not be rich. 18 The wicked shall be a ran-:1 e..atb.: 18 The wicked is a ransom for the 18 sorn for the righteous, and the:~..~ =~, righteous, transgressor for the upright. -E- and the treacherous in place of the upright. 19 It is better to dwell in the t I1'vi Y'h n =i 19 Better is it to dwell in a desert 19 wilderness, than with a conten- =:b=: n, ~ land, tious and an angry woman. -ITT J' T than with a brawling and fretfull woman. 20 There is treasure to be de-.nt h,,. t.:M,1 I x~.x z Precious treasure, and oil, are 20 sired and oil in the dwelling of:.v==,~ =i=e. in the abode of t!he wise; the wise; but a foolish man spend- ".-......but the foolish man swallows it eth it up. down. 21 He that followeth after 21 He that follows after righteous- 21 riglhteousness and mercy findeth.n, = npx ano. fs== ness and kindness, life, righteousness, and honour. I. "TT shall find life, righteousness, and honor. 22 A wise man scaleth the city z:: o,. ~.'. -, t g 22 A wise man scaled a city of the 22 of the mighty, and casteth down:,r= er mighty, the strength of the confidence IT' J and threw down its trusted thereof. strength. 23 Whoso keepeth his mouth in.b. t.t~, I-tM 23 He that keeps his mouth and 23 and his tongue, keepeth his soul his tongue, from troubles. I- j.. keeps his soul from troubles. 24 Proud and haughty scorner Ii'j yo,.te f 24 An inflated proud one, scoffer 24 is his name, who dealeth in proud m:]::or. is his name; wrath. acting in the insolence of pride. 25 The desire of the slothful 1.>,.".. The sluggard's longing slays 25 killeth him; for his hands refuse 1 him to labour. I,- JTT... because his hands refuse to work. 26 He coveteth greedily all AnbTa:ntcrn -: I — J 26 All the day he has longing de- 26 the day long: but the righteous sire; giveth and spareth not. but the righteous shall give, and not spare. 27 The sacrifice of the wicked AT 27 The sacrifice of the wicked is 27 is abomination: how much more, abomination; when he bringeth it with a wicked: how much more when it is mind? brought with evil purpose. 28 A false witness shall perish: 28 A lying witness shall perishl; 28 but the man that heareth speaketh: te. t:b ni~ but a man that hears shall constantly. -rT... always speak. V. 16. Shades: see ch. 2: 18, and the note on Job 26: 5. which the words, in their order and accentuation in Hebrew, will V. 22. Scaled —and threw down: the Perf. followed by the bear. So Ewald, Bertheau, and others.* consec. lmpelf., as in ch. 22: 3.-Lit. strength of its confidence V. 27. Whlen one brings it (Gram. 137,3, a)=when it is brought. ({121, 6) = strength in which it confides, its trusted strength. V. 24.A atedro oneetc, i th*nycnt Ewald: ein Uebermiithiger, der sich bliit, heisst SpNtter, V. 24. Aln izl3ated proud onze, etc., is the only construction Bertheau: ein sich blsilender Stolzer, Spotter ist sein Name. 98 THE BOOK OF PROVERBS.- CHAP. XXII. KING JAMES' VERSION. HEBREW TEXT. REVISED VERSIO.N. 29 A wicked man hardenetli Im.' t; ta, 29 A wicked man hardens his 29 his face: but as for the upright,. b t face; he-directeth his way.,'"' but the upright, hle shall establish his ways. 30 There is no wisdom nor un- =1 i:~!,,;: There is no wisdom, and no 30 derstanding nor counsel against understanding, the LORD. I: and no counsel, before Jehovah. 31 The horse is prepared against mr.b= t~:i i.=l tl.b 31 A horse is prepared for the day 31 the day of battle: but safety is of,.r,' h,,i of battle; the LORD. IT -' but the deliverance is of Jehovah. CHAP. XXII. CHAP. XXII. CHAP. XXII. A good name is rather to be m MORE choice is a name than 1 chosen than great riches, and lov-. great riches, ing favour rather than silver and,..'. loving favor than silver and gold. gold. 2 The rich and poor meet to- 1.= U 2 Rich and poor meet together; 2 gether: the LORD is the maker:the maker of them all is Jeof them all. IT JT' I hovah. 3 A prudent man foreseeth the t?:l. 3 The shrewd saw evil, and hid 3 evil, and hideth himself: but the:.t:r n brut hr.. himself; simple pass on, and are punished.'.but the simple passed on, and were punished. 4 By lumility and the fear of,r. nbse,:19 4 The reward of humility, of the 4 the LORD are riches, and honour, fear of Jehovah, and life.. - v is wealth, and honor, and life. 5 Thorns and snares are in the 7r6 vint. tn" ts, 1 Thorns, snares, are in the way 5 way of the froward: he that doth o of the perverse; keep his soul shall be far from' he that keeps his soul shall be them. far from them. 6 Train up a child in the way A J' _t _i 6 Train the child according to 6 he should go: and when he is his way; old, he will not depart from it. Tr:.T I P_ even when he is old he will not turn from it. 7 The rich ruleth over the poor, b~?~..it 7 The rich rules over the poor; 7 and the borrower is servant to: v.j- D-~ I a. n ~1and the borrower is servant to the lender.: the man that lends. V. 3.'p Dnton V. 29. Hardens (lit. makes strong) his face: that is, he puts ber, the two Perfects stand in the same relation, expressing conon a strong and unyielding expression of countenance.-j 1,3:~ temporaneous events.* (Gram. ~ 138, 1, Rem. 3, foot-note). V. 6. According to (et bv) his way, i. e. his way of life, the Shall establish his ways: the reading of the Kethibh, l,:.k way he is to pursue in life (as I understand it); not " according.f9~~n. (to his disposition and habits" (pro ratione morum et indolis, Ch. XXII. —V. 1. Loving favor. The adj.:lz is here added Gesenius, Lex. n), for then the second member, though not to,m, to strengthen the expression (comp. Gesenius, Lex. ej, without force, w l d be far less significant. c, extr.); and its effect is best represented by the rendering of the The Common Version, "in the way he should go," expresses Common Version. more than the Hebrew; and this beautiful sentiment is, at most, Many (e. g. Ewald, Maurer, IIitzig) construe t1a: as precl.only implied in the more general trutl.t (better than) but its position in the sentence is against this view., ^ *0~ ~ Das Perf. i:.='n stehlt, well das Ungliick sie auf dem Wege V. 3. The shrewd (:lng): see the note on ch. 1 4, second and jiberfiel, so dass -r:.:1 nicht Folge yon q11n:, sondern gleichzeitig thir d paragraphs. mit diesem ist (B rItheau). Saw, etc. (the concr. instead of the abstr. statement), followed - Stuart (in locum) justly says: "As.'~.n can mean only the here by tile co,,sec. Imgpef. (Kethibh'.-.q?). In the next mrm- way of the child, the morale couched under the phrase he, should THE BOOK OF PROVEIRBS. —CHAP. XXII.' 99 KING JAMES' VERSION. HEBREW TEXT. REVISED VERSION. 8 He that soweth iniquity shall ~ X11~1 M~: I 8 He that'sows iniquity shall reap 8 reap vanity: and the rod of his mischief~ anger shall fail. and the rod -for his pride shall be ready. 9 He that hath a bountiful eye. t 9-I 9 Thlie man of kindly eye, he shall 9 shiall. be blessed; for he giveth of *~ ~be blest; ~ ~,his bread to the poor. T-' - for he gives of his bread to the poor. 10 Cast out Jthe scorner, and 1 t0 y,,, Drive out the scoffer, and con- 10 ~~ ~:contention shall go out y; ya antention will go forth strife and reproach shall cease. J and litigation and reproach will cease. ~~~~~~~~~~~.-,, 11 He that loveth pureness of e tat loves the pure in heart,, 11 h ~-eart, for the grace of his lip>s the llhis lips are grace, the king is king shall be htis friend,. r- T U his friend. ~~~ 5_12 The eyes of the LORD pre- 1.1.' n3 " 12 TheeyesofJehovahkeptknowl- 12 serve knowledge; and he over- edge; ~th-roweth'the words of the trans- -r - and he overthrew the words of ~~~~~~~~~~~tgressor.. thetreaclerous. ~~y._13 The slothful man saith There 13 The sluggard says, There is a-13 is a lion without I shall be slain lion without ~~~in ~ ~ ~ ~ ~ ~ ~: th strets Iir TVI shall be slain in the streets. r14 The mouth of strange women nb, m 14 The mouth of strange women 14 A T J- r. T I. JT* de p * is a deep pit: he that is abhorred is a dee pit of the LORD shall fall therein. hlie that is hated of Jehovah shall fall therein. ~16~ -:n Foolishness is bound in the Folly is bound in the heart of 15 h~eart of a child; but the rod of; a child; If.1 3. 1/ n1, 19.i - ~. ~ In. n..MU~ Cor-ection shall drive it far from I. * * r the rod of correction will put it far from him. 16 He that oppresseth the poor, p' { 16 He that oppresses the weak,'to 16 ~~~~:nto increase ti rices adlett i Iua6-nmake increase for himself, giveth to his riches, sand sureleh. is one that gives to the rich, _come to want. only to want. 17 Bow down thine ear, and I::l r 17 Incline thiine ear, and hear 17 hear the words of the wise, and the words of the wise apply thine heart unto my knowl-:- and apply thy heart to my edge. v...1. knowledge.'V. 8. Rod for his pride ( Vy?3QLC,, Lex. 2), for the cause such is his own nature. There is no necessity, therefore, chastisement of-his pride.*- for. regardin g'I (with Maurer, Bertheau, and others), as a V. 9. The man of kindly eye': 14~, ti the art. definin gthe sbt comiipound idea (Gram. ~~~~ 111, 1).f ~Are grace: comp. Ecl.. 110 12, the word fawieri' mouth are grace. V. 10. Litigation: contendiag at law, in distinction- from =be, stirife ia a more general (as well as this. specific) sense. V 6 h one otat f~ ~ wt hw * ~~~~~~~~~~~~~~that this construction and relation of the two members is the V. 11. That loves the pure in heart: that delights in such, be- tu n. go, finds in reality no proper place here, alt~hough the sentiment in itself is excellent, and agreeable to the tenor of the Scriptures." *So, I find, it is understood by Bertheau. Ich meine so: Wei*Maurer: Et virga insolentitv ejuls (virga qua insolentia ejus den Armen'bedrifickt urn zu nehmen fir sich = urn noch reicher ctigab it) paat en.z werden, giebt e;inem >,icennu zm Ma"nrr gel. Di Spitze 100 TIlE BOOK OF PROVERBS.-CIHAP. XXII. KING JAMES' VERSION. HEBREW TEXT. | REVISED VERSION. 18 For it is a pleasant thing if -,=.=. vnr:n-e9. Art': 18 For it is pleasant, if thou keep 18 thou keep them within thee; they them in thy breast; shall withal be fitted in thy lips. I: if they are ready all of them on thy lips. 19 That thy trust may be in T,~.,~i, b., 19 That thy trust may be in Jeho- 19 the LORD, I have made known to vah, thee this day, even to thee. TIT - I have taught thee this day, yea thee. 20 Have not I written to thee I: T.1,.. Have I not written to thee 20 excellent things in counsels and rrW rx:zt heretofore, knowledge, -ITT J 1 with counsels and knowledge; 21 That I might make thee r... 1. R Zr i'ni 21 to teach thee the rightness of 21 know the certainty of the words n words of truth, of truth; that thou mightest an- r. that thou maest answer truth swer the words of truth to them to them that send thee? that send unto thee? 22 Rob not the poor, because A.h-_ J. b~-h.-_ 22| Rob not the weak because 22 lie is poor: neither oppress the:t lie is weak; afflicted in the gate: - I.T V- and oppress not the poor in the gate. 23 For the LORD will plead t-il nm,,~-. 23 For Jehovah will plead their 23 their cause, and spoil the soul of:::,=.-rn, ncause, those that spoiled them. "IT V VI and despoil of life those who despoil them. 24 Make no friendship with an It _ re.s. rns.-e 24 Make no friendship with a 24 angry man; and with a furious passionate man, man thou shalt not go; IT.. J. and go not with a man given to anger; 25 Lest thou learn his ways, ~ 8n.: lest thou learn his ways, 25 and get a snare to thy soul.: L and bring a snare to thy'':-:.."' IT soul. 26 Be not thou one of them that?-~.:ibn, nU-bi 26 Be not of those who strike 26 strike hands, or of them that are hands, sureties for debts. I T - of those who become surety for debts. 27 If thou last nothing to pay, t -l-e. 27 If thou.hast notiing to pay, 27 why should he take away thy bed: why should lie take thy bed firom under thee? r.. IT firom under thee! 28 Remove not the ancient bAT.1 ~. -5 28 Remove not the ancient land- 28 landmark, which thy fathers have:~r=n.:vy.t - mark, set. which thy fathers made. V. 20.'p zter V. 25.'p'rin1tR V. 20. Heretofore: Kethibh nt:,r$ir, which is doubtless the true Answer: conp. the note on ch. 18:13.* reading.* * V. 22. Poor: y, as in Deut. 24:12, 14, 15. V. 21. The rightness: map, properly the right measure, and V. 24. Given to anger: lit. a man of angers (plur., viz. of hence right or just in the abstract.t This is the only English frequent anger). word that will express the meaning. V. 26. Strike hands: literally, the hand (see the note on ch. 17:18). * Bertheau: Da in der That V. 21 der Zweck des Schreibens auf andere Weise bestimmt wird wie der der heutigen Belehrung in VT. 19, so passt ~t1,uI durchaus. * Ewald: rn, t:~m: k6nnten nach 481, 502 verbunden f Ma'rrer (Hdwbch.): tp das rechbte Maass, dah. Richtigkeit sein; doch scheint man leichter:em Sewn als ein Ganzes in (vgl. arab. a'p das rechte Maassiu. Gerechtigkeit). Bertheau: der Bedeutung "zuriickmelden" so zu verstehen, dass nts davon um dich zu lehren die Richtigkeit u.ihrer Worte. abhangt. THE BOOK OF PROVERBS.-CHAP. XXIII. 101 KING JAMES' VERSION. HEBREW TEXT. REVISED VERSION. 29 Seest thou a man diligent qt. I?=.=.t a::> 29 Seest thou a man diligent in 29 in his business? he shall stand =.~m,:~_- his business? before kings; he shall not stand lhe shall stand before kings; before mean men. -:: s.. he shall not stand before the mean. CHAP. XXilI. CHAP. XXIII. CHAP. XXIIII. WHEN thou sittest to eat with t~3- ir-ns. in -i X WHEN thou sittest to eat 1 a ruler, consider diligently what.,'- ]A with a ruler, is before thee: t mark well what is before thee; 2 And put a knife to thy,Vj$ b h.2' 2 and put a knife to thy throat, 2 throat, if thou be a man given to::n J.:.i=-::a if thou art given to appeappetite. T - tite. 3 Be not desirous of his dain- ~'~_~ ~,h- ~ 3 Long not for his dainties' a ties: for they are deceitful meat.:n St for it is treacherous food. i r: tr.: 4 Labor not to be rich: cease.. v. Labor not to become rich; 4 from thine own wisdom., cease from thine own under-.IT IT rstanding. 5 Wilt thou set thine eves upon: i Shall thine eye flit over it, and 5 that which is not? for riches cer- tI:.:= qb-,;: n'b:,. it be gone! tainly make themselves wings; ArT J V J for it will surely make itself they fly away as an eagle toward': I. V wings, heaven. as the eagle, and the birds of heaven. 6 Eat thou not the bread of Al 1i]. twmb r. trbn-. 6 Eat not the bread of the evil- 6 him that hath an evil eye, neither:Illnr 3i, 4krf-3s eyed; desire thou his dainty meats:.. and long not for his dainties. 7 For as he thinketh in his'']';.' I 7 For as he thinks in his soul, so 7: heart, so is he: Eat and drink, _,) V x is he; saith he to thee; but his heart is eat and drink, will he say to not with thee..:,i-. thee, but his heart is not with thee. V. 5.'p trt Ib.'P rl.. V. 2. for thou puttest V. 5. as the eagle flies toward heaven (V. R.) V. 29. t:~lt, obscure in position and rank, of low condition, constr. ad sensum), and wilt thou flit with thine eyes (Maurer'' mean. commentary, as an alternative rendering), are not grammatically Ch. XXIII. —V. 1. What is before thee: the whole scene, in- necessary. eluding the ruler himself. _And birds: r:r, as in many Mss. and printed editions.* This V. 2. And put (n=s), Gram. ~ 126, 6, c.* For thou puttest is also the most pertinent in the connection.t (Ewald and others) is not the natural construction of this familiar V. 7. As he thinks. So Gesenius (Lex.), Rddiger,4 Maurer, combination. Bertheau. As he is, in heart; not as he professes to be, in looks. V. 5. Flit over it, etc. (see Expl. Notes), according to the and words. Kethibh (comp. Gram. ~147, a),t which is doubtless the correct reading. * Non minori alii numero titsx, inter quos hisp. mei 4, 782, The constructions, wilt thou let thine eyes flit (Gesenius), which -. 941, pluresque editiones, etiam cum cholem 9il et volucre, ut is not an authorized use of Kal, and shall thy glance flit (Ewald, 941, plesque editiones, etiam um chol et Biblia Brix., et triplex. Prov. editio Basil. heb.-lat. 1520, 1524, M - - 1548. (De Rossi, Var. Lectt. Vet. Test. Vol. iv. p. 100.) * Maurer: m'n manifesto est Prmteritum relativum, quo qui t Ubi ale, ibi volatus. Nihil igitur desiderabis. Observa prmecedit Jussivus continuetur. etiam spe alias memoratas t:wu ~ly aves caeli (Maurer). t Maurer (Heb. u, Chald. Tldwbch., art. ~2)): sollen fliegen $ Thes. fasc. poster. p. 1459: nam quemadmodum ~estimat 8. deine Augern? was die Differenz des Num. bei vorgesetztem Verb. cogitat animo sueo ita ille est (non qualem se esse vultu et verlbis nIieht hindert. simulat). 102 TIlE BOOK OF PROVERBS. CHAP. XXIII. KING JAMES' VERSION. HEBREW TEXT. REVISED VERSION. 8 The morsel which thou hast, n~ ts-.nt 8 The morsel thou hast eaten, 8 eaten shalt thou vomit up, and thou shalt vomit it up, lose thy sweet words.: T' and lose thy pleasant words. 9 Speak not in the ears of a:m-'. b'.. 9 Speak not in the ears of a 9 fool: for he will despise the wis- fool; dom of thy words.,J T for lie will despise the wisdom of thy words. 10 Remove not the old land- t:i.!n ~-a _ Remove not an old land-.10 mark; and enter not into the: mark; fields of the fatherless: r and enter not into the orphans' fields. 11 For their redeemer is mighty; P, 1 For their deliverer is strong; 11 he shall plead their cause with | lIt ter'm-',?1 -~mm he will plead their cause with thee.... thee. 12 Apply thine heart unto in- b. t.n,ext 12 Bring thy heart to instruc- 12, struction, and thine ears to the:r)s-, q1X mi ~3 tion, words of knowledgei. - T and thy ears to words of knowledge. 13 Witthold not correction from 13 from the child: for if thou beat-:ln.: i, at.i.rn-. a child; est him with the rod, he shall not for if thou smite him with the die. rod, lie shall not die. 14 Thou shalt beat him with w 14 Thou with the rod wilt smite 14 the- rod and shalt deliver his soul b.en ~a i il him; from hell. - *: s but his soul thou shalt deliver from the underworld. 15 My son, if thine heart be -. -?:.. ~: My son, if thy heart be wise, 15 wise, my heart shall rejoice, even: X-: n' my heart shall rejoice, yea miniie. mine; 16 Yea, my reins shall rejoice, m$lt i 16 and my reins shall exult, 16 when thy lips speak right things.: when thy lips speak things that "-:b ~are right. 17 Let not thine heart envy ~ znz:g5 x^. Let not thy heart be envious 17 sinners; but be thou in the fear:t -I.-5. A i~r, nN.-::.= at sinners, of. the. LoRD all the day long. I- r but be ever in Jehovah's fear. 18 For surely there is an end; 18 For if there is n end and tlhine expectation shall not n then thy expectation shall not be cut off. be cut off. 19 Hear thou, my son, and be 19 Hear tlou, my son, and be 19 wlse, and guide thine heart in the: q. N wise; way. and guide thy heart aright in the way. 20 Be not among winebibbers; adz am. - b Be not among wine-drinkers, 20 among riotous eaters of flesh: among those who are prodigal.....': Iof their own flesh. 21 For the drunkard and the i i b 21 For the drunkard and the prod- 21 glutton shall come to poverty:' igal shall be impoverished, and drowsiness shall clothe a man and drowsiness will clothe with with rags. rags. V, 18. For if (t: an). So Gesenius (Thes. and Lex. t N:, 2), Of their own flesh (see Expl. Notes): b (in, 4:: ) expressRosenmiller, and Bertheau. Nay but (De Wette, Maiurer) is not ing possession, belonging to.* so pertinent here. (See Expl. Notes.) eenis (hes. and ex. ); qui corporis sui prodii ~ V. 20, 21. The prodigal: the squanderer, the spendthrift; not sunt, voluptuosi, voluptatibus dediti. Ewald: die ihren eignenr in the specific sense of' thle glutton,' as in the Common Version. Leib verwiisten. THE BOOK OF PROVERBS. —CHAP. XXIII. 103' KING JAMES' VERSION. HEBREW TEXT. REVISED VERSION. 22 Hearken unto thy father 2.,; z2 Hearken to thy lather that 22 that begat thee, and despise not begat thee; thy mother when she is old. and despise not thy mother when she is old. 23 Buy the truth, and sell it A-,: r- x 23 Buy trutl, and sell it not; 23 l at; also wisdom, and instruction,:,.., r wisdom, and instruction, and an d understanding. IT JT I.understanding. 24 The father of the righteous ]en P r. G, 24 The fathier of the righteous 24 shall greatly rejoice and lie that:., shall greatly exult; begetteth a wLie child shall have,. he that begets one that is wise joy of him. shall rejoice in him. 25 Thy father and thy mother: Lei thy father and thy mother 25 shall be glad, and she that bare. q brejoice thee shall rejoice. X I -.. and let her exult that bore thee. 26 My son, give me thine heart, As ~. rln..= 26 My son, give me thy heart; 26 and let thine eyes observe my iand let thine eyes delight in ways. my ways. 27 For a whore is a deep ditch;, 2,.:.,- 27 For a harlot is a deep pit; 27 and a strange woman is a narrow:,.., n and a strange woman is a pit. narrow well. 28 She also lieth in wait as for W',lst.:~ -Ma 28 Yea, as for prey, she lies in 28 a prey, and increaseth the trans::- wait; gressors among men....and multiplies them that deal perfidiously with men. 29 Who hath woe? who hath -I, a n 29 Who has wailing? who has 29 sorrow? who hath contentions? I-b w' bwant?. who hath babbling? who hath.- who has contentions? who has wounds without cause? who hath AN b T.It. complaining? redness of eyes?: t:: m.who has wounds without cause? who has dimness of the eyes? 30 They that tarry long at the ~.-:b They that tarry long over the 30 wine; they that go to seek mixed I] ntbr::x= wine, wine. that come to make trial of mixed wine. 31 Look not thou upon the tThn h..- 31 Look not on the wine how it 31 wine when it is red, when it giv- to.q=. reddens, eth his colour in the cup, when it how it makes its bead in the moveth itself arighlit. cup, V. 24.'p lb.' lb.'pp r, moves itself aright. V. 26.'p:~n V. 31.'p ~'C Bertheau's objection to this is not well taken. Their prodigal- V. 29. Want: ~2i, abstr. from the same root (0,r), as, ity shows itself in the unrestrained indulgence of every appetite; needy.* The. signification, alas, has no sufficient ground. and this to their own physical injury and ruin. V. 31. Other renderings: Goes easily down (Lud. de Dieut) V. 24. n9'?~ (Kethibh), Vav with apodosis, Gram. ~145, 2. flows smoothly (Gesenius, Lex.+), goes straight down (Ewald V. 26. Delight in my ways:,.. (Kethibh) with the accus., Gesenius (Thes. vol. I. p. 12): Rarius hoc vocabulum. abas in Ps. 102:15, and elsewhere.* stractunm moi ],., formue b~p, h. 1. videtur adhibitum esse V. 28. As for prey. So the subst. with. may be construed propter paronomasiam cum voce q. E veteribus LXX.,ev(Gram. ~ 118, 3, Rem. third paragr.), and there is no necessity for flor tumultus, turbe [molestia?], rectius Chald. et miseria, taking irAt as coner. for robber. miseria, b afflictio, Syr. ico agitatio, molestia, nisi legundum l miseria, Deal perfidiousl'y with: tral, construed with ~,as in Is. 33:1 So Ewaldi ~~~~~~~~~~~~~~Cerumna, cum alibi Chaldoeus et Syrus in Prover-biis concinere So Ewald~~~~~~~~~~t ~soleant. Recte Abuiwalid, cujus sententiam etiam laudat Kimj ita t z no sit nter, ed ad psum ertinet'*~verhu; o Butl inte e.(ol. r IIa.1 p.~no 643): h~iac rct 104 THE BOOK OF PROVERBS. CIIAP. XXIV. KING JAMES' VERSION, HEBREW TEXT. REVISED VERSION. 32 At the last it biteth like.; 32 In its end it will bite like a 32 a serpent, and stingeth like an serpent, adder. "I - and sting like a viper. 33 Thine eyes shall behold rni.~. T19:. 33 Thine eyes will look on strange 33 stran'ge women, and thine heart l women, shall utter perverse things. i1 - -: and thy heart will utter perverse things. 34 Yea, thou shalt be as he,'?.r r34 And thou wilt be as one lying 34 that lieth down in the midst of asleep in the heart of the sea, the sea, or as he that lieth upon r J;: and as one that lies sleeping the top of a mast. on the top of a mast. 35 They lhave stricken me, shalt e,?b.-5= F.'r n They smite me, I feel no pain; 35 thou say, and I was not sick; they,~~-%. they beat me, I know it not; have beaten me, and I felt it inot: TIT wlhen shall I awake? when shall I awake? 1 will seek T''i'T I will seek it yet again. it yet again. A:. CHAP. XXIV. CHAP. XXIV. CHAP. XXIV. BE not thou envious against N,~ i.:R - BE not envious of evil men; 1 evil men, neither desire to be5 r- and long not to be with with them ~ I. them. 2 For their heart studieth de-:).2 For their heart meditates vio- 2 struction, and their lips talk of l.-,~nh,te bn lence, mischief;.: / TS. and their lips talk of mischief. 3 Through wisdom is a house R.= m- hn: 3 By wisdom is a house build- 3 builded; and by understanding it ed; is established:. T and by understanding it is established; 4 And by knowledge shall the.? im n:,1n 4 and by knowledge the store- 4 chambers be filled with all pre- p n rooms are filled, cious and pleasant riches. r v T with all precious and pleasant treasures. 5 A wise man is strong; yea, s{~ c: -~~ A wise man is strong; 5 a man of knowledge increaseth:'.-nYs v.q Vj and a man of knowledge instrength. creases strength. 6 For by wise counsel thou ti 6 T J.. For with wise direction thou 8 shalt make thy war: and in multi-:],?n n'rrn. shalt make war; tude of counsellors there is safety. T and in the multitude of counselors is safety. 7 Wisdom is too high for a'rzq: b:S} r''s~ 7 Wisdom is too high for a 1 fool: he openeth not his mouth:.m-.' fool; in the gate... he shall not open his mouth in the gate. 8 He that deviseth to do evil -'8 T 8 Whoso plans to do evil, 8 shall be calleth a mischievous:.p' hinm ~. i': he shall be called mischiefperson. maker. and Bertheau). But'down' is not in the Hebrew, though it Thou shalt make (i mtn:n): for q, compare Gram. ]154; could readily have been expressed; and the writer is describing 3, 2, e. the tempting aspect of wine in the cup. V. 7. mnmzm (comp. the note on ch. 1: 20). Ch. XXIV. —V. 5. Is with strength (~'~) = is strong; Lex. V. 8. He shall be called: comp. ch. 16: 21, and the reference ~, B, 2, d.-With wise direction: see the note on ch. 20:18. there given. THE BOOK OF PROVERBS. —CHAlP. XXIV. 105 KING JAMES' VERSION. HEBREW TEXT. REVISED VERSION. 9 The thought of foolishness is r-:mrm r,I ~..! 9 The purpose of folly is sin; 9 sin: and the scorner is an aboin- | and the scoffer is an abominaination to men. _' I tion to men. 10 If thou faint in the day of,.T~ =f fs J: If thou faint in the day of 10 adversity, thy strength is small. adversity,.T... thy strength is small. 11 If thou forbear to, deliver t mps. D ats 11 To rescue those taken away It them that are drawn unto death, t 11 T- r to death,: and tl~ose that are ready to be:?i~~F?~0 9 a~~5~ a~yps to death, and those that are ready to be and those tottering to the slain; slaughter, wilt thou forbear? 12 If thou sadyest, Behold, we'ok.: 3-.-b,,t" _a-ts:. 12TI For if thou say, Lo, we knew 12 knew it not; doth not he that,i5-K.~n, ni ]=fi:n not this; pondereth the heart consider it? shall not he, the trier of hearts, and he that keepeth thy soul, doth. sY' ",:, J ~ perceive, not -he lklow it? and shall not he:=n'rm. =and the keeper of thy soul, render to every man according to J.r: shall not he know? his works? and he renders back to man according to his deed. 13 My son, eat thou honey, be- Aidn "t J=e. 4-%.: 13 Eat honey, my son, for it is 13 cause it is good; and the honey-: p good; comb, which is sweet to thy taste:. and honey-drippings, sweet to thy palate. 14 So shall the knowledge of,:b, nb?., ~,.I 14 So learn wisdom for thy soul; it wisdom be unto thy soul: when mro.Z la XssN-:t if thou find it, then there is an thou hast found it, then there. ":- J..T T *. end, shall be a reward, and thy ex- and thy expectation shall not be pectation shall not be cut off. cut off. V. 10. Faintest thou = if thou faintest (Gram. { 155, 4, a). if thou wouldst, for wouldst thou but do it-= O that thou wouldst), Small: lit. strait, narrow, i. e. of small compass or extent, limited seems quite out of place after the positive form of the Imperative. or small in amount. The adj. - * (not third perf. of t:z, as Forbear not (tb: after an implied formula jurantis*) to rescue, Stuart, after Bertheau) is selected for the paronomasia with etc. So Gesenius, formerly, Thes. vol. I. p. 530 (but later, as in,r. I tthe following paragraph). A wholly false turn is given by some to this verse. Thus If thou forbear (tx conditional) to rescue, etc. So the clause Stuart translates it, " If thou hast become relaxed in the day of was construed by Gussett;t and this is Gesenius' latest view. distress, thy strength is straitened;" and says in explanation of it: But then the clause,' shall not he the trier of hearts perceive,''Relaxation is the opposite of strenuous exertion; and for the is not a pertinent apodosis; unless we include the intervening latter the day of distress calls. In such a state, viz., one in which member as part of the conditional protasis, which is contrary to the a man feels but little power to make effort when much is needed, usual relation of the particles t: and Ah (see Lex. e, B, 4). that small power is of course reduced to straits." V. 12. For if thou say::, -with Imerf. as Subj., as in ch. Of course it is; no one need be told this, nor is the lesson of 23: 13, second member. much value. On the contrary, the lesson of the wise man is. that V. 13. Honey-drippings (sing. collect.): =t:.B (Ps. adversity tests the moral strength of men; that to faint in the day 19: 11), the word being appropriated, by special umge, to the of adversity is a proof of moral weakness. dropping of honey from the comb. V. 11. Wilt thou forbear (t: interrogative, as understood by a morte. Bertheau: 0 (?) rette zum Tode geschleppte und zur Rosenmiiller) seems to me the most natural construction of this Erwiirgung uankende, o halte sie zuriick! clause, in connection with the two following. 5bn, as'=rt v. 23. *'Umbreit: t stelt hier schwdrend und betheuernd fir ja O that thou wouldst hold backt (viz. from death; o. optantis, nicht. t Comment. Ling. Heb. p. 552: Prov. 24: 11,... liberare captos ad mortem. et lapsos ad jwgulationem, si detinlueris; ibi Gesenius (Thes. III. p. 1188, art. n_, adj.): angustum liberare est infinitivus instar nominis, liberationem illorum si robur tuum (deine Kraft ist beschralnklt), i. e. angustis terminis detinueris, cum ea erat in mann tua, ita ut liberationem illis non inclusum. dares, cum ad tale in illos officium te ipsorum periculum movebat. t Maurer: Eripe eos qui injnste abripiuntur ad mortema; et: Communicated to Dr. Robinsonm, for the last American ediea, qui vacillant (uutant) ad occisionem, utinam retineas, cohibeas tion of the Manual Hleb. Lexicon (see Dr. R's. preface, p. Vll). 106:THE BO-OK OF PROVERBS. -CHAP. XXIV. KI:NG JAMES': VERSION.'HEBREW TEXT. REVISED VERSION. 15 Lay not wait, 0 wicked | px he.. vI,.: xr-5x "ID Lie not in wait, wicked man, 15 mam, against the dwelling of the. at the dwelling of the rightrighteous; spoil not his resting - - eous; place - despoil not his resting-place. 16 For a just man falleth seven trip p1,t b.; n. 16 For seven times shall the right- 16 times, and riseth up again: but:m~'~ tics::.i'~t eous fall, and arise; the wicked shall fall into mis- t,. T. but the wicked stumble into chief. ruin. 17 Rejoice not when thine ene- mv.n-bh ns~.= ibt - 17 When thy enemy falls rejoice 17 my falleth, and let not thine heart not; be glad when he stumbleth when he stumbles let not thy heart exult; 18 Lest the LORD see it, and it?..:= ~ mim, 1 m,'. i.-] 18 lest Jehovah see, and it be evil 18 displease him, and he turn away t in his eyes, his wrath from him. I - T- VI and he turn away his anger from him. 19 Fret not thyself because ofBe not angry against evil- evil men, neither be thou envious -: doers at the wicked;:t. ndoers eke.T. - be not envious at the wicked. 20 For there shall be no reward tr i For there shall not be an end 20 to the evil man; the candle of the for the evil; wick"ed shall be put out. hsq' j9 n1 for the evil wicked shall be put out. + WIT * 5Sthe light of the wicked shall go out. 21 My son, fear thou the LORD b? j.=.. h!mh-.":a" ] 21 Fear Jehovah, my son, and 21 and the king: and meddle not m:edn-dl nt w-ith the king; with them that are given to - meddle not with those given to change: change. 22 For their calamity shall rise -.t: rl — O - -k' 22 For their calamity shall rise 22 suddenly; and who knoweth the: B' a ~,,:{~'~.~ suddenly; ruin of them both? "... r. and who knows the ruin of them both? 23 These things also belong to t:,q-:1 23 THESE ARE ALSO OF THE WISE. 23 the wise. It is not good to have::~q-~:l:. -:: To regard the person in respect of persons in judgment. judgment is not good. 24 He that saith unto the wick- m~ IPa Z5.t,I Gu 24 He that says to the wicked, 24 ed, Thou art righteous; him shall:..:~.n m Thlou art righteous, the people curse, nations shall ab-, T:' - peoples shall curse him, nations hor him: shall abhior him. 25 But to them that rebuke trAN t J.:.:b1 m But to them that rebuke there 25 him shall be delight, and a good:,',-:3.: Mx',::hSs. shall be delight; blessing shall come upon them. T * -:1- and on them shall come the blessing of the good. V. 17.'1a te V. 22. Of them both: of him who fears not God, and of him V. 23]. Are also of the wise: i, either Lam. auct. or simply meanwho fears not the king (the novarmn rerum avidi of the preceding ing theirs, belonging to them, as their sayings. This the connecterse). So t:m~: is correctly explained by Rosenmiiller, Ewald, tion requires; for the meaning,'for the wise' (for their use and Maurer.* Bertheau (and after him Stuart) erroneously refer it benefit) is out of place here.* to God and the king (gen. auct.), as authors of the' calamity: To regard, etc. This member stands in connection with the and'ruin' (their calamity, for the calamity they inflict). following verse. * Rosenmiiller: Et exitium utriusque eorum, qui vel Deum vel * Rosenmiiller: Sed malim cum Grotio et aliis b nomini e regem non veretur, quis novit? Ewald: Beider, die entweder premmnissum pro nota (enitivi sive auctoris habere,... ut vertenGott oder den K6nig nicht fiirchten. dum sit: hcec quoque sapienturn scil. sunt dicta, s. sententise. THE BOOK OF PROVERBS.- CEIAP. XXIV. 10T KING JAMES' VERSION. HEBREW TEXT. -REVISED VERSION. 26 Every man shall kiss his p, =::. 26 He kisses the lips, 26 lips that giveth a right answer.::who answers with right words. i.: ~,r: *. 27 Prepare thy work without, t:,,1. r. in' 27 Prepare thy work abroad, 27 and make it fit for thyself inll the and make it ready for thee in field; and afterwards build thine -T JT the field; lhouse.:n. h then, afterward, build thy house. 28 Be not a witness against thy E= t: 4?n- - 2s Be not witness without cause 28 neighbour without cause; and de- against thy neighbor; ceive not with thy lips. W T Jr -:r for wouldst thou deceive with thy lips? 29 Say not, I will do so to him nb-,] g _x.3 alr-i_ 29 Say not, As he has done to 29 as he hath done to me: I will me, so will I do to him:; render to the man according to.. - I will render to a man accordhis work. -:T -T X',T ing to his deed. 30 I went by the field of the. m - s,'t I passed by the field of the 30 slothful, and by the vineyard of sluggard, the man void of understanding; -. T: and by the vineyard of a man lacking understanding. 31 And, lo, it was all grown. t: 31 And lo, it was all grown up 31 over with thorns, and nettles had: with nettles; covered the face thereof, and the " TT.Tits face was covered with stone wall thereof was broken:T~m IT -,' T uC brambles; down. and its stone wall was -torn down. 32 Then I saw, and considered R 32 Then I looked, I considered 32 it well: I looked upon. it, and:..r well; received instruction.'. I saw, I received instruction. 33 Yet a little sleep, a little nn.;? n:c' ~ 33 A little sleep, a little slumber, 33 slumber, a little folding of the:',rS,ene p. r:: a little folding of the hands to hands to sleep: T..I -: rest; 34 So shall thy poverty come IT. r.UM -'n 34 and prowling comes thy pover- 34 as one that travellethi; and thy:'.:.:b. ty, want as an armed man. I and thy wants as an armed man I! V. 26. Lit. Returns right words, viz. in answer, answers to deceive; and thus confirms the caution, in the first member, to with right s'ords. shun the temptation to it. The version in the text expresses the V. 27. Then, afterward, build, expresses'the emphatic form meaning, according to either construction. rI\\:'"rI (lit. afterward, then build, Gram. 155, 1, a, third V. 31. Was grown up with (Gram. ~138, 1, Rem. 2).* —Nettles paragraph). (old English versions). as now generally understood.' Thorns' V. 28. The q (second member) is commonly regarded as Vav (Kimchi), of the Common Version, is a false rendering. t consec. with the Perf. after an Imperat., the'consecutive clause, V. 34. Prowling + bmh:: as the part., not substantively, as in this one instance,* taking the form of a question. 1bnm is used, (ch. 6 11) with the sign of comparison;. -The 1 may be the simple copulative; and then the Peaf. ex- Thy wants (plur. r as one in want of all things. presses the abstr. Pres. (Gram. 1 126, 3, b), dost thou deceive = art thou one that deceives, one that would willingly practice decep~~~~~~~~~tion? *-~~ ~ Ewald (Lehrb. ~281, b): Der Boden mt7:,. mi5 steigt auf tion? In either case, the second member implies that there is no will (nach optischer Tauschung) von Dornen..........______________ _ j-t Comp. Celsius, Hierobot. II. pp. 206-208; Winer, Rlwbeh. L p. 274. * Ewald (Lehrb. p. 735, foot-note): das einzige Beispiel ware f See the note on ch. 6:11.. 5t~I~ Spr. 24: 28. I Ewald: all dein Mangel. 108 THE BOOK OF PROVERBS. CHAP. XXV. KING JAMES' VERSION. HEBREW TEXT. REVISED VERSION. CHAP. XXV. CHAP. XXV. CHAP. XXV. THESE are also proverbs of'l -.t bt". b THESE ALSO ARE PROVERBS OF SOLO- 1 Solomon, which the men of Heze-? I r MON, WHICH THE MEN OF IIEZEKIAX kiah king of Judah copied out.:hart-q' KING OF JUDAH COPIED OUT. 2 It is the glory of God to con-'-b ivi:iSK;'= 2 It is the glory of God to 2 ceal a thing: but the honour of conceal a thing; kings is to search out a matter. but the glory of kings is to search a thing out. 3 The heaven for height, and Paid Yost t:i,~, 2 3 The heavens for height, and a the earth for depth, and the heart ~ t the earth for depth, of kings is unsearchable.. and the heart of kings, are unsearchable. 4 Take away the dross from I=i..m 4 Take away the dross from 4 the silver, and there shall come: h.. ~b s the silver, forth a vessel for the finer. a.. and there shall come forth a vessel for the founder. 5 Take away the wicked from..:b.h r Take away the wicked before 5 before the king, and his throne:n.b:. a king, shall be established in righteous- - and his throne shall be estabness. lished in righteousness. 6 Put not forth thyself in the —: 6 Do not bear thyself proudly 6 presence of the king, and stand: 15d before the king; not in the place of great men' -:., and stand not in the place of the great. 7 For better it is that it be, tu Fg t.-Itx'Iiu 7 For it is better that one say to 7 said unto thee, Come up hither, T T thee, Come up hither, than that thou shouldest be put MT.... than that thou be put lower in lower in the presence of the prince:..'~, V presence of the prince, whom thine eyes have seen. whom thine eyes have seen. 7,~ ",+,x~-'S 8 Go not forth hastily to con- * 8 Go not forth hastily to strive, tend at law; lest thou know not what to do in. - lest thou do aught in the end the end thereof, when thy neigh-:.. X t of it, bour hath put thee to shame. when thy neighbor has put thee to shame. 9 Debate thy cause with thy.r..T 9 Plead thy cause with thy. 9 neighbour himself; anrid discover:b1-~ _ neighbor; not a secret to another: - and reveal not another's secret. 10 Lest he that heareth it put Lest he that hears reproach o1 thee to shame, and thine infamy thee, turn not away... and thine evil report turn not away. Ch. XXV.-V. 1. p-r.n, to remove, to transfer (from one V. 8. To contend at law: the special meaning of'~'-. So the place to another); and hence (of things written) to transcribe, to old English versions: Be not hasty to go to the law.-Lest thou copy out, as the Sept. 1;eyAly'vavro. do aught (see Expl. Notes}.* V. 2. Are unsearchable: lit. there is no searching (of them), as V. 9. Plead thy cause, etc. (See Expl. Notes.) in Job 5: 9.* V. 10. Thine evil report: the passive use of the sti. pron., as V. 3. The founder (t a), as in Judg. 17: 4. in Gen. 37: 2; where, as in Num. 13: 32; 14: 37, the Heb. * Bertheau: Himmel in Beziehung auf Hibhe, Erde in Be- * Maurer: Ne quud facias tn fine ecus (]itis); ne in fine ejuns ziehung auf Tiefe,.... und Herz der Konige sind ohne Er- quid facias, quod tibi haudquaquam salutare aut honorificum sit fordhung. futurum. THE BOOK OF PROVERBS.-CHAP. XXV. 109 KING JAMES' VERSION. HEBREW TEXT. REVISED VERSION. 11 A word fitly spoken is like ~, P nt.=.z=_ es hMtr_ 11i Apples of gold in gravings 11 apples of gold in pictures of of silver, silver. IT:T - A is a word spoken in its season. 12 As an earring of gold, and 0:~-1.n. 2rt t:.! 12 An ear-ring of gold, and a 12 an ornament of fine gold, so is a n necklace of fine gold, wise reprover upon an obedient is a wise reprover, to a listenear. ing ear. 13 As the cold of snow in the.tip I W.`-tn. 13 As the coolness of snow in 13 time of harvest, so is a faithful. T. -.: time of harvest, messenger to them that send him: A.. T J is a trusty messenger to them for he refresheth the soul of his'. J?, V Li that send him; masters. for he restores the spirit of his master. 14 Whoso boasteth himself of |. S t}.t51 Hi.. va,'v9 14 Clouds and wind, and no 14 a false gift is like clouds and rain, wind without rain. - is a man that boasts of a deceptive gift. 15 By long forbearing is a prince ~x~,V9 tt, b zkt qt: By long forbearing a prince 15 persuaded, and a soft tongue break-: ~u 5= is persuaded; eth the bone. IT. T - T and the soft tongue will break a bone. 16 Hast thou found honey? eat id n4t t1. 16 Hast thou found honey, eat 16 so mnch as is sufficient for thee,.. s what suffices tbee; lest thou be filled therewith, and lest thou be sated with it and vomit it. vomit it up. 17 Withdraw thy foot fi'om q?.. nB. q}?., th"I 17 Restrain thy foot from the 17 thy neighbour's house; lest he be. house of thy friend; weary of thee, and so hate thee. "' t.lest he become weary of thee and hate thee. word is correctly rendered'evil report', in the Common Ver- But this word has an immutable Cholem, and doubles its final sion. radical; and the rendering, on its wheels (' quickly spoken'*) gives V. 11. Gravings, nhviz, in the original sense of cutting, no pertinent sense. carving The signification, baskets, is contrary to etymology and usage." Old En0 rlish Versions, graved work. V. 17. The rendering of the Common Version,'withdraw thy usage.* Old English Versions, graved work. foot,' is derived from the Latin Vulgate,Jt and misrepresents the In (not' with,' Gesenius, De Wette, Ewald) gravings of silver. sacred writer's meaning; for he only enjoins that one should (See Expl. Notes.) make his visits rareS (should put restraint on them), not that ho In its season, ~':abS2 (Gesenius, Thes. and Lex. ~kt), as Sym- should wholly discontinue them. machus, and the Vulgate. t Properly, its seasons, which we express by the collect. sing. For this form of the Plur. with light suff., see Lehrgeb. { 133, VII. 17. see Lehrgeb. 4 133, VII. 17. esse eum, qui procedit recte, facile, feliciter, quasi rotas haberet. Some (as Bertheau) refer this Plur. to the Sing. ti, wheel. Verum quo minus 1:~ ad ] referamus, illud vetat, quod id nomen in Plurali est:ett.. Erit igitur ad Singularem SIX * Gesenius (Thes. vol. III. p. 1330): Alii, in calathis argenteis referendum, quod significatu cum harmonicis Arabum 1] et (Luth. goldene Aepfel in silbernen Schalen), coll. sporta o~ comparandum, quae tempus opportunum denotant; unde recte Vulgatus in tempore suo interpretatus est. fructuaria: sed n~:nt non potest referri ad rad. -7:,,z. Ewald: Die gewT hnliche Uebersetzung, goldene Aeplfel in sil- * Bertheau vein rasch gesprochenes treffendes (?) Wort. bernen Schalen, lasst sich nicht als richtig denken.t Substrahe pedem tuum de domo proximi tui. t Symm. rv Cazes4 avov. Vulg. in tempore suo. R Compare the Sept.r mam&ov ku oayse aorav ssaa os oe)av.o. t ]Rosenmiiller: bAlii ser~monera dictumn s uper rotas suas vohunt?i~ov. 110 THE BOOK OF PROVERBS.-CHAP. XXV. KING JAMES' VERSION. HEBREW TEXT. REVISED VERSION. 18 A man that beareth false l.: yr =. yStF 18 A war-club, and a sword, 18 witness against his neighbour is a:, ~. and a sharp arrow, maul, and a sword, and a sharp........ is a man that bears false witarro. ness against his neighbor. 19 Confidence in an unfaithful rt~. rJ]Y, 19 A broken tooth, and an un- 19 man in time of trouble is like a t steady foot, broken tooth, and a foot out of',.'' is trust in the faithless in time joint. of trouble. 20./s he that taketh away a r, - One that puts off a garment 20 garment in cold weather, and as - in time of cold; vinegar upon nitre, so is he that." vinegar upon nitre; singeth songs to a heavy heart.::'. t so is he that sings songs to a sad heart I 21 If thine enemy be hungry, t:?-e 21 If thy enemy hungers, give 21 give him bread to eat; and if he:h e.n K~r- ~] him bread to eat; be thirsty, give him water to.. and if he thirsts, give him water drink: to drink. 22 For thou shalt heap coals u'nh I rit n 22 For thou heapest burning coals 22 of fire upon his head, and the. -: on his head; LORD shall reward thee. and Jehovah will requite thee. 23 The north wind driveth AT: ~U~ i, 23 The north wind brings forth 23 away rain: so doth an angry:-I ]ant ):r:^:m. rain, countenance a backbiting tongue.. and a covert tongue an angry countenance. 24 It is better to dwell in the T- t 24 It is better to dwell in a 24 corner of the housetop, than with:-i r corner of the house-top, a brawling woman and in a wide. than with a brawling woman house. and a house in common. ~5.ds cold waters to a thirsty AT, Jk-,::m.; no. n: Cold water to the fainting 25 soil, so is good news from a far:pnT,.. spirit; country.. so is good news from a far country I 26 A righteous man falling rn~ 7'iq~?.y, 1'j 26 A fountain trampled, and a 26 down before the wicked is as a:I an n pJk well defiled, troubled fountain, and a corrupt is a righteous man, ready to spring. fall before the wicked. V. 19. An unsteady foot. The sense is the same, whether V. 23. Brings forth: compare Ps. 90: 2.* The rendering in (with Gesenius) we regard r~:m< as Kal Part. (., Gram. ] 27, the Common Version follows the Vulg. dissipat pluvias, for which Rem. 1), or (with Rosenmiiller and Ewald, after Kimchi) as Pual there is no grouuld.t Part. for 2ri.i ~: r. i s As a bird wandering from her 8 from her nest, so is a man that:npr'. i: a.:nest, wandereth from his place. so is a man that wanders from his place. 9 Ointment and perfume rejoice - 9 Oil and perfume gladden the 9 the heart: so doth the sweetness of heart; a man s friend by hearty counsel. but sweeter is one's frie nd than fragrant wood. 10 Thine own friend, and thy - b -.x t4=,x risi I Jl Thy friend and thy father's 10 father's friend, forsake not; nei- [ - friend do not forsake; ther go into thy brother's house.,,. and do not go to thy brother's in the day of thy calamity: for p ST n,: ISe v J house in the day of thy cabetter is a neighbour that is near larnity; than a brother far off. better is a neighbor near than a brother afar off. 11 My son, be wise, and make - l n', n. tn: 11 Be wise, my son, and make 11 my heart glad, that I may answer:.. J- my heart glad him that reproacheth me. ITTr.J.TrrT: that I may answer him that reproaches me. 12 A prudent man foreseeth the'to,:',na'I M:.nI i2 The shrewd saw evil, he hid 12 evil, and hideth himself; but the..: himself; simple pass on, and are punished. IT'. J.. IT * the simple passed on,- they were punished. 13 Take his garment that is I I,,n - 13 Take his garment, when he is 13 surety for a stranger, and take AT -e: surety for an alien; a pledge of him for a strange:. TT: and for a strange woman, take woman. a pledge of hirmn. 14 He that blesseth his friend it:'i~p.= It.l ta 14 He that blesses his neighbor 14 with a loud voice, rising early in t, erm with loud voice, the morning, it shall be counted a: rising early in the morning, curse to him. it shall be accounted to him V. 10.',b'1,rn, as cursing, V. 9. One's friend: indefinite use of the suff. pron.; his friend, und Siisse seines Freundes aus Rathschluss der Seele erfreut das for the friend one has.* Compare its use in an assumed or sup- Herz; Bittcher, Aehrenlese, 3te Abth. p. 29, Siissigkeit seines posed case, oh. 20: 16, Take his garment, when he is surety for Freundes=Susses vom Freunde [ist ihml Rath der seele, d. i. an alien. The principle applicable to ~i~n is misapplied by sorglicher, eifriger, wohlgemeinter Rath, - X partitive); or, Bdittcher Heb. Lehrb. ~ 876, c, (as referred to by Dr. Aiken on counsel of one's own soul (Lange, und Siissigkett des Freundes, this passage, Lange's Bible-work, Am. ed.), and Exeget. Krit. ist besser als Rath der [eignen] Seele). Aebrenlese, 3te Abth. p. 29, to this case and to some others, In neither of these constructions does the sentiment of the 2d. which are readily explained, either in conformity with the proper member appear very just or pointed in itself, or to have any pr(-0 use of the suff. pron., or on the ground of a somewhat careless per relation to the preceding member. On the contrary, the freedom in its reference. sentiment expressed in the text is both just and pointed, and is Fragrant wood: two, as in Jer. 6: 6: aun, as in Is. 3: 20.t pertinent in its relation to the first member. Compare ExplanaOthers understand by y=w r:: counsel of the soul; either the tory Notes. fiiend's counsel, proceeding from the soul, sincere and kindly V. 10. t:r, pointed for the Qeri; here the full form, Ges. (Ewald, doch Freundes Siisse stammt aus Seelenrath; Bertheau, Gram. ~ 85, V. 11. V. 12. Compare the note on ch. 22: 3. The reader will observe here the more spirited expression of the sense by the asyndote * Ewald (in loc.): die Sisse seines Freundes, des Freundes den construction. man hat So Bertheau, Elster, K amphausen, and others.. The word'nt. should be carefillly distinguished from those f Gesemus (Thes. vol. II. p. 1057): his.. collect. ligna i. q. expressing the more generic idea of wisdom, prudence. See the ~xr, de materia Jer. 6: 6, de lignis odoratis (iz: rTY:) Prov. remarks on oh. 1: 4. 27: 9. Ftirst (Heb. Hdwbeh): coll. s. v. a. test Holz Jer. 6: V. 13. Compare the note on ch. 20:16. 6... Spr 27: 9 (die liebliche Rede der Freundschaft ist) mehr V. 14. t::i,n, infin. abs. as adverbial accusative (Ges. Gram. als Holz les Wohlgeruchs. { lol, 2)=with rising early. 116 THE BOOK OF PROVERBS.-CHAP. XXVII. KING JAMES' VERSION. HEBREW TEXT. REVISED VERSION. 15 A continual dropping in a i~:~:q'q } A continual dripping in a 15 very rainy day and a contentious time of heavy rain, woman are alike. a....... and a contentious woman, are alike. 16 Whosoever hideth her hid-.~3, ~ 16 He that confines her confines 16 eth the wind, and the ointment of.: the wind, his right hand, which bewrayeth and his right hand encounters itself. 15.' oil. V. 15. Compare (on "ir ~b) the note on ch. 19: 13. 4. No. 3, a, with 1, c, and shall call for the ozl of his right nlrtj, Nithp. of r~5, as shown by Rtidiger, Thes. fasc. poster. hand.* p, 1376. Compare Addenda, p. 114, where he examines Hitzig's 5. No. 2, b, with 4, d, and 1, c, and his right hand grasps suggestion, that it is a Niphal form (fbr,5jt:) 3d pers. sing. after oil.t fem. Ewald (in loc. and Lehrb. 8th ed. 8 132, c, d) regards it as a 6. No. -2, b, with 4, a, and 1, c, and his right hand calls for blending of two forms, by prefixing the characteristic of Niph. to oii,-as a medicament, for healing his bruises.4 that of Hithp. (nrinzj: sich ausgleichen) and translates, das gleicht In Nos. 1 and 2, the distinction of the right hand is without sich aus. significance.. Nos. 3 and 5 are essentially the same. The latter V. 16. He that:,'~:, plur. construed distributively with a is not translation, as the meaning to grasp, to grasp after, does sing. verb; Gesenius, Lehrgeb. { 184, a, Gram. { 146, 4; comp not belong to:'jp (,'p), ~ and is only assumed iere as the intent ch. 3: 18,-Confines (Gesenius, Lex., and Fftrst, Hdwbch.) is more of the act expressed by the Heb. verb (meeting, for the purpose suited to this connection than the signification hides.* The object of holding). Zuickler [ can only say in behalf of this rendering: is not to hide a contentious woman, but to restrain her violence. "'grasps. after something, meets a thing,... seeks to hold someSecond member. Nonnihil difficilis, as was said by Mercer thing fast;" which is far from justifying it as a translation. three hundred years ago, and the case is little better now.-t The No aid can be obtained from the ancient versions, none of following are possible constructions and renderings of this clause: which represent the Heb. text.l 1. Itt may be (a) accus. after -:l implied from the first mem- It cannot be disguised, that some disappointment is felt in ber, or (b) nom. to x'npn, or (c) accuis. after it. reading the second member. The first'spontaneously, and almost 2. in:~ may be (a) gen. after'.t), or (b) nom. to:p-, or of necessity, suggests the idea of rude violence, in the resistless (c) accus. after it. force o!' the wind; in the second, this image is exchanged for tlhe 3.:1p- may have for its nom. (a) the subject of ]: in the soft and smoothly gliding oil (compare ch. 5: 3, and Ps. 55: 21), first member, or (b) ]t, or (c) may stand in a relative clause. or even for its subtile fragrance; a marked anticlimax. If to 4. R'n? may mean (a) calls for, (b) proclaims, (c) meets, escape this, we correct our impression of the first member, and encounters (=n-p)-,) or (d) grasps, or grasps after (as assumed). understand by "the wind " an element so fine and subtile as to Hence the frolowing renderings: 1. No. 1, b, awnd the oil of his right hand will proclaim (itself):t * Rabbi Isaac Eichel (1790), as quoted by Rosenmiiller in lo2. No. 1, a, with 2, a, and3, c, and [hides] the oil of his right cum: sed oleum (i. e. medullam, vim) dexterae sue advocet; i. e. hand, which proclaims (by its fragrance betrays) itself. rixosae mulieris os verberibus esse compescendum. 8. No. 2, b, with 4, c, and his right hand meets oil (which it t Umbreit: und seine Rechte fasst nach Oel. So Elster, Bercannot hold fast, and he labors in vain). I theau, Ztickler (Lange's Bibelwerk, Am. ed. and his right hand grasps after oil), Kamphausen (Bunsen's Bibelwerk). * Berth-au: Jeder der solches Weib birgt, birgt Wind. I Maurer: et oleum dextra ejus provocat, arcessit..i. e. t Auch die neueren Ausleger finden hier grosse Schwierigkeit, ejus dextra brevi se sentiet unguibus laceratam rixosae mulieris; nnd gehen vielfach auseinander (Umbreit). oleo enim mitigantur vulnera (Jes. 1: 6)..$ Pagnino (Thes. Hob. 1529): oleurn (aut unguentum) dextree 8 Quod [g'~ nusquam signifi'at (~Maurer). suae prcedicabit. Seb. Mtinster (Biblia Heb. 1546): et oleum de I Greift nach etwas, begegnet einer Sache... sucht etwas dlextra e.jus clamnbit. Vatablus: quod se suo odore velut clamore festzuhalten. prodet (annotation). ~[ The Versio Veneta (ed. Villoison) verbally conforms to it: Mercer (Comment. in Prov. Sal., 1573): abscondit unguentum xa' P1asov 8eise at(nv xa2ease. dextrae suce, quod clamat; quasi dicat: Perinde est ac si unguenturn The following are the renderings of the old English versions. quo dextram suam perfudit, occultare Yellet, quod suo se ipsum Coverdale, Matthews, Cranmer, and Taverner: He that refraineth odore prodit, ac velut clamat, ut latere non posit (in his annota- e her refaineth he wind, and holdeth oil fast in his hand. (Crantions). So Rosenmipller, and the common English version. smer, the oil). Genevan: He that hideth her hideth the wind, and 11 Ewald, Hirzel. Hitzig. So also Stuart (but with a different [she is as] the oil in his ight hand, hat tteret itself. Bishops': application), cometh upon oil, which makes the object so slippery He that stilleth her stilleth the wind, and stoppeth the smell of the that it cannot be held fast. ointment in his hanzd. THE BOOK OF PROVERBS.-CHAP. XXVII. 117 KING JAMES' VERSION. HEBREW TEXT. REVISED VERSION. 17 Iron sharpeneth iron; so a'rI _ I..n n1._ 17 Iron is sharpened on iron; 17 man sharpeneth the countenance tin s; and a man sharpens the-face of of his friend. I.. -.I - his fellow. 18 Whoso keepeth the fig tree.. 18 He that keeps a fig-tree shall 18 shall eat the fruit thereof: so he eat its fruit; thlat waiteth on his master shall T " and he who regards his master be honoured. shall be honored. 19 As in water face answeretht:.:b t: t h._, 19 As face to face in water, 19~ to face, so the heart of man to:t so is the heart of man to man. IT T IT T TT I)'O nman. 20 Hell and destruction are',6h: b J The underworld and destruc- 20 never full: so the eyes of man:,r.Urn zi. 9 St ":,~ tion are not satisfied; are never satisfied. rr r. and the eyes of man are not satisfied. 21 s/s the fining pot for silver, n _ j.:v n.b_ ~x.. 21 A refining pot for silver, and 21 and the furnace -for gold, so is a:'i:n Ail a~/ - a furnace for gold; man to his praise. -'- so is a man to the mouth that 22 T.hough tho praises him. 22 Thoughb thou shouldst bray 22 a fool in a mortar among wheat Abe.m ri~,~. a fool in the mortar, with a pestle, yet will not his. among the pounded grain with foolishness depart from him.:I- J T I a pestle, his folly will not depart from V. 20.'p hii'x. him. elude any attempt at repression, we then lose altogether the image the first verb*): Iron one sharpens on iron, and a man sharpof a " contentious," woman, in one whQse gentle persistence is ens, etc. irresistible. -V. 19. As-in water (t:9tt), accus. of place; Gesenius, Gram. Maurer objects to the renderings given by others, as weak, or 118, 1, b, and Rem. a. forced, or unmeaning.* His own (see above, as quoted in the V. 21. How the terms in the second member are related to foot-note on No. 6), implies more than is pleasant to admit. To each other seems quite clearly settled by the relation of the the rendering of Eichel (No. 4) Rosenmiiller objects, that lw. " refining pot " to " silver," and of " the furnace " to " gold," in the does not express force; which may possibly be true in such a con- first. For this reason Gesenius (Thes.Vol. I. p. 382t)justly objects nection as this. But with the stem lpz, in several of its forms, to all constructions which do not recognize this relation, taking is connected the idea of physical force; as of a well-fed ox. Is. 10: ft~ here in the sense of according to. So, with many others, 27, the yoke is broken off by reason of fn'ftess, of lusty strength;t Eichel, Bittcher (Proben alttest. Schrifterkl. and Neue Aehrenl.), of well-noarished men, strong and robust, Judges 3: 29, common Zockler (Lange's Bibelwerk). The latter translates and explains English version, "' all lusty " (Vulgate, robustos); Ps. 78: 31, thus (Am. ed.): " The fining pot is for silver and thefurnacefor their stout ones=the stoutest of them.{ gold, But man according to his glorying; that is, one is judged V. 17. Iron is.sharpened on iron. So Gesenius, Thes. and according to the standard of that of which he makes his boast." Lex. 11 Ridiger, to the same effect (with a different construction of Bittcher:.' One is known by that which he pra ses in himself, or in other persons and things, for that shows his inclinations and * Superiorum interpretationes alite jejune contorta3 ali, tendencies." Stuart, understanding by "praise" the praise ofothers: aliae onni carentes sensu. " So is a man in respect to hispraise; a man's praise will disclose t Gesenius, L-x. And, and the yoke (of Israel) is brokenfrom his true character. Praise is apt to puff' up men, and make them fatness, the figure being taken from a fat ox, which breaks and self-conceited. If it does, or does not, in either alternative it casts off his yoke." Furst (fIdwbch. s. v.) und abgeschiittelt wird makes their true character known." das Joch vom Gesichte (Kopfe) des starken Thieres. It mu4t be admitted that, in either of these views, the expectation raised by the first member is hardly realized in the second. Fiirst ( bch. ) rftig. B nn uh dr Rich- That a man is judged by that of which he boasts or which he ter), fett, d. i. vollsaftig, wohlgenahrt, starke,... Manner von strotzender Kirperkraft. * Append. to'Thes. p 88. Prov. locum verto: ferrum acuit Fuiirst (Hdwbc. i;tW) die Starken,... krdftige Jugend. aliquis in ferro. et vir acuit, etc. Pg. 6 (Index gram. et analyt.), Gesenius (Lex. s. v.) "fat ones. i. e. stout, robust warriors." ego malim scribi tt fut. Hiph. rad.,nn acuit (alliquis). T] Thes.' F, H iph.; ferrum acteitur in ferro, et vir acuit t Quem [sententiarum parallelismum] negligunt quicnnque s1~ vultuie, i. e. obtutum, aciem roentis et ingenii socii sui. h. i. pro ratione reddunt. 118 THE BOOK OF PROVERBS.-CHAP. XXVIII. KING JAMES9 VERSION. HEBREW TEXT. REVISED VERSION. 23 Be thou diligent to know -tid Af vt: i 23 Look well to the appearance of 23 the state of thy flocks, and look t::hr b' tllv flock; well to thy herds:' ove heed to the lerds 24 For riches are not for ever: ]tt t}:qi is >. 24 For wealth is not forever, 24 and dotll the crown endure to:m' ~ [tnorl is a crown to generation every generation?,.. v — and generation. 25 The hay appeareth, and the ~t~-,t.: ~.,,}, Thre hay is gone, and the ten- 25 tender grass sheweth itself, andt:tiS r D, der grass appears, herbs of the mountains are gath- and the mountain herbs are ered.. gathered. -26 The lambs are for thy cloth- tr 6 There are lambs for thy cloth- 26 ing, and the goats are the price of.: ltl -:.;i,' I.mlI ing; the field and he-goats, the worth of a field; 27 And thou shalt have goats' 27 and goats' milk enough for thy 2T milk enough for thy food, for the food, food of thy household, and for for the food of thy house, the maintenance for thy maidens. sustenance for thy maidens. CHAP. XXVIII. CHAP. XXVIII. CHAP. XXVIIIP. THE wicked flee when no man ArS t-]sn t: X THE wicked flee, when no 1 pursueth: but the righteous are:r:: m. r:: one pursues; bold as a lion.. but the righteous arle bold as the young lion. 2 For the transgression of a T X t T' 2', L-. When a land revolts, its 2 land many are the princes thereof: I'v t]e. v:=.1 princes are many; but by a man of understanding ut, with discerning and knowand knowledge the state thereofe 24 p ngmen, theiremay be permashall be prolonged. nen ce. V. 24. And is a crown to generation and generation? commends, and how a man bears praise, has little resemblance to as a young lion is bold, is a correct Heb. conshuction (though it the effect of the refining pot and the furnace. Their office is to cannot be retained in English), and expresses the same sense. separate the dross from the genuine metal. With this accords the There is no necessity for making::~ a relative clause, as is constraction of the second member adopted from Schultens by done by Ewald and Zdickler. Gesenius; and it admits of two applications, for which see Ex- V. 2. Whether we read (',s in the Masoretic text) in the planatory Notes. rebellion of a land, or with Hitzig r,~i. in the rebelling oJ a V. 24. t::, a form of asseveration; Gesenius, lex., C, 1, c, land, the sense is the same,-namely, when a land rebels. As FTirst, lex, 1, d. So Bertheau,* Ewald t According to others:wt~ implies a moral wrong, the want of right moral perception, (Rosenmtiller, Umbreit, Maurer, Kamphausen, Zickler) a particle it has in the second member its proper antithetis,-discernrnent of interrogation. and knowledge. V. 25. The hay (twnm, as distinguished from sNt), grass full Second member; literally, with men discerning. etc., t express-. grown, and ready for mowing. —The tender grass (a,=') as it first ing accompaniment, connection with, (German, bei) and by imshoots up from the root (Gen. 1: 11) springing out of the earth plication, when such are found. Gesenius ('hes. Gi, B), ubihomines under the warm sun after a shower (2 Sam. 23: 4).'The use of sapient. Ewald: doch sind die Menschen weise.* both elsewhere in the general sense of grass is entirely consistent Literally, one may prolong, indeterminate third pers. The with the distinction made here, where the two are contrasted. construction, he.-some one of its princes, is constrained. Ch. XXVIII.-V. 1. rna: may be taken as the distributive sing. after a plur. subject (as in ch. 3: 18) with reference to each * Strictly, with man (die Mannschaft). The construction with individual of the number (:es. Gr. ] 146, 4). But the form, are' (adopted to conform with:wit, and point the antithesis) expresses in one way what r(G would express in another, and in * In dem Versicherungssatze zum Ausdruck der starksten effect is equivalent to it; and by a is meant, collectively, the Negation, gewiss nicht. men. Hitzig's objections, therefore, to the Heb. text as it now j Spruiche Salomo's, and Lehrb. (8!e Ausg) ] 361. stands, are without just ground. THE BOOK OF PROVERBS.-CHAP. XXVIII. 19 KING JAMES' VERSION. HEBREW TEXT. REVISED VERSION. 3 A poor man that oppresseth o:. p': a3 A man, poor and oppressing 3 the poor is like a sweeping rain: le ~b m: ^ the weak, which leaveth no food. T IT is a sweeping rain, when there is no bread. 4 They that forsake the law 4,, P: They that forsake the law 4 praise the wicked: but such as IcY.nh: i: n praise the wicked; keep the law contend with them. IT T: T.: I I but such as keep the law contend with them. 5 Evil men understand not "n~ a.~- a ~-~> Evil mnen understand not 5 judgment: but they that seek the I judgment; LORD understand all things. I T T but they that seek Jehovah understand all. 6 Better is the poor that walk- B., 6 Better is the poor that walks 6 eth in his uprightness, than he that:t a.~m ~ in his integrity, is perverse in his ways, though he T T - than one of perverse ways, be rich. though he be rich. 7 Whoso keepeth the law is a 1~ i 7 He that keeps the law is a 7 wise son: but he that is a com-.:t'-: lrb~i:: v: discreet son; panion of riotous men shameth his, T - *: but a companion of the prodigal fatheri. brinogs his father to shame. 8 He that by usury and unjust 8 He that adds to his wealth 8 gain increaseth his substance, he by interest and increase, shall gather it for him that will shall gather it for him that has pity the poor. V. 8.'p n~:ini pity on the weak. ]: emphasizes the relation of the apodosis to the preceding con- ways, the good and the bad, he who leaves the former must follow ditional clause,=so, in that ca-e.* the latter. But how then does he walk in two ways? Zbckler V. 3. When there is no bread, is the proper rendering. The (Lange's Bibelwerk) is not more successful:: * "Literally,' than relation of the two members is partially lost in the renderings one who is crooked in the two ways,' or,' than one who is perverse (all essentially the same), so that bread fails (Ewald), so that there in a double way;'... that is, one who unskilfully and wayis no bread (Bertheau), without bringing bread (HEitzig, Zickler), wardly passes from one way to another, one who, with divided without giving bread (Kamphausen). As thur rendered, " the heart, stands midway between the right path and the bypath of weak," the main point of comparison, have nothing answering to immorality." If he is " midway between the right path and the them in the second member. (See Expl. Notes.) bypath," then he walks in neither; if he " passes from one to the V. 6. Perverse in ways=of perverse ways. The Masoretic other," he is only partly wrong. So understood the dual form is, punctuation of t:n9ii as a dual (here and in v. 18), the correctness at least, an inapt expression of the thought. Stuart's conception of which is at least doubtful,- may have been suggested by what of it is better, though: his rendering, "perverse by doubleis implied in Wp, namely, that the tortuous course of such is not dealing," is not an expression of the Hebrew.t always one and the same.t This is well. But no explanation of V. 8. Interest: namely, on money loaned. Increase: what was the dual form, which supposes two ways to be meant, is strictly paid in kind, for a loan of produce, in addition to the amount consistent.'T'hns according to Rabbi Levi, as there are but two loaned, the Roman fenus reale;I as when three and a half kors of wheat were required in payment of the three loaned. signi apodoseoiu s (potestatemu prope accedit, ut aleibi st. Ewltd The attentive reader of the English Bible is already familiar signi apodoseos potestatem prope arcedit, ut alibi IN. Ewald with this uise of the word increase, in such passages as Lev. (in loc.), ]2 kann unstreitig wie unser so zur scharfern Ausehlies-;. sung des Nachsazes dienen;... sind die Menschen einsichtsvoll- 25 36. 37. " Take thou no usury [interest f] of him, or increase; so, unter solchen Bed ngung. lebt er lange. 1 In his translation, he sinks the peculiarity of the dual forml: t Hitzig: Der Dual t3:~. nur bier und v. 18, von den Ver- " he that walks in crooked ways " (wer krumme Wegegeht). sionen nicht anerkannt,!asst keine wahrscheinliche Deutu, g zu. t 1 " Two ways, because such a man now pursues this course, Kamphausen: Statt der Mehrzahl " Wege " will die Punctation and then that, in order that he may deceive." nach Vs. 18 die Zweizahl; aber die alten Uebersezer haben $ Rosenmuiller (on Lev. 25: 36): L en estfoenus pecuniarium wohl mit Recht von einem Doppelwege bier und V. 18 nichts quod pro pecunia mutuo accepta solvitur;... rrin foenus getlunden. - eale, pro rebus commodatis, ut frumento, musto, oleo pealdendum. J Bertheau: Der Verlkehrte des Doppelweges ist der weleher B The Heb. Scriptures knew no such thing as usury, in the ~ nicht auf dem einen graden Wege bleibt, und eben desshalb ein modern sense of the word. See Smith's Bible Dictionary, Americ an Woo ist. edition, art. Usury. 120 THE BOOK OF PROVERBS.-CHAP. XXVIII. KING JAMES' VERSION. HEBREW TEXT. REVISED VERSION. 9 He that turneth away his ear -n bn=.:x9 He that turns away his ear 9 from hearing the law, even his:n r, -. from hearing the law, prayer shall be abomination. IT' I - even his prayer is abomination. 10 Whoso causeth the righteous:. l jI v.',1 =_ He that misleads the upright 10 to go astray in an evil way, he b -.,n ~.-. = in an evil way, shall fall himself into his own pit A I.. Ishall himself fall into his own but the upright shall have good' 1"?:..' pit things in possession. but the blameless shall inherit good. 11 The rich man is wise in his:Z5d S,& t:f., d. 1l A rich man is wise in his 11 v~ J. T ~:% JT T own conceit; but the poor that own eyes; hath understanding sear'cheth hii... but thle poor who has underout. standing will search him out. 12 When righteous men do re- 12n,nr vt:1~ ]'_- 2 When tle riglhteous triumphl, 12 joice,.there is great glory: but g reat is the glory when the wicked rise, a man is I T: T' but when the wicked rise, a man hidden. hides himself. 13 He that covereth his sins sn.= t,~*13, He that covers his transgres- 13 shall not prosper: but whoso con-::. sion shall not prosper fesseth and forsaketh themt shall bu t: J- but lie that confesses and forhave mercy. sakes shall find mercy. 14 [appy is the man that fear- 1"n =t.: btiX 14 Happy thle man that fears 14 eth alway: but he that hardeneth::. b' p.- always; his heart shall fall into mischief. I. T..- but lie that hardens his heart shall fall into evil. 15./s a roaring lion, and a:: t:U: A growling lion, and a rang- 15 ranging bear; so is a wicked ruler: bv: i ing bear, over the poor people. IT - J- TT is a wicked ruler over a feeble people. 16 The prince that wanteth -1i': r:.. 16 A prince lacking in under- 16 understanding is also a great op-: s-. es' standing and abundant in pressor: but lie that hatetlh cove- oppressions tousness shall prolong his days. V. 16.'- enl such as hate plunder shall have length of days. thou shall not give him thy money upon usury [interest], nor lend admissible in English. So Hitzig,* and Kamphausen t It is him thy victuals for increase." Compare Ezek. 18 8. "He quite unnecessary to suppose an appeal in the form of address that bath not given forth upon usur? Linterest], neither bath (" O prince," Ewald,' Bertheau, Elster, Ztickler), or to assume a taken any increase;" v. 13, "and hath taken increase;" v. 17, disjunctive relation of the second member, as in the common " hath not, received usury [interest] nor increase; " 22: 12, "thou English version (and Luther's and De Wette's versions), or a synechast taken usury [interest] and increase." doche in the first, "as to a prince" (Stuart). In all these passages the term increase is required in a transla- Second member. Plunder: namely, of the people by an option, and is already familiar. No other English word expresses pressive ruler,s as implied from the first member. The renderings, the meaning of the Hebrew. "covetousness" (com. Eng. version), "unjust gain (" Gesenius, V. 10, third member, shall inherit: see Explanatory Notes. Thes. and Lex., Hitzig, Zbickler, Karnphausen), do not properly V. 15. A ranging bear, is the true rendering of pp. Thre connect the su' ject of this member with the oppressive rule in idea of ravening, in the proper sense of that word, does not lie the first. in the Heb. root.-Growling,, in distinction from:AW,, and Such as hate expresses the generalization of the subject in more illustrative of the case presented here. 1:q: (properly, Al.u'). V. 16. A prince lacking in understanding and abundant in oppressions: meaning, such there are; and implying, that as one * Man betrachte das Glied als abgerissenen Nominativ, der trait is lacking the other abounds. The Heb. form simply pre- ein suffix in b nicht aufnimmt. seats the two traits in their connection and relation, and is equally t Ein Fifrst, arm an Vernunft und reich an Erpressung. - O Hituptling, arm an Gut, reich an Erpressung. * Bertheau: Ein nach Beute suchender umrnerscheifender ~ Gesenius, Thes. vol. 1. p. 229. Transfertur ad regum optiBair. matumque populum spoliantium rapinas, Jer. 22: 17, Ezek. 22:13. THE BOOK OF PROVERBS.-CHAP. XXVIII.. 121 KING JAMES' VERSION. HEBREW TEXT. REVISED VERSION. 17 A man that doeth violence 2':-T: t 17 A man oppressed with life- 17 to the blood of any person shall:-.:1 n -bS::' -' blood, flee to the pit; let no man stay.... will flee even to the pit, that him. they may not lay hold on him. 18 Whoso walketh uprightly tn_. e~.: }%in 18 He that walks uprightly shall 18 shall be saved: but he that is per- R b i- be saved; verse in his ways shall fall at once. IT'' -" T but hle whose ways are perverse slall fall at once. 19 He that tilleth his land shall - n 19 He that tills his ground shall 1'9 have plenty of bread: but he that be satisfied with bread; followeth after vain persons shall - buthethatfollows after vanities have poverty enough. shiall be sated with poverty. 20 A faithful inan shall abound hn:.=t-'n n~:.n4, t2,s A trusty man has many bless- 20 with blessings: but lie that maketh h ina's; haste to be rich shall not be inno- I- -' but he that hastes to be rich cent. shall not be held innocent. 21 To have respect of persons e-ab.12~'o, 21 To regard the person is not 21 is not good: for, for a piece of - n good; bread that man will transgress.' - and for a morsel of bread a man will'tlansgress. V. 18. Or, he that is perverse in a double way shall fall in one. V. 17. Oppressed: stronger than laden, burdened.* The But the phrase, "in one," has little significance,* unless as reexpression, Ash o: may mean either blood of life (compare ferring to the difficulty and hazards of walking in two ways at Gen. 9: 5)=life-blood (Robinson, Heb. lex.), or blood of a soul once,t which will hardly be claimed to be its import. —Umbreit (person), as it is generally understood. But the former sense finds a pointed irony in the words, he who wualks in two ways will seems to be more appropriate here, being a more pointed expres- fall in one. But there is more point in the expression than in sion of the guilt of blood-shedding, inasmuch as " the life is in the the thought. blood " (Lev. 17: 14), and this is recognized in the form, life-blood. V. 20. Trusty, —" that may be safely trusted, fit to be confided Second member. That they may not lay hold on him: bN in " (Worcester, and Webster), —accords with the etymological expressing the subjective feeling of the homicide, his dread of ap- meaning of the root, to (safely) rest on. It is not, as Hitzig prehension.t The rendering, let them not lay hold on him.t accords justly says, exactly the same (ist nicht genau das Selbe) as with the more usual force of bs, but, as objected by Maurer,] is n:: lR vWZ in 20: 6. His own rendering (der redliche Mansi) far-fetched and is inappropriate here. expresses rather the characteristic that makes a man trusty, a mall V. 18. Whose ways are perverse.ll See the note on v. 6.-At to be confided in. —Fiirst (lex.): "calmness, repose (Gelassenheit, once (that is, suddenly and utterly). So Gesenius, Thes. vol. I. Ruhe) opposed to haste in order to get gain;" a definition inp. 63, subito 1. prorsus, auf einmal; I Lex. man. Subito, repente vented to suit this passage, and without support from etymology (mit einem Male). v or usage. Many translate: But he who is perverse in two ways will fall A man will transgress: in such a case is meant (namely, where in one. So Umbreit, Rosenmtiller, Maurer, Ewald, Bertheau, there is regffard for the person) as-is readily understood. There Hitzig, Zdckler (Lanage's Bibelwerkl), Kamphausen. is no need, therefore of interposing " yet" (" and [yet] for a * Homicida dicitur oppressus, quem profusus a se sanguis an- which is not in accordance with the original German rendering, git, velut sub furiarum verbere eum aitans (Rosenmuiller). or with the explanation given in the exegetical notes. f Maurer: ne se prehendant, ne prehendatur verens..... ds * Schultens: dilutiuscule. est negativ subjectiva ipsius fugientis, ejusque verentis ne pre- t If this is not meant, then the verb "will fall " expresses all hendatur. that can be intended. Prof Stuart translates, " shall fall in one: Namely, for punishment, that being unnecessary, since the [of them]," but gives as the sense, " double dealing will end in horror of his crime is its own sufficient punishment (Umbreit); a fall," which certainly expresses the whole. or, to hold him back from his destined fate, that being impossible: The most that can he made of this view is well stated by (Ewaild, 7ickler). C. B. Michaelis (Annott. uber.): Ut viatori, oculis suis diversas. Qlaesita, et minus commoda est. contuenti vias, lapsus sive in hac sive in illa metuendus est; ita ]I Gesenius, Thes. II. p. 1062, Cujus vime sunt perversse. qui modo sic modo in contrarium agit, factisqne alium se pitebet ~ Atuf Einem fdllt er; Am. edition, "shall fall suddenly," ac verbis ac gestibus, detecta sive hic sive illic malitia suna, cadet. 122 THE BOOK OF PROVERBS. —CHAP. XXVIII. KING JAMES9 VERSION. HEBREW TEXT. REVISED VERSION. 22 He that hasteth to be rich rn. iH,: 22 IHe that is eager for wealth 22 hath an evil eye, and con sidereth - n-is a man of evil eye, not that poverty shall come upon..... and knows not when want shall lhim. come upon him. 23 He that rebuketh a man, At. j'In c-, 2ti tr1-n1 23 Ile that reproves a man shall 23 afterwards shall find more favour 2 afterward find favor, thIan he that flattereth with the II J,_- more than he that flatters with tongue. the tongue. 24 Whoso robbeth his father m. X m n., b.~ 24 He that robs his father and 24 or his mIother, and saith, It is no ~-1 oko his mother, transgression; the same is the and says, It is no trespass; companion of a destroyer.: P Pt.'ten the same is a companion for a destroyer. 25 He that is of a proud heart ]~ The proud in spirit stirs up 25 stirreth up strife: but he that put- contention teth his trust in the LORD shall r T - but lie that trusts in Jehovah be made fat. shall be enriched. 26 He that trusteth in his own it.: Rt. n{..v A'i. 26 Whoso trusts in his own 26 heart is a fool: but whoso walkethll:: M. n':n bi? heart, he is a fool; wisely, he shall be delivered. r: but one that walks in wisdom, he shall be delivered. morsel of bread "), as is is done by Schultens (et tamen) and by (b,:nbn~), and in the majority of Heb. lMss.; only six (or at most Ewald, Bertheau, and Zbckler.* seven, and two others by the first hand) of Kennicott's Codd, V. 22. The construction usually followed in the first member having 7ntrl. is that expressed by Gesenius in his T'hes.-t and Lex. (art. Vh,), V. 23. Afterward:* -n~rl, a prolonging of -St_ standing innamely: " the man of evil eye hastes after riches, i. e. anxiously dependently by itself.t B6 ttcher compares _ I, I K. 6: 17. seeks to be rich." But haste to be rich is not the special and V. 25. Proud in spirit: corresponding to " proud in hea-t," distinctive characteristic of an evil eye,-that is, of the envious. Ps. 101: 5. So Gesenius,'hes. and Lex. (ni): - "5 1rll Hence it is found necessary to supplement this idea with that of Ps. 101: 5, Tt: =rn1 Prov. 28: 5, of a tumid, inflated heart, or avaricious (C(. B. Michtelis, avarus, Bertheau, habsiichtig), which spirit, i. e. proud, arrogant; " and Fiirst, Hdwbch (-nn)::is not included in the Heb. phrase, an evil eye. 7 Ps. 101: 5 aufgeblasen, hochmiithig, wie Wig =rm Spr. 28: 25. T'he construction given in the text is certainly favored by the So Rosenmiiller, Maurer, Bertheau. greater propriety and justness of the sentiment (compare remarks Since rU:z, as well as ~5, is in Heb. usage the seat of the in Expl. Notes), as H;tzig has clearly shown, in case the first emotions, Hitzig's objection to the above rendering: is not well member is taken as a proposition by itself; and this, he allows, grounded. It is as proper to say =Ev:'nm proud.in spirit, as is in itself admissible.1 His objection to this construction, that n~b m rwn proud in heart.'I'he phrase quoted against this rendering asr should not stand next before the predicate, is less valid; for from Is. 5: 14, Hab. 2:.5,,t: mnlrn, A has enlarged her it is emphatically a part of the predicate, just as the phrase, " is desire I (has become insatiably greedy), is not decisive against it, a man of evil eye," is more emphatic than, " is evil-eyed." as the word Ago may be taken here in a different sense. Zickler takes note of the fact, that the reading of the LXX Those who take UN here in the sense of desire 11 (appealing to (n,at, to be understood as in ch. 14: 34) is found in the Edit. Is. 5: 14, Hab. 2: 5) translate, the covetous; except Ewald, who Bomberg. of 1525, and in the Plantin., 1566. It is the reading translates, wer schwellender Seele, and by inflation of spirit underof the Edit. Bomberg. of 1521, lying before me. But the reading stands selfishness, inordinate self-love, as being nearly related to of the Masoretic text is found in the Syr. (]li.mo,.) and Targ. a perverted self-confidence. * Kamphausen says justly: List man mit " Und doch " auf, * Ewald (wird spdter Gnade finden), Maurer, Bertheau, flitzig, so ist der Zusammenhang schwieriger als bei der Fassung, dass Kamphausen, Bittcher (Aehrenl. 3te Abth. p. 33), Ztckler, Einer, der nicht unparteiisch ist, durch den geringsten Vortheil Fiirst (Hdwbch. enr, 4, b). (Ezek. 13:19) zu einem falschen Richterspruch, also zu einem t Ewald, Lehrb. 1 220, a (extr.): ~s nachher oder zulezt, grossen Verbrechen, verleitet werden kann. welches noch den st. constr. ih reiner darstellt, und als einzelt Festilnat ad divitias vir invidiosus, i. e. anxie petit divitias. wort nur etwas gedehnter-di fur ae am Ende spricht. Man kinnte zur Noth den nah,t: als Subject zul zi Iw Da ~: nicht mit 2i das Ss6be ist.,]. betrachten; dagegen geht in keiner Weise an mit LXX und I Not, as Gesenius (ad, 2, 2d paragr.) "' her throat." iSYs. dieses Velhaltniss von Subj. und Prad. umzudrchen. Jj Umbreit (der Habsuchtige), Hitzig, Kamphausen, Zickler. THE BOOK OF PROVERBS.-CHAP. XXIX. 123 KING JAMES YVERSION. HEBREW TEXT. REVISED VERSION. 27 He tlhat giveth unto the poor Izm19 51 Ii 27 Hetagvstohep ris7 be destroyed, a nd that without he that sudidenthy be dtestroye d, remedy. and without remedy. hIls eyes s/hall have many a curse. - but he that hides his eyes has many a curse. 2 When the right eous are men lt t 2 When t righteousmultiply, a man 28 authority, the people rejoice' but::::r:~ smu b'~.~ t ie people rejoice; wh-sen tile wicked beareth rule, the " -T'.. T... but when the wicked rule, the people mourn..people mourn. Whoso loveth wisdom re- ~,~n r~'~e u t,~'~,~k;-~ - s 3 One that loves wisdom re- a oicet his felvthers: but he theyat hides himself; pereth compay wihth harlot s - e.. but whea coparion of harlots eons multiply. CHAP. XXIX. CHAP.- XXIX. CHAP. XXIX. HE, that being often reproved A V T. A MAN often reproved, who I spdeneth his substanek, shal squander s weal t. bedsroeadahtwihui bn harenihivnck b4 The king by jwithout etb'::~, 4shall sudgmenly be destroab-e 4d, risletm the ldy. and buwithout rem,, lishedy.s a an; 2 ceiveth gift s overtrow eth it.'.. but a maWhen that exacteous multiply, 2bute -overthirows it. authority, the people rejoice: bute et in theat Second member,, ( lt erally, oblation; see Ges. Lexice iswhen the wicked bearly decisive. On th e one hand, the proud, arrogantt, Hiph. 3, and compar th e wMosaicked ruleaws the peoverbearing mmost likely tourn prooeoplee mLord (n. and contention; who, in his s elf-confidence and self-sufficiency, 25 2; 30 13, 14; Le. 7 14); hene n ot unfitly expre- 3ssing s tands directly opposed to his wh o hu mbl y trusts in Jehovat, what might be required of one's his fatherig and patiently company wits his cause to Him.arlots (tribut ae) to the ruler companion of the country, as it is used in Ezek. 45 7,1 man is also less likely to prosper dethan hise who trustances to the (Ges. ex. r, 2. Squa it i understood by Rosenmiwlleralth. 4 The king by judgment estab. Kr r ~ ~' A king by judgment estab- 4 righteousness of his causthe l and m s: but lpertinentlyhat refers to. 12: 4land cerighteously. According to the owether rendering, the atithese Thy father made our yoke grievous," etc. overthrows it. arhe question must be grdetermined byon the connection, hand, pthatient trustfulness on the The above use of the word is the onrally oblation; sene reognized in thex. IS other; clearly decisive. On the one hand, the proudsperity ongan the otheriph. 3, aseventy-one compassages where a it occurs, unlesaws this be an exception. h. XXoverbearing m1. an ofis the onefs ( ), who has hemost likely tof a provoke resistance portion of one's goods requirsentd as an oblation tobe, the Lough san(E-x. and contention; who, in his self-confidence and self-sufficiency, 2.5 2; 30: 18, 14; Lev. 7: 14) hence not unfitly expressing stands direceivtly opposed reprto him who humbly trustofss been Jehovah, what might beften requiproved. Ewald refers, forssessions as an offering and patiently commits his cause to Him.'1he proud and litigious (tribute) to the ruler of the COUntry,* as it is used in Ezek. 45: 7, 1 fI man is also less likely to prosper, than he who trusts to the (Ges. *ex. m 2). SO it is understood by.osenItller, righteousness of his cause and commits it to him who judges Hitzig, and by Kamphausen, who pertinently refers to 1 K. 12: 4, righteously. According to the other rendering, the antitheses; ",Thy father made our yoke grievous,"jt etc. are: inordinate greed on the one hand, patien t trustfulness on the The above use of the word is the only -one recognized in the other; contention on the one hand, prosperity on the other. seventy-one passages where it occurs, unless this be an exception. Ch. XXIX.-V. 1. A man of reproof- (r~=.i =tzb), who has The sense of a private gift or present, as a bribe, though sancreceived reproofs, has been often reproved. Ewald refers, for a parallel case, to Deut. 25: 2, z:, ]=; Zhckler, more pertinently, * For this offering, legal provision was to be made in the new to Is. 53: 8 (8 by mistake for 3, as in the Am. ed.) mnexsn7ar to Is. 53: 8 (8 by mistake for 3, as in the Am. ed.n) ess wel " kingdom (Fzek. ch. xlv.), that arbitrary exaction (,mt', v. 9) Gesenius (Thes. vol. II. p. 593, and Lex. t~riz:n) less well, "ta Gesens hes.vol...9, a e. ]sswe l, "amight be unnecessary in the future.-It is noteworthy, that the man of arguments, who when censured defends himself." In the i e ryi te fu ure- is te ta th...........like provision was made for relieving the common people of Tbes.a he quoates-theo ther renderingr as also admissible. *peo Thes.he qutes te oter rederin as lso amissile.*Egypt from the burdens of taxation, by Setting apart a portion V.. 2. When- the righteous multiply; implying a condition oftetrioyfrteepnsso h oenet, favorable to them in the affairs of State; antithetic, therefore. 8v 3 iii xe t rte~kias l rOo~v,q~ Z. to the first clause of the parallel member.'[here is no good I a i~e~aioe~rurr ground for'renderin'g, with Hitzig, zur macht gelangen., for the ic' ~tZv ~ Paaura ~,ee cT sake of correspondence with S 2V 11P COUTV &LaWn.CU5Z7 O~fl i7oig V. 4. Compare Ezek. 45: 9, and what is there enjoined upoii o3 qsrlZiovat'ral-a Eawnnrexte. (Diodorus Sic..ib. I. c. 173). 124 THE BOOK OF PROVERBS.-CHAP. XXIX. KING JAMES' VERSION. HEBREW TEXT. REVISED VERSION. 5 A man that flattereth his tn-b p 5 A man that flatters his 5 neighbour spreadeth a net for his:-: neighbor, feet. "T - " spreads a net for his steps. 6 In the transgression of an Cr 1 D 2A 6 In the wicked man's trans- 6 evil man there is a snare: but the gression is a snare; righteous doth sing and rejoice. - I- T- but the righteous shall exult and rejoice. 7 The righteous considereth the t:7 The righteous regards the 7 cause of the poor: but the wicked:r, - y cause of the weak; regardeth not to know it. the wicked will not discern knowledge. 8 Scornful men bring a city P i.b,T J 8. Scoffers enkindle a city; 8 into a snare: but wise men turn:.=t:. but the wise turn away anger. away wrath. 9 if a wise man contendeth Ra., v..::. 9. When a wise man goes to 9 with a foolish man, whether he law with a foolish man, rage or laugh, there is no rest. IT: whether he be angry or laugh, there is no rest. 10 The bloodthirsty hate the tt. Men of blood hate the up- 10 upright: but the just seek hisn t right soul. but the just will care for his soul. tioned by distinguished names,* is not grounded in etymology or Maurer, and the earlier Hebraists, Mercier, Schultens, C. 13. usage. Michaelis, and others. Hitzig's objection, that the action exV. 5. Commonly, -qjb (28: 23), or titbt (2: 16, 7: 5), is pressed in the second member is unsuited to the wise man, is not supposed to be implied in p-imm, but without accounting for the well founded. The case is well stated by Mercier: Nunc asperils use of 5b:. Ewald better: iiber einen streicheln, A. psb,~, im cum eo agit, nunc mitius, et velut cum eo jocatur;... omnibus schlimmen geistigen Sinne soviel seyn kann als ihm schmeicheln, modis stultum lucrifacere conatur, sed nil tamen proficit.* Spr. 29: 5 (Lehrbuch, ~ 217, I., 4, i). Bertheau (followed by Stuart), Kamphausen, Zdckler, make V. 6. Ewald (and Bittcher, Neue Aehrenl. p. 33), regarding the " foolish man " antecedent to the implied pronominal subject Act as superfluous when taken with Ems (though by position, as of the second member, the import of which is best stated by he admits, properly belonging there J), connects it with =pit. an Stuart: " He will at one time be agitated with rage, at another evil snare. Until snares are discovered that are not evil (evil to with scornful laughter; a quiet and considerate state of mind he the ensnared) not much is thus gained in point of superfluity. will not come to." The grammatical construction, in the version, But, in truth, it is not superfluous in connection with w Ta. The as in the Hebrew, allows either interpretation. idea is: The righteous escapes the snare into which the wicked Whether-or. Ewald, on the passage, and Jahrbb. der Bibl. falls in transgression, and rejoices in his safety. T'rhe wicked man Wiss. XI. p. 28. and the righteous as thus contrasted, and " wicked " is by no V. 10. Will carefor his soul; will have a tender regard for means superfluous. him, in contrast to the hatred of " men of blood."-Care for: The thought is clearly expressed in the text as it stands, and strictly, make it an object of inquiry and solicitude. So KampHitzig's conjectural emendation (njti), approved by Kamphausen, hausen,t who compares the use of the synonym ~*~ in Ps. 142:5. is quite unnecessary.4 The verb Wt:l may be taken, as suggested by BWttcher,4 in the V. 9. The leading subject in the first member is most natu- sense of require, as it is used in Gen. 43: 9 (compare 31: 39), rally the subject of the second. So the two members are constructed by Ewald, and by Umbreit, Rosenmtiller, De Wette, * So C. B. Michaelis (Annott. uber.): Quomodocunque cuam eo egerit, sive irascatur sive rideat (uti Vulg. reddidit), h. e. sive * Gesenius Tlhes. and Lex., Ewald, Fatrst Hdwbch, Umbreit, asperis sive mollibus utatur verbis. Maurer, Bertheau, Z6ckler. " Dem tIass der Blutmenschen (Ps. 5: 7) die sich durch den f Baser Fallstrick (Ew.) lauft der Wortstellung zuwider Frommen abgestossen (vgl. vs.27) fiihlen, entspricht dieherzliche (Hitzig.).. (vgl. 27: 9) Liebe der Redliche zu ibm; s. z. Ps. 142: 5., t The form bitt is explained by the near relation of verbs:ac I Neue Aehrenl. p 34. Redliche suchen sein. Leten (vindicant, and n:. "On account of this relation, they have sometimes beanspruchen es) in diesem sonst ungewohnten guten Sinn durch borrowed forms from each other, e.g. T.F for fir Prov. 29: 6" Gen. 9:5 (?) 1 Sam. 20: 16., Ezek. 3: 18, if. Baruch 6: 7 [Epist. (Ges. Gram. ~ 68, Rem. 9). Jerem. 6] (vgl. LXX. Pr. 2 [29: 10] )gesichert. THE BOOK OF PROVERBS. -CHAP. XXIX. 125 KING JAMES' VERSION. HEBREW TEXT. REVISED VERSION. 11 A fool uttereth all his mind: ~: b0: =: ~n. -. II A fool utters all his mind; 11 but a wise man keepeth it in till:' t *~.2 t but the wise restrains [and afterwards.' T keeps] it back. 12 If a ruler hearken to lies,'p - n, 12 A ruler that gives heed to 12 all his servants are wicked.,: words of falsehood,1. T: ATIT: T all his servants are wicked. 13 The poor and the deceitful.: t:. t 13 The poor and the oppressor 13 man meet together: the LORD. m'x meet together; ligl-lteneth both their eyes. T... v He that gives light to the eyes of them both is Jehovah. 14 The king that faithfully:e~n n tn::w.n 14 A king that truthfully judges 14 judgeth the poor, his tlhrone shall the weak,be establislhed for ever. I:-T * F his throne shall stand forever firm. 15 The rod and reproof give,rin,.i nr.Sri uz s:: The rod and reproof give 15 wisdom: but a child left to himself'.x rm~'z2:'v.' wisdom; bringeth his mother to shame.. -' but a child left to itself shames its mother. "of my hand shalt thou require him,* " and its synonym in in By some the suf. pron. is referred to the fool's rage, to which Gen. 9: 5,' I will require the life of man." But this idea. he gives hasty and inconsiderate utterance, and whichb the wise though pertinent, is not so strictly antithetic to "hate" in the man appeases or restrains. So Gesenius,* Ewald, Bertheau, first member. Zockler. Others, with more reason, refer it to the mind, or Another rendering, " will seek his life [to deliver it]," adopted feeling, of the wise man, who restrains the expression of it (etym. by many,t may perhaps be justified by such examples as Ps. 122: 9, strokes it back). So Umbreit, halt es zuriick; Rosenmiiller a,d "I will seek thy good," Neh. 2: 10, " to seek the welfare of the Maurer (as above); Hitzig;t Kamphausen, hdlt beschwichtigend children of Israel;" but the cases are not exactly parallel. damit zuriick. Ps. 142: 5, referred to by Rosenmiiller and Maurer, is a different The form -11MS, occurring only here, is treated by Gesenins construction. (Thes. and Lex.) as-=~-nx, retrorsum; Hitzig (in notes) nach. V. 11. All his mind: specially said of the feelings, passions, hinten; Kamphausen (in notes) in den Hintergrund. Others, and consequent purposes, as indicated by the idea of restraint less pertinently, render it afterward $ at last; Ewald and Zijckler, in the antithetic clause. spiiter; Bertheau, zulezt, nachdem der Zorn ausgeschtittet ist.,Restrains [and kesps] it back. So Umbreit, Rosenmiiller,t which seems here to be plane otiosum. When his rage has spent De Wette, Maurer,l Kamphausen.ll itself, it does not require to be appeased. Some understand by rnv rage, wrath;~[ others, more generally, V. 13. The oppressor (man of oppressions). Ewald and Ztlckler, mind, spirit, as the seat of all the emotions and passions.** without any substantial ground,8 take the phrase in the sense of m beall him, and usurer. But this is a groundless limitation of the sense. The * Namely, should harm betall him, and I fall to return him safely. So here, the just " will require his life," should it suffer'man of oppressions" is one who uses any of the varions modes harm at the hands of " men of blood." They will hold such men of oppression, which are many. —-Second member. He that to a strict account. gives light: see Explanatory Notes. V. 14. Truthfully. Mit Wahrheit, d. h. get'eu dem Sachvert Gesenius, Thes. and Lex., " Once in a good sense, to teek to V. 14. Truthflly. Mit Wahrheit, d. h. getre9 dem Sachver' pre.erve one's life, Prov. 29: 10; so Rosenmiiller, Maurer, halte, so dass er ihnen rnzg:Z-W (Sach. 7: 9) angedeihenlasst; Bertheaoe. nicht bloss mit Gewissenhaftigkeit, treu seiner Ueberzeugung, Ber.denn diese knnte uch irren (Hitzig). t Retrorsum reprimit eum: spiritum suum, i. e. animi sensus, denn diese k6nnte auch irren (Hitzig). studia et motus prudenter novit moderari et celatre. V. 1.5. Left to itself: as well expressed by the Vulgate, qui dimittitur voluntati suae. ( Compescit eum [animum], ut retrorsum eat, ad se redeat, i. e. _ _ reprimit eum. Sensus: homo stultus temere promit omnes animi rer). So Rosenmtiller, animum (in 1otes, spiritum); Umbreit sensus, motus et studia;... sapiens vero caute ea reprimit et celat and De Wette, Genliith.!] Der Thor schttttet aus seinen ganzen Geist, und ein Weiser- *'hes. 1ri, 1, c, iraxm stulti quasi retrorsum agit, ut ad se zurUick (eig. in den Hintergrund, vgl. Ps. 114:3) beschwichtigt er redeat. ihn, d. h. seinen eigenen Geist. t Die Meinung ist nicht: der Weise stnftige spater (?) den:T Gesenius iram, Thes, and Lex. I-,ir, and m2W Piel. 1; Zorn des Narren; vielmehr den eigenen beherrscht er. Ewald Gluthauch; Hitzig shnauben; Bertheau and Zockler 1 Quod p'anlle ineptumn (Maurer). Zorn; Kamphausen (paraphrastically) Alles, was ihn bewegt. ] Ewald nimmrt ohne weiteres'r in der Bedcutung Zins ~* Probabilior eadem mihi videtur ob praenmissum. (Man- (Bertheau). 1 26 THE BOOK OF PROVERBS.-CIHAP. XXIX. KING JAMES' VERSION. HEBREW TEXT. | REVISED VERSION. 16 Whien the wicked are mul- tort:. h:n.m: 16 When the wicked increase,-16 tillied, transgression increaseth:: transgression increases; butt the righteous shall see their.. -- but tile rihteous shall look on fall. their fall. 17 Correct thy son, and he shall.f: q?.=. >_ 17 Correct thy son, and he will 17 give thee rest; yea, lie shall give' give thee rest, delight unto thy soul. and will give delight to thy soul. 18 Where there is no vision, It:~?. 15n 1':. Is When there is no vibion, the 18 the people perish: but he that:.~nma n9ira ~=~ people are unrestrained; keepeth the law, happy is he. -..... but he that keeps the law,happy is he. 19 A servant will not be cor-:.- 19 By words a servant is not 19 rected by words: for though he:n:= corrected; understand he will not answer. " for he will understand,-but there is no answer. 20 Seestthou a man that is hasty:. t]~N " M Seest thou a man hasty in 20 in his words? there is more hope: t=~ bu t his words? of a fool than of him. * there is more hope of a fool than of him. 21 He that delicately bringeth. i 21 One brings up his servant 21 up his servant from a child shall:: n* *na tenderly from childhood, have him become his son at the and in the end he will be as a lenlgth. son. 22 An angry man stirreth up 188n "In tl; ~_'? 22 A man given to anger stirs 22 strife, and a furious man aboundeth: -up contention; in transgression.t -' T-....- and a wrathful man abounds in V. 21. he will be a refractory one in the end transgression. V. 16. Shall look upon: See Expl. Notes, and compare verb conforming to the predicate),-or, in his end will be the Gesenius; Lex. na~, 2, a, and -, B, 4, a. condition of a son.* V. 18. Vision. The literal, etymological meaning of the word The form ]:= most probably denotes the abstract, the relation should be retained here, both for comparison with other passages or condition of a son, ratherthan a son.t where it must be so rendered, and because Divine communica- Fairst (Hdvbch), with a much less certain derivation, both as tions were usually made in vision. Compare (Gen. 46: 2; 2 Sam. to form and relation to the verbal idea, from the stem Gus, trans7: 17; Job 4: 13; Dan. 2: 19. Trhe rendering revelation, by lates as in the margin, " he will be a refractory one in the end." Gesenius and others, is untrue to the Hebrew conception here, So the Vulgate, sentiet eum coatumacem; Symmachus, ouaz.. and corresponds rather to the verbal idea expressed in nb.. yoyva0us. V. 19. Will understand. So Gesenius, Thes., 1, b, The rendering of the LXX., 3vv,9O' a Eiat, and of the Syr. [animadvertere] auribus, i. q. audire, auribus percipere. Job 23: 5,.3Lzj, and Chald. mnz, have no certain ground in etymoloProv. 29: 19. gy.t Hitzig makes an unsuccessful attempt to show that the two Second member. En causal (LXX. yvh, Vulg. quia); not con- fortner have a common origin in the stem air -Ewald's rend.-rditional, as understood by Rosenmiiler and Maurer, si intelligat.* ing. undankbar, is also without sure support. Bertheau misses the point in rendering, He will perceive it, V. 22. A man given to anger. A man of anger, X TV, of namely, that there is nothing but words. Still more wide of the whom anger is the characteristic and distinguishing trait. mark is Ewald's conception: But, on the contrary, he will be _ _ made to understand without answering,-without first making * Et in extremo ejus, servi, erit conditio fil, sese tandem a prolix justification of himself, impairing the effect of the dis- tanquam heri filium... geret (Rosenmller). cipline. tf Nomen En::, hoc solo loco obvium, a 1-: filius Gen. 21: 23, VT. 21. In the end he will be as a son: a free expression of the soboescet, Job 18: 19. Jes. 14: 22, unde verbum Ps. 72:17 511: sobolescet,. sense. Strictly, his end, it will be the condition of a son t - (the':__________________ - hoc loco statutm, conditionem filii denotare vix dubium (Rosen, * Das Verstehen, die Regel, darf nicht als ein bloss miglicher mii!uller). Fall gesetzt werden (Hitzig.) t Sine solido etymologiae fundamento (C0. B. Michaelis, An-. f Finis ejus, servi, eritfilius.. Suffixum in ~r~'~x respicit nott, uber.). servum (Maurer). Vereinigen sich in der Wurzel he. THE BOOK OF PROVERBS.-CHAP. XXX.'127KING JAMES VERSION. HEBREW TEXT. ju REVISED VERSION. 27 An unjust man's pride shall bring ad:, e 27 A man's pride will btheright- 27 him low: but honour shall uphold low; the humble in spirit. 1 j'~ but the humble in spirit shall retain honor. 24 Whoso is partner with a it~ N~iz =1t -p~ I 24 Ilie that divides with a thief 24 thief hateth his own soul: he hates his own soul henation to t ge just and bewrayethat is T T heous iears the unjuse, but madoes not it not. inform. 25 The fear of man bringfethli z ero mnbigs a snre;25 snare: but, whoso putteth. his but' he that trusts in Jehovah uprilust in the wayLORD shall be safe. IT - - and an abomination high.to the 26 Many seek the ruler's favour; ttn tr 26 Many seek the face of the 2'6 but every man's judgment cometh ruler* frto the LORwicked. ibut from Je whovah is man s rijudgment. CHAP. XXoCAP t. XXX.CHAP. X XX. THE words of Agur th~e son of a'_~,m-] n.~~ 0 tt: 8't WORDS OF AGUR, SON OF JAlElt; 1 27Jake, even unjust man is an aomi- 27 An abomination toh y the ri t-0: TE OA27E nation spake unto It hiel, evenhe just: and he that is eousaying ofis the uust man to![hiel and Ucal.',....... Itlwiel, V. 1. to Itendaright. CHAP. XXX. CHAP. XXX. CHAP. XXX. V. 23. Shall retain (1ru1n), rather than obtain (which the life, inasmuch as death was not the penalty of the offense,-is word may also mean) as being more strictly antithetic to' will founded on a misconception of the meaning. He "hates his own bring him low," in the first member. soul," inasmuch as he brings on himself the curse,-whatever V. 24. Divides with a thief; as well illustrated by C. B. that may be. Michaelis (Annott. uber.); Dividens, 1 Sam. 30: 24, hoc est, V. 25. Shall be set on high: above the reach of danger; a partem ablati capiens, cuem fure; socius furis, si non furando, common Hebrew image of security, and a characteristic conceptamen occultando ac suscipiendo. tion, which should be preserved in a translation. Compare Psso Hitzig obtains the same general sense * from a different con- 59:1; 69:29; 91:14; 107:4]. struction of the verse; treating the first member as predicate of V. 26. Some translate the second member,from Jehiovah is the second, and the last clause of the former as neither predicate each one's right,-therefore commit your cause to him.* Both of its first clause nor in apposition with it, but as equally correct.t renderings are antithetic to the first member; but the rendering He objects to the usual construction, on the ground that the of the text is more directly so, and is favored by the occurrence second member does not so directly hold good of the concealer of of the same sentiment under other forms, as in ch. 21: 1. a theft.: lith e objection is more ingenious than soui d. Every Ch. XXX. On this portion of the book, see ntrod. man is supposed to "hear the curse," in the sense of the proverb, V. 1. Words of Agur, son of PJakeh; the oracle. So Gesenius who knows the law and its penalties; and every man, under the (Thes. and Lex.), FIrst (ldwbch), Rosenm6iller, Maurer, law, is presumed to know them. Bertheau (if the Masoretic punctuation is followed); and so His other objection that the offender does not hate his own eamphausene + De Wetteoe omeihig e Schrift). Se o also Um-t of ~ ~ ~ ~ ~ ~ ~ ~ ~ ~~~~rit aendr Eward, attexicpto that frth'ey connect th witn*te *fWrs solche Sorindeawpchesitionn wiheischbt (3eual Mos. et:1 ID, oloinewrs nr eltieclus. iht zurct Atoeige brsngt sondern dasn Ge heins derselbnd mit t fthe word is anr uietteranc, an ting spvokenb in itsrelfci demondmmer theitist icht bss iertl aols ff do. h ocae fo tesm etmn n e thrfrs si h 1:1 ina He claimse to hav been the firsti to e pereie orthe pright b con *Maurer:s Jova est, prnofciscitur, josacljsqe. SotGseque Strtokn ofs the verse and itreanlaties: ant veymn udrt e omni. causa tuam) committ Hdweo. oenfle arr la iti dresme Diebeo theilt, ichrelbeahastij Wor e Agursdesi SouestJatehn der Auolprueh).n g' wer enen luch rt nd zegt net a.rer a ottEwsprlc, denxdert Mhann gheyronedet (Ub eit)-Dth'ter bieVonu ADzioebhhcrinict songern ad ezuhuig ist dohserhselhelsrchdenHld(Eal) 128 THE BOOK OF PROVERBS.-CHAP. XXX. KING JAMES' VERSION. HEBREW TEXT. REVISED VERSION. 2 Surely I am more brutish 2 Yea, I am more stupid than 2 tllan any iman, and have not the.: t,, tnr::-z anyi vnuderstanding of a man.'. and I have not the understanding of a man. Without limitation of the nature or source of that which is uttered. names should occur but once, and that a third should occur but But in all the numerous passages where it has this sense, it is twice. Doubt!ess there were proper names among the Hebrews, used exclusively of a Divine utterance, a Divine communication, that do not occur even once in our Scriptures.-The etymology or what professed to be such (Lam. 2: 14); and this, in the of such names is sometimes quite obscure and uncertain, on nature of the case, might be prophetic or didactic. account of the comparatively meagre remains of the ancient The remainder of the verse is construed as it is here by language. It is an unsafe ground for conjectural emendation of Gesenius, Ffirst, Umbreit (exl ept the immaterial relative con- the traditional text. struction), Rosenmiiller, Maurer, De Wette. It has in its favor Jakeh, according to Gesenius (by comparison with the the weighty authority of the Masoretic punctuatior; which, Arabic) means devout, pious. The etymology of Ucal is less though occasionally at fault, is the product of the ablest Hebrew satisfactory ('l'hes. I. p. 91, formae a:z, nisi est i. q. l=,jx, scholarship that has come down to us, aid as a commentary on possum). the HIebrew text is not to be set aside without very cogent 2. The repetition is sufficiently accounted for on the ground of reasons. parallelism alone;* and there is a possible, though not very According to this construction,'q~n, is a common noun with probable, ground for it in the personal relations of the parties.t the art.; Jakeh, Ithiel, and Ucal areproper names; the two lat- 3. There is as good reason for addressing two unknown perter, of persons to whom the words of Agur, at least the first divis- sons here, as for addressing one, also unknown, in ch. 31: 1; and ion of them (vv. 1-6), are addressed. they need not be mentioned twice in one short discourse. Tile objections to the Masoretic construction of the text are 4. - n is here put affirmatively at the beginning of a discourse, the following:* by an ellipsis of the formula of affirmation J A like ellipsis, by 1. Occurrence of proper names (,ps and b::) not found else- which the particle serves for " a wider introduction to direct where, and of uncertain etymology. discourse even at the beginning of a new section," is conceded by 2 Repetition of the name Ithiel, in the second member of the Fiirst (Lex. n, c), and by Muehlau (p. 9); and this is all that parallelism. need be claimed for it here. 3. Address of the message, or discourse, to two persons, other- 5. The words atsr, and at: are not in apposition. wise unknown, and not afterward referred to. 6. vcan is probably used only with reference to the first dis4. Use of e: affirmatively, at the beginning of a discourse. course which follows; certainly there is no necessity for including 5. Use of the article with a noun in the constr. st., in case more.-rThat in every other passage it happens to require the mt-t, and t:x~ are in apposition (Stuart). demon. pron. or is followed by a relative clause, when it takes 6. Use of the article with Ad,, followed not by one single dis- the art., is no proof that it may not, in a different connection, course, but by many sayings of dissimilar purpose and tenor.- take the art. alone.l With the heading, " Words of Agur," the Moreover, it is not elsewhere used with the art., unless followed oracle means the one imparted to or through him, in what inby the demonstrative pronoun (Is. 14: 28; Ezek. 12: 10), or by mediately follows. a relative clause (Hab. 1: 1; Is. 22: 25). 7. The exception is not well taken; both subject and indirect 7. The dative of the one addressed, after t:s:, which is no- object being thus used after =:. in Ps. 110: 1, r:nimb,~, are,. where else followed by the indirect object.t 8. N[q,, by etymology an ntterance, by usage what is divinely 8. Unauthorized use of Ago, elsewhere meaning a Divine uttered or communicated, in the nature of the case may be either utterance, an oracle, in the special sense of a prophecy. prophetic or didactic. Here it may include only what is strictly 9 Use of the article, without significance, in ten, (Muehlau). connected with it (vv. 1-6), and in matter and manner is ap10. yA: must be used here as in ch. 31: 1, where it can only propriate to it. be a proper name, and the genitive after -1A; since " Lenuel the 9. The article is not without significance, indicating one noted king " must in Hebrew be either -]b~, by:m, or bjm: 1'];n. for superior wisdom. To these objections it may be answered 1. It ought not to be accounted strange, that two proper * Repetitur Sby sn~S.. in parallelismi gratiam (Maurer). - - -t- Quod forsan et ipse illis temporibus vel ob sapientiam celeI-Iitzig (Zeller's theolog. Jahrbb. 1844; die Spirfiche Salomo's); bris, vel primariae turnm dignitatis vir esset (Rosenmiiller). Bertheau (die Spriiche Salomo's, Einleit. ~ 2, 5); Stuart (Com-. Gesenius (Lex. 1, a), "by an ellipsis of a like formula, mentary on the Book of Proverbs); Zdekler (Lange's Bibelwerk, e= is put affirmatively even at the beginniing of an oracle, 1867); Muehlau (de proverbiorum quae dicuntur Aguri et Is. 15:1." Lemuelis origine atque indole, 1869). ] Such reasoning, common with some German writers,; quite - Nusquam enim hic reperitur dicendi modus (Miuehlau, p. 8). illogical. THE BOOK OF PROVERBS.-CHAP. XXX. 129 KING JAMES' VERSION. HEBREW TEXT. REVISED VERSION. 3 I neither learned wisdom, 3r.. -X 3 I have not learned wisdom, 3 nor have tile knowledge of the: nor have I knowledge of the holy. Holy. 4 Who hath ascended up into f:,r._ - g 4 Who has ascended to heaven, 4 heaven, or descended? who hathl. and come down? gatlhered the wind in his fists?.. -e Who has gathered the wind in who hlath bound the waters in a 4,. 7 his fists? garmentt? who hath established t- t t-b: - pr,.1 Who has bound the waters in a all the ends of the earth? what.. T mantle? is his name, and what is his son's:I: Who las founded all the ends name, if thou canst tell? of the earth? What is his name, and what his V. 4. That thou shouldst know son's nme? For thou knowest! 10. tNz= is not necessarily used here s in ch. 31: 1. —Nor in of Jorkeh, the Massaite. Muehlau (changing both the consoch. 31: 1 is it necessarily a proper name, on account of the nants and the order of words), " Saying of the man of Massa" absence of the art. with']n. T'Ihe anarthrous construction is (or, zix4t) t.u n, o', there appropriate to the brevity of a superscription, and to the Others might be added. But these may suffice to show where abstract expression of official dignity * in distinction from the we are, or rather where we might not be, after abandoning ithe actual relation of reigning monarch.-In saying that "king only trustworthy traditional exegesis, with which the Chaldee Lemuel " must necessarily be in Hebrew xi-n~ -1,n, Muehlau and partially the Syriac coincide. See the Introd. i %, aid overlooked Zech. 14: 16, 17, rixn,n'-i brm. compare the articles Agur, Jakeh, Ucal, in Smith's Bible Dicor the different constructions and renderings of the passage, the tionary, and the art. Massa, with Dr. Hackett's addition in the following are examples: American edition of that work. 1. Retaining the Masoretic punctuation, and treating the V. 2. Yea. Gesenius, Lex. 1, a: "By an ellipsis of a like proper names as symbolical of different classes of thinkers, repre- formula [of asseveration] An is put affirmatively even at the sented under fictitious and significant names. Ewald; "Said to beginning of an oracle, Is. 15: 1." Sane (Rosenmiiller and (4cd-with-me,-to God-with-ne-and-I-am-strong." Keil regards Maurer); Ja (Umbreit, De Wette, Ewald). ~:a, " I-am-strong," as representing still another class, the strong The supposition, that we have here a dialogue between Ithiel spirits. and Agur, as assumed by Doederlein * and Ewald, has no founda2. Rejecting the punctuation, but retaining the Maroretic text. tion in the structure of the discourse, and only mars its beauty Hitzig: "Words of Agur, son of the Mistress of Massa " (after and significance. the pointing,;,..?p-]z son of her whom Massa obeys); "I Than any't Hitzig's construction, " I am a beast and not a have wearied myself about God,-wearied myself about God, man," barely possible in itself (compare Gesenius' reference to and became dimmed " (in mental vision), with the division rsa Is. 53: 14, lex. It, 6, b), is not justified by his appeal to Is. ts, as in one cod. of Kennicott and two of De Rossi,]- and the 44: 11; and its pertinency here, admitted by Zdckler, is rightly pointing. bri by -resb by'ag'; Bertheau, andfainted (fut questioned by Dr. Aiken (Lange's Biblework, Am. ed.). Kal of=bh: -'in), Stuart, and lhave failed (fut. apoc. of Vb), V. 3. The Holy. See the note on ch. 9: 10. Bdttcher (Neue Aehrenl. p. 3.5) and made an end.-Davidson V. 4. WTho has ascended to heaven, and come down? By (Introd. to the Old Testament, Vol. II. p. 33:8), with the same~ Zbckler (Lange's Biblework) this question, like those which foldivision and pointing, "I am weary, O God. I am weary, O God. low, is understood to express " an activity belonging exclusively and am become weak." So Delitzsch (Herzog's Realencyklop., to God, and characteristic of him in his supermundane nature" art. Spriiche Salomo's, p. 702). (.Am. edition, p. 248). This certainly is possible. But the 3. Rejecting the Masoretic punctuation, and re-writing the consonant text. Davidson (as above) and Delitzsch (as above). * Itaque dialogici carminis formam imitari videtur hic locus, "Agur, son of Jakeh of Massa " (x;nm instead of atW~). qui primum Ithielis meliora edoceri optantissensuset dictarefert, B6ttcher, Neue Aehrenl. p. 34 (changing N',~ to;, ~) son dein Aguri vatis divini institutionem, brevem quidem sed aptamrn huic argumento, atque sic institutam ut aditum ad verae religionis * Noch leichter sind Faile wie 7-bh byl, was eben so gut mysteria monstret menti docili et ingenuae, recenset. Doederlein, mbglich ist wie unser kbnig Lembel, Spr. 3L:1 (l4wald, Lehrb. Scholia in libros V. rj. Poet. (Grotii annotationum in Vet.'l'est. 277, b, extr). auctarium). 4-.r, b Y separatim, ut legit Michaelis, defatigatus stem Batrdus ego sum prae niro, i. e. stupidior sum alio qnoque. Deo. Kenn. 147, mci 380, 607 (De Rossi Var. Lect. V.'. Vol. (Rosenmiiller). So Maurer, and Kamphasen; than a man, Ewald IV. p. 103). and Bertheau. 130 THE BOOK OF PROVE RL3S-CIIAP. XXX. KING JAMES' VERSION. HEBREW TEXT. REVISED VERSION. -5 Every word of God is pure: Every word of God is pure; 5 he is a shield unto them that put a shield is he to them that trust their trust in him. Iin him. 6 Add thou not unto his words, ]- ~ir- 6 Add not thou to his words; 6 lest lie reprove thee, and thou be lest he reprove thee, and thou found a liar.:.T be found a liar. 7 Two things have I required. r:n..' 7 Two things have I asked of 7 of tlee; deny me them not before thee y~ ~ ~~~~~~~r.? t:':z nu:::rlb I die: " V J withhold them not from me before I die.. 8 Remove far from me vanity, I 8 Put far from me vanity and 8 and lies; give me neither poverty lies; nor riches; feed me with'food' give me not poverty, nor riches; convenient for me': t feed me with food sufficient for me. 9 Lest I be full, and deny thee, 9.Z' ] Lest I be fill, and deny, 9 and say, Who is the LORDi? or and say, Who is Jehovah; lest I be poor, and steal, and take..- and lest I be poor, and steal, the name of my God in vain.:,~.-])' ~ and impugn the name of my 4,~,~' to m'~:~r~ God. JT V::.~:-r words, "has ascended to heaven, and come down," expressing V. 7. Withhold them not: the pronominal object of the verb ascent from a lower sphere and return to it, seem not to be implied, as is often the case (Gesenius, Gram. ] 121, Remn. 2). characteristic'of Him " in his supermundane n-ature." They V. 8. Vanity is the proper rendering,*? that which deceives, imply, rather, one belonging to the lower sphere, and his ascent and disappoints expectation, by its empty and unsubstantial to the higher, for something with which he revisits the sphere to seeming. His prayer is, that he may seek only the true and which he belongs. This, moreover, is pertinent in the connection. substantial good.t If he- was not above temptation to the After professing his own imperfect knowledge of "the Holy," and practice of deception and lying, as the words are sometimes unas a preliminary to his rebuke of arrogant pretensions to it, he derstood, he was on a very low moral plane. pertinently demands, whether any has ascended where that Food of my allotmentS —my allotted food; my allowance of knowledge can be gained, and has brought it back to earth* food-an amount sufficient for me. Compare the use of in following this question with others, significant of our ignorance of Gen. 47 22, " the priests had a portion from Pharaoh, and they all that might thus have been known. ate their portion (:~,) which Pharaoh gave them" (the writer's His fists: dual because existing in pairs. Z6ckler's fanciful sup- revised version). position, that by." his two fists" is intimated the alternation of' V. 9..4nd deny: namely, make the denial implied in the fol"two opposing currents of wind," is justly objected to by Dr. Aiken. 0 y en' ~~~~~~~~~lowing question —" Who is Jehovah?"-refusing to own his relaA mantle. According to the punctuation, the mantle, in which I tion to me, and my dependence on him. Compare the passages the punctators have been true to the Hebrew conception, referred to in the Explanatory Notes. designating by the article the garment of that peculiar shape, as''eei oporeyi upyn nojc ftevr ey is done in the consonant text itself in Gen. 9:23 SoD etEad apaoe. oZclr ag0 Has founded all the ends of the earth - has laid its foundations,_______________________________'in all its length and breadth.-Zdckler, less in accordan ce with the use of the terms,"1 fixeth all1 the ends of the earth;" referrill * Ewald, correctly, Eitles; though his general conception of to "1the bounds of the continents against the sea "(Am. edition). the thought is below its moral tone. For th-ou knowest! GeseniUS (Lex. -i, 2., a,. extr.),_1." ironically, t So' Maiirer rightly' understands the words: Quidquid vanUM Prov. 30: 4, what is'his name and what his son's name? wi -9. est et verba mendacia remove a me....Unum igitur alnimi, for thou lknowest it qf course.-That thou shouldst know. it alteram corporis bonum petit. Prius est, ut procul absit -a,(Ewald, Bertheau, Kamnpliasen) is a proper rendering of the -sectandis rebus vanis..phrase in such a connection as Job 38:5, and may be here; $Eig.:mein Brod des pri, d. h. des Deputates, zugemesseinen th~ough an act there takes-after it the demonstrative coi junction'Iheiles, 1 Mos. 47: 22, Spr.131:15 (Ilitzig) m;niicating, its sequence, which is not the case here.-71f thou Dmtihnct iestievrege n peh e knowest (Rosenrmfiller, Manrer, 1Hitzig, iDelitzsch, Zdckler), is aisJeoa?(eWt).Dnticncizuatgwrd, * Q~isascndi i colee, ut uid Plc aatu itelig etetsat werde,' und (Derleugne) uand spreche, Wer ist dewrdEie?, THE BOOK OF PROVERBS.-CIIAP. XXX. 131 KING. JAMES' VERSION. HEBREW TEXT. REVISED VERSION. 10 Accuse not a servant unto - Slander not a servant to his 10 his master, lest he curse thee, and mnaster; tlhou be found guilty. lest he curse thee, and thou be held guilty. 11 There is a generation that i r 11 A generation,-that curse 11curseth their father, and doth not their father, bless thleir mothIer. and bless not their mother t 12 There is a generation that are? 12 A generation, —pure in their 12 pure in their own eyes, and yet own eyes, is not washed from their filthiness. and not washed from their filthiness! 13 There is a generation, o1h AT-, I T A generation,-how lofty are s13 how lofty are their eyes! and:.-:; tlheir eyes, their eyelids are lifted up., T-:-: and their eye lids are lifted up! 14 There is a generation, whose r 14 A generation,-their teeth 14 teeth are as swords, and their jaw ni'nln rI:'.l. are swords, teeth as knives, to devour the poor b and their fangs are knives; from off the earth, and the needy to devour the poor from the firom among men. earth, V. 10.'p *a and the needy from among men! Bibelwerk, in the original Germlan edition.* In the American the servant to slander his master," there is little need of the cau. edition the object is supplied, —" Lest I, being full, deny (God),"- tion, " lest he curse thee." That might well be expected. Not obscuring the true relation of the two members, though express- more happy is the attempted escape from this, by supposing the ing the general sentiment. subject (he) of the second member to be the servant himself; Impugn. Properly, to lay hold of, with violence. Fiirst and that one may chance to hit upon the wrong person, a faithfiul (Le.x.), "to lay hold upon, i. e. to do violence to, with the accus. servant, who will only curse the instigator for his pains. Tile r'a, Prov. 30: 9."t So De Wette and Kamphausen. So risk would be considerable; but hardly a just ground of moral also Zdckler (Lange's Bibelwerk, in the original German edi- dissuasion.* In any view of this rendering, there is no congruity tion 8); who justly says that it is the " wicked profanation of between the two members. the Divine name, by mockery, cursing, and reviling " [or simply, zn,,,, V. 11.. A generation, without the substantive verb (Hitzig, angry reproach, which is all that is necessarily implied] " and Zclkler in the original German) is the proper expression of the not merely false swearing by the name of God in denying the writer's conception. Tuhe form of address, "O generation" guilt orf theft." (Ewald), is quite remote from it. Compare ch. 28:16. V. 10. Slander: after the analogy of other denominatives in That the traits enumerated in this and the three following Hiphil, like ri, for example, to ear, to use the ear, to hearken; verses are not merely " four forms of ungodliness" of one and hence Gr,> to tongue, to make free use of the tongue, to slander. the same generation MZdckler), seems pretty clearly indicated by Some would express the Hiph. form by cause to slander. But the repetition of the word, otherwise quite unnecessary, with the idea of slander is itself communicated to the stem by the each one of them. More consistent is the view of C. B. MichaeHiph. form,l expressing the active use of the member (Gesenius, list followed by Umbreit, Rosenmiiller, Maurer, Bertheau. Gr. ~ 53, 2, Rem. 2d paragr.). With the rendering, " cause not V. 14. From the earth... from among men. Not simply, * Auf dass ich nicht satt geworden verleugne poor of the earth.. needy among men (Stuart, "' wretched of und spreche: Wver ist Jeh+ov7ah? - the land... needy among men"), which in itself is grammatic. t Gesenius (Lex.), "to lay hold upon the name of Jehovah. sc. ally correct, but is feeble in this connection. Of course they unlawfiully and wrongfully, to do violence to the name of God, belong to the earth (or land) and are a part of men. The idea by falsehood and perjury;" a limitation not required by the is, the utter consumption of the poor and needy fiom the earth connection. Miaurer, more correctly, Dei mei nomen violem, and from among men, leaving no vestige of them. For the same vel::pejerando (Exod. 20: 7), vel deo injustitiee insimulando, ant quomodocutfque ex impatientia irreverenter de eo loquendo. * Not better is Bertheau's assumption (adopted by Stuart),. Und mich vergreife am Namen meines Gottes. that the' servant, on finding how ill it turns out for himself, @ Und antasten den Namen meines Gottes. curses the instigator of his offense. Both suppositiuons interpret 11- Veri tamen similius est, Hiph. hic idem esse quod Po Ps. more into the passage than they interpret out of it.P 101:t 5, proprie lingur facere, exercere, hie calumniari t Sexturn apophthegma, sistens quatuor detestabilia. EsE (Waurer). generatio, h. e. genus hominum (Annott uber.). 132 THE BOOKI OF PROVERBS.-CHAAP. XXX. KING JAMES' VERSION. HEBREW TEXT. REVISED VERSION. 15 The horseleech hath two =, en. l The leech has two daughters, 15 daughters, crying, Give, give. m~.,z s,r, Give, Give. There are three things that are T-:.......... Three things there are tlhat are never satisfied, yea, four things say..t,-i not satisfied; not, It is enough: four say not, Enough! reason we should translate earth (not " land "), as the stronger The case stands thus: expression.* 1. It is conceded, that the word is purely Semitic, of Semitic V. 15. Leech (,mrp:j). So in all the ancient versions, and in etymology and meaning* (Gesenius, Fiirst, Ewald, Delitzsch). the cognate dialects, as shown by Gesenius and Fiirst. 2. It is assumed that a foreign idea is naturalized under this The only questions to be considered are: 1st, whether the ihdigenous word (Gesenius, Delitzsch). sacred writer means simply a leech in the literal sense; 2d, 3. Of this, it is admitted, there is no proof in the sacred writwhether under this term there is allusion to a popular supersti- ings, nothing to show any other application of this word than tion of a "' female blood-sucking monster," and two " femalte that suggested by its etymology and recognized meaning. demons " her daughters; and 3d, whether the saying, here at- 4. The assumption of a popular superstition among the tributed to Agur, is of Indian origin. Hebxews, to which there may be allusion here, is not exegetically On the point, whether the leech may be properly accepted as sustained. " personified insatiableness " (Bertheau), I think popular senti- 5. The assumption of such an allusion does not facilitate the ment may be taken as a very fair test, in which the leech has interpretation of this passage. Its requirements are fully met become the proverbial representative of remorseless craving. when the term is taken in its literal sense; and it is needless to The assumption, by Gesenius and others,t of such a popular look for illustration to popular superstitions not native to the superstition among the lebrews, under the name rebuf Is. 34: 14, Hebrews, and of which there is no certain indication in their is fully refitted by Dr. Alexander, on the passaget. earlier or contemporary literature.t Tl'he Indian origin attributed to-this saying i (Hitzig, Bertheau, T'he relation of the several members of this passage to each Z6ckler, Delitzsch) rests on very slender grounds of probability. other is very simple, and suggests itself. To the leech, representThe simplicity, naturalness, and consistency of the Hebrew con- ing appetite, passion, greed, every inordinate desire, tliere are ception, are very decisive proofs of its originality. In all these two daughters, Give, Give, representing their insatiable demands; it is superior to tlIe Indian saying, of which it is taken by some for however much is given, there is a twofold cry for more. Th'le to be the copy. It has, therefore, no appearance of an imitation. thought is further illustrated, in the following members, by four which always falls below the original, and betrays itself by dilu- significant and striking parallels.4 tion and tameness, in p!hac of tile vigor and compression which On the contrary, the elaborate arrangement and combinations, we see here. There is little in the Indian saying that resembles devized by Hitzig and Bertheau, and approved by others, are this of Agur; and in the little which they have in common, there is nothing so unusual, or so unlikely to occur to more than one, welcher v. 15 bleiben wiirde, und dem im Hil6padaega ed. Lassen as to subject either to the suspicion of borrowing from the p. 66, nicht so gross und bedeutsam finden wie Hitzig, noch other aus der sehr geringen Aehnlichkeit zwischen beiden solche Folgerungen ziehen wie Hitzig (Ewald, Jahrbb. der Wiss., * Die Dulder zu verzehren aus der Erde-und die hiilfiosen 1848, p. 112). aus den Menschen (Ewald). Zu fressen die Dulder hinweg von * Hitzig thinks it may have a Sanskrit etymology (mpjb: der Erde, und die lArmen aus der Menschheit weg (Hitzig). sankrit. Etymologie zu bekennen scheint). On the contrary, Hiniweg zu freshen die Elenden von der Erde und die Armen the alliteration in the sanskrit galuka is only accidental (Fiirst, aus der Zahl der menschen (Zockler). Lex.; Ewald, Jahrbb. der Bibl.. Wiss., 1848, p. 112). tj Delitzsch (Commentar fiber den Proph. Jes. 34: 10) holds - Dr. Aiken justly says (Lange's Biblework, Am. ed., p. 250): this view. " Only the most unnatural theory of inspiration can take excepProf. Lee (fHeb. Lex., nrb) says on Is. 34: 14, " The con- tion [on that ground] to the suggestion of a possible Indian text, however, evidently speaks of real beings." So here, the origin for the substance and the external form of this proverb; term in question is associated in the context with others rep- its place and form here being secured by an appropriate and resenting real existences. adequate influence of the Holy Spirit." It may be added, that Q Namely, in the Hitopadaega (ed. Lassen, p. 66) as quoted the Holy Spirit is not limited as to his instruments or modes of by Hitzig: action. We only need that his teachings shall be duly attested. Fire is not sated with wood, nor the great sea with the: The natural and commendable desire for offspring (compare streams, the only too passionate expression of it, Gen. 30: 1, " Give me Nor the Death-god with all the living, nor the fair-eyed children, or else I die"), is certainly all that is here meant by with men. the unsatisfied craving of the barren womb. It is not justto the f1 Dagegen kann ich die Aehnlichkeit zwischen dem Spruche sacred writer to impute to him any other thought. TIlE BOOK OF PROVERBS.-CHIIP. XXX. 133 KING JAMES' VERSION. HEBREW TEXT. REVISED VERSION. 16 The grave; and the barren - t r i 16 The underworld, and the bar- 16 womnb; thle earth that is not filled ren womb; with water; and the fire that. T T I VL the earth, that is not satisfied saith not, It is enough.: T JT with water, and fire, that says not, Enough I 17 The eye that mocketh at his IAd -b 1., il. 17 The eye that mocks at a 17 fatlelr, alld; despiseth to obey his fathler, mother, the ravens of the valley and scorns obedience to a shall pick it out, and the young,. mother; eagles shall eat it..'tn.:= the ravens of the valley shall pick it out, and the young of the vulture shall eat it. 18 There be three things which t.S v..7N:,t~,, ", iff 18 Three things there are, too 18 are: too wonderful for me, yea,:=m.~ ~b'.. a difficult for me; four which I know not: and four, which I understand nlot. 19 The way of an eagle in the T.:. 19 The way of the eagle in the 19 air; tlhe way of a serpent upon a h- p rU - heavens; rock; the way of a ship in the the way of the serpent on a midst of tile sea; and the way of hte- wh:a -. no r lock; a man with a maid.:.t ~:!.7, the way of a ship in the midst of the sea; and the way of a man with a maid. 20 Such is the way of an r TT T. Sois the way of an adulterous 20 adulterous woman; she eateth, r t.,rm.::n woman; and wipeth her moutlh, and saitlh,.:] h- Mxl she eats, and wipes her mouth, 1 have done no wickedness. and says, I have done no iniqV. 17.,rtm''p N:q' V. 18.'p,r-n!,i uity. unnatural and inconsistent. For example, by the two daughters art. Eagle, and Wood's Bible Animals, art. Griffon Vulture, (imaginary i" female demons ") are meant the underworld and the p. 344 and following. barren womb. But with what propriety can they be represented VV. 18-20. The writer's view of this very difficult passage by two female demons; and in what proper sense can the mother may be seen in the Explanatory Notes. It only remains here to "female monster," though personifying insatiableness, be made consider other views which seem to me less tenable. to hold this relation of maternity to the underworld and -the And first I remark, that as only physical relations are taken barren womb? The conception is simply monstrous. Quite as into account in the first three instances, many think that such is itigenious, and more instructive, would be the supposition of the case in the remaining two. This may seem most natural Jephet Ben Eli, that the two daughters are G. el J) but only to an outward and superficial view. To give the fourth (representing the two animal appetites most indulged), and that and fifth instances any moral significance, or any proper signithe following four instances as he says further on) are the ficance whatever, they must be taken in a higher sense. Understood in a merely physical sense they are weak and irrelevant Creator's illustrations of inordinate appetites, which are never stood in a merely physical sense, they are and irrelevant sated with indulgences trifling. V. 17 is to be taken by itself, and not in connection with It is common to assume, as the point of comparison in all *the itsel, and nt in a five instances, that no trace of the act remains. The eagle cleaves vv. 15, 16, as fancifully suggested by Ewald.: See further no t remlarks in Explanatory Notes. -the air, leaving no track behind him by which his course may be Vultlure is probably meant here, under the general term' traced. So of the serpent on a rock, of a ship in the sea, But wbich includes several species. See Smrnith's Bible Dictiorary, is there anything wonderful in this, or difficult to understand? Is it not true of everything that moves through air or water, S* tomachus et vereuda. or over solid rock? What other animal, any more than the t Jepheti Ben Eli Karaitae in Prov. S.al. cap. xxx. commen- serpent, leaves its track on a rock? Plainly, something more is tarius, quem nune primum Arabice ed. Z. Auerbach. 1866. intended.* $ Die Unersattlichkeit der Raubvtigel tritt gar nicht hervor, wahrend docli bei einer Verbindung mit V. 15 f. grade diese * Since the above was in type, I observe that Jephet Ben Eli, nachdricklichst hervorgehoben werden mii.ste (Bertheau). in his commentary (see above, on v. 15) says of the serpent, 134 THE BOOK OF PROVERIBS. CI-AP. XXX. KING JAMES' VERSION. HEBREW TEXT. REVISED VERSION. 21 For three things the earth] ], i.,rjt rir 21 Under three things tile land 21 is disquieted, anld for four which: n-;is disquieted; it cannot bear - - - and under four it can not bear lip. 22 For a servant when he reign-: 22 Under a servant, when he 22 ethl; and a fool when he is filled reigns, with Ineat; " -..J.TT and a fool when he is sated with food; 23 For an odious woman when Ib. n'?. R.' n,'n_ 23 under a hated woman, when she 23 she is married; and an hlandmaid: is married, that is heir to her mistress.. Tand a maidservant when she is }heir to lher mistress. 24 There be four things which -.=?I_ 24 Four tllings thlere are, the 24 are little upon the earth, but they,:: n t,:rn, ~,; smallest of the ealth, are exceeding wise:.' -: T and they wise, instructed in wisdom. 25 The ants are a people not::,: The ants, a people not strong; 25 strollg, yet they prepare their and tlhey plepare their food in neat in the summer; and- - rsumnmer. V. 22. Or, becomes king. V. 23, 2d member. Or, has dispossessed Moreover, this utterly fails in its application to the fourth in- V. 21. The land (rather than earth, Z6ckler), as properly renstance, as is admitted by Zdckler (Lange's Biblework, Am ed. dered in Am. 7: 10. p. 251), and the force of the admission is not lessened bly his V. 22 (margin). Becomes king (begins to reign), as the sllbsequent explanation; for as he himself justly claims, it is the Hebrew wo:l is correctly rendered in the common English vermarriageable maiden (0-mtv), the bride in her first intercourse sion, in 2 Sam. 2: 10; 1 Kings 16: 23, 29; 22: 41; 2 Kings with the bridegroom, that is here spoken of;* and in any case, 3: 1. De Wette, Kamphausen, wenn er KOnzg wird. Zdckler, what might be true " of the night following " is not to the pur- wenn er Herrscher wird. pose. Bertheau's plea (in which he is followed by Stuart) that V. 23. See Explanatory Notes.-Hated: Zdckler, correctly, nly " the man " comes into account here, is not valid. It might Gehasten. De Wette, correctly as to the sense, Verschmidheten. as well be said, that only the eagle, serpent, and ship come into Not hateful; though unlovely (Kamphausen, Unliebsam) seems account, without reference to Air, rock, and sea. implied, as the ground of the designation. The whole theory of" leaving no trace" is interpreted into the implied, as thember. s he designation. Second member. Is heir to. De Wette, ihre Gebieterin passage'- It is not suggested in any form of expression isarg), has n 1113 " I "" beerbt. Bertheau, Zockler, ihre Herrin beerbt.-(Margin), has trivial in all the five instances, and of some of them untrue, and dispossessed. So Gesepius (Lex.). Kamphausen, wenn see ih-re leaves the passage without moral significance.s Frau verdiingt. that its track is apparent odly when it moves on the ground. V. 24. Smallest of the earth (Gesenius, Gram. 8 119, 2). —In~ " xJ A'o Ij..~1 a!). Lt Ib'. That it structed in wisdom, —taught wisdom,-added to the simple epithett ": God Ii- ) wise, for more emphatic expression. Kamphausen, weise und leaves a track on the ground, buL not on a rock, is equally true of gewitzigt. Z. ckler, weise, wohlgewitzigt. Others, less happily, other animals; and in this view there is no reason for selecting and with a less natural construction of the Hebrew, the wise made the serpent as an example. In all other points also he accords wise; that is, wiser than the commonly wise, wisest of all. So with the views opposed itn the text. Ewald, allerweisesten; Bertheau, die weise gewordenen Weisen, * Puris honestisque verbis, venerandum illud concubii pudici die allerweisesten. secretum (Aulus Gellius, Noctes Atticae, lib. ix. c. 10, 4). t So Ewald understands the writer to mean, namely that he V. 25. See Explanatory otes-eare their food in sumdoes not comprehend how the eagle, with its heavy body, flies mer, can mean only, that in summer they make provision for the.coning winter. ro say that in summer they provide food for through the air, how the serpent without feet moves on a rock, ter.'o say that in summer they provide food for and the ship with its heavy burden traverses remote seas. the seson, would be simply nonsense; for when should they.:" Wipesher mouth," which Berthea- thinks interprets back provide it, exc pt when it is wanted and is to be had? And what animal neglects to do this? into all the preceding instances, only indicates with what careless what animal glects to do this levity she regards a crime, of which she can so easily remove the evidence. caution against unlimited credulity in first appearances," will T'The lesson deduced from this view by Stuart, namely "a not be thought an exception to tile statement in the text. THE BOOK OF PROVERBS.-CHAP. XXX. 35 KING JAMES' VERSION. HEBREW TEXT. REVISED VERSION. 26 The conies are but a feeble:.w-=,:=:trr, 26 The conies, a people not pow- 26 folk, yet make they their houses.:tn. >re1.:. erful; in the rocks; IT- and they make their abode in the cliff. 27 The locusts have no king, c }, 27 Thle locusts lave no king 27 yet go they forth all of them by and they go forth all of them ballds; in bands. 28 T'le spider taketh hold with'~~ te'zr?, 28 The lizard takes hold with the 28 her hands, and is in Iings' palaces.:,-. b.. hands; "1.1 J..: and she is in kings' palaces. 29 There be three things wlich ntts -'b,Z.,CO 29 Three things there are, grace- 29 go well, yea, four are comely in:,': a.m m ful in step, going:... and four are graceful in going. V. 29 ~.1;'1== /":' V. 26. Conies. The Biblical name of an animal now known sible construction of the writer's words, but not the most obvious to be the Hiyrax Syriacu., a small, timid, and wary animal, in- and natural one. habiting the rocky cliffs of Palestine.* We have no exactly cor- B6ttcher's suggestion (Neue Aebrenl. 1371) that ttns t:~'9 responding name in English, and the Biblical name is used here, means is held fast with the hands,* being so small and powerless, as definled in Webster's English Dictionary, art. Coney. is anticipated by Jephet Ben Eli, p. 40 (as above, on v. 15). Cliff: not simply " rock," as in the common English version,. 29. tr girded about the loins, or contracted in buta e'.ftyrock or'cliff, and hence difficult of access.t This is the loins. It is not the name of an animal, but a descriptive its proper specific meaning, and is usually indicated more or less designation of one, loin-begirt,t or slender-loined. (Oly this is clearly in the connection.: See, for example, Judg. 15: 8, prop known with certainty; all else is coljecture. erly, dwelt in the top of the cliff Etam; v. 11, went to the top of But whatever may be thus designated, it is almost certain that the cluff Etam; 2- Chr. 25: 12, properly, brought them to the top a natural trait, something belonging to itself, is the ground of the of the cliff, and cast them down from the top of the c l/ff. designation, and not some foreign addition, which is no part of V. 27. Locust.: t,, the name of the locust as most gene- itself, and therefore does not necessarily characterize it. rally known, namely in its last and full stage of'developement. Hence the meaning war-horse,: so called because belted about the winged or migratory locust, in which state it commences ithe he loins with military trappings, as represented in the sculptures ravaoging march over remote regions. of Persepolis, may well be questioned, as not corresponding with Second member. In bands. Ewald, Hitzig, Bertheau, Kamp- the proper application of the phrase. There is the same objechausen, Zockler, geordcnet. More exactly, Gesenius (Lex). tion to Maurer's rendering, wrestler, approved by the writer of "divided, that is, in divisions, bands"; Fiirst (Lex.), "'forming the art. Greyhound, in Smith's Bible Dictionary. The passage ranks, lines (i. e. arranged divisions), in bands." quoted by Maurer from Buxtorf's Chald. and Rab. Lex. would V.:28.'I'he word rname, improperly rendered "spider" in show (if there were need of showing it, as Maurer justly thinks the common Engllish version, is now known to denote some is not the case)that girded one might be a descriptive designaspecies of lizard, of which several were common in Palestine. tion of a wrestler, "his girded one" (~t) meaning one girded Smith's B(ible Dictionary, arts, Spider and Lizard. Wood's to contend with him. But Maurer's statement, that this signifiBible Animals, arts. Spider, p. 643; Lizard, p. 529; Ferret, p. 69. cation viget in Talmude, is hardly justified by its single occurFor the habits of the Lizard supposed to be here referred to, rence in a tract of the Jerusalem Talmud, where a gloss is re-.see Explanatory Notes. Ewald supposes the writer to mean, quired to explain it. It might naturally denote any athlete, a that though she only feels with the hatnds, yet she knows how to provide for herself such beautiful dwellings as palaces; a pos- n. wird Jefast mit Handen, namlich so klein und olhnDiese [Steinkliiften] sind grade aber der immerwahrende m/chtig ist sie, vgl. v. 24 if. Aufenthalt und Schlupfwinkel des Wubbr. (Seetzen's Reise, Vol. t Sym. nEolEao ealay#E'Vo o (rEenEaesLyuE,'oi;? Sophocles' Lex) II. p. 230). rT' 0oV r:,V,. ~t Stanley, Sinai and Palestine (Appendix, { 29): ".A:, a $ Gesenius, Thes. (Vol. II. p. 435), and his Lexicon Manualis, cliff, from:ft to be lifted up; hence here t'he leading idea is that where he gives the preference to war-horse; but in his later ald of height, anid the allusions are continually to' the top of the maturer view, communicated to Dr. Robinson for the Am. ed. cliff,' as for instance, Judg. 15: 8; 2 Kings 14: 7; Is. 2: 21.' of the Manual Lexicon (Dr. Robinson's preface, p. vii), he does "C' ame down into a rock," 1 Sam. 23: 25, is a mistransla- not decide between war-hor.e, greyhou~nd. and wrestler. tion; properly, wernt down the clif, descended it. Aber ~t, verrash sich schon durch seine verstitrkte AdQ Die kleine nur mit den Hanrden tastende Eidechse weiss sich jectivform als natiirliche Eigenschaft (Bottcher, Neue Aehrenl. doch so schille Wohnungen zu vcrschaffen wie Palaste sind. 1u72). ~13G~ ~THE BOOK OF PIROVERBS.-GCHAP. XXX. KING JAMES' VERSION. HEBREW TEXT, REVISED VERSION. 30 A lion, which is strongest,. Am lion, mighty among beasts, 30 among- beasts, and turneth not and he turns not back before away for any; any. 31 A greyhound; a hlie goat t1. -31 t:g. -n 31 A greyhound, or a hle-goat; 31 also; and a king, against whom and a kig, i whom are te there is no rising up. k people. 3~ If thou hast done foolishly 32 If thou last been foolish in.2 in lifting up thyself, or if thou,~ q-,. exalting thyself, - hast thought evil, lay thine hand "..JT " and if thou hlast thought evil,upon thy mouth. the hand to thle mouth! 3.3 Surely the churning of milk N?:~ 33,. For pressing of milk brings 33 V~-J LJUI~J VIIU V~UPLI~~lbT TT'TT ~c bringeth foith butter, and the:,., a,~ forth cheese wringing of thle nose britngetlh and pressing of the nose brings for:th} blood: so thle forcing of "' ax:k ~ forth blood wrath bringeth forth strife. and pressing of anger brings forth strife. wrestler, runner, etc., but there is no evidence that it was the recent ones. Ewald, ein Ka5nig, der unwiderstehlich;* Maurer;t special d-signation of one. Bertheau, ein Kilnig bei welclhem Nicht-Widerstand ist; Kamp~ There is no special ground for the rendering stag, suggcsted hansen;J Z~ck'er, who with Hitzig and Bertheau objects, that by Fiirst (Lex.) as perhaps intended. Still less applicable is an Arabic form is not to be looked for here.-For this use of this phrase to the cock (LXX. aZixzw' 8/vreetrarw r &i'szELatS ia: a parallel expression, referred to by Hitzig, is found in Ps. rvsvvXos; Aquila, Theodotion, l2,brovh'v vaoJ,), the eagle, or 94 16. the bee (in Aben Ezra), or the zebra (Ludolph, Simonis). More recently Muehlau,] who has more minutely examined On the whole, there seems to be no sufficient ground for chang- this portion of the book, defends the Arabic form, on the ground ing the rendering of the common English version, Greyhound of the frequent occurrence of such forms in the " Words of (Kirnehi, Rabbi Ben Gersom, Versio Veneta, ed. Villoison. Agur." He claims, that the Arabic word does not properly.a)ycoxoa', WotovY), approved by Ewald,* Bertheau,t- and retained mean the people of the country (Freytag), but specifically, those friom Luther's version, and defended on good -grounds by Z6ekler. who are called out for its defense, who rise up in defense of the Second member.'T'he word wpb, as in the common Mas- land.-On the contrary, comp:re Gesenius, Manual Lex., art. oretic text, is understood to be an Arabic form, meaning the n t and the verb tsp, 3, the Samar. wp to live, and the Heb, people. So Gesenius,t Umbreit, Rosenmtiller and others, and noun tp9, Gen. 7: 4, 23. more recently Muehlau. V. 32. The hand to the mouth! The spirited expression of the By others the form is divided, and is read tp st, as in four sacred writer should not be toned down to common-place tameness, codd. of Kennicott and fourteen of De Rossi; and is construed by supplying the ellipsis with "put" or "lay," as is sometimes like rnz-bs in ch. 12 28. So the Hebrew interpreters gener- done. ally,fl and the earlier christian scholars,[ and some of the more V. 33. Pressing of milk: of coagulated milk, to expel the serum, and separate it from the caseine. A different process, in Nach diesemr Zusammenhange kann:::rm'nir, eigentlich the making of butter, is described by Robinson, Researches in der lendenenge oder -schmachtige (vgl. ~ 158, a), sehlr gut vom0 Palestine, Vol. II. p. 180, and by Thompson, The Land and the Windspiele verstanden werden. Book, Vol. I. p. 393. t Der mnagere, schmiichtige an den Lenden, nach judiscleen Anger: naturally expressed by l:qn (the nostrils, dual as Erklarern das Windspiel, welches hier ganz herpasst. $ Thes. vol. I. p. 93. Idem quod arab..]'AJt popu, lus.'.. (Note). Cui nemo resistat, cum quo ut pugnet, et advcrsus queni Rex, quocum populus i. e. populo suo stipatus, in media populi ut stet, nemo sese ofrre ausit, re ivictus, ue neo at corona incedens. ~~~~~~~~ut stet, nemo sese offerre ausit, rex invictus, quem. nemo a ue, corona incedens.aggedi. agg~edi. ~ Kennicott, t:~ hK, 98, 155, 188, 226. —De Rossi, ~sp ~ * t::p 4 ist unstreitig (vgl. 12: 28 und 286 g) so zu verstecEui resisti nequit [enumerates the four of Kennicott, and fourteen hen, wie man ier i gebraucen knnte. hen, wie man biery't gebrauchen k6nnte. of his own]. t Qui wpx statuant significare non surgere, significatnl II Jephet Ben Eli Karaitae (see last paragraph of remarks on t ui sat snii onsue igtu habent usitatos et formam compositionis, quae firmetur iMo v. 15, and foot-note) gives this first, and the other as an alternative 2 28. njm-~ 12 ~ 28. rendering; &xx 4_.J] W..", & LA' L." k O. a Da unser Spruchbuch nicht arabisch, sondern hebritlcs ~ Miinster (liblia lHebraca, 1546), atque rex cotra qu.e m abgefasst ist, kann'alqftm unmdglich "sein Volk" heissen. nemo consurgit. (Note). t::pb~ componitur ab Sb.p- ] De proverbiorum quac dicuntur Aguri et Lemuelio origine Mercier (In Prov. Comment.), et rex in qteem nemo insurgit. atque indole, 1869. THE BOOK OF PROVERBS.-CHAP. XXXI. 137........................................~~~~~~.... =, =.........,. ___ KING JAMES' VERSION. HEBREW TEXT. REVISED VERSION. CHAP. XXXI. CHAP. XXXI. CHAP. XXXI. THE words of king Lemuel, the i im 1n THE words of king Lemiuel. 1 prophecy that this mother taught An oracle, withl which his him. - - mother instructed him. 2 What, my son? and what, - - What, my son? 2 the son of my womb? and what,.-. n And wlat, son of my womb? tlhe son of my vows? ITT - And what, son of my vows? 3 Give not thy strength unto.'-{:t,.:b ~.- bN 3 Give not thy strength to worn- 3 women, nor thy ways to that en which destroyeth kings...T..-: nor thy ways to that which destroys kings. 4 It isnot for kings, O Lemuel, b. 4 It is not for kings, O Lemuel, 4 it is not for kings to drink wine; ~ —r m b it is not for kings to drink wine, nor for princes strong drink' e..-' nor for princes, or strong drink.,r'' J- " *: i: 5 Lest they drink, and forget p.n r.rl.n.q-1 n Lest he drink, and forget the.5 the law, and pervert the judgment law, of any of the afflicted....-' and pervert the cause of any of the sons of want. 6 Give strong drink unto him T a6 Give strong drink to the perish- 6 fltat is ready to perish, and wine ing, unto thiose that be of heavy hearts. and wine to the sorrowful in V. 4. P'1,: N": Ib).'P s spirit. always existing in pairs), the dilating of the nostrils,* and quick- This sense of the word, with the pointing r5m., is well expres'sed ened breathing through them, being the most marked physical by Ewald;* though he prefers to read rnri (rn5m the piur. of indication of it. Zdckler's fanciful suggestion, that the two parties the part.,b, formed from ri marrow), to those who enervate. to the strife are intended by the dual form (as though the' two So Fiirst, in his lexicon. Bottcher (Neue Aehrenl. 1372) withl nostrils could be conceived as pitted against each other in strife) the same reading, but with the sense to stroke, to caress,t would is properly corrected by Dr. Aiken (Lange's Bible-work, Am. ed. translate, those who caress kings (die liebkosende S c h mn e i c hp. 252).1 e r i n n e n. Hitzig, on quite uncertain grounds, renders, who leer after kings.1 Ch. XXXI. 1-10. See Introd. **lee afte kigs Fourth member. Nor: the force of the negative continu d V. 1. King Lernuel. See the note on ch. 30 1, No. 10 (of Fourth member. Nor: the force of the negative ontinu(d from the first member, as often in such eonnections. — Or: )x answers to objections) p. 129.t-Oracle (w'); see the note on ch,,0:1 seondaragaph pointed as Wi, its distributive use being too nearly allied to tlte ch. 30: 1, second paragraph. zn g round meaning to be jusily questioned-Q See the passages V. 2. What, my son? Some translators and interpreters in- ground meaning to be justly question. See the passages,?~~~~~~~~~~~ referred to by Hitzig, ch. 30: 31, and Job 22: 1, inlproperly terpolate the words, "shall I say,"-what [shall I say] my son? referred to by itzig, ch. 30 31, and Job 22 1, improperly objected to by Muehhau, p. 57. Some, with the pointing q But this by no means exhausts, or rather is far from truly ex- bjected to by Muela, p. 57. Soe with the ponting,, ~~~~~~~~make it the subject Dominative, nor for princes the desire of pressing, the import of the qnestion; and it would be better to make it the subject nominative, o fo princes the desire of leave the reader to his own reflections, than thus limit him to a strong drink (Gesenius, Lex. q, 1).11 Th eaig of the Keni, Nor for princes (to say) where is single point of view, and that not the true one. See Explanatory'l'he readig of the Keri, lor for prines (to say) uhee i strong drink, as in the majority of cases, is not to be preferred. Note0.~ —'I=, as in Ps. 2: 12. Note.-~:, as in Ps. 2:12~. ~V. 5. ppru (Pual part ) what is prescribed=statute, or law. V. 3. nrmnb (for nrir,, Hiph. Infin.) to the destroying- = destroying influence, that which destroys; namely. a course of con- *Eigentlich: und (gib oder mache niche) deine Wege oder duct that is destructive in its effects, a life of licentious indulgence.s Handlungen zum Vernichten von Konagen = so dass Knige vernichtet werden, also auch du; welches eben am meisten durc.h Compare its expression in the Apollo Belvedere; and Shak- Wollust geschiet. speare (King Henry V. iii. 1 ) "Now set the teeth, and stretch t Denn das semitisclhe mnr. (xri:) umfasst deutlich latein. the nostril wide." mulcere und mulcare. He fails, however, to make out his case, t Kamphausen: Worte von KEnig Lemuel; ein Ausspruch and does not even justify his wohl auch. womit ihn seine Mutter unterwies. } Die blinzen neach K6nigen.: Evald: zum Vernichten von Konigen-I so dass Kdnige ver- ] Maurer: Quum vero quae viget significatio aut a loce non nichtet werden, also auch du. abhorreat, eam hic quoque tenendam putamus. T'['he reference which some make to destructive wars, is out of [[ Fiirst (Lex.), with the pointing qa, takes it interrogatively plahe hin this connect;ion.' (Ker i-., uhere?),o n for princes (to say) where is stybroig drink? 138 THE BOOK all the days of.-C AP.er life.XXX KING JAMES' VERSION. HEBREW TEXT, REVISED VERSION.7 Let him drink, and forget is ri:-). &s, i, 7 Let him drink, and forget his 7 and worketh willingly with her t:~:. ],~~.- ~~and works with her willing poverty, ands remember his misery I'-..... hands. no more.I Jan remember his misery no more. 14 8 le is like the meh for thenuts e..,: 14dm She is like the m for tchants' 14 in the cause of abringetll such as are ap-r food othe cause of a/ll orips;a 1)ointed to destruction. r,: children. afa r. I: — *:*she brings her food from afar. 15 She risethl also while it is. t ~bn::~ And she rises while it is yet 15 Open thy mouth, judand gieth meat to her tym:.u j-udge nighte-, eouseold, and a portionlead to her and gives nourishment to her paidens. usehold, and juda tasge the poor and needy.s. V. 8. Orphan children: Gesenius Tiles. and Lex.; Farst Lex. reference here is not to moral excellences alone, as would now be 10.. AWo capable voma: as the meaning is wellexpressed by understood by the term virtuous bu A capable womo a lnte waua l 10 D r. Robinson, Heb. ex., br, 4. The phrasice is farso used in e. abovcquired, which for the stationd mother, 47 6, properly, "i f thou kowest that there are capable men and mistress of a household. So she is desribed in the following among them;" common English version. less accurately, "men verses. - of activity."* So it is used ill Ex. 18: 21,'2., well rendered in Second member. Pearls. See the note on cha. 3: 15. the common English version, " able men."f V. 11. Gain (God). See Roediger, Oes. Thes., p. 1420, 2ndl 11 The heavi rtuous woman" (common of her hus ion ) is not meant. Tof her usband con-l. 11ma. M eoap i eV 13 With her willing hands; strictly, with the delight of doti safely trust in er, so theat fides uein E..er huiereurdasteprsisueinE.1:2,2.her sall havnds, Gesenius, Tohe. Vol. d II. p. 1075 (n, ): et laboratin. 12 She will do him grood and c - 12 Se will render to him good, 12 phrasnot evil alln the e arly Enoflish ver sionsfe. Coverand not evil47 6, oein if all th dmi ssible, namely: works cheeflylife. 1:3 She seeketh wool., and flax, 13Sh seJ orwolanTla; 1 eandf. * (strictlyh with pleasure)lingly with her hand works (,with her willingte an honest, faithful woman. Matthews, CJranmer, Tareruer, Bishps Gen. 47: 6, men ((Jr. and Bish. man) of activity; x.(Neue Aehrenl. 1376): nd schaffet it Lust ezge.hdig; 14 She is like thie me; Pr ov. 31: 14 She i(as l wie das haufige mercha, in Supposition.ts' 14 shGips; she bringeth hmer food from as ships afar. Genevan: Gen. 47: 6, me of activity; E 18: 25, V. 15, third mem she brings her food from afar. 15 She riseth also while it is T 1_ And she rises while it is vet 15 yet night, anid giveth ineat to her night, household, and a portion to her r and gives nourishment to her maidens, household, and a task to her maids. V. 8. Orphan children: Gesenius Thes. and Lex.; Fairst Lex. reference here is not to moral excellences alone, as would now be V. 10. A capable woman: as the meaning is well expressed by understood by the term virtuous, but to all the qualities natural Dr. Robinson, IHcb. lex., Cal 4. The phrase is so used in Gien. and acquired, which fit one for the station of a wife and mother, 47 6, properly "1if thou knowest that there are capable meii and mistress of a household. So she is described in the following a mong them;" common English version, less accurately, " men verses. of activity."* So it is used in Ex. 18 21, 2.5, well rendered in Second member. Pearls. See the note on ch. 3: 15-. the common English version, "1able men."tf V. 11. Gain (~v See Roediger, Ges. Thes., p. 1420, 2nd A "1virtuous woman " (common vcrsion) is not meant. The co]. ima. *e ofcpcti h maig;mnal to perform the V. 13. With her willing hands; strictly, with the delight of dutis rquird, s th phase s ued n Ex 8:2,2.her hands, Gessenius, Tlhes. Vol. IL. p. 1075 (rumy, 1): et laborat t It may interest the reader to trace the rendering of this lhnimn Scshfe i utirrHne.Ead phrase in the early English versions. Coverdale: Gen. 47: 6,miiheHndLut me o atviy;E. 8 1,25 onstmii Po. 1:0 Another construction is admissible, namely: works cheetfully an honest, failhful woman. Matthews, Cranmer, TIaverner,(tity ihpesr)wt e ad ~18 ) ace Bishops: Gen. 47: 6, men (Cr. and Bish. man) of activity; Ex.(NuAern.17):ndcaftmiLsteehnig 18: 21, men of activity, v. 25, active men; Prov. 3[:10 (as widahufe inSpoto. Coy.). Genevan: Gen. 47: 6, men of activity; Ex. 18 2 21, 2 5, V. 15, third member. A task: pm as in E:~. 5:14. =pri your m~en of courage,; Pr ov. 31:10, a virtuous woman. Common task, your appointed work. At earl dan while iti vet English version: Gen. 47: 6, men of activity; Ex. 18S 21, 25, night, she rises and dispenses food to her household, and to each able men; Prov. 31 I 0. a virtuous woman. maid her daily task. Thus both duties of a mistress are fulfilled, THE BOOK OF PROVERB3.-CHALP. XXXI. 139 KING JAMES' VERSION. HEBREW TEXT. REVISED VERSION. 16 She considereth a field, and.m[n.n_ t,~?,"? 16 She considers a field, and oh- 16 buyeth it; with the fruit of her tains it; hands she planteth a vineyard. - with the fruit of her hands she plants a vineyard. 17 She girdeth her loins with I] Z. i 17 She girds her loins with 17 strength, and strengthelleth her strength, arms. and strengthens her arms. 18 She perceiveth that her mer- nT J',. T'? hT 18 She perceives that her gains 18 chandise is good: her candle are good; goeth not out by night. -.er lamp goes not out by night. 19 She layetll her hands to the A JT n 19 She puts forth her hands to the 19 spindle, and her hands hold the distaff, distaff. T and her hands lay hold on the V. 16.'p,i:: V. 18.'p,n5,% spindle. her maids.* See the note on ch. 30: 8, 2d paragraph. But in in this alphabetic poem is not so rigidly exact, as to require such this rendering one important duty of a mistress is omitted, and a sacrifice to show a connection here.-SShe perceives, 1n1zn; the former sense of ppm seems more appropriate in this connection. properly tests (Ps. 34: 9, taste, and see), and perceives by V. 16. With the fruit of her hands she plants a vineyard, is testing. the true sense and the best expression of it, whether we read (as V. 19. Thle distaff-the spindle. "I saw a woman sitting at Ketdhib).y: in the constr. st.,f,om the fruit of her hands is the the door of her hut on Zion, spinning woolen yarn with a spindle, plantisg oJ a vineyard (Bertheaut), or with the Qewri, mh:r: she while another near her was twirling nimbly the ancient distaff" plents (Botteher). (Thomson, The Land and the Book, II. 572.) Less well, Hilzig and Ziekler take o:ec ofe as- a vineyard Wlkinson (Manners and Customs of the Ancient Eg.yptians) (Rebenpfianzung), making it a second object of the verb npm in on page 136 of Vol. III. shows the different forms of spindles the first member.t used by the Egyptians, and on page 134, and page 60 of Vol. V. 18, first member. See explanatory notes. Another view If., the manner of using them, as exhibited in the ancient sculptof the sense (with the same rendering) is taken by Bertheau ] and ures. But none of the sculptures there copied show the manner others; namely, she perceives that her gain is good in the sense of disposing the material from which the thread was drawn in of pleasant, acceptable (wie lieblich ihr Erweib, Ewald), that spinning. On the frieze of the Forum Palladium at Rome. a her activity has good results, is gainful (guten Erfolg hat, woman is represented in the act of spinning, holding in her left Kamphausen; vortheilhaft, gewinnbringend ist, Hitzig), and by hand the distaff to which the material is attached, while with the this is encouraged and spurred on (was zu noch gr6sserer thumb and finger of her right hand she twirls the spindle for Thatigkeit anspornt, Kamphausen) to continued diligence,- twisting the thread. (Smith's Diet. of Greek and Rom. Antiq., " her lamp goes not out by night." This has the merit of show- p. 565). Some similar device for supporting the material seems ing a connection between the two members, which is certainly to have been necessary in the oriental process of spinning.* desirable; but it is gained at the sacrifice of significance and On the spindle in Egyptian sculptures is a disc, or a ring, at. point in the first member. It is not much to say of her, that tached to the upper (not the lower) part, to give it a more rapid she finds her diligence agreeably rewarded, and is thereby and steadier rotary motion. This, called the thorl, is supposed encouraged to persevere in it. The relation of parallel members by some to be the,wiv: in the second member. So Gesenius (after Kimehi, and the earlier christian IHebraists, Vatable, * Bertheau:' die Zehrung,....die, weil sie nach bestimm- Mercier, and others), Hitzig, Zlckler in his note. But neither tem Masse jedem zugetheilt wird, pn... genannt werden kann. the expression is very happy; repeating the the parallelism nor the expression is very happy * repeating the t Von der Frucht seiner Hiinde ist Bepflanzung (ketib:y. thought, and designating the instrument by its name in the first stat. constr. von.g_ Jes. 5: 7) aes Weinbergs; den Gewinn member, and by one of its parts in the second. verwendet es den Grundbesitz zu vermehren. Her hands lay hold on; strictly, her bended hands, closing on t Bbttcher: nach Jes. 5: 7 es als Nomen:A_. zu fassen, woffir the object held. We have no corresponding term, answering to do(h eher:O stehen masste (Mi. 1: 6), ist keinem. alten Ueber- hand as the Hebrew t: does to e. There is the same difficulty setzer eingefallen, und gieblt einen schwerfrlligen, durch so viele in distinguishing these terms in the following verse; w*here, in Beispiele, die o:~ mit Vb. fin. zeigen, gar nicht empfohlenen Sinn. Vgl. Gen. 9: 20. Dt. 6: 11. 2 R. 19: 29. Am. 9:14. Ec. 2: 4, * "The ordinary distaff does not occur in these subjects, but u. a. (Neue Aehrenl., 1377.) we may conclude they had it; and Homer mentions one of gold,. Es schmeckt dass gut ist sein Erwterb, und das schmeckend given to Helen by' Alcandra the wife of Polybus,' who lived in arbeitet es unverdrossen gauze N achte hindurch um noch mehr Egyptian Thebes. Od. iv. 131." (Wilkinson, as above, Vol. III zu gewinnen. p. 137). 1-40 TIltE BOOK OF PROVERBS. -CiAP. XXXI. KING JAMES' VERSION. BEBREW TEXT. REVISED VERSION. 20 She stretcheth out her hand, She stretches out her hand to 20 to the poor; yea, she reacheth 1 the poor, forth her hands to the needy.:, It T: and Ireachles forth her hands to the needy. 21 She is not afraid of the b..T,. T.. N?.~-~b 21 She fears not for her household 21 snow for her household: for all.t:1:: nM on account of snow; her household are clothed with.T. T for all her household are clothed scarlet. in crimson. 22 She maketh herself cover- T. 22 Coverlets she makes for her- 22 ings of tapestry; her clothing is:,.-'ts. 1,j self; silk and purple. fine linen and purple are her do thing. 23 Her husband is known in 6 YT 23 Her husband is known in the 23 the gates, when he sitteth among.YS-i-::) hn1 gates, the elders of the land. when he sits with the elders of thle land. 24 She maketh fine linen, and i ts, 2T Fine undergarments she makes 24 selleth it; and delivereth girdles:'?.-=2 nb- =."7.i. and sells, unto the merchant. and delivers girdles to the merchant. 25 Strength and honour are her Dignity and honor are her 25 clothing; and she shall rejoice:,~ they pS'.j clothing; in time to come. and she laughs at the time to come. 26 She openeth her mouth with T 2 She opens her mouth with 26 wisdom; and in her tongue is w:,1wb-b~..-n~] wisdon, the law of kind.ness. and the law of kindness is on' ~5 $l 27 her tongue. 27 She looketh well to the She watches the ways of her 27 ways of her household, and eateth:b:. i~ rf.i:r household, not the bread of idleness. and eats not the bread of I-i, Me W1p 28 idleness. 28 Her children arise up, and.- A.T M.Tt Her children rise up and call 28 call her blessed; her husband T: - her happy; also, and he praiseth her. V. 27.'p /rl=11n her husband, and lie praises her: the first member, the bended (hollowed) hand contains the gift V. 25. Dignity; as in the lexicons of Gesenius and Fiiret. for the poor. The distinction is not necessary, however, to the Not strength,* as some translate. " Strength and honor" are not expression of the sense, but only of the writer's manner. Here t a very apt association. Laughable is the reference by Bertheau might be rendered (though not accurately) by " fingers;" but not and Z6ckler to v. 17, as though the " strength " with which she in the following verse. clothes herself were the strength of her loins! With more reason TV. 21. In crimson: the most luxurious and expensive apparel; it is said by Hitzig: Hier in a tritt nunmehr bildliches Gewand compare 2 Sam. 1: 24, who clothed you in scarlet [crimson]. an die Stelle des eigentliehen 22, b. There was therefore no lack of means to provide all needful cloth- V. 27. She watches: is on the watch, to see that all goes on ing; and it is no just objection to this rendering, that crimson is rightly, and to provide for every exigency. The significance and not a protection against cold. The LXX and the Vulgate treat emphasis of the Hebrew word is lost in the common rendering, the Heb. form as a Dual. tej, double clothing (zweifach, B6tt-," looks well to." cher), which is preferred by Rosenmiiller, and by B6ttcher (Neue V. 28. Happy. See explanatory notes.? Here, as in many Aehrenl. 1378). But this falls below the tone of the description. V. 24. Fine undergarments. See the lexicons of Gesenius and Furst. T'he latter properly remarks, that comparison with in tertia- sede radicalia sint, in auvoJv v extremum a Graecis the Coptic shendo (fine linen), the Sanscrit sindhu, and the Greek adjectum (Gesenius, Thes., ]~'b). ev&Acov, is probably incorrect, the X of the first syllable being * Nicht'kraft,' die gar wunderlich zur'kleidung' passt, there essenltial.* sondern Wiirde, urspr. Steife (Bdttcher, Neue Aehrenl. 1380). — Ewald: Ruhm Pracht und Glanz war ihr Gewand. * Mihi quidcm haec incerta videntur, quilm in Semiticis n et l t Kamphausen: greisen sie glzckselig. TIlE BOOK OF PROVERBS.-CHIAP. XXXI. 141 KING JAMES' VERSION, HEBREW TEXT. REVISED VERSION. 29 Many daughters have done snt..A'v her, r:ni_ 29! Many daughters have done 29 virtuously, but thou excellest W:.b:-b~ h'i h worthily; them all-. T; - rT- but thou surpassest them all. 30t Favour is deceitfuil, and jt7m bIjv n Comeliness is a deception, and 30 beauty is vain: but a woman that b beauty is a vain thing; feaeth the LORD, she shall be... a woman that fears Jehovah,she,irilised. shall be praised. 1 Give her of the fruit of her ~l 3 S 31 lGive to her of the fruit of her 31 ]halnds; and let her own works:';: t::,.b^ hands; praise her in the gates. T "-:- J':- T.: - and let her works praise her in V. 29. 9,=, /&":' the gates. other passages, the Hebrew Al: and'iWt are improperly con- V. 30. Is a deception, is the proper rendering. " Is deceitful" founded in the common English version. does not express the writer's thought. He means to say, that V. 29. Worthily: as the Hebrew is well rendered in the com- mere external beauty, an outward show representing no inward mon English version, in Ruth 4: 11.* taits, is a ground or source of deception, whereby men impose upon thernselves, and are deceived and disappointed. See exE* wald; have shown capacity (Tichtigkeit) which is not planatory notes.-A vain thing, is the meaning. " Vanity" is amiss; Gesenius and Fiirst, have acquired wealth, which is quite ambiguous.-The article (rinm, it,") with the subject, preceded aside from the point.-Daughters. See explanatory notes. by the predicate substantive; that quality so much admired. aTHE END. REISE D Y= EPRSION EXPLAN ATOR Y Nr OTES. !l B THE CM1MON VERSION EVISED THiE COSIMON TERSION REVISED FOR TH-EE AIMERICAN BIBLE UNION WITH AN INTRODUCTION AND EXPLANATORY NOTES. BY THOMAS J. CONANT. NTEW XYORK: SHELDON AND COMPANY, NO. 677 BROADWAY. LONDON: TRUBNER & CO., 60 PATERNOSTER ROW. 1872. Entered, according to Act of Congress, in the year 1871, by THE AMERICAN BIBLE UNION, In the Office of the Librarian of Congress, at Washington. T. HOLMANs, Printer and Stereotyper, New York. INTRO DUCTIO N. ~ 1. DIVINE AUTHORITY AND INSPIRATION OF THE BOOK,* THE claim of this book to a place in the divine canon rests on the attestation of Christ and his inspired Apostles. It was a part of that collection of sacred writings,t known as the Oracles of God, with the care of which the Jewish people were intrusted (Rom. 3 2). Of these writings, collectively, the Savior and his Apostles often speak as the word of God recognizing, and directly asserting,'their divine authority and inspiration. See, for example, such passages as Matt. 5: 17-19; John 5: 39; Rom. 3: 2; Matt. 22: 43, and Mark 12:36; 2 Tim. 3: 16; 1 Pet. 1: 10-12; 2 Pet. 1 21. This book was, therefore, as a part of these divine writings (called in the New Testament the Scriptures, the Holy Scriptures, the Oracles of God) expressly recognized by the Savior and his Apostles as of divine authority, and was declared to be "profitable for teaching, for reproof, for correction, for instruction in righteousness" (2 Tim. 3: 16). In this character, as a book of divine instruction, it is often expressly quoted by the inspired writers of the New Testament. Compare, for example, Prov. 3: 11, 12, with Heb. 12: 5, 6; Prov. 3: 34, with James 4: 6; Prov. 10: 12, with 1 Pet. 4: 8; Prov. 25: 21, 22, with Rom. 12: 20; Prov. 26: 11, with 2 Pet. 2: 22. Clear allusions are found in other passages; as in Rom. 2: 6, compared with Prov. 24: 12; Rev. 3:19, compared with Prov. 3: 12. The genuineness of the book (in other words, that it is a DIVINE BOOK, that in this sense it is not a spurious production) is thus established by the highest authority. To prove its claim to this character, it is not necessary that the writers of thie several portions of the book (~~ 3 and 5) should be ascertained with certainty, and their relation to other writers of the Old Testament clearly known. This, if satisfactorily shown, would not of itself establish their claim to be regarded as divinely commissioned and inspired teachers. The authority of a writing, claimed to be divine, does not in any case rest on the particular writer or human instrumentality, but on the divine attestation given to it. The HOLY SPIRIT was not restricted in his choice of instruments, or in his methods of originating and communicating instruction. * Thle remalrks in this section are in part repeated here from the writer's Introduction to the Book -of Job, Part Second, and to the Bolok of Genesis, revised version, with explanatory notes t The proofs, that it was a part of that collection, belong to a general Introduction to the Old Testament. iY I N T R O D U C T I TON. ~ 2. RELIGIOUS CIH,IRACTEIR AND TEACHIINGS. This portion of the Holy Scriptures is a book of practical wisdom. Its instructions are all practical; maxims for the conduct of life. It is the (Economics of the Bible. The literature of thle world may be searched in vain for its parallel, in the variety and completeness of its allpplications to all the relations and plhases of lluman life, in the certainty of its foundation principles, and in the strengthl and effectiveness of its sanctions. It goes to the depths of man's moral nature, and arraigns him face to face with his Maker and Judge. As the basis of' its instructions, the ground of obligation to obey them, and their moral and penal sanctions, it recognizes the following points: st, A moral governmenlt of the universe by its Maker and Sovereign; 2nd, His will as the supreme law of his creatures, andl their only safe guide in duty; 3rd, An intelligent filial love for him, and dread of his displeasure, as thle hIigliest and purest motive to virtuous' action; 41h, His unerring justice, as a pledge of ultimate reward for obedience, and of punishment for transgression. Tliat God hIas a witness for himself, in the sense of moral accountability inseparable from man's nature, is everywhere presupposed. It tlhus appeals to the purest, noblest, and the strongest and most effective motives that can influence a moral being. The whole effect is to elevate and ennoble the life of man, while giving practical instructions for its proper direction. Accordingly, we are taugllt (ch. 1: 7), that the fear of God is tihe seminal principle of which the whole moral life is the outgrowth, and is the central law of all our mnoral relatiOIns; that in this all true knowledge has its beginning; whatever is called knowledge, without this its primal element, being essentially ignorance, a false perversion of the truth, serving only to misdirect thle inquirer, and lead him further from it. The book begins (cli.: 7), and ends (ch. 31: 30), with tile FEAR OF JEHOVAH as the ground of moral excellence, and the guide of practical duty. Having laid down this elemental law, the book proceeds to develope its practical applications to human life. Tlhe instructions that follow never lose sight of it. It is the basis of all. But its too f'requent repetition, with brief practical rules of conduct, would be wearisome as well as needless. In the explanatory notes, it has not been thlought necessary or desirable to interpose strictly religious considerations, where they are not suggested by the text. It has rather been the interpreter's aim, to adopt everywhere the tone of the sacred writer, and to develope hlis thouglht in his own spirit and manner. Practical precepts, for regulating what may be called the secular concerns of life, are an essential part of a divine revelation. It would I)e incomplete without them. Men need to know what divine wisdom approves in thie- malnagmenlt of worldly affairs. They should INT R ODUCTION. V not be left to guide themselves by the maxims of worldly policy, or even of worldly prudence. So divine wisdom has judged; and accordingly, it has provided a code of practical, ceconomics, more comprehensive and more minute in its moral and prudential elements and applications, than is to be found in any other literature. Whoever masters its principles and rules of life, and intelligently applies them, can not fail to be a wise, a prosperous, and a happy man. To treat such a book as intended for doctrinal religious instruction is to interpret it falsely, and to obscure its true aim and value. Every part of divine revelation has its appropriate object. It is no true conception of the divine word, to regard it as setting no value on the present life, and as leaving it without proper guidance. God's wisdom and goodness are as apparent in needful directions for man's earthly and temporal welfare, as in the provisions for his higher spiritual life. It is not therefore wise to say, for example, as has often been done, and as though it were a commendation of the Divine Book, tihat " CHRIST may be found anywhere in it, if one will but look for him." Wherever his wisdom and goodness are seen, in his word or in his works, there the devout spirit will find him. According to those beautiful lines of Cowper: "Happy who walks with Him! Whom what he finds, Of flavor or of scent in fruit or flower, Or what he views of beautiful or grand In nature, fiom the broad, majestic oak To the green blade that twinkles in the sun, Prompts with remembrance of a present God." But we should not wisely interpret, if we treat this book as intended to teach our special relations to Him, so frilly and clearly revealed in their appropriate place. To assume in ch. 18: 24, for example, a reference to him in the sacred writer's mind, is to unsettle all just rules of interpretation applicable to this book. In itself the reference is certainly true; and the text may properly be made the occasion of directing the human spirit to one who alone knows all its wants, and is able and ever ready to supply them all. Many have supposed that oh. 8: 22-31 is to be interpreted doctrinally, as relating to one of tile profoundest mysteries of the divine nature. But WISDOM, the divine attribute that gulides tile purposes, and is seen in all the works and ways of the Divine Beinog, there claims to be the friend and guide of his creature, man. As such she is personified, speakin(g with divine authority, and demanding obedience to her will, as being the will of God. The reasons for this view of tile passage are briefly stated in the concluding remarks on the chapter, and more fully in the critical and plhilological notes of Part First. The following' remark made in that connection, is appropriate here: Tile whole representation is highly poetic and figurative; and to base any doctrinal trutlh on single forms of expression, wlhiclh are thle mere drapery of tihe figure, is at variance with the best established principles of interpretation. One who shoulld defend such a practice in general, as a Tprinciple of hermnenleutics, would justly forfeit the character of a sober and judicious critic. INTRODUCTION. The book recognizes the obligation of every man to use wisely the talents intrusted to him; in other words, to develope and train his intellectual aud moral powers, so far as his means and opportunities will allow. The neglect of this duty, through self-indulgent indolence, is not spared. This is a just as well as a marked feature of the book. For it is undeniable, that miscarriage in worldly affairs is oftener owing to indolent neglect of the powers given for our guidance, or to culpable misdirection of them, than to any original deficiency in them. Hence the simple, who indolently accept things as they may appear, without taking tile trouble to look sharply into their real nature, and thlus suffer themselves to be imposed upon, are properly rebuked; while the shrewd, who make diligent use of their powers of discernment and observation, are commended. It is not supposed that one will go through life with his eyes shut; or that, having them open, lie will see nothing. The men who honestly prosper in worldly affairs are they who give themselves the trouble to think and observe, and who cultivate the power of thinking and observation. Wit and humor are here made to serve a good purpose. No weapon is more effective against certain vices than well-directed ridicule. Indeed every vice has its ludicrous aspect. Crime, when properly viewed, is a hideous absurdity; and vice, in all its forms, is intellectually and morally a monstrous blunder. As such, it is as much a matter of derision and scorn, as it is of a profounder moral reprobation; and there are those who have a far keener sense of the former than of the latter, and dread it more. To make vice ridiculous, and raise the laugh against it, is the surest way to discountenance and check it. Many who care nothing for serious admonition, however just, can not stand before the shafts of ridicule. In this book, a grave oriental humor, a polislhed irony, witty turns, and grotesque description, sometimes give point to the exposure of folly and vice. ~ 3. DIVISIONS AND CONTENTS, In these there is much variety, both as to form and spirit, in different parts of the book, In all of them, however, there is one principle of unity, the object of all being practical instruction. Strictly doctrinal teaching, as already observed, is not the object in any portion of the book; though in all, correct doctrinal views are the recognized groundwork of the instructions given. The following are clearly marked divisions of the book; indicated partly by its contents, and partly by appropriate introductory headings. First division. Chapters i.-ix. Short continuous discourses, ten in number, chiefly for the guidance of the young, imparting practical principles of religion and morals for the conduct of life. The aim of these beautiful discourses is to bring the human spirit into immediate IN TR O ION. ii consciousness of the Divine; to show with what tender solicitude the Infinite Father seeks the welfare of his children, both by holding out the rewards of piety and virtue, and by showing the fearful penalties of disobedience. The perils that beset the unwary feet of the young, in the temptations to which that period of life is specially exposed; the obligation of the law of chastity, and the tendency of its violation to destroy both body and soul; the pure and chaste enjoyments of the connubial relation, and their healthful and refiningf influences; the value of truth and uprightness, of kindness and fidelity, in all the relations of life; the duty and necessity of industry, of prudent foresight, of thoughtful provision for the wants of the body, and for the higher and nobler aspirations of the soul; these and other kindred topics are pressed on the mind and heart of the reader, with a tender and earnest warmth, and with the charms of poetic conception and imagery. In no other part of the sacred writings do:we find moral painting so delicate, so glowing, so charming in its pictures of virtue and its rewards, so startling in vivid delineation of the allurements to vice, and their fatal snares. Second division. Chapters x.-xxii. 16. This division bears the heading, Proverbs of Solomon, and differs essentially, in form and in its general spirit and manner, from the preceding one. It consists of single, disconnected sayings or maxims, mostly expressed in two lines closely related in substance and form, and containing the choicest treasures of practical wisdom. Third division. Chapters xxii. 17-xxiv. 22. Very brief continuous discourses for practical direction in life, less extended than those of the first division, fromn which they differ much in general tone and manner, and distinguished by continuity of discourse in each fiom the single isolated sentences in the preceding division. Fourth division. Chapter xxiv. 23-34. A distinct collection of a few sayings of the wise, distinguished by the separate heading, These also are of the Wise; closing with the spirited description of indolent unthriftiness and its results. Fifth division. Chapters xxv.-xxix. Another and distinct collection of Solomon's proverbs, copied out by the men of king Hezekiah; differing sonewhat, in form and spirit, from the preceding collection of his proverbs. Sixth division. Chapter xxx. Words of Agur. These consist, 1st, of an Oracle, apparently intended to expose the vain pretensions of those who assume to be wise above what is written, and to comprehend the mysteries of the universe; 2nd, a prayer, containing a brief summary of daily wants and desires; 3rd, spirited and instructive sketches of various characters, typical forms of humanity, that appear in every age. It is thought by some, that among the instances in the third class are specimens of grave oriental sportiveness, in the form of ingenious enigmas, with a moral purport. Three things being proposed, to find a fourth of similar traits or qualities, with a moral lesson; or one being proposed, to find three others like it; the task being, to find out not only the similitudes, but an ingenious and pointed expression, for them and for the moral. If this TiiI I NTR O D U C T I O N, was intended merely for diversion, as a trial of wit and ingenuity, it was certainly an instructive and profitable one, and well suited to the oriental mind. It is to be presumed, that the Orientals needed anmusement as well as we; and there could not be a more innocent or instructive one. Compare Samson's riddle and its solution, Judges 14: 12-18. Seventh division. Chapter xxxi. 1-9. The words of king Lemuel; an Oracle with which his mother instructed him. The wisest cautions and counsels on the dangers and duties of royalty. Eighth division. Chapter xxxi. 10-31. Delineation of the ideal Hebrew matron; not to be taken as a literal guide for all times and circumstances (see explanatory notes), but as showing that woman has equal capacities with man for the practical duties of life, and is thereby fitted for any to which the exigencies of life may call her. It will be seen, from this brief analysis, how comprehensive and various are the contents of this wonderful book; embodying the accumulated wisdom of ages of observation and experience, to which the IIOLY SPIRIT, " from whom all good counsels and just works proceed," has set the seal of his own sanction, " as profitable for teaching, for reproof, for correction, for instruction in righteousness" (2 Tim. 3: 16). ~ 4. POETIC FORM. VARIETIES OF PARALLELISM. The Hebrew word (mashyl) which we express by Proverb, and from which the book is named, properly means similitude, resemblance, or comparison. Primarily, it denoted an apt illustration of a spiritual or moral truth by some apparent resemblance in physical nature. Its original and normal form, answering to the primary meaning of the name, is seen in such examples as the following' Oh. 10: 26. As vinegar to the teeth, and as smoke to the eyes, so is a sluggard to them that send him. The idea is, that one is as irritating and vexatious to the spirit, as the other is to the bodily senses. Oh. 26: 1. As snow in summer, and rain in harvest, so honor is not seemly for a fool. One is as misapplied as the other.-The reader will readily find other examples, though this original form is comparatively unfrequent. The particles expressing comparison are sometimes omitted. For example: Ch. 25: 11. Apples of gold in gravings of silver, is a word spoken in its season. Oh. 25 19. A broken tooth, and an unsteady foot, is trust in the faithless in time of trouble. Oh. 25 14. Clouds and wind, and no rain, is a man that boasts of a deceptive gift. TN T 1o0 DCT U IO N. ix And without the copula: Ch. 26: 3. A whip for the horse, a bridle for the ass, and a rod fbr the back of fools. Or the verb in the first member is implied in the second: Ch. 26: 14. The door turns on its hinge, and the sluggard on his couch. Ch. 25: 23. The north wind -brings forth rain, and a covert tongue an angry countenance. Besides these minor variations, the modifications of this original and normal form are numerous. One, the least frequlelnt, takes the form technically called the synonymors parallelism* in Hebrew poetry; consisting of two lines, the sentiment of the first being repeated in the second, with some slight and pleasing variation of the expression. For example: Oh. 11: 25. The liberal soul shall be enriched; and he that waters shall himself be watered. Here the parallel synonymous terms are, " the liberal soul " in the first member, " he that waters" in the second; "shall be enriched" in the first, "shall be watered" in the second. Ch. 16: 32. The slow to anger is better than the mighty, and he that rules his spirit than he that takes a city. Less exact forms are more frequent. For example: Ch. 16: 15. In the light of the king's countenance is life; and his favor is as the latter rain. Ch. 16: 20. He that gives heed to the word will find good; and he that trusts in Jehovah, happy is he! More frequent, as being better adapted for the pointed expression of sayings to be treasured in memory, is the antithetic parallelism of Hebrew poetry; the correspondence of the two parallel members consisting in an opposition of sentiment and of the parallel terms. Examples abound in the second division of the book, where this form is the prevailing one. The following will serve as illustrations: Ch. 10: 1. A wise son makes a glad father; but a foolish son is the grief of his mother. Here the antithesis is perfect; the contrasted terms being, "a wise son" in the first member, " a foolish son" in the second; "makes a glad father " in the first, " is the grief of his mother" in the second. Ch. 13: 9. The light of the righteous shall be joyous; but the lamp of the wicked shall go out. Contrasted terms, light of the righteous-lamp of the wicked; shall be joyous-shall go out. Other examples are: Ch. 16: 1. Of man are the counsels of the heart; but from Jehovah is the answer of the tongue. * See the writer's Introduction to the revised version of the Book of Psalmns, 7. 2X:I N T.R O D CTRODUCT ION. Ch. 17: 22. A joyous heart makes happy cure; but a broken spirit dries up the bones. The constant repetition of this regular form would be monotonous and wearisome, and ill adapted to the expression of some closely related truths, and still less suitable where the relation is more remote. Hence there are many variations, and looser forms, of this species of parallelism. The following are examples: Ch. 18: 14. The spirit of a man will sustain his sickness; but a broken spirit, who can bear it I Ch. 20: 6. Many a man will proclaim his good will; but a faithful man who shall find? Still more varied in form are the following: Ch. 16: 3. Better is a little with righteousness, than great gains without right. Ch. 19: 1. Better is a poor man walking in his integrity than one perverse in his lips, and he a fool. Another form, frequent in other divisions of the book, is the synthetic or constructive parallelism, the construction of the members being the same or very similar. Such are the following: Ch. 16: 3. Commit thy works to Jehovah, and thy purposes shall be established. Chi. 18: 16. A man's gift makes room for him, and leads him before the great. Ch. 20: 20. He that curses his father and his mother, his light shall go out in midnight darkness. Ch. 21: 13. He that shuts his ear to the cry of the weak, he too shall call and not be heard. Clh. 22.: 9. The man of kindly eye, he shall be blessed; for he gives of his bread to the poor. Stanzas of four lines, or more, are constructed by variously combining these several forlms. As in the following example of the illustration of moral truths by physical resem I)lallces; the physical resemblance being expressed in one parallelism, and the corresponding moral truth in another. Ch. 25: 4, 5. Take away the dross from the silver, and there shall come forth a vessel for the founder. Take away the wicked before a king, and his throne shall be established in righteousness. A favorite stanza of four lines consists of the synonymous followed by the synthetio parallelism. For example: Ch. 24: 3, 4. By wisdom is a house builded, and by understanding it is established; and by knowledge the store-rooms are filled, with all precious and pleasant treasures. INTROD UC T ION. i Oh. 22: 26, 27. Be not of those who strike hands, of those who become surety for debts. If thou hast nothing to pay, why should he take thy bed from under thee I Ch. 24: 17, 18. When thy enemy falls rejoice not; when he stumbles let not thy heart exult. Lest Jehovah