Spares teresaLIBRARY OF THE UNIVERSITY OF VIRGINIA | PRESENTED BY DR. WALTER HULLIHENA COMMENTARY ON THE HOLY SCRIPTURES: CRITICAL, DOCTRINAL, AND HOMILETICAL, WITH SPECIAL REFERENCE TO MINISTERS AND STUDENTS BY JOHN PETER LANGE, D.D., IN CONNECTION WITH A NUMBER OF EMINENT EUROPEAN DIVINES. TRANSLATED FROM THE GERMAN, AND EDITED, WITH ADDITI ONS, BY PHILIP SCHAFF, D.D., ASSISTED BY AMERIOAN SCHOLARS OF VARIOUS EVANGELICAL DENOMINATIONS. VOL. X. OF THE OLD TESTAMENT: CONTAINING PROVERBS, ECCLESIASTES, AND THE SONG OF SOLOMON. NEW YORK: CHARLES SCRIBNER & CO., 654 BROADWAY. 1871.PROVERBS OF SOLOMON. THEOLOGICALLY AND HOMILETICALLY EXPOUNDED BY’ DR. © PO ZOO hii. PROFESSOR OF THEOLOGY AT GREIFSWALD. TRANSLATED AND EDITED BY Rey. CHARLES A. AIKEN, D.D, PRESIDENT OF UNION COLLEGE, SCHENECTADY, N. Y- NEW YORK: CHARLES SCRIBNER & CO., 654 BROADWAY. Loci.ENTERED, according to Act of Congress, in the year 1870, by CHARLES SCRIBNER, & CO., In the Clerk's Office of the District Court of the United States for the Southern District of New York. JAS. B. RODGERS CO., ELLCTROTYPERS, 52 & 54.N. Sixth St., Philadelphia,PREFACE BY THE GENERAL EDITOR. The present volume corresponds to Parts XII. and XIII. of the Old Testament Division of Dr. Lanae’s Biblework, and contains the Solomonic writings, PRovERBs, EccLESIASTES, and the Song or Sonomon. They form an important part of the Old Testament, and give us the poetry and practical philosophy. of the wisest of men, with none of his follies and sins, which were over- ruled in his writings for the advancement of wisdom and virtue. The English translation, with additions and improvements, was intrusted to three eminent Oriental and Biblical Scholars, too well known in America to need an introduction. They have done their work well, and have added very materially to the value as well as the size of the original. In this volume the text of the Authorized Version is superseded by a new metrical version in accordance with the laws of Hebrew poetry. The same will be the case in the other poetical books of the O. T. To retain the prose version of King James’ revisers, and to insert the cor- rections in brackets, would conceal to the reader the beauties of the original as a work of art. In Ecclesiastes, Prof, TAYLER Lewis has thought best to retain the common version for the Com- mentary, and to give his metrical version as a separate appendix. Some remarks will introduce the author of this part of the Biblework, and explain the relation which the several parts of the American edition sustain to the German. Dr. ZOCKLER. The author of this Commentary on the Solomonic writings belongs to the younger generation of German divines, and appears now for the first time in an English dress; none of his previous writings having been translated. Dr. Orro ZécKLER was born at Griinberg, in the Grand Duchy of Hesse, May 27, 1833. Af- ter a thorough training in classical and oriental philology, philosophy and theology, he entered the career of an academic teacher of theology, A. D., 1856, as privatim docens, in the University of Giessen; he advanced to the position of professor extraordinarius in 1868, and in the autumn of 1866 he was called by the Prussian Government as professor ordinarius to the University of Greifswald, in Pomerania, where he still labors with fidelity and success. He is avery able and jearned divine, a fertile author, a modest, retirmg and amiable gentleman, of unblemished cha- racter, a little hard of hearing, and hence the more devoted to the cultivation of the inner life by study and contemplation, yet wide awake to all the living questions of the age. His learning covers a large ground, especially Exegesis of the O. and N. Testaments, Church History, Apologetics, Na- tural Sciences. His biography of St. Jerome, with which I am quite familiar, isone of the best historical monographs. He is now engaged on Daniel for LAnax’s Bublework. The following is a chronological list of Dr. 7.OCKLER’S writings to the present date : De vi.ac notione vocabuli taric in N. To. diss. inaugurais. Giss., 1857. THEOLOGIA NATURALIS. Hntwurf einer systematischen Naturtheologre vom offendarungsg lau bigen Standpuncte aus. Bd. I. Frankft. a M., 1860. KriviscHe GESCHICHTE DER AsKESE (Critical History of Asceticesm) ; ein Beitrag zur Ge- schichte christlicher Sitte und Cultur. Franktt. 1862. Hieronymus; sein Leben u. Wirken aus seinen Schriften dargestellt, Gotha, 1864. ili PREFACE BY THE GENERAL EDITOR. : rst or Schrift. 2 Vortrdge. Darmstadt Die Evangelienkritik und das Lebensbild Christi nach der Schrift. 2 Vortrag : 1864. Commentar zu den SPRUECHEN SALOMONIS. 1866. Gee q : Dt Ve Commentar zum HOHENLIED U. PREDIGER. 1868. : in Lan Commentar zum Propheten Daniel (in course of preparation). | ; bee Die Urgeschichte der Lirde u. des Menschen (The Primitive History of Earth an an), 6 Vorirdge gehalten in Hamburg. Gutersloh, 1868, . eee ae Zoe INC] itor raluak a ly entitled: Der Beweits Prof. Z6cKLER is also the principal editor of a valuable apologetic We J oe ae des Glaubens (The Evidence of Faith), Gitersloh (Westphalia), since 1865, and of the ee Tnterarische Anzeiger fur das evang. Deutschland (General Literary Intelligencer for Evange- terarische Anzeiger ; lical Germany), published at Gutersloh, since 1869. PROVERBS. Prof. ZockLER introduces his commentary on this storehouse of practical philosophy and heavenly wisdom with the following preface : “A theological and homiletic exposition of the Book of Proverbs has cifiiculties to contend with which exist in an equal degree in but few books of the Old Testament, and in none in quite the same form. Even the most searching investigation is able to gain only partially and ap- proximately fixed points for the determination of the time when the book originated, and of the editorship of its several main divisions as it is now constructed. In almost every new group of Proverbs the linguistic and theological exposition of the individual Proverbs encounters new dif - ficulties—and these difficulties are, in many cases, of such a sort that we must utterly despair of fully assured exegetical results. And finally, to treat the book homiletically and practically, in so far as it regards only brief passages, is rendered more difficult by the obscurity of many single sentences; and in so far as it attempts to embrace large sections, by the unquestionable Jack of fixed order and methodical structure, which appears at least in the central main division of the collection (chap. x. 1—xxii. 16), as well as in the supplement added by Hezekiah’s men (chaps. Xxv.—xxix.).” , “To this is to be added the imperfection of previous expository works, both the scientific and the practical.” [The author then reviews the recent commentaries of Hirziec, UmBreit, Ew- ALD, BERTHEAU, VAIHINGER, and Exsrpr, as well as the older works of MIcHAELIS, GEIER, STARKE, Stocker, MeLancutuon, and concludes:] “In view of this condition of exegetical literature, heretofore so unsatisfactory in many ways, the author has at least attempted, with the most conscientious application of his powers, and with the use of the most important works that have hitherto appeared, to effect what might be done to relieve these difficulties, which exist in all directions in considerable numbers, : Over niany of the obscurities that exist, he hopes that he has thrown substantially the night heht; with regard to others, that he has turned attention to the most promising avenues to an appropriate exposition and a useful application ; and that for the whole he has proposed a mean- ing essentially sound, scientifically defensible, and, for that very reason, edifying,” The work on Proverbs was first committed to the hands of the late Rozpinson P. Dunn, D. De Professor of Rhetoric and English Literature in Brown University. He was one of the most accomplished scholars of New England, and “one of those rare men who, by a happy combina- tion of the gifts of nature and of grace, seemed adapted to usefulness in every department of life.” But he had scarcely collected a complete apparatus and finished the rough draft of his translation as far as the opening sentences of 29 of the Introduction, when he was suddenly called to his rest, Aug. 28, 1867, in Newport, R. I. the place of his birth, at the age of forty- three. His last words were similar to those of Dr. NEANDER: “Good-by, I am going home.” His pen was found in the Commentary on the Proverbs, at the page he had reached, as a sign of his last study on earth. His initials are attached to the notes he added.* * An elegant memorial volume, published by his widow, pp. 287, contains a biographical sketch by Dr. Samunt L. Catp- WELL, the Commemorative Discourse deliv ered, at the request of the Faculty of Brown University, by the Rey. J. L. DIMAN, Professor of History in the University, and selections from the writings of Dr. Dunn, which give evidence of his accurate scholarship, elegant taste, lovely character and eleyated piety.PREFACE BY THE GENERAL EDITOR. iii After the lamented death of Professor Dunn, I secured the valuable services of Dr. AIKEN, then Professor of Latin Literature in Princeton College, and since called to the Presidency of Union College, in the State of New York. A hasty glance at the translation and the grammati- cal and critical notes is sufficient to convince the reader how much of original research and learn- ing, in addition to the labor of a faithful translation, has been bestowed upon this part of the American edition of Lanas. In compliance with my suggestion, the purely grammatical parts of the Commentary have been transferred as far as practicable to the textual department, in small type, which the lay reader may pass by. The same rule has been followed in Ecclesiastes, and the Song, as it had already been done in Genesis. An unusual number of grammatical re- ferences has been made to Borrcusr’s encyclopedic Grammar, which, in the exhaustive fullness of its citations, amounts almost to a commentary on the Hebrew Scriptures. The same scholarly hand is seen in the large number of supplementary and illustrative notes which are scattered through the exegetical parts. The elder English commentators, like Trapp, Murrer, are cited not for their scientific, but for their sterling practical value. Of recent commentators, STUART and MupnscHER, of our own country, both unknown to Dr. ZocKuer, have justly been laid un- der contribution. Considerable additions have also been made to the omnia department from our rich and varied literature. ECCLESIASTES. After the translating and editing of Zéckumr’s Koheleth had been undertaken by Prof. Tay- LER Lewis, who had so admirably edited the greater part of Genesis, it was found that the state of his health, and the heavy additions which he felt it necessary to make, rendered assistance in- dispensable. By my advice, therefore, there was procured the valuable aid of his col- league, Prof. Wruts, of Union College. To him that important part, the translation, is due. For the added introductions, dissertations, annotations, the Metrical Version, and the editing generally, Prof. Luwis is responsible. It is trusted that these will afford no little aid to a better comprehension of this strange and wonderfully impressive portion of Holy Scripture. We have here the ripe fruits of long continued biblical studies from one of our most venerable scholars, who is a man of genius as well as learning. The Metrical Version in Iambic measure, with an introduction thereto, isa new feature, to which we direct the special attention of the lovers of Hebrew poetry. As a help to the reader, it is thought best to give, as was done in the volume containing Genesis, an index to the principal additions of Prof. Lnwis. Some of these are of considerable extent and unusual interest, and they may all be divided into two classes, according as they are contained in the body of the pages, or in marginal notes. I. EXTENDED DISSERTATIONS ON LEADING IDEAS. 1. Appendix to ZécxieR’s Intreduction, defending the Solomonic origin of the book against the objections drawn from the style, and the alleged later Hebrew.. . pp. 28-35 9. Excursus on the Olamic or Honian Words in Scripture—Eternities, or W ones times in the plural, Ch. i. 81.00. ceseeecenececcecccesssessecstsraceeceecesnecceascescesesseeesescecanane sence eas 44-51 3. The Inquisition of the Ages. Ch. iii. 11-15. Cyclical Ideas in Koheleth............. ss. 72-76 4, Alleged Historical Allusions im Koheleth. Oh. tye IAs ole vesccctcceeec sec sjescne see) ce os wanes 84-87 5. Koheleth’s Idea of the Dead. Ch. ix. 10........ceeeeseereneeeeeceeeeteeecterercecsertrserscet ones 129-18 6. The Alleged Epicureanism of Koheleth. His Mournful Irony. Ch. ix. 7-10; xi. 9,10. 181-186 7. The Unknown Way of the Spirit. Life. The Divine Secret in Nature. Ch. xi. 5... 147-151 8. Koheleth’s Description of Old Age jpten ded for the Sensualist......... crscsssccesesecesees 152-154 9. Beth Olam, or ‘‘ the Eternal House.” Xil. 9-......00s-sseerseeoeeet aerereecenerneecccetcccoesece 158-160 10. Introduction to Metrical Version, maintaining the Poetical Gliarneter of the Book.... 171-181 11. Metrical Version, divided into 40 Meditations..........s.ssssrsesesssterere seeessereteecee serene 183-199 Il. THE PRINCIPAL MARGINAL NOTES. 1. The metaphor of the Horses of the Sun. 1. O..ssesecsseeeessscereeeeeeecesereeee sertsesua sens Sopobanedd 38 2. The Reining of the Flesh; the Word Ww. GC Mie Obras ceen ees alee ica. coceesae esr sf 2- ssl 54-55 | Ww MW, ii. 8, falsely rendered ‘musical instruments ”......sssereerseereecereresnereren seeeesPREFACE BY THE GENERAL EDITOR. Piel yy GN ON GAGES <2. 5c. ooec esses dec ssceceevucietecoe sence starctoossonseoresteessccnrccecconesessoseroccne OA Exclamatory style of Koheleth....... FE ee eon Reo een cco olck rere co oneursescecacecceenercsenseo ce taemOe «‘ There is nothing better for a man,” etc. (controverted). Li. 24. ...ccscccseseseeesesseeesesseeees OG ihe worldiin their hearts, Wii. 11... ssc ecccenescree’ . Here, there—Diesseits, Jenseits, or the coming retribution. Lil. 17..........sesesseeseeeereveeee 69-70 «Who knoweth the spirit of man that goeth upward?” Wii. 21.........sesecceeecreserececeeee 1-72 10. The Melancholy of Epicureanism, as contrasted with the style of the Sacred Poetry..... 80-81 SD Oe <> 0 11. Vain Predictings, Superstitions, ef6.......06 sscssscereesscsescescecscrsecceressccscscensccerecscssesesscees DL 12. The King, and the Field.............. co as Swern bowed sa veldhe sowie eles'cc'es cetausitings doncbioceseececciotets dant eerm oe 13. Spirituality of the Hebrew Accents, ‘‘ The Good that is Fair”’.........sscssesseesecsseeseteeees 94-95 14. The Naming—Adam. vi. 10.......... ey ae wit pue piece ukssleiess tes sae) cucadcceeses oseiocs wee CeeOIL Meme cee in oUipontlhy, COUNLEN AN COs 1 e.caccocciensuosciaeseaeenaesscaeccrsaesaiidesocicushvs esecues ocean dscesneemll 16. The oppression of the wise man........ peace eh eee ores ccs Sis pie orissvecloretccerese cess srecceen sy less eee en ie Wisdom giveth lite.’ wii: 12. .....:.....2.. ere cos eae eeu eke on Sei od clei o hoe oe et ee ma Ot Pe OW er Tit eC OUSTESS, |OVCIL= WASH OM... ..eclescesecceesoseeshec ccs secedoescescasieecc stares sisesesecsios donee ea OS PS OULOguiIzin Panty o-OfaWoheleth. -. 2-2 s.cts.cocuescerenesscedennotieichncss ne reccscdencserectscccssmenccee ole 20. ‘‘The wicked buried ’—the ‘going to and from the Holy Place.” viii. 10..........06. see. 119 Mie erhedays ol thy vain life.” . Pathetic Repetition. 1X: 9 ......c..cessessoces secceve s-cosees ees TOG Halselorical and ethical divisions of many. commentators......0........c++ sos eoccerery-esceseeen LOT: bo oo pesca HCG Xt tess. sec. sees sees tees ae: Seteteses dtoeseden =veseces.see ocetoedes sus seses = To these may be added many minor marginal notes, together with the notes on particular words, the ancient versions, and various readings, as they are attached ‘to each division of the text. Special attention is here paid to words alleged to belong to the later Hebrew. THE SONG OF SOLOMON. The Commentary on the Song of songs [DWI VY, Sept.: "Acua dcudtov, Vule.: Canticum . . . ; 3 ; : ZS canticorum], as this most beautiful of poems of pure and holy love is called, was prepared by the Rey. Dr. Green, Professor in the Theological Seminary at Princeton. : _ The difficulty of the book is such as to allow considerable latitude of individual opinion, but 16 18 all important to have a proper view of its spirit andaim. The German author justly races both the profane rationalistic exposition which can see no more in the Song than a sensual erotic poem, and the opposite adéegorical interpretation which regards the persons and objects described as mere figures or names for spiritual persons and objects, leaving a large margin for random guess-work and unbridled extravagance.* Most nearly agreeing with his friend, Prof Dry ITZSCH ‘ 4 , e eo allegorical interpretation, it must be admitted, has the authority of many of the greatest divines, both Jewi Christian, Catholic and Eyangelical, and is also sanctioned by the headings of our English Bible It will = é ae retain the ascendancy in the pulpit, and in books for popular devotion. ane of thou: elo meat . ie en NARD’S Sermones in cant. cant., and KRUMMACHER’s Salomo und Sulumith), and of the erect ee ee ee LER, DREsE, ZINZENDORF, WESLEY, and Gustav HAun’s, Das Hohe Lied in Liedern, Halle 1853) are based S Ce pa we distinguish carefully between exposition and application, we may allow a bonsideraple latitude A ae ‘ oe ‘ purposes. One of the very best legitimate practical applications of the passage ii. 15, I have seen as an ane aes H. Beecher Stowe, where the “little foxes that spoil the vines” (ii. 15), are Bepicd in 5 series of ; a ace ee ie to little faults that disturb domestic happiness. Butinan exegetical point of view most of the ane a A eae ee out to be arbitrary ¢mpositions rather than expositions. Just as I write, Acai ee vo: ay : , a new attempt in this line comes t i Brilish and Foreign Evangelical Quarterly Review for Oct. 1869, pp. 773-796. The writer of this article ee in th s a in the SongPREFACE BY THE GENERAL EDITOR. v he adopts the typzcal or typico- Messianic view, which is not so old and generally received among orthodox divines as the allegorical, but which has the sanction of such eminent names as Lieur- Foot, Bossuet, Lowrn, and is more natural and in harmony with the typical and prophetical character of the whole ancient theocracy, as foreshadowing the substance of Christianity, and pre- paring the way for its introduction. The Canticles are probably a nuptial song or lyric drama (melo-drama) from Solomon’s best period, and present the ideal Hebrew view of marriage as established by God Himself in Paradise on the basis of the strongest and tenderest passion He has implanted in man; and this ideal is realized in the highest and holiest sense in the relation of Christ to His Church (Comp. Eph. v. 32). The American editor, while recording his approval of ZécKLER’s method and standpoint in general, especially his typical view (see pp. 19-25), has expressed his dissent from certain parts of his scheme. He inclines to regard the Canticles as a series of unconnected scenes rather than a well-arranged, continuous drama, with a regularly unfolded plot, as is done by ZockLER and Dewirzscu, also, with various modifications, by Lowry, Ewaup, Umpreirt, BorrcHEr, Hirzie, RENAN. He is moreover of the opinion that the Song should be more favorably interpreted by itself than from the history and later character of Solomon as given in the first book of Kings. In this last point I entirely agree. Any reference to Solomon’s polygamy, unless it be in the way of rebuke, would mar the beauty and purity of the poem, and make it unworthy of its place in the canon. The next most considerable addition is to the bibliography at the close of the Introduction (pp. 43-47), where a pretty full account is given of English and American Commentators on the Song. The critical and grammatical notes have been very materially enriched both from the editor’s own researches and from the early English translations, and from English commen- tators. I must add that Dr. Green had inserted a considerable number of Arabic and Persian words, but erased nearly all of them in the proof sheets, because, after the type had been procured at con- siderable trouble, it was found almost impossible to obtain accuracy in characters unknown to the compositors, and because they rather disfigured the pages. I now commit this new volume to the churches of the English tongue, with the wish that it may be as cordially welcomed, and prove as useful, as the other parts of this Commentary. PHILip ScHAFF, 5, Bible House, New Yorx, Nov. 19, 1869. a progressive drama beginning at the gates of Eden and running through the light and shade of the history of Judaism and Christianity till the glory of the millennium. He distinguishes in it the following parts: 1. The Church before the advent, waiting and longing for the coming of Christ. 2d. The theocracy under Solomon, whick in the temple and its worship, afford the fullest and clearest typical revelation of Christ which that dispensation admitted of. 8d. The gradual decadence that followed, in both type and prophecy, which went on till at last it deepened into the darkness of the captivity. 4th. The sudden opening of the gospel day in the advent of the Saviour, and the preaching of the apostles—the voice of the turtle, and the flowers that now begin to cover the earth. 5th. A second night, during which Christ is again absent; this lasts longer than the first, and during it a deeper sleep oppresses the church. On awakening, she is seen seeking her beloved, wounded and bleeding, from the sword of persecution. 6th, The bursting out of the day of the Reformation—the morning of the millennium—and then the church is beheld “terrible as an army with banners,” clothed with truth, and shining with a light which makes her the admiration of the nations,—“ fair as the moon, clear as the sun.” A few specimens of interpretation on this scheme, will suffice. The kisses of the Bridegroom are the promises of Christ’s coming; the “ Virgins” who love the spouse (ch. i. 3), like the Virgins in the Apocalypse, represent those who had not de- filed themselves with the idolatrous rites of pagan or papal worship; the “ wilderness” from which the bridegroom comes on the day of his espousals (iii. 6), is Jewish formalism, Gentile scepticism, and pagan idolatry; and the clouds of smoke, which attended the royal progress, are the symbols of mysterious providences.PROVERBS OF SOLOMON. INTRODUCTION, e4. THE ETHICAL AND RELIGIOUS RANK AND SIGNIFICANCE OF THE PROVERBS OF SOLOMON. The collection of Proverbs which bears the name of Solomon is the chief storehouse of moral instruction and of practical wisdom for the chosen people of God under the old dispensation. It forms, therefore, the principal documentary source of the Ethics of the Old Testament, just as in the successive steps of a gradual revelation, it is the peculiar office of the Pentateuch to exhibit the fundamental truths of its Theology, the Psalter those of its Anthropology, and the Propheti- cal Books those of its Christology and Soteriology. Some of the more general principles and postulates of Ethics, especially much of what belongs to the province of the so-called doctrine of the Highest Good, and, as might be expected, the whole doctrine of the Moral Law, are indeed found in the Books of Moses. Single topics connected with the doctrine of virtue and obligation are occasionally more fully discussed in the Psalms and the Prophets. But the special doctrine of virtue and duty, which must ever hold the chief place in the system of Ethics, finds nowhere else in the Old Testament so thorough, so individualizing, and so lively a presentation as in the Proverbs; and even the more general principles of Ethics, as well as the fundamental maxims of rectitude and law are, if not directly referred to in them, at least incidentally assumed.* Resting on the basis of the widest and most diverse experience, and adopting the form of the most thoughtful, pithy and suggestive apothegms, they apply to the life of man in all positions, relations and conditions, the moral precepts contained in the law. In other words, what the law reveals as a universal rule for the national life of the covenant people in a religious and a politi- cal aspect, the Proverbs apply to the relations and obligations of the private life of each indivi- dual of that people. The principle of consecration through fellowship with Jehovah, the God of the Covenant, which was revealed through Moses, and established in general in his legislation, is individualized and developed in detail by Solomon with reference to the special domestic and social relations of his countrymen. Norts.—It has been often observed that the Proverbs of Solomon are the chief source of the Old Testament Ethics. OrrGEn, in the Preface to his exposition of the Song of Solomon, ex- pressed the opinion that in the Proverbs Solomon had aimed to discuss the 70«#, in Keclesiastes the @vocxf, and in the Canticles the Aoy:ny or Fewpucy (the science of the contemplation of Divine things), and Jeromx adopted from him this view (Preface to the Comm. on Hecles., Ep. 30 to Paula). * [This threefold division of Ethics, originating with ScHLEIZERMACHER, and closely adhered to by Rorge, is generally adopted in Germany. “ Giiterlehre” is the doctrine of the Good as an object of desire or a thing to be attained. “ Tugend- lehre” is the doctrine of the sentiments and inclination towards virtue. “ Pflichtenlehre” is the doctrine of the right as the foundation of law. The first and the last are objective; the second is subjective.—R. P. D.] + In his 107 Ep. to Leta in reference to the education of her daughter Paula, JeROME says; “Discat primo Psaltertum, his se canticis sanctam vocet, et in Proverbiis Salomonis erudiatur ad vitam.? Compare the title mavdaywyixn copia which 1 Grecory of Nazianzus was wont to give to the Book of Proverbs.INTRODUCTION TO THE PROVERBS OF SOLOMON. Luruer, in his Preface to the Books of Solomon, written in 1524 (Erlangen ed., Vol. LXIIL., p. 35), says of the Proverbs: “It may be rightly called a book of good works ; for he (Solomon) there teaches the nature of a godly and useful life—so that every man aiming at godliness should make it his daily Handbook or Book of Devotion, and often read in it and compare with it his life.” Srarxu (Introd. to the Proverbs, oynops., Pt. IV., p. 1591) thus describes its con- tents: “Itis for the most part a school of Christian Morals: upon the basis of faith it founds the wisest counsels in reference to the believer’s duties towards God, towards his neighbor, and to- wards himself. .... By means of a great variety of sententious maxims this book teaches man how to escape from sin, to please God, and to secure true blessedness.” The elder Mr- CHAELIS (CHRISTIAN BENEDICT) gives a like estimate of the ethical value of the Proverbs. He passes from an exposition of the Psalms to one of the Proverbs with these words: ‘“ From the oratory of David we now proceed to the school of Solomon, to find in the son of the greatest of theologians the first of philosophers.” On account of the ethical wisdom of the Proverbs of Solomon, the Wiirtemberg Theosophists, Benaun and OErincer, preferred them to most of the other books of the Old Testament. They made them the theme of their devout meditations, and earnestly sought to penetrate their deeper meaning. (See for Beneun: Osx. WancureEr’s “Joh, Alb. Bengel: Life, Character, &c., p. 166). Oxrtrnerr, when, as a youthful master of arts, he resided at Halle, thought of lecturing on “Philosophiam sacram et applicatam, drawn from the Scriptures, especially the Proverbs of Solomon.” This plan he did not, however, carry out. At a later period, when he was a pastor first at Hirsau and then at Walddorf, he diligently studied the Proverbs as the chief repository and source of what he called “Sensus communis.” He used them for purposes of religious instruction ; he wrote them on separate slips of paper, put them in a box, and made his scholars draw them out as lots. He also published a little book of a cate- chetical nature, with the title “ How shall the head of a family exemplify at home the Proverbs of Solomon?” anda larger work called “Common Sense in the Proverbs and Ecclesiastes,” Stuttgard, 1753. “The Proverbs,” he once observed, “ exhibit Jesus with unusual clearness, and he who cannot perceive this knows not Paul’s meaning when he says, 1 Cor. xiy. 20, ‘In under- standing be men’” (see EHMANN’s “Life and Letters of Oetinger ;” also the essay in VILMAR’g Past.-theol. Bil., 1865, I., pp. 265 sq., on “ Theosophy : Oetinger and the Lutheran Church.”’— Still earlier the Rostock theologian, Samuen Bout, had attempted in his Ethica Sacra (1640) systematic exhibition of the ethics of Solomon, in the form of a continuous commentary on the first nine and the last two chapters of Proverbs, Most of the modern interpreters have in like manner justly appreciated the superior ethical value of this book. According to Kaunis ( Luth, Dogmatik, I., 282) its peculiar excellence lies in the skill with which its author “has presented the maxims of a practical wisdom which aims in all the human relations of the Kingdom of God to govern the lives of men in harmony with the intentions of iis founder.” ExsrEr (Deutsche Zeuschr, fiir Christl, Wissenschaft, 1859, and in his Commentary on the Proverbs) ascribes the Importance of this book of Solomon to the fact that “it consists of a didactic religious discussion of practical experience,” in the form of proverbial wisdom, which is not mere human prudence, but “a new emanation from the Divine essence itself, a new communication of eternal wisdom, which alone is true wisdom.” It is a proverbial wisdom which, “like the Law and the Pro- phets, has its own peculiar and most important province,” and has upon the varied and symmet- rical development of the individual man an influence which should be deeply felt and fully re- cognized. Brucw ( Weisheitslehre der flebréer, pp. 102 sq.), OnHLER (Die Grundziuge der alt- testamentl. Weisheit, pp. 5 sq.), Deuirzscu (Article Spritche Salomo’s in HERz0@’s Leal-Ency- clopadie), express themselves in similar terms with reference t o the high ethical and religious k of this book. FE H hile denyi its i irati LV] in j thi rank o A ven HItTzie, while enying its inspiration, and perceiving init nothing oO but human wisdom, recognizes in it “a religious consecration and an irresistible attraction of the heart towards morality,” which distinguish this monument of Hebrew proverbial wisdom above all similar productions, whether of Arabian literature or of the Semitic mind in general (“Die Spriche Salomo’s ibersetzt und ausgelegt,” p. xii.) : [CoLERIDGE says: “The Book of Proverbs is the best statesman’s manual which was ever written, An adherent to the political economy and spirit of that collection of apothegms and essays would do more to eradicate from a people the causes of extravagance, debasement and a31. THE SIGNIFICANCE OF THE PROVERBS OF SOLOMON. ruin, than all the contributions to political economy of Say, Smita, Mautruus and CHALMERS together.”—Prof. M. Sruart says (Preface to his Comm. on Proverbs, p. 9): “All the hea- then moralists and proverbialists joined together cannot furnish us with one such book as that of the Proverbs.” In his Introd., p. 64, he says: ‘After all the light which Christianity has shed upon us, we could not part with this book without a severe loss.” “The book contains a striking exhibition of practical wisdom, so striking that it can never be antiquated.”—J. Murn- scHER, in his Introd. to his Comm. on Proverbs, says, p. xliv.: “The moral precepts of Solo- mon rest on the foundation of religion and true piety, and in this respect differ heaven-wide from the systems of the ancient heathen moralists.’—R. P. D.| [Dr. Gray observes, The Proverbs of the inspired son of David “are so justly founded on prin- ciples of human nature, and so adapted to the permanent interests of man, that they agree with the manners of every age, and may be assumed as rules for the direction of our conduct in every condition and rank of life, however varied in its complexion or diversified by circumstances ; they embrace not only the concerns of private morality, but the great objects of political importance.” —Dr. Jorrin says: “They have not that air of smartness and vivacity and wit which modern writers have usually affected in their maxims and sentences; but they have what is better, truth and solid good sense.” ‘ Though the composition be of the disjointed kind, yet there is a gene- ral design running through the whole, which the author keeps always in view; that is, to in- struct the people, and particularly young people, at their entrance into public and active lite,— to give them an early love and an earnest desire of real wisdom, and to lay down such clear rules for their behaviour as shall carry them through the world with peace and credit.” (See D’'Oyiy and Mawr, Introd. to Proverbs). BripgEs (Exposition of the Proverbs, Am. Hd., Pref; pp, ily vil, x) ec) Says. ae liis wonderful book is indeed a mine of Divine wisdom. The views of God are holy and reverential. The observation of human nature is minute and accurate.” “ Doubtless its pervading character is not either explicit statement of doctrinal truth or lively exercises of Christian experience. Hence the superficial reader passes over to some (in his view) richer portion of the Scriptural field.” “ While other parts of Scripture show us the glory of our high calling, this may instruct -n all minuteness of detail how to ‘ walk worthy of it.’ Elsewhere we learn our completeness in Christ (Col. ii. 10); and most justly we glory in our high exaltation as “joint heirs with Christ,” ete. (Rom. vill. 17; Eph. u. 6). We look into this book, and, as by the aid of the microscope, we see the minuteness of our Christian obligations; that there is not a temper, a look, a word, a movement, the most important action of the day, the smallest relative duty, in which we do not either deface or adorn the image of our Lord, and the profession of His name.” WorpswortH (Introd. to Proverbs, pp. 1x., X.) says: “The Book of Proverbs is an inspired book adapted to the circumstances of the times of Solomon.” ‘The Holy Spirit, in inspiring Solomon to write the Book of Proverbs, supplied an antidote to the poison of those influences (temptations attending the splendor and prosperity of the times), and has given to the world a moral and spiritual manual, which has its special uses for those who dwell in populous towns and cities, and who are busily engaged in worldly traffic, and are exposed to such temptations as are rife in an age and country like our own, distinguished by commercial enterprise and me- chanical skill, and by the production of great works of human industry, in Art, Literature and Science, and also by religious activity, especially of that kind which aims to give to Religion ex- ternal dignity and beauty, such as reached its highest pitch in the Temple of Solomon.” Again, “The Proverbs of Solomon come from above, and they also look«upward. They teach that all True Wisdom is the gift of God, and is grounded on the fear of the Lord. They dwell with the strongest emphasis on the necessity of careful vigilance over the heart which is manifest only to God: and on the right government of the tongue, whose sins are rarely punished by human laws ; and on the duty of acting, in all the daily business and social intercourse of life, with an eye stea- dily fixed on the throne of God, and with habitual reference to the only unerring standard of hu- man practice, His Will and Word. In this respect the Book of Proverbs prepared the way for the preaching of the Gospel; and we recognize init an anticipation of the Apostolic precept concern- ing all domestic and social relations, ‘ Whatsoever ye do, do it heartily, as unto the Lord.’ a Dean Sranuey (History of the Jewish Church, I1., 269, Am. Ed.), looking at the other side of4 INTRODUCTION TO THE PROVERBS OF SOLOMON. the shield, says, This book “has even something of a worldly, prudential look, unlike the rest of the Bible. But this is the very reason why its recognition as a Sacred Book is so useful. It ig the philosophy of practical life. Itis the sign to us that the Bible does not despise common sense and discretion. It impresses upon us in the most forcible manner the value of intelligence and prudence, and of a good education. The whole strength of the Hebrew language, and of the sacred authority of the book, is thrown upon these homely truths. It deals too in that refined, discrimi- nating. careful view of the finer shades of human character, so often overlooked by theologians, but So necessary to any true estimate of human life.” Dr. Gururiz (Sunday Magazine, Oct., 1868, p. 15) calls attention in his forcible way to other qualities of the book, and bears a valuable testimony to its experimental worth in a wide sphere. “It fulfils in a unique and pre-eminent degree the requirements of effective oratory, not only every chapter, but every verse, and almost every clause of every verse expressing something which both ‘strikes and sticks.’” ‘The day was in Scotland when all her children were initiated into the art of reading through the Book of Proverbs. ... Ihave no doubt whatever—neither had the late Principal Lex, as appears by the evidence he gave before a committee of parliament—that the high character which Scotsmen earned in bygone years was mainly due to their early acquaintance with the Proverbs, the practical sagacity and wisdom of Solomon. .... The book has unfortu- nately disappeared from our schools; and with its disappearance my countrymen are more and more losing their national virtues—in self-denial and self-reliance, in foresight and economy, in reverence of parents and abhorrence of public charity, some of the best characteristics of old manners and old times.”—A. ] A.—GENERAL INTRODUCTION TO THE PHILOSOPHICAL LITERATURE ASCRIBED TO SOLOMON. Gee THE PHILOSOPHY OF THE OLD TESTAMENT IN GENERAL, IN ITS RELATION TO THE PHI- LOSOPHY OF OTHER NATIONS. The peculiar form in which the ethical doctrines and precepts of the Proverbs are presented is that of the Hhokmah, or Proverbial Philosophy of the Hebrews. Itisa species of moral and philosophical instruction in practical wisdom, which though distinguished by its thoroughly re- ligious character from the secular philosophy of all other races, stands in the same rela the spiritual development of the covenant people as that occupied by this philosophy in refer- ence to the general culture of men who are without the Scriptures. For, whatever answer be given to the somewhat perplexing question, whether the Hebrews can be properly said to have had a philosophy, it is certainly true, that the essential feature of philosophy, objective wisdom, or after a true conception of the absolute fitness of the wor its ends, in both a theoretical and a practical aspect, is most completely presented in the Hhokmah of the old dispensation; and that in fact it is only the peculiar form in which this striving de- velops itself in the Old Testament literature, which distinguishes this Hhokmah from the phi- losophy of Greek and Roman antiquity. The wisdom of the people of God under the Old Tes- tament is the art of so shaping life in harmony with the divine will, and in obedience to its peculiar laws learned by experience and reflection, as to make one an upright subject of the kingdom of God, in other words, so as to secure at once the divine favor and earthly blessed- ness. [When Norzs (4 new Translation of the Proverbs, etc., Introd. to Proverbs, p. Xly.) says: “It is true that the religion and morality of the Book of Proverbs will not bear a favora- ble comparison with those of Jesus Christ, Its morality is much lesg disinterested, being for the most part founded in prudence rather than in love. Its motives generally are of a mach less elevated kind than those which Christianity presents .. . . Prudential motives, founded on a strict earthly retribution, are the principal encouragements toa life of virtye which he presents,” etc., We recognize the truth which he exhibits, but notwithstanding his supplementary ome balancing statements prefer Isaac Taytor’s mode of exhibiting the truth. Speaking immedi- ately of the 23d Psalm he says (Spirit of Hebrew Poetry, Am. 12mo, ed., p. 38): “The bright tion to the striving after Id to accomplish —————2. THE PHILOSOPHY OF THE OLD TESTAMENT. idea of earthly well-being pervades the Old Testament Scriptures ; and this worldly sunshine is their distinction as compared with the New Testament; but then there are many cognate ideas which properly come into their places around the terrestrial idea .... A feeling is here indicated which was of that age, and which was approvable then, although it has been superseded since by sentiments of a higher order, and which draw their reason from the substitution of future for present good.”—A.] In so far as God is alike the beginning and the end of this pursuit of wisdom, or in so far as it both necessarily springs from the fear of God,—Prov. 1. 7; p<, comp. Job xxviii. 28; Ps. exi. 10; Ecclesiast. 1. 16,—and leads to a purifying fellowship with Him, Prov. viii. 35; iii. 16, ete., it has an essentially religious and practical character. Its sphere of reflection and of action must therefore be also more limited than that of the old classi- cal or of the modern philosophy, both of which delight in profound theoretical inquiries in refer- ence to created existence, and investigations of not only the end but also the origin of both nature and man. Those questions concerning the origin of the world and the origin of evil which play so conspicuous a part in the philosophy of ancient and of modern times, are only incidentally discussed in the Hebrew literature of wisdom, whether in the works ascribed to Solomon, the book of Job, or the kindred Psalms; and then only in their relation to the motives and tendencies to practical morality. The divine wisdom which establishes the relation of God to the world, and is at once the chief source and fundamental law of both the subjective and the objective wisdom of men, (Prov. vill. 21: ix. 12; Job xxviii. 24 sq.; Hcclesiast. xxiv.) is always represented rather as the medium of the foreknowledge and the providence of God, than as a creative power, or even as the ideal pattern of the world (the «écpoc vonré¢g of PLATO). In fine, the essential character of the Hebrew philosophy is far more practical than speculative; 16 is as little inclined to pursue or to prompt genuine speculation as it is to identify itself with secular philosophy in general, and with unaided human reason to investigate the final causes of things. It is essentially a divine philosophy planting its feet upon the basis of the divine revela- tion, and staying itself upon the eternal principles of the divine law; and it is this determinate and positive character of ts method of conceiving and teaching, that chiefly distinguishes it from the philosophy of other nations and of other times. Moreover, the habitual, and not as was the case with many ancient philosophers, the occasional, adoption of the poetical form of the Gnome or didactic apothegm for conveying its instructions, must be regarded as a marked and import- ant feature of this whole body of Old Testament literature, and as a decided indication of its method and of its tendencies. Norz 1.—The Strasburg theologian, J. F. Brucu, in his “ Weisheitslehre der Hebrder; ein Beitrag zur Geschichte der Philosophie,” Strasburg, 1851, thoroughly discusses the question whether or not the doctrine of the Hhokmah in the Old Testament is to be considered philoso- phy in the strict sense, and decides it in the affirmative. This was the prevailing opinion in former times among the theologians of all the churches. Jesuits, e. g. Menocutus in his learned work, “ De Republica Hebreorum,” Book VIL., Chap. 1; many of the Reformers of the 17th and 18th centuries, especially the followers of DEscarTES and Coccrrus; and Lutherans like the aforementioned BoHutus in his “Ethica Sacra,’ or the eminent Buppzus in his “Zntro- ductio ad Historiam philosophic Hebreorum,” 2d ed., Leipsic, 1720, all spoke without hesitation of the Hebrew philosophy, of the philosophy of Solomon, David, Moses, Joseph, and Abraham. Indeed they often ventured to trace the philosophy of the patriarchs as far back as to Adam. Even at the beginning of the present century Buzssia, in his Introduction to J. G. DAHLER's “Denk- und Sittensprischen Salomo's” (Strasburg, 1810), unqualifiedly characterized the prover- bial poetry of the Hebrews as philosophical; De WETTE, in his Hebrew Archeology, spoke of “ the speculative and practical philosophy of the Hebrews » and STAEUDLIN wrote a dissertation on ‘The Philosophy, the Origin and Design of the Book of Job.” (See his “ Beitrage zur Philosophie und Geschichte der Religion und Sittenlehre,’ I1., 133 sq.; compare the same author’s “ Geist der Sitténlehre Jesu,” I., 74 sq.). Theologians of the most diverse schools agreed in assuming in general the existence among the early Hebrews of a style of wisdom which might claim the undisputed title of a philosophy. The opposite view 1s represented not only by many later philosophers, especially those of the critical school of Kanv, but also by such theologians as limit the notion “philosophy” to theINTRODUCTION TO THE PROVERBS OF SOLOMON. scholarly scientific speculative inquiries peculiar to modern times, and must therefore consider not only the Hebrews, but all the Semitic races, and indeed the Orientals in general, as totally destitute of a philosophical habit of mind. Such was the opinion of Paes before the of Kant, when he asserted in his Critical History of Philosophy (Leipsic, 1767, I., 64), Gen confundendam esse Hebroeorum sapientiam cum philosophia proprii nominis atque signyficationis. Krue (Philosophisch-Encyclopédisches Lexicon, II., 328) thinks that any thing nee pinlosophy, or philosophical wisdom is not to be looked for among the ancient Hebrews. REINHOLD (Lehrbuch der Geschichte der Philosophie, p. 15) denies in general the existence of any proper old Oriental philosophy side by side with the Greek, Rirrer (Geschichte der Philosophie, I., 48) bluntly says, ‘Of the only Asiatic nations whose literature is known to us, We may venture to assert, without fear of much contradiction, that in the early times they had no philosophy. Among these are the Hebrews,” etc. Of the more recent theologians R. F. Grav (“ Semiten und Indogermanen in ihrer Beziehung zu Religion und Wissenschaft,’ p. 28 sq.) has warmly and zealously supported the proposition that “the Semitic mind in general has no capacity for either philosophy or science,” and Lvu- THARDT (in the “ Leipziger Vortrage iiber die Kirche, nach Orsprung, Geschichte und Gegen- wart, pp. 18 sq. [pp. 19 sq. of the translation published by Messrs. T. & T. Clark, Edinburgh, 1867]) adopts his opinion at least in reference to the Hebrews, All these scholars manifestly have too limited and partial a conception of philosophy. They with one consent understand by it an exercise of the human intellect controlled by the rigid laws of logic and carried on in a scientific method such as was never seen among the early He- brews, or indeed among any of the older Eastern nations. But philosophy means far more than this. It is in itself, as its etymology, guAoco¢ia, 1. e, studium saprentie [love of wisdom], indicates, and as the whole practice and method of the oldest Greek philosophers down to the time of ARISTOTLE demonstrates, nothing but a love for wisdom ; an earnest endeavor to find a theoreti- cal and a practical solution of the problems of our earthly life; that intellectual effort which strives to re-establish the proper relation between the absolute omniscience of God, and the relative knowledge possessed by the reason of man. A philosophy and philosophical science in this wider sense must be claimed for the people of God under the Old Testament, We cannot, however, quite agree with Brucu (ut supra, p. 20 sq.) when, having defined philosophy in its objec- uve aspect as “the science of the Absolute, or the science of the Supreme necessary causes of all that is or that must be,” and in its subjective aspect, “as the unaided inquiry after the absolute, or rational thinking in so far as renouncing all external authority it investigates the supreme necessary causes of all that is or that must be,” he ascribes both to the Hebrews. For, in the first place, that which among them corresponds to the philosophy of other nations is not pro- perly science, but rather a knowledge and comprehension, an intellectual effort and reflective process in general; and in the next place, it is not so much the “ Supreme necessary causes” ag the chief practical ends of our earthly life and being which occupied the mind of the Hebrew thinker. It is then only philosophy in its subjective character, as above defined, which can in the main be ascribed to the Hebrews, and even this ina form quite unlike that in which it pre- sents itself to Brucu, one which secures the full recognition of its predominant practical and theological character, A philosophy consisting in such an essentially practical or ethical ten- dency of the mind, which by an examination of the highest moral and religious ends of all human and superhuman existence, seeks to determine the normal relation between God and the world, and thus to point out the way to truth and blessedness, may without hesitation be ascribed to the people of the Old Covenant, It is indeed a philosophy, which thoug and dress are religious and poetical rather than didactic and scientific, contains within itself all the elements which are essential to strictly scientific development, or to an entrance into the sphere of dogmatic and moral and theological speculation, In this properly limited sense has EWAup, among others, (Geschichte des Volkes Lsrael, IIL, 82) recognized the existence of an old Hebrew Philosophy. « Philosophy,” says he, “ may exist even where the rigid laws of thought (logic) are not observed, or where no attempt ig made to reduce all truths and conceptions to a symmetrical whole (a system). This, it may be admitted, is its final aim,—though this aim like every other human aspiration is so often tho- h its shape82 THE PHILOSOPHY OF THE OLD TESTAMENT. t roughly erroneous and misleading ;—it is not, however, its beginning nor its constant living im- pulse. Its beginning and very life is rather the intense and unquenchable desire for investiga- tion, and for the investigation of all objects, both higher and lower, remote and near, human and divine. Where the problems of existence allow thoughtful men no rest, where they provoke among the mightiest intellects of any people, or of several nations at once, an un- wearied rivalry in the attempt to solve them, Philosophy is in the bloom and vigor of youth. In that earlier time the noblest of the Semitic races had plainly reached that stage when the Greeks were far from having approached it; and Israel, whose higher religion fur- nished besides a special impulse to reflection on the relations of things, now entered with them upon this nobler field of honor in the most generous rivalry.” Similar views are expressed by Umsreirt in his ingenious and instructive, though somewhat prolix observations ‘‘on the wisdom of the East” (Commentar tiber die Sprtiche Salomo’s, Ein- leitung, pp. lil. sq.); by DexitzscH (Article “Sprache Saloma’s,” in Herzoe’s Real-Encyel., XIV., pp. 712 sq.), as well as by the editor of this Biblework in his General Introduction to the Old Testament (Genesis p. 19, [Am. Ed.]). Ouse in his work “ Die Grundaztige der alttestam. Weisheit, pp. 5 sq., as well as his follower Kaunis (Lutherische Dogmaittk, L., 304), essentially agrees with the above statements. The latter says excellently, among other things, “To find in the life of nature and of man, in the revelations of the kingdom of God, in the whole world, the divine ‘ wherefore,’ the divine fitness to accomplish the proposed end, was the great aim of the wisdom of Solomon. Here unquestionably existed a tendency to science, to philosophy. But the national life of Israel rested on too divine a foundation to permit great freedom of in- quiry, and the kingdom of God had too many practical aims to favor a purely theoretical explo- ration of the objects of existence. Springing from the practical this wisdom sought to further the practical,” etc. Nore 2.—In harmony with his above-quoted definition of the philosophy of the Hebrews, as into the highest necessary causes of all that is or that shall be, Brucm (pp. 69 sq.) introduces the cosmogony of the first two chapters of Genesis into his representation of the philosophy of the Old Testament. He thus regards the substance of these chapters as a portion of a philosophical system, and indeed in its essential features as the earliest instance of philo- sophical reflection among the Hebrew race. (HeRpuR, as is well known, held similar views. In his “ Jdeen zur Philosophie der Geschichte der Menschheit” he termed the Mosaic cosmogony “an ancient philosophy of the history of man”). This view of Brucy’s is connected with his assumption of the purely human and moreover half-mythical character of the Mosaic narrative. It is therefore to be decidedly rejected, together with his opinion that the Old Testament “wisdom” is the product of unaided human speculation, and that no divine or specifically zed in the Old Testament revelation in general. (in accordance with the fundamental meaning an inquiry supernatural factor is to be recogni Nore 3.—The word 220 primarily denotes eee of the root DO, ee in Arabic, where it means to fasten, to hold fast, and then to tion, and secondarily, simply knowledge, separate, to decide) the fixing of an object for cogm ynonymous with My, and elsewhere, as It is therefore in Prov. i. 2 used as precisely s ith J°3. The 027 is then in the first instance the wise, whether he bea judge (1 Kings i, 28: comp. the Arabic word which always signifies judge), or an artificer (line, semyaill or eel: cunning, subtle man who can use his craft for his own or for others’ Be soe, WO) ba ale religious realm M221) naturally insight. in Isa. xi. 2 sq., as at least parallel w the learned man in general (comp. Jer. vill. 9) corresponding 6 Jer x. 9) 0G finally a advantage (Job v. 13, comp. 2, Sam. Xu. denotes insight into that upright dealing which pleases God and conforms to the divine law, a knowledge of the right way which is to be followed before God, and of the wrong one which is to be shunned. In short it is that practical uprightness, founded on religious enlightenment, 1m which the true happiness of man consists, and which is therefore frequently represented by Mvain (i. e. well being and wisdom in one), oy Ta yi eon Be : evga row We ig ule xi. 6; xii. 16; xxvi. 3. Compare in general Hrrzia, Die Sprtiche Salomo’s, Evnleitung, p. li.INTRODUCTION TO THE PROVERBS OF SOLOMON. Es : : “ a } sq. The latter, however, gives a somewhat different and less correct etymology of the word, : : ‘ . . = x Pas “ . , . He defines DIM as one who possesses the spiritual power of control and determination, and Ree 27) as the power of moral self-subjugation. He thus gives to the notion of government a prominence which is by no means justified by the Arabic Nore 4.—The 2¥ or Hebrew gnome, as the distinctive artistic form adopted by the Old Testament philosophy and proverbial poetry, will be particularly discussed in a later section. We may, however, here observe that of all the titles borrowed from kindred secular literature, and applied to the Proverbs of Solomon on account of their peculiar form, none appears more just and appropriate than that adopted by Brucu, who terms them (p- 104) an Anthology of Hebrew Gnomes. In the explanation and Justification of this title he, however, as he does elsewhere, disparages the theopneustic character of this Book of Scripture. 33. THE AGE OF SOLOMON, OR THE GOLDEN AGE OF THE HEBREW LITERATURE OF WISDOM. As among other nations philosophy is not wont to assume its proper form till a lone time after the religious and civil foundations of national culture are securely laid, so in Israel no season of undisturbed reflection and of philosophical inquiry and instruction could be enjoyed, before the protracted storms and conflicts of the period of the Judges had fixed the religion of the law in the depths of the popular consciousness, or before the reigns of Saul and Da- vid, the earliest kings, had firmly established the theocratic national life. The power of ex- ternal enemies must first in some way be broken and overthrown, and the prosperity of the citizen and the political and social influence of the nation upon the life of the surrounding nations must be to a certain degree secured; but this could not be effected before the bril- liant and glorious though warlike reign of David, Furthermore, as an element of the inter- nal culture of the nation, the spirit. of the law must have begun to receive a new invigora- tion and a fresh inculcation, which it derived from the schools of the prophets which sprung up after the time of Samuel, Hand in hand with the directly religious activity of this pro- phetic company the national poetry must make its earliest start, and create for that philoso- phy a proper literary and zsthetic form. These conditions were not all of them fully realized until the people were blessed with a long period of peace, rich in earthly possessions and enjoyments of all sorts ; they then began a lively and widely extended intercourse with foreign nations, and with an extending view reaching even to Tarshish and Ophir, their thought and their most various impulses in a direction which was no longer narrow and strictly national, but more or less universal and as broad as humanity itself.* There was therefore associated with the priests, the prophets, the warriors, the judges, a new class of notables, that of the Hhakamim (DDN, if Kings iy. 30, 31: Jer, Xvul. 18; Proy.i, 6; xiii. 20: xxii. 17), the wise, or the teachers of wisdom, who began to bear their part in the whole work of training the nation. A pretty large number of such wise men, of considerable importance, must have appeared under Solomon, and have been associated with him as the most famous of all. For the books of the Kings mention besides him some of his contemporaries, viz,: “ Ethan, the Ezrahite, and Heman, Chalcol and Darda, the sons of Mahol,” as representatives of the wisdom of that time (1 Kings iv, 31; comp. 1 Chron. ii. 6), and compare the wisdom of these Hebrew Hhakamim with that ofall the children of the E try, and all the wisdom of Egypt” (1 Kings iy, 30). time of Solomon, when the activity received the ast coun- Whether they did or did not form a well de- y figure (Solomon’s)—in some respects the grandest and ¢1 lume—is, in detail, little more than a mighty shadow, But, on the other hand, of his know more than of any other.” (STANLEY, Jewish Church, II., 184). And the accomplished author goes on to indicate the multiplying points of contact with the outer and the later world, and with secular history; and adds a 186): “To have had many such characters in the Biblical History would have brought it down too nearly to the ordinary level But to have one such is necessary, to show that the interest which we inevitably feel in such events and such men ee place in the designs of Providence, and in the lessons of Revelation.” See also pp. 252 8q.—Prof. B. B. Epwarps ( Writings, etc., II 402) Speaking of the fitness of the age to develop this Species of poetry, says: “It was the period of peace exrenaen Canteen: art, reflection, when the poet could gather up the experiences o sabre f the past, and embody them in pj ayi eee ee : ) Vai pithy sayings, shar apothegms, instructive allegories, or Spread them out in a kind of philosophical disquisition.’— A ] oe igs? * *[“That stately and mel: : [ y elanchol 1e saddest in the sacred vo- age, of his court, of his works, we238. THE AGH OF SOLOMON. 9 fined, exclusive class of popular teachers gathered about some leader or master, whether there were thus special schools for the wise, or the schools of the prophets were also chief places of culture for the disciples of the Hhokmah, these Hhakamim of the age of Solomon and of subsequent ages must be considered a very important factor in the limited mental development of the people, and as a factor possessing, like the prophetic and the priestly order, an independent importance (comp. Jer. xviii. 18; Ez. vii. 26). They had doubtless offered a vigorous resistance to those frivolous im- pulses of the Dy), the freethinkers and insolent scoffers, that had manifested themselves since the times of Saul and of David. Their positive agency was exerted in the propagation and dissemina- tion of that deeper religious knowledge and practical wisdom of hfe, beside which all worldly pru- dence, fine culture and enlightenment must appear as foolishness (comp. 723 1733, 1733, ete.; Prov, xiii. 20; xvii. 21; Ps. xiv. 1; Is. xxxii.6). The first decided manifestation of this new in- tellectual tendency, together with the literature produced by it under Solomon’s peaceful reign, marks this bright summit of the entire theocratic development in the Old Testament as the golden age and the really classic epoch of this especially important branch of the intellectual culture in the life of the covenant people. Nore 1.—The independent significance of the M231 as a special tendency of the mind, exerting with the ms}, or the gift of prophecy, an important influence has been recently estimated with special correctness by Ewatp. In his dissertation “on the popular and intellectual freedom of Israel in the time of the great prophets down to the destruction of Jerusalem” (Bibl. Jahrbucher, 1, 96 sq.), he says, among other things, “ It 1s not easy to conceive correctly how high a development was reached in the pursuit of wisdom (Philosophy) in the first centuries after David—and it is not usual to consider how mighty was the influence which it exerted on the entire development of the national life of Israel. The more closely those centuries are reviewed, the greater must be the as- tonishment at the vast power so early exerted on all sides by wisdom as the peculiar concern of many men among the people. It first openly manifested itself in especial circles of the nation, whilst in the peculiarly propitious age after Solomon eager and inquisitive pupils gathered about individual teachers until ever-improving schools were thus formed. But its influence gradually pervaded all the other pursuits of the people, and acted upon the most diverse branches of author- ship.” The existence of especial schools of the wise, like those of the Prophets, thus asserted, can- not be satisfactorily proved. Dxxrrzscu’s remark in favor of this assumption (ut supra, p. 717), that the usual form of address in the Proverbs, "33, my son, which is not that of a father to a son, but of a teacher to a scholar, implies that there were then 32 733, i. €., pupils of the wise, just as there were “sons of the prophets,” and that there must also have been “schools of wisdom,” is and must remain a mere hypothesis. It is moreover an hypothesis, which from the acknowledged wide application of the conception {3, son, in Hebrew, and its almost absolute lack of all support sn the Proverbs as well as in the other books of the Old Testament, must always be regarded as a rather unsafe one. Comp. Brucu, pp. 57 sq., who is at all events so far correct that he observes :: “The Hebrew wise men were not philosophers by profession, they constituted no class distinct from others, but might belong to different classes.” For there is the less reason for supposing from the above cited passage (Jer. xvill. 18) that there was a special class of Hhakamim, beside that of the priests and the prophets, from the fact that in the parallel passage, Ez. vu. 26, the notion of “the wise” is represented by that of “the ancient,” DvIpi. Norn 2.—The antithesis between v2 and D217 which runs through the entire body of Old Tes- tament literature pertaining to wisdom has been discussed in an eminently instructive manner by. DeLirzscn, wt swpra, pp. 713 sq. He shows very strikingly how “in the age of Solomon, which was peculiarly exposed to the danger of sensuality and worldliness, to religious indifference and freethinking latitudinarianism,” the number of ox) necessarily increased, and their skepticism and mockery must have assumed a more decided and aggravated form. “For those men who de- spised what 1s holy, and in doing so laid claim to wisdom (Prov. xiv. 6), who, when permitted to d in contention and bitterness (xxii. 10), who carefully shunned the company of the speak, indulge d themselves superior to their reproofs (xv. 12), the age of Solo- Hhakamim, because they fanciePeg a Ye 10 INTRODUCTION TO THE PROVERBS OF SOLOMON. mon,” he says, “ first invented the title 2 [scorner]. For in the Psalms of the time of David their common designation is 7 (which occurs in Proy. xvii. 21 only in the general sense of low fellow, Germ. Bube [Eng.‘ Booby.’ It occurs also in Prov. xvii. 7, and xxx. 22, and the corresponding werbiim xxx. 82—R, P. D.], while the word v2 is found in no other than the Ist Psalm, which has alater origin. One of the proverbs of Solomon (xxi. 24, comp. xxiv. 8) gives a definition of the new term: “Proud and haughty scorner (72) is his name who dealeth in proud wrath.” The conscious self-sufficiency of his ungodly thoughts and deeds distinguishes him from the ‘Na, the simple, who has been only misled, and may therefore be reclaimed (owe ocixe 20), sex el sling disowning the Holy, in opposition to a better knowledge and better opportunities, distinguishes him from the D2 [“ foolish,” @. e., gross or stupid], the DIN [“‘ foolish,” 2. e., lax or remiss], and the 27-90n [the man “void of understanding,” lit., lacking heart, 7. e., sense], all of whom despise truth and in- struction through want of understanding, narrowness and forgetfulness of God, rather than from essential perverseness.” Norr 3.—Of the four wise contemporaries of Solomon mentioned in 1 Kings v. 11 (iv. 31 accord- ing to the older division of chapters [the one followed in our English Bible]) Heman and Ethan appear in Ps, Ixxxviii, 1 and Ixxxix, las “ Ezrahites,” 7. e., descendants of Ezrah or Zerah, the son of Judah (Num. xxvi. 13, 20). Chalcol and Darda (in the parallel passage, 1 Chron. ii. 6, Dara) are designated as TMD "13, 7. e., either “sons of Machal,” a man otherwise unknown, or if im be taken as an appellative, “sons of verse,” 4. ¢., singers, leaders of the chorus (comp. Eccl. xii. 4), Luruer’s translation, » poets,” and his reference of the title to all the four, are unsupported by the original. Comp. Krein, Commentar zu den Buchern der Kénige, pp. 42 Sq. ¢ 4. SOLOMON AND THE POETRY OF wiSDOM WHICH MAY BE CALLED SOLOMON’S IN THE STRICTEST SENSE, As the chief representative and promoter of the Jewish literature of wisdom, we have Solomon himself [‘not only the Auausrus of his age, but its ARIstoriE” (STANLEY)]. The Old Testa- ment exalts the wisdom of this monarch, as a direct gift of Divine grace* (1 Kings iii. 5-12; lv. 29), high above that of all other wise men, whether of his own or of other nations,—especially above that of the teachers of wisdom already named, Heman, Ethan, Chaleol and Darda (1 Kings iv. 30,31). This is described ag consisting, in the first place, in the highest virtues of the ruler and the judge, or, as it is expressed’ in 1 Kings iii. 9, in “an understanding heart to Judge thy people, that I may discern between good and bad;” and in the second place, in an unusually wide and varied knowledge as the basis of his teaching, which related to all the possible relations of created existence. [Comp. Sranney’s Jewish, Church, I1., pp. 254 sq. ] Itis this vast erudition which is referred to in the expression as the sand that is on the sea shore,” which, with the words <“ much,” is used in 1 Kings iy, 29 to describe his extraor it is said of him, ver. 03, that “he spake of trees, fr the hys.op that springeth out of the w “largeness of heart + (29 217) even wisdom and understanding exceeding dinary endowments. With the same intent om the cedar tree that is in Lebanon even unto all; he spake also of beasts, and of fowl and of creeping things and of fishes.” Among these discourses of his upon all possible manifestations of life in nature AR doubtless meant wise sayings in reference to their deeper sense, and the Divine majesty and wisdom reflected in them, physico-theological observations and descriptions, therefore, such, for example, ag still present themselves to us in the concluding chapters of tl | 1¢ Book of Job (chaps. XXXvill.—x]j,), and in several of the sublimest Psalms (viii.; 1X.; ClV., etc.) ; or shorter aphorisms, parabolic reflec- * [“ He showed his wisdom by asking for wisdom. He became wise because he had se him the special aspect through which the Divine Spirit was to be of men; not the highest, not the choice of D and behold, it was a dream? Church, I1., 196.—A.] t his heart upon it. This was to approached, and grasped, and made to bear on the wants avid, net the choice of Isaiah; but still the choice of Solomon. “He awoke But the fulfilment of it belonged to actual life.” Duan STANzey, History of the Temi + Luruer’s translation, “getrostes Herz” trary to the sense of the original. understanding,” “ji [a comforted, then a courageo Comp. Kern in loe., who correctly expl ntellectual Capacity to grasp the widest realms of kno us or confident heart], must be r ains “largeness of heart” ag “ wledge.” ejected as con- comprehensive aera PA¢4. SOLOMON AND THE PORTRY OF WISDOM. te tions and pointed sentences, such as are quite numerous in the Proverbs and in Kcclesiastes (e. g., Prov. vi. 6-8; xx. 1sq.; xxvi. 1 sq.; xxvii. 3sq.; xxx. 15 sq.; comp. Hecles. i. 5 sq.; vil. 1 sq.; x. 1 sq.; xii. 1sq.). It isthe manifold materials and themes of both the lyrical and the didactic poetry of Solomon (or, according to 1 Kings iv. 32, his “ Proverbs” and “‘ Songs”), which in that noteworthy passage are mentioned as proofs of the unusual extent of his knowledge, this theoretical foundation of his wisdom, or are pointed out by the prominence given to a few noted examples from the vegeta- ble and the animal world. JosupHus indeed rightly understood the passage as a whole, when he found that it ascribed to Solomon a comprehensive knowledgeand a profound philosophical view of natural objects (Anti. VL 2, oO: ovdeuiav TobTwV Pho Hyvdnoev ove TapHAtev avezétactov anN év rédoac édtAocdgnoev [he was not ignorant of the nature of any of these things, nor did he pass them by unexamined, but he philosophized concerning them all]. A similar correct estimate of the na- ture and extent of the philosophical knowledge of this great monarch is found in IrnENzvs (Adv. haer., IV., 27, 1), who, on the authority of the same passage says of Solomon, “eam que est wn con- ditione (i. e., xtice) saptentiam Dei exponebat physiologice.” He thus in like manner ascribes to him not perhaps a purely descriptive or historical knowledge of natural objects, but a knowledge of nature serving as a basis for fine religious and philosophical observations and ethical instructions in wisdom. Many of the fruits of this learned pursuit of wisdom must have had a literary character. According to 1 Kings iv. 32 “he spake three thousand proverbs, and his songs were a thou- sand and five.” Not only then had he inherited from his father David, in undiminished fer- tility, the power of composing songs, the gift of both sacred and secular lyrical verse, but he also originated and established a new species of Hebrew poetic art, that of gnomic didactic poetry, of which before his time there had existed but mere germs, imperfect attempts com- pletely eclipsed by his achievements. Proportionably few specimens of either class of his poetical productions have come down to us. Instead of one thousand and five songs we have sn the Ganon but two Psalms, which bear his name, the 72d and the 127th. The exclusion of so large a number of his lyrics from the collection of the religious verse of his nation may have been occasioned either by their lack of a directly religious character, or by their too in- dividual bearing. In reference to another monument of the lyrical poetry associated with the Janticles, it is still an undecided and controverted question whether name of Solomon, the © Solomon was the proper and immediate author of it, or rather some contemporary poet who chose him as its subject (see 25). The remains of his gnomic didactic poetry, as they are presented in the Proverbs, are much Even this collection, however, contains not more, perhaps, than one quarter more numerous. eral parts of the book are by of those 3,000 sayings which Solomon uttered ; inasmuch as sey o other authors, and of the remaining 746 verses hardly the It will always be uncertain whether those “spake” them, were all actually recorded of them, as matters of merely oral their titles expressly ascribed t whole canbe directly ascribed to him (see @ 12). 3,000 proverbs of which it is expressly said that he by him or one of his contemporaries, or whether many tradition, were not gradually lost. That in general he spoke more than he wrote, so that the greater part of the utterances of his wisdom consisted in pithy maxims and acute sayings, like the riddles of the modern Ori- entals, may be pretty safely inferred from the statement, that “there came of all people to hear the wisdom of Solomon, from all kings of the earth, which had heard of his wisdom ” (1 Kings iv. 84). The same inference may be drawn partly from the Seripture narrative, and partly from the old Jewish tradition preserved by JosEPHUS in reference to the Queen of Sheba’s visit to his court (1 Kings x. 1 sq.), as well as from the account of his contest with King Hiram, and with the Tyrian Abdemon, in the proposing of ingenious riddles. (JosepHus, Ant. VIIL,, 5, 3). Nors 1.—Besides songs (0’1¥), gnomes or maxims (a2), and riddles (M71N), Hurzte, ut supra, p. XV1., ascribes fables to Solomon. ‘The discourse concerning beasts, trees, fowl, etc., ascribed to him (in 1 Kings iv. 33),” he thinks, “ cannot be properly referred to the substance of his maxims, but is most naturally understood of his invention of fables.” This 1s a rather ar- bitrary conceit of H1rzre's, which he unsuecessfully tries to sustain by the hypothesis which heee see ee Se ee INTRODUCTION TO THE PROVERBS OF SOLOMON. throws in, that “perhaps in the 38, 1 Kings iy. 33 (hyssop), the name of LHisop lies concealed ”’ (Aicwroc—toouroc ??). Notwithstanding the contrary ee of HEeRpER, in his well-known work, “The Spirit of Hebrew Poetry” (IL, p. 13), the Old Testament olfers no example of a proper fable. The story of the bramble invited by the trees to be their king (Judg. ix. 8-15) ig in its whole plan and tendency much more of a parable than a fable. Nore 2.—According to Oriental traditions in reference to Solomon and the Queen of Sheba, her name was Balkis or Belkis; she became Solomon’s concubine, or his actual wife (the first is asserted by the Himyaritic Arabs, the latler by the AXithiopians) ; she bore him a son, Menile- hek, with the surname Jbn-el-hagim, son of the wise: she first brought to Palestine the root of the genuine balsam, afterwards cultivated at Jericho and near Engedi (comp. 1 Kings x. 10, and in addition Joszpuus, Antt. VIII, 6, 6), ete. Legends of this sort, invented especially by the Rabbis to heighten the kingly glory and wisdom of Solomon, and found some of them in JOSEPHUS (ut supra), others in the Talmud (e. g. Jalkub Melachim, p. 195), others in the Koran (Sura 27), others in later Arabic, Athiopic and Persian documents, abound in the comprehensive Turkish work Suleiman name, i.e. the Book of Solomon, which, according to Von Hammer, consists of 70 folio volumes. Comp. Von Hamuer “ Ltosendl, or Oriental Legends and Tradi- tions from Arabic, Persian and Turkish sources,” Vol. I., pp. 147-257. See also H. Lupo.r, Lhist. Aithiop., 11., ¢. 8, 4: Pocockn, Specimen hist. Arab., p. 60; CAuSsIN DE PERCEVAL, Essai sur Chastoire des Arabes, I., pp. 76 sq.; and P. Cassen, Zlagabal, in the Elberfeld « Vortrage J. d. gebildete Publikum,” 1864, p. 182. Norse 3.—[The question of Solomon’s moral qualification to be the author of some of the books contained in the canon of the Scriptures has sometimes perplexed honest disciples, and been made a specious argument in the mouths of cavillers, The point is well put and the an- swer well given by Arnot, Laws from Heaven for Infe on Earth, pp. 11-13. “The choice of Solomon as one of the writers of the Bible at first sight startles, but on deeper study instructs, We would have expected a man of more exemplary life—a man of uniform holiness. It 18 certain that, in the main, the vessels which the Spirit used were sanctified vessels - ‘Holy men of old spake as they were moved by the Holy Ghost.’ .... But the diversity in all its extent ig like all the other ways of God; and He knows how to make either extreme fall into its place in the concert of His praise. He who made Saul an apostle did not disdain to use Solomon as a prophet... .. If all the writers of the Bible had been perfect in holiness,—if no stain of sin could be traced on their character, no error noted in their life, it is certain that the Bible would not have served all the purposes which it now serves among men. indeed in matter and mould, but it would not have reached down t would not have penetrated to the sores of a human heart jects come better through the heart and lips of the wear It would have been Godlike o the low estate of man—it pee Practical lessons on some sub- y, repentant king than through a man oO who had tasted fewer pleasures, and led a more even life. . .. . Here is a marvel: not a line of Zz ae y ie oe and Solomon’s writings tends to palliate Solomon’s sins... . . The glaring imperfections of the man’s lite have been used as a dark ground to set off the lustr e of that pure righteousness which the Spirit has spoken by his lips.’—A. ] @ 5, THE SONG OF SOLOMON IN ITS RELATION TO THE LITERATURE OF WISDOM ASSOCIATED WITH SOLOMON.* The opinion that the Song of Solomon is not only a production of the age of Solomon, but most probably the work of Solomon himself, is favored both by its numerous allusions to the personal and historical relations of this king (e. Ope 2 yew OF Vine vie 11), and by its general esthetic character, its lively conception of nature. Thus it manifests a decided pre- ference for comparisons with natur ly with such as are distinguished al objects of all sorts, especial Fe A Sis eG *[ While there must be conceded to be weight in the objections urged by Isaac Taytor (chap. iii. of his “ Spirzt of Flebrew Poetry”) to the recognition of a Proper drama in the Scriptures, we cannot agree with him that it is only een aoe very forced meaning” that such books as Job and Solomon’s Song can be called dramatic. need to guard against the fondness of some for assimilating the Scriptures in their descri ture; is there not in the other direction such an error ag hyper-fastidiousnesg i—A.]25. RELATION TO THE LITERATURE OF WISDOM. 13 either by their beauty or their variety ; it refers not only to numerous important places of both Northern and Southern Palestine, but also to regions, cities and persons beyond the limits of Palestine (e. g. Kedar, Damascus, Pharaoh, etc.). Had it been composed merely with reference to Solomon, it would not have been ascribed to this monarch either in the title of the Masoretic text, or by the unanimous tradition of Jewish antiquity. It is manifestly a product of that extremely rich and fruitful poetical activity of Solomon, described in 1 Kings iv. 32, 33. In virtue of its erotic contents it belongs essentially to that division of his poetry which is there indicated by the mention of the songs which were a thousand and five, and thus to the lyrical class, whose characteristic features must be recognized in it, thongh with Umpreit, Ewan, DrxitzscH and others, we regard it as a dramatic composition. For even though this pre-emi- nently probable view of its artistic form be adopted,—a view which alone offers a thorough and generally satisfactory refutation of the recently somewhat popular theory, which divides the entire composition into a simple cycle of “love songs,’—the essentially lyrical and erotic character of its separate parts is ever unmistakable; so that the name of a drama in the nar- rower and stricter sense of the word is not on the whole applicable to it, but rather only that of a “lyrical drama” (BérrcHER), a garland of erotic songs joined in dramatic unity (Ds- LITzscH). But notwithstanding this its lyric and dramatic, or perhaps even melo-dramatic form, and notwithstanding its somewhat wide deviation from the Maschal form of the Proverbs, there exists between its fundamental idea and that of the strictly didactic or aphoristic poetry of Solomon a significant inner connection. The Song of Solomon must undoubtedly be classed with the Hhokmah poetry in its wider sense, because its fundamental idea when rightly viewed, must be admitted to belong to the circle of those ethical ideas which form the chief and the favorite subjects of Solomon’s doctrine of wisdom. This fundamental idea consists in the exaltation of conjugal love and faithfulness as the most excellent and sure foundation of earthly prosperity, as a moral force in life triumphing over all the misery and mischief of this earth and even death itself. This fundamental idea is prominent in passages like chap. vil. 7,8, and viii. 6-8, which are closely related to expressions like those found in Prov. v.18, 19; xviii. 22; xix. 14; xxxi. 10 sq. This must be admitted to be the chief topic in the poem and the central point in its descriptions, whether we assume, with Ewaxp and others, that the design is to celebrate the changeless constancy and innocence of the Shulamite, that was proof against all the flatteries and artful temptations of the luxurious Solomon, or with Dxrurrzscu, that the work belongs to an earlier period in the life of that king, before he had sunk into the foul depths of polygamy and idolatry, and that consequently it refers to his chaste relations to a single wife. It 1s evident that the latter view is more harmonious with the opinion which, on both internal and external grounds, asserts the authorship of Solomon, than is that of Ewaxp, or than the interpretation most nearly related to it adopted by Hue, Borrcuur and the author of this general commentary ; it also favors equally, if not still better, the recognition of a secondary or a mystical reference of the poem to the Messiah, For as a representation of the rapturous joy and bliss arising from the conjugal relation between Solomon, the prince of peace, and his beloved Shulamite, the poem admits of innumerable typical and prophetic applications to Christ and His Church. And these applications render superfluous all other expositions of its Christological contents, such as have resorted to various allegorizing expedients, from the earliest periods of the Church down to the time of H. A. Haan and Hzenestensera [with whom must be reckoned as in general sympathy a considerable number of British and American expositors, among the most conspicuous and emphatic of whom is Bishop Worpswortu]. The mystery of the Song of Solomon is that of the marriage relation, and therefore the poem not only admits of that somewhat general Messianic sense which belongs to every poetical celebration of bridal love and conjugal faithfulness within the range of the Scriptures (comp. Eph. v. 32), but also appears as a Messianic prophecy of a specific typical significance, as a prediction in which the marriage of a theocratic king of Israel is described as an especially suggestive analogue and type of the relation of Christ to the Church of the New Testament. In this aspect it closely resem- bles the 45th Psalm, which likewise celebrates an Old Testament royal marriage as a type of the New Testament covenant relation between Christ and His Church; this Psalm, however, pro- SS SSS — ee14 INTRODUCTION TO THE PROVERBS OF SOLOMON. bably refers to a later prince than Solomon, and both by this its origin, in a period after Solomon, and by the unmistakable decrease, in its delineations, of the favorite ideas and characteristic imagery of Solomon’s poetry, it shows that it must have sprung from another sphere of spiritual culture and production than that of the classic Hhokmah literature of the earlier age. [All comment on this view of Solomon’s Song, together with all comparative and supplemen- tary presentation of views that have been held in Great Britain and America, is deferred to the Introduction and Exegetical notes connected with our author’s companion Commentary on the Book, which is contained in the present series and will be found translated in the present vol- ume]. Norz.—In these hints with reference to the relation in which the Song of Solomon stands to the literature of wisdom which bears his name, we have mainly followed Dexirzscu.- In his “Untersuchung und Auslegung des Hohenliedes,” 1851, p. 171, he does not hesitate to designate it as ‘a production of the Hhokmah,”—a species of literature cultivated and employed by Solo- mon with conspicuous skill. This he does in virtue of the broadly human and ethical character of the idea of conjugal love and union which forms its chief theme. “ For,” he adds, arguing pertinently in support of his view, “the Hhokmah of the age of Solomon is devoted to the ex- position of those creative ordinances of the Cosmos, which have a broader range than the national limits of Israel, and of the universal axioms of religion and morality. The poetry of the Hhokmah is therefore didactic; and both proverbial poetry and drama were developed by it.” DeirzscH’s view of the Song of Solomon and of its ethical and theological value, is in general more interesting and in all respects more satisfactory than any other modern one; it is also preferable to that of the respected founder of this general Commentary, who, on p. 36 [Am. Ed.] of the General Introduction to the Old Testament, expresses the view “that the poem doubtless sprung from the theoretic indignation provoked by the anticipated allowance of religious freedom by Solomon, his polygamy implicating him with heathenism.” The fun- damental idea is therefore heid to be that “the Virgin of Israel, or the theocracy, refuses to be numbered with the heathen wives, or religions, as the favorite of Solomon, but turns to her true betrothed, the still remote Messiah,” We cannot adopt this view, chiefly because the arguments for the genuineness of the poem or the authorship of Solomon, seem to us to outweigh all that lie against it. As little, and indeed still less, can we approve the two conceptions most nearly related to this of Lana. That of Hue (“Das Hohelied in einer noch unversuchten Deutung,”’ 1813) refers the poem to the time of Hezekiah, and considers it as a symbolical expression of the desire of the ten tribes of Israel for reunion with the kingdom of Judah represented by the king of peace, Hezekiah— Solomon, That advocated by Borrcunr (Die dltesten Buhnendichtungen, 1850) regards it as a lyrical drama, produced and represented in the kingdom of Israel about the year 950 B. Ce some time after Solomon’s death, and aimed at the royal house and the manners of the harem, so hostile to the life of the family. A more extended critical discussion of these views would here be out of place. An examination of the various modifications of the Messianic allegorical interpretation, as well as of the purely historical or profane erotic view (THEODORE of Mopsu- esta, CASTELLIO, J. D. MicHax tis, erper, KicnHorn, Hrrzie, etc.), must be left for the Introduction to this book of Scripture. ? 6. THE BOOK OF JOB, CONSIDERED AS A PRODUCT OF THE POETRY OF WISDOM, KNOWN IN THE BROADER SENSE AS SOLOMON’S. The Book of Job must also be without doubt classed with the productions of the poetical Hhokmah literature, and indeed, as a whole, with even more justice than the Song of Solomon. For although its composition cannot be confidently referred to the time of Solomon, since verbal and other considerations seem to indicate a later period for its origin, its inner relationship to the chief characteristic productions of that literature, to the Proverbs on the one hand and to He- clesiastes on the other, is so much the less doubtful. Its ethical and religious tendency, developed in the representation of the conflict and the victory of a godly man in gore trial, and in the Justification of the divine dealing in the face of the apparent injustice of such sufferings as his,¢6. THE BOOK OF JOB AS A KINDRED PRODUCTION. 15 and the peculiar method in which it develops this fundamental thought, by means of conversa- tions and discourses which are made up now of gnomes or moral maxims strung together like pearls, and again of lively and symbolical pictures from nature and from human life,—both alike prove the close connection of this didactic poem with the proverbial poetry of Solomon, as we have above (@3 3, 4) characterized it. Moreover, the manner in which the poet in chap. XXvill. rises to the idea of the absolute wisdom of God, and represents a participation in it as dependent on a godly and upright course, is very closely related to that which appears in pas- sages hike Prov. vin. 22; 1x.12; Hecl. xii. 13; Prov.i.7; i. 16, etc. The fundamental prin- ciple and the didactic tendency of the book seem in all essential features to have sprung from the same style of seeking after wisdom and of religious and philosophical inquiry as the Pro- verbs and Ecclesiastes; and if, in consequence of a certain tinge of skepticism peculiar to its theological views and reflections, in which the decidedly skeptical attitude of the Preacher to a certain extent betrays itself, it forms a sort of connecting link between these two books, so on the other hand it is by virtue of its poetical form most nearly related to the Song of Solomon. For like this it appears in the poetical garb of a drama, of a drama, however, which, in so far as it bears an impress of an epico-dramatic rather than of a /yrico-dramatic (melodramatic) kind, de- viates from the pure central and typical form of this species of poetry in a different direction from that taken by the Song of Solomon. It is on this account, therefore, to be likened to such in- tellectual creations as Dantx’s Divine Comedy (or even as the philosophical dialogues of. Plato, so far as these may be considered as artistic poetical productions in the wider sense), rather than to the erotic lyrical dramas or idylls of other nations.* At all events the interlocutory dramatic style of the poem prompts one to fix the time of its composition as near as possible to that of the Song of Solomon, and to regard it as having originated, if not under Solomon, at least in the age immediately following him. This period is in- dicated on the one hand by the sublime character of its descriptions of nature, reminding one strongly of the universally extended horizon of the epoch of Solomon (compare especially chaps. xxxvili-xli. with 1 Kings iv. 33), and on the other by the traces appearing in passages like ix. 24; xii. 17 sq.; xv. 18 sq., of a decline already begun in the glory of the kingdom, and of heayy national calamities. That the whole book must in any case have appeared long before the Babylonish captivity, is evident from such a familiarity with its contents as a whole, and with individual descriptions in it, as 1s exhibited by the prophets Hzekiel (xx. 14, 20) and Jeremiah (xx. 14 sq., comp. Job i. 3 sq.). This origin before the exile is to be claimed also for the discourses of Elihu in chaps. XXxil-xxxvil. the more confidently, in proportion as they unmistakably form an essential and indispensable link of connection between the conversation of Job with his three friends, and the manifestation of Jehovah which brings the final solution of the whole problem. 7 [Among English authors who agree in this classification of the Book of doe few are more emphatic in their assertions or more felicitous in their illustration than Dean STANLEY (Jewish Church, I1., 270-1): “ Nothing but the wide contact of that age with the Gentile world could, e admitted either a subject or a scene so remote from Jewish thought and customs, .as that of Job.” ‘The allusions to the horse, the peacock, the crocodile and the hippopotamus, are such as in Palestine could hardly have been made till after the Oreos of Solomon’s collections. The knowledge of Egypt and Arabia is what could: only have been acquired after the diffusion of Solomon’s commerce. The questions discussed are the same as those which agitate the mind of Solomon, but descending deeper and deeper into the difficulties of the world,” eéc.—On the other side, apart from formal commentaries, one will hardly find a clearer and more vigorous presentation of the reasons, both in the style and substance of the Book of Job, for assigning it an earlier date, “an age as early at least as pat of the Israelitish settlement in Palestine,” than is given in chap. 8 of Isaac TayLor’s Spirit of Hebrew Poetry.—A. a the Book of Job belongs to the epoch of Solomon, there is the more reason for re- humanly speaking, hav * Compare the excellent essay of G. Baur, “Das Buch Hiob und Dante's gittliche Komidie, eine Parallele,” in the Studien und Kritiken, 1856, III.Spe 16 INTRODUCTION TO THE PROVERBS OF SOLOMON. garding this period as one of unequalled rizhness in the manitold variety otis rea ee y species and forms of poetic art. For besides the religious lyric and the ee ia ee. 0 of the chief forms of the Old Testament drama, the religious-erotic and the oes auc Y philosophical, must have attained their maturity during this period ; and there is the ae a in what Ewaup—who, moreover, refers the Book of Job to the period just before the exi Crates marks in characterizing this epoch: ‘Thus at this time poetry expands, seeking new paths in every possible direction, though she could only enter them, This is the period of the full forma- tion and broadest development of Hebrew poetry, when it reveals all its latent Ce and gathers up all its scattered forces; and it is just this that is here new and peculiar (Die poet- wchen Bucher des alten Bundes, I., p. 19). Compare HABVERNICK, Linleit. in das A, L’, herausg. von Ket, Bd. IIL, p. 12: “Thus Solomon excels his father In fruitfulness of Boe inspiration, and this fruitfulness testifies to the great wealth of this period in poetical produc- tions. As the splendor and richness of Solomon’s peaceful reign 1s a fruit of David's strifes and victories, so the poetry of his time is but the rich unfolding of the fruit planted and nourished by David. It proves itself to be such by its peculiar character of peaceful objectiveness, while the poetry of David is the thorough expression of deeply stirred subjective emotion. The blessedness of the peace, which, after long and bitter conflicts, the theocracy enjoyed under Solomon, reflects itself as clearly in the 72d and 127th Psalms as in the Song of Solomen, and gives to the latter, notwithstanding its thoroughly emotional contents, a repose and objectiveness of attitude which has long since overcome all struggle and conflict, With this is also connected the broader hori- zon which poetry gains under Solomon, as well as the complete development and rounding out of its form which hkewise marks this period,” etc. Many of the characteristics here mentioned belong as well to the book of Job; this is not, however, the case with all of them. The passages above quoted [on the preceding pagel], for example, refer rather to a disturbed and troublous pe- riod, than to the peaceful repose and glory of Solomon’s reign. On this account we do not yen- ture to adopt without hesitation the view that the book originated in this period, as held by Luturr, DoEDERLEIN, STAEUDLIN, Harvernicx, Kern, SCHLOTTMANN, Haun, V AIHINGER, and others, We regard as more probable the assumption of a somewhat later composition (adopted by the general Editor; see Zntrod., etc., p. 35). We do not, however, for that reason, with Ew- ALD, Hirzer, Heriestept, Burrx, and others, assign its origin to the seventh century before Christ; or, with Cuuricus, Grsrntus, Umsreir, VATKE, BunsEn, and others, refer it to the exile or the period that immediately followed it, @7. THE LITERATURE OF WISDOM AFTER SOLOMON ; @) EccuEsrasrEs. To the productions of the Hhokmah that undoubtedly belong after Solomon is to be referred Koheleth or the Preacher (INP, "ExxAnjovactgc), This is a didactic poem, which not only by its extended monologue in the Maschal form, but also by its express designation of the speaker ag “the son of David,” and “ King in Jerusalem,” seems to betray an origin direct from Solomon, The entire weight of all those considerations, whether of an internal or a verbal character, which claim attention, compel the assumption of an origin not only after Solomon, but even after the exile. For the numerous Chaldaisms in its diction, the references to the oppressive rule of un- worthy kings of a non-Israelitish race, é. g., iv. 13-16; vy. 8: viii. 1 Sq.; x.4sq., as well as many allusions to circumstances and events after the exile, such as vi. 2, 3: viii. 10; ix. 13 sq.; xii. 12—all together compel us to recognize the book as a literary monument of the later Persian period. Complaints of the vanity of all earthly things, in the form of disconnected monolocues, not, however, exactly separate aphoristic sentences like those of the Proverbs, but rather as some- what extended reflections, are here put into the mouth of the wise King Solomon. The rhetori- eal dress by means of which this is accomplished appears the more suitable, since a king who had not only acquired an unusually extended knowledge of earthly things, but also had surrendered himself to the inordinate enjoyment of them, should be regarded as a pre-eminently appropriate preacher concerning their nothingness and transitoriness, The complaints which the book con- tains on this topic sometimes rise to doubts in reference to the rnoral government of the world; ee Cad 8 qt il, 15 ica), ak, 2ieqy on lieve tin a abe case, at least¢7. THE LITERATURE OF WISDOM AFTER SOLOMON. 17 leave apparently unreconciled the contradiction between the Divine perfection and the vanity of the world. Its philosophy of life has therefore with a certain degree of justice been explained ag a sceptical one. It has indeed even received the name of a “Song of Songs of Scepticism,” * The entire absence of the Divine covenant name, Jehovah, and the occurrence of frequent exhor- tations to the cheerful enjoyment of life, instead of possible admonitions to obedient subjection to phe law (il. 24-26; im. 12sq; 1. 22; v. 17-19; vin, 15: ix. 7-10 x1 7 sq.; xu. 7 sq.), might besides seem to justify the suspicion of an attitude religiously indifferent and morally lax, which is not seldom charged upon the author. He was, however, far removed from proper Epicurean- ism, or indeed from atheistic impulses. He in fact never contents himself with uniting the tra- ditional faith and his sceptical view of the world in a merely external “Concordat between tle fear of God and the cheerful enjoyment of the present” (Kaunis, ud supra, p. 309). Butin a time inclined to the abandonment of faith in God’s holy and just government of the world, he clings to such a faith with a touching constancy, and defends the fact of the wise rule of the Eternal and Omnipotent God against all the frivolous scoffs of fools (ii. 26; iii, 20 sq.; v. 1; v. 17-19; vi. 14; ix. 1-3; compare 11. 13; iv. 5; x. 2sq; x. 18, 14).. And in an age when his people had little or nothing to hope for in the way of external national prosperity and increase, when moral dullness, apathy and despondency might thus easily master the individual members of this people, he is never weary of pointing out the righteous retributions of the future as a mo- tive to the fear of God, the chief and all-comprehending virtue of the wise (iii. 14-17; v. 6; vi. 6, 10; vin. 12 sq.; x1. 9; xii. 13, 14), and of commending unwavering constancy in individual callings as the best prudence and the surest defence against the sufferings and the temptations of our earthly life (compare 1. 10; ill, 22; v. 17,18; viii. 15, ete.), It is especially the high estimate which he puts upon this faithful endeavor to fulfil one’s earthly duty, this “ cheerfulness in labor,” which reveals the close relationship between his practical view of life and that of the Proverbs of Solomon, and reveals his place within the circle of those Hhakamim whose spiritual thought and action in the earlier age has left its worthiest monument in that collection of Pro- verbs, and in the Book of Job. Notes 1.—The assumption that Solomon was the immediate author of the Book of Ecclesiastes, which once exclusively prevailed, and is still at this time defended by L. Van Essen (Der Pre- diger Salomo’s, Schafth., 1856), H. A. Haun, Commentar, etc., 1860), and E. Bout ( Dissertatio de Aramaisms hbri Koheleth, Erlangen, 1860), is refuted not only by the arguments above given, which favor its origin in the period of the Persian sway, but still more especially by many passages in which the use of the name of King Solomon is manifestly but a free and poetical one ; é. g., 1. 12; 1. 16; 11. 6; and particularly xu. 9-14, in which the author speaks of his own person in distinction from the Preacher. Compare BLEEK, Hinleitung, p. 643; Kern, Hinlet- tung, p. 439. Nott 2.—The charges which have of late been often brought against the Book of Ecclesiastes, viz., that it teaches merely a ‘‘religion of the present,” that its moral and religious tendency is sim- ply negative, that it inclines to fatalistic scepticism and to the lax morality of Epicureanism (Lowry, DoEDERLEIN, Dr Werte, KNossgt, in part also Hrrzie¢ and Brucg, according to whom “the scepticism of this book rises even to bitter anguish and utter despair of finding any aim or or- der in human life” [wt supra, pp. 68, 238 sq., 383 sq.]), are met by the passages above cited, in which patient devotion to one’s personal earthly calling, together with a cheerful mind and thankful enjoyment of God’s temporal gifts, is recommended. These passages are of special im- portance, since they significantly exhibit the peculiar practical tendency of the book. Itis the New Testament virtues, irouovg, yaipew rh éArridt, épydleobat werd fovylag (Rom. xu. 12; 2 Thes. iii. 12, etc.), in their peculiar Old Testament form, and in accordance with that view of the world inculcated in the more advanced Hhokmah doctrine, which are here substantially exhibited and commended to the tempted saints of the theocracy after the exile. Compare LutHsr’s Preface to the writings of Solomon—“ The other book is named Koheleth, which we call the Preacher; and it is a book of consolation. When a man would live obediently * So Heinrich Herne designates it in his “Vermischte Schriften,” 1854,1. In like manner DELITzscH, Commentar zum Buch Hiob (in Ket and Dexirzscu’s Bibl. Comm. zum A. T.), p. 5. 2be a es es ey ee ee a ye Rd es ee ek Ph ae 18 INTRODUCTION TO THE PROVERBS OF SOLOMON. according to the teaching of the first book (7. e., the Proverbs), and perform the duties of his calling or of his office, the devil, the world, and his own flesh oppose, 80 that he 18 wearied of his condition. .... Now as Solomon in the first book teaches obedience. as against foolish desire and curiosity, so in this book he teaches patience and constancy in opRosibicn to discontent and temptation, and a peaceful and joyful waiting for the final hour’? Comp. the Preface to the La- un Commentary (Opp. exeget. ed. Schmid et Irmischer, T. XX1., p. 5): Hune tibrum Lcclesias- ten rectus nos vocaremus Politica vel Biconomica Salomonis, qui viro in politia versanti consulat wn casibus tristibus et animum erudiat ac roboret ad patentiam, ete. [This book, Ecclesiastes, we should more correctly call the Politics or Economics of Solomon; for he is giving counsel in adversity to a man engaged in public hfe, and is training and strengthening his spirit to patience,” eic.] For similar passages see Eister, Commentar iiber den Prediger Sal., 1855, Introd., Ppp. 14 sq. Besides this expositor (see especially pp. 27 sq.), EwaLp (Lint. zu Koheleth, pp. 177 sq.), HAEVERNICK (Hind, III., 449 sq.), VarnincEr (Ueber den Plan Koheleth's, Stud. und Krit., 1848, pp. 442 sq.), and Henestenpere (Der Prediger Salom. ausgelegt, 1859), have, among recent writers, with cogent arguments, defended the ethical character and contents of the book against such attacks. Compare also the profound essay of Vira AR, “Ueber Koheleth,” in the Pastoraltheol. Bil, 1863, 1, 241 sq. @ 8. CONTINUATION. 0) THE PSALMS OF WISDOM, Proverbial poetry most clearly combined with lyrical appears not only in the writings of Solo- mon, but also in those of many poets of the later age. Certain intermediate forms of composition therefore occur which may be classed with one as well as with the other species of poetry. Such are those Psalms, which, though they do not directly teach wisdom, yet sing the praise of the fear of God as the source of all wisdom, and exhibit a didactic tendency, both by the Maschal form which they adopt, and by proclaiming the praise of the law of the Lord and their exhorta- tions to its faithful observance. They may be briefly designated as Hhokmah-Psalms, and may be regarded as gnomes expanded into lyrics, or as the combination of several wise adages into a lyrical didactic whole. The shortest of the two Psalms ascribed to Solomon, the 127th, appears to be in a measure a gnome thus expanded into a lyrical form. Of the later Psalms those belong to the same category, which consist of praises of a life led in the fear of God and the faithful ob- servance of the law,— Ps. 1., cxi., cxii., exxy. and cxxvili, Of these the second is especially worthy of notice, in that it closes with the same commendation of the fear of God as the beginning of wis- dom (ver. 10), which is found at the beginning of Solomon’s Book of Proverbs (Prov. i. 7, comp. 1x. 10, etc.), and at the end of Ecclesiastes and of the 28th chapter of the Book of Job. The 119th Psalm is also a Psalm of wisdom ona magnificent scale, an alphabetical arrangement [lost of course in our versions] of inspired praises of the Divine word, and of the blessings which re- sult from obeying it,—which Luruer has well styled “the Christian A. B. C. of praise, love, power, and use of the word of God.” Here belongs also the 49th Psalm, which describes the transitoriness of the happiness of the ungodly, and contrasts with it the hope of the righteous resting on God. For this purpose it adopts a form which is expressly termed “speaking of wis- dom” (ver. 3 [E. V.]), a “parable,” a “dark saying” (ver. 4 [E. V.]). The 78th Psalm, which be- longs to Asaph, asserts its didactic character by the use of similar expressions, Yet its contents, which are descriptive of the history of redemption rather than gnomically instructive or contem- plative, show that it ought not to be classed with the proper psalms of wisdom, even though its tendency, like that of several other of the Psalms of Asaph, might in general be called didactic, Those Psalms of David also, which contain didactic matter, differ almost throughout both in their contents and their form from the Hhokmah poetry of the age of Solomon, and of that im- mediately succeeding, and only incidentally coincide with a few of the above named psalms of wisdom ; ¢.9., Ps. xv. 2sq., with Pss. 1., CX1., exil.; Ps. xiv..8 sq., with Ps, exix. The title 72D borne by some of David’s psalms, ¢. g., Pss. xxxii., li, as well as by Asaph’s, the 78th, affords no ground for regarding these songs as productions of the Hhokmah poetry, or in general as merely didactic poems; for Pawn is to be rendered neither as “ Instructio. ” nor¢9. CONCLUSION. 19 as “ Didactic poem,” but most probably with Deurrzscw as “Meditation,” or even with Hirzra and others, as “ Form, Image, Invention.” The Psalter then contains in general no Hhokmah poems of the period before Solomon, since the above named psalms of this class, all belong more probably to a later age, and indeed for the most part to the period after the exile; they are conse- quently contemporary with Ecclesiastes rather, perhaps, than with the Book of Job, or with the original materials of the Book of Proverbs. @ 2, CONCLUSION.—c) THE APOCRYPHAL LITERATURE OF WISDOM (SIRACH, BARUCH, THE BOOK OF WISDOM, efc.). In the Apocryphal writings of Jesus, son of Sirach (Zogéa rov Yecpdy, Ecclesiasticus), and of the anonymous author of the book of Baruch, and of the ‘Wisdom of Solomon,” the Hebrew literature of wisdom celebrates its second spring-time upon Alexandrian Hellenistic soil. No one of these works can have originated earlier than the second century before the Christian Hira, at least in the linguistic form and structure in which they now exist. For the Ptolemy under wacom the younger son of Sirach* clothed in its present Greek garb the Hebrew work of his grandfather of the same name (a Jew of Palestine), can be no other than Ptolemy Physcon, or Ptolemy Euergetes II. (B. C. 170-117). The Book of Wisdom, according to internal evidence, belongs rather to the more advanced than to the earlier period of Alexandrianism ; it must pro- bably have been produced, therefore, not until near the age of Philo, rather than have been com- posed by a contemporary of Aristobulus, or, as some claim, by Aristobulus himself. The book Baruch, finally, which has as little to do with the old Baruch of the school of the prophets, as the “ Letters of Jeremiah” which it contains have to do with the old prophetic teacher, is very certainly quite a late post-canonical production. No one of these works—and this is quite as true of the book Tobias, and the “ Prayer of Manasseh,’’ which exhibit at least some points of contact with the later Jewish literature of wisdom—reaches back even as far as the time of Kc- clesiastes, the latest production of the canonical or classical Hhokmah poetry. In their literary artistic character, and their religious didactic substance, the three works named above are distin- guished one from another in this, that the collection of gnomes by Jesus, son of Sirach, in regard to contents as well as form, appears to be mainly an imitation of the Proverbs, without, how- ever, attaining the classical excellence of its model; that, furthermore, the ‘‘ Wisdom of Solo- mon,” less rich in genuine theological and ethical substance, in its didactic form (as a monologue) and its free poetical appropriation of the person of Solomon, approaches Ecclesiastes quite as much as it differs from it in the, not sceptical but, Platonic speculative stamp of its argument; and that finally Baruch, which attempts to array the fundamental ideas of the doctrine of wis- dom in the form of the old prophetic admonitions, commands, and letters, reaches nothing better than a dull, spiritless reproduction of these prophetic forms, of as little theological as philosophi- cal value. Nors.—The collection of proverbs by the son of Sirach, in spite of the occasional originality and beauty of its contents, still falls far below the poetic perfection and the theological ripeness of the model furnished by Solomon. It therefore cannot be regarded as a composition bearing the stamp of inspiration and worthy of a place in the Canon. These points are conceded even by several of the most recent defenders of the Apocrypha against the criticisms of the English Reformed School; e. g., Hnnastensere (Hvang. Kirchen-Zeitung, 1858, Nos. 54 sq; 1854, Nos. 29 sq.) and Bisex (Studien und Kriken, 1853, II.). Brucu also, mn particular, has commented very justly on the literary value of Ecclesiasticus as compared with the Proverbs. He savsin his “ Weisheitslehre der Hebrier,’ p. 273: “The true Hebrew gnome did indeed stand before this sage as a lofty ideal. This was the goal toward which he pressed, but which he was not able to reach. Only now and then does he attain in his proverbs the condensed brevity, the suggestive fullness of meaning, and the telling rhythm of proposition and antithesis, which e Book of Ecclesiasticus has been constructed 3. Sirach. 4. Jesus, son of Sirach (‘ranslator “ Ecclesiasticus,” in SMiTH’s Dictionary of the * [A genealogy based on the assumed correctness of the first prologue to th as follows: 1. Sirach. 2. Jesus, son (father) of Sirach (author of the book). of the book). See B. F. Westcor7’s articles, “Jesus, the son of Sirach,” and Bible.—A.]ee aes ey oe ee one ser ae oe Pa ee ee oe ee ee 20 INTRODUCTION TO THE PROVERBS OF SOLOMON. distinguish the Proverbs of Solomon. In many cases it is only with difficulty that he succeeds in comprehending a thought, in its rounded fullness of meaning, within the narrow Theabs of a single proposition. Still less frequently does he bring corresponding members into a true antt- thetic relation. He usually carries out his thoughts through a series of complementary pro- verbs, which not seldom run out at last into dull prose. The true poetic spirit is altogether wanting to the son of Sirach. He frequently expresses himself, 16 is true, in imagery, but thes he heaps figure upon figure improperly, and in his similes falls into the inflated and fantastic. The quiet attitude of reflection would better befit the whole individuality of this Jewish sage,” ele. Furthermore, that Sirach, notwithstanding his comparative lack of originality and independent creative power, was still no mere imitator of Solomon’s Proverbs, but that besides this he made use of other collections of ancient and esteemed maxims, appears from some hints in his own book (e. g., xxiv. 28; xxxii. 16). It appears also from the fragments of ancient Hebrew pro- verbs which still occur here and there in the Talmudic literature of the Jews, which fragments point to the existence of similar collections of gnomes by the side of and before that of the son of Sirach. Comp. Brucu, p. 274; Dexirzscu, “Zur Geschichte der Hebrdischen Poeste,” pp. 204 sq.; BertuEau,“‘“Hveget. Handbuch zu den Spr. Sal.,” Introd., pp. xlil. sq. In regard to the literary and theological character of the Book of Wisdom, in its relations to the canonical literature of wisdom in the Old Testament, comp. Brucu (the work above cited), pp. 822 sq., and Grimm, in the “Kurzgef. exeget. Handbuch zu den Apocryphen,” Vol. 6, In- troduction; and likewise KurBrt (Pastor in Wurtemberg), “Due ethischen Grundanschauungen der Weishett Salomos: ein Beitrag zur Apocryphenfrage,’ Studien und LKritiken, 1865, IV., pp. 690 sq. In regard to the book Baruch, see O. F. Frirzscun, in the “Kurzgef. exeg. Handb. zu den Apocr.,” I.,167sq.,and Brucu, in the work already cited, pp. 819 sq. [Dean Stantpy (Jewish Church, II., 272) says of the Book of Wisdom: ‘It is one link more in the chain by which the influence of Solomon communicated itself to succeeding ages. As the undoubted ‘ Wisdom,’ or Proverbs of Solomon, formed the first expression of the contact of Jewish religion with the philosophy of Egypt and Arabia, so the apocryphal ‘Wisdom of Solomon’ is the first expression of the contact of Jewish religion with the Gentile philosophy of Greece. Still the apologue and the warning to kings keeps up the old strain; still the old ‘wisdom’ makes her voice to be heard; and out of the worldly prudence of Solomon springs, for the first time, in distinct terms, ‘the hope full of immortality’ ” (Wisdom i. 1; vi. 1, 9; ii. 1-4; v. 1-4, ete.)—A.] 2 10. SYSTEM OF THE LITERATURE OF WISDOM IN THE OLD TESTAMENT, AND THE RELATIVE PLACE OF THE PROVERBS OF SOLOMON. So far as the entire literature of wisdom in the Old Testament can be treated as an organic whole, and this whole be viewed as the didactic part of the religious literature of the Old Testa- ment, as distinguished from its other main divisions, we recognize first a classical and a post- classical period [post-heroic, compared by the author to the age of the Epigoni in Greek legend. —A.] as the most strongly marked phases in the course of its development. And within each of these two periods there grows up side by side with gnomic poetry, or the Hhokmah litera- ture in the narrower sense, a similar literature of broader range. In the classical period, or within the bounds of the canonical literature of the Old Testament, the Hhokmah poetry in the strictest sense is represented by the Proverbs of Solomon, with their maxims of wisdom aiming to secure a conception and treatment of nature and of the life of man that shall be conformed to the will of God. Side by side with its profound, concise, vigorous, marrowy sentences we find the glowing delineations and soaring lyrical effusions of Solomon’s Song, this glorification of the mystery of love, as it is contemplated from wisdom’s point of view. The traditional triple chord in the harmony,—the trilogy in the drama,—of the writings ascribed to Solomon, is completed by the broader reflections to which the Preacher (Keclesiastes) gives utterance concerning the nothingness of all that is earthly, and the duty of a cheerful but also grateful it and devout enjoyment of life, Outside this trilogy, which contains at least one work not im-¢10. SYSTEM OF THE LITERATURE OF WISDOM. 21 mediately from Solomon, we find some other products of the Hhokmah literature in the wider sense. There are the didactic Psalms of later date than Solomon, which most resemble the Maschal poetry of the Book of Proverbs, since they are mainly nothing mare than gnomes, de- veloped in poetic form. And there is the Book of Job, the dramatic form of whose dialogue is analogous to that of Solomon’s Song, while it reveals a certain internal likeness to Weclesiagtas in its devotion to the problems of the day, although at the same time it gives expression to many sceptical thoughts. Of the productions of the post-classical age, or the literature of wisdom contamed in the Jewish Apocrypha, the collection of proverbs by the son of Sirach [Kcclesiasticus], represents the Hhokmah poetry in the narrower sense; for it is a direct imitation of the Proverbs, and in part a later gleaning from the same field, Of the writings which are to be classed here only in the broader sense, the Book of Wisdom stands parallel to Kcclesiastes, and Baruch to the Song of Solomon; still further, if one will, in Tobit a counterpart may be found for Job, and in the Prayer of Manasseh for many of the didactic Psalms. The Proverbs of Solomon appear therefore, as the central spring and storehouse of the gnomic wisdom of the Old Testament; or, as the true and main trunk of the tree of Hhokmah poetry, widely branching and laden with fruit. And it is mainly on account of this radical impulse, and because of this main trunk, consisting so largely of elements really furnished by Solomon, that the whole development deserves to be calledin a general and comprehensive way an intel- lectual production of the wisest of all kings in Israel. Notes 1.—Exhibited in a tabular form the above representation of the literature of wisdom in the Old Testament would stand somewhat as follows,—according to its genetic development and its organic relations: I. Classical or Hebrew canonical period of the Hhokmah. 1. Hhokmah poetry in the strictest sense, or in the primitive form of the Maschal (the true gnomic poetry of Solomon) : The Proverbs. 9. Hhokmah poetry in the broader sense; or in various transformations and modifica- tions of the primitive type: A. The Maschal form transformed to dramatic dialogue : a) Solomon’s Song,—a didactic drama, with strongly marked lyrical and erotic character. b) Job,—a didactic drama, with a preponderance of the epic character. B. The Maschal form expanded in monologue: a) Ecclesiastes,—a collection of reflective philosophical monologues, constructed from the point of view of the Hhokmah. b) The didactic Psalms,—specimens of the lyrical development of some fundamental ideas and principles of the Hhokmah, II. Post-classical period, or Hhokmah literature of the Jewish Apocrypha. 1. True Hhokmah poetry, with a direct imitation of the old Maschal form : Ecclesiasticus. 2. Hhokmah compositions in the broader sense : A. With evident leaning toward the elder literature of the prophetic, or epic and dramatic style : a) Baruch. 6) Tobit. B. With leanings toward elder didactic and lyrical compositions, reflective and philosophical : aw) The Wisdom of Solomon. b) The Prayer of Manasseh. ong and Ecclesiastes as a trilogy of com- Norn 2.—The grouping of Proverbs, Solomon’s 8 ologically justified. Nevertheless it finds positions by Solomon cannot be critically and chronMes ts ee! ee eh ee ae : Pane aes RS ie 22 INTRODUCTION TO THE PROVERBS OF SOLOMON. its partial truth and justification in the fact that precisely these three works constitute the normal types of the entire literature of wisdom, in respect both to substance and form (see the Table in notel). If they be contemplated ideally from this point of view, we cannot refuse to recognize a degree of truth in the old parallel drawn by Orn1cEN and JERrome between this trilogy, and the phi- losophical triad,— Ethics, Logic, Physics. Attention has been already called to this in the note to @1. Compare also page 67 of the General Introduction to the Old Testament section of this Com- mentary, where the author has given a classification of the writings of Solomon, or, as he puts it, “of the general didactic system of Solomon,” which likewise includes the above trilogy. An analysis of the literature of wisdom in the Old Testament which differs in several points from our own, while it also brings out clearly many correct points of view, is proposed by Brucn, pp. 67 sq. I. Period before the Exile: @) Monuments of the practical philosophy of this period : Pro- verbs; 6) Theoretical philosophy: Job; ¢) compositions of partly practical, partly theoretical nature: the older didactic Psalms. II. Period after the exile: a) Practical philosophy ; Ecclesi- asticus ; 6) Theoretical: Solomon’s Song; c) partly practical, partly theoretical ; the later didactic Psalms, and also the Book of Wisdom, which at the same time forms the transition to the Alexan- drian philosophy. By others the apocryphal literature is ordinarily excluded from the classification, and, on the other hand, all the lyrical poetry of the Psalter brought in, so that the result is a classification of all the poetical literature of the Old Testament Canon. See, €. g., HAEVERNICK and Ketr’s Hinleitung, Vol. IIL, page 81, where the two great departments of lyrical poetry Vw, and eno- mic poetry wD are distinguished, and to the first are assigned Psalms, Solomon’s Song, and La- mentations,—to the latter, Proverbs, the discourses of Job, and the reflections of Ecclesiastes. FREDERIC SCHLEGEL (Lectures on the LTistory of Literature, 4th Lecture), and following him, Deuitzscu (in Herzoa’s “Real-Hnceyclopadie,” X1V., 716), propose two main classes of Old Tes- tament writings: 1, historico-prophetic, or books of the history of redemption,—and 2, poetical, or books of aspiration. The latter class, according to them, includes Job, the Psalter, and the writings of Solomon, and these correspond to the triple chord of faith, hope and love. For Job is designed to maintain faith under trials: the Psalms breathe forth and exhibit hope in the conflict of earth’s longings; the writings of Solomon reveal to us the mystery of Divine love, and Proverbs in particular makes us acquainted with that wisdom which grows out of and is eternal love. With reference to the position to be assigned to Proverbs within the circle of the poetical litera- ture of the Old Testament, these classifications are very instructive. And this is especially true of that last mentioned, which is as evidently correct in its exhibition of the relation of Proverbs to Job and the Psalms, as it is defective with respect to the third of Solomon’s writings, Ecclesiastes (which surely has very little to do with “the mystery of Divine love”), In one passage, J. A. Benaut (in his “Beitrage zur Schriflerkldrung,” edited by Osc. Wancy- TER, Leipsic, 1866, p. 27) expresses himself singularly in regard to the significance of the group- ing, that has been so long traditional, of Proverbs, Job and Solomon’s Song ina trilogy. “The reason why Proverbs, Job and the Canticles stand together in the best Hebrew codices is this,— man standing under paternal discipline needs the Proverbs; when he has passed out from this into the fellowship of suffering he needs Job; after he has been perfected he enters into the unio mystica (mystical union) and comprehends Canticles.” B.—SPECIAL INTRODUCTION TO THE PROVERBS OF SOLOMON @ 11. NAMES OF THE COLLECTION. The superscription of the book which has been handed down in the Masoretic text, and which rests upon several passages of the book itself (see especially i. 17; x. 1: xxy. 1) is mv win is more correctly rendered, not “ Proverbs” (Spruchworter), but Sayings of Solomon ( * (To speak of the Proverbs of Solomon, or any other one man, js A proverbium, a Spritchwort, a proverb, is strictly his valuable little work “ On the lessons in Proverb people,” as “ the most essential of all” the qu Sprtiche).* , in the strict use of terms, a sclf-contradiction. an old and popular Saying. Archbishop Trencu (see Lecture TI. in 8”) speaks of “popularity—acceptance and adoption on the part of the alities of a proverb. A little later he adds, “ Herein, in great part, the force¢ 11. NAMES OF THE COLLECTION. 23 This corresponds with the Iaporuwai of the LX X, and the Parabole, not Proverbia, of the Vul- gate. For the word wh does indeed sometimes describe proverbs in the true sense, or general, practical maxims, growing out of the spirit of a people and expressed in popular form (e. g., 1 Sam. x. 12; Ezek. xvi. 44; xvii.2). But in itself it signifies only resemblance, likeness (simile, compa- ratio, mapafory, wapouuia) ; it is therefore used, according to the peculiarity of Oriental poetry, to designate symbolical or parabolic apothegms, or poetic and philosophical maxims in the widest sense. [The verb Twi is found with two quite distinct significations—to command, and to com- pare. GESENIUS ( 7hesaurus, s. v.), after proposing two different ways of deriving these from one primary radical meaning, suggests that possibly there are two independent radicals. Furrst regards them as wholly distinct, the primary meaning of the one being “ to be strong,” of the other “to combine, connect, entwine.” Some old commentators erroneously derive the noun from the first of these two verbal roots; e.g., TRAPP (Comm. on Proy.,1. 1): ‘Master sentences; max- ims, axloms, speeches of special precellency and predominancy.”—A.] Accordingly prophetical predictions (e. g., those of Balaam, Num, xxi. 7, 18; xxiv. 3; comp. Is. xiv.4; Mich. 1.4; Hab. ii. 6), as well as didactic Psalms (e.g., Ps. xlix.5; Ixxvill. 2) or sententious discourses of wise men (e.g., Job xxvil.1; xxix. 1) are designated as Dvn. In the special and predominant sense wh is however the designation of a maxim or gnome from within the sphere of the Hhokmah; it is therefore the sentiment or the moral axiom of a Hhakam (see above, @72,3). For it was just these men, the Hhakamim of the Old Testament economy, that exhibited their main strength in giving utterance to pertinent comparisons, and significant truths of general practical value, and who were accustomed to impart their instructions chiefly in the form of maxims (Prov. 1.7; xxy. 1). An old synonym of the title “ Book of Proverbs” or ‘‘ Proverbs of Solomon” is therefore “ Book of Wisdom” 793M 150. [Comp. Furrstr’s Kanon des alten Testaments, etc., 1868, pp. 73 sq.—A.]. The book probably received this title now and then in the old Hebrew times. At any rate it is so called several times in the Talmud (e. g., Tosephoth to Baba Bathra, f. 14,0), and among the earliest Fathers of the Greek Church, like CLempNtT, Heausrppus, IRENaus, efc., it received the name 7 tavdpero¢ codia [wisdom including all virtues]. Comp. Eusrsius, Chh. Hist, LV., 22, 26, according to whom Mer tiro of Sardis also gave the book a similar title, ZoAouadvto¢ rapoumiar 7 kai Zogia [similitudes of Solomon, which is also wisdom]. Compare further the titles ogy 3/820¢ and radayuyixy cogia [the wise book” and “instructive wisdom’’] which Dronystus of Alexandria and Gregory of Nazianzumemploy. We may therefore even now give to our collection of Pro- verbs the title of ‘‘ Book of Wisdom,” as wellas the more common designation of “ Proverbs.” And this is all the more allowable, because this collection is far better entitled to be called a “ Book of Wisdom” than the Alexandrian apocryphal work which has assumed the name; it is also far more worthy than Ecclesiastes and Ecclesiasticus, to which old Jewish and Christian works not unfrequently apply the title in question (112311, Zogia). Note 1. Harvernicx (III. 386) and Kern (Zntrod., 2 117, p. 396) are in error when they dispute the opinion put forth by BmRTHBAU, that the designation of the Proverbs as M221 12 originated among the early Jews. The words of Mpuiro quoted by Eusrsrus (passage above cited) are aconclusive proof of the correctness of this view, as they belong to a passage whose express object is to give the designations of the books of the Bible that were current among the Jews. Comp. Deuirzscu (work above quoted, p. 712). Nors 2. As synonymous with Tw there occur in the Proverbs of Solomon and elsewhere in the Old Testament the words 111) (rove: OF “Ps. xlix. 5; Ixxviii. 2: Hab. ii.6) and my7D (Prov. of a proverb lies, namely, that it has already received the stamp of popular allowance.” He calls attention to the Spanish name of the proverb, “refran, which is a referendo, from the oftenness of its repetition.” The probable etymology of mapousia, as “a trite, wayside saying,” points the same way.—Dean Srantey (Jewish Church, I1., 267), illustrating the same view, says of the Proverbs of Solomon: “They are individual, not national. It is because they represent not many wisdom, but one man’s supereminent wit, that they produced so deep an impression. They were gifis to the people, The adage, adagium, is of doubtful etymology; probably from “ad agendum apta.” An instructive men’s not the produce of the people,” ete. | The wapaBoAy, from Tapa-BadAw, to cast or put beside, is in form a comparison, in purpose an illustration. and entertaining discussion of this subject, enriched with the amplest illustration, may be found in the London Quarterly Review, July, 1868.—A.]ek Pp Pay ee es i er ee ee OT ee ee Py LPR RL AL ot et Re RR eee ee i eS Re es bi As ee ea 24 INTRODUCTION TO THE PROVERBS OF SOLOMON. i.6; Hab.ii.6). The first expression, which properly signifies “enigma” (comp. Judg. Xlv. 14; 1 Kings x. 1, ete.), [Etym., knotted, involved, intricate, GzsrN., FuErst, etc.], stands for any dark, involved, profound utterance whatsoever; as in Matth. xi. 35 the DIP 3 ITN is rendered by KeKpvupéeva ard KaTaBoAne (instead of the mpoBAjuata an’ apyxfe of the LXX), Com- pare AvaustTiInE, who uniformly explains enigma by obscura allegoria: comp. also LurHEr’s “in einem dunklen Worte” [through an obscure word] for the phrase év aiviyuare [“darkly,” Eng. vers.,—“ by means of a mirror in riddles,” Ds Wetrz,—“ still darkly as in riddles,’ Van Ess, Atutou1}. If therefore an ethical axiom, a gnome or parable be designated as this NN this is always done with reference to the deeper meaning hidden in it under a figurative veil (comp. in addition to the passages above cited Ezek. xvul.2). Examples of these enigmatical proverbs [‘‘dark sayings’’] in our collection are to be found especially in the “ words of Agur,” in chap. xxx. Comp. the remarks on xxx. 15, 16. The meaning of nyy7D is disputed. According to Gesenius, BurtHEAv, and Hirzre it is equivalent to “interpretation,” “discourse requiring interpretation,” (comp. the cxorewvde Adyoc of the LXX, Prov.i.6). According to Detirzscu, Hanvernick and Kutz it is “ brilliant or pleasing discourse,” oratio splendida, luminibus ornata.” [FuErst adheres to the derivation first preferred by Gzsmntus (following ScHuLTENS) according to which y0? (obs. in Kal), Arab. ue signifies “to be involved, entangled,” and used of discourse, “to be obscure, and am- biguous,’—and my “figurative, involved discourse.’ GusEntus afterward developed the meaning of the noun from the radical idea of “stammering.”—A.]. A sure decision can hardly be reached; the analogy of v0, however, Job xxxill. 23, Gen. xlii. 23, Isa. xliii. 27, ete., seems to speak for the first interpretation, to which the second may be appended, as appropriate at least for Hab. 11.6. The radical word is then 12, torquere, to twist,—and ny“ is properly ora- to contorta sive difficilis [involved or difficult discourse], just as MT (from WM deflectere [to turn aside]) is properly oratio obliqua sive per ambages [oblique or ambiguous discourse]. Nor 3. With reference to the true conception of the “Proverbs” of Solomon as compared with the proverbs (properly so called) of the Hebrews, and of various other nations, see espe- cially Brucu, p. 103. “ The maxims which are here collected (in the Proverbs) are a product not of the popular spirit of the Hebrews, but of Hebrew wisdom. They have not sprung up unsought, but rather betray deliberate reflection. * * * * They do not lie separate and iso- lated, like the proverbs of a people, but rest upon certain fundamental conceptions, and together make up a whole. They bear the impress of the Hebrew spirit, but only so far forth as the wise men from whom they come themselves rendered homage to this spirit; in many other respects they rise, as their authors did, essentially above the spirit of the Hebrew nation. They contain rules for conduct in the most diverse conditions of life: but having a bond of connection in ge- neral truths, they reach far beyond the sphere of mere experience. Now and then they take a speculative flight, and give utterance to profound conceptions and doctrines of philosophy. * * * * All are clothed in the garb of poetry; every where the law of parallelism prevails in them. That elevation of language which is characteristic of Hebrew poetry is apparent in most of them, while the true proverbs of the people are for the most part expressed in prosaic forms, and often in very common language. It is therefore altogether erroneous to compare this Book of Proverbs with the collections of Arabic proverbs ; it might be more fitly compared with the gnomic poetry of the Greeks. It is strictly an Anthology of Hebrew gnomes.” Comp. @ 2, note 4, The comparison of the Hebrew Maschal-poetry with the sententious and proverbial poetry of the Arabs, although so peremptorily denied by Bruog, is not without its justification. See UMBREIT’sS Commentary, Introduction, p. lv., where the two Arabic collections of proverbs, by the grammarian AL MrIpAni (7 1141), are named as affording at least some parallels to the Proverbs of Solomon. Reference is made beside to H. A. Scuunrens’ Anthologia sententiarum Arabicarum (Leyden, 1772), and to the collections of ERPENIUS, Goxtrvs, Kauuius, etc. (in312. ORIGIN AND COMPOSITION OF THE COLLECTION. 25 ScHNURRER’s Bibliotheca Arabica, pp. 210-221) as furnishing such parallels in rich abundance. The latest and best edition of these collections of Arabic proverbs is that of Fruyraa, Arabum proverbia sententiceque proverbiales, Bonn, 1838-43, which not only contains entire the collection of MEIpANI numbering above 9,000 proverbs, but also gives information concerning the 29 collections of gnomes existing in Arabic literature before Meipanr. Comp. also HMAEVERNICK and Kauit, III., 381 sq., and Buerx’s Introduction, p. 632, where among other things an interesting observation of An MErpanTt is given, with reference to the great value of the proverbial wisdom ; “acquaintance with proverbs does not merely adorn with their beauties all circles of society, and grace the inhabitants whether of cities or of the desert; it imparts brilliancy to the contents of books, and by the allusions which are hidden in them sweetens the words of the preacher and teacher. And why should it not? since even the word of God, the Koran, is interwoven with them,—the discourses of the Prophet contain them,—the most eminent scholars, who have trod- den the path of a mysterious wisdom have won this knowledge as their friend?” “ Proverbs are to the soul what a mirror is to the eyes.” Manifestly it isnot common popular proverbs to which this enthusiastic praise refers, but maxims from the schools of the sages, and of a poetic, philosophic character, similar to those of the Old Testament, though mainly of far inferior worth. (This is pertinent also as a reply to Detirzscu, p. 694, who following EwA.p, declares the com- \ parison of the Hebrew with the Arabic collections of proverbs altogether imadmissible), 312. ORIGIN AND COMPOSITION OF THE COLLECTION. The collection of the Proverbs of Solomon in its present form opens with a long superscription, which, in the style of oriental titles, praises the whole book for its important and practically useful contents. This is followed by three main divisions of the book, of unequal length and distinguished by separate titles, to which are appended two supplements. The jfirs¢ main divi- sion (chap. i—ix.) subdivided into three sections (chaps. i—ili., iv.—vil., vill.—ix.) contains an exhibition of wisdom as the highest good to be attained. To the attainment and preservation of this in the face of the dangers that threaten the possession of it,—sensuality, impurity, adul- tery, etc.,—youth in particular are admonished : and this is done in the form of instructions or admonitions, somewhat prolonged, and having an inward connection of parts, addressed by a father to his son,—and not in brief, aphoristically separated maxims. The second main division (chap. x.—xxiv.) again comprises three sections, not symmetrical chaps. x. 1—xxii. 16, with the superscription nidvw "2D; but of quite unequal length; a) a collection of separate, loosely connected, and for the most part very short maxims, which in part depict wisdom and the fear of God, and in part folly and sin, according to their chief mani- and this they do without rigid adherence to a fixed train of ideas, with 50 loose a coherence of the individual sentences that either no connection of thought appears, or one merely external, brought about by certain characteristic words or terms of expression. b) chap. xxii. 17—xxiv. 22; a Maschal introduced by a special injunction to hearken to the words of the wise (chap. xxii. 1719), quite well connected in its parts, and evidently forming one whole; this contains various prescriptions of equity and worldly prudence. c) chap. xxiv. 23—34; a short appendix, which by its superscription Don Is D1 is described as the work of various wise men, no longer: ms which, although rarly all having the form of, festations and results ; [these also are the words of the wise ”’ | definitely known; it consists of some maxi commands or prohibitions, have no internal mutual connection. Then follows the éhird main division (chap. XXV.—XxIX. ) having the superscription, “ These- also are proverbs of Solomon, which the men of Hezekiah, the King of Judah, collected :’—a. collection of single, loosely grouped proverbs, among which are found an unusually large num-- ber of pointed comparisons and antitheses. The two supplements of the collection are, Dy chan. xx ihe words of Agur the son of Jakeh,” a compilation of maxims distinguished by their peculiarly artificial garb, and the partial obscu- rity of their meaning; 2) chap. xxxi. bearing the superscription ‘‘ Words of Lemuel the king of Massa, which his mother taught him. Under this title (in regard to which we shall soon have * [For the various explanations of the verse see Comm. on xxxi. 1].INTRODUCTION TO THE PROVERBS OF SOLOMON. more to say) the chapter contains a) a series of maxims for kings, and 5) the praise of a virtuous matron, which is clothed in the form of an alphabetic song (vers. 10-31). That the collection as a whole is not the immediate work of Solomon, or in other words, that the introductory words of the first superscription (chap. i. 1) “ Proverbs of Solomon, son of Da- vid, king of Israel,” so far as they relate to the whole, design to claim the authorship for Solo- mon only in the most general sense, appears from the most hasty glance at our abstract, of the contents. For apart from the fact that at the opening of the second main division there 18 & Ye- petition of the title “ Proverbs of Solomon,”—the last divisions, from XxX. 17 onward, are intro- duced by quite different superscriptions, two of which refer vaguely to “ wise men iE as the authors of the respective sections, and two to definite persons (although these are otherwise unknown), while the one which contains again the expression “ Proverbs of Solomon” designates as the “collectors” of these “ Proverbs of Solomon” the “men” of a king of Judah who did not live until 800 years after Solomon. [Fuurst’s inference from these diverse superscriptions and ap- pellations is thus stated (Canon des alten Testaments, p. 74); “that it is not the originating of all the proverbs with Solomon that was emphasized, though he be regarded as their main source, but only the aim and effect of the proverbs to promote wisdom.”—Dean STANLEY, (wbi supra, p. 268) says “as in the case of the word ‘wisdom,’ the connection of ‘ Proverbs’ with Solomon can be traced by the immense multiplication of the word after his time.” —A.]. And not only these diverse superscriptions, but various peculiarities of language, style, e¢e., such as present them- selves to the attentive observer in each section in a characteristic way, bear witness to the gra- dual growth of the collection under the hands of several authors of a later day than Solomon’s, each complementing the rest. We might put the whole work of compilation to the account of the “men of Hezekiah,” (chap. xxv. 1), and so assume that the maxims of Solomon, before scat- tered, and transmitted in part orally, in part by less complete written records, were collected, and, with the addition of sundry supplements brought into their present form by certain wise men from the court of the devout king Hezekiah (B. C.727—697). The verb iPTT which in the passage cited above is used to describe the agency of these men, would well accord with this as- sumption ; for it signifies, not “ appended ” (Luruur), but ‘brought together, arranged in or- der,” in as much.as Pw properly means “to remove from its place, to set or place some- where ;” and in the passage before us it is rendered correctly by the éeypdpavto of the LXX, and the transtulerunt of the Vulgate. But the relations of the matter are not quite so simple that the whole compilation and revision can be referred to these wise men of Hezekiah. For from the quite numerous repetitions of whole proverbs, or at least parts of proverbs from earlier sections, such as occur in the division chaps. xxv.—xxix. (compare e.g., xxv. 24 with xxi, 9,— XXvi. 22 with xviii. 8—xxvii. 12 with xxii. 3,—xxvil. 21 with xvii. 3,—xxix. 22 with xv. LS) etc.) it seems altogether probable that the preceding sections existed as an independent whole, before the attachment of chaps. xxv. sq. This is confirmed by the fact that certain characteris- tics noticeable in the structure of clause and verse, and many peculiarities of phraseology and idiom likewise indicate that between the sections preceding chap. xxv. and the last seven chap- ters a wide difference exists, and one that points to the greater antiquity of the first and largest division. Hezekiah’s wise men appear therefore substantially as supplementing, or more exactly as continuing and imitating a larger collection of Solomon’s proverbs already in existence before their day : and the existence of this they must not only have known but studiously regarded, for the great majority of the maxims and axioms there found they did not take into their new col- lection, but sought to present that which was mainly new and independent; in consequence how- ever of the similarity of the sources from which they drew to those of the earlier collection, they could not but reproduce much in a similar form, and some things in a form exactly corresponding with the earlier. [The Jewish tradition as given by Furrsr (ubi supra, p. 75) ascribes the col- lection of the proverbs of the first three sections, chaps. i—ix., x.—xxii. 1G, and soa. 7 sexiy. to the men of Hezekiah. And it finds this view confirmed by the very fact that the next sec- tion begins (xxv. 1) with the words “These also, are proverbs,” ete, lection (chap. xxv. sq. is “ continued” transferred to this place; But the subsequent col- by them, the proverbs being searched out elsewhere and © proverbs not hitherto publicly employed for the education of the peo-¢ 12. ORIGIN AND COMPOSITION OF THE COLLECTION. 27 ple they brought into a collection, to be in like manner used as a collection of Solomon’s pro- verbs.” The “men of Hezekiah” he regards moreover as not all contemporaries and agents of the good king, but as organized into a “college,” continued for literary, religious, and judicial pur- poses 280 years, seven full generations. This is Jewish tradition.—A.]. That the older collection is not however to be itself regarded as all of one casting, but likewise as a product of the activity of one or several editors collecting and combining from still earlier sources, appears from several facts. Within this section, as well as the later, instances occur of the repetition of single proverbs in an identical or analogous form (comp. e.g. xiv. 12 with xvi. 25,—xvi. 2 with xxi. 2,—x. 2 with xi. 4,—xili. 14 with xvi. 27,—xix. 12 with xx. 2, efc.). We have, besides, this fact, which is still more significant, that here again a diversity appears, marked by decided peculiarities of form as well as substance, between the two large subdivisions, chaps. i—ix., and chaps. x. 1—xxii. 16. In the second of these sections we find mainly verses symmetrically constructed,—so-called “antithetic couplets,’—and each verse presents an idea quite complete and intelligible. It is the simplest and, as it were, the ideal type of the Maschal that here predominates; and since the simplest is wont to be as a general rule the most primi- tive, this fact suggests the conjecture that we are dealing here simply with genuine, original pro- verbs of Solomon. In other words, Chapters v.—xxti. 16 comprise the proper germ of the gnomic poetry of the Old Testament, which is in the strictest sense to be referred to Solomon and his age. In the two supplements to this central main division, chap. xxii. 17—xxiv. 22, and chap. xxiv. 2334 we observe in respect to form quite another character in the individual proverbs, although in their ethical tenor and substance they correspond with the preceding. They lose something of the telling, pointed brevity, the inward richness of meaning, the condensed power, that characterize the earlier proverbs; and instead of “ the rapid alternation of clause and coun- ter-clause”’ before every where perceptible, there is apparent here less uniformity of structure, and an effort to expand the brief axiom to the longer discourse, admonitory, didactic, or iJlustra- tive of some moral truth. Still more entirely is the simple and beautiful form of the Maschal, compact, pithy and symmetrical, disregarded and cast aside in chaps. 1.—1x. These present no- thing but longer admonitory discourses, moral pictures full of warning, and ethico-religious con- templations of broader compass, in all of which the simple, short proverb is only exceptional, and ‘“ proverbial poetry evidently took the form of admonition and preaching, but for this very reason became much more flexible, flowing and comprehensible.” The technical language of the Hhokmah appears here in various ways expanded and refined,—especially in the application of such full allegorical delineations as are contained in chap. 1x, (in the description of Wisdom’s house with its seven pillars, and her feast,—and also in that of the conduct of the minds NUN the personification of Folly). The nearly equal length, moreover, of the three sections into which this entire admonitory address to youth is divided, (see the earlier part of the @), the quite regular and frequent recurrence of the “33, “my son,” which shows this to be its chief appli- cation, (i. 8; ii. 1; ili. 1, 11, 21; iv. 10, 20; v. 1, ete.), the adherence to certain leading thoughts through all the change and variety in expression and delineation,—all this points us to a single author, who different as he was from the author of the collection following (x. 1—xxti. 16), de- signed to furnish an appropriate introduction to this collection of older proverbs, and to com- mend it to the Israel of his own time, especially to 1ts younger generation. That the mutual relations of the various parts of the Book of Proverbs are to be judged sub- stantially in this way, most of the recent commentators are agreed. [This general view both of the structure and authorship of our book is taken by most of our English and American scholars, with some divergencies of course, in the details. Thus, Struarr, Novss, MuenscHer, W. ALDIS Wricut, etc. Stuart sums up his view of the authorship thus (Comm. p. 63): “Solomon se- lected many, composed others, and put together those which he judged to be true, most striking, and most worthy to be preserved. .... It matters not how much of the book of Proverbs Solomon actually composed; we only need his sanction to what it now contains.” Portions of the book moreover do not even purport to be Solomon’s.—A.]. We may make an exception, perhaps, of H. A. Haun, Harvernicg, and KEI, who, in spite of all internal and external dif- ferences between the several sections, which they are forced to acknowledge,—in spite of the va-eu A eT et Os ER Bi St, 28 INTRODUCTION TO THE PROVERBS OF SOLOMON. rious introductory superscriptions,—still feel constrained to maintain pene immediate au- thorship of the whole, with the sole exception of the two Supp lemons 1n ee ROOK, XXZI. (see especially Hazvernick and Kuziu’s Introduction, 111., 392 sq.). [This is W SRDS On ME S peels tion. It is moreover characteristic of him to look on the proverbs as having ‘also a pe character and inner spiritual significance, concerning heavenly doctrines of supernatural truth. He finds support for this view in the fact that the collection is In 1ts introduction said expressly to comprise enigmas and dark sayings.—A.]. Inasmuch as this conclusion is made necessary neither by reasons, internal or external, [in the book itself], nor by any general theological interest in maintaining the inspired character of Scriptures, we must, unquestionably, adopt one of those views which represent the present collection as growing up gradually in the time between Solo- mon and Hezekiah, or even within a period ending somewhat later, and which discriminate be- tween an original nucleus that is from Solomon, and the accretions of various ages, which are due to later collectors and editors. The more important of these theories are (1) that of Ewaup (Poet. Biicher des Alten Hest MiNi 2sq.). According to this, chap. x. 1—xxi. 16 forms the earliest collection, originating perhaps two hundred years after Solomon, yet inspired throughout by Solomon’s spirit; to this were ap- pended, first, in Hezekiah’s time chap. xxv.—xxix., which also contain much that is the genuine work of Solomon,—then, in the following. century, the Introduction, chap. 1.—1x.,—then the supplements to the central main division, chap. xxii. 17—xxiyv. 34,—and lastly the supplements chaps. xxx., Xxx1; and all these last are to be regarded as the independent composition of un- known sages of the later period before the exile, without any elements whatever that are Solomon’s. We have (2) the view of Bertanau (Commentary, Introd., pp. xxi. sq.). According to this it is as impossible to demonstrate with certainty an origin earlier than the days of Hezekiah for the second collection (chap. x. 1—xxii. 16) as for the first (chap. 1—1ix.), the third (chap. xxii. 17—xxiv. 34), or the fourth (chap. xxv.—xxix.); we must therefore in general maintain the merely negative conclusion, that the book of Proverbs in its present form originated after the time of Solomon, and that it flowed from sources ora] and written that are perhaps very nume- rous. We have (3) the view of Hirzie (“Das Konigreich Massa” in Zutuer’s Theol. Jahrb. 1844, pp. 269 sq., and Commentary, Introd. pp. xvii. sq.). This represents the present order of the parts as substantially that of their composition. It accordingly conceives of the first collec- tion (chaps. 1. —ix.) as originating pretty soon after Solomon, in the 9th century B.C.; it then appends to this, shortly before the times of Hezekiah, or in the first half of the 8th century, the second (chap. x. 1—xxii. 16) together with the latter part of the fourth (chap. xxviii. 17—xxix. 27); to this it attaches “in the last quarter of the 8th century” the anthology in chaps. xxv.— XXvil., and about a hundred years later (at the beginning of the period following the exile) the intruded section, chap. xxii. 17—xxiv. 34, and the fragment, chap. xxviii. 1—16; finally, at a still later day it adds the supplements in chaps. xxx., xxxi. We have (4) the view of Dexirzscn (in Herzoe's Encycl., as above quoted, especially pp. 707 sq.), with which that developed by BuEgx (JZnérod., pp. 634 sq.) agrees in the main point,— 2. e., apart from some subordinate details in which it approaches more nearly the theory of Ew- ALD. According to this the first and largest section of the Book of Proverbs (chap. 1. l—xxiy. 22) comes from an age earlier than Hezekiah, the second and smaller commencing with xxiv. 23, from Hezekiah’s times. The compiler of the first half lived possibly under Jehoshaphat, within a century of Solomon. As material for the middle and main division of this work,—the germ, the main trunk, consisting of the genuine proverbial wisdom of Solomon as contained in chap. x. 1—xxui, 16,—he availed himself above all of the rich treasures of the 3,000 proverbs of Solomon, which were undoubtedly all fully preserved to his day, and from which he may be assumed to have taken at least all that were of religious and ethical value. Still he appears to have ga- thered up much that is not from Solomon, and therefore to have united in one collection the no- blest and richest fruits of the proverbial poetry of the wise king, with the most valuable of the “side shoots which the Maschal poetry put forth, whether from the mouth of the people or the poets of that day.” To this collection he prefixed the long Introduction in chaps. i.—ix.; a monu- ment of his high poetic inspiration, not in the strict form of the Maschal, but that of long poetic admonitions,—in which he dedicated the whole work to the instruction of youth, At the same212. ORIGIN AND COMPOSITION OF THE COLLECTION. 29 time he added an appendix, chap. xxil. 17—xxiv. 22, consisting of proverbs from various wise men, and commencing with an apostrophe to youth (chap. xxi. 17—21) the tone of which re- minds one of the longer Introduction. While according to this view the first and larger section purports to be essentially a book for youth, the second and shorter division, whose nucleus is formed by the proverbs of Solomon com- piled by the men of Hezekiah, is evidently a book for the people, a treasury of proverbial wisdom for kings and subjects,—as is indicated by the first, introductory proverb: ‘It is the glory of God to conceal a thing, and the honor of kings to search out a matter.” After the analogy of the first collection, to these proverbs gathered by Hezekiah (or this treasury of “ Solomon’s wisdom in Hezekiah’s days,” in Srrmr’s apt phrase), a sort of introduction was prefixed, chap. xxiv. 23-34, and a supplement was added, consisting of the proverbial discourses of Agur and Lemuel, and the poem in praise of a virtuous matron, in chap. xxx.,xxxi. Thus, like the older col- lection of the proverbs of Solomon, this made by Hezekiah has “ proverbs of wise men on the right and on the left ;” “the king of proverbial poetry stands here also in the midst of a worthy retinue.” As to the time of the origin of the second collection, we are indeed not to assume the reign of Hezekiah itself, but the next subsequent period. The personality of the collector of this second main division stands far more in the background than that of the author of the first, larger collection, who in its introductory chapters has given rich proofs of his own poetical en- dowments and his wisdom. From which of the two the general superscription of the whole, chap. i. 1-6, has come, must remain a question; yet it is from internal evidence more probable that it was the last collector who prefixed this to the book. We have presented with especial fullness this hypothesis of Drxirzscu in regard to the orl- gin of the Book of Proverbs, because it is in itself the most attractive of all, and offers the most satisfactory explanation of the various phenomena that arrest the attention of the observant reader, as he considers the superscriptions and the internal peculiarities of the several parts. It is less forced and artificial than the theory of Hrrzia, which shows itself arbitrary and hypereri- tical, especially in breaking up the section, chap. xxv.—xx1x.; and it does not rest content with the mere negative results of criticism, like the analysis of BurTHEav, which is also chargeable with excess of critical sharpness. In comparison with Ewawp’s hypothesis it has the advantage, that it rests upon a more correct conception of the order of the development of gnomic poetry among the ancient Hebrews. For it rejects as a one-sided and arbitrary dictum, Ewaup’s axioni, that the antithetic verse of two members which predominates in chap. x. l—xxii. 16, is the old- est form of the Maschal, and that all proverbs and gnomic discourses otherwise constructed, by their departure from the typical form betray their origin as decidedly later than the days of So- lomon. It accordingly allows that sections in which there is a preponderance of gnomic dis- courses and gnomic songs,—such as chap. 1.—ix. and xxl. 1/—xxiv. 22, may come, if not from Solomon himself, at least from the age immediately after Solomon, It likewise recognizes in the collection that dates from Hezekiah’s day proverbial poetry which is mainly the genuine work of Solomon, or at least stands very near his day, and whose artistic character by no means (as Ewatp thinks) contains traces of a decay in purity and beauty of form that is already quite far advanced. Only in this particular are we unable altogether to agree with Drurrzscu, that he would find in chap. x.—xxil. together with a selection from the 3,000 proverbs of Solomon, much that is his only in a secondary sense. We believe rather that itis just this main division which contains nothing but fruits of Solomon’s genomic wisdom 10 the narrowest and strictest sense, and that repetitions of individual proverbs within the section, which are partly identical and partly ap- proximative, in which especially DEL1tzscH thinks he finds support for the view that we ane now combating, are to be otherwise explained. They are, like the repetitions of discourses of Christ in the Gospels, to be partly charged to diversity in the sources or channels of the later oral or written tradition, and in part recognized as real tautologies or repetitions which the wise king now and then allowed himself, We should, on the other hand, be disposed rather to conjecture, that in the supplements, chap. xxil. 17—xxiv. 34, which are expressly described as words of ” and perhaps also in Hezekiah’s collection, chap. xxv.—xxix., there is no inconsiderable wise men, é ces of wise men of Solomon’s time, such as Heman, Ethan, Chalkol, etc.; and number of utteran30 INTRODUCTION TO THE PROVERBS OF SOLOMON. oO ete aint DN 1433 (xxu.17) [words of wise men this simply for the reason, that the superscriptions D221 *)2° ( ) [ ae i and onpon> nox D2 (xxiv. 23) [these also are from wise men], together with the peculiarity of T>-:- as Zs : : Ava TT ATG 4 | j : ; 7 > mak , nyect asonable. The short section diction which points to a high antiquity, make such a co a re ae uae ae CTs ast cited. chap. xxiv. 23-3¢ uld be most inclined, in beginning with the superscription last cited, chap. xxiv. 40-34, we sho 1 concurrence with the majority of expositors, to regard as a second appendix to the first main collection, because the assumption of Denirzscu that it is a sort of Introit to the second main ) f ‘ f : division, of the same age as the section, chap. xxv.—xx1x., strikes usin no other way than as too S ) : y 3 ; bold and destitute of all adequate foundation. It remains only to sneak briefly of the superscriptions to the two supplements : 2 aa]= ”) 9 e is in chapters xxx., xxxl. The “Agur, son of Jakeh” (?) to whom the aoe of chap . : s ware aN a > 7 7 T ’ ter xxx. are accredited, is a wise man otherwise altogether unknown, wnose era we are as unable to determine with certainty as his residence, whose very name is almost as difficult and uncertain in its interpretation as are the words next succeeding in chapter xxx. 1. bord Seemed Syemed sa DX» “won, Perhaps instead of the common translation of A Se ee ee ee! these words: “the prophetic address of the man to Ithiel, to Ithiel and Ucal” [even the pro- phecy; the man spake unto Ithiel, even unto Ithiel and Ucal,” E. V.], the interpretation of Hrrzie, adopted also by BeErtTHEAU, Haun and Deurrzscu, should be followed. According to this, the words 1p” {3 [‘‘son of Jakeh”’] by a change of punctuation are to be connected closely with the word xYDN ; thus for the beginning of the whole superscription we reach this meaning: ROE a Ra See He, “Words of Agur, the son of her whose dominion is Massa (RWI ANP? {3), z.¢., son of the queen of Massa. This queen of Massa we should then have to regard as the same person who in the superscription to the next supplement (chap. xxxi.) is designated as the “ mother of King Lemuel.” For in this passage also XviD must be regarded as the name of a country, and the NWT yD [King of Massa] as perhaps an Israelitish Arab, or, as Dexirzscu suggests, an Ish- maelitish prince, whose kingdom, to judge from the mention of it in Gen. xxy. 14: 1 Chron. i. 30, must have lain in Northern Arabia, and whose brother would have been the Agur in ques- tion, [Funrst (wbi supra, pp. 76-7) regards SW as a common noun, singular in form, but col- lective in import, having the meaning common in the prophets, “a prophetic or inspired utter- ance.” The symbolical meaning found here by Jewish tradition may be reserved for the exege- i n this chapter.—A.] Further arguments in support of this interpretation (first ore- ical notes o p g sented by Hirzre in the Articles in ZeLuER’s Theol. Jahrb., 1844, cited above, and adopted, al- hough with various modifications, by the other interpreters whom we have named). and In re- ough y ; I ‘ ply to all conflicting interpretations, will be brought forward in the special exegesis of the pas- ages involved. We shall there have occasion to discuss the further question whether the whole ) oO ) substance of chap. xxx. 1s to be referred to Agur, and all in chap. xxx1. to Lemuel, or whether at least the Alphabetic poem in praise of a virtyous matron must not be regarded (as is done by nearly all the recent commentators) as the work of another author. 413. THE RELATION OF THE MASORETIC TEXT OF THE COLLECTION TO THE ALEXANDRIAN, In the LX X there occur many, and in some instances very remarkable deviations from the common Hebrew text of the Proverbs. These consist in glosses to many obscure passages (1. e., either in readings that are actually correct and primitive, as, e.g., xi. 24: xii. 6: xv. 28) xvi Mex 28); x16, 28 ete. or in wild emendations, as in xii. 12; xviii. 19: xix, 2OF xx Vve 0) etc.), in completing imperfect sentences (as, e. g., xi. 16: xvi. 17: xix. 7), in independent addi- tions or interpolations (e. g., after i. 18; ii, MOG ie 2 2 si 8, Is sai lee se MUO) NOs san, 13; xin. 13, 15, ete.), in double versions of one and the same proverb (2 o.-xa1, IO ave oo. VO ye 20) xvi 20 vil 8 xxii. Os RI) PO xo On tie omission OF whole verses (¢.9.,1. 16; xvi. 1, 3; xxi 5; xxiii. 23, etc.), and finally in the transposition of entire passages of greater length. Accordingly, of the proverbs of Agur, the first half (chap, xxx. l- 14) is inserted after chap. xxiv. 22, and the second, chap. xxx. 15-33, together with the words of King Lemuel, after xxiv. 34: the two supplements, therefore with the exception of the praise of the excellent matron (chap. xxxi. 10 Sq.) appear associ lated with the “words of wise men” which stand between the elder and the later collection of proverbs,¢14. THE POETICAL FORM OF PROVERBS. 31 These deviations are so considerable that they compel the assumption that there were quite early two different recensions of the Book of Proverbs, one belonging to Palestine, the other to ligypt, the former of which lies at the basis of the Masoretic text, the latter, of the Alexandrian version, The Egyptian text appears in general to abound more in corruptions and arbitrary alterations of the original; sometimes, however, it preserves the original most correctly, and seems to have drawn from primitive sources containing the genuine proverbial wisdom of Solo- mon. Hspecially is it true that nota few of the additions which it exhibits on a comparison with the Hebrew text, breathe a spirit, bold and lofty, as well as thoughtful and poetic (see, e. g., iv. 27; ix. 12; xii. 13; xix. 7, etc.) ; these appear, therefore, as fruits grown on the stock of the noble poetry of wisdom among the ancient Hebrews,—in part even as pearls from the rich treasures of Solomon’s 3,009 proverbs (1 Kings iy. 32). Note 1.—The critical gain for the emendation of the text and for the interpretation of the Book of Proverbs that is yielded by the parallels of the LXX may be found most carefully tested and noted—though not without many instances of hypercritical exaggeration and arbitrary deal- ing—in Fr. Borrcumr’s “Neue exegetisch kritische Aehrenlese zum A. T.,” III., pp. 1-89; in P. pp Laaarpe’s “Anmerkungen zur griechischen Uebersetzung der Proverbien” (Leipz., 1863); in M. He1penueim’s Article, “Zur Textkritik der Proverbien”’ (Deutsche Vierteljahrsschr. fir englisch-theol. Forschung, u. s. w., VIII., Gotha, 1865, pp. 395 sq.); as well as in the Commen- taries of BERTHEAU (see especially Introd. pp. xlv. sq.) and Huirzre (Introd., pp. xix. sq.; xxi, sq.). The last mentioned writer has also thoroughly discussed the variations of the Sy- riac version (Peschito), the Vulgate and the Targum (pp. xxvii. sq.); of these, however, in ge- neral, only the first named are of any considerable critical value, and that usually only in the cases where they agree with those of the LXX. Compare furthermore the earler works of J. G. JAraur, Observationes in Provv. Salom. ver- stonem Alexandrinam, Lips., 1786; ScHiEussNER, Opuscula critica ad versiones Greacas V. T. pertinentia, Lips., 1812, pp. 260 sq.; and also Datus, De ratione consensus versionis Chaldaice et Syriace proverbiorum Salomonis (in Dathi Opusce. ed. RosENMUELLER, pp. 106 sq.). Norse 2.—Umpreirt in his Commentary has taken special notice of several other ancient Greek versions beside the LXX, especially the Versio Veneta, which is for the most part strictly lite- ral. Another text which is likewise quite literal, which Procopius used in his ‘Eppyjveca etc rac maporuiac, and which ANGELO Mat has edited in Tom. IX. of his Class. Auctor., may be found noticed in HEIDENHEIM (as above). 214. THE POETICAL FORM OF PROVERBS. The simplest form of the Maschal, or the technical form of poetry among the Hebrews, is a verse consisting of two short symmetrically constructed clauses,—the so-called distich ( Zweizet- ler,as Dewitzsca calls it, following Ewaup’s peculiarly thorough investigations on the subject before us. The mutual relation of the two members or lines of this kind of verse shapes itself very variously, in accordance with the general laws for the structure of Hebrew poetry. There are synonymous distichs, in which the second line repeats the meaning of the first in a form but slichtly changed, for the sake of giving as clear and exhaustive a presentation as possible of the thought involved (e.g., xi. 7, 25; xii. 28; xiv. 19; xv. 3,10, 12,etc.). There are antithetic distichs, in which the second illustrates by its opposite the truth presented in the first (¢. 9., x. 1 sq.; xi. 1 sq.; xii. 1 sq.; xv. 1sq.). There are synthetic distichs, the two halves of which express truths of different yet kindred import (e. g., x. 18, 24, eéc.). There are ¢ntegral (eingedankige) dis- tichs, in which the proposition commenced in the first half is brought to completion only by the second, the thought which is to be presented extending through the two lines (asin xi. 31; xiv. 7, 10: xvi. 4, 10; xxii. 28), There are finally parabolic distichs, 7. e., maxims which in some form or other exhibit comparisons between a moral idea and an object in nature or common life: and this is effected sometimes by 3 [as] in the first clause and {3 [so] in the second, that is, in the form na- tural to comparisons,—sometimes, and more usually, in such a way that the proposed object and its counterpart are set loosely side by side, with a suggestive, emblematic brevity, with or without the copulative } (xi. 22; xvil. 3; xxv. 29; Xxvl. 23; xxvii. 21, ete.). In the central main division of the collection, chap. x.—xxil. 16, all the proverbs are these short distichs, and, as has been alreadyINTRODUCTION TO THE PROVERBS OF SOLOMON. said, the larger part of them (especially in the first siX chapters of the section ) a distichs, distinguished by the “ but” (Hebr. 1) at the beginning of the second line Coe @ 12, p. 27, and below, 215). In the supplements to the oldest collection (xxi. 1/—xx1v. o4) as well as In the gleanings of Hezekiah’s men, there are found however not a few instances of the extension of the simple typical distich to a verse of several lines, or of the multiplication of the couplet to four-, six- or eight-lined verses.* In the case of these longer proverbs, which comprise several verses, we find repeated, if not every one, yet the greater part of the diverse relations of the first to the second half of the pro- verb, which we had observed in the distichs. There are, 1t 1s true, no antithetic stanzas of four lines,—but there are synonymous verses (é. 9, xxl. 15 sq.; xxiv. 3 sq.; xxiv. 28 sq.),—synthe- tic (xxx. 5 sq.),—stanzas with a single idea (xxii. 22 sq., 26 sq.; xxx. 17 sq.),—and parabolie verses (xxvi. 18 sq.; xxv. 4sq.). Specimens of the six-lined stanzas (which are constructed mainly with a single thought, or in the synthetic form) are to be found, e.g., in xxii. 1-3, 12- 14, 19-21, 26-28; xxiv. 11-12; xxx. 29-31. Verses 22-25 of chapter xxill. compose a stanza of eight lines, synthetic in its structure. Side by side with this normal multiplication of the couplet to form stanzas of four, six or eight lines, there are abnormal or one-sided growths, re- sulting in triplets, with the first division of two lines and the second of one (e. g., xxl. 29; xxiv. 3; xxvii. 22; xxviii. 10, e¢c.),—or in stanzas of five lines (xxi. 4sq.; xxv. 6 sq.; xxx. 32 8q.), or in stanzas of seven lines, of which at least one example appears in chap. xxii. 6-8, If the proverb extends itself beyond the compass of seven or eight lines, it becomes the Mas- chal (or gnomic) poem, without a fixed internal order for the strophes. Such a poem (or song) is, for example, the introductory paragraph [of one main division], chap. xxi. 17-21; and again, the meditation on the drunkard, xxiii. 29-35; that on the lazy husbandman, xxiv. 30-34; the admonition to diligence in husbandry, xxvil. 23-27; the prayer for the happy medium between poverty and riches, xxx. 7-9; the prince’s mirror, xxxi. 2-9, and the alphabetically constructed song in praise of the matron, xxxi. 10-31. The introductory main division, chap. 1. 7—ix. 18, consists wholly of these proverbial poems, and of 15 of them (see in 3 16 the more exact enumeration of these 15 subdivisions, which may again be classed in three larger groups). Inasmuch as the rhetorical presentation throws the poetical in these cases usually quite into the background, these Maschal poems may almost be called with greater propriety Maschal discourses. Yet within these there is no lack of poetical episodes, lofty and artistic in their structure, among which we would name especially the allegory of the banquet of Wisdom and Folly (chap. ix. 1 sq.), and also the numerical proverb in eight lines concerning “the six things which the Lord hates and the seven that are an abomination to Him” (in chap. vi. 16-19). Of these numerical proverbs, or 1, as they are called in the poetry of the later Ju- daism, chap. xxx., as is well known, contains several (vers. 7 sq., 15 sq., 18 sq., 21 sq., 24 sq.). In the Son of Sirach’s collection of proverbs likewise we find several examples of the same kind (e. g., Ecclesiasticus xxii. 16; xxv. 7; xxvi.5, 28). Further observations on the origin and im- port of this peculiar poetic form may be found in notes on chap. vi. 16. Now and then the Book of Proverbs contains forms analogous to the Priamel [preambulum, a peculiar type of epigram, found in German poetry of the 14th and 15th centuries—A.]; see, e.g., xx. 10; xxv.3; xxvi, 12; xxx. 11-14; yet this form is hardly found except in the most imperfect state. The last of the technical forms of the poetry of the Book of Proverbs is that of the Maschal- series, 2. ¢., a sequence of several proverbs relating to the same objects, e. g., the series of proverbs concerning the fool, chap. xxvi. 1-12,—the sluggard, xxvi. 13-16,—the brawler, xxvi. 20-22,—the *[(In English Biblical literature, Bishop Lowrn’s discussion and classification has been the basis generally assumed. We know no clearer and more concise exhibition of this system and the various modifications that have been proposed than that given by W. Aupis Wricut in Swuitn’s Dictionary of the Bible (Article Poetry, Hebrew). Lowrs who is closely followed by Stuart, Epwarps and others, regards a triple classification as sufficient: synonymous, antithetic and synthetic parallelisms. An infelicity in the term synonymous, in view of the extent and variety of its applications, was recognized by Lowry himself, but more strongly urged by Bishop Jes, who proposed the term cognate. This appears to be a real im- provement in terms. MuENscHEr (Introd., pp. xlv. sq.) proposes two additional classes, the gradational and the intro- verted, the first of which is well covered by the term cognate, while the second, which had been proposed by JEBB, seems open to Wricut’s exception, that it is “an unnecessary. refinement.” This objection does not seem to lie against fie new terms proposed in ZécKLER’s nomenclature.—A. ]g 15. THE DOGMATIC AND ETHICAL SUBSTANCE OF PROVERBS. 33 spiteful, xxvi. 23-27. This form belongs, however, as DELirzscH correctly observes, “rather to the technical form of the collection than tothe technical form of the poetry of proverbs.” That the former [the arrangement] is far more imperfect and bears witness to far greater indifference than the latter,—in other words, that the logical construction, the systematic arrangement of in- dividual proverbs according to subjects, especially within the central main division, is far from satisfactory, and baffles almost completely all endeavors to discover a definite scheme,—this must be admitted as an indisputable fact, just in proportion as we give fit expression on the other hand to our admiration at the wealth of forms, expressive, beautiful and vigorous, which the col- lection exhibits in its details. Norre.—With reference to the connection of the several proverbs one with another, and also with respect to the progress of thought apparent in the collection as a whole, we can by no means concur in the opinion of J. A. BenerL,—at least in regard to the main divisions, x. 1sq.; xxu. 17 Bq.; xxv. 1sq. The collection of proverbial discourses, i. 7—ix. 18, being intentionally arranged according to a plan, is of course excluded from sucha judgment. Brneen says: “ Ihave often been in such an attitude of soul, that those chapters in the Book of Proverbs in which I had before looked for no connection whatever, presented themselves to me as if the proverbs belonged in the most beautiful order one with another” (Osk. WArcHTER, Joh. Albrecht Bengel, p.166). We must pass the same judgment upon many other expositors of the elder days, who wearied them- selves much to find a deeper connection between the several proverbs (see, e.g., 8. BoHLtvus, Ethica Sacra, 1., 297 sq., “de dispositione et coherentia textus;” and StéckErR in the Introduction to his “Sermons on the Proverbs of Solomon”). In regard to this matter as old a commentator as Mart. Gerer judged quite correctly :* “Ordo-frustra queritur ubi nullus furt observatus. Quam- quam enim subinitium forte libricerta serie Rex noster sua proposuerit,—attamen ubt ad ipsas pro- prie dictas parabolas aut ynomas devenitur, promiscue, prout quidque se offerebat, consignata vi- demus pleraque, ita ut modo de avaritia, modo de mendactis, modo de simplicitate, modo de tmore Dei vel alia materia sermonem institui videamus,” etc. As in the case of the great majority of the songs of the Psalter, in which the arrangement is merely and altogether external, determined of ten by single expressions, or by circumstances wholly accidental, there is found among the germi- nal elements of the Book of Proverbs little or no systematic order. The whole is simply a combi- nation of numerous small elements in a collection, which was to produce its effect more by the total impression than by the mutual relation of its various groups or divisions. To use HEr- pir’s language (Spirit of Hebrew Poetry, 11., 18), it is “a beautiful piece of tapestry of lofty di- dactic poetry, which spreads out with great brilliancy its richly embroidered flowers,” which, how- ever, is constructed according to no other rules of art than those perfectly simple and elementary ones to which the pearl jewelry and bright tapestries of Oriental proverbial wisdom in general owe their origin. Comp. furthermore the general preliminary remarks prefixed to the exegetical comments on chap. x. ¢ 15. THE DOGMATIC AND ETHICAL SUBSTANCE OF THE PROVERBS, EXHIBITED IN A CAREFUL SURVEY OF THE CONTENTS OF THE BOOK. Inasmuch as our book, considered as an integral part of the entire system of the Scriptures of the Old Testament, stands before us as the central and main source of Solomon’s doctrine of wisdom (in the wider sense),—and so bears as it were written on its brow its Divine designation~to be the chief storehouse of ethical wisdom and knowledge within the sphere of Old Testament revelation (see above, 21, and 2 10, latter part) we must anticipate finding in it great treasures of ethical teachings, prescriptions, rules and maxims for the practical life of men in their moral relations. In fact, the ethical contents of the collection far outweigh the doctrinal. § And deeply significant as may be its contributions to the development of individual subjects in dogmatic theology, such ag are found in various passages (e. g., lil. 19 and viii. 22 sq. in their bearing upon the doctrine of * It is in vain to seek for order where none has been observed. For while perhaps near the beginning of the book our king arranged his material with a definite plan,—yet when we come to the parables or gnomes properly so aes we find the greater part recorded at random, as one after another suggested itself, so that we sce the discourse turning now pen avarice, then upon falsehoods, again upon simplicity, and once more upon the fear of God, or some other subject, etc.—TR. 3My Tey as ey ee ee ee ee ee ee eh ee 34 INTRODUCTION TO THE PROVERBS OF SOLOMON. the creation :—viil. 22—ix. 12 as related to the doctrine of the eternal Word of God, and the doc- trine of the Hypostasis or of the Trinity in general ;—xv. 11; XV1. 0; xix: Qi; xx. 27, etc; as con- nected with Biblical Anthropology; or xi. 7; xiv. 32; xv. 241n connection with the Old Testament doctrine of Immortality and the hope of a Resurrection, etc.) ; still, as a general rule, practical and ethical subjects are treated not only more thoroughly but with a far more direct interest. The book deserves much more the name of a school-of morals, or of a Codex of Ethical Precepts for old and young, for princes and people, than that of Archives of Dogmatic Theology, oy a prolific Repo- sitory of dogmatic propositions and proof-texts. The dogmatic propositions do not, however, by any means stand in the midst of the greater wealth of ethical teachings and precepts, isolated and interspersed without system. They form rather every where the organic basis. They give expression to the absolute and primary premises for all the moral instruction, knowledge and conduct of men. They appear therefore inseparably combined with those propositions that are properly of an ethical or admonitory nature. It is pre- eminently the central idea of the Drvinz Wispom as the mediator in all the activity of God in the world and in humanity, that shines out bright as the sun upon this background of religious truth which is every where perceptible in the book, and that more or less directly illuminates every moral utterance. As this eternal Divine wisdom is the original source in all God’s revelation of Himself in natural and human life,—as it is especially the mediating and executive agency in the Divine revelation of the way of life in the law of the Old Covenant, and must therefore be the highest source of knowledge and the standard for all the religious and moral life of man,—so likewise does it appear as the highest good, and as the prescribed goal toward which men are to press. And the subjective wisdom of man is nothing but the finite likeness of the wisdom of God, which is not only objective, but absolute and infinite; nothing but the full unfolding and normal development of the noblest theoretical and practical powers of the moral nature of man. It can be attained only by the devotion of man to its Divine original; it is therefore essentially dependent upon the fear of God and willing subjection to the salutary discipline (1049, 1. 2, 8; iv. 1, etc.) of the Divine word. He who does not seek it in this way does not attain it, but remains a fool, an opposer of God and of Divine truth, who in the same ratio as he fails to raise his own moral nature by normal development to a living likeness to God, fails also to share in any true prosperity in the present life, to say nothing of the blessed rewards of the future. He who be- cause. of the fear of God strives after true wisdom, on the contrary unfolds his whole inner and outer life to such a symmetry of all his powers and activities as not only secures him the praise of a wise man in the esteem of God and men, but also establishes his true and complete happi- ness for time and eternity. A presentation of these fundamental ideas in the ethics of Solomon, well connected, systema- tically arranged and exhibited, cannot possibly be expected consistently with the note appended to the preceding section in reference to the composition of the Book of Proverbs. If we there- fore now endeavor to give a table of contents as complete as possible, following the arrangement of the Masoretic text and the ordinary division of chapters, we shall be quite as unable to avoid a frequent transition to heterogeneous subjects, as on the other hand a return in many instances to something already presented; we must in many cases dispense with even aiming at a strict logical order of ideas. We follow in the main the “Summary of the Contents of the Proverbs of Solonton,” given by Starke at the end of his preface, pp. 1593 sq. Only with respect to the first nine chapters do we adopt the somewhat different summaty and division which hee has given (pp. 697 sq.) of the “fifteen proverbial discourses” of the first main vision,g15. THE DOGMATIC AND ETHICAL SUBSTANCE OF PROVERBS. GENERAL SUPERSCRIPTION OF THE COLLECTION. (Cheihige, JE NG. Announcement of the author of the collection (ver. 1) of its object (vers. 2, 3), and of its great value (vers. 4-6). I. Introductory Division. (Chey Ih SID, Tue, True wisdom as the basis and end of all moral effort, impressed by admonition and commenda- tion upon the hearts of youth. Morto: “ The fear of the Lord is the beginning of all knowledge;” i. 7. 1. Group of admonitory discourses; i. 8—ili. 35. 1. Admonition of the teacher of wisdom to his son to avoid the way of vice; I. 8-19. 2. Warning delineation of the perverse and ruinous conduct of the fool, put into the mouth of Wisdom (personified); I. 20-33. 3. Exhibition of the blessed consequences of obedience and of striving after wisdom; ania 22) : 4, Continuation of the exhibition of the salutary results of this devout and pious life; Pi ers. 5. Description of the powerful protection which God, the wise Creator of the world, grants to those that fear Him; III. 19-26. 6. Admonition to charity and justice; III. 27-35. 2. Group of admonitory discourses; IV. 1—VII. 27. 7. Report of the teacher of wisdom concerning the good counsels in favor of piety, and the warnings against vice, which were addressed to him in his youth by his father ; IV. 1-27. 8. Warning against intercourse with lewd women, and against the ruinous consequences of licentiousness; V. 1-23. 9, Warning against inconsiderate suretyship; VI. 1-5. 10. Rebuke of the sluggard; VI. 6-11. 11. Warning against malice and wanton violence ; V1. 12-19. 12. Admonition to chastity, with a warning delineation of the fearful consequences of adultery; VI. 20-35. 13. New admonition to chastity, with a reference to the repulsive example of a youth led astray by a harlot; VII. 1-27. 8. Group of admonitory discourses; VIII. 1—IX. 18. 14. A second public discourse of Wisdom (personified) chap. VIII., having reference a) to the richness of her gifts (vers. 1-21); b) to the origin of her nature in God (vers. 21-31); and c) to the blessing that flows from the possession of her (vers. 82-36). 15. Allegorical exhibition of the call of men to the possession and enjoyment of true wis- dom, under the figure of an invitation to two banquets (chap. [X.), a) that of Wisdom ; vers. 1-12. 6) that of Folly ; vers. 13-18. II. Original nucleus of the collection,—genuine proverbs of Solomon; X. 1—XXII. 16. Ethical maxims, precepts, and admonitions, with respect to the most diverse relations of human life.36 INTRODUCTION TO THE PROVERBS OF SOLOMON. 1. Exhibition of the difference between the pious and the ungodly, and their respective lots in life; chap. X.—XV.* a) Comparison between the pions and the ungodly with reference to their life and conduct in general; X. 1-32. b) Comparison between the good results of piety, and the disadvantages and penalties of ungodliness (chap. XI.—XV.), and particularly a) with reference to just and unjust, benevolent and malevolent con- duct toward one’s neighbor; chap. XI. ; 8) with reference to domestic, civil and public avocations; chap. XII; y) with reference to the use of temporal good, and of the word of God as the highest good: chap. XIII. ; 6) with reference to the relation between the wise and the foolish, the rich and the poor, masters and servants: chap. XIV. ; e) with reference to various other relations and callings in life, espe- cially within the sphere of religion: chap. XV. ; 2. Exhortations to a life in the fear of God, and in obedience; (chap. XVI. 1—X XII. 16); and in particular a) to confidence in God as the wise regulator and ruler of the world ; chaps Vik: 8) to contentment and a peaceable disposition; chap. XVIL.; y) to affability, fidelity, and the other virtues of social life; ch. XVIII. ; 6) to humility, meekness and gentleness; chap. XIX. ; e) to the avoidance of drunkenness, indolence, quarrelsomeness, etc. ; chap. XX.; ¢) to justice, patience, and dutiful submission to God’s gracious control ; Chapa xox: 7) to the obtaining and preserving of a good name; chap. XXII. 1-16. III. Additions made before Hezekiah’s day to the genuine proverbs of Solomon which form the nucleus of the collection; chap. XXII. 17—XXIV. 34. 1st Addition: Various injunctions of justice and prudence in life; XXII. 17—XXIYV. 22. a) Introductory admonition to lay to heart the words of the wise; XXII. 17-21 ; 6) Admonition to justice toward others, especially the poor; XXII. 22-29; c) Warning against avarice, intemperance, licentiousness and other such vices: chap. XXIII. ; d) Warning against companionship with the wicked and foolish; chap. XXIV. 1-22. 2d Addition: chap. XXIV. 23-34. a) Various admonitions to right conduct toward one’s neighbor; vers. 23-29. 6) Warning against indolence and its evil consequences: vers. 30-34, IV. Gleanings by the men of Hezekiah; chap. XXV.—XXIX. True wisdom proclaimed as the highest good to Kings and their subjects. Superscription; XXY. 1. 1. Admonition to the fear of God and to righteousness, addressed to Kings and subjects ; chap. XXY. | * The justification oy comprehending the contents of these chapters under the above heading is to be found in this,— that the so called antithetic Maschal form is decidedly predominant in them. Comp. above 214, p. 32, and also the Bane ral prefatory remarks which introduce the exegetical comments on chap. x.¢16. LITERATURE ON THE BOOK OF PROVERBS. 2. Various warnings : viz. a) Against disgraceful conduct (especially folly, mdolence, and malice) chap. XX VI. b) Against vain self-praise and arrogance; chap. XX VII. (with an exhorta- tion to prudence and frugality in husbandry ; vers. 23-27). c) Against unscrupulous, unlawful dealing, especially of the rich with the poor; chap. XXVIII. d) Against stubbornness and insubordination; chap. XXIX. V. The Supplements: chaps. XXX., XXXI. 1st Supplement: the words of Agur; chap. XXX. a) Introduction: Of the word of God as the source of all wisdom ; vers. 1-6. b) Various pithy numerical apothegms, having reference to the golden mean between rich and poor, to profligacy, insatiable greed, pride, arrogance, etc.; vers. 7-33. 2d Supplement: The words of Lemuel, together with the poem in praise of the matron: chap. XXXI. a) Lemuel’s philosophy for kings ; vers. 1-9. b) Alphabetic poem in praise of the virtuous, wise, and industrious woman ; vers. 10-31. Nors. The more thorough presentation of the didactic substance of the proverbs is reserved for the exposition that is to follow, and especially for the rubric “ Doctrinal and Practical.” As the best connected discussion of this subject (biblical and theological) we should be able without hesitation to commend that of Brucu ( Weisheitslehre der Hebrier, pp. 110 sq.), if it were not characterized by the fault which pervades Brucn’s treatise, so meritorious in other respects,— that in the interest of critical and humanitarian views it misrepresents the stand-point and the tendency of the Hhokmah-doctrine. That is to say, it insists that there is in this attitude of mind a relation of indifference or even of hostility toward the theocratic cultus and the ceremonial law, like the relation of the philosophers and free-thinkers of Christendom to the orthodox creed. Noless clearly does he insist upon the general limitation to the present life of every assumption of a moral retribution ; and in his view there is an entire absence of the tality from the view of the world taken in our book. For the refutation of these misconceptions of Brucu (which are undeniably in conflict with such passages as, on the one side, xiv. 9; xxvill. 4sq.; xxix. 18, 94: xxx.17; and on the other xii. 28; xiv. 32; xy. 24: xxiii. 18, efc.), OfHLER’s able treatise may be referred to: “ Grundziige der alttes- tamentl. Weisheit” (Tab. 1854, 4) ; although this deals more especially with the doctrinal teach- ings of the Book of Job, than with Proverbs. See likewise Ewaup (as above quoted, pp. 8 Exster, 21, pp. 1-6; Dsiirzscn, pp. 714-716, and even Hirzia, pp. xi. sq.) hope of immor Sq. ; 216. THEOLOGICAL AND HOMILETICAL LITERATURE ON THE BOOK OF PROVERBS. of which weshall have especial occasion to make use of J. Lanan’s Licht und Recht, WoHLFARTH and FiscH- CGrrLacH’s Commentary) we must men- Beside the general commentaries ( SrarKE’s Synopsis, the Berleburg Bible, pR's Prediger-Bibel, the Calwer Handbuch, and Von tion the following as the most important exegetical helps to the study of the Proverbs. Ms- LANCHTHON : Explicatio Proverbiorum, 1525 (Opp., T. XIYV.); SEBAST. Munster, Prov. Sa- lom.juzta hebr. verit. translata et annotationibus wlustrata (without date); J. MERCERUS, Comm. in Salomonis Proverbia, Eccl. et Cantic., 1573; MALponatvs, Comm. in precipuos libros V. Tes: tamenti, 1643; F. Q. Sauazar, In Prov. Sal. Commentarius, 1636-7; Marr. GEIER, Prov. Sa- lomonis cum cura enucleata, 1653, 1725; THom. CARTWRIGHT, Commentarii succineti et dilucia in Prov. Sal., 1663; Cuz. Ben. MicHA£LIs, Annotationes in Prov. (in J. H. MIcHAstis, “ Ube- riores annotationes in Hagiogr. V. Test. libros,” 1720, Vol. 1); A. ScHuLrEns, Prov. Salom. vers. integram ad Hebr. fontem expressit atyue comin. adjecit, 1748 ; (In compend. redegut etSer ed es ey ee ee ee OT Be Sd Lk, Sk q +R. Ro Rk 38 INTRODUCTION TO THE PROVERBS OF SOLOMON. phe ore auc CJ il Voamu, Hal., 1768-9); J. D. Micuazuts, Die Spriiche Sal. und der Prediger ibs. mit Anmerkungen, fir Ungelehrte, 1778; J. CoE. DODERLEIN, Die Spritche Salo- monis mit Anmerkungen, 1778, 3d edn. 1786; W. C. ZrpGLEr, Neue Uebers. der Denkspriuche Salomonis, 1791; H. Muntrneux, Uebers. der Spr., a. d. Hollind. von Scuouu, 1800-2; Cur. G. Henster, Erliiuterungen des 1 Buches Samuels und der Salom. Denkspritche, 1796; J. Fr. Scunniine, Salomonis que supersunt omnia lat. verti notasque adjecit, 1806; J. G. DAHLER, Denk-und Sitlenspriiche Salomos, nebst den 4 bweichungen der Alex. Vers. ins Deutsche whers. mit Vorrede von Burssi¢, 1810; 0. P. W. GramBere, Das Buch der Spriiche Sal., new uber- setzt, systemat. geordnet, mit erkl. Anm. u. Parall., 1828; F. W. C. Umsreit, Philol.-Krit. und Philos. Comm. tiber die Spritche Sal., nebst einer neuen Uebers. inl. in die morgenl. Wersheit iberhaupt u. in d. Salomonische insbes., 1826; H. Ewaup, die poetischen Bucher des A. Bundes, Th. 1V., 1837; F. Maurer, Comm. gram. crit. in Prov., in usum academiarum ador- natus, 1841; C. Bripaxs, An exposition of the Book of Proverbs, 2 Vols., Lond., 1847 [1 Vol. New York, 1847]; E. Berruzav, Die Spriiche Sal. in the “ Kurzgef. exeg. Jaleo, 4 2, Th." 1847; VarntnceEr, Die Spr. Sal., 1857; F. Hrrzie, Die Spr. Sal. ubers. u. ausgelegt, 1858 ; i. Exster, Comm. tiber d. Salomonischen Spriiche, 1858. [ADoLF KAMPHAUSEN, in BUNSEN’s Bibelwerk, 1865]. [Besides the standard general Commentaries of Hmwry, Patrick, ADAM CLARKE, GILL, OR- Ton, Scort, TRAPP and others, a considerable number of special commentaries on Proverbs have been written by English and American scholars, Among these are Bepn, Hxposiiio allegorica im Salom. Proverbia; M. Cor, Exposition upon Proverbs, translated by M. Ourrep, London, 1580; P. A. Murret, a Commentary on the Proverbs of Solomon, 2d ed. London, 1598; republished in NicHot’s Series of Commentaries, Edinburgh, 1868 ; T. Wixcocks a short yet sound Commentary on the Proverbs of Solomon (in his works); Jon Dop, a plain and familiar exposition of Proverbs (chap. ix. te xvii.), 1608-9; Jurmin, Paraphrastical Me- ditations by way of Commentary on the whole Book of Proverbs, London, 1638; F. Taytor (Exposition with practical reflections on chaps. i.—ix.), London, 1655-7; Sir Epwarp Leiau, in his “Annotations on the Five Poetical Books of the Old Testament,’ London, 1657; H. Hammonp, Paraphrase and Annotations, etc.; RicHaRD Grey, The Book of Proverbs divided ac- cording to metre, etc., London, 1738; D. DurxEut, in his “ Critical Remarks on Job, Proverbs, etc, Oxford, 1772; T. Hunt, Observations on several passages, etc., Oxford, 1775; B. Hopason, The Proverbs of Solomon translated from the Hebrew, Oxford, 1788; G. Houpmn, An Attempt towards an Improved Translation, e¢c., Liverpool, 1819; G. Lawson, Exposition of the Book of Proverbs, Edinb., 1821; R. J. Cass, Comm. on the Proverbs of Solomon, London, 1822; Frencu and SKINNER, a new translation, etc., Camb., 1831; W. Newman, The Proverbs of Solomon, an improved version, London, 1839; B. I, NicHouts, The Proverbs of Solomon explained and illus- trated, London, 1842; G. R. Noyrss, in his ‘“ New Translation of the Proverbs, Ecclesiastes and the Canticles,” etc., Boston, 1846; M.Sruart, Commentary on the Book of Proverbs, Andover, 1852; J. Murenscurr, The Book of Proverbs in an amended Version, etc., Gambier, 1866; Cur. WorpswortH, Vol. LV., Part III. of his Commentary on the Bible, London, 1868. ] Jewish Rabbinic Expositions; Ant. Giacersus, Jn Proverbia Salomonis commentarii trium fabbinorum; Sal. Lsacidis, Abr. Aben Lzre, Levi ben Ghersom, quos A. Gigg. interpret. est, cas- tug., wlustr., Mediolan, 1620. Of the more recent Rabbinical commentaries, that in Hebrew by Lowenstein, Frkft.a. M., 1838, is of special importance, and also that by L. Duxss, in CoHEn’s Commentary (Paris, 1847; Proverbes), where the earlier expositions of learned Jews upon our book, 38 in all, from Saapra to LOWENSTEIN, are enumerated and estimated. Literature in Monographs. 1. Critical and exegetical: J. F. Horrmann and J. Tu. SPRENGER, Observationes ad quedam loca Proverbb. Sal., Tubing. 1776; * J. J. Rutsxz, Con- Jjecturee in Jobum et Prov. Salom., Lips. 1779; A.S, Arnoupt, Zur Exegetik und Kritik des A. Tests, 1. Beitrag; Anmerkungen iiber einzelne Stellen d. Spr. Sal. 1781; J. J. BuenwErMaNnn Aimgmaia hebraica, Prov. xxx. 11 sq., 15 sq., explicata, spec. 1-3, Erford. 1798-9: H, F. * In UmpReIT (p. Ixvi.) and in Kein (p. 395) Car. Fr. ScoNurReER is incorrectly named as the author of this little trea- tise. It was rather a dissertation defended by the scholars above named under SCHNURRER’S rectorate.316. LITERATURE ON THE BOOK OF PROVERBS. 39 MunHLav, De proverbiorum que dicuntur Aguri et Lemuelis (Proy. xxx. 1—xxxi. 9) origine atque indole, Leips., 1869.—Compare moreover the works already named in @ 18, note 1, among which especial prominence should be given to Fr. Borrcnmr’s “ Newe exegetisch-kritische Aehrenlese z. A. Test. (Abth. IIL, herausg. von. F. MvEHLAD, Lips. 1865), as likewise to the treatises which are there mentioned by P. DE uaGarpE and M. HurpenuErM (the former judg- ing somewhat 1oo unfavorably of the LXX, the latter in some cases contesting the exaggerations of the former, and in other instances reducing them to their proper measure); for these are important aids to the criticism and exegesis of single passages. 2. Practicaland Homiletical: Sam. Bonutus, Hthica sacra, Rost. 1640 (compare note to 3 1) ; J. Stocker (Pastor at Eisleben, died in 1649) Sermons on the Proverbs of Solomon ; OETINGER, Die Wahrheit des sensus communis in den Sprischen und dem Prediger Salomonis, Stuttg., 1753; SraupenmarsrR, Die Lehre von der Idee (1840), pp. 87 sq. (valuable observations on Prov. viii. 22 sq.) ; ©. I. Nrrzscu, on the essential Trinity of God, Theod. Stud. u. Arit., 1841, II., 295 (on the same passage; see especially pp. 310sq.); R. Strpr, Der Weise em Komg, So- lomon’s Proverbs according to the compilation of the men of Hezekiah (chap. xxv.—xxIx.), ex- pounded for the School and the Life of all times, Barmen, 1849 (the same work also elaborated for the laity, under the title “Solomon’s wisdom in Hezekiah’s days”); same author: ‘“ The Politics of Wisdom in the words of Agur and Lemuel,” Prov. xxx. and xxxi. Timely scriptural exposi- tion for every man, with an appendix for scholars, Barmen, 1850. [In English no other recent work of this sort can be compared with Arnor’s “ Laws from Heaven for Life on Harth,” 2d edn. Lond., 1866. Bishop Hatuw’s “Characters of Virtues and Vices,” London, 1609, is designed to be an epitome of the Ethics of Solomon. R, Warpnaw: Lectures on the Book of Proverbs (a posthumous publication), 3 Vols., London, 1861].PROVERBS OF SOLOMON. General Superscription to the Collection. Announcement of the Author of the Collection, of its Object, and of its great value. Cuap. I. 1-6. 1 Proverbs of Solomon, the son of David, the King of Israel : 2 to become acquainted with wisdom and knowledge, to comprehend intelligent discourse, 3 to attain discipline of understanding, righteousness, justice and integrity, 4 to impart to the simple prudence, to the young man knowledge and discretion ;— 5 let the wise man hear and add to his learning, and the man of understanding gain in control, 6 that he may understand proverb and enigma, words of wise men and their dark sayings. INTRODUCTORY SECTION. True wisdom as the basis and end of all moral effort, impressed by admonition and commendation upon the hearts of youth. Cuap. I. 7—IX. 18. 7 The fear of Jehovah is the beginning of knowledge; wisdom and discipline fools despise. First group of Admonitory or Gnomic Discourses, Cuap. I. 8—III. 35. 1. The teacher of wisdom admonishes his son to avoid the way of vice. Cuap. I. 8-19. 8 Hearken, my son, to thy father’s instruction, and refuse not the teaching of thy mother ; 9 for they are a graceful crown to thy head, and jewels about thy neck.— 10 My son, if sinners entice thee, consent thou not!Sie el ei ot eT ed ee SS Pe oe PL Py eee “Rf OT Be STAY ST BT RE Bs BE Si 42 THE PROVERBS OF SOLOMON. 11 If they say, “Come with us, and we will lie in wait for blood, will plot against the innocent without cause ; 12 we will swallow them, like the pit, living, and the upright, like those that descend into the grave; 13 we will find all precious treasure, will fill our houses with spoil! 14 Thou shalt cast in thy lot among us; one purse will we all have!” — 15 My son! go not in the way with them, keep back thy foot from their path! 16 For their feet run to evil, and haste to shed blood ; 17 for in vain is the net spread before the eyes of all (kinds of ) birds: 18 and these watch for their own blood, they lie in wait for their own lives. 19 Such are the paths of every one that grasps after unjust gain; from its own master it taketh the life. Cuap. I. 20-38. 2, Warning delineation of the perverse and ruinous conduct of the fool, put into the mouth of wisdom (personified). 20 Wisdom crieth aloud in the streets, on the highways she maketh her voice heard: 21 in the places of greatest tumult she calleth, at the entrances to the gates of the city she giveth forth her words: 22 “ How long, ye simple, will ye love simplicity, and scorners delight in scorning, and fools hate knowledge! 23 Turn ye at my reproof! Behold I will pour out upon you my spirit, my words will I make known to you! 24 Because I have called and ye refused, I stretched out my hand, and no man regarded it, 25 and ye have rejected all my counsel, and to my reproof ye have not yielded ; 26 therefore will I also laugh at your calamity, will mock when your terror cometh; 27 when like a storm your terror cometh, and your destruction sweepeth on like a whirlwind, when distress and anguish cometh upon you. 28 Then will they call upon me, and I not answer, they will seek me diligently and not find me. 29 Because they have hated sound wisdom and have not desired the fear of J ehovah, 30 have not yielded to my counsel and have despised all my reproof, 31 therefore shall they eat of the fruit of their way and be surfeited with their own counsels, 32 For the perverseness of the simple shall slay them, and the security of fools destroy them: 33 he, however, who hearkeneth to me shal] dwell secure, and have rest without dread of evil!”CHAP. I. 1-88. GRAMMATICAL AND CRITICAL. Ver. 2. [We have in vers, 2, 3, 4, 6 final clauses, introduced by u and indicating the object with which these wise sayings are recorded. That purpose is disciplinary, first with reference to “the young man,” and then to him who is already | wise. This discipline is contemplated not from the point of view of him who imparts, but that of those who receive it. These considerations determine our choice of words in translating several of the terms employed. Thus in ver. 2 we render nyt not “‘to know,” as this suggests the finished result rather than the process, which is “to become eet acquainted with, to acquire ;” s0 ZOCKLER, zu erkennen ; De WuttE, kennen zu lernen; Noyes, “from which men may learn;” a little less definitely, E. V., “to know;” incorrectly Hotpen, “respecting the knowledge.” These wise Sayings are to guide to and result in knowledge ; but the verbs, except in ver. 4, represent not the teaching, imparting, communicat- ing, but the discerning and seizing. In respect to the two shades of meaning to be given to D3) see the exeg. notes. GESEN. and FUERST agree in the etymology Gon) 5 FuERST, however, carries back the radical meaning one step farther; G., to chastise, correct, instruct ; fe ., ‘to bind or restrain, chastise,” etc. It should, therefore, be borne in mind that more than the imparting of information is intended by the word, it is discipline, sometimes merely intellectual but more fre- quently moral.—j}}" "VON; lit., “words of discernment,” “words of understanding” (so E. V., Noyes, MUENSCHER) ; T : Stuart, “words of the intelligent;” Ds Wmrre like ZocKimr, “verstiindige Reden;’? VAN Ess and ALLIOLI, with whom HOLDEN seems to agree, “die Worle (Regeln) der Klughett,” “the words (rules) of prudence.”—A.]. Ver. 3. Dawn ‘YO413,—our author’s conception (see exeg. notes) corresponds with that of Furrst also, who makes the genitive not merely objective, as DE WETTE, efc., seem to do (“ discipline of understanding,” “die Zucht der Vernunft’’), but makes it final, contemplating the end: Fuerst, “ Z. zur Besonnenhett,” ZOcKuER, ‘‘ einsichtsvolle Zucht,” discipline full of discernment, insight, understanding, 7. e., in its results. The rendering of most of our English expositors is ambigu- ous or suggests other ideas: EH. V. and MUENSCHER, “instruction of wisdom;” HOLDEN, “instruction in wisdom ;” NOYES, “the instruction of prudence ;” Stuart, “of discreetness.’—D° Vw), plural of that which is “ideally extended” and plea- ease surable; BortcHEer, Ausf. Lehrb., 3 699.—A.], Ver. 5. [E. V., followed by HotpEN and MUENSCHER, “a wise man will hear ;” Noyes, “may hear ;” Stuart, more forci- bly, “let the wise man listen,” like our author, “es hére,”’ and BOrrcHErR (3 950, d., “ Fiens debitum”’) “es soll hdren.” Dre Werte makes this a final clause, like those of the three preceding verses, “‘dass der Weise hire ;” but see exeg. notes. OV) is given by BorrcHeR (¢ 964, 2) as an illustration of the “consultive” use of the Jussive; STUART makes it an ordi- nary Imperf,, and renders ‘‘and he will add;” but his explanations are not pertinent; the } need not be “conversive,” it is simply copulative, and AON which he assumes as the normal Imperf.,is already a Tussives =A]: np, properly that which is “taken, received, transmitted” (comp. the verb np, “to attain,” above in ver.3) is like the Aram. aban (from by 1), to take), and like the Latin traditio [in its passive sense]. The parallel term njbann (from 5sn, to feats Records sae to the analogy of the Arabic, and cognate with ban; cable, and ban, steersman) is by the LXX correctly rendered by xvBépvyats. - Ver. 6. Luruer’s translation of the Ist clause, “‘ that he may understand proverbs and their interpretation,” cannot possibly be right; for my, if it was designed to convey any other idea than one parallel to wi could not on any principle dispense with the suffix of the 3d person (N=), its, comp. Vulgate: “ animadvertat parabolam et interpretationem.” [This is also the rendering of the E. V., which is followed by HoLpEN, while Noyzs, Stuart, MUENSCHER and WORDS- WORTH, De WETTS and VAN Ess agree with the view taken by our author.—A.]. Ver. 7. DSN, derived from Sy, crassus fuit; to be gross or dull of understanding ;—GESEN., however, derives it from the price ade “to be perverse, turned away,” and Furrst “to be slack, weak, lax or lazy.” [WoRDSWORTH adopts the latter explanation—A.]. é ae : ie Ver. 8. [The ee renderings given to the verb of the 2d clause while agreeing in their substantial import, ‘‘ for- sake,” “neglect,” * reject,” do not reproduce with equal clearness the radical idea, which is that of “spreading,” then of “scattering.”—A ]. Ver. 10. NON, scriptio defectiva, for NON], as some 50 MSS. cited by KENnricort and Dz Rossi in fact read, while some others prefer a different pointing sapn-bx [thou shalt not go], which is however an unwarranted emendation. The Bees . a ‘ ’ LXX had the correct conception: «4 BovAnys, and the Vulgate: ne acquiescas.—[Comp. GREEN’S Heb. Gram., 3 111, 2,b, and 3177, 3. BorrcHEr discusses the form several times in different connections, 22 325, d,and n. 2,—429, B, and 1164, 2, b,—and after enumerating the six forms which the MSS. supply, Na, NIA, SOND, NINA, MDA, and NI de- cides that the original form, whose obscurity suggested all these modifications, was NIA= INN. In signification he es it with the “dehortative” Jussives.—A.]. : : 3 aa 11. [E. V., Noyes, WorpswortH, LUTHER, Van Ess agree with one another in connecting the adverb with the verb, while Ds Werte, HotpEn, STUART, MUENSCHER regard it as modifying the adjective, “him whose innocence is of no il to protect him.’’—A.]. : : : ; yore: LE Wop sab and MUENSCHER, like our author connect i with the object of the main verb; UMBREIT and Hirzia (see exeg. notes) are followed by DE Werte, Houpen, Noyes in connecting it with the comparative clause.— 5) “+, for construction see ¢. g., GREEN, 23 271, 2 and 254, 9, b.—A.]. Ver. 16. [3¥}7°, masc. verb with feminine subject; Bor7., 2 936, II., C. a; GReEn, 2 275, 1. c.—A.], Ver. 20. The Wisdom who is here speaking is in this verse called ninon, whichis not a plural but “‘a new abstract oot a . _ derivative from SDN, formed with the ending fn)” (Ewatp, 2 165, c) a form which is also found e. g., in nnn, Ps. nek i in i pexeXd 'BorrcHER, however, regards this as an example of the iii. 15. The name recurs in the same form in ix. fraxxiy. lc _[BO ; v , Bs eis to denote emphatically “ true wisdom.” See 2 679, d, 689, C., b, 700, cand n. 4, There is no difficulty in connecting a verb fem. sing. with a subject which although plural in form is singular in idea =A ia crieth aloud, from 1 comp. Lam. ii. 19; 3d sing. fem. as also in viii. 8 (EWALD, 191, c). [Comp. GREEN, 2 97,1, a, and Borr., 2 929, d, reabe i i 1 minuteness endeavors to trace the development of this idiom.—A.]. ee aeriet, an den liirmvollsten Orten; Dz Wert#, an der Ecke lirmender Strassen ; FuERST, der bewegten Strassen ; Houpen, like the Eng. Ver., in the chief place of concourse.44 THE PROVERBS OF SOLOMON. Ver. 22. [For the vocalization of 337INI\ see GREEN, 2? 60, 3, c., 111, 2, e. For the use of the perfect VOT Bee Bort., ? 948, 2. He illustrates by such classical perfects as €yvwxa, olda, wéuaa, memini, novi, and renders this form by concuprverint.—A.]}. : f i APRS ee eo eae Ver. 23. (71) SN, an fustance of the intentional Imperf.,in what BorTcHER calls its ‘voluntative” signification, 2965, 1.—A.]. Ver. aT NUE, K’ri IN WID, the former derived from NW or NY, the latter from N)Y, of which verbs the slicers ke it . . S . . . * y latter is obsolete except in derivatives, while the former occurs in one passage in Is.in the Niphal. The signification seems to be oue, and tue forms variations growing out of the weakness of the 2d and 3d radicals. Comp. Borr., $9 474, a, and 811, 2.—A.]. Instead ae Infin. 835, we have in the 2d member, since J is not repeated, the Imperf. JN) (Ewan, 387, b) [Sruart, 2 129, 3, n. 2].—A. Ver. 28. [3INID, IIT, “JINN. These are among the few instances in which the full plural ending }3 ig .. os 2 NS meme aestecrusie found before suffixes. GREEN, 3105, c., Borr.. 3 1047, 7.—A. ]. Ver. 29. For the use of 13 S\N, “ theretore because,” compare Deut. xxxiv. 7, and also the equivalent combination Sv TMM in 2 Kings xxii. 7; 2 Chron. xxi. 12. EXEGETICAL. 1. Vers. 1-6. The superscription to the col- lection, which is quite long, as is common with the titles of Oriental books, is not designed to be a ‘‘table of contents” (UMBREIT), nor to give merely the aim of the book (so most commenta- tors, especially Ewaup, Berrueau, Ester, ec.). But beside the author of the book (ver. 1), it is intended to give first its design (vers. 2, 3), and then, in addition, its worth and use (vers. 4-6), and so to commend the work in advance as salu- tary and excellent (Starke, DenitzscH). Ac- cordingly it praises the book as a source of wholesome and instructive wisdom: 1) for the simple-minded and immature (ver. oe 2) for those who are already wise and intelligent, but who are to gain still more insight and under- standing from its maxims and enigmas (vers. 5, 6).—Proverbs of Solomon, efc.—In regard to the primary meaning of Ww, and in regard to the special signification which prevails here in the superscription, ‘Proverbs of Solomon” (maxims, aphorisms, not proverbs [in the cur- rent and popular sense]), see Introd., 11.— To become acquainted with wisdom and knowledge.—In respect to MIN and its sy- nonyms (723 and NY) consult again the Introd., ¢ 2, note 3. OND properly ‘chastisement,” sig- nifies education, moral training, good culture and habits, the practical side, as it were, of wis- dom (LXX: radeia; Vulg.: disciplina). In ver. 2 the expression stands as synonymous with “wisdom ”’ (WIM), as in iv. 13; xxiii. 23, and frequently elsewhere; in ver.-3, on the contrary, it designates an element preparatory to true wisdom and insight,—one serving as their foun- dation, and a preliminary condition to them. For the “discipline of understanding” (@letia bavn, ver. 3) is not, as might be conceived, ‘discipline under which the understanding is placed,” but ‘discipline, training to reason, to a reasonable, intelligent condition” (as Hirzie rightly conceives it); compare the ‘‘ discipline of wisdom ” (WDIIM 04), xv. 33, and for “un- derstanding ” (927), insight, discernment, a rational condition, see particularly xxi. 16. UmpBreit and Ewarp regard Sauna as equivalent to thoughtfulness (‘‘a discipline to thoughtful- ness,” Zuchtigung zur Besonnenheit”’); by this rendering, however, the full meaning of the con- ception is not exhausted.—Righteousness, justice and integrity. The three Hebrew terms pT¥, baw and Dw are related to each other as ‘righteousness, justice, and integrity, or uprightness”’ (Gerechtigkeit, Recht und Geradheit). The first of the three expressions describes what is fitting according to the will and ordinance of God the supreme Judge (comp. Deut. xxxiii. 19); the second, what is usage and custom among men (Is. xlii. 1; 1 Sam. xxvii. 11): the third, what is right and reasonable, and in accordance with a walking in the way of truth, and so denotes a straight-forward, honorable and upright de- meanor. Ver. 4. To impart to the simple pru- dence.—The telic infinitive (M2) is co-ordi- nate with the two that precede in vers. 2 and 8, and has the same subject. Therefore the same construction is to be employed here also (to become acquainted with—to attain—to impart) ; and we are not, by the introduction of a final clause, to make the contents of this 4th verse subordinate to the preceding, as the LXX do (iva 0g k. T. A.), and likewise the Vulg. (ut detur, etc.), and Luruer (‘‘ that the simple may become shrewd, and young men reasonable and conside- rate’’). The “simple” (OND), properly, the ‘‘open,”’ those who are readily accessible to all external impressions, and therefore inexperi- enced and simple, vAro1, dxaxor (as the LXX ap- propriately render the word in this passage; comp. Rom. xvi. 18). With respect to the relation of this idea to that of the “fool” (723, D3) com- pare what will be said below on i: Soe and also Introd., 38, note 2.—Prudence (Ty, derived from DIY) signifies properly nakedness, smooth- ness (comp. theadj. DN [‘‘subtle,” E.V.], naked, t.€., Slippery, crafty; used of the serpent, Gen. ili. 1B therefore metaphorically ‘the capacity for escaping from the wiles of others” (UmBREIT), ‘the prudence which guards itself against in- Jury” (xxii. 8; 1 Sam. xxiii. 22).—To the young man knowledge and discretion.— Discretion, thoughtfulness (Vai, LXX, évvora), denotes here in connection with ‘‘knowledge” (Nyt) the characteristic of thoughtful, well con- sidered action, resting upon a thorough know-CHAP. I. 1-88. 45 ledge of things,—therefore, circumspection, cau- tion. Ver. 5. Not the simple and immature only, but also the wise and intelligent, are to derive instruction from Solomon’s proverbs. ‘This idea is not, as might be supposed, thrust in the form of a parenthesis into the series of final clauses beginning with ver. 2, and reaching its conclu- sion in ver. 6, so that the verb (YW) is to be conceived of as rendering the clause conditional, and is to be translated ‘‘if he hears” (UMBREIT, John 116+ sRom. de 17-32 Corsi. Lo) orithe verbal explanation of ‘‘enigma” and ‘dark say- ing” (as°70 and 1M) see Introd., 211, note 2. Certain as it is that both expressions here are only designed to embody in a concrete form the idea of obscure discourse that requires interpre- tation (the parallelism with “proverbs” and ‘words of wise men”’ Own and 0°D3M 13) z e LW So Tews Se ae shows this beyond dispute), we have no warrant for finding in this verse a special allusion to the ExstEeR); it begins a new independent proposi- tion, whose imperfect tenses are to be regarded as voluntative, and upon which the new infinitive clause with 5 in ver. 6 is dependent (Ewan, BERTHEAU, and commentators generally).—Let the wise man hearken and add tg his learning.— Heeles. x. 8; Ps. vit. lo; Weclesiast. xxvii. 29 (the figure of the pit which the wicked digs, to fall into it at last himself). But in the Prophets also essentially the same thought re- curs; thus when Jehovah (in Ezek. xviil. 31; xxxiii. 11) exclaims ‘‘ Why will ye die, ye of the house of Israel?’ Of passages from the New Testament we may cite here Rom. ii. 5; 1 Tim. vi. 9,10; Gal. vi. 8; James v. 3-5, etc. Both propositions are alike true, that true wisdom, being one with the fear of God and righteous- ness, is ‘‘a tree of life to all that lay hold upon her” (Prov. iii. 18; xi. 80; xv. 4; comp. iv. 13, 22; xix. 28, etc.),—and that on the other handa walking in folly and in forgetfulness of God is a slow self-murder, a destruction of one’s own life and happiness. See the two concluding propo- sitions of our chapter (vers. 32, 83) and the ad- mirable poetic development of this contrast in the Ps. i. 4. The explanation given above (on 4 ver. 20) of the fact that wisdom is exhibited as preaching upon the streets, 7. e., in reference to her benevolent and philanthropic character, which impels her to follow sinners, and to make the great masses of the needy among the people the object of her instructive and converting ac- tivity, seems to us to correspond better with the Spirit of the doctrine of wisdom in the Old Tes- tament, than either that of UmBrett, according to which ‘it is only in busy life that the rich stream of experience springs forth, from which wisdom is drawn,” or that of Ewaup, which re- cognizes, in the free public appearance of wis- dom an effective coutrast to the light-shunning deeds, and the secret. consultations of the sinners who have just been described, (which explana- tion, besides, would apply only to this passage, and not to its parallels in vili. 2, 8, and ix. 3). The tendency of the Old Testament Hhokmah was essentially popular, looking to the increased prosperity of the nation, to the promotion of phi- lanthropic ends in the noblest sense of the word. Love, true philanthropy is everywhere the key- note to its doctrines and admonitions. <‘ For- giving, patient love (x. 12), love that does good even to enemies (xxv. 11 sq.), which does not rejoice over an enemy’s calamity (xxiv. 17 sq.), which does not recompense like with like (xxiv. 28 sq.), but commits all to God (xx. 22), love in its manifold varieties, as conjugal love, parental love, the love of a friend, is here recommended with the clearness of the New Testament and the most expressive cordiality.” (DrLITzscH, as above cited, p. 716). Why then should not that yearning and saving love for sinners which yen- tures into the whirl and tumult of great crowds to bear testimony to divine truth, and to reclaim lost souls,—why should not this also constitute a chief characteristic in this spiritual state mo- delled so much like the standard of the New Tes- tament? It appears—in how many passages !— as the type of, nay, as one with the spirit of Him who also ‘‘spake freely and openly before the world, in the synagogue and in the temple whither the Jews always resorted” (John xviii. 20); who, when He said something in secret to His disciples, did it only to the end that they should afterward ‘‘ preach it upon the house- tops”? (Matth. x. 27); who allowed himself to be taunted as ‘‘a man gluttonous, and a wine-bib- ber, a friend of publicans and sinners,” because He had come to seek and to save the lost (Matth. xi. 19; Luke xix. 10). It isat least significant that the Lord, just in that passage in which he is treating of the publicity of His working, and of the impression which His condescending inter- course with publicans, sinners and the mass of the people had made upon the Jews, designates Himself distinctly (together with His herald and forerunner, John the Baptist) as the personal Wisdom; Matth. xi. 19; Luke vii. 85. Itis as though He had by this expression intended to call up in fresh remembrance Solomon’s repre- sentation of wisdom preaching in the streets, and to refer to His own identity with the spirit of the Old Testament revelation that spoke through this wisdom (the “ spirit of Christ,” 1 Pet. 1.11). Comp. Marr. Grrr and STaRKE on this passage. These authors appropriately remind us of the universality of the New Testament’s proclamationer ne ey te es es ee as es ee 50 of salvation, and its call penetrating everywhere (Rom. x. 18; Col. i. 6, 23); they are in error, however, in suspecting in the supposed plural nan (ver. 18) an intimation of the number- less ways in which wisdom is proclaimed in the world. The true conception of this seeming plu- ral may be found above in the Exegetical and Cri- tical Notes on this passage. HOMILETICAL AND PRACTICAL. Homily upon the entire first chapter. Solo- mon’s discourse upon wisdom as the highest good. 1) Its design, for young and old, learned and unlearned (vers. 1-6). 2) Its substance: commendation of the fear of God as the beginning and essence of all wisdom (ver. 7). 38) Its aim: a) warning against betrayal into profligacy as being the opposite of the fear of God (vers. 8-19) ; b) warning against the foolish conduct of the world as being the opposite of wisdom (vers. 20- 33).—The wisdom of the Old Testament as a type of true Christian feeling and action: a) with re- spect to God as the supreme author and chief end of all moral effort (vers. 1-9); 4) with re- spect to the world, as the seducing power, that draws away from communion with God (vers. 10-19) ; c) with respect to the way and manner in which Divine wisdom itself reveals itself as an earnest and yet loving preacher of righteous- ness (vers. 20-83).—Fear of God the one thing that is needful in all conditions of life: a) in youth as well as in age (vers. 4 sq.); 6) in cir- cumstances of temptation (vers. 10 sq.); ¢) in the tumult and unrest of public life (vers. 20 sq. ); d) in prosperity and adversity (vers. 27 sq.). Stocker :—Threefold attributes of the lover of wisdom: 1) in relation to God: the fear of God (1-7); 2) in relation to one’s neighbors,— and specifically, a) to one’s parents; obedience (8, 9); 4) to others: the avoidance of evil com- pany (10-19); 8) in relation to one’s self; dili- gent use of the opportunity to become acquainted with wisdom. Separate passages.—Vers. 1-6. See above, Doc- trinal and Ethical principles. 1.— SrarkeE:—The aim of the book, and that which should be learned from it, are pointed out in these verses in various almost equivalent words. The aim is, however, substantially two- fold: 1) that the evil in man be put away; 2) that good be learned and practised.—Wout- FARTH :—the necessity of the culture of our mind and heart. Not the cultivated, but the undisci- plined, oppose the law! God ‘will have all men come to the knowledge of the truth,” 1 Tim. ii. 4.—[ Ver. 4. CarTwricuT (quoted by Bripass): —‘‘Over the gates of Plato’s school it was writ- ten—MyJdeic ayswuétpyroc elcirw—Let no one who is not a geometrician enter. But very different is the inscription over these doors of Solomon— Let the ignorant, simple, foolish, young, en- ter!) Vers. 7-9. The blessedness of the fear of God, and the unblessed condition of forgetfulness of God,—illustrated in the relation 1) of children to their parents; 2) of subjects to authorities; 3) of Christians to Christ, the Lord of the Church. —The proposition ‘‘The fear of the Lord is the beginning of wisdom” must constitute the foun- THE PROVERBS OF SOLOMON. “ie el hi es ed hs ke el ee Se le A ee er a dation of all the culture of the children of God, as the experience of the truth that ‘to love Christ is better than all knowledge” is to con- stitute its capstone and completion.—Vers. 8, 9, in general a peculiarly appropriate text for a sermon on education.—LUTHER (a marginal com- ment on ver. 7): ‘*He who would truly learn must first be a man fearing God. He, however, who despises God asks for no wisdom, suffers no chastisement nor discipline.’—MELANCHTHON (on ver. 7):—The fear of God, which is one with true reverence for God, includes: 1) right knowledge of God; 2) a genuine standing in fear before God; 8) faith, or the believing consecration to God, which distinguishes this fear from all ser- vile dread, and fleeing from God; 4) the worship of God which aids to a true reconciliation with Him, a well ordered and assured control of the whole life. Therefore the fear of God is not merely beginning—it is quite the sum of all wis- dom, the right manager of all our counsels in prosperity and adversity.—- MELANCHTHON (again) on vers. 8, 9:—He only reveals genuine fear of God who hearkens to the divinely instituted mi- nistry (ministerium docendi) in the Church; and to this ministry parents also belong, so far forth as they are to ‘“tbring up their children in the nurture and admonition of the Lord,” Eph. vi. 4. ‘‘Forsake not the law of thy mother,” 2 e., hearken always to the word of God as it has been communicated to the Church, and through the Church to all the children of God in the writings of the Prophets and Apostles. As a reward God here promises to those who practise this obedi- ence to His word a wreath upon the head anda beautiful necklace about the neck. The wreath betokens dominion, distinction, successful re- sults in all that one undertakes for himself and others, so that he becomes an instrument of blessing and a vessel of mercy for the people of God, according to the type of the devout kings, David, Jehoshaphat, Hezekiah, e¢c., and not a ves- sel of wrath after the likeness of a Saul, Absa- lom, etc. The necklace signifies the gift of dis- course, or of the command of wholesome doc- trine, through the power of the word.—STaRKE (on ver. 7) :--True wisdom is no such thing as the heathen sages taught, built upon reason and the human powers, inflated, earthly, and useless with respect to salvation; but it is ‘“‘the wisdom that is from above, which is first pure, then peaceable, gentle and easy to be entreated, full of mercy and good fruits, without partiality and without hypocrisy”? (James iii. 17). The fear of God is, however, of two kinds, the servile and the childlike; and only the latter is here meant, 1 Johniy. 18.—On Vers. 8,9. From the fear of God as belonging to the first table of the law, Solomon passes on to the second table, and be- gins with obedience to parents: in this connection however it is assumed that parents also fulfil their duty, with regard to the correct instruction of their children; Eph. vi. 4.—Zsitner:—Many simple ones, who, however, fear God from the heart, have made such progress in the knowledge of the Holy Scriptures, that they have outstripped many of the learned. True wisdom is easy to be learned, if only there be true fear of God in the heart, Hcclesiast. i. 22 sq.—Lanau:—(Salom. Licht und Recht). The fear of God is a desireCHAP. I: 1-38. 61 flowing from the knowledge of the essence of all essences—of the will and the gracious acts of God,—a sincere desire heartily to love Him as the highest good, in deepest humility to honor Him, in child-like confidence to hope the best from Him, and to serve Him with denial of self, willingly and steadfastly; and all this in con- formity to His revealed will. Comp. above, Mz- LANCHTHON, and also S. Bouuius, Hthica Sacra: «To fear God is nothing but to follow God, or to imitate none but God.’’* [ Ver. 7. Annor:—‘ What God is inspires awe; what God has done for His people commands af- fection. See here the centrifugal and centripe- tal forces of the moral world, holding the crea- ture reverently distant from the Creator, yet compassing the child about with everlasting love, to keep him near a Father in heaven.” —Ver. 8. ‘This verse of the Proverbs flows from the same well spring that had already given forth the fifth commandment.”’ Vers. 10-19. Calwer Handbuch: The first rule for youth, ‘‘ Follow father and mother,” is im- mediately followed by the second, ‘‘ Follow not base fellows.”—Srarke:—As a good education of children lays the first foundation for their true well being, so temptation lays the first foundation for their destruction.—The world, in order the better to lead others astray, is wont to adorn its vices with the finest colors. There be most of all on thy guard; where the world is most friendly it is most dangerous. It is a pol- soned sweetmeat.—If thou art God’s child, en- grafted in Christ the living vine by holy bap- tism, thou hast received from Him new powers to hate evil and conquer all temptations.—On vers. 16-19:—The ungodly have in their wickedness their calamity also,—and must (by its law) pre- pare this for one another.—Lurusr (marginal comment on ver. 17): ‘‘This is a proverb, and means ‘It fares with them as is said, ‘In vain is the net,’ etc.; 7.e., their undertaking will fail, they will themselves perish.” lier. LO: Arnot:—This verse, in brief com- pass and transparent terms, reveals the foe and the fight. With a kindness and wisdom altoge- ther paternal, it warns the youth of the Danger that assails him, and suggests the method of Defence. | Ver. 20 sq. Gurer (on ver. 20, 21) :—‘All this declares the fervor and diligence of heavenly wisdom in alluring and drawing all to itself: just as a herald with full lungs and clear voice en- deayors to summon all to him ””—Lancz :—Hter- nal wisdom sends forth a call of goodness and grace to the pious, and a call to holiness and righteousness addressed to the ungodly. O that all would read and use aright this record written out thus in capitals !—Calwer Handb.:—Wisdom’s walk through the streets. The Lord and His Spirit follows us every where with monition and reminder. Here wisdom is portrayed especially we hear them, alas! even to-day. Truth has become... . the common property of all men: in thousands upon thousands of churches and schools, from the mouth of innumerable teach- ers, in millions of written works, it speaks, in- structs, warns, pleads, adjures, so that we with wider meaning than Solomon can say, it is preached in highways and byways. If, on the one hand, we must greatly rejoice over this, how should we not in the same measure mourn that so many despise and scorn this call of wisdom! Is it not fearful to observe how parents innumera- ble keep their children from schools—how many despise the preaching of the gospel, etc.2 Let us therefore learn how slow man is to good, how inclined to evil, how careless he is just in con- nection with his richest privileges, etc. Vers. 22 sq. StarKe:—Wisdom divides men here into three classes: 1) The simple or foolish; 2) mockers; 3) the abandoned. Through her call, *¢Turn you at my reproof,”’ etc., she aims to trans- form these into prudent, thoughtful, devout men. —No one can receive the Holy Spirit of Christ and be enlightened with Divine wisdom, and not turn to the sacrifice of Christ (John xiv. 15 sq.—xvi. 7 sq.), renounce evil, and begin a new life (Ps. xxxiv. 15).—Lance:—If man does not follow the counsel of eternal wisdom, but walks according to the impulse of his own will, he comes at last to the judgment of obduracy.—W. STEIN (Fast day sermon on i. 23-33):—How does eternal, heavenly wisdom aim to awaken us to penitence? 1) She uncovers our sins; 2) she proclaims heavy judgments; 3) she offers us shelter and points out the way of eternal salvation.—[Ver. 23. FLaveL:—This great conjunction of the word and Spirit makes that blessed season of salvation the time of love and of life.—J. Howz:—When it is said, ‘“‘ Turn,” ete., could any essay to turn be without some influence of the Spirit? But that complied with tends to pouring forth a copious effusion not to be withstood.—ArnoT :— The command is given not to make the promise unnecessary, but to send us to it for help. The promise is given not to supersede the command, but to encourage us in the effort to obey.—When we turn at His reproof, He will pour out His Spirit; when He pours out His Spirit, we will turn at His reproof; blessed circle for saints to reason in.—Ver. 24-28. Arnor:—When mercy was sovereign, mercy used judgment for carrying out mercy’s ends; when mercy’s reign is over and judgment’s reign begins, then judgment will sovereignly take mercy past, and wield it to give weight to the vengeance stroke.—Ver. 32. Sourn:—Prosperity ever dangerous to virtue: 1) because every foolish or vicious person is either ignorant or regardless of the proper ends and rules for which God designs the prosperity of those to whom He sends it; 2) because pros- perity, as the nature of man now stands, has a peculiar force and fitness to abate men’s virtues ag warning against the evil consequences of diso- bedience, and as pointing to the blessings of obe- dience.—WouuirartH: The words of grief over the unthankfulness and blindness of men which Solomon here puts into the mouth of wisdom,— * “Pimere Deum nihil aliud est quam sequi Deum sive ne- minem imitari preter Deum.” and heighten their corruptions; 8) because it directly indisposes them to the proper means of amendment and recovery.—BaxTER :—Because they are fools they turn God’s mercies to their own destruction ; and because they prosper, they are confirmed in their folly. ]Pe es Bi ket ee eS ek ee he ta aes ea Soe aes a ey ee ey es ed ee a ee ee ae ae ty Pay ee ore tts ad SP ot RY aT RT SY BT Bs Bs RS Se THE PROVERBS OF SOLOMON. 8. Exhibition of the blessed consequences of obedience and of striving after wisdom. Cuap. If. 1-22. 1 My son, if thou receivest my words and keepest my commandments by thee, 2, so that thou inclinest thine ear to wisdom, and turnest thine heart to understanding; yea, if thou callest after knowledge, to understanding liftest up thy voice; if thou seekest her as silver, and searchest for her as for hidden treasure; then shalt thou understand the fear of Jehovah, and find knowledge of God;— for Jehovah giveth wisdom, from his mouth (cometh) knowledge and understanding: and so he layeth up for the righteous sound wisdom, a shield (is he) for them that walk uprightly, 8 to protect the paths of justice, and guard the way of his saints ;— 9 then shalt thou understand righteousness and justice and uprightness,—every good way. 10 If wisdom entereth into thine heart, and knowledge is pleasant to thy soul, 11 then will discretion watch over thee, understanding will keep thee, 12 to deliver thee from an evil way, from the man that uttereth frowardness, 13 (from those) who forsake straight paths, to walk in ways of darkness; 14 who rejoice to do evil, who delight in deceitful wickedness; 15 whose paths are crooked, and they froward in their ways ;— 16 to deliver thee from the strange woman, from the stranger who maketh her words smooth, 17 who hath forsaken the companion of her youth and forgotten the covenant of her God. 18 For her house sinketh down to death and to the dead (lead) her paths; 19 her visitors all return not again, and lay not hold upon paths of life. 20 (This is) that thou mayest walk in a good way and keep the paths of the righteous! 21 For the upright shall inhabit the land, and the just shall remain in it: 22 but the wicked are cut off from the land, and the faithless are driven out of it. Co Ci 2 CS ~J GRAMMATICAL AND CRITICAL. [Ver. 1sq. De Werte and Novss conceive of the first two verses as not conditional, but as containing the expression of a direct and independent wish: Oh that thou wouldest receive, etc. The LXX, Vulg, Lut HER, efc., make the first verse conditional, but find the apodosis in ver. 2. MUENSCHSR finds in ver. 2 an independent condition, and nota mere sequence i to the preceding; so HOLDEN, with a slightly different combination of the parts of ver.2: If by inclining thine ear thou wilt incline thine heart, etc. M.,H., Stuart and others find the apodosis of the series of conditional clauses in ver. 5,CHAP. II. 1-22. 55 agreeing in this with the E. V. These diverse views do not essentiall i i agre this witl Les ‘ ‘ ally modify the general import of th a 0 it will be observed finds the apodosis in vers. 6 and 9, vers. 6-8 being SacenGietcal = “AU 2 See Ver. 7. For the construction witl é S ; ar a. XXxiii. 15 5 7 th the stat. constr. compare Isa. xxxiii. 15. [Compare GREEN, ? ? 254, 9, b and 274, 2.] Ver. 8. The infinitive 9839 is followed by the imperf. ‘\DY* as above in yer. 2. [For explanations of the nature and HeSrOe ae Ean NS construction see HWALD, ? 237,c. The literal rendering would be “for the guarding, protection eouIe: i 108e keeping the paths, efc.? Ho.pen understands it of the righteous: “* who walk uprightly by keeping the paths, etc. _ Most commentators understand it of God, who is ‘ta shield for the protection, 2. e., to protect, etv.” ZOCKLER in translation contorms the following Kal pret. to this infin., while most others reverse the process.—A.] : Ver. 10. [The = with which the verse commences is differently understood, as conditional or temporal, or as causal. Thus K.V » N. M., ay when wisdom, etc. ;” S., K., VAN Ess, “for wisdom, etc. ;” De W., Z., “uf wisdom, etc.’ Between the first and last there is no essential difference, and this view of the author is probably entitled to the preference.—A. |. The feminine J\})J, ° knowledge” (which is used here, as in i. 7, as synonymous with JOD ‘“ wisdom”) has ‘ . . 3 . ue connected with it the masculine verbal form j/}", because this expression “it is lovely”’ is treated as impersonal, or . . . T: . rc neuter, and ny is connected with it as an accusative of object [acc. synecd., “ there is pleasure to thy soul in respect to knowledge” ]. Comp. the similar connection of f\}j} with the masculine verbal form p3 in chap. xiv. 6;—also Gen. cat opal xlix. 15, 2 Sam. xi. 26. Ver. 11. [For the verbal form na isin, with ) unassimilated, “for the sake of emphasis or euphony,” see Bérr., 31100, 3.—A.]. oe Ver. 12. yr is a substantive subordinate to the stat. constr. 74 as in viii. 13, or as in KIDDA ver. 14, in YIOWIRN, chap. xxviii. 5, etc. Ver. 18. nva-nnw. ie) which is everywhere else masculine is here exceptionally treated as feminine; for NHwW is certainly to be ropanded as 3d sing. fem. from mi, and not with UmMBReIT and ELSTER as a 8d sing. masc., for only mw and not TWH (to stoop, to bow) has the signification here required, vz., that of sinking (Lat. stdere). The LXX read naw from. nnw, and therefore translate: €0ero yap mapa To OavaTw Tov olkov aris [she set her house near to death] in which construction however nnw sidere, is incorrectly taken as transitive. [Both BorrcHER and FUERST recognize the possibility of deriving this form as a 8d sing. fem., either from Mw or from Fv, which have a similar intrans. meaning. To nnw neither ROpIGER (QESEN. Thes.) nor ROBINSON’s Gesenius, nor FUERST gives any other than a transi- tive enn eeel Perhaps Bérrcner (De Inferis, 22 201, 292; Neue Aehrenl., p. 1) has hit upon the true explanation, when he in like manner makes the wanton woman the subject, but treats M73 not as object but as supplementary to the verb, and therefore translates “for she sinks to death with her house, and to the dead with her paths. [Rov. (Thesaur. . 1377, a) expresses his agreement with B., but states his view differently: * de ipsa muliere cogitavit scriptor initio he- mistichit prioris, tum vero in fine ad complendam sententiam loco mulierrs subjectum fecit FV 3.’ Fuerst also pronounces it unnecessary to think of any other subject than mn3.—A.]. Compare however Hirzie’s comment on this passage, who zs remarks in defence of the common reading that J)" is here exceptionally treated as feminine, because not so much the house itself is intended as “ the conduct and transactions in it? (comp. vii. 27; Isa. v. 14). Ver. 22. With 3\7", the expression which is employed also in Ps. xxxvii. 9, to conyey the idea of destruction, Af there corresponds in the 2d clause 4J}0", which as derived from JJDJ (Deut. xxviii 63; Ps. lii.5; Prov. xv. 25) would d actively: “they drive them out,” @. ¢., they are driven require to be taken as Imperf. Kal and accordingly to be translate But inasmuch as the parallelism requires a passive verb out (so €. g., UMBREIT, ELSTER, and so essentially BERTHEAU also). as predicate for D312 (. e., the faithless, those who haye proved recreant to the theocratic covenant with Jehovah, comp. xi. 3, 6; xiii. 2 ; xxii. 12) which is employed unmistakably as synonymous with Diypw,—and inasmuch as no verb eo Weie TIMID exists as a basis for the assumed Niphal form }[\*, we must probably read with Hirzia 37\D", as an Imperf. Hophal from J}O) and compare np as an Imperf. Hophal of np? (used with the Pual of the samé verb). aT = at du meine Rede annehmen . . . So lass dein Ohr u. EXEGETICAL. s. w.” The KE. V. ends the proposition with ver. eae 5 as the apodosis. —A. ].—If thou receivest 1. Vers. 1-9. This first smaller division of the} my words. ‘To the idea of “receiving” Nea chapter forms a connected proposition, whose|« keeping” stands related as the more emphatic, hypothetical protasis includes vers. 1-4, while just as commandments ” (AISD) is a stronger within the double apodosis (vers. 5 and 9) the S confirmatory parenthesis, vers. 6-8 is introduced. | expression than ‘ words” (O°). In the The assertion of EwaLtp and BurTHEAU [with | three following verses also we find this same ie whom KAMPHAUSEN and Sruarr agree | that the creased emphasis or intensifying of the expres- entire chap. forms only one grand proposition, | sion in the second clause as compared with the rests on the false assumption that the “if” °2 | first,—especially in ver. 4, the substance of which in ver. 10 is to be regarded as a causal particle, | as a whole presents itself before us as a superla- —to which | tive, or final culmination of the gradation which exists in the whole series of antecedent clauses, in so far as this verse sets forth the most diligent and intent seeking after wisdom.—Ver. 3. Yea, lif thou callest after knowledge, 7. ¢., if thou tion, protasis and apodosis, within the first two|not only inclinest thine ear to her when she verses; the Vulgate e. g. renders ‘« si susceperis | calls thee, but also on thine own part callest inclina cor tuum, etc.,” and LUTHER * willst } after her, summonest her to teach thee, goest to and should be translated by ‘‘for,” idea the relation of ver. 10 both to ver. 9 and to | yer. 11 is opposed. Comp. UMBREIT and Hirzic on this passage. [On the other hand, the LXX, Vulg., LuTHER, e/c., complete the first proposi- vee 0er sy at ee ee es 54 meet her with eager questioning. This rela- tion of climax to the preceding is indicated by the ON °3, imo, yea, rather; comp. Hos. ix. 12; Is. XXViii. 28; Job xxxix. 14 [comp. Ewaxp, 348, 0]. The Targum translates the passage “If thou callest understanding thy mother,” and must therefore have read DN °3. But the Masoretic pointing is to be preferred for lexical reasons (instead of DS, according to the analogy of Job xvi. 14 we should have expected “ION, ‘‘my mo- ther’’), and because of the parallelism between vers. 1 and 8. Still “knowledge” (111°), as well as “ understanding,’’ which is named as its counterpart in the parallel clause, appears evidently as personified.—Ver. 4. If thou seek- est her, efc.—‘‘ The figure of diligent seeking is taken from the tireless exertion employed in mining, which has before been described in the Book of Job, chap. xxviii., with most artistic vi- vacity in its widest extent. The DUN are surely the treasures of metal concealed in the earth (comp. Jerem. xli. 8; Jos. vii. 21),” UMBREIT. [For illustrations of the peculiar significance of this comparison to the mind of Orientals, see THomson’s Land and Book, 1., 197.—A. ]. Ver. 5. Then wilt thou understand the fear of Jehovah. —‘‘Understand” is here equivalent to taking something to one’s self as a spiritual possession, like the ‘‘finding” in the second clause, or like déyeoSae [‘‘receiveth’’] in 1 Cor. ii. 14. The ‘‘fear of Jehovah” (comp. 1. 7) is here clearly presented as the highest good and most valuable possession of man (comp. Is. xxxill. 6), evidently because of its imperishable nature (Ps. xix. 9), and its power to deliver in trouble (Prov. xiv. 26; Ps. cxv. 11; Ecclesiast. 1. 11 sq.; ii. 7 sq.).—And find knowledge of God.— Knowledge of God is here put not merely as a parallel idea to the ‘fear of Jehovah” (as in chap. ix. 10; Is. xi. 2), but it expresses a fruit and result of the fear of Jehovah, as the sub- stance of the following causal proposition in vers. 6-8 indicates. Comp. the dogmatical and ethical comments. [Is the substitution of Hlohim for Jehovah (in clause 6) a mere rhetorical or poetical variation? WorbsworrTuH calls attention to the fact that this is one of five instances in the Book of Proverbs in which God is designated as Elohim, the appellation Jehovah occurring nearly ninety times. The almost singular exception seems then to be intentional, and the meaning will be, the knowledge of ‘‘Hlohim—as distin- guished from the knowledge of man which is of little worth.”” In explaining the all but univer- saluse of Jehovah asthe name of God in our book, while in Eccles. it never occurs, Worps- WORTH says, ‘‘ when Solomon wrote the Book of Proverbs he was in a state of favor and grace with Jehovah, the Lord God of Israel; he was obedient to the law of Jehovah; and the special design of the Book of Proverbs is to enforce obe- dience to that law,” ete. (see Introd. to Eccles., p. 78)—A.]. Vers. 6-8. The Divine origin of wisdom must make it the main object of human search and effort, and all the more since its possession en- sures to the pious at the same time protection THE PROVERBS OF SOLOMON. and safety.—And so he layeth up for the righteous sound wisdom.—So we must trans- late in accordance with the K’thibh [5¥) which is confirmed by the LXX and Pesch. as the old- est reading. The K’ri 13, without the copu- lative, would connect the proposition of ver. 7 with ver. 6 as essentially synonymous with it, to which construction the meaning is however opposed. [The majority of commentators prefer the K’ri, making this verse a continuation and not a consequence of the preceding. KamPHAu- SEN agrees with our author in what seems to us the more forcible construction, which has the ad- vantage also of resting on the written text; comp. Borrcner, ¢ 929, 6.—A.]. [5¥ to protect, to preserve, after the manner of a treasure or jewel, over which one watches that it may not be stolen; comp. above, ver. 1, and also vil. 1: x. 14. —In regard to MW1 [rendered ‘sound wis- dom” by the E. V. here and in ili. 21; viii. 14; xviii. 1] properly prosperity and wisdom united, see Introd., 2, note 3. The word is probably related to W’, and denotes first the essential or actual (so e. g., Job v. 12), and then furthermore help, deliverance (Job vi. 13), or wisdom, reflec- tion, as the foundation of all safety; so here and Vie Ql ee ville LA vine lis” Jobri Oesqieaalic: xxvili. 29. Comp. UmBreit and H1rzex on Jobv. 12. Hurzia (on iii. 21) derives the word from the root my, which he says is transposed into my (??), and therefore defends as the primary signification of the expression ‘‘ an even, smooth path,” or subjectively ‘‘ evenness,” 7. e., of thought, and so ‘“‘ considerateness ;” he compares with this Wr) which signifies ‘‘ plain” as well as ‘‘righteousness.”—A shield for them that walk blamelessly. — The substantive ja2 . e sayy (shield) is most correctly regarded as an appo- sitive to the subject, ‘‘Jehovah:”’ for also in Ps. XXXill. 20; Ixxxiv. 11; Ixxxix. 18, Jehovah is in like manner called a shield to His saints. In opposition to the accusative interpretation of ja) [which is adopted by Sruarr among others], as object of the verb [D¥ (he secureth, or en- Nacade sureth) we adduce, on the one hand, the mean- ing of this verb, and on the other the fact that we should expect rather N° jap (as an apposi- Peles tive to mwin). The old translations, as the LXX and Vulgate, furthermore read the word as a participle (far or jap) ; they translate it by averb (LXX: trepacmiet tHv mopeiay abtov).— on Pin: literally the ‘‘walkers of innocence,”’ are the same as ‘those that walk uprightly,” Prov. x. 9 (the DAZ OD9I) or Ps. Ixxxiv. 11 (the DIN3 D'371n).—To protect the paths of justice, etc.—The 8th verse gives more spe- cifically the way in which God manifests Himself to the pious as a shield, and the ensurer of their safety. “Paths of justice” are here, by the substitution of the abstract for the conerete ex- pression, paths of the just, and therefore essen- tially synonymous with the “way of the pious ”’ in the second clause. Comp. chap. xvii. 23.—Ver.CHINE? 1, 1207) 9 carries out the import of the parallel ver 5 as the particle I8 repeated from the preceding verse shows.—Hvery good path.—This ex- pression (aoa) includes the three con- ceptions given above, justice, righteousness and integrity, and thus sums up the whole enumera- tion. Therefore, it is attached without a copula; Comp: Bs. vill. ver, 2 07. | 2. Vers. 10-19 form a period which in struc- ture is quite like vers. 1-9; only that the hy- pothetical protasis is here considerably shorter than in the preceding period, where the con- ditions of attaining wisdom are more fully given, and with an emphatic climax of the thought. This is connected with the fact that in the former period the Divine origin of wisdom, here, on the contrary, its practical utility for the moral life and conduct of man forms the chief object of delineation. There wisdom is presented predominantly as the foundation and condition of religious and moral rectitude in ge- neral,—here specially as a power for the conse- cration of feeling and conduct, or as a means of preservation against destructive lusts and pas- sions.—If wisdom entereth into thine heart.—This ‘‘coming into the heart”” must be the beginning of all attaining to wisdom; then, however, she who has, as it were, been received as a guest into the heart must become really lovely and dear to the soul. » There is, therefore, a climax of the thought, as above in vers. 1-4. The heart is here, as always, named as the centre and organic basis of the entire life of the soul, as the seat of desire, and the starting point for all personal self-determination. The sow/, on the contrary, appears asthe aggregate and sum total of all the impulses and efforts of the inner man. The former designates the living centre, the latter the totality of the personal life of man. Comp. Beck, Bibl. Seelenlehre, p. 65; Detirzscu, £261. Psychol., pp. 248 sq.; von Rup.orr, Lehre vom Menschen, pp. 59 sq. What the last mentioned author, pp. 64 sq., remarks in criticism upon DE- LiTzscu’s too intellectual conception of the idea of the heart as the ‘birthplace of the thoughts,” —that every where in the Scriptures it appears to belong more to the life of desire and feeling, than to the intellectual activity of the soul,—this view finds foundation and support especially in the passage now before us, as well as in most of the passages which mention heart and soul to- gether (e. g., Prov. xxiv. 12; Ps. xiii. 2; Jerem. iv. 19; Deut. vi. 5; Matth. xxii. 8/; Acts iv. 32). Comp. also Hirzic on this passage. —And knowledge is pleasant to thy soul.—[For a peculiarity of grammatical structure in the original, see critical notes. ]—Ver. Hees ok eI will reflection watch over thee.—7) qv as in vi. 22. WW (construed, however, with a SOU mere accusative of the object) and 1¥1 have al- ready been found connected in ver. 8 above, and occur again in chap. iv. 6. MMi) here reflection, considerateness (LXX: Povd7 Kann), properly ‘‘wisdom, so far forth as its direction 18 out- ward, and it presents itself in relation to the un- certain, testing it, and to danger, averting 1t (Hrrzie). Ver. 12. To deliver thee from an evil way — properly ‘‘from the way of evil.” —~ From the man that uttereth perverse: ness.—NlD5N perverseness, a strong abstract form [found almost exclusively in Proverbs— Fuerst] which expresses the exact opposite of pwr (‘“‘uprightness,” ch. i. 8; li. 9),—it is therefore deceitfulness, subtlety, maliciousness. Comp. the expressions, ‘‘mouth of perverseness,”’ chap. vill. 13; x. 82; ‘tongue of perverseness,” x. 81; ‘*man of perverseness,” xvi. 28; also passages like vi. 14; xvi. 30; Xxili. 38.—Vers. 13-15. Closer description of the wayward or per- versely speaking man, in which, because of the generic comprehensiveness of the conception wx, the plural takes the place of the singular.— Who forsake straight paths. —The participle Dayn expresses, strictly interpreted, a preter- ite idea, ‘‘those who have forsaken; for ac- cording to ver. 15 the evil doers who are de- scribed are already to be found in crooked ways. —In dark ways.—Comp. Rom. xiii. 12; Eph. v. 11; 1 Thess. v. 5; also Job xxiv. 15; Is. xxix. 15.—Deceitful wickedness—literally ‘‘per- verseness of evil” (comp. remarks on yer. 12) a mode of combining two nouns which serves to strengthen the main idea.— Whose paths are crooked—literally, ‘‘who in respect to their ways are crooked;” for the prefixed omnis ata «8; is to be construed as an accusative of relation belonging to the following DWPy ; comp. lox, xxviii. 6. In the second clause in the place of this adverbial accusative, there is substituted the more circumstantial but clearer construction with 3 ‘perverse i their ways.” Vers. 16-19. The representation passes into a warning against being betrayed by vile women, just es im va So.\ wie 2a egy sq.—From the strange woman, from the wan- ton woman.—As ‘strange woman” (TUS Vt) or a “wanton woman” (193, properly “unknown,” and so equivalent to ‘‘strange or foreign woman”) the betrayer into unchastity is here designated, so far forth as she is the wife of another (comp. vi. 26), who, however, has for- saken her husband (ver. 17), and therein has transgressed also God’s commandment, has broken the covenant with her God (ver. 17, 1. ¢.). —The person in question is accordingly at all events conceived of as an Israelitess; and this is opposed to the opinion of those who, under the designation ‘‘the strange, or the foreign woman” (especially in connection with the last expression which appears as the designation of the adulter- ess in chap. v. 20; vi. 24; Vile Oy XX el), think first of those not belonging to the house of Israel, because the public prostitutes in Israel were formerly, for the most part, of foreign birth (so especially J. F. Friscu: Commentatio de mu- liere peregrina apud Ebrxos minus honeste habita, Leips., 1744, and among recent commentators, e. g., UMBREIT). This view is in conflict with the context of the passage before us quite as de- cidedly as is the idea of the LXX, which inter- prets the foreign and wanton woman as the per- sonification of temptation in contrast with wis-dom (i. 20 sq.), but to carry out this view is obliged to introduce all manner of arbitrary re- lations,—e. g., referring that of the ‘‘ companion of youth’’ in yer. 17 to the instruction in Divine truth (didackaiia vedryzo¢), which was a guide in youth. It is decisive against this allegorical conception of the strange woman, which has been a favorite with some Christian expositors also, such as MeLANCHTHON, JoacH. Lancr, CHR. B. MicwHacz is, that the wicked and perverse men in vers. 12-15 cannot possibly be interpreted figu- ratively, but certainly only as individual con- crete representatives of moral eyil. [This word M3 is “especially applied to those ‘strange women’ whom Solomon himself loved in his old age, and who turned away his heart from the Lord his God, and beguiled him to favor and encourage the worship of their false gods (see 1 Kings xi. 1-8; comp. Neh. xiii. 26, 27). Here is a solemn lesson. Solomon warns his son against that very sin of which he himself was afterwards guilty. Thus by God’s goodness Solomon’s words in this Divinely inspired book were an antidote to the poison of his own vicious example.” Worpsworty ]|.—Who maketh her words smooth—~. ¢., who knows how to speak flattering and tempting words; comp. vii. 21; Ps. v. 9; Rom. iii. 13.—Ver. 17. The companion of her youth.—The same expression occurs also in Jerem. iii. 4; comp. Ps. lv. 18, where AION in like manner means companion, con- fidant. The forsaking of this ‘companion of youth,” 7. e., the first lawful husband, is, at | the same time, a ‘‘ forgetting of the covenant of her God,” 7. e., a forgetting, a wilful disregard of that which she has solemnly vowed to God. Marriage appears here not merely as a covenant entered into in the presence of God, but in a cer- tain sense one formed with God. Quite similar is the representation in Mal. ii. 14, where the adulterous Israelite is censured for the faithless abandonment of his D°73}/3 NWS (wife of youth) because God was witness with her at the forma- tion of the marriage covenant. That the mar- riages of the Israelites ‘‘ were not consummated without sacred rites connected with the public religion, although the Pentateuch makes no men- tion of them,” is accordingly a very natural as- sumption,—one which, e. g., Ewatp, Berrurau, Hirzic, ReiInKe, v. GuRLacn, efc., have made on the ground of the two passages here under con- sideration, especially the passage in Malachi. Yet compare besides A. Kéuuer on the latter passage (Nachexil. Prophh., IV. 102 sq.), who finds there a witness of Jehovah, not at the con- summation, but at the violation of marriage.— Vers. 18,19. For her house sinks down to death, e‘c.—A reason for the strong expression in ver. 16, ‘“‘to deliver thee from the strange woman.’’—And to the dead her paths.—The D'ND) (2. ¢., properly the weak, languid, power- less [GusEn., hes. : quiecti, silentes,—Furrst, “the dark, the shadowy ”’]; comp. the eldwra xapdy- tov of Homur, and the wmbre of VIRGIL) are the dwellers in the kingdom of the dead (comp. ix.; xxi. 16; Ps. Ixxxviii. 10; Is. xiv. 9; xxvi. 14, 18, 19), and stand here, like the Latin inferi, for the world of the dead, or Sheol itself.—Her visi- THE PROVERBS OF SOLOMON. — tors all return not again,—because from Sheol there is no return to the land of the living; see Job vii. 9, 10,—-and comp. Prov. v. 5, 6.— Paths of life, asin Ps. xvi. 11; Prov. vy. 6. 8. Vers. 20-22. While the 1)? [in order that] is strictly dependent on ver. 11, and co-ordinate with the 4 of the two final clauses in vers. 12 sq. and 16 sq., still we are to recognize in the an- nouncement of a purpose which it introduces, a conclusion of the entire admonitory discourse which this chapter contains,—an epilogue, as it were (‘‘all this I say to thee in order that,” efc.), which again may be resolved into a positive and a negative proposition (vers. 20, 21 and ver. 22). Umsretr’s translation of Ley, by ‘‘therefore”’ is ungrammatical, nor can it be justified by refer- ence to passages like Ps. xxx. 12; li. 4; Hos. vill. 4. The upright shall inhabit the land. —In the description of the highest earthly pros- perity as a ‘‘dwelling in the land” (7. e., in the native land, not upon the earth in general, which would give a meaning altogether vague and in- definite), we find expressed the love of an Israe- lite for his fatherland, in its peculiar strength and its sacred religious intensity. ‘The Israe- lite was, beyond the power of natural feeling, which makes home dear to every one, more closely bound to the ancestral soil by the whole form of the theocracy; torn from it he was in the inmost roots of life itself strained and broken. Espe- cially from some Psalms belonging to the period of the exile this patriotic feeling is breathed out in the fullest glow and intensity. The same form of expression has also passed over into the New Testament, comp. Matth. vy. 5, and also, with regard to the idea asa whole, Ps. xxxvii. 9, 11, 29; Prov. x. 80” (ELstrr).—But the wicked shall be rooted out from the land.—See critical notes above. DOCTRINAL AND ETHICAL. He only who seeks after wisdom, 7. e., who turns his practical efforts wholly toward it, and walks in its ways, finds true wisdom. For wis- dom in the objective sense, is a gift of God, an effluence from Him, the only wise (Rom. xvi. 27). It can therefore come into possession of him alone who seeks appropriately to make his own the true subjective wisdom, which is aspiration after God and divine things; who in thought and experience seeks to enter into communion with God; who devotes himself entirely to God, subjects himself fully to His discipline and guid- ance, in order that God in turn may be able to give Himself wholly to him, and to open to him the blessed fulness of His nature.—This main thought of our chapter, which comes out with especial clearness in vers. 5, 6, is essentially only another side, and somewhat profounder concep- tion, 6f the motto which, in i. 7, is prefixed to the entire collection, viz., that the fear of Jeho- vah is the beginning of wisdom,—or again, of the significant utterance in chap. xxviii. 5: ‘They that seek God understand all things.” Within the limits of the New Testament we may compare above all else, what the Lord, in John vii. 17, presents as the condition of a full comprehen-CHAR. Te t-22: ot sion of Himself and of the divine truth revealed | in Him: “If any man will do Hisswill he shall know whether this doctrine be of God;” like- | wise: ‘¢ Ask and it shall be given you; seek and ye shall find,” ete. (Matt. vii. 7); and also: ‘‘ Awake thou that sleepest, and arise from the dead, and Christ shall give thee light” (Eph. vy. 14). Comp. further the passage from the Book of Wisdom (chap. vi. 12, 13), which Mz- LANCHTHON, with perfect propriety, cites in this connection: ‘‘ Wisdom is willingly found of them that seek her, yea, she cometh to meet and maketh herself known to those that desire her;” and also David’s language: ‘In thy light do we see laehtes (Ps. xxxvi. 9), the well-known favorite motto of AucusTINE, which in like manner, as it was employed by the profound metaphysician MALEBRANCHE, ought to be used by all Christian philosophers as their daily watchword and sym- bol. In the second section of this admonition (vers. 10-19) this true wisdom, to be conferred by God, to be found only with God, is more completely exhibited, on the side of its salutary influence upon the moral life of humanity, especially as a preserver against sin and vice and their ruinous consequences. After this in conclusion the epilogue (vers. 20-22) contrasts the blessed re- sults of wise and righteous conduct and the pun- ishment of ungodliness in strongly antithetic terms, which remind us of the close of the first Psalm and of the Sermon on the Mount (Matt. vil. 24-27 ; comp. Ps. i. 6). Comp. the exegeti- cal comments on these two sections. HOMILETIC. Homily on the entire chapter: The main stages in the order of grace, contemplated from the point of view of the wisdom of the Old Testa- ment: 1) The call (vers. 1-4); 2) Enlightenment (vers. 5, 6); 8) Conversion (vers. 7-10); 4) Pre- servation or sanctification (vers. 11-20); 5) Per- fection (vers. 21, 22).—Srarke:—The order of proceeding for the attainment of true wisdom and its appropriate use: 1) the order for the attainment of wisdom consists in this,—that we a) ask for it, (1-3), 4) search for it with care and diligence (4). 2) The wisdom thus attained is the only true wisdom, as appears a) from its own characteristics (5), 5) from the person of its giver (6), c) from the ccnduct of the men who possess it (7, 8). 3) This only true wisdom is profitable, a) for the attainment of righteousness in faith and life (9-11, 6) for deliverance from evil (12-19), c) for the steadfast maintenance of an upright life (20-22).—Simpler and better Sr6cKER :—Sludiost sapientiz 1) officium (1-8); 2) premium (9-22). [The student of wisdom 1) in his duty, 2) in his reward ].—Calwer Handb.: The way to wisdom consists 1) in listening to its call (1, 2); 2) in searching for it prayerfully (3-6); 8) in deference to that portion of wisdom which one has already attained, by earnestness in a holy walk (7-9); 4) in the experience of the power of wisdom, which lies in this, that it pre- serves from ways of evil, especially of impurity (10-22). Vers. 1-9. MetancuTHon :—‘‘He admonishes how we may make progress (in wisdom): for he com- | bines two causes: 1) God’s aid; 2 (No. 2 ought here necessarily to have been put first —an improvement which was made by STOCKER in his reproduction of this analysis of MrLancutTHon).—Srécker:—The rounds upon which one must, with divine help, climb up to the attainment of wisdom are seven: 1) eager hearing; 2) firm retention; 3) attentive medita- tion ; 4) unquestioned progress ; ©) due humilia- tion; 6) devoted invoking of God’s help; 7) tireless self-examination.—[CuHaLMers (on yers. 1-9):—The righteousness of our conduct con- tributes to the enlightenment of our creed. The wholesome reaction of the moral on the intellec- tual is clearly intimated here, inasmuch as it is to the righteous that God imparteth wisdom ].— STaRKE (on vers. 1-4):—As the children of the world turn their eyes upon silver and treasures, run and race after them, make themselves much disquiet to attain them, though after all they are but shadows and vanity ; so ought the children of God to use much more diligence to attain heavenly wisdom, which endures forever, and makes the man who possesses it really prosper- ous.—[Vers. 1-6. BripaEs:—Earthly wisdom is gained by study; heavenly wisdom by prayer. Study may form a Biblical scholar; prayer puts the heart under a heavenly pupilage, and there- fore forms the wise and spiritual Christian. But prayer must not stand in the stead of diligence. Let it rather give life and energy to it.—Arnot (vers. 2):—The ear inclined to divine wisdom will draw the heart: the heart drawn will incline the ear. Behold one of the circles in which God, for His own glory, makes His unnumbered worlds go round.—(Ver. 4). Fervent prayer must be tested by persevering pains.—Trapp (ver. 2):— Surely as waters meet and rest in low valleys, so do God’s graces in lowly hearts.—(Ver. 8). A dull suitor begs a denial].—Srarke (On vers. 5-9) :—Righteousness of faith and righteousness of life are closely connected. As soon as the first exists (vers. 5-8) the other must also show itself in an earnest and pure walk before God and man, Luke i. 74, 75; Phil. i. 11.—Lancr (on ver. 6):—One may indeed by natural know- ledge very readily learn that God is a very be- nevolent being; but how He becomes to a sinner the God of love, this can be learned only from the mouth of God in the Holy Scriptures.— [Trapp (ver. 9):—‘* Thou shalt understand right- eousness,’”’ not as cognoscitiva, standing in specu- lation, but as directiva vite, a rule of life. | Vers. 10-22.—[Ver. 11. Brincrs:— Before wisdom was the object of our search. Now, having found it, it is our pleasure. Until it is so it can have no practical influaence.—ARNoT :— It is pleasure that can compete with pleasure; it is ‘‘joy and peace in believing” that can over- come the pleasure of sin. ]|—STOCKER (on vers. 10-12) :—Wisdom helps such as love her in all good, and preserves them against all evil; she directs them to the good and turns them from the evil way.—(On vers. 12-19) :—Wisdom de- livers from the three snares of the devil, viz., 1) from a godless life; 2) from false doctrine; 3) from impurity and licentiousness.—STARKE (on vers. 12 sq.):—Daily experience teaches us that we are by nature in a condition from which we need deliverance. But how few are there of ) our own zeal.”rs ony ke ts a Pe es eS aT ae eS 58 THE PROVERBS OF SOLOMON. xx go 11 12 13 14 15 16 17 those who are willing to be delivered, Matt. | steps in the right way, but continuing to the end | rooted out of the world. le w res brings blessedness, Matt. xxiv. 13! — Granted | even now see plain proofs of this, Ps. Ixxii. 19; that for a time it goes ill with the godly in this : world. God’s word must nevertheless be made/| meaning of the promise, so common in the law, Wo) CO) Se OSES vers. 21, 22):—People who mean rightly neither iii. 87 !—(On vers. 20-22):—Not merely some | with God nor men are with their posterity He who observes will xxxiv. 16.—Von GeruacH (on ver. 21:)—The od, if not here, surely in eternity, Ps. cxxvi. | of ‘the pious dwelling in the land” depends §.—[Bripaes:—The spell of lust palsies the grasp especially on the fact that Canaan was type and by which its victim might have taken hold of the| pledge of the eternal inheritance of the saints in vaths of life for his deliverance.]—Hasius (on light. 4, Continuation of the exhibition of the salutary results of a devout and pious life. Cuap. III. 1-18. 1 My son, forget not my doctrine, and let thy heart keep my commandments ; 2 for length of days and years of life and welfare will they bring to thee. 8 Let not love and truth forsake thee; bind them about thy neck, write them upon the tablet of thy heart; so wilt thou find favor and good reputation in the eyes of God and of men. Trust in Jehovah with all thy heart, and rely not on thine own understanding. In all thy ways acknowledge him, and he will make smooth thy paths. Be not wise in thine own eyes; fear Jehovah and depart from evil. Healing will then come to thy body and refreshing to thy bones. Honor Jehovah with thy wealth, and with the best of all thine income; 10 so will thy barns be filled with plenty and with new wine will thy vats overflow. Jehovah’s correction, my son, despise not, neither loathe thou his chastening ; for whom Jehovah loveth, him he chasteneth and holdeth him dear, as a father his son. Blessed is the man that hath found wisdom, and he that attaineth understanding; for better is its accumulation than the accumulation of silver and her gain (is better) than the finest gold. More precious is she than pearls, and all thy jewels do not equal her. Long life is in her right hand, in her left hand riches and honor. Her ways are ways of pleasantness, and all her paths (are paths) of peace. A tree of life is she to those that lay hold upon her and he who holdeth her fast is blessed.CHAP. Tie 1235: 59 5 Description of the powerful protection which God, the wise Creator of the world, ensures to the pious. Cuap. III. 19-26. 19 Jehovah hath with wisdom founded the earth, the heavens (hath he) established by understanding ; 20 by his knowledge were the floods divided, and the clouds dropped down dew. 21 My son, never suffer to depart from thine eyes, maintain (rather) thoughtfulness and circumspection ; 22 so will they be life to thy soul and grace to thy neck. 23 Then wilt thou go thy way in safety and thy foot will not stumble. 24 When thou liest down thou wilt not be afraid, and when thou liest down thy sleep is sweet. 20 Thou needst not fear from sudden alarm, nor from the destruction of the wicked when it cometh. 26 For Jehovah will be thy confidence and keep thy foot from the snare. 6. Admonition to benevolence and justice. OnArs WE 27235. 27 Refuse not good to him to whom it is due, when thine hands have power to do it. 28 Say not to thy neighbor: “Go and come again ;” or “to-morrow I will give it””—while yet thou hast it. 29 Devise not evil against thy neighbor while he dwelleth securely by thee. 30 Contend with no man without cause, when he did thee no evil. 31 Imitate not the man of violence and choose none of his ways. 32 For an abhorrence to Jehovah is the deceiver, but with the upright he maintaineth true friendship. 33 Jehovah’s curse dwelleth in the house of the wicked but the home of the just he blesseth. 34 If he scorneth the scorners, to the lowly he giveth grace. 385 Honor shall the wise inherit, but shame sweepeth fools away. GRAMMATICAL AND CRITICAL. Ver. 6.—[The idea of the verb vr" is not that of guidance [E. V.: “shall direct thy paths”’], but that of making straight (StuaRr), or, perhaps, better sail making smooth (FUERST, DE W., KAmpuH.).—A.] Vers. 7, 8.—Dan-de, the “dehortative” use of the Jussive, Bort., 7964, 8; while in ver. 8 we have an example of the “ desponsive” use—it shall be — JAW). For the doubling of the 4 by Dagesh see Bort., 892 c. He explains it as “ mi- metic for greater vigor.” Some texts carry this even into the succeeding 7} 2885, A. Furrst (Lex., sub verbo) pronounces it unnecessary to change the vocalization as proposed by some commentators and preferred by ZOCKLER, and agrees with UmBREIT in his view of the meaning.—A. Ver. 12.—In the ordinary rendering, ‘“‘ even as a father the son in whom he delighteth,” or “whom he holds dear” [which is the rendering, e.g., of the E. V., De WerrE, Stuart, Noyes, MuEnscu.], ;]¥ 7)” is construed as in a relative clause. But then we should expect rather the perfect J¥"); and there should have been in the first clause a comparative proposi- 7 tion of like construction with the one before us. The LXX, from which Heb. xii. 5 is literally quoted [a rendering which Hoven adopts and defends], appears to Lave read JN\D° instead of JNJ), for it translates the second clause by wactryot : ES é ra. iov Ov mapadéverar [scourgeth every son whom he receiveth]. This old variation, however, appears to owe its es fie Seater pol a better parallelism. [Kampu. adopts aslightly different rendering, which makes the lat-60 ter part of the clause relative, tion in regard to tense; and (deale yerse is explained by Borrt., 2 36 Ver. 18.—In the Hebrew WD TDN the Se a or ee : individuals, for which reason its predicate stands in the si 713; EWaLp, 3309, a | Borr., 2702, 8]. Ver. 26.—The 3 in 37093 is the so-called al essentve, of the predicate, as, €.g., in ny Ver. 27.“ When thy hands have power to do it;” literally ‘Cw SxS PN, Deut. xxviii. 32; Neh. v. 5. [The weight, both of pare Ox> wi, Gen. xxxi. 29; Micah ii, 1; or lexicographic GESEN. and FUERST; by has assigned to it concrete, “the strong,” 7.¢., & a always occurs, the K’ri rea Ns translation being for the change. Ver. 83—[ Py K’thibh, another distributive plur —A.] Ver. 30.—[Ho.p=n translates the last clause to the word bn) the sense of doing or performin Sania recompensing.” The primary import, however, se tifies the almost entire unanimity which sustai EXEGETICAL. 1. The close connection between this group of admonitions and chap. ii. appears at once exter- nally in the resuming of the address ‘ My son”’ (ii. 1), which recurs three times in chap iii., vers. 1, 11, 21,—without, however, for that reason, introducing in each instance anew paragraph; for in ver. 11 at least the series of admonitions begin- ning in ver. 1 continues in its former tone with- out interruption (comp. especially ver. 9),—and again the new commencement in ver. 21 does not equal in importance that in ver. 19 sq., or that in ver. 27 sq.—Hirzia maintains that vers. 22-26 are spurious, inasmuch as the promise of reward which it contains, after the earlier briefer sug- gestions of virtue’s reward in vers. 4, 6, 8, 10, seems tedious and disturbing; inasmuch as their style of expression appears tame, prosaic, and even, insome degree, clumsy; inasmuch as there may be detected in them traces of a strange and later idiom (e. g., the {7} ON [life and grace | in yer. 22; the MY [destruction] in ver. 25; T the 3370 [from the snare] in ver. 26); and finally—the thing which appears in fact to have given the chief impulse to his suspicion—inas- much as from the omission of these five verses there would result another instance of the deci- mal grouping of verses before we come again to the address to the ‘‘children” of wisdom in chap. iv. 1, just as before the "33 [my son] in vers. 11 and 21 was repeated in each case after ten verses. But since no kind of external testimony can be adduced in support of this assumption of an interpolation, while, on the other hand, a ver- sion as old as the LXX contains the verses en- tire, the suspicion appears to rest on grounds wholly subjective, and to be supported by rea- sonings that are only specious. This is espe- cially true of the fact that there are in each in- stance ten verses between the first addresses, “‘my son,”’—which loses all its significance when we observe that in chap. i. the same address re- aad 4 THE PROVERBS OF SOLOMON. but makes the relative the subject and not the 0 th) as a father (who) wisheth well to his son. 2, 3, as the result of assimilation to the subsequent DX—A.] plural DDDA is employed distributiv ngular; comp. Gen. xlvii. 3; al and exegetical authority, is, and, we think, plainly should be, distinctly the signification “strength,” the abstract quality corresponding to the od. It belongs to the power=it is in the power]. ds in our passage also aah and the LXX for the same a free one; FRANKEL, Vorstudven zur Septuaginta, p. 239]. bject of the verb, thus obviating the objec- The SN for FN at the beginning of the ely, or, as it were, of undefined - Num. xxiv. 9; GESEN., Lehrgeb., p. which serves for the emphatic and strengthened introduction 5), Ex. xviii. 4 (GESEN., Lehrgeb., 839; EWALD, Lehrb., 217 f.). hen thy hands are for God.” With this phrase com- against this view of the author. See, e.g, Tnasmu*h as in these idioms the singular reason had translated xetp gov [the Yet there is no grammatical reason whatever al, where the K’ri has a singular; see Bort., 22 702, d—886, c. “surely he will return thee evil,” because the ordinary rendering “ gives g, which it seems never to bear, but always that of returning, requiting, ems to be to collect, to complete, which fact, together with the tense, jus- ins the ordinary rendering.— curs at much shorter intervals,—that between the ‘“‘my son” in chap. ii. 1 and the first in the third chapter there are no less than 22 verses, — and that finally the paragraphs or ‘¢strophes” formed by the repetition of this address in the two following chapters (iv. 10 sq.; iv. 20 Si; ve 1 sq.) are by no means of equal length, and can be brought into uniformity only by critical vio- lence (the rejection of chap. iv. 16, 17 and 27).— If we therefore cannot justify Hirzie’s endeavor to produce by the exclusion of several verses 2. symmetrical external structure for our chapter, i. e., a division of it into three equal strophes, we are also obliged to differ with him when he con- ceives of the contents as mainly admonitory, in contrast with the more descriptive character of chap. ii. For here as there we find admonitions, direct or indirect, to the securing and retaining of wisdom (vers. 1, 3, 5, 7, 9, 11, 21, 27 sq.) al- ternating with delineations of the blessedness which becomes the portion of its possessors (vers. 4, 6b, 8, 10, 22 sq., 82 sq.), or with praises of wisdom itself (vers. 13 sq., 19 sq.). Especially are the commencement and conclusion of the chapter in close correspondence with those of chap. ii., and accordingly justify our concep- tion of the general import of the proverbial dis- courses which it contains, as being a sort of con- tinuation of the longer discourse which consti- tutes the preceding chapter. Only in two points do we find essentially new material introduced into the representation, which is now mainly ad- monitory and again chiefly descriptive,—viz., in vers. 19 sq., where the protecting and preserving power of wisdom is illustrated by a reference to God’s creative wisdom as the original source and model of all human wisdom,—and in vers. 27 sq., where in the place of the previous admonitions of a more general nature there appears a special admonition to love of one’s neighbor, as the sum and crown of all virtues. Therefore (with Ds- LITZSCH, comp. above, Introd., 315) at each of these points we begin a new section. 2. Continued representation of the salutary conse- quences of a wise and devout life. Vers. 1-18.CHAP. [il 1-35. 61 Vers. 1,2. Forget not my teaching.— The substance of this teaching (TNA, as in i. 8) or the enumeration of the individual commands (MSD) of which it consists, begins with yer. 3.— Length of days, properly ‘‘extension of days ” (O71 7.)8) as in Ps. xxi. 4), is a description of ’ earthly prosperity as it is promised to wisdom fora reward. Comp. Ex. xx. 12; 1 Kings iii. 14. For that this long life is a happy one, a “living in the promised land” (Deut. iv. 40; v. 80; vi. mpl Oe XK. 7; xxx: 16), an ‘abiding in the house of the Lord” and under His blessing (Ps. xv. 1; xxiii. 6; xxvii. 3),—this is plainly assum- ed. Comp. the parallel expression DIDU [peace] in the second member, which here, as below in ver. 17, describes the safety which belongs only to the pious, the religious peace of mind of which the ungodly know nothing (Is. xlviii. 22; lvii. 21).—Vers. 3, 4. The first of the commandments announced in ver. 1, with the corresponding pro- mise of reward.—Love and truth.—These ideas NN) TOM which are very often associated, 99. aneOUr BOOK, ¢ 9. Il XIV. 22; xvi. 6: xx 28) are, when predicated of man, the designation of those attributes in which the normal perfection of his moral conduct towards his neighbor ex- pressesitself. DM, which, asa Divine attribute, is equivalent to mercy or grace, designates ‘the disposition of loving sympathy with others, which rests upon the feeling of brotherhood, the feeling that all men are of like nature, creatures of the same God.” This feeling, which is the prime factor in our moral life by which society is constituted, has for its natural basis the desti- tution and defencelessness of isolated man; from which springs the deeper necessity not only to augment power by mutual outward help, but also by the interchange of thoughts and emotions to effect a richer development of spiritual life, and to discern what in one’s own feeling is purely individual, and what is common and eternal’’ (Exsrer). NON then designates inward truth- fulness, the pectus rectum, the very essence of a true man opposed to all hypocrisy and dissimu- lation, the endeavor to mould every form into the closest possible correspondence with the na- ture of the thing; on which depends all the relia- bleness and security of life’s relations” (Exstrr, comp. Umsreit). The proofs of a life regulated by ‘‘love” and ‘‘truth,” and so of conduct toward one’s neighbor, as loving as it is true, a genuine aAgvevew év aydry [truth in love, Eph. iv. 15] are suggested in the following admonitory dis- course in vers. 27 sq¢.—Bind them about thy neck—not as talismans and amulets, as UMBREIT suggests, but simply as costly ornaments, which one wears upon the neck (comp. i. 9; also vii. 8) ; or again as treasures which one will secure against loss, and therefore (if valued like a sig- het ring, Gen. xxxviii. 18; Jer. xxii. 24) wears attached to a chain about the neck. The latter explanation, to which Hirzia gives the prefer- ence, seems to be favored especially by chap. vi. 21, and also by the analogy of the parallel ex- pression ‘“ write upon the tablet of the heart,”’ z. ¢., thoroughly impress upon one’s self and appro- priate the virtues in question (love and truth— not perchance the ‘‘commandments”’ mentioned in ver. 1, of which C. B. Micuaxruis and others here think without any good reason) ; comp. Jer. Xxxl. 83; 2 Cor. iii. 8 [‘* To bind God’s law about the neck is not only to do it, but to rejoice in do- ing it; to put it on, and to exult in it as the fairest ornament.” Worpsw.].—So wilt thou find favor and good reputation—literally, ‘and so find,” ete. (N¥123) ; the Imper. with } consec. stands for an Imperf. (Ewaup, Lehrd., 235); for ‘by the command the certainty that obedi- ence will follow is promoted,” Hirzig. Comp. iy. 4; xx. 18: Gen. xlii. 8; Isa. viii. Seiya ee [Borr. calls this the ‘*desponsive”’ imperative; see ¢@ 957, 6—A.].—‘ Find favor or grace” (jf) N¥1D) as in Jer. xxxi. 2; 1 Sam. ii. 26; Luke ii. 52; only that in these passages, instead of ‘‘in the eyes of God” (@. e., according to God’s judgment, comp. Gen. x. 9; 2 Chron. xxx. 22) the simpler phrase ‘with God” (QO, rapa) is com- bined with the formula under discussion.— Good reputation.—Thus we translate, as IIrrzie does, the expression 31D bow, which be- low in chap. xiii. 15, as in Ps. exi. 10, conveys the idea of good understanding or sagacity [so the E. V., BertHrau, Kampu. render it in this pEassaee also]; but here, as in 2 Chron. xxx. 20, denotes the judgment awarded to any one, the favorable view or cpinion held concern- ing anyone. [Furrst, Van Kss, efc., prefer this reudering, while Gesen., De W., Sruarr, Noyes, Mvenscuer translate ‘good success.”’—A.]. With this interpretation the ‘finding favor” will have reference. more to God, the ‘finding good opinion or favorable judgment” predomi- nantly to men. [Kampu., however, insists that tbe idea is indivisible—universal favor. ] Vers. 5, 6. Trust in Jehovah with all thine heart, etc.: the fundamental principle of all religion, consisting in an entire self-commit- ment to the grace and truth of God, with the abandonment of every attempt to attain blessed- ness by one’s own strength or wisdom; comp. Ps. xxxvil. 38sq.; exvill. 8,9; Jer. ix. 22.—Re- gard him. WY, strictly ‘‘take notice of him,” 7. e., recognize Him as the unconditional controller over all thy willing and doing. Comp. the opposite: 1 Sam. ii. 12, and in general for this pregnant use of the verb Yan Rs. 186; xxxvil. 18; Am. iii. 2, etc.—Vers. 7, 8. Fear Jehovah and depart from evil (comp. xiv. Gs xvi. 65 Job i xxvins 23) 57am. absolute contrast to the first clause of the verse; for he who fears God distrusts his own wisdom, when this perchance presents evil and wayward action as something agreeable and desirable (Gen. iii. 5).—Healing will then be (come) to thy body. Thus probably is the phrase "1A Dixd1 to be explained, with Bertunav and Hirzie,— for to express the idea ‘‘healing is this to thy body,” (UmBreEit, Ewan, Exster, and most of the elder commentators) N73 D389) would rather have been required.—Instead of Tw? thy navel (which, according to UmsBreirt, here, un- like Ezek. xvi. 4; Song of Sol. vii. 8, is intended to be a designation of the whole body by a part of special physiological importance) it will pro-Pet a ee RT ee 2 ee Bs BE 62 bably be correct to read yw as a contraction of JIN, or yw? as in chap. iv. 22. For ea! eee : translations as early as the LXX and Peshito express simply the idea ‘‘ to thy body,” to which furthermore the parallel «to thy bones” corres- ponds better (comp. xiv. 30; Micah iii. 2) than to the very far-fetched expression ‘to thy navel.’’— Refreshing to thy bones. “pv strictly irrigation, watering, then refreshing, invigoration ; here in contrast with the * lan- guishing of the bones” (Ps. xXxxll. 3, 4), Os Che their drying up under a fever heat or an inward anguish of soul, e. g., the pangs of a troubled conscience. Comp. Job xxi. 24; Is. Iviil. te Vers. 9, 10. Honor Jehovah with thy riches. The } in JJ) and the following phrase TNMIA-73 MwNIN is certainly not to eM le BONS be construed as partitive, as though God was to be honored with a part only of one’s wealth and of the first fruits of one’s increase (sO @. 9., BertHEAU), but the preposition |) here ex- presses the idea of a coming forth out of some- thing, as in Ps. xxviil. ie 2. Kingsavi 27. ia opposition to the comparative idea which EWALD endeayors to bring out from the ]/) (‘‘more than thy wealth’) see Hrrzia on this passage. With regard to the idea itself compare passages like Ex. xxiii. 19; Deut. xviii. 4 sq.; xxvill. 8 sq.; Mal. iii. 10-12. That the offering in sacrifice the first fruits of the field and of the other revenues of one’s possessions or labors was not only enjoined by their law upon the people of God under the Old Testament, but that it was algo practiced by other ancient nations as a usage connected with religious worship, appears from passages in classical authors, e. g., Drop. Sicun., I., 14: Puut. de Jside, p. 3877; Purny’s Hist. Nat., 18, 2. Comp. in general SpPENcER, Delegibus Hebreorum ritualibus, p. 718, sq. (‘‘de primitiarum origine’). [Be not content with lip- service, but obey God’s law by making the pre- scribed oblation and by bringing also free-will offerings to Him.”—Worpsw. Our author’s notes, in their distinct recognition of the first fruits as required for and by Jehovah, are to be preferred to his version, which has the more ge- neral but less Jewish idea that ‘‘the best” should be given.—A.]—With new wine will thy vats overflow. 185’, literally: they will ex- tend themselves, separate, swellup Comp. the use of the same verb yu with reference to rapidly increasing flocks; Gen. xxx. 20; Job i. 10.—Similar strong metaphors for the descrip- tion of a rich abundance and the blessing of the harvest may be found, e.g., Joel iv. 18; Amos Uxee lor Weve Xexsvade| OF Vers. 11,12. Jehovah’s correction despise thou not. To the ‘despising” (OND here as arent in the quite similar passage Job v. 17 [from which Worpsw. thinks our passage to be de- rived]), the “loathing” or ‘‘abhorring”’ (V3?) is evidently the climax. [In the EK. V. generally this distinction between the two verbs is very fairly made; the prevailing rendering of the former being ‘‘despise, disdain, reject, refuse,” THE PROVERBS OF SOLOMON. while that of the latter is ‘“‘loathe, abhor.” In the present instance the rendering might easily be taken as an anti-climax.—A. ].—And holds him dear asa father his son. For the gene- ral idea that God’s corrections are essentially nothing but revelations of His educating love and fatherly faithfulness, comp. in the Old Tes- tament especially Deut. viii. 5; Ps. cxvill. 18; Lam. iii. 33 sq. Vers. 13-18. Enthusiastic praise of true wis- dom, which is one with the fear of God.— Blessed is the man that hath found wis- dom. The perfect N31, who hath found, expresses the idea of permanent possession ; the parallel imperfect pa (from pa, procedere ; therefore, to bring forth, to bring to view, to bring to pass, comp. vill. 85; xil. 2; Xviii. 22) denotes a continually renewed and repeated at- taining. The éBdAdev (‘‘ bring forth”) used of the scribe ‘instructed unto the kingdom of heaven,” Matt. xiii. 52, cannot be compared directly with our expression, since p’5i] clearly contains an idea synonymous and not one con- trasted with N¥D.—Better is her accumula- alee tion than the accumulation of silver. MITIO does not, like the corresponding term 779 in the parallel passage, vill. 19, denote what wisdom brings by way of gain, but the very act of gaining and acquiring (éumopevecta, LXX). So with ADSI, that which comes with and in herself, the gain which exists in herself. [The ‘“‘merchandise” of the HK. V. is unfortunately obscure and misleading].— Than the finest gold, 111 signifies, according to most of the old interpreters, the finest and purest gold (Vulg.: aurum primum). The etymology leads, in the unmistakable identity of the root YIN with that of the Greek ypvodc, at first only to the idea of clear or bright shining, gleaming or glittering (coruscare). Gold is therefore, on the ground of its briluancy, named in the climax as a more precious possession than silver, to which in ver. 15 the ‘‘pearls’’ (instead of the K’thibh 025 we shall be constrained to give an unqualified preference torthe Keri O73).)5) comp. viii lls) x: 15; xxxi. 10, ete.) supply the culmination in the series, and the generalizing term ‘all thy jewels”’ includes the three specified items with all similar articles of value. Comp. viii. 11; Job xxviii. 18, where our verse recurs almost literally. In the latter passage (Job xxviii. 15-19) besides silver, gold and pearls, various other gems, e. g., onyx, sapphire, coral, amber, topaz, etc., are mentioned as falling far below the value of wisdom. In the LXX there appear both in ver. 15 and in 16 amplifying additions, in respect to which Hrrzic, while not regarding as original the double clause interpolated in ver. 15 between the two members: ovk dyvtirdocerat auTn ovdév rovnpdv. Ebyvworée éotiw maow rtoic¢ éyyiCovow avTm [no evil thing competes with her. She is well known to all those that approach her], yet considers it as resting upon an interpo- lation that had already made its way into the Hebrew text. The supplement added to ver. 16: ék Tow or buaro¢ auTHe exropeberat Sikalocbvn, vdéjov 0é Kat Edeov Ext yAaoons gopet [from her mouthCHAP. III. 1-35. 63 proceedeth righteousness, law and mercy doth she bear upon her tongue] HetpENnuHEIM regards as the gloss of an Alexandrian Jew, who de- signed with it to oppose certain Pharisaic inter- pretations (?).— Long life is in her right hand, efc. Wisdom here appears personified, endowed with a human body and members,— and in ver. 16 at first in a general way, in ver. 17 so that she is represented as walking, in ver. 18 so that she appears standing like a tree, that dispenses shade and precious fruits. 3°32 and ahs AINwA in ver. 16 are at any rate not to be translated ‘‘at her right hand,” and ‘at her left hand” (so LurHer and many old interpreters, conforming to Ps. xvi. 8; xlv. 9; cx. 5), but ‘in her right and left hand,” in accordance with Ps. xvi. 11; Is. xliv. 20, where the preposition 43 expresses the same idea.—'' Long life,”’ liter- ally, ‘‘length of days,’’ as above, in ver. 2, from which passage the LXX has here repeated also the phrase ‘‘xai étyn Cwyc.”’—Riches and honor, as in viii. 18; xxii. 4. ‘‘The blessings which wisdom offers are appropriately distributed between the hands, according to their essential difference. The right hand is regarded as the nearer; and that one live is the foundation for his becoming rich and honored, as health is a condition preliminary to the enjoyment of prosperity. Compare accordingly the arrange- ment in 1 Kings iii. 11-14” (Hirzic). [An over- fanciful elaboration of the simple idea of the passage.—A.].—All her paths are (paths of ) peace. Dw can be regarded as a genitive, in which case the construction is the same as in Ps. xly. 6 (according to the interpretation which is probably correct), Ps. xxx. 7; Lev. vi. 3, etc.; comp. GrsEntus, Gramm. 3121,6; NAEGELSBACH, @ 64, g.;—-or as a nominative, ‘‘her paths are peace,” 7. e., peaceable, peaceful, instead of strife and alarm offering pure peace and joy (so nearly all recent commentators, with the excep- tion of UmBreit and Exster, who seem with good reason to prefer the former view). A tree of life wisdom is called in ver. 18, as in chap. xi. 80 the ‘fruit of the righteous” is described by the same figurative expression, in xiii. 12 the fulfilment of an ardent desire, and finally, xv. 4, ‘‘temper- ateness of the tongue.”” The expression doubt- less contains an allusion to the tree of life men- tioned by Moses in Gen. ii. 9; ili. 22, although there the definite article stands before DN, be- cause it was intended to designate the particu- lar tree bearing this name in Paradise. The oynn ie of Genesis and the O”M YY of Proverbs are therefore related to each other as the familiar 6 vidg tov avOpdrov of the Gospels to the vidc dvOpérov without the article in John y. 27. Ester, without reason, attempts to deny altogether the reference to Gen. ii. 9, and to make the expression parallel with other figura- tive representations, like ‘‘fountain of life,” etc. In his observation that the figure of the tree in this passage is based upon the previous personi- fication of wisdom, and that Sol. Song, vii. 9 is therefore to be compared, Hrrzia is certainly right (comp. also passages like Is. Ixind > Jer: xvii. 8; Ps. i. 8; xcii. 12). We must, however, regard as less pertinent the other proposition of the same commentator, according to which the tree of life in our passage corresponds not only with the tree of the same name in Paradise, but at the same time also with the tree of knowledge (Gen. iii. 8), and so exhibits the identity of the two trees of Paradise. For as a thoroughly practical demeanor, consisting in the fear of God and obedience (see i. 7) the true wisdom of the Book of Proverbs unquestionably presents as complete a contrast to all assuming and ‘‘devilish”” wisdom from beneath (James iii. 15) as the tree of life in Paradise to that of know- ledge.—And he who holds her fast is blessed. See critical notes. See also below, notes on chap. xv. 22. 3. Description of the wisdom of Cod that created the world, as the mighty protector of him that fears God: vers. 19-26.—Jehovah hath with wis- dom founded the earth, etc. xxiv. 22 amas formes Job v. 21.—Ver. 26. For Jehovah will be thy confidence: literally, will be in thy con- fidence. Sd2 is here unquestionably trust, con- fidence, as in Job viii. 14; xxxi. 24; Ps. lxxviii. 7. The signification ‘‘loins, side,’ which the Vulgate has given to the expression (‘‘Dominus erit in latere tuo”’) and, in imitation of this, e. g., ZIEGLER, MUENTINGHE, efc., agrees indeed with passages like Job xv. 27; Lev. iii. 4, 10; xv. 4, ete., but not with the one before us.—And keep thy foot from the snare. The substantive 15). snare—for which more usually wp or ND —occurs only here, is not, however, for that reason necessarily to be regarded, as Hirzig would have it, as a sign of a later phraseology. 4. Admonition to benevolence and justice: Vers. 27-35. A connection of this exhortation with some more specific point in the foregoing (with ver. 21 or ver. 20, e. g., as Hirzia suggests, as- suming vers. 22-26 to be spurious) need not be attempted, since the whole of this brief section definitely enough distinguishes itself from the longer series of proverbial discourses, as an in- dependent and peculiar whole.—Refuse not good to him that deserves it: literally, ‘hold not good back from its master,” ¢. e., from him to whom it belongs [‘‘either by the law of equity or of charity,” Trapp,—‘ whether upon their deserving or upon their need,” Br. Haun], him who is at the same time deserving and needyCie Eiieton: (LXX: e) xovely évde7}).—Ver. 28. And yet thou hast it: literally, and it is yet with thee on hand, there is yet a store [there is with thee]. The LXX adds to this admonition to ready giving and to quick relief (according to the principle: bis dat qui cito dat, “‘he gives twice who gives quickly”), the words appropriate in themselves, ‘‘ ov yap oldag ti té€erar } exotica”? (for thou knowest not what the morrow shall bring forth), which, however, occur in their original place in chap. xxvii. 1.—Ver. 29. De- vise not evil. The verb WM here as in vi. 14,18; xii. 20; xiv. 22, expresses the idea of contriving, and that as a development of the idea of “forging” (Ez. xxi. 86) and not that of ‘‘ploughing”’ (as Ewaup, following some older interpreters, maintains).—Ver. 30. Without cause, Heb. DI, LXX, paryv, comp. dapedy in John xv. 25. What is meant by this ‘‘con- tending without cause” is made more apparent in the 2d member. In regard to the ethical signifi- cance of this precept comp. ‘Doctrinal and Ethical” notes, No. 3.—Ver. 81. Hmulate not the man of violence. For this signification of NIPA- ON, which is found as early as the Vul- gate (ne emuleris hominem injustum), the strongest support is the parallel thought in the 2d mem- ber; while unquestionably in passages like Ps. MOKVIE IXxilt. c+ Prov xxiv. 1, the ‘expres- sion 3 83) denotes rather a ‘‘ falling into a pas- sion” about some one, a “ being envious.” Yet comp. Proy. xxiii. 17, where the meaning plainly resembles that before us. [The difference among these expositors, we think, is more seeming than real. Thus Sruart renders, ‘‘ Be not envious to- ward,” etc., and explains ‘‘do not anxiously covet the booty which men of violence acquire ;”” Murn- SCHER renders, ‘‘Enyy thou not the man,” etc., and explains, ‘‘Do not be offended by the success and prosperity,” ete., ‘‘so as to imitate,” ete.— A.J|—And choose none of his ways. For WIAA the LXX (puydé CyA@onc) must have read MA, a reading which Hrrzia is disposed to accept as the original. But how easily could this change be introduced, following as a standard Ps. xxxvil. 1, or Prov. xxiv. 19, where no doubt INNA stands as the only appropriate reading! Vers. 32-35 supply a ground in the first instance for the counsels contained in vers. 27-31, but fur- ther in general for those of the whole chapter: thus ver. 35 in particular, by its contrasting the comprehensive terms ‘‘fool” and “wise,” reveals a far reaching breadth and compass in its refer- ence, like the similar expressions at the close of the lst and 2d chapters.—An abhorrence to Jehovah is the deceiver.—113, properly the ‘‘perverse,”’ he who is deceitfully crooked and se- eret (comp. ii. 15), and so is in direct contrast with the ‘‘upright” or straightforward. [N1yJs; which in the E.V. is always translated by ‘‘abom- ination,” or some cognate term, is often used in other sacred books of idolatry. In the twenty or more passages in the Book of Proverbs in which the word is found it has this signification in no single instance. ‘It would seem,” says Worps- wortH, in loc., ‘as if, when Solomon wrote the 5 Proverbs, he regarded idolatry asa thing impossi- ble. He therefore left out idolatry as the Greek Legislator omitted parricide from his code—as a thing too monstrous to be contemplated. And yet Solomon himself afterwards fell into idolatry,” etc.—A.].—With the upright he maintains true friendship.—Literally, ‘with the upright is his secret compact” (17D), his intimacy, his confidential intimacy. Comp. Job xxix. 4; Ps. xxy. 14.—Jehovah’s curse dwells in the house of the wicked.—Comp. the Toe, the cursing which, according to Zech. y. 4, will take possession of the house of the wicked, and destroy it (in accordance with Deut. xxviii. 17 sq.); and for the term MND, Mal. ii. 2 (and Kéuzer on both passages), Ver. 34. If he scorneth the scorners.—To this hypothetical protasis the apodosis is not found in ver. 385, as Bertneau [and Sruarr] hold, but immediately after, in the second clause of ver, 34." Asvin Job vill, 20: Jam ain 32, there is an argumentum a contrario. Comp. our mode of constructing propositions, with «while on the one hand—so on the other.’ For the sentiment of the lst member, comp. Ps. xviii. 26; for that of the whole verse the passages in the N. T. which cite freely from the LXX, 1 Pet. y. 5; James iv. 6, and also above, i. 26 sq.—Ver. 35. Shame sweeps fools away.—}Mp pn literally “shame lifts up,” 2. ¢., in order to sweep away and destroy them: Comp. Ez. xxi. 31; Is. lvii. 14, and the corresponding use of NW), tollere— atjerre-| Is xt 16. Jobeuxvyi Jie The expres- sion 1p, wnominia, properly levitas (lightness), at once reminds us directly of the familiar figure of chaff whirled away by the wind (Ps. i. 4; Is. Xvli. 8; xxix. 5, etc.). Therefore we need not take D1) as the predicate of p03 (fools) and translate it by suscipeunt in the sense of ‘“ gather: up,” ‘‘carry away,” as Hirzie does, following the LXX, Targ., VaraBu., and RosENMUELLER [so Noyes, Murnscurer, Worpsw., while Dr Watts, Stuart, efc., agree with cur author—A. ]; although the distributive use of the participle in. the singular instead of the plural, would have a sufficient parallel in the passage already ex-. plained, chap. iii. 18 8. DOCTRINAL AND ETHICAL. 1. ‘Wisdom is life and gives life.” This propo-~ sition, which finds its most pregnant utterance. in ver. 18, and is formulated as a sort of Epitome: of the whole chapter, is especially in the first admonitory discourse (vers. 1-18) expressed in manifold ways and exhibited in its bearing upon the most diverse relations, those of the present life first. Above all it is long life, to which walking in true wisdom aids (ver. iii. 16), and this for this reason,—because such a course is the indispensable condition of physical as well as. spiritual health,—or because, as.ver. 8 expresses it, ‘the wise findeth health for his body and re- freshing for his frame.”’ He who is.truly wise aims infallibly at the needful temperance, and a prudent self-restraint in his physical and mental66 regimen, and thereby promotes health, his in- ward and outward well-being in the highest pos- sible degree. He contributes by his obedient subjection to the Divine grace, to the emancipa- tion of his noblest spiritual powers and capacl- ties,—secures these as well as the functions of his bodily organization against morbid excite- ment or torpidity, and so develops generally his entire personal life, body, mind and spirit, to its normal harmony, and the most vigorous mani- festation possible of its diverse and cardinal ac- tivities. He who has in this way become in- wardly free through the fear of God and real wisdom in life, attains necessarily also to the confirmation of this his godlike freedom and vital power in connection with the phenomena of the outward natural life, as surely as the laws of the economy of nature are the same as those of the ethical sphere in the kingdom of God. He who is inwardly free becomes also naturally free. To him who has attained true mastery over himself there is soon restored dominion over the outward creation,—that heritage of the true children of God from Paradise,—at least in its essentials. And so outward prosperity is added in his ex- perience to inward peace; God ‘‘smooths his paths” (ver. 6); fills his garners and cellars with abundance (ver. 10), makes him great through riches and honor (ver. 16), and guides him during this whole life in ways of delight, peace, and prosperity (ver. 17; comp. vers. 2 and 18). A thing, however, that rises far above all these external blessings, above gold, silver and all the treasures of the earth (see vers. 14 and 15), is the grace and favor which the wise man finds not only with men, but much more with God (ver. 4). This favor of God and of men,— t.e., not of all indiscriminately, but first and pre-eminently of the wise and devout, such as agree with God’s judgment, is evidently in the view of the poet the highest and most precious of the multiform blessings of wisdom which he enumerates. What, however, is this ‘favor with God and men,’’ the inseparable attendant and consequence of genuine wisdom (1 Sam. il. 26; Luke ii. 52), what is this but the being a true child of God, the belonging to the fellowship of God and His people, the co-citizenship in the kingdom of truth and of blessedness ?—We stand here manifestly at the point at which the euda- monism of the author, in itself comparatively ex- ternal and inclining to that which is partial and sensuous, joins hands with the true doctrine of Christianity,—where, therefore, the Old Testa- ment doctrine of retributions predominantly earthly begins to be transformed into the super- sensual or spiritual realistic doctrine of the New Testament (Matth. v. 10-12; xix. 28-80). For if to be a child of God and to stand in relations of grace appears as the chief value and most pre- cious reward of wisdom, the goal of prosperity at which the lovers of this wisdom aim is far more a heavenly than an earthly one; and fel- lowship with God, obedient, loving dependence on Him, is then not merely the end, but at the same time the principle and motive for all the thought, effort and action of the wise, Asa way to the attainment of this end no other whatsoever can come under consideration but that opened and pointed out by God himself—that is, the way THE PROVERBS OF SOLOMON. of faith in the revelation of His grace. Believing self-deyotion to the salvation which God bestows, which in the Old Testament is still essentially placed in the future, but in Christ ‘as the Media- tor of the New Testament, has become real and present, is there as well as here the condition of the attainment of wisdom, of progressive growth and strength in its possession, and finally of the enjoyment of the blessed reward, That our poet also walks in this path, that he is a representa- tive of the ‘fides Veleris Testamenti,” that he be- longs to that host of witnesses, exemplars of faith under the Old Testament, which is brought be- fore us ‘in Hebrews xi.; this is incontrovertibly established by the way in which he speaks of the conditions of attaining to the blessed reward of wisdom, or of the practical demeanor of the wise man in its details. There we hear nothing of outward works of the law, of meritorious ser- vices, of the fulfilling of God’s will with one’s own strength or reason; but ‘trust in the Lord with all thine heart’ is enjoined in emphatic contrast with ‘leaning upon one’s own pru- dence” (ver. 5); the being ‘+ wise in one’s own eyes’? is put in significant contrast with the fear of God and the avoiding of all evil (ver. 7); yes, willing submission to God’s salutary correction, humble and grateful subjection even to the strict disciplinary regulations which His fatherly love finds it good to employ; this constitutes the sub- stance of the dispositions and modes of action which are here prescribed (vers. 11, 12; comp. Heb. xii. 6 sq.). With good reason did Mz- LANCHTHON direct attention to the genuinely evangelical, and even profoundly Christian cha- racter of this admonition to the patient endu- rance of sufferings as wholesome disciplinary ordinances of God. He remarks on vers. 11, 12: ‘Here the whole doctrine of the cross is to be brought into view, and the distinction considered between Philosophy and the Gospel. Philosophy and human reason judge otherwise of the causes of death and of human calamities than does the voice of the Gospel..... Christian and philo- sophic patience must also be distinguished.” And further, on ver. 18 sq.: ‘‘ These praises of wisdom are rightly understood of revealed wis- dom, 2. e., of the word of God manifested in the Church, of the Decalogue and the Gospel. Nor yet is it strange that antiquity applied these praises to the person who is the Son of God, who is the revealer of the word resounding in the Church, and is efficient by this word, and in it shows forth what God is, and what is His will.” How far, furthermore, the point of view of our teacher of wisdom is removed from all possible Antinomian disparagements of positive moral re- quirements, how clearly, on the other hand, the wisdom that he teaches appears to be regulated by both factors of Divine revelation, law and gospel, shows itself from the emphatic promi- nence given to “love and truth” (DN) TO ver. 3; comp. the previous analysis of these two ideas on p. 61) as the chief manifestations of a spirit that fears God, and of a scrupulously du- tiful course in intercourse with one’s neighbor. Love is, therefore, according to him, also, the fulfilling of the law (Rom. xiii. 10; Gal. v. 14), and indeed to such a degree that, according to his conception, the compliance with special pre-OHO iiieane 67 scriptions of the positive external ceremonial law, e. g., the ordinances which relate to the bringing of the offerings of first fruits (see above on ver. 9), must be to it an easy thing. With the proposition of Brucu, that our author found himself in a sort of free-thinking opposition to the positive prescriptions of the Mosaic ceremo- nial law (comp. Introd., 3 15, note), this admoni- tion to a conscientious devotion of the first fruits to Jehovah, plainly cannot be reconciled. 2. As wisdom alone ensures true joy in life and abiding prosperity, it also shows itself man’s most reliable protection (vers. 19-26), his de- fender and guardian in all the inward tempta- tions as well as the outward dangers of this earthly life. And this essentially for this reason, because it consists in trusting devotion to the eternal and absolute wisdom of God, which most richly and gloriously manifests its exhaustless power, and its compassionate love and faithful- ness, aS formerly in the creation of the world, now also in its preservation and government. For he who loves wisdom is also loved by her; and he who by walking in faith, love, and the fear of God, confesses himself here below a friend of the Divine word,—in his behalf does the eternal Word make confession above before the throne of the Heavenly Father.—For further remarks upon the relation to the Logos or the Son of God, of the Divine wisdom, which is here in vers. 19-20, for the first time, hypostatically presented in its quality as the power that created the world, see below on chap. viii. 22 sq. (Doc- trinal and Ethical comments). [As will be seen from the Exegetical notes on ver. 19, the best modern exegesis is not unanimous in applying this passage, like chap. viii., to the hypostatic wisdom. Our author’s remarks, therefore, how- ever just in themselves, may be regarded as here out of place, so far forth as they involve the per- sonality of wisdom—A. ] &d. The conditions for the attainment of true wisdom and its blessing, which are again empha- sized in the concluding verses (27-385), are com- prehended in the single requirement of love to one’s neighbor as the fulfilling of the Divine law. As special manifestations of this love of our neighbor, we have made prominent, charitable- ness and constant readiness to give (27, 28), sincerity and an unfeigned frankness of dispo- sition (29), peaceableness and placability (30), gentleness and abstinence from all violence (31), straightforward, honorable and upright deport- ment in one’s general transactions (82, 33), hu- mility and the avoidance of all arrogant, frivo- lous and scornful demeanor (34).—These ad- monitions do not rise to the full moral elevation of the New Testament’s requisitions of love. Thus there is noticeably wanting here the de- mand of love to enemies, although not in chap. xxv. 21, and instead of this there is, it is true, no hatred of one’s enemy recommended (as in the casuistic ethics of the later Pharisaic Juda- ism, according to Matth. v. 43), but yet a re- striction of all dispute and controversy to one’s relations with an actual offender; see ver. 30. The specification of duties to one’s neighbor that is here presented is therefore related to one truly Christian, very much as the moral precepts which, according to Luke iii. 10-14, John the Baptist gave to the multitude that followed him, if compared with that fulfilment of the law pre- sented by Jesus in the Sermon on the Mount as the standard for the conduct of the children of God under the New Testament (Matth. v. 20-48). Let us observe also the fact, which is certainly not accidental, that all the moral precepts in our passage are given in the form of negative impe- ratives or warnings, while, e.g., in the Sermon on the Mount, in the concluding and admonitory chapters of Paul’s Epistles, and in general in most of the counsels of the New Testament, the positively admonitory and preceptive tone has a decided preponderance over the prohibitory. HOMILETIC AND PRACTICAL. Homily on the entire chapter, starting with the central thought in ver. 18: True wisdom as a tree of life,—considered 1) in the precious fruits which it bestows upon us (1-18) ;—2) in the solid ground in which it is rooted (19-26) ;— 3) in the cultivation which we must bestow upon it by a loving and faithful integrity (27-85).— Comp. M. Grixr’s analysis of the chapter, which, treating the four introductory verses as an ex- ordium for the whole, finds prescribed in it three main classes of duties: 1) to God (5-26) ;—2) to our neighbor (27-80) ;—3) to ourselves (31-385).— So Starke: Solomon’s exhortation to the mani- festation of that piety which flows from true wis- dom, viz.: 1) of piety in itself (1-12);—2) of wisdom as its celestial source (13-26) ;—3) of love to our neighbors as its chief earthly fruit and result (27-35). Vers. 1-12. MenancutHon (on vers. 5-12, after treating the first four verses as an Intro- duction): Three precepts of divine wisdom; 1) Trust in God and fear of God (5-8) ;—2) the sup- port of the ministry of the word by offerings and gifts (9,10);—38) patience under crosses and suf- ferings (11, 12, comp. above, p. 65).—GEInR (on 5-18): Six cardinal duties to God: 1) confi- dence,—2) reverence,—3) humility,—4) honor, —5) patience,—6) zeal for wisdom.—STARKE: An exhortation to true piety; and 1) a prelimi- nary encouragement to attention (1-4) ;—2) the direct admonition to the manifestation of true piety, a) in confidence in God (5),—b) in a living knowledge of God (6),—c) in the fear of the Lord with a renouncing of one’s own wisdom (7, 8),— d) in the right payment of all gifts that are due (9, 10),—e) in the patient bearing of the cross (11, 12).—Calwer Handb.: The multiform bless- ings of a multiform wisdom; vers. 1, 2: long life, prosperity and peace ;—3, 4: favor with God and men;—5, 6: aright guidance ;—7, 8: even physical well-being ;—9, 10: full garners and presses;—1l1, 12: grace from God also in trials and sufferings. On vers. 1-4. Ecarp: See to it that on the tablet of thine heart nothing be found but the word of God and Jesus Christ. According to what is written on the tablet of thine heart, (2 Cor. iii. 3) will endless pain or eternal joy await thee, Matth. x. 82, 33.—On vers. 5-8. Hasius: It is a characteristic of true wisdom that one re- gards himself as simple; men who are wise in their own eyes are far removed from true wis- dom.—ZeEeLTNER: Where true fear of God exists,a ee 68 there is also true humility of soul, and renun- ciation of self. Ecclesiast. i. 17, 18, etc.—[ Ver. 5, Trapp: They trust not God at all that do it not alone.—ARrnoT: Trust is natural to the crea- ture, though trust in the Lord be against the grain to the guilty. God complains as much of a divided allegiance as of none. In cleaving to Christ the effort to reserve alittle spoils all. The command to ‘‘trust”’ is encouraging as well as re- proving. The genuine spirit of adoption may be best observed in little things.—R. M. M‘CuEYne: Every enlightened believer trusts in a divine power enlightening the understanding ; he there- fore follows the dictates of the understanding more religiously than any other man.—Vers. 8. Arnot: He who makes holiness happy in heaven, makes holiness healthful on earth. ]|—On vers. 9, 10. Starke: We should above all things seek the kingdom of God, and share our means with those who labor in the word, and the extension of God’s kingdom; but not hold our goods for gain in order so to avoid God’s service. It is unbelief if one accounts that lost which he vo- luntarily devotes to churches and schools, and to the maintenance of the ministry of the word. Matth ox 42; 2 Cor. ix. 6; Gal. vi. 6, efe.— ZeLTNER: Thankfulness opens the fountain of the divine blessing, unthankfulness closes it.— Srécxser: Liberality toward the clerical office, considered 1) in and by itself,—2) according to the manner of its exercise,—8) in its reward.— [W. Bares: Charity isa productive grace, that enriches the giver more than the receiver. The Lord signs Himself our debtor for what is laid out for Him, and He will pay it with interest ].— On vers. 11, 12. Eaarp: God’s strokes are better than Satan’s kiss and love; God smites for life, Satan caresses for death.—J. Lance: The king- dom of God in this world is a kingdom of the cross; but all suffering tends evermore to the testing and confirmation of faith. 1 Pet. i. 6, 7. —Berleb. Bible: God’s chastenings and cor- rections are no signs of anger, but of love; they are the pains which our healing and cure de- mand. ‘Those who lie under the cross are often more acceptable to God, than those who taste and experience His dainties. He finds pleasure in our crosses and sufferings for this reason, be- cause these are His remembrance and renewal of the sufferings of His Son. His honor is also involved in such a perpetuation of the cross in His members (Eph. iii. 18; Col. i. 24, etc.) and it is this that causes Him this peculiar joy! [Vers. 11,12. Arnor: Let your heart flow down under trouble, for this is human; let it rise up also to God, for this is divine.—TRapp: He that escapes affliction may well suspect his adoption. God’s house of correction is His school of instruction. | Vers. 13-18. Eaarp: Silver, gold and pearls, ‘serve and adorn the body only, wisdom, how- ever, serves and adorns mainly the soul. As much as the soulis nobler than the body, so much is wisdom also nobler than all treasures. Be- ware lest thou with the children of this world look with delight upon the forbidden tree, and with them eat death from it. Beware lest thou choose folly instead of wisdom!—StockeEr: Whosoever desires to regain what our first pa- rents squandered and lost by the fall, namely, THE PROVERBS OF SOLOMON. eternal life—let him hold fast upon heavenly wisdom—i. e., God’s revealed word. This is a tree of life to all those who in true faith lay hold upon it.—Berleb, Bible: Solomon here testi- fies that wisdom even in Paradise nourished and supported men, and that the same is for this rea- son also in the restoration (the restitution of all things by Christ, Acts iii. 21) ordained for their spiritual maintenance. In this originates that most blessed condition of the new man, who gra- dually becomes again like and equal to the man of Paradise.—WouLFARTH: The tree of life of which we are to eat day by day is faith, love, hope. Faith is its trunk, hope its flowers, love its fruit. [Vers. 16, 17. Arnot :—lf the law were ac- cording to a simple calculation in arithmetic, ‘the holiest liver, the longest liver,” and con- versely, ‘‘the more wicked the life the earlier its close;” if this, unmixed, unmodified, were the law, the moral government of God would be greatly impeded, if not altogether subverted. He will have men to choose goodness for His sake and its own; therefore a slight veil is cast over its present profitableness.—SoutnH (ver. 17): The excellency of the pleasure found in wisdom’s ways appears 1) in that it is the pleasure of the mind ;—2) that it never satiates nor wearies ;—3) that it is in nobody’s power, but only in his that has it. | Vers. 19-26. SréckeR:—Inasmuch as wisdom is so grand a thing that all was made and is still preserved by it, we are thence to infer that we also can be by it preserved for blessedness. We should hold dear the heavenly wisdom revealed to us in the word, and earnestly crave it, should learn to keep our eye upon God Himself, should entreat Him forall that we need, depend upon His omnipotence and faithful care, despond un- der no adversities, etc., efc.—[Bripces: (Ver. 23) Habitual eyeing of the word keeps the feet in a slippery path].—Srarke: He who orders his ways to please the Lord, can in turn depend upon His gracious oversight and protection.— Our unrest and fear spring mainly from an evil con- science; divine wisdom however keeps the con- science from heavy sins, and stays the heart on God.—Von GertacH: The wisdom which God imparts to the man who hearkens for His voice is no other than that by which He founded the earth; the holy order, which forms, keeps, sup- ports, holds together, develops into life, advances all. As now all that God has made is very good, each thing according to the law of the divine or- der that dwells in it, so in and for man all be- comes good that conforms to this order.—Wout- FARTH (on ver. 21-26): The holy rest of the pi- ous. Little as the heart’s innocence, this fairest fruit of wisdom, can preserve and wholly free us from the sufferings which God suspends over us for our refining, so surely however does it turn away the worst and saddest consequences of sin, and ensures even amidst the storms of this life a rest that nothing can disturb.—[ Ver. 26. Arnot: It is the peace of God in the heart that has power to keep the feet out of evil in the path of life. ]— Ver. 27-35. Stocker: The virtues of beneficence and patience are here developed after the method of the second table of the ten commandments; it is therefore taught how the believing Christian is in his relations to his neighbor to exerciseCHAP. IV. 1-27. 69 himself in true charity, steadfast patience and forbearance.—Cramer (in Starks): When God richly bestows upon us spiritual treasures, ought it to be a great matter, if we to honor Him give alms from our temporal goods ?—(On ver. 82sq.); If an ungodly man rises in prosperity, look not upon his prosperity, but upon his end; that can easily deter you from imitating him.—Wout- FARTH (on vers. 27, 28): Thankfulness toward God requires beneficence toward one’s brethren. —Von Geruacu: Divine wisdom teaches the true communism,—makes all things common. According to true love earthly goods belong to ‘‘their lord” (ver. 27) i.e, to him who needs them.—[Ver. 27. Arnot: The poor have not a right which they can plead and enforce at a hu- man tribunal. The acknowledgment of such a right would tend to anarchy. The poor are placed in the power of the rich, and the rich are under law to God.—Ver. 88. Arnot: In addi- tion to the weight of divine authority upon the conscience, all the force of nature’s instincts is applied to drive it home.—Ver. 34. Trapp: Hu- mility is both a grace anda vessel to receive grace. | Second Group of Admonitory or Gnomic Discourses. Cuap. IV. 1—VIL. 27. 7. Report of the teacher of wisdom concerning the good counsels in favor of piety, and the warn- 1 2 3 4 CO CON Co Cr 10 11 12 13 14 16 ings against vice, which were given him in his youth by his father. Cuap. IV. 1-27. Hearken, ye children, to a father’s instruction, and attend to know understanding: for I give you good doctrine ; forsake not my law. For I was also a son to my father ; a tender and only (son) for my mother ; and he taught me and said to me: “Let thine heart hold fast my words; keep my commandments and thou shalt live! Get wisdom, get understanding; forget not, turn not from the words of my mouth! Forsake her not and she shall preserve thee ; love her and she shall keep thee. The highest thing is wisdom; get wisdom, and with all that thou hast gotten get understanding! Esteem her and she will exalt thee, will bring thee honor if thou dost embrace her. She will put upon thine head a graceful garland, a glorious crown will she bestow upon thee. Hearken, my son, and receive my sayings ; and the years of thy life shall be many. In the way of wisdom have I taught thee, I have guided thee in right paths. When thou goest thy step shall not be straitened, and when thou runnest thou shalt not stumble. Hold fast upon instruction; let not go; keep her, for she is thy life. Into the path of the wicked enter thou not, and walk not in the way of the evil. Avoid it, enter not upon it; turn from it, and pass away. For they sleep not unless they sin ; their sleep is taken away unless they have caused (others) to fall;ae ae ee ey SR OE ke es ee ee en 17 for they eat the bread of wickedness, THE PROVERBS OF SOLOMON. and the wine of violence do they drink. 18 But the path of the just is like the light of dawn, that groweth in brightness till the perfect day. 19 The way of the wicked is as darkness, they know not at what they stumble. My son, attend to my words, incline thine ear to my sayings. Let them not depart from thine eyes: keep them in the midst of thine heart. 20 21 22 and to their whole body health. bo oo for out of it flow the currents of life. 24 For they are life to those who find them, Above all that is to be guarded keep thy heart, Put away from thee perverseness of mouth, and waywardness of lips put far from thee. Thine eyes should look straight forward, and thine eyelids look straight before thee. 26 27 Make straight the path of thy foot and let all thy ways be established. Turn not to the right or to the left, remove thy foot from evil!” GRAMMATICAL AND CRITICAL. Ver. 2. [°J})3, an “affirmative” perfect (Bort. 3 947, f.), anticipating a sure result, and so confirming confidence; not merely have I already given, etc.; it will always be found true. Ver. 10. [A masculine verb agreeing with a fem. subject, the more readily because the verb precedes. See like instances in ver. 11.—A.]. The same thing recurs in ver. 25; inv. 2; vii. 11; x. 21, 32; xv.7: xvi. 3; xviii. 6.—A.] Ver. 13. The fem. suffix in JX) refers strictly to JOD (701 being masculine], which idea, on account of its slitieurs: Tee ale uw close relationship, could be easily substituted for D3) (comp. i.3; xy. 33), and all the more readily because this idea was Bis constantly before the poet’s mind as the main subject of his discourse. [To emphasize the injunction the form of the verb is expanded from the simple found, e. g.. in Isa. iii. 16, Judg. xxi. 21. Like anomalies in the gender of suffixes may be r7¥) by doubling the middle radical by Dagesh forte dirimens, and by attaching the suffix in its fullest form. See Borr. 3.500, 12; 29 1042, b, 1043, 6.—A.}. Ver. 14. [Fusrst takes WN} in its more common causative and therefore transitive sense, Supplying as its object 1223 he reaches, however, the same result. The third declarative use of the Piel we have not found given here by any modern commentator.—A. ]. Ver. 16. [For the form given in the K’thibh yyw, see GREEN, 3 88, Bort. 3 367, B.—A.]. Ver. 20. [The paragogic Imperative usually and naturally takes its place at the beginning of the clause; NDwpT Fe teal te tao here, and in ver. 1 follows its object as well as the vocative 1}. Borr. 3 960, c.—A.]. Ver. 21. Py fut. Hiphil from Sh with a doubling of the first radical, as in 3o> from 39. [Verb }}) treated like a verb })}),—GREEN, 2160,1; Boérr., 3 1147, B. 3.—A.]. Ver. 25. [HOLDEN makes m335 an object and not an adverbial modifier— behold that which is right.” This can hardly be reconciled with the strict meaning of nD). For the peculiar 3", in which the first radica} retains fully its consonant character, resisting quiescence, see STUART, 3 69, 2; GREEN, 3 150, 1 : Borr., 3 458, a, ? 498, 12.—A.] EXEGETICAL. 1. The address to the sons, 7. ¢., the pupils or hearers of the teacher of wisdom, in the plural number, appearing for the first time in ver. 1, and then recurring twice afterward, in vy. 7 and vil. 24 (as well as in one later instance, in the discourse of the personified Wisdom, chap. viii. 32) announces the beginning of a new and larger series of proverbial discourses. This extends to the end of chap. vii., and is characterized by a preponderance of warning, and also by the clear and minute delineation of the by-paths of folly and vice which are to be avoided, that now takes the place of the tone, hitherto predominant, of positive appeals to strive after wisdom and the fear of God. A starting point for these admonitory discourses is furnished by the com- munication made in the preceding chapter, con- cerning the good instructions which the author as a child had had urged upon his notice by his father. The negative or admonitory import of these teachings of the father is now more fully developed in the discourses, some longer, some shorter, of the next three chapters. And among these special prominence is given to sins against chastity, which had not, it is true, been expressly named by the father, but still must now come under consideration as involving dangers espe- cially seductive and ruinous for the son, as he grew up from boyhood to youth. To these there-CHAP. I VY. 1-27. 71 fore the poet reverts no less than three times in the course of the admonitions which he attaches to his account of the precepts of his father as given in chap. lv. (viz., ¥. 3 8q.; vi. 24:sq.; vii. 5 sq ). And in each instance the transition igs made in a peculiarly natural way, and with a far more complete delineation of the repulsive details than had been earlier given on a similar occasion (chap. ili. 16-19). Of the older expositors e.g., Eaarv, J. Lanes, Starke, and of the more recent Kuster are in favor of extending the father’s admonition from ver. 4 to the end of this chapter. In favor of these limits may be ad- duced especially the fact that vers. 26, 27 form a peculiarly appropriate conclusion for the father’s discourse,—far more so not only than ver. 9 (with which Jeroms, Bens, LAVATER, the Wiirtemberg Bible, and most commentators of modern times, e. g., EwaLp, Bertueau, Hirzic, [ Muenscuer, Kampu. | would close the discourse) but also than ver. 20, (to which point e. g., Um- BREIT would extend it). Against those who would regard chap. y. 1-6 as also belonging to the father’s address (Hansen, DeLirzscH) we have the substance of these verses, which, at least from ver. 8 onward, seem no longer appro- priate to an admonition addressed to a boy still ‘‘tender”’ (see iv. 8); we have besides the still more weighty fact that chap. v. forms an indiyi- sible whole, from which the first six verses can plainly not be separated, on account of the re- ference to them contained in ver. 8. It is fur- thermore by no means necessary that the address ‘‘ye sons” (vy. 7) should stand at the very com- mencement of the discourse where the poet resumes it. In reply to Hrrzia who, for the sake of restoring a symmetrical relation of numbers, in the present chapter once more pro- nounces certain verses spurious (vers. 16, 17 and 27), see the special remarks on these verses. 2. Ver. 1-3. Hearken, ye children. It seems quite certain that this address, occurring only here and in chap. v. 7 and chap. vii. 24, is The LXX here translate the word outright by dapov (Vulg. donum).—Ver. 3. ForI also wasa son to my father, 7. e., ‘‘I also once stood in the relation to my (actual) father, in which you stand to me, your paternal instructor,” (Brr- THEAU). [Murnscu. less forcibly makes °) temporal: when I was, etc. ]—A tender and only (son) to my mother, strictly, before my mother, in her sight; comp. Gen. xvii. 18. The mention of the mother is probably occa- sioned here, as ini. 8, by the poetic parallelism; for in what follows it does not occur again.— Tender, 1, not equivalent, as sometimes, to ‘‘susceptible of impressions, tractable,” as the LXX conceive in translating it by vm7jKoog; but the expression, in connection with TN, ‘an only one” (comp. Gen. xxii. 2), indicates that the child has been to his parents an object of tender care; comp. Gen, xxxiii. 18, where Jacob speaks of the tenderness of his children. Furthermore the LXX, doubtless in remembrance of the fact that Solomon, according to 1 Chron. ili. 5, was not the only son of his mother, renders TTY by ayarouevoc (beloved). That several ancient manuscripts and versions have substituted for ON D9, TON "39, the sons of my mother, doubtless rests upon the same consideration. The earlier exegesis in general thought far too definitely of Solomon as the only speaking sub- ject in the whole collection of proverbs, and therefore imagined itself obliged in every allu- sion to a “father” or a ‘“‘mother”’ of the poet, to think specifically of David and Bathsheba. This is also the explanation of the fact that the LXX in the verse following exchanged the singular, ‘he taught me and said,” for a plural (of éaeyov kai édidackdv pe), and accordingly represented all that follows as instruction pro- ceeding from both parents. 3. Vers. 4-9. Let thine heart hold fast my words. The father’s instruction begins occasioned by the fact, that the author designed to represent himself in and after ver. 4 as him- self a son and the object of his father’s counsels and warnings. The aim was to present the ex- ample of the one son plainly before the many sons; for this is the relation in which the teacher of wisdom conceives of his hearers or readers. For this reason again he does not say, “‘my sons,’ but ‘‘ye sons, ye children,” here as well as in chap. vy. 7.—To a father’s correction, i. e., to the instruction of a man who is your father; not to the instruction of your several fathers. For, just as in chap. i. 8, the author does not intend in the first line to exhort to obedience to parents, but simply to obedience in general.—To learn under- standing. The 111°3 nyt? here corresponds a with mT) nyy in the superscription, chap. : cade lis efore to be similarly understood. Hirzia’s idea ‘to know with the understending ” ig evidently needlessly artificial.—Ver. 2. For good doctrine, etc. np?, something received, handed over (see on i. 5) . the author here de- scribes his doctrine in this way because he him- self received the substance of it from his father. spiritual i. 2, and is ther quite in the same style as all tue other admoni- tions in this first main division of the Book of Proverbs. At the end of ver. 4 the Syrian Ver- sion adds the words ‘‘and my law as the apple of thine eye,” which is, however, plainly a supple- mentary gloss from chap. vii. 2, in which passage also the expression occurs, ‘‘ keep my command- ments and thou shalt live.” Brerrueau regards the addition as original here also, in order thus to do away with the peculiarity of three mem- bers in ver. 4 (which is surrounded by nothing but distichs), and to make of the three clauses four. But the triple structure owes its origin simply to the fact that the first member, as an introductory formula for the following discourse, must necessarily be made to stand outside the series of clauses which are otherwise always arranged in pairs.—Ver. 5. Get wisdom, get understanding, literally, ‘‘duy wisdom, buy understanding.” The doubling of the verb makes the demand more vehement; as UMBREIT explains it, an ‘simitation of the exclamation of a merchant who is offering his wares.” — Forget not, turn not from the words of my mouth. The zeugma appears only in the translation, not in the original, since the verbry Ry ory he es es ee Sle Tye te et ee es THE PROVERBS OF SOLOMON. MDW elsewhere, e. g., Ps. cii. 5, is found con- strued with {D. In the idea of forgetting there is naturally involved a turning aside or away from the object.—Ver. 7. The highest thing is wisdom. This is the interpretation to be here given, with Hirzie (following Mercer, Dz Dirv and some older expositors), to the expression MIIN MWNI. Itis usually rendered “ The begin- ning of wisdom,” [e.g. by the LXX, Vulg., Luruer] and the following clauses, ‘‘ get wisdom, eéc.”’ are taken as the designation of that in which the beginning of wisdom consists, viz., in the ‘‘reso- lution to get wisdom’”’ (UmBREIT), or in the in- stant observance of the admonition which re- lates to this (comp. Ester on this passage [and also Kampu.]). But as the beginning of wisdom the fear of God is every where else designated (see Obs. on i. 7); and for the absolute use of VWNI in the sense of prestantissimum, summum (the highest, most excellent thing) we may com- pare on the one hand Job xxix. 25, and on the other Gen. i. 1.—And with all that thou hast gotten get understanding. The beau- tiful verbal correspondence in the Hebrew phrase is well indicated in the above rendering [in which the ambiguity of the E. V. is avoided; with is not to be taken in the sense of in connec- tion with, but with the expenditure of, or at the price of,—German um or fiir]. For the thought comp. ili. 14 sq.—Ver. 8. Esteem her. The verb bobo which occurs only here,—the Pilel of 550,—might possibly, as an intensive formed from this verb, which as is well known signifies “to heap up, to build a way by mounds and em- bankments,” express the idea of enclosing with a wall, of a firm surrounding and enclosure. So the LXX understood it, translating by mepiyapd- Kaoov avr7#v ; so also the Chald., Syr., Vulg., and several modern interpreters, e. g., BeRrTHEAU,— all of whom find expressed in the word the idea of a loving clasp and embrace. It is however probably simpler and more in accordance with the sense of DD)) in the parallel clause to take the word, as ABEN Ezra, Luruer, and most mo- dern interpreters do, in the sense of “to exalt, esteem ;” [So H., M., N., St. agreeing with the E. V.]. With this conception also the second clause best agrees, for in this there is added to the exhortation to prize and honor wisdom, the other admonition to love her.—If thou dost embrace her. Wisdom here appears personi- fied as a loved one or wife, whom one lovingly draws to him, and embraces; comp. v. 20; Eccl. ii. 6.— Ver. 9. She will put upon thy head a graceful wreath. Comp. i. 9.—Will she bestow upon thee. The rare verb jar which again in Hos. xi. 8 stands parallel with jD1, according to this passage and Gen. xiv. 20 undoubtedly signifies to offer, to give, to pre- sent some one with something (construed with two accusatives). The old translations took it sometimes in the sense of protecting (LXX: ir- Epaorion cov; Vulg.; proteget te; so the Syriac), as though it were a denominative from AD» , shield. With this, however, the “glorious 7 crown” does not correspond, which is evidently lent a treatment. introduced as an ornament, and not as a protec- tion and defence. 4, Vers. 10-19. The father instructs his son concerning the way of wisdom (vers. 11, 18) in which he should walk, in contrast with the rui- nous path of impiety (vers. 14, 19)/—_So shall the years of thy life be many. Comp. chap. lil. 2. [WorpvswortH says ‘This word DM is plural in the original, as in iii. 2, as if Solo- mon would comprehend the future life with the present, and add Eternity to Time.” He forgets that the abstract idea of life is never expressed by the singular of this noun except as its stat. constr. ‘T} is used in formulas of adjuration, e. g-, Gen. xlv. 15,16; 1Sam.i. 26) ete. 1See dex= icons generally, and Bérr. 3 697, 2, 3 689, B. a. A.]—Ver. 11. In the way of wisdom, 7. e., not ‘‘in the way to wisdom,” but in the way in which Wisdom walks, here also again as it were personified,—a way which is lovely and peaceful (according to iii. 17), a way with “right paths” (lit., ‘paths of straightness,”’ comp. ii. 9, 12) as the 2d member and the following verse describe it (comp. Job xviii. 7).—[Ver. 12. The pecu- liar significance of such promises to an inhabi- tant of Palestine, see illustrated, e. g., in Hack- ETT’s Lllustrations of Scripture, p. 20.—A.].—Ver. 138. Hold fast upon instruction; let not go; keep her; she is thy life, as the be- stower of long life; iii. 2, 16, 18; see below, ver, 23.—Ver. 14. And walk not, ee. WS properly, to go straight on, here used of the bold, arrogant walk of the presumptuous; comp. ix. 6; xxiii. 19. To trauslate WWNA-IN by “do not pronounce happy” (comp. iii. 18) as the LXX, Vulg., and Syr. propose, contradicts the paral- lelism with ‘“‘enter not”’ in the first member.— Ver. 15. Avoid it. On YD toabhor, reject, comp. i. 25.—Turn from it and pass away,— %. @, even if thou hast entered upon it ry) still turn aside from it and choose another way, which carries thee by the ruinous end of that one.—Ver. 16, 17. For they cannot sleep unless they sin, etc. Huirzia thinks that in this reference to the energy of the wicked in sin- ning there can be found no appropriate ground for the warning in ver. 15; he therefore declares vers. 16, 17 a spurious interpolation, and at the same time inverts the order of the two following verses, 7. e., makes the 19th the 18th; he then connects the °D, ‘for,” the only genuine frag- ment remaining of ver. 16, immediately with the OPW FT etc., of ver. 18 (19); For the way of the wicked is as midnight, etc.” Since however no ancient MSS. or translation exhibits anything that favors this emendation, and since a certain irregular movement, an abandonment of that order of ideas which would seem simpler and more obvious, corresponds in general with the style of our author (comp. i. 16 sq.; iii. 3 Sq.; vili. 4sq.), we may fairly disregard so vio- Besides, the substance of vers. 16, 17, so far forth as they depict the way of the wicked asa restless, cruel and abominable course of procedure, is plainly quite pertinent as the foundation of a warning against this way. Andthat subsequently the concluding description of this way as a way of darkness (ver. 19) is not introduced until after the contrasted represen- tation of the way of the pious (ver. 18), is an arrangement favorable to the general rhetorical effect of the whole, like several which we have already found, especially in chap. iii. 34, 35, and also at the end of chapters i. and ii.— Unless they have caused (others) to fall, 2. €., unless they have betrayed into sin; the ob- ject—viz., others, in general—does not need to be here distinctly expressed. For the Hiphil WWD, which should be the reading here ac- cording to the K’ri, inthe ethical sense of ‘< causing to stumble ” in the way of truth and uprightness, comp. especially Mal. ii. 8, where the ‘“ causing to fall” is brought into even closer connection than in our passage with the idea of ‘turning from the way.” [The K’thibh would require the translation ‘‘ they have stumbled,” i. ¢., (figura- tively) sinned ].—For they eat bread of wick- edness, and wine of violence do they drink. Against the translation of Scavurtens, MUENTINGHE, UMBREIT, ELsTER, [ KAMPHAUSEN ]: ‘‘for wickedness do they eat as bread, and vio- lence do they drink as wine” (comp. Job xv. 16; Xxxly. 7), may be adduced the position of the words, which should rather stand somewhat in this way—for they have eaten wickedness as bread for themselves—if designed to convey the meaning of a mere comparison. The expressions “‘bread of wickedness, wine of violent deeds,” plainly conveying a stronger meaning, remind us of the ‘‘bread of affliction,” Deut. xvi. 3; of the ‘‘bread of sorrows,” Psalm cxxvii. 2, and like- wise of the ‘‘ wine of the condemned” .(D’W33N ie Am. ii. 8. Ver. 18, 19. Like the light of dawn that groweth in brightness till the perfect day, literally, ‘that grows and brightens (familiar He- brew idiom, as in Judges iv. 24; Esth. ix. 4; comp. Ewaup, Lehrb. 280 b.) even to the establishing of the day.” 3) (const. state of the part. Niphal of }}>) lit., the established, the (apparently) station- ary position of the sun at noon (comp. the Greek TO oTavepov Tio peonuBpiac, which however the LXX do not hereemploy). For 4), used of the brightness of the rising sun, comp. Isa. lx. 3; lxii. 1. The comparison of the path, ¢. ¢., the moral course, of the just with the light of the rising sun, bright and ever brightening, is most appropriate. If the whole pathis light, abright, clear knowledge of salvation, illumination by the heavenly light of divine revelation (comp. vi. 23; xxviii. 5; Isa. il. 5, etc.) there can naturally be no idea of stumb- ling and falling suggested (comp. John xi. 9, 10) ; rather will he who walks in this way attain more and more to perfect clearness in the inward state of his heart and conscience, and therewith also in increasing measure to outward prosperity.— The way of the wicked is as darkness, the exact opposite to that of the righteous. MON | midnight gloom. The | strictly ‘‘ thick darkness,” CHAP: TV. 1-27: 73 destruction of the ungodly, i. 27 sq.; also ii. 18, 22; iii. 35. 5. Ver. 20-27. The father’s admonition closes with an urgent warning to the son against for- getting this counsel, with a special reference to the ruinous consequences which such a forget- ting will ensure.—Let them not depart from thine eyes. The meaning is “ depart, escape,” just as in iii. 21. Brrrueav’s interpretation is needlessly artificial_—‘ let them not withdraw them” (3 Plur. without a definite subject), 7. e., let them not be withdrawn.—Ver. 22. For they are life to those who find them: comp. iii. 2, 16; iv. 18; and especially for the use of ‘‘ find’ in the sense of to attain or to be blessed with anything, see iii. 18; viii. 85.—And to their whole body health. Comp. iii. 8, where D389 is found instead of the 8D) of our passage.—Ver. 23. Above all that is to be guarded keep thy heart IvN-73N literally, ‘‘more than every object of watching,” for this is beyond all question the sense of wD, and not, as ApEn Ezra and Jarcut take it, ‘“‘a thing against which one must guard,” which would not correspond with the radical meaning of ‘W2U. The heart as the chief object of moral watchfulness, is plainly nothing but the conscience, the pure moral consciousness of man, the aya? ovveidyotc, 1 Tim. i. 5, 19; 1 Pet. iii. 16. So Hrrzia, with unquestionable cor- rectness, referring to Ps. li. 10; Job xxvii. 6; 1 Sam. xxy. 31.—For out of it (flow) currents of life. Lit., ‘issues of life” (BertHuav) i. e., of life in the physico-organic as well as in the ethical sense; of life so far forth as it manifests itself in the normal course and movement of the functions of the bodily organism, just as also in the full development of the spiritual powers and their working upon external nature. Comp. re- marks on ii. 8sq. Hurzia also, who translates O'T NII not quite appropriately by ‘paths of life,’ admits the fact that the expression rests upon the recognition of the heart as the seat and fountain of the blood, and therefore also as the central home of the entire life of the phy- sical being (in accordance with Lev. xvii. 11; Deut. xii. 23; and in opposition to BrrruHeau, who denies this reference). So also UmBreir, except that he, with a view somewhat partial and obscure, conceives of the heart as the ‘seat of the sensibilities,” and the life that flows from it as the ‘+ general sensation of being.”” [‘‘All vital principles are lodged there, and only such as are good and holy will give you pleasure. The ex- ercises of religion will be-pleasant when they are natural, and flow easily out of their own foun- tain.” Joun Howsn, Delighting in God.—A.].— Ver. 24. Put away from thee perverseness of mouth, e/c. ‘Following the first clause of ver. 23 the 24th and 25th verses warn against an arbitrary perverting of the moral judgment, into which evil passions so easily betray, and admo- nish not to give a misdirection to thought (the degree of this darkness and its evil consequences | actes animz) within the department of morality ” for him who walks in it, the 2d clause clearly de- | (H1rzic).—Let thine eyes look straight picts; comp. John xi. 9, 10, and for the general subject, the previous delineation of the sudden | J forward, ete. A prohibition not of an indolent ‘gazing about’’ (BertHEAU), but of the falsea as ei ort ee ee et ek ee he he ee eS 74 and evil look of the self-seeking, who does not. intend honorable dealing with his neighbor, but seeks in all his course and dealing to outwit, to deceive and overpower him; comp. vi. 13; x. 10; xvi. 30; Ecclesiast. xxvil. 25; Matth. vi. 23.—Ver. 26. Make straight the path of thy foot. Plainly something that is possible only in connection with eyes that look straight forward and correctly; this is therefore the necessary practical consequence of the course commended in the preceding verse. He only who is from the heart honorable and upright is able also in the individual forms of his moral action to avoid every false step.—Let all thy ways be esta- blished. 333° does not mean ‘‘let them be sure”? (Bertu.), but ‘let them be definite, fixed,’ which can be the case only with a course rightly regulated, straightforward, and sure; comp. Ps. cxix. 183; Heb. xii. 13. The latter passage plainly contains an allusion to our verse, the first member of which according to the LAX reads: ’Op0dc¢ tpoyid¢ molec coig mooiv.—Ver. 27. Turn not to the right or to the left, keep thy foot far from evil. This fuller explana- tion of that fixedness and certainty of the way which is demanded in ver. 26 completes the fa- ther’s admonition in a way altogether appropri- ate, and is therefore neither to be declared, with Hirzia, a spurious addition, nor is it, in agree- ment with BerTHEAU, to be deprived of its posi- tion and meaning as a concluding appeal, by re- ceiving into the text as genuine the two verses which appear after it in the LXX (and Vulgate) : ‘Odovd¢ yap Tac ék deEdv oldevy 9 Vedc, dieorpaywéevat dé claw ai && apiotepGv. Avroc dé OpSa¢g TomHoet Ta¢ Tpoylde cov, Tac OE TopEiag cov Ev ElpHvyn Tpdaker. These two verses, whose substance appears to be a mere repetition from vers. 26, and 27, seem to owe their origin to the design to secure here again, as in the preceding section (vers. 10-19) a full decade of verses. In opposition to this view, arbitrary and theoretical, that the struc- ture of the paragraphs or strophes in the chap- ters before us is uniformly equal, 7. e., always consisting of ten verses—a view to which even BERTHEAU attaches much importance—see, above, the Exeget. Notes on chap. 3, No. 1. DOCTRINAL AND ETHICAL. The counsel given by the pious and wise father to his son begins with the appeal to him to hold fast his words (ver. 4), and ends with an earnest warning against a course made insecure and dangerous by disregard of these words (vers. 20-27). Obedience to the word of revealed truth as transmitted within the community of the children of God, and bequeathed by parents to their sons,—this is the general statement of the import of the de- mands of this chapter as a whole, so far forth as it may be reduced to a single brief expression. It is essentially, as MELANCTHON says, ‘‘ adhorta- taones ad studium obedientiz et ad diligentiam regendi disciplinam,”’ that are contained in this passage. The whole is a chapter on the right (Christian) training of children, an exhibition of the nature of that chief manifestation of the Hhokmah [practical wisdom], which in the general super- THE PROVERBS OF SOLOMON. ey scription of the book (i. 8; comp. i. 7) was desig: nated as 103) or discipline.* To this chief end, T the holding his son to discipline, to obedience, and the cherishing of his wholesome words and teachings, all the other prominent ideas which find expression in the father’s discourse are made subservient; the exhibition of wisdom as the one costly jewel, whose acquisition is above every other, and if necessary, at the cost of all other possessions, to be sought and secured (vers. 5-9; comp. Matth. xiii. 44-46); the emphatic admonition to be subject to ‘‘discipline,” and not to let it go, even because it is the lefe of the true and obedient child of God (ver. 18); the clear delineation of the two paths; the way of darkness in which the ungodly walk, and the way of light in which the pious and wise are found (vers. 14-19); the counsel to guard with all dili- gence not merely the word of truth received into the heart (vers. 20-22; comp. the éugvtoc Aédyoc, Jas. i. 18), but also the heart itself, as the seat of the conscience, and the source of all life and prosperity (ver. 23); and finally the commenda- tion of a life of honor and integrity, without turning to the right hand or to the left, as the salutary result of that inward disposition which is both pure and sure (vers. 24-27). That a pure heart, 7. e., one purified by the grace of God, and with this a firm heart, 7. e., one firmly rooted in truth as its ground, is the source and common fountain for the successful development of all the main activities and functions of human life, those belonging to the sphere of sense, as well as to the psychical and spiritual realms, and that this must more and more manifest itself as such a centre. of the personality, sending forth light and life ;—this thought, expressed in ver. 23 in away peculiarly vigorous and suggestive, un- questionably presents the most profound, com- prehensive and controlling truth, that the father, in the course of his counsels and warnings, gives to his son, standing before the portal of the school of life, to be borne with him on bis way (comp. the advice of Tobias to his son: Tob. iv. 6).—Yet we must also mark as one of the most noteworthy of the fundamental ideas of this dis- course, the designation, contained in ver. 7, of wisdom as the ‘‘chief thing,” which is to be sought above all things else, and to be prized above all possessions and treasures. Yet this passage probably requires a different conception and application from that which is usually found,—so far forth as the thought which has already been expressed, e. g., above, in chap. ii. 3 sq., ‘‘that one must practise wisdom to become wise” (comp. MELANCHTHON on this passage; STARKE, and of recent writers, especially ELsTER), probably does not correspond with the true im- port of MIM MW); the expression being de- signed rather to serve for the designation of wis- dom as the highest end of all human counsel and action. * In this particular, Boatius certainly took the correct view, that in his otherwise remarkable classification of the contents of the first nine chapters according to the seven principia ethices divine deductiva (Daath, Binab, Sechel, Tuschijah, Musar, Msimmah, Ormah), he assigns to the 4th chapter the Musar (or the colligata informatio, as he explains the term). See Ethica Sacra, Disp. VI., p. 65 sq.CHAP: IV. tas HOMILETIC AND PRACTICAL. Homily on the entire chapter: The two paths in which youth can walk,—that of obedience and that of vice (or the way of wisdom and that of folly; the way of light and that of darkness; comp. the minute picture of the two ways in the Ep. Barnabe, 318-20).—Educational Sermon: The fundamental principles of a truly Christian education of children, exhibited according to the standard of the counsels of asage of the Old Testament to his son. Ist principle: True wis- dom (which is equivalent to the fear of God) the highest end of all regulations adopted in the educational action of parents (vers. 4-9); 2d principle: As means to this end, an earnest in- sisting both upon the reward of walking in the light, and upon the punishment for walking in darkness (vers. 10-19); 3d principle: Results to be anticipated simply from this, that God’s word be received and cherished in a susceptible and good heart (vers. 20-27).—Comp. Srécxer: Warning against evil companionship: 1) the sim- ple command that one must avoid evil company (vers. 1-19); 2) the way in which this can be done (vers. 20-27).—Srarxe: How David admo- nishes Solomon: 1) to the reception of wisdom (4-13); 2) to the avoidance of impiety (14-19) ; 8) to the practice of piety (20-27). Vers. 4-9. Starke:—Should the case arise, that one must lose either true wisdom or all tem- poral good, forego rather the latter; for wisdom is better than gold (chap. xvi. 16; Matth. xix. 29). Honor, accomplishments, graces, esteem, each man desires for himself. If thou wouldst attain this wish of thine, then seek wisdom; she gloriously rewards her admirers.—[Ver. 4. Bripges:—This heart-keeping is the path of life. GouLBURN:—Endeavor to make your heart a little sanctuary, in which you may continually realize the presence of God, and from which un- hallowed thoughts and even vain thoughts must carefully be excluded. ]— Berleb. Bible :—The two conditions of the Christian life: 1) its com- mencement, the seeking and finding of wisdom (ver. 7, according to the common interpretation); 2) its continuance, dependent upon preserving wisdom, and thereby being preserved, advanced, and brought to honor by it (vers. 8, 9).—[Ver. 7. Trapp: Make religion thy business: other things do by the by].—Vers. 10-19. Hasius: To set one’s foot in the way of good is ofttimes not so difficult as to go vigorously forward in it. The power of temptation is great; the tinder of vice is naturally in us; even a little spark can kindle it.—ZrLtner: Impossible as it is that a stone fall into the water and remain dry, so im- possible is it that a lover of evil company be not betrayed, Ecclesiast. xiii. 7; 1 Cor. xv. 33.— [Ver. 18. Arnnor: The sun is an emblem not of the justified, but of the justifier. Christ alone is the source of light: Christians are only its re- flectors. The just are those whom the Sun of righteousness shines upon; when they come beneath His healing beams, their darkness flies away. They who once were darkness are light now, but it is ‘‘in the Lord.” ]—Srarxe: The pious can avoid the snares of destruction through the light of the Holy Spirit; but the ungodly stumble in darkness and fall into the pits of death. As one from darkness walks on in dark- ness, so from light into light (ver. 18; comp. Prov. xli. 28; Ps. lxxxiv. 7; Job v. 12-14).—Berled. Bible: The soul in its conversion to God must 1) hear His word; 2) receive the influence of this word, and by it be directed to the way of truth; 3) be guided by God in this way; 4) un- der God’s guidance and protection learn so to run in this way that it shall nowhere stumble nor fall.—[ Ver. 19. Emmons: Sinners are in such darkness that they are insensible to the objects that are leading them to ruin; thus they stumble a) at the great deceiver; 5) at one another; c) at Divine Providence; @) at their common employ- ments; e) at the nature and tendency of their re- ligious performances; f) at the preaching they hear; g) at the blindness of their own hearts. ] Vers. 20-27. J. Lanau:—The inner spiritual life begins with the heart. Asis the heart so are all its issues ; for ‘‘from the heart proceed evil thoughts,” efe., Matth. xv. 19; xii. 35.—Ber- leb. Bible: The heart must keep the doctrine, and the doctrine the heart. Both are so inti- mately connected that neither can be without the other. ... Nature herself in the natural heart shows with what care we must keep the spiritual (ethical) heart. In this we can never be too precise, too sharp, or too careful. If we guard our house, much more must the heart be guarded; the watches must tbere be doubled, etc.—In this all the duties of a door-keeper com- bine, reminding us who goes in and out, what sort of thoughts enter into the heart, what sort of desires go out, etc. Self-denial is the best means to such a keeping of the heart. It must stand as porter before the heart’s door; and the cross and the patience of Christ is the best door of the heart, well preserved with bolts and bars against all intrusion or violence.—SavuRIn (ser- mon on ver. 26):—On the needful attention which each should give to his ways.—Calwer Handb.:— Threefold counsel in regard to the way and means of continuing in the right path: 1) give good heed to thy heart; 2) put away a perverse mouth (ver. 24); 8) let thine eyes look straight- forward (vers. 25-27).—Von Gzeruacu:—The first and most immediate thing proceeding from the heart is words, then deeds. Let the former be above all things truthful and sincere; the lat- ter circumspect, well considered, and then exe- cuted with certainty and confidence (vers. 26, 27). Comp. Rom. xiv. 23; and Senseca’s well known maxim: Quod dubitas, ne feceris.—[ARNoT: We cry to God in the words of David, Create in me a clean heart, and He answers back by the mouth of David’s son, Keep thy heart. Keep it with the keeping of heaven above, and of the earth beneath,—God’s keeping bespoken in prayer, and man’s keeping applied in watchful effort.—Ver. 27, Trapp: Keep the king’s highway: keep within God’s precincts, and ye keep under His protection.—Bripa@xs: Though to keep the heart be God’s work, it is man’s agency. Our efforts are His instrumentality. |MP4 ei Pere By Oe ee a A OT OT ee ek ry ee ee ts ee ee Bg. PS Ss aT Ry Sy at RE Bs Bs eS et THE PROVERBS OF SOLOMON. ie Warning against intercourse with wanton women, and against the ruinous consequences of licentiousness. Cuap. V. 1-28. My son, give heed to my wisdom, to my prudence incline thine ear, so that thou maintain discretion, and thy lips preserve knowledge. For the lips of the strange woman distil honey, and smoother than oil is her mouth: but at last she is bitter as wormwood, sharp as a two-edged sword. Her feet go down to death, her steps lay hold upon the lower world ; the path of life she never treadeth, her steps stray, she knoweth not whither. And now, ye children, hearken to me, and depart not from the words of my mouth ! Turn away thy path from her, and draw not near to the door of her house! 9 that thou mayest not give to others thine honor, and thy years to a cruel one; 10 that strangers may not sate themselves with thy strength, and (the fruit of ) thy labor (abide) in a stranger’s house, 11 and thou must groan at last when thy body and thy flesh are consumed, 12 and say, “ Why then did I hate correction and my heart despised reproof ? 13 and I did not hearken to the voice of my teachers, did not incline mine ear to those that instructed me? 14 Well nigh had I fallen into utter destruction in the midst of the assembly and the congregation !”’ 15 Drink waters from thine own cistern, and flowing streams from thine own well spring! 16 Shall thy streams flow abroad as water brooks in the streets? 17 Let them be thine alone, and none belong to strangers with thee. 18 Let thy fountain be blessed, and rejoice in the wife of thy youth, 19 the lovely hind, the graceful gazelle ; let her bosom charm thee always ; in her love delight thyself evermore. 20 Why, my son, wouldst thou be fascinated with a stranger, and embrace the bosom of a wanton woman? 21 For before the eyes of Jehovah are the ways of man, and all his paths He marketh out. 22 His own sins overtake him, the evil doer, 4 and by the cords of his sin is he held fast. A 23 He will die for lack of correction, and in the greatness of his folly will he perish. Co (Ol. oo NS o aCHAP. V. 1-28. GRAMMATICAL AND CRITICAL. Ver. 1.—_[The shortened Imperative is even more than the paragogéc entitled to the first place in its clause; here (y} follows its object, Borr., 2 960, c. ex. (comp. critical note on iy. 20).—A.] Ver. 2.—iW?. The construction in the Hebrew is the same as in chap. ii. 8; the Infinitive with 4 is followed by the finite verb. Vs; a masc. verbal form with a fem. subject,—comp. note oniy.10. For emphasis or euphony the assi- milation of the } is sometimes dispensed with. Bort, 31100, 3.—A.j Ver. aia: a Perf. with the signification of a pluperf. subj.; a very little and I should have fallen. Comp. BOrr., 2947, d.—A ‘J Ver. 18 [ Bort., 2964, 6, makes aa an example of the desponsive use of the Jussive, and therefore makes it more than the expression of a wish (see Exeg. notes); it becomes an anticipation or promise.—A. | Ver. 22.—[)99, a unique example of the attachment of j, a more common suffix of the Perf., to the lengthened form of the third plur. masc. of the Imperf. See Bérr., 33 881, A,—1042, 5,—1047, ex., correcting EWALD, 2250 b, who makes tho } epenthetic. See also GREEN, 3 105, c.—A.] EXEGETICAL. 1. In opposition to the opinion of those who refer vers. 1-6 to the discourse of the father in ch. iv. 4sq., consult above, p. 71. J. A. BENGEL appears even to have regarded the entire fifth chapter as a continuation of that discourse, for he remarks on ver. 1, ‘‘Inasmuch as Dayid’s careful directions to Solomon bear upon un- chastity, it seems likely that David and Bathsheba were concerned lest Solomon might also pursue a course like that in which the parents sinned together ”’ (see Beitrage zu J. A. Benaen’s Schrift- erklirung, mitgetheilt von Dr. Osx. WAECHTER, Leips., 1865,” p. 26). But the son addressed in the preceding chapter was conceived of as a ‘“‘tender child;” the one now addressed is a young man already married, see vers. 15-19. For, as in the similar admonitions of the 6th and 7th chapters, it is not simple illicit intercourse, but such an intercourse within marriage rela- tions, adulterous intercourse with lewd women, that constitutes the object of the admonitory representations of the teacher of wisdom.— Furthermore, as BertHrau rightly observes, the passage before us, in its substance and its form, variously reminds us of chap. ii., especially in respect to its form, by its long propositions ex- tended through several verses (8 sq., 8 sq., 15 sq.). As the three main divisions of the discourse are of not quite equal length, we may with Hir- zia@ distinguish the introductory paragraph, vers. 1-6; the central and chief didactic section, vers. 7-20; which again falls into two divisions, vers. 7-14 and 15-20; and the epilogue, vers. 21-23. 2. Vers. 1-€. My son, give heed to my wisdom, efc.—Quite similar are the demands which introduce the two subsequent warnings against unchastity.—Chap. vi. 20 and vii. 1.— So that thou maintain discretion—literally reflection, Nit, which elsewhere is usually employed in a bad sense, of base deceitful propo- sals, but here denotes the wise prudential consi- deration, the circumspect demeanor of the wise; comp. the singular in ch. i. 4—And thy lips preserve knowledge.—The /ips—not precisely the heart, chap. iii. 1—are to preserve knowledge so far forth as it is of moment to retain literally the instructions of wisdom and often to repeat them.—Ver. 3. For the lips of the strange woman distil honey.—The ‘‘stranger” is the harlot,.as in chap. iii. 16, Her lips ‘drop honey ” (N53, comp. Ps. xix. 11) because of the sweetness not of her kisses but of her words. Comp. the quite similar representation, Song Sol. iv. 11, and as a sample of the wanton woman’s words that are sweet as honey, Proy. vii. 14sq. —Smoother than oil is her mouth.—The palate (}77) as an instrument of discourse occurs also chap. viii. 7; Job vi. 30; xxxi. 80. The ‘“smoothness” of discourse as a symbol of the flattering and seductive, chap. ii. 16; vi. 24.— Ver. 4. But at last she is bitter—titerally ‘cher last is bitter” (comp. xxiii. 82), 7. e., that which finally reveals itself as her true nature, and as the ruinous consequence of intercourse with her.—As wormwood (may, for which the LXX inaccurately gives oA, gall), a well known emblem of bitterness, as in Deut. xxix. 18 len, ix Vo) Amy voy Wo ge elisisa aa plant toward two feet high, belonging to the Genus Artemisia (Spec. Artemisra absinthium), which produces a very firm stalk with many branches, grayish leaves, and small, almost round, pendent blossoms. It has a bitter and saline taste, and seems to have been regarded in the East as also a poison, of which the frequent combination with WN gives an intimation” (Um- BREIT; comp. Ceisius, Hierobot. I. 480; OKEN, Naturgesch. Il. 763 sq.).—As a two-edged sword—literally as a sword of mouths, a sword witb, more than one mouth (N1°.D 271, comp. Ps. exlix. 6; Judg. iii. 16). [The multiplicative plural is sometimes used thus even of objects that occur in pairs; comp. Bérr., 3702, 3—A. ] “The fact that the surface of the sword is also smooth is in this antithesis to the second clause of ver. 3 properly disregarded,” Hirzia.—Vers. 5 and 6 explain and confirm more fully the statement of ver. 4.Upon the lower world her steps lay hold—i. e., they hasten straight and surely to the kingdom of the dead, the place of those dying unblessed. [The author cannot be under- stood as meaning that bixvi is always and only the place of those dying wnblessed. The passage cited, chap. i. 12, is inconsistent with this,—so is the first passage in the O. T. where the word occurs, Gen. xxxvii. 85,—so is the last passage, Hab. ii. 5,—-so are many intervening passages, especially such as Ps. xvi. 10; Eccles. ix. 10. If the word here has this intensive meaning, it mustee es Ri ed et ed el ek a ole LS TS Ss eT RT BS BR RY Bee ee. 78 appear from the connection. See, therefore, O° in ver. 6, which plainly hasa moral import. Comp. Furersv’s Handw.—A.] Comp. ii. 18; vii. 27,— and on Sin, Hades, the lower world, i. 12.— The path of life she never treadeth.—The verb pa, here just as in iv. 26, means to measure off (not to “consider,” as BeRtHEAU maintains), to travel over. The particle ]5, ne forte, stands here, as in Job xxxii. 13, ‘‘independent of any preceding proposition, and in accordance with its etymology signifies substantially ‘God forbid that,’ efc., or ‘there is no danger that,’”’ efc., Hirzig; it is therefore equivalent to ‘‘surely not, nevermore.” ABEN Ezra, Coccetus, C. B. Micuartis and others regard Doan as second pers. mase.; ‘‘viam vite ne forte expendas, vagantur orbite eus”’ [ ‘lest perchance thou shouldst pon- der the way of life, her paths wander ;” which is very nearly the language of the E. V.]. But the second clause shows that the wanton woman must be the subject of the verb. Berrneav’s transla- tion is however also too hard and forced, accord- ing to which the first clause is dependent upon the second, but it is to be regarded as a negative final clause prefixed; ‘‘that she may not ponder (!) the path of life, her paths have become devious,” etc. [This is the view adopted by Houprn, Sruart, Worpswortu, and De Werte; Kampu. has the same conception of the relation of the clauses, but prefers the verb einschlagen, adopt or enter—A.] The LXX, Vulg. and other ancient versions already contain the more correct inter- pretation, regarding ] as here essentially equiva- lent to 82; only that the emphatic intensifying of the negation should not be overlooked.— [Furrsr (/andw.) is also decidedly of this opi- nion; he renders ‘‘ dass ja nicht’’—so that by no means; he explains the idiom as representing a necessary consequence as an object contemplated. —A.|—Her steps stray, she knoweth not whither.—i))1 is here doubtless not intended as an inceptive (‘‘they fallto staggering”), nor in general does it design to express a ‘‘staggering of the tracks or paths,” a figure in itself inap- propriate. It probably signifies rather a roving, an uncertain departure from the way (vagi gressus, Vulg.); and the pun XN? which is connected with it is not to be explained by ‘she marks it not, without her perceiving it, unawares ”’ (as it is usually taken, after the analogy of Job ix. 5; Ps. xxxv. 8) [so by Noyrs, Stuart, Muvenscu.; while the E. V. follows the old error of making the verb a second person.—A.], but by ‘she knows not whither,’ as an accusative of direc- tion subordinated to the foregoing idea (Hurzie, Dr WerTE). 2. Vers. 7-14. And now, ye children, hearken to me.—iy) draws an inference from what precedes, and introduces the following admonition; comp. vii. 24. The ‘words of my mouth ” are the specific words contained in ver. 8 sq.—Ver. 9. That thou mayest not give thine houor to others—. ¢., as an adulterer, who is apprehended and exposed to public dis- grace.—And thy years to a cruel one—i. ¢., THE PROVERBS OF SOLOMON. to the injured husband, who will punish the pa- ramour of his faithless wife with merciless seve- rity, perchance sell him as a slave, or even take his life. [This explanation is grammatically better than that (of HoxpEn, e. g.) which makes the ‘cruel one”’ the adulteress, and more direct than that (of Srvart and others) which makes him the purchaser of the punished adulterer.— A.]. Comp. vi. 84, and below, ver. 14.—Ver. 10. That strangers may not sate themselves with thy strength.—M) might, strength, is here undoubtedly equivalent to property, posses- sions, as the parallel Pas), thy toils, 2. ¢., what thou hast laboriously acquired, the fruit of thy bitter sweat (Vulg. daboris tuz), plainly indicates. The idea is here plainly this, that the foolish para- mour will be plundered through the avaricious demands of the adulterous woman (comp. Vi. 26), and that thus his possessions will gradually pass over into other hands (Ecclesiast. ix. 6). A different explanation is given by Ewaxp, Brr- THEAU, Exster (in general also by Umpruir); that the proper penalty for adultery was accord- ing to Lev. xx. 10; Deut. xxii. 22 sq.; John viii. 5, stoning ; in case, however, the injured husband had been somewhat appeased, the death penalty was on the ground of a private agreement changed into that of a personal ownership, the entrance into the disgracefully humiliating con- dition of servitude, and that allusion is here made to this last contingency. But while the superficial meaning of vers. 9 and 10 could be reconciled with this assumption, yet there is no- thing whatsoever known of any such custom, of transmuting the death prescribed in the law for the adulterer by a compromise into his sale as a slave; and as the entire assumption is besides complicated with considerable subjective difficul- ties (see Hirzic on this passage), the above ex- planation is to be preferred as the simpler and more obvious.—Ver. 11. And thou must needs groan at last—literally ‘‘at thine end,” 7. e., When thou hast done, when all is over with thee. did used of the loud groaning of the poor and distressed also in Ez. xxiv. 28; comp. Prov. xix. 12; xx. 2; xxviil. 15, where the same word describes the roaring of the lion. The LXX (kat petapeAndyjon) appear to have read i194) a gloss containing a true explanation, but need- lessly weakening the genuine sense of the word. —When thy body and flesh are consumed. spb 1103, 2%. €., plainly thy whole body; the two synonymes, the first of which describes the flesh with the frame, and the second the flesh in the strictest sense, without the bones, are designed to emphasize the idea of the body in its totality, and that with the intention of marking ‘“‘the utter destruction of the libertine” (Um- BREIT).—Ver. 12. Why did I then hate cor- rection ?—Literally, How did I then hate cor- rection? 7. ¢, in what an inexcusable way? How could I then so hate correction?—Ver. 14. A little more, and I had fallen into utter destruction—. e., how narrowly did I escape a fall into the extremest ruin, literally, ‘into entireness of misery, into completeness of de- struction!” As the second clause shows, the allusion is to the danger of condemnation beforeCHAP. V. 1-28. es the assembled congregation, and of execution by stoning ; see above on ver. 10.—Assembly and 2, congregation—Hebrew 7p and 7j}/—stand i eve ere: in the relation of the convened council of the el- ders acting as judges (Deut. xxxiii. 4, 5), and the concourse of the people executing the condemn- ing sentence (Numb. xv. 85; comp. Ps. vii. 7). For Tap is in general always a convened assem- bly, convocatio; PY on the contrary is a multi- tude of the people gathering without any special call, coetus sive multitudo. 4, Vers. 15-20. To the detailed warning set forth in vers. 8-14 there is now added a corre- sponding positive antithesis, a not less appropri- ate admonition to conjugal fidelity and purity.— Drink waters outof thine own cistern, etc., t. e., seek the satisfaction of love’s desire simply and alone with thine own wife. ‘The wife is appropriately compared with a fountain not merely inasmuch as offspring are born of her, but also since she satisfies the desire of the man. In connection with this we must call to mind, in order to feel the full power of the figure, how in antiquity and especially in the East the posses- sion of a spring was regarded a great and even sacred thing. Thus the mother Sarah is com- pared to a well spring, Is. li. 1, and Judah, the patriarch, is spoken of as ‘waters,’ Is. xlviii. 1: asalso Israel, Num. xxiv. 7; Ps. Ixvili. 26” (UmBreit). Compare also Song Sol. iv. 12.— And flowing streams from thine own well spring —With 13, z.e., properly ‘‘cistern,” an artificially prepared reservoir, there is associated in the second clause 1N3, fountain, z. e.,a natural spring of water conducted to a particular foun- tain or well spring. Only such a natural fountain- head (comp. Gen. xxvi. 16-20) can pour forth prori3, i. e., purling waters, living, fresh, cool water for drinking (Song Sol. iv. 15; Jer. xviii. 14).—Ver. 16. Shall thy streams flow abroad as water brooks in the streets ?— To supply {2 (GESENIUS, UMBREIT) or os (Ew- ALD, BerTHuav, Ester fSruanm|s) xe(e.)7 1s needless, if the verse be conceived of as interro- gative, which, like Prov. Vi. O05 BS. lvls 7-Sq..is indicated as such only by the interrogative tone. So with unquestionable correctness Hitziag. A purely affirmative conception of the sentence, according to which it is viewed as representing the blessing of children born of this lawful con- jugal love under the figure of a stream overflow- ing and ‘widely extending (Scuurrens, Doper- LeEIN, Von Hormann, Schrifibew., Il., 2, 3875 [Hotpen, Noyes, Mvenscuer, Worpsw. |, efc.) would seriously break the connection with ver. 17. As to the subject, 7. e., the description of a wife who has proved false to her husband and runs after other men, comp. especially chap. vil. 12.—Ver. 18. Let thy fountain be blessed. _-m “attaches itself formally to the jussive yi? of the preceding verse’’ (Hirzia), and so adds to the wish that conjugal fidelity may pre- vail between the married pair, the further wish that prosperity and blessing may attend their anion. 72 doubtless used of substantial bless- re ings, 7. e., of the prosperity and joy which the husband is to prepare for his wife, as an instru- ment in the favoring hand of God. This, which is Hirzia’s view, the connection with the second clause recommends above that of Umsrert, which explains 73 as here meaning ‘ extolled,” and also above that of Bertraeau, which contem’ plates ‘‘children as the blessing of marriage.” — And rejoice with the wife of thy youth.— Comp. Deut. xxiv. 5; Eccles. ix.9. ‘Wife of thy youth,” 2. e., wife to whom thou hast given the fair bloom of thy youth (UmBreir). Compare the expression ‘‘companion of youth” in ii. 17, In a needlessly artificial way Ewatp and Ber- THEAU have regarded the entire eighteenth verse as a final clause depending on the second member of ver. 17: ‘‘that thy fountain may be blessed, and thou mayest have joy,” etc. Hurrzie rightly observes that to give this meaning we should have expected ‘1°) instead of ‘M1’, and likewise s\T}W) instead of 23, and that in general ver. 18 does not clearly appear to be a final clause. [Sruart makes the second clause final, depending on the first, which is also unnecessarily involved. } —Ver. 19. The lovely hind, the graceful gazelle.—Fitly chosen images to illustrate the graceful, lively, fascinating nature of a young wife; comp. the name “gazelle”? (2¥, Tapia and its equivalent Aopxdc as a woman’s proper name; Acts ix. 86; also Song Sol. ii. 9, 17; viii. 14. Unsretr refers to numerous parallels from Arabic and Persian poets, which show the popu- larity of this figure in Oriental literature. [‘* These pretty animals are amiable, affectionate and loving by universal testimony—and no sweeter comparison can be found.” TxHomson, The Land and the Book, J., 252—A.]—lLet her bosom charm thee always.—Instead of 7, her breasts, the Versio Veneta reads i114 her love (ai tattyg data), which reading Hirzig prefers (‘‘ihre Minne”). A needless alteration and weakening of the meaning, in ac- cordance wich Song Sol. i. 2; Prov. vii. 18, as rendered by the LXX. Comp. rather the remarks below on ver. 20.—In her love delight thy- self evermore. ‘11¥ elsewhere used of the staggering gait of the intoxicated (chap. xx. 1; Isa. xxviii. 7), here by a bold trope used of the ecstatic joy of a lover. That the same word is employed in the next verse for the description of the foolish delirium of the libertine hastening after the harlot, and again in ver. 23 of the ex- hausted prostration of the morally and physi- cally ruined transgressor,—and is therefore used in each instance with asomewhat modified mean- ing, indicates plainly a definite purpose. The threefold use of naw is intended to constitute a climax, to illustrate the sad consequences of sins of unchastity.—Ver. 20. Emphatic sequel to the foregoing, concisely and vigorously summing up the admonitory and warning contents of vers. 8-19. And embrace the bosom of a wanton woman. This expression (pr p2mn) testi- fies to the correctness of the reading 177 in ver. 19. ; 5. Vers. 21-23. Epilogue for the monitory pre- sentation of the truth that no one is in conditionei ws oe Bi ath tl oe Ge ee 80 THE PROVERBS OF SOLOMON. to conceal his adultery, be it ever so secretly practiced,— that on the contrary God sees this with every other transgression, and punishes it with the merited destruction of the sinner.—For before Jehovah’s eyes are the ways of man, and all his paths He marketh.—(D79 here also not to ‘ponder,’ but to ‘‘mark out,” see note on ver. 6.) An important proof text not merely for God’s omniscience, but also for His special providence and ‘‘concursus” [cooperation in human conduct]. Comp. Job xxxtv. 21; xxiv. 238; xxxi. 4, etc.—Ver. 22. His sins overtake him, the evil doer. The double designation of the object, by the suffix in 37" and then by the expression ‘the evil doer,’ added far emphasis, gives a peculiar force. Comp. xiv. 138; Ezek. xvi. 38; Jer. ix. 25.—By the cords of his sin. Comp. Isa. v. 18, and in general, for the sentiment of the whole verse, chap. i. 81, 82; xi. 5; xviil. 7; NO Ol Seville LO) xe Ie Hohn vill. o4+ 2 Pet, iil. 19.—Ver. 28. For lack of correction. This is undoubtedly the explanation of O41 psa and not ‘without correction” (UmBreEIT). The 4 is not circumstantial, but causal (instrumental), as in the 2d member.—As to the meaning of Mw see above, remarks on ver. 19. LEME DOCTRINAL, ETHICAL, AND HOMILETIC. That our chapter holds up in opposition to all unregulated gratification of the sexual impulses, the blessing of conjugal fidelity and chastity, requires no detailed proof. It is a chapter on a pious marriage relation, appropri- ately attached to the preceding, on the right training of children; for pious and strict disci- pline of children is impossible, where the sacred bonds of marriage are disregarded, violated and trampled under foot. In conformity with the thoroughly practical nature of the doctrine of wisdom (the Hhokmah), the author, as vers. 15- 20 show, completely overthrows all the demands and suggestions of a sensual desire that has broken over all the sacred bounds prescribed by God, and so, as it were, has become wild and in- sane, by exhibiting the satisfaction of the sexual impulse in marriage as justified and in conformity with the divine rule. An important hint for a practical estimate of the contents of this chapter, from which evidently there may be drawn not merely material and arguments for a thorough treatment of the Christian doctrine with respect to the sixth commandment in general, but spe- cially for the exhibition of the true evangelical idea of marriage, in contrast with the extraya- gant asceticism of Romish theology, and also of many sects both of ancient and modern times (Montanists, Eustathians, Cathari, Gichtelites, etc.). In this connection 1 Cor. vii. must also, naturally, be brought into the account, especially the 5th verse of this chapter, which exhibits the fundamental idea of vers. 15-20 of our section, reduced to the briefest and most concise form that is possible; with the addition of the need- ful corrective, and the explanation that is ap- propriate in connection with the “always” and “evermore” of ver. 19, which might possibly be misunderstood. As a homily, therefore, on the entire chapter: On the right keeping of the 6th commandment, a) through the avoidance of all unchastity ; b) through the maintenance of a faithful (vers. 15- 20) and devout (vers. 21-28) demeanor in the sacred marriage relation.—MErELANCHTHON: The sum of the matter is: Love truly thine own wife, and be content with her alone, as this law of marriage was at once ordained in Paradise (Gen. ii.): ‘‘they shall be one flesh,” 7. ¢., one male and one female united inseparably. For then also, even if human nature had remained incorrupt, God would have wished men to com- prehend purity, and to maintain the exercise of obedience by observing this order, viz., by avoid- ing all wandering desires. Comp. AUGUSTINE: Marriage before the fall was ordained for duty, after the fall for a remedy. Vers. 1-4. Egarp:—A harlot is the devil’s de- coy, and becomes to many a tree of death unto death. The fleshly and the spiritual harlot most fill hell (chap. vii. 27). The devil comes first with sweetness and friendliness, to betray man, afterward however with bitterness, to destroy the soul.—[ Ver. 8. Trar>: There is no suc pleasure as to have overcome an offered plea- sure; neither is there any greater conquest than that that is gotten over a man’s corrup- tions. |—StTarkE: Beware of the spiritual anti- christian harlot, who tempts the whole world to idolatry, and to forsaking the true God (1 John v. 21).—There are in general many allegorical interpretations in the old writers, in which the strange, lascivious woman is either partially or outright assumed (as, e. g., more recently in the Berleb, Bible) to be the designation of ‘the false church,” of antichrist, of worldly wisdom, etc. [See also Worpsw. in loc., and also on ver. 19, together with his citations from Berns, etc. —A.]. For Evangelical preaching, naturally, only a treatment that is partially allegorical, can be regarded admissible, and in the end expedi- ent; such a treatment as consists in a generali- zation of the specific prohibition of unchastity into a warning against spiritual licentiousness or idolatry in general. Ver. 15-23. Sranke: An admonition to hold to one’s own wife only; 1) the ‘admonition (15- 17); 2) the motives: a) the blessing on such con- Jugal fidelity (18, 19); b) the dishonor (20, 21) and c) the ruinous result of conjugal unfaithful- ness (22, 23).—[Ver. 15. Arnot: God conde- scends to bring His own institute forward in ri- valry with the deceitful pleasures of sin. All the accessories of the family are the Father’s gift, and He- expects us to observe and value them.—H. Smrirn (quoted by Bripaes): First choose thy love; then love thy choice. ]|—Eaarp: A married life full of true love, joy and peace, is a paradise on earth; on the other hand, a mar- riage full of hate, unfaithfulness and strife is a real hell— Von Guruacu: The Joveliness and enjoyment of a happy domestic relation as the earthly motive, the holy ordinance of matrimony watched over by God with omniscient strictness, as the higher motive to chastity.—Calwer Hand- buch: Be true to thine own wife; therein is hap- piness! Sin against her, and thou becomest through thine own fault wretched!—[ Ver, 21. Trapp: A man that is about any evil shouldCHEVRS Vile 1235, 81 stand in awe of himself; how mu ch more of | the instrument of punishing sinners—retribution God !—ARNOT: Secrecy is the study and hope|in the system of nature, set in motion by the act of the wicked. A sinner’s chief labor is to hide | of sin]. his sin; and his labor is all lost. Sin becomes 4 5 Wo) Co) SS 10 11 12 13 14 15 16 tL 9. Warning against inconsiderate suretyship. Cuar. VI. 1-5. My son, if thou hast become surety for thy neighbor, hast given thine hand to a stranger; if thou art entangled through the words of thy mouth, art snared by the words of’ thy mouth: then do this, my son, and free thyself, since thou hast come into the hand of thy neighbor: go, bestir thyself, and importune thy neighbor! Give no sleep to thine eyes, nor slumber to thine evelids; free thyself, like a roe, from his hand, and like a bird from the hand of the fowler. 10. Rebuke of the sluggard. Cuap. VI. 6-11. Go to the ant thou sluggard ; consider her ways and be wise! which hath no governor, director, or ruler; (yet) she prepareth in summer her food, she gathereth in harvest her store! How long wilt thou lie, O sluggard? when wilt thou rise from thy sleep? “A little sleep, a little slumber, a little folding of the hands to rest ;’— then cometh thy poverty like a robber, and thy want as an armed man! 11. Warning against deceit and violent dealing. CHap, VI. 12-19, A worthless creature is the deceiver, he that walketh in perverseness of speech ; he who winketh with his eye, who speaketh with his foot, who hinteth with his finger. Perverseness is in his heart, he deviseth evil at all times; he stirreth up strifes. Therefore suddenly shall his destruction come, in a moment shall he be destroyed, and there is no remedy. These six things Jehovah hateth, and seven are an abhorrence of his soul; haughty eyes, a lying tongue, and hands that shed innocent blood ; 6he es hi hi ee Rl Bie) RP Pk Awe Oe ey Ty 82 THE PROVERBS OF SOLOMON. es 18 a heart that deviseth evil plots, feet that make haste to run to evil; 19 one that uttereth lies as a false witness, and one that stirreth up strifes between brethren. 12. Admonition to chastity with a warning delineation of the fearful consequences of adultery. Cuap. VI. 20-35. 20 Keep, O my son, thy father’s commandment, and reject not the law of thy mother: 21 bind them to thy heart evermore, fasten it about thy neck. 22 When thou walkest let it guide thee, when thou liest down let it guard thee, and at thy waking let it talk with thee. 93 For a lamp is the commandment, and the law a light, and the reproofs of corrections are a way of life; 24 to keep thee from the vile woman, from the flattering tongue of the strange woman.— 25 Long not for her beauty in thy heart, and let her not catch thee with her eyelids! 26 For for the sake of a harlot one cometh to a loaf of bread, and a man’s wife lieth in wait for the precious life. 27 May one take fire in his bosom, and his clothes not be burned? 28 Or may one walk upon coais, and his feet not be scorched ? 29 So he who goeth to his neighbor’s wife; no one that toucheth her shall be unpunished. 30 Men do not overlook the thief, when he stealeth to satisfy his craving when he is hungry ; 31 if he be found he must restore seven fold, the whole wealth of his house must he give. 32 He who committeth adultery is beside himself; he that destroyeth himself doeth such things. 33 Stripes and disgrace doth he find, and his reproach will not pass away. 34 For jealousy is man’s fierce anger, and he spareth not in the day of vengeance. 35 He regardeth not any ransom, and is not willing if thou increase thy gift. GRAMMATICAL AND CRITICAL. Vers. 1, 3. The form Ty, which is found in some texts, is not a plural, but the °- “indicates in pause the pro- nunciation with ~ as in Gen. xvi. 5; Ps. ix. 15,” Hirzia. Many MSS., moreover, exhibit here the regular form wd [BorrcHeER, 2 888, n. 2, utterly rejects the possibility that TY) can be a singular form, and also that the plural forriae admissible here. Ho.pEn’s rendering “thy friends,” is incorrectly based upon the plural reading.—A Ver. 8. [Note the appropriate change of tense. The future Poa “ Fens eeaate Born, 3 943, b, and the perf. “ , ” Z . . j : ue 4 i mines eos effectivum, ee 940, 4; ay 4; the Ree, recurring “preparation,” the ensured “ gathering.”—A.] Ver. 12. q2n stands here with the simple accusative without 4; as in Mic. ii. 11; Is. xxxiii. 15; Ps. xy. 2. Ver. 13. (yp used here alone with BD) usually with a direct object. bsp: the verb is in use only in Piel. For the occurrence of participial forms in Piel thus resembling Kal, see FurRST (sub. y. bb»), and Borr. 3 994, 4.—A.] Ver. 14. For the explanation cf tav K’ri ))) instead of t thi >) i ere; 4 i ee (instea ' he K’thibh aie) see HiTzI¢ on this passage, who g eferring to Gen. xxxvii. 36 as the source and occasion of this substituti Ver. 16. [The fem. )J7] used of that which is distinctly neuter. See Borr. 2 862, Zea ai] —A.]. ; 19. ys) , . he na = aa & change, (as In the shorter description of the pro- Bs: aes ae . tection and blessing going forth from God’s crea- union vowel,” ( WALD, @ 211, b, 1), so as to| tive wisdom for those who honor it, —chap. lil. secure the juxtaposition of two forms apparently 19-26). That wisdom is at the outset introduced the same.—A.].—And obtain favor from Je- | as teaching and preaching (vers. 1 sq.), shows hovah. Literally ‘and draws forth,” 7. ¢., |atonce that she is regarded essentially as a self- gains for himself, harvests, bears away. conscious personal being, as a reflection there- Ver. 36. And whosoever sinneth against | fore of the absolute personality, or the Godhead. me. Literally ‘“‘who misseth me” in contrast | And even within the first section (vers. 4—21) with ‘‘who findeth me” in ver. 85. Comp. Job| which refers in the first instance only to her ma- y. 24; Judges xx. 16.—All they that hate me | nifestations in the moral and religious life of love death. Comp. iv. 13, 22; vii. 27, and) man, several features suggest the supernatural also Ezek. xviii. 31. in her nature and relations. Thus especially the predicates ‘counsel, understanding, strength,” DOCTRINAL AND ETHICAL. (in ver. 14) with which she is endowed as the Messiah is in Isa. xi. 2. So also the allusion to 1. For a correct understanding of the section | the fact that she imparts to and preserves for the before us two things in general are to be ob-| kings, rulers, princes, and judges of the earth, served: 1) that the entire discourse is poetical, | all their power (vers. 15, 16); and finally, with and that therefore the personification of Wisdom | no less plainness, the declaration that she ‘loves which forms its chief subject is also to be re-| them that love her,” and accordingly shows her- garded as essentially, and in the first instance, | self to be the dispenser of all benelits and bles- the product of a bold poetical sweep of thought, | sings to her faithful ones (ver. 16-21). Of a and of a vivid oriental imagery; 2) that, how-| purely earthly and creature principle all this ever, because of the solemn earnestness and pro- | could not be asserted. It is plainly not an ab- foundly religious character of the discourse, its | stract conception of moral philosophy, or any de- figurative element cannot possibly be viewed as| finition pertaining to the moral and intellectual the mere play of fancy; or an empty ringing of | conduct of men, that is thus described, but some- phrases, but must rather every where stand in| thing higher, a nature fundamentally identical more or less exact harmony with the supersen-| with the divine providence, the activity of God suous truth that is to be set forth. Wisdom, /|in preserving and ruling the world,—a personal which here appears personified, as the principle | principle belonging to God’s revelation of Him- of the world’s creation, as well as of its vreser-|self, which is not essentially different from the vation and government, having sprung from God | Logos of the New Testament or the Son of God. himself, and being absolutely supernatural, isno| This conception of the idea of a superhuman unsubstantial phantom, no unreal fiction of the | wisdom, which determines and controls with ab- fancy, no poetic creation without an underlying | solute power and knowledge the destinies of our higher reality. It is rather a result of the pro-|race, conducts, however, immediately to the pro- foundest religious and ethical inquiry, an object | per and hypostatic representation of Wisdom as of the purest and most genuine knowledge of di-| an emanation from God’s eternal nature, as the vine things, nay a product of divine revelation— | partaker and mediator in His absolutely creative only that this revelation has here passed through | activity. From the description of Wisdom as the the medium of a poetic conception and repre- | mediating principle in divine Providence (vers. sentation, and for that very reason appears in its | 14-21), the poet passes to the exhibition of her formal relations partially reflected, broken, or| mediating participation in the creation of the inaccurately exhibited. It is really the free po-| world, and in this connection he reveals in the etic form, ideal in its portraiture, to which must | same act the deepest sources and beginnings of be charged whatever in the statements before us| her nature (vers. 22-31). Wisdom is, it is true, is partially inadequate, inconsistent, and not di-| also a creation of God, but one coming into being rectly applicable in the formation of dogmatic | before all other creatures, a * first born” (Tpw- ideas. The substance, which is easily separable | rérvorov) a ‘‘ beginning of the creation of God” from this form, bears the impress of the most | (dpy7 T7¢ Kticew Tov Yeov), comp. Rev. iil. 14. genuine divinely revealed truth, and forms one| And for that very reason she took part in His of the most important and strongest of the foun-| work of creation; she was not merely witness, dation pillars of Old Testament theology, on| but helper in the revelation of His power in the which the theology and Christology of the New | primitive creation that called His heavens and Testament is reared, the doctrine of the Trinity | earth into being. She manifested herself as the in the ancient church, and indeed the whole glo- | regulative and formative principle, who in those rious structure of Christian dogmatics.—Comp. | mighty acts of creation ‘rejoiced before Him,” SraupenmatgER, Die Lehrevon der Idee, pp. 31 sq., |2. e., developed before Him in free, happy action, and particularly Nirascu, Ueber die wesentl. Drei- | as it were 1n Joyous sport and play, her infinitely102 rich life, and thus produced an infinite number ib is This creative ac- | sis of the main points involved (see notes on vers. and variety of creature forms. tivity of wisdom found however its end and its completion in the creation ofmen in whom she has her delight in an altogether pre-eminent de- gree (ver. 31) for they are called to be her con- scious recipients, and under her enlightening in- fluence to grow up into a walk in holy fellowship with God. Precisely for this reason the posses- sion of wisdom, 7. e., in the first instance that comparative, creative wisdom which is identical with the fear of God and righteousness, is the sum of all that can be recommended to man as the means to the attainment of the highest tem- poral and eternal welfare. For this relative wisdom is in fact nothing but the reflection and | emanation of that which is absolute. It is the absolute divine wisdom as this has found its in- dividual reflection in the life of individual man, —the eternal wisdom of God entering into the subjective conditions of man, and so becoming creatural. When the concluding verses of the chapter (vers. 82-36) emphatically advise the ob- taining of this wisdom which has thus become mundane and human, and point to the blessed consequences of its possession, they seize again upon that which was the starting-point in the} whole admonition, and show how the secondary wisdom is derived from the primitive and con- ducts again to it, how the same holy life-power infinite in its perfection, which was active in the first creation of the world and of man, must also be efficient in their moral recreation and their perfecting after God’s likeness. Comp. STauDEN- MAIER, as cited above, p. 88: ‘‘The eminence of man consists not merely in the fact that wisdom comes in him to self-consciousness, but also in the fact that by the Creator there has been con- ferred upon him in the gift of freedom the power to become as it were the second creator of his own life according to the innate divine idea. This idea appears therefore now a practical one: the impulse to become practical existed already in its living energy, or was this very energy ; and with this it isat the same time clear that man with his freedom has pre-eminently a prac- tical religious and moral problem set before him. Since however by this very freedom he also has it im his power not to follow his destination, and even to resist it, Wisdom appeals to him to hear her voice, and does this as she speaks to him both from within and from without,—from within by ideas (through the voice of reason and con- science), from without, through divine revelation in which absolute wisdom dwells.” 3. This representation of wisdom asa personal principle mediating between God and man, ex- isting in God as the prototype, in man in the an- titype, plainly stands in the closest relationship to the doctrine of the Logos in the New Testa- ment.* * Comp. NrrzscHas cited above: “ Do you see here no trace of a divine process a germ of an ontological self-distinction in God? For this Wisdom is indeed a: first God’s communi- cation localized in the world, particularly in man, and still more especially in Israel. Yetit will be understood as no Mere creature like others, no angel, no dependent power or effect; it claims to be known and honored in its divinity. Without exhausting the idea of divinity it claims to be God ot God—“ Jehovah created me”—a creation which according to the connection gives no natural, creaturely being. but has a significance plainly transcending these bounds, efc.’’— | THE PROVERBS OF SOLOMON. ~ The connection, it is true, witha right exege- , 23, and 80, above), does not reach so far that | wisdom is described outright as a child of God, be- gottenin eternity and ‘‘ anointed,” 7. e., solemnly consecrated and sealed,—and so is attended by those characteristic predicates with which Christ describes His absolutely unique metaphysical relation as Son to God (John x. 86; v. 26; xvii. 5; comp. i. 1,18). And yet when she also is declared to have been created as beginning of the ways of God, there are surely not wanting em- phatic intimations that her character is abso- lutely above that of creatures in both respects, that which concerns her coming into being be- fore ail creatures, and also her intimate fellow- ship of essence and of life with God. While fur- thermore the primeeval consecration to be a ruler over all things, to the ranks of a priestly regal mediatorship between God and His creation is not to be found among the points expressly em- phasized in the description of Wisdom, yet the way in which she is described in vers. 14-16, as possessor and dispenser of all sovereign power and wisdom, reminds us distinctly enough of the omnipotence in heaven and earth that is given to the Son, and of His being endowed with the un- divided fulness of the Divine Messiah-Spirit,— which Isaiah in his day pronounces a spirit of all wisdom and understanding, all counsel, all strength, knowledge, and holy fear (Isa. xi. 2; comp. John ili. 384; Matth. xxviii. 18). And al- though, finally, the name ‘‘son” or ‘‘child”’ is not given to her, and the ‘exultation”’ in the presence of God at the time of His creative ac- tivity, cannot fitly be conceived of as the intima- tion of a relation in any way like that existing between a sportive favorite child and his father, still the appellation ‘directress of the work” characterizes this being distinctly enough as a personal emanation from the very nature of God. And a mediatorial participation not only in the creative, but also in the redemptive and sancti- fying activity of God is suggested, if only in gen- tle intimation, by what is said of her ‘‘delight in the sons of men.” To these points of correspon- dence which are presented in the chief individual features of the picture in Prov. viii. 22sq., there may be added several unmistakable allusions to our chapter found in the New Testament. Among these the essential identity of the creative wisdom of God that is here described, with the Logos or the pre-existent Christ stands out most distinctly. When our Lord in Matth. xi. 19 (Luke vii. 35) and probably also in Luke xi. 49 (comp. Van OosTERz=E on this passage) designates himself as the ‘* Wisdom of God,” and at the same time speaks of “children of this wisdom,” meaning by this the men who are subject to her revealing and enlightening influence, especially the Jews, as having been Divinely influenced by law and prophecy, He can have chosen this mode of des- ignating Himself only with His eye upon the Biblical delineations that were familiar to His hearers; and to these, beside Ecclesiasticus xxiv. and Wisdom yii.—ix., etc., the passage be- 199 2, The truth of this representation holds also as against that which Von HorMann (Schriftbew., 1. pp. 95sq.) has brought forward in support of the opposite view, 7. é., that which de- nies the hypostatic nature of wisdom in our passage.fore us would pre-eminently belong. When John | ascribes to the Divine Logos both alike, the act- ing as medium of the activity of God in the crea- tion of the world, and the accomplishment of His enlightening and saving efficiency on the world,— when he in doing this distinctly characterizes the Logos not as a mere attribute or impersonal reason of God, but as a hypostasis self-conscious and freely coming forth from the absolute ground of the Divine essence, as a Divine personality seeking incarnation (John i. 1-18), the harmony of this description of his with Solomon’s praise of the Divine Wisdom cannot have continued to be merely unconscious. And this is all the less possible, from the consideration that this wisdom had already before his time and in manifold in- stances been designated by the name Adyog, e. g., Ecclesiast. i. 4 (comp. xxiv. 3), Wisdom, ix. 1. When Paul in, numerous passages asserts the same of his pre-existent Christ (especially 1 Cor. vill. 6; Col. i. 15 sq.; Phil. ii. 5 sq.), among the passages from the Old Testament lying at the foundation of his views in this matter, Prov. viii. 22 sq., cannot have been wanting. And further- more his designation of the Son as the ‘‘ Wisdom of God” (1 Cor. i. 24, 80; comp. Rom. xiii. 27 ; Col. ii. 3) cannot have developed itself on any other basis. The same holds finally also of the author of the Epistle to the Hebrews (see Heb. i. 2sq.), as wellas of the writer of the Apocalypse, who, by his emphatic use of the name of the Lo- gos (Rey. xix. 13), shows himself plainly enough to be no other than the Evangelist John. His peculiar designation of Christ, already adduced above, as ‘‘the beginning of the creation of God” (chap. iii. 14) may perhaps be viewed out- right as a literal allusion to verse 22 of our chapter.* If this were the case, the idea of a ‘‘beginning of the creation of God” would by no means for that reason require to be interpreted in the Arian sense. For in an author who elsewhere adopts the doctrine of the Logos the representation of Christ as the first creature of God would palpably be a monstrosity. John can in this expression intend to designate the Lord only as the active principle in the creation (comp. DuESTERDIECK on this passage). In just this active sense shall we be obliged to interpret the expression which possibly suggested John’s language,—the ‘be- ginning of the ways of Jehovah ” in our chapter, z. e., as relating to that activity of the eternal Wisdom of God which commenced His manifesta- tion of Himself in creation, its mediating codpe- ration in God’s world-creating act (see remarks on this passage above). 4. The only noteworthy difference between the idea of the Logos in the New Testament, and the hypostatic Wisdom of our passage consists, there- fore, in the decidedly created character ascribed to the latter by the expression ‘‘ Jehovah created me” in ver. 22, and the parallel expression In ver. 23. Our teacher of wisdom in the Old Tes- * We here presuppose the spurious character of the éxxAnaias (which, besides, was early expunged by the cor- rectors of the text) standing in the place of kTigews in the Cod. Sin. If this remarkable reading were genuine, the meaning of the expression would certainly be altogether dif- ferent. “put the assumption can hardly be avoided that there is here an attempted emendation 1m the interest of the Anti- monarchians or Anti-arians. CHAP. “Vili: V3. 103 tament, near as he may have come to the idea, was therefore unable to rise to an altogether clear discernment of the relation existing between God and His eternal Word, who in all His like- ness of nature is yet personally distinct, and while appearing as the ‘first-born of every crea- ture,”’ still on the other hand appears also as the only begotten Son of the living God, or as eternal personal emanation from the Divine essence. The hypostatic Hhokmah of our author (and also the Logia of the Apocrypha, which differs from it in no essential characteristic) appears accord- ingly as an imperfect introduction and prepara- tion for the idea of the Logos in the New Testa- ment, the conception not having yet reached a full symmetrical development. So also the ‘Spirit of God” in the prophetic literature of the O. T. shows itself to be the prototype, the germinal basis for the zvevya aysov of the N. T., this distinctly personal third Divine agent in salvation, with the Father and the Son.* In any event, however, this conception stands much nearer to the idea of the Logos or the Son in the New Testament, and contributed more di- rectly to its development, than that personification of the creative ‘‘ word of Jehovah” which appears here and there in Psalmists and prophets (e. g., Ess, exxiiig.6s (exlvi.e 15s) Is. ly ddiieici a Blow this last expression has, after all, no other value than poetic figures in general, hastily thrown out. The Hhokmah of our passage, however, is, notwithstanding the poetic character of its drapery, a conception developed with the great- est care, a fruit of profound and consecrated speculation, a bright ray of Divine revelation, which, among the Messianic prophecies of the O. T. that relate to the Divine side of the Re- deemer’s nature, holds one of the most conspicuous places. Comp. Nirzscu, as above cited, pp. 319, 320. [5. The error in our English exegetical and theological literature with respect to our passage has been, we think, the attempt to force upon it more of distinctness and precision in the revela- tion of the mysteries of the Divine nature than is disclosed by a fair exegesis. Sometimes it is the doctrine of the Logos that is made to stand out with all the clearness of the New Testament an- nouncement; sometimes it is ‘+ the eternal gene- ration of the Son” that Solomon is made, as the Spirjt’s mouthpiece, to reveal. Owxn’s elaborate arguments (Comm. on the Epistle to the Hebrews, Exercitation xxvii.), and HonpEn’s extended and learned comments (Comm. 7 Joc.), appear to us very plainly to err in this excess. If it be not unworthy of the Holy Spirit to employ a bold and graphic personification, many things in this chapter may be said of and by the personified Wisdom, which these and other similar authors regard as triumphantly proving that we have here the pre-existent Christ, the Son of God. How weak would that personification be which did not ascribe to the imagined person hate, love, power, etc. (see Horpen)! Why cannot a personi- fied attribute, if the personification be at all successful, be represented as being born, as being by or near the Deity, as rejoicing in His sight, etc. (see HoLpEN again)? And yet we need not * Comp. also subsequent notes on ch. xxx. 3sq.ei ak? Mt tf eT ee SE RL TS i Pi Pa aa ae ee a ee ee THE PROVERBS OF SOLOMON. go so far as OwEN and say, ‘‘A personal transac- tion before the creation of the world, between the Father and the Son, acting materially by their One Spirit, concerning the state and condi- tion of mankind, with respect to Divine love and favor, is that which we inquire after, and which is here fully expressed.” WorpsworrH not agreeing with GusENIUs, efc., in regard to the ] } s C * primary meaning of the much debated ip admitting that it originally signifies acquire, nevertheless agrees with GEsEN., HUPFELD (2); Noyes, Sruarr and. others in here rendering Vers. 1-11. Ecarp:—The Eternal Son of God gathers, plants, builds His Church by a voice, 2. €., His word. All true teachers of the word are crying voices through which Christ calls. — | Out of Christ’s school is no true wisdom; they | who deem themselves wise and shrewd are unfit- ted to learn of Him.—So long as Christ’s wisdom is still speaking outside of thee it avails thee nothing; but when thou allowest it to dwell in thee it is thy light and thy life.—Thou shouldst have one heart and one mouth with Christ; if false and perverse things are found in thy mouth it “created,” because he wants an “eternal | thou art still far from Christ.—Silver and gold aS? : : a }1S mere vanity and nothingness; what can it generation”’ as the product of his exegesis,—a product far enough from the thoughts of most of those who agree with him in his rendering. We can, to say the least, go no farther than our au- thor has done in discovering here the foresha- dowings of the doctrine of the Logos. Weare inclined to prefer the still more guarded state- ments, é. g., of Dr. J. Pye Smrra (Scripture Tes- tumony to the Messiah, I., 852), that this beautiful picture ‘‘cannot be satisfactorily proved to be a designed description of the Saviour’s person ;” or that of Dr. Jonn Harris (Sermon on Prov. vill. 80-86). <‘At all events, while, on the one hand, none can demonstrate that Christ is here directly intended,—on the other, none can prove that He is not contemplated; and perhaps both will admit that under certain conditions language such as that in our text may be justifiably applied to Him. One of these conditions is, that the language be not employed argumentatively, or in proof of any thing relating to Christ, but only for the purpose of illustration; and another is that when so employed, it be only adduced to illus- trate such views of the Son of God as are already established by such other parts of Scripture as are admitted by the parties addressed.”—A. ] HOMILETIC AND PRACTICAL. Homily on the entire chapter. See the translation above, and comp. Stocker: The heavenly Wisdom which is the word of God is urgently commended tous: 1) by the good opportunity which we have to study it (vers. 1-5); 2) by the rich blessing | that it brings us (vers. 6-21) ; 8) by the eminence | and majesty of the teacher who teaches it, and |help in the day of wrath and judgment? Let God’s word be thy highest and best treasure — Berleb. Bible: Wisdom (who speaks to us not only through the word written and preached, but also inwardly, as God’s voice in our hearts) is so far from keeping silence, that although we stop our ears, we yet hear her correction within at the entrances and doors of the heart; and al- though we will not understand her, we must ne- vertheless feel her. And this is a testimony how desirous God is of our blessedness. Vers. 12-21. Munancuruon (on vers. 14 sq.): Those counsels are just which agree with the word of God; and these counsels will at length have joyful issues, with the aid of the Son of God, who wills to aid those that continue in the word which He has given, and who call upon Him.—Luruer (marginal comment on vers. 15, 16): ‘Princes should act, speak, work, honora- bly and praiseworthily, that men may glory in and follow their example; and not as the tyrants, the foul, the cyclops,” etc.—Hastus: When true wisdom is taken into counsel in every thing, then in all ranks that will occur which each one’s purpose demands according to a perfect ideal. Kings, princes, nobles, counsellors will act in conformity with the aim of their calling (2 Chron. xix. 6, 7).—Things would stand much better in the world if men exercised their spirit more after holiness, and strove with greater zeal for wisdom, Matth. vi. 33. — Berleburg Bible: No one can rightfully take to himself the name of a Christian ruler, but he who subjects himself in spirit and truth, in humble obedience to the who is no other than Christ, the eternal Son of contro’ of the Almighty, lays himself at His feet God (vers. 22-36).—StarKke: The true Wisdom’s invitation of all men to the Kingdom of God: 1) | the invitation itself (vers. 1-10); 2) the induce- | ments to give heed to it, namely: a) the inesti- | mable value of wisdom (vers. 11, 12); b) the| and allows himself to be wholly ruled by Him. Others exercise a rude, violent and tyrannical control, and an assumed authority over the per- son of men.—Von Geruacu: The wisdom who heye announces herself is the very wisdom of blessings of those who accept her invitation to God, and is therefore also, as all Boor scaambe the Kingdom of God (vers. 18-36). — Calwer Handbuch: Wisdom commends herself: 1) in general (vers. 1-5); 2) by her truthfulness (vers. 6-9); 3) by the prudence, understanding, honor and power that she imparts to her followers (vers. 10-21) ; 4) by her eternal existence, her participation in the creation, her delight in the sons of men (vers. 22-36).—WoutrartH: Wisdom the truest and best friend of men, her doors (ver. 34) standing open day by day to every one that needs and desires her. *[For a very full and candid discussion of this with other related points, see an article by Prof. E.P. Barrows, Biblioth. Sacra, April, 1858; also, Lippon’s Bamp. Lectures, pp. 60, 61. 7S ake from God alone, the soul of all good laws and ordinances (vers. 14-17), and must, as every thing earthly is ruled, disposed and rightly dis- tributed among men by God, necessarily reward her disciples with welfare, honor and riches (vers. 18-21).. [Ver. 12. Caarnock: All arts among men are the rays of Divine wisdom shining upon them, Whatsoever wisdom there is in the world, it is but a shadow of the wisdom of God.— Ver. 18. Arnot: To fear retribution is not to hate sin; in most cases it is to love it with the whole heart. It is when sin is forgiven that a sinner can hate it. Then he is on God’s side. Instead of hating God for his holiness, the for- given man instinctively loathes the evil of hisCHARS PX 1213: 105 own heart.—Jona. Epwarps: ‘The affection of hatred as having sin for its object is spoken of in Scripture as no inconsiderable part of true reli- gion. Itis spoken of as that by which true re- ligion may be known and distinguished.”—Ver. 15. Bp. SANDERSON: On the efficient cause and consequent obligation of human law.—Hooxer: ‘‘By me kings reign,” ete. Not as if men did behold that book and accordingly frame their laws; but because it worketh in them, because it discovereth and (as it were) readeth itself to the world by them, when the laws which they make are righteous.—Ver. 18. Arnot: The riches which the King of saints imparts along with the patent of nobility to support its dignity withal, are linked to righteousness and last forever. Handfuls are gotten on the ground, but a soulful is not to be had except in Christ. ] Vers. 22-31. Grirr:—From this delineation there follows: 1) the personal difference of the Son from the Father; 2) the essential likeness of the Son to the Father, as partaker of the Di- vine activity in creation; 8) the unutterable love of the Father to the Son (ver. 30?); 4) the deep and grateful love which we in turn owe to this Divinely loved director and mediator in creation and redemption.—ZreLtner: All the works of God’s omnipotence and wisdom thou shouldst contemplate with holy joy and wonder, praise the Creator for them, and with them strengthen thyself in faith in His paternal providence.—As an essential and indescribable fellowship exists between the Father and the Son, so does there exist between God and the believer a gracious spiritual union, on which the Christian must be most intent.—SvTarkeE: All things have had their beginning except the Son of God regarded in His Divine nature. He is with the Father and the Holy Ghost true God from everlasting to everlasting. All that this Eternal Wisdom does in the kingdom of nature, as well as in that of grace, she does with gladness and delight: yea, there is in this work so lovely and wise an alter- nation and manifoldness, that we must in reason wonder at it (comp. Eph. iii. 10, ‘‘the manifold wisdom of God’). —Von Guriacn: — That ‘‘play ” of wisdom~in which the Lord takes pleasure, and her joyousness on the earth, in which she finds her joy among men, points to the childlike gladness of the love that ruled in creation, and to the confidential relation into which the children of wisdom on earth (Matth. xi. 19) enter, to her the very wisdom of God; comp. Proy. x. 23. In this passage there is a most clearly prophetic gleam of the light of the New Testament; God’s eternal wisdom comes forth from Him that He may delight Himself in her ac- tivity ; His own eternal nature the Father for his own blessedness contemplates in the Son. And it is ina love most intimately blended with wis- dom that the Father created the world, to His own blessedness and that of His creatures. Vers. 32-86. Grizrr: The true fruits of obe- dience should follow the hearing of the word. To these belong: 1) walking the prescribed way; 2) willing reception of the Divine correction; 3) the extirpation of all inner opposition; 4) zealous and persistent seeking after salvation ; 5) thank- ful enjoyment of the true wisdom when found.— Von GERLACH (on vers. 384 sq.): Wisdom here appears as a sovereign, separate and secluded in the style of Oriental monarchs, so that only those know any thing of her who diligently keep watch at her doors. Wisdom, who is universal in her call and invitation (vers. 1-8), yet in the course of communication, in order to test the fidelity of her admirers, veils herself at times in a mysterious darkness, and reveals herself only to those who never intermit their search (Matth. vii. 7) —[Joun Hows: There ought to be an ex- pectation raised in us that the vital savor dif- fused in and by the word may reach us; and many are ruined for not expecting it, not waiting at the posts of wisdom’s door.—Trapp: Hear, etc. This way wisdom enters into the soul. Hear, therefore, for else there is no hope; hear, howsoever.—FLAVEL: It is good to lie in the path of the Spirit. ] 15. Allegorical exhibition of the call of men to the possession and enjoyment of true wisdom, under the figure of an invitation to two banquets. Gap. XG doe a) The banquet of wisdom: Vers. 1-12. Wisdom hath builded her house, she hath hewn out her seven pillars. hath also spread her table ; ie Co NO cea hath sent out her maidens; she inviteth on the highest points (summits of the high places) of the city: “. Whosoever is simple, let him come hither !’— Whoso lacketh understanding, to him she saith: hath slaughtered her beasts, spiced her wine,106 THE PROVERBS OF SOLOMON. 5 “Come, eat of my bread and drink of the wine I have mixed! 6 Forsake the simple, and live, and walk in the way of understanding. 7 He who correcteth a scorner draweth upon himself insult, and he who rebuketh the wicked, it is his dishonor. 8 Reprove not the scorner lest he hate thee ; admonish the wise and he will love thee. 9 Give to the wise and he becometh yet wiser, instruct the upright and he learneth yet more. 10 The beginning of wisdom is the fear of Jehovah, and knowledge of the Holy (one) is understanding. 11 For by me will thy days become many, and the years of thy life will increase. 12 Art thou wise, thou art wise for thyself, and if thou scornest thou alone shalt bear it.” b) The banquet of Folly: Vers. 13-18. 13 A simple woman (and) clamorous, is Folly, and knoweth nothing whatsoever. 14 She sitteth at the door of her house enthroned in the high places of the city, 15 to invite the wayfarers who go straight on their ways: 16 “ Whosoever is simple let him come hither !”— whoso lacketh understanding to him she saith: 17 “Stolen waters are sweet, and bread taken in secret is pleasant,” 18 and he knoweth not that the dead are there, in the depths of hell (the lower world) her guests. GRAMMATICAL AND CRITICAL. Ver.3. [BOrTcHER cites %7){) as illustrating a peculiar Hebrew idiom by which the emphatic plural of generic de- signations of persons, places and things is used for the singular with an indefinite article, which the Hebrew lacked, and only in its later periods began to supplement by the numeral. of the city.” See Ausfiihrl. Lehrb., 3 702, d.]. He would therefore translate “on one of the high places Vers. 4. [1D°, an example of the “consultive” use of the Jussive form (see Birr. 3 964, 2), which under the influ- rr ence of the succeeding word retains the w vowel (2 956, g,—? 1182, 3), the ordinary Jussive being EES TIYDN Perf. con- esl oy : sec. employed, as it sometimes is in the lively discourse of oratory and poetry, without the connective ), B. 2 974]. assured result. Bérr. 2 964, a.]. OM, examples of Jussive with } consec., in the ‘‘ consecutive-affirmative” sense, as giving an Ver. 13. [7}7)_ is regarded by Bérrcuer also as an indefinite, guidquid or quidquam, (2 899, e), as it is by Grsenrus and ay FUuERST. GuEsEN. however finds a different shade of meaning in the verb, and translates “and careth for nothing ’’}. Ver. 16. [7}\73N), an example of the Perf. consec. in the sense of the “ Fiens solitum,” the “future” with the idea of TIT: customary action. Borr. 2 981, B. 8.]. EXEGETICAL. 1. Vers. 1-8. Wisdom hath builded her house. The figure of the building of a house which is readily suggested by the appellation ‘director of the work” in chap. viii. 80, appro- priately provides for a transition from the de- scription of the agency of eternal Wisdom in the creation of the world, to that here symbolized as an invitation to a banquet,—her activity among men, summoning and morally instructing them. Comp. chap. xiv. 1.—The designation of Wisdom (193M) is the same as ini. 20.—Hath hewn out her seven pillars. This hewing out of pillars suggests the splendor of the completed building. The sevenfold number represents this as a sacred work; for seven stands here, as it so frequently does in the Old and New Testaments, asa sacred number (comp. my article ‘ Sieben- zahl”” in Herzoe’s Theol. Real-Encycl., XIV. 358 sq.). The house of the celestial Wisdom is by this peculiar and emblematic description repre- sented, as it were, in advance, as a temple, and the banquet offered in it asa sacred sacrificial meal. Special significance in the seven pillars, é. g-, in connection with the seven attributes of the higher wisdom enumerated in James iii. lie or the seven gifts of the Holy Spirit referred to in Rev. 1. 4,12 8q.5 iii. 1; iv. 5; vy. 6, etc. (VI-CHAP. IX. 1-18. 107 TRINGA, C. B. Micuartis, J. Lance, Von Gur- LACH, etc.), or the seven principia deductiva Ethi- ces divine (according to 8S. Bouxius, comp. re- marks above, p. 74, note), or finally, the first seven chapters of the Book of Wisdom now be- fore us,—all this is indicated by nothing what- ever in the context, and is therefore wholly ar- bitrary. The suffix in Mud), since Na is usually masc., seems to refer to Wisdom as the subject of the proposition,—her, not its seven pillars. Ver. 2. Hath slaughtered her beasts. Notwithstanding the sacred character of the ban- quet, MID is still not to be necessarily trans- lated ‘‘ her victims,”’ but signifies ‘‘that which is slaughtered,” slain animals in general. There is probably no reference to vil. 14.—The ‘mix- ing of the wine”’ seems not to refer to a mere mixing of wine with water, but to the prepara- tion of a strong spiced wine with myrrh, etc. ; comp. Isa. v. 22; Prov. xxiii. 30, ete. Ver. 8. She inviteth on the highest points of the city, 7. ¢., so that her servants must as- cend the highest elevations of the city (not spe- cifically the roofs of palaces), from which their calls of invitation to the banquet are most widely heard. Huirzre singularly translates ‘‘on the bare elevations of the city,’ because O31 in Exod. xxi. 8, 4, and according to the Arabic, means naked, unclothed (?).—Furthermore the maidens sent forth, the servants of Wisdom, cor- respond to the servants by whom the Lord in the Gospel (Luke xiv. 16 sq.; Matth. xxii. 1 sq.) has the guests invited to his banquet. 2. Vers. 4-12. ‘‘ Whosoever is simple let him come hither!’’ etc. On account of the si- milarity of this verse to ver. 16, which contains the words of Folly’s invitation, and on account of the summons to eat bread (ver. 5) which does not agree with the mention of the slain beasts in ver. 2, Hrrzig pronounces vers. 4 and 5 spuri- ous. But it is very significant and pertinent that Wisdom’s invitation appears clothed in the same words asthat of Folly (comp. the analogous verbal repetitions in Christ’s parables and di- dactic narratives, e. g., Matth. xxv. 20, 22; Luke vy. 6, 9; xvi. 6, 7, etc.); and to ‘eat bread ” stands here as in iv. 7, and indeed frequently (e g., Gen. ii. 19; ley, &kVie OG DeUl xxix: 6, Judges xix. 5; 1 Sam. ii. 36, etc.), by synec- doche for ‘the partaking of food, the taking a meal” in general. [The allegorical view of this passage as held, e. g., by Worpsw., and in his Commentary supported by ample use of the Church Fathers, may be illustrated by the sup- posed reference of ver. 5 to “ the Body of Christ, the Living Bread, and the mystery of His blood, by which we are refreshed at His Holy Table.” A.].—The destitute of understanding, to him she saith. Before the 39-700 there is to be supplied from the Ist member the pro- noun °D,—literally, therefore ‘‘ who is destitute of understanding, to him she saith.’”? The dis- course accordingly here (and in the 2d member of ver. 15) falls back from the style of recital to that of description. : Ver. 6. Forsake the simple. It will be easiest to take this phrase in its literal sense. For the verses following give this very counsel, not to keep company longer with the simple, with fools and scorners, because these are still incorrigible. The old versions and most modern commentators [as e. g., St., N., M.] re- gard the noun as abstract (equivalent to the sing. ND ini. 22, or the abstract derivative NS in ver. 18), and therefore translate ‘“ Forsake simplicity, let your simplicity go.” [As Trapp, in his pithy way expresses it: ‘‘No coming to this feast in the tattered rags of the old Adam; you must relinquish your former evil courses and companies’’]. But such a signification of this plu- ral is attested by no example whatsoever. Just as unadvisable is it to construe the verb abso- lutely, by which Hirzia reaches the translation, ‘¢Cease, ye simple,” etc.; for in Jer. xviii. 14, the verb is construed not absolutely, but rather with {f); and the connection with what follows at least decidedly favors our explanation, which is supported by UmBreir also among others of the later expositors. Ver. 7. He who correcteth the scorner draweth upon himself insult. Usually the connection with ver. 4-6 is so conceived as if Wisdom were here (in ver. 7-10) explaining her conduct in inviting especially the simple; she is supposed toturn to these alone, for the reason that if she wished to invite the scornful and wicked also she would only expose herself to in- dignities, and yet would effect nothing. But against this view of the course of thought may be urged decidedly, the warning and admonitory tone of vers. 8, 9, and the didactic nature of ver. 10, which make it easy to find expressed in ver. 7 also the spirit of dissuasion, and so to regard vers. 7-10 as an argument in support of the de- mand embodied in the lst clause of ver. 6, to avoid further intercourse with the simple, scorn- ers, villains, ec. A comparison with i. 22 shows that under the ‘‘simple”’ may be included very readily mockers, the violent, efc., as belonging to the same category; so does also the name ‘‘sim- plicity ” (DVDS) which is below, in ver. 12, directly given to the ‘personification of Folly. ‘«¢ Abandon intercourse with such persons” is therefore Wisdom’s admonition, ‘‘for you gain from it nothing but insult, hate and contempt; forsake the camp of the simple (O°N)3) and come over into that of the wise (D°DIM), whose / watchword is the fear of God and knowledge of the Holy; so will you find abundance of happi- ness and blessing.” —Hirzic, whose conception of the 1st clause of ver. 6 makes the recognition of this as the true connection of thought from the first impossible, summarily rejects ver. 7-10 as a later interpolation. But ifin fact the ‘if thou scornest”’ in the 2d clause of ver. 12 sug- gested this interpolation, the verses introduced would both in form and substance have been es- sentially different. And in the form in which the passage has come down in the manuscripts Hrrzie’s hypothesis of an interpolation here again finds no kind of support.—And he who rebuketh a wicked man to him it isa shame. The word 193 (his fault or shame) cannot be dependent on the verb (77) of the first clause which is associated with 5 [he108 taketh to himself his shame], but must be re- garded as a predicate: ‘‘this is to him shame, such action is his disgrace.” Comp. Eccl. y. 16; PSACKY. 31. Ver. 9, Give to the wise and he be- cometh wiser. Comp. chap. i. 5, which pas- sage although expressing an idea like that before us, must not forthat reason be regarded as de- rived from this (in opposition to Hrrzia). [Lord Bacon (Adv. of Learning, Book II.) says, “ Here is distinguished the wisdom brought into habit, and that which is but verbal and swimming only in conceit; for the one upon the occasion pre- sented is quickened and redoubled, the other is amazed andconfused’’]. With ver. 10 comp. 1. 7; ii. 5. Corresponding with the ‘Knowledge of God” in the latter passage we have here ‘knowledge of the holy,” «. e. not ‘‘ knowledge of the holy” [in plural] (LXX, Vulgate, and most Catholic expositors), but ‘‘of the Holy” [in singular, ‘‘des Heiligen”’], 7. e. of God. Comp. further for this plur. mayest. chap. xxx. 8 and Hos. xii. 1. [See still further examples of the use of participial plurals in the same way in Isa. live oe Ps cx. O:>\ Beck: xite 1, ‘eice., EwaLp, Lehrb., 3 178, b, Borr., 3 701, Gruzn, 3 202,— With regard to the interpretation compare Dr. J. Pye Situ (Script. Test. to the Messiah, L, 811): ‘ According to the usual construction of Hebrew poetry, the plural epithet ‘‘the Holy” must be understood in apposition with JEHovaH in the former half of the distich.” So H., Sz. M., and N.—A. ] Vers. 11, 12 are not to be regarded as taking up the discourse after the alleged digression in vers. 7-10, and attaching themselves to the words of invitation in vers. 4-6 to justify them (Brr- THEAU, Hirzic), but give the reason for the gene- ral affirmation in ver. 10, which had been added as a peculiarly strong motive to the acceptance of Wisdom’s invitation. The address in the sin- gular has therefore nothing remarkable in it; it simply follows vers. 8, 9.—By me will thy days become many, elc. mises of long life, chap. i. 2; iv. 10. [For the use of this 8d pers. plural 19°DY see the gram- mars generally, e.g. Gus., 3 104, 3; Green, 3 248, 2, 6, but more fully Borr., 2 935, 6].—Art thou wise, thou art wise to thyself. The same thought is found somewhat more fully de- veloped in Job xxii. 2, 8; xxxv. 6-9; comp. also Rom. xi. 35; Rev. xxii. 11, 12.—If thou scorn- est thou alone shalt bearit. Comp. Numb. ix, (6) Jer vit. 19: Job xxxiv. dl, and also the Latin dictum of Perronius, ‘‘Sibt quisque peccat.” The LXX offer in ver. 12, Ist clause, the fuller reading ‘‘thou shalt be wise for thyself and for thy neighbor” (kai 7 mAnofov) which is surely the re- sult of interpolation, like the addition which they append to ver. 10 (7d yap yvdvar vouov davoiac éotiv ayadjc). The longer additions also of three verses each, which they with the Syriac and Arabic translators exhibit after ver, 12 and ver. 18, hardly rest upon a genuine original text that was before them, although they may readily be rendered back into Hebrew (see Hirzia’s at- tempts at this, pp. 86 and 88), and therefore very probably date from pre-Alexandrian times. Vers. 18-18. A simple woman, clamo- Comp. similar pro- | heer i kd Bi 8h ok) oe et Pees aol es eS er RY ee a THE PROVERBS OF SOLOMON. rous, [violently excited] is Folly. The ab- stract DNS, simplicity, foolishness (see above remarks on ver. 7) is here plainly the subject, and designates the personified Folly, the exact opposite of Wisdom in ver. 1. With this subject is associated and prefixed as the main predicate, the appellation ‘‘ woman of folly,” 2 e., sim- ple woman; the 11 ‘*clamorous, boister- BS ous” is in turn an attribute of this predicate, and describes the passionately excited, wanton desire of the foolish woman represented as an adulteress, just as in vii. 11, with which deli- neation that before us has a general and doubt- less intentional correspondence.—And know. eth nothing whatever. In this way in ac- cordance with Job xiii. 18, this phrase of the Masoretic text (nid-“ny 933) must unques- T ele slr Pe tionably be interpreted. Ulcer ignorance (comp. John xi. 49, ‘‘ye know nothing at all”’) would accordingly be what is here asserted of Folly. But perhaps Hirzie is right, according to the LXX (7 ovK éexioratas aiaxovyv, ‘who knoweth not shame’’) in reading 71993 instead of Tots mM) (the disappearance of the two consonants T might easily have been occasioned by the false reading 9-23), and therefore in translating ai iG ‘“‘and knoweth no shame,” which agrees admi- rably with the ‘‘boisterous ” of the 1st clause. Ver. 14. She sitteth at the door of her house, like harlots who watch for passers by ; comp. Jer. iil. 2; Gen. xxxvili. 14, and the con- duct of the adulteress described in chap. vii. 10 sq.—Seated in the high places of the city. The place thus described is not the same as that in the jst clause, but some other, farther re- moved from the door of the house. The harlot is therefore quite like the one in chap. vii. 10 sq., represented as running irregularly this way and that and often changing her place. In this, however, the representation accords with that in ver. 5; as Wisdom so also Folly sends forth her call of invitation from elevated places of the city (comp. also chap. viii. 2). “to be firm,” having the meaning ‘ firm” (comp. Gen. xlii. 11, 19); it therefore denotes ‘the stead- fast in righteousness,” 7. e. as the antithetic phrase in the 2d member shows, ‘‘he who holds fast to righteousness, who firmly abides in it.” Thus Zisguer, Ewaup, Umpreitr, Evster, ete. Others, like Coccr1us, ScuuntTens, MicHAzLIs, DopERLEIN, take the word as a substantive— steadfastness (?); still others regard it as a par- ticle in the ordinary meaning “thus” (by which construction however the verse would lose its independent character, and become a mere ap- pendage to the preceding proverb); and finally, Hirzia conjecturally substitutes D033 and trans- lates ‘‘As a standard is righteousness to life.”’ Vers. 20, 21. Two new maxims concerning the contrasted lot of the righteous and the wicked, serving to confirm vers. 18 and 19. With ver. 20 comp. ii. 21; xvii. 20.—Assuredly, literally, ‘‘hand to hand,” a formula of strong assevera- tion, derived from the custom of becoming surety by clasping hands (ver. 15), and therefore sub- stantially equivalent to “I pledge it, I guarantee it.” Comp. the German formula which challenges to an honest self-scrutiny, ‘die Hand auf’s Flerz !” (the hand on the heart!); and for the sentiment of the Ist clause compare xvi. 5. [Fuerst and K. regard the formula as one of asseveration ; GesEn., De W. and Noyes inter- pret, by the analogy of some similar expres- sions in cognate languages, as referring to time, ‘‘through all generations; H., M., S. and W. retain the rendering of the E. V., ‘‘though hand join in hand.” The exceeding brevity of the Hebrew formula stimulates inquiry and conjec- ture without clearly establishing either interpre- tation.—A.]—But the seed of the righteous escapeth, literally, “delivers itself” (09D) a Ni- phal participle with reflexive meaning), that is, in the day of the divine wrath, comp. vers. 4, 28. The ‘seed of the righteous” is not the posterity of the righteous (soboles justorum, SCHALLER, ROSENMUELLER, BrRTHEAU) but is equivalent to the multitude, the generation of the righteous, Comp. Isa. Ixy. 23, “the seed of the blessed of Jehovah.”’ Ver. 22. A gold ring inaswine's snout; a fair woman that hath lost discretion.—This last phrase (DYO V}0) literally denotes «one who has turned aside in respect to taste,” 7. e. one who lacks all moral sensibility, all higher appreciation of beauty and sense of propriety, 2. e. the several right acts, which | in a word, a chaste and pure heart,—an unchaste woman. Only with this conception does the figure of the swine agree, and not with that given by RosenmMuseLLer, Buertusav, Ewanp, Kuster, ‘ without judgment,” 7. e. stupid, weak. Compare furthermore the Arabic proverb here cited by Hirziag (from Scuxip’s Selecta quedam ex sententus, eic., 47): ** Mulier sine verecundia est ut cibus sine sale, [& Woman without modesty is like food without salt]. For the ‘gold ring” (ring for the nose, Dj, not circlet for the hair, LUTHER) comp. Gen. xxiv. 47; Isa. iii. 21, and also in general what is cited by Umsrerr, in con- nection with this passage, on the habits of the Eastern women in respect to this kind of orna- ment. Ver. 23. The desire of the righteous is good only,—/. e. nothing but prosperity and blessing, because God rewards and prospers them in everything. Comp. x. 28, and with the 2d clause where ‘‘ wrath” denotes again God’s wrath, comp. ver. 4 above. 4. Vers, 24-26. Three proverbs against ava- rice, hard-heartedness and usury. Many a one scattereth and it increaseth stiil.—Comp. Ps, cxii. 9 (2 Cor. ix. 9), where the same verb is used of the generous distribution of benefactions, of scattering (oxopmifecv) in the good sense (differ- ent from that of Lukexy. 18). For itis to this only true form of prodigality, this ‘‘ sowing of righte- ousness”’ that the expression applies, as the two following verses plainly show.—And many save only to poverty, literally, ‘‘and a with- holder of wealth only to want;” (thus Berrneav correctly renders, following ScuuLrEns, etc.). With the participial clause (WWD 127)) the af- firmative of the preceding clause (W, there is, there appears) still continues in force. Hurzia’s attempted emendation is needless, according to which we ought to read W D’DWIN) in corre- spondence with the language of the LXX, elo? da kal ot cuvdayovtec. Others, like ScHELLine, Um- BREIT, Ewaup, Exster (comp. also LUTHER), translate “‘who withholdeth more than is right ;” but thus to give a comparative force to J) after yen has no sufficient grammatical support, and instead of Wr) we should, according to xvii. 26, rather expect Ww by. The signification ‘“‘wealth,” opulentia for WW is abundantly con- firmed by the corresponding Arabic word. Ver. 25. A liberal soul is well fed, lit., ‘“‘a soul of blessing is made fat,” comp. xiii. 4; XXvlll. 25; Ps, xxil. 29%) lea. x. 16 xvii 4, ere, —And he that watereth others is likewise watered, lit., ‘he that sprinkleth others is also sprinkled” (comp. Vulgate, ‘‘imebriat .... in- ebriabitur”’), The meaning of the expression is unquestionably this, that God will recompense with a corresponding refreshing the man who refreshes and restores others. Comp. Jer. xxxi. 14, and with reference to the general sentiment Eccles. xi. 1; Ecclesiast. xi. 11, e¢e. Ver. 26. Whoso withholdeth corn, him the people curse.—The withholding of grain is a peculiarly injurious form of the «“ withholding of property” mentioned in ver. 24. DIN, people,CHAP. XI. 1-81. 123 multitude, as in xxiv. 24. With the 2d clause comp. x. 6. 5. Vers. 27-31. Five additional proverbs re- lating to the contrast between the righteous and the wicked and their several conditions. — Seeketh favor, that is, God’s favor, gratiam Dei; comp. Ps. v.12; Isa. xlix. 8. With the senti- ment of ver. 27 compare in general x. 24; Am. v. 14 sq. Ver. -28. shall fall.—Comp. x. 2; Ps. xlix. 6; Ecclesiast. v. 8.—Butasa green leaf shall the righteous flourish, ‘Comp. Ps. xcii. 12; Isa. lxvi. 14. ‘As a leaf,” z. e. like a fresh, green leaf on a tree, in He that trusteth in his riches|. contrast with the withered, falling leaf, to which the fool should rather be compared who trusts in his riches. Janaer and Hirzig (following the LXX) read mys ‘and he who raiseth up,” that is, raiseth up the righteous man, proves himself their helper in time of need. On account of the appropriate antithesis to the Ist clause this reading is perhaps preferable. Ver. 29. He that troubleth his own house, lit., ‘‘saddeneth” (as in ver. 17), z. e. the avari- cious man, who is striving after unjust gains, straitens his own household, deprives them of their merited earnings, oppresses and distresses them, etc.; comp. chap. xv. 27; 1 Kings xviii. 17 (where Elijah is described by Ahab as the man that ‘‘troubleth”’? Israel, 7. e. allows them to suffer, brings them into calamity).—Shall in- herit wind, 7. e. with all his avaricious, hard- hearted acting and striving will still gain nothing. Comp. Isa.xxvi. 18; Hos. viii. 7. The fool be- cometh servant to the wise in heart, that is, this same foolish niggard and miser by his very ‘course is so far reduced that he must as a slave serve some man of understanding (a master not avaricious but truly just and compassionate). Comp. ver. 24. Ver. 30. The fruit of the righteous, 7.c. that which the righteous man says and does, the re- sult of his moral integrity, and not in an alto- gether specific sense, his reward, as Hirzia maintains (in accordance with Jer. xxxii. 19). —Is a tree of life (comp. note on iii. 18), a growth from which there springs forth life for many, a fountain of blessing and of life for many. Umsreit, Exster and others unnecessarily repeat ‘‘fruit” (’19) before the ‘tree of life” (OM YY); “is a fruit of the tree of life.’—And the wise man winneth souls, by the irresistible power of his spirit he gains many souls for the service of God and for the cause of truth. [The E. V. which has the support of H., S., and M., here again inverts the order of subject and predicate, conforming to the order of the original. The parallelism seems to favor our author’s rendering which is also that of Dp W. and N. Both conceptions are full of meaning and practical value.—A.] Hrrzia here again alters in accordance with the LXX, sub- stituting DDN for DIN; ‘‘but violence taketh life” (?!). ZIEGLER, Déperein, Datue, Ew- ALD transpose the clauses of vers. 29 and 30 into this order: 29, Ist; 80, Ist; 29, 2d; 30, 2d. For arguments against this violent transposition of clauses see UmBreit, Bertueau and Hirzia on this passage. Ver. 31. Behold the righteous shall be recompensed on earth. That the <«sghal] be recompeased”’ denotes specifically requital by punishment, and therefore the retribution of the sins of the righteous, cannot be positively main- tained on account of the comprehensivencss of the idea of recompense (Dv). Yet a compari- son with the 2d clause unquestionably makes this specific meaning very natural; the whole then appears as an aryumentatio a majori ad minus, and LuruHeEr’s rendering, ‘‘ Thus the righteous must suffer on earth,’ substantially hits the true meaning. On the other hand the Alexandrian version introduces a foreign idea when it renders, “Tf the righteous be scarcely saved” (Ei 6 pév dikatog pwoAi¢ odfeTat,—see also the New Testa- ment’s citation, 1 Pet. iv. 18); for the verb pow never signifies ‘‘to be delivered.” DOCTRINAL AND ETHICAL. That itis chiefly that righteousness which is to be manifested in intercourse with one’s neighbor that is commended in the proverbs of our chap- ter, and against the opposite of which they all warn, needs no detailed proof. For the first eleven verses relate solely to this antithesis, and in the second and larger section of the chapter also there are added to the proverbs which refer to the duties of justice for the most part only commendations of merciful, and censures of cruel, hard-hearted conduct (vers. 17, 18, 24-26, 29, 80). Those proverbs which have reference to the lack of intelligent counsellors (14), to in- considerate suretyship (15), and to feminine grace and purity (16, 22), take their place among the precepts which enjoin righteousness in the widest sense (in so far as wisdom in rulers is an absolutely indispensable condition of prosperity in civil, and a wise economy and womanly honor in domestic society). The separation of these interspersed proverbs, it is true, renders it im- possible to demonstrate within the section before us (vers. 12-31), any grouping as undertaken according to a definite principle of classification. To that which is comparatively new in the dogmatical or ethical line, as presented in our chapter, there belongs above all else the sugges- tion of a hope of immortality in ver. 7. With the death of the ungodly all is over for him; from the future life he has nothing more to hope; he has had his good here below in advance; his re- ward has been paid him long beforehand; there awaits him henceforth nothing more than a cheerless, hopeless condition of unending pain, ‘‘a fearful awaiting of judgment and fiery indig- nation that shall consume the rebellicus”’ (Heb. x. 27; comp. Luke xvi. 25; Matt. vi. 2, 16; vil. 23; xv. 12, ete.). This is the series of thoughts which is inevitably suggested by the proposition ‘‘ with the death of the wicked hope perishes; the bright reverse of this here quite as distinctly as in the similar representations of the Psalms, especially in the 49th Psalm, which is so pre- eminently important for the doctrine of the Old Testament concerning immortality and future retribution, depicts the certainty that the right-9 a 124 eous will attain to an eternally blessed life,—a certainty whose foundation is in God (comp. Bs: xlix. 14, 15, and in connection with this Hor- MANN, Schriftbew., lI. 2, p. 467). Eusrer denies that the sentiment of the verse points indirectly to a life after death, because ‘‘according to the doctrine of Proverbs the hope of the righteous is already fulfilled in the earthly life” (comp. also Brucu, Weisheitslehre, etc., p. 117), But the doctrine of retribution set forth in our book is (see below, remarks on xiv. 32) as far from being an exclusively earthly one, limited to the present life, as that of the Psalms or the Book of Job (comp. Denirzscu on Job xix. 26 sq.; and also Konia, Die Unsterblichkeitslehre des Buches Hiob, 1855). And as respects our chapter in particular, the two-fold allusion to the divine wrath (vers. 4, 23), and the assurance which is expressed altogether without qualification, that ‘“‘the wicked will not go unpunished” (ver. 21; comp. notes above on this passage), point with sufficient clearness to this conclusion, that to the religious consciousness of the author of our Proverbs a retribution beyond the grave was an established fact. The closing verse of the chapter, ‘ Be- hold, the righteous is recompensed on earth; how much more the ungodly and the sinner!” is by no means opposed to this view. For the main stress here falls not upon the ‘on earth,” but upon ‘‘the righteous” (comp. the exegetical ex- planation of the passage); and it is not the cer- tainty of a visitation of sin occurring within the earthly life, but the certainty of such a visitation in general upon the wrong committed on the earth (by the righteous as well as the wicked), that forms the proper substance and object of the expression. Besides these, characteristic utterances of our chapter that are of special dogmatical and ethi- cal significance are, the announcements concern- ing the blessing which goes forth from wise and upright citizens upon their fellow-citizens (vers. 10, 11, 14, comp. especially the exegetical com- ments on the last passage) ; concerning the seri- ous injury which the hard-hearted and cruel does above all to himself, especially when he leaves his own house and his nearest connections to suffer from his avarice (vers. 17, 29, comp. 1 Tim. v. 8); concerning the blessing of benefi- cence, and the injurious and perverse nature of avarice in general and of avaricious usury in particular (vers. 24-26); and finally concerning the life-giving and soul-refreshing power which the conduct of a just and truly wise man has, like a magnet endowed with peculiar attractive power and working at a distance (ver. 30, comp. Matt. xii. 30, the ‘gathering with the Lord”’). HOMILETIC AND PRACTICAL. Homily on the entire chapter. Not justice only, which gives and leaves to every one his own, but love, which from spontaneous impulse resigns its own to others, and even for God’s sake and in reliance on Him scatters it without concern, — this is the conduct of the truly wise. For “love worketh no ill to his neighbor; therefore love is the fulfilling of the law” (Rom. xiii. 10).—Comp. STécKER: Justice, as Solomon here commends it, relates 1) to private life (vers. 1-9) ; 2) to civil THE PROVERBS OF SOLOMON. life (vers. 10-15); 3) to domestic life (vers. 16~ 81); itis therefore justitia privata, publica, cecono- micad.—STARKE :—The advantage which the pious have from their piety, and the injury which the wicked experience from their wickedness: 1) from righteousness and unrighteousness in busi- ness in general; 2) from good and evil conduct with respect to the honorable fame of one’s neighbor (vers. 12, 13); 3) from good and evil government (vers. 14, 15); 4) from seeking or contemning true wisdom (vers. 16-23); 5) from beneticence or uncharitableness (vers. 24-31). Vers. 1-11. Menancuruon (on ver. 1): Weight and balance are judicial institutions of the Lord, and every weight is His work. But marriage compacts also, political confederacies, civil com- pacts, judgments, penalties, efc., are ordinances of Divine wisdom and justice, and are effectively superintended by God.—(on ver. 2): Usually in prosperity men become remiss both in the fear of God, and alsoin prayer. If in this way God’s fear is at length wholly stifled, men in their car- nal security allow themselves all manner of en- croachments on the rights of their neighbor. Experience has, bowever, taught even the heathen that certain penalties do by Divine ordinance in- fallibly overtake such pride and arrogance when these pass beyond the bounds of one’s calling, and they have therefore designated this law of the Divine administration of the world according to which pride is the sure precursor of a speedy fall by the expression adpdoreva, ‘‘inevitability.” Comp. 1 Pet. vy. 5sq. [Arnor: God claims to be in merchandize, and to have His word circling through all its secret channels.—Bripges: Com- merce is a providential appointment for our so- cial intercourse and mutual helpfulness. It is grounded with men upon human faith, as with God upon Divine faith.—Jermyn: Such a perfect stone is a perfect jewel, and a precious stone in the sight of God.—Ver. 2. Trapp: The humble man, were it not that the fragrant smell of his many virtues betrays him to the world, would choose to live and die in his self-contenting se- crecy.]|—J. Lance (on vers, 1-8): Pride and malignity are, so to speak, the first nurses of in- justice in business, Ecclesiast. x. 15, 16.— [Ver. 6. Trapp: Godliness hath many troubles, and as many helps against trouble.—Ver. 8. Bripges: The same providence often marks Di- vine faithfulness and retributive justice. |—Grrer (on vers. 7, 8): The righteous man is in the end surely free from his cross; if it does not come about as he wishes, then assuredly it does as is most useful for him; if not before his temporal death then in and by means of this.—(On vers. 10,11). The growth and prosperity of a civil community is to be ascribed not so much to its political regulations as rather to the prayers of its pious citizens, who therefore deserve above others to be protected, honored and promoted.— J. Lance (on vers. 10, 11). Pious and devout rulers of a city or a land area great blessing, for which we should diligently pray, lest God should peradventure chastise us with tyrannical, selfish, ungodly masters. Vers. 12-15. Gurer (on vers. 12, 13): Taci- turnity is never too highly praised, nor is it ever thoroughly acquired. Disgraceful and in- Jurious as loquacity is, équally admirable is true | | |CHAP. XI. 1-81. 125 reserve in speech.—(On ver. 14): The welfare of a land does indeed by all means depend on wise and faithful counsellors; yet to God, the supreme source of all prosperity, must the highest honor ever be rendered.—RvEprmL (on ver. 14—in Rour’s Predigermagazin): Means by which we all may work beneficially from our domestic upon the public life (by the fidelity of our action, by purity of morals, love of peace, and a genuine religious sensibility).—Von GERLACH (on ver. 14): In the affairs of a city, a state, a society, we should look far more after the spiritual than after the external means and appliances.— WoHLFARTH (on vers. 9-15): The blessing which the pious confers even here, and the curse that goes forth from the sinner. Vers. 16-23. Ze_rner (on ver. 16): Zealous as tyrants are to acquire and keep their wealth, so diligent should the pious man be in attaining and preserving his true honor, which is the fear of God and virtue.—[ Arnor (on ver. 17): In every act that mercy prompts there are two parties, who obtain a benefit. Both get good, but the giver gets the larger share.—J. Epwarps (on ver. 19): Solomon cannot mean temporal death, for he speaks.of it as a punishment of the wicked, wherein the righteous shall certainly be distin- guished from them. ]—Guter (on ver. 17): The gifts which have been received from God one may enjoy with a good conscience, only it must be done with a thankful heart in the fear of God, and in connection with it the poor may not be forgotten.—(On ver. 18): The hope of the un- godly is deceptive. For the object of their labor they do not attain, because death suddenly over- takes them (Luke xii. 19). Their accumulated wealth does not reach the heir of the third gene- ration, they leave behind them an evil name, and the worm of conscience continually preys upon them.—(On ver. 22): External physical beauty without inner beauty of soulis like a whitewashed sepulchre, that within is full of dead men’s bones, Matth. xxiii. 27.—[Fuaven (on ver. 20): God takes great pleasure in uprightness, and will own and honor integrity amidst all the dangers which befall it.]—Von Guruacn (on ver. 22): Personal beauty is like the mere ornaments of an animal, attached ¢o it only externally, and often standing in sharp contrast with itself; it is that within which makes the man a man.—Berleburg Lible (on ver. 23): The righteous desire nothing but what is good, and are by God really made par- takers of these things which they desire. The ungodly, on the contrary, instead of what they hoped for, are made partakers of God’s wrath. Vers. 24-26. Cramer: Almsgiving does not impoverish, as many men from lack of love sup- pose.—Hasius: Though God may not requite our beneficence in every instance by increasing the abundance of our possessions, yet He does in this that it contributes to our true welfare.—Von GeruacH: God as invisible regulator of human fortunes stands behind visible cau&es; He be- stows His blessing upon the insignificant and in- creases it, His curse upon the abundant, and it wastes away. Thus every where it is the deeper causes that determine advance in wealth or im- poverishment. The blessing which we diffuse among others turns to our account; he who wa- ters the dry land of others thereby brings ad- vantage to his own.—[T. Apams (on ver, 24): The communication of this riches doth not impoverish the proprietary. The more he spends of his stock, the more he hath. But he that wiil hoard the treasure of his charity shall grow poor, empty and bankrupt.—ArnorT (on ver. 25): To be a vessel conveying refreshment from the foun- tain-head of grace to a fainting soul in the wil- derness is the surest way of keeping your own spirit fresh, and your experience ever new.— Trapp: Bounty is the most compendious way to plenty, neither is getting but giving the best thrift.—CHaLMERs: God in return not only en- riches and ministers food to such as have wil- lingly parted with their carnal things, but in- creases the fruits of their righteousness. | Vers. 27-31. StarKe (on ver. 27): The oppor- tunity to do good one should not let slip from his hands, Gal. vi. 10. If thou art always deferring from one time to another, it is easy that nothing should come of it.—(On ver. 28): If thou wilt be and continue truly prosperous, then seek eagerly the righteousness of Jesus Christ, and not the perishable riches and pleasures of this world.— (On ver. 80): To win gold and possessions is far from being so great wisdom as to win souls and deliver them from the way of destruction.— [Trapp (on ver. 28): Riches were never true to any that trusted to them.—Lord Bacon (on ver. 29): In domestical separations and breaches men do promise to themselves quieting of their mind and contentment; but still they are deceived of their expectation, and it turneth to wind.—J. Epwarps (on ver. 31): The persecutions of God’s people, as they are from the disposing hand of God, are chastisements for sin.—Bp. Jos. Hatt (on ver. 81): Behold even the most just and holy man upon earth shall be sure of his measure of affliction here in the world; how much more shall the unconscionable and ungodly man be sure to smart for his wickedness, either here or hereafter. |—MELANCHTHON (on yer. 31): If even the righteous in this life suffer correction and affliction, which nevertheless tend to im- provement, how much more surely will they who defiantly and fiercely persist in their sinful course be punished, if not in this life, then in the life to come (Luke xxiii. 31; 1 Pet. iv. 18).—Von GurR- LacH (on yer. 80): From the righteous there go forth life and blessing, as from a tree of life, wherefore he also gains ascendency over the souls of many, just as the tree of life was the centre of Paradise, and from it went forth the prosperity of the whole.ee ST ee Ae a ee es ee ee eo Are ay fe eee eT eT eT eT we ok?) i Re Ped 4 ek Pr Pree eT ST St ere THE PROVERBS OF SOLOMON. COs 100 SN SS eo he CON 6Coe OU, i CO Ne eS 19 20 21 22 23 24 25 B) With reference to domestic, civil and public avocations. Cuap. XII. He that loveth correction loveth knowledge ; but whosoever hateth rebuke is brutish. The good man obtaineth favor from Jehovah ; but the man of wicked devices doth he condemn. A man shall not be established by wickedness ; but the root of the righteous shall not be moved. A good wife is the crown of her husband, but one that causeth shame is as rottenness in his bones. The thoughts of the righteous are justice ; the counsels of the wicked are deceit. The words of the wicked are a lying in wait for blood, but the mouth of the upright delivereth them. The wicked are overturned and are no more; but the house of the righteous shall stand. According to his wisdom shall a man be praised ; but he that is of a perverse heart shall be despised. Better is the lowly that serveth himself, than he that boasteth and lacketh bread. The righteous careth for the life of his beast ; but the sympathy of the wicked is cruelty. He that tilleth his land shall be satisfied with bread: but he that followeth after vanity is void of understanding. The wicked desireth the spoil of evil doers, but the root of the righteous is made sure. In the transgression of the lips is a dangerous snare, but the righteous escapeth from trouble. From the fruit of a man’s mouth shall he be satisfied with good ; and the work of one’s hands shall return to him. The way of a fool is right in his own eyes, but he that hearkeneth to counsel is wise. > The vexation of the fool is at once known; but he that hideth offence is wise. He that uttereth truth proclaimeth right, but the lying tongue deceit. Tlere is that talketh idly like the piercings of a sword: but tae tongue of the wise is health. The lip of truth shall be established forever ; but the lying tongue only for a moment. Deceit is in the heart of those who devise evil, but to those who give wholesome counsel is joy. There shall no evil befall the righteous ; but the wicked are full of calamity. Lying lips are an abomination to Jehovah; but they that deal truly are his delight. A prudent man hideth knowledge: but the heart of fools proclaimeth foolishness. The hand of the diligent shall rule: but the slothful shall be obliged to serve. If heaviness be in the heart of man it boweth it down; a good word maketh it glad.CHAP. XII. 1-28. 26 The righteous guideth his friend aright ; but the way of the wicked leadeth him astray. 27 The idle catcheth not his prey, but a precious treasure to a man is diligence. 28 In the path of righteousness is life: but a devious way (leadeth) to death. GRAMMATICAL AND CRITICAL. Ver. Sa ie: [ This plural is cited by BérrcuEr, 3 699, among the examples of that, ideally extended and abstract, which vividly and agreeably impresses the spirit, and therefore is fitly represented by a plural; comp. TWN, etc.] Ver. 17 —ION mrs" (comp. Dsis mM), chap. vi. 19) is to be regarded as a relative clause. (BérrcHER, how- ever, regards mv)’ here and in vi. 19); Xiv. 255 xix. 5, 9; Ps. xii. 6; xxvii.12,as a Hiphil participle of peculiar form, found only in a few instances in connection with roots containing a labial that would closely follow the Y) which is the ordinary prefix of the Hiphil participle. The omission of this 7) gives a form approaching the Kal. BOTTCHER objects to EwALv’s description of this as an intransitive Kal participle (? 169, a), that this verb is not intransitive, etc. See ¢ 994, 9 and Ay A Ver. 28.—An additional objection to the ordinary interpretation (see exegetical notes below) is the absence of Mappiq in the 7} of 33'J\J, which must nevertheless be regarded as a third pers. suffix referring to mp Ts, “the way of its ei ete Drie path.” > EXEGETICAL. 1. Vers. 1-3. Three proverbs on the contrast between good and evil in general. W hosoever hateth correction is brutish.—\}3, brutus, stupid as a beast; a peculiarly strong expres- gion. Comp. chaps. xxx. 2; Ps. xlix. 10; Ixxiii. 22 Hitzia prefers to read V3, which alteration, however, appears from the passages just cited to be unnecessary.—Ver. 2. The good man obtaineth favor from Jehovah. For the use of this verb ‘‘obtain”’ (lit. ‘to draw out’’) comp. ili. 13; vill. 835.—But the man of wicked devices doth he condemn,—. e., Jehovah. Others regard the verb as intransitive, e.g., the Vulgate, ‘‘impie agit,’ and now Hitzia, who finds expressed here the idea of ‘‘incurring penalty.” But for this signification of this Hip- hil there is wanting the necessary illustration and support; and as evidence that the WN) xcii. 6. nit) may be regarded as an accusative without the sion J\S comp., ¢. g., x. 11; Ps. lvi. 8; Job xxii. 29, efc.—With ver. 3 compare x. 25, and with the second clause in particular ver. 12 below. 2. Vers. 4-11. Eight proverbs on the blessings and banes of domestic life, and on the cause of both.—Ver. 4. A good wife is her husband’s crown. Literally, a woman of power, 2. e., of moral power and probity, such as mani- fests itself in her domestic activity ; comp. xxxl. “10; Ruth iii. 11. The “crown” or the gar- land (MOY) is here regarded evidently as an emblem of honor and renown, comp. the ‘‘ crown of rejoicing” (crédavoc xavyjoewc), 1 Thess. ii. 19; also Prov. xxxi. 23, 28.—But like a rot- tenness in his bones is she that causeth shame.—Literally a worm-eating, 7. e., a ruin inwardly undermining and slowly destroying ; comp. xiv. 30; Job iii. 16.— Ver. 5. The thoughts of the righteous are just; the counsels of the wicked are deceit,—. e., the very thoughts of the pious, much more then their words and deeds, aim at simple justice and righteousness ; the shrewd counsels, however, by which the wicked seek to direct others (nian, comp. xi. 14), are in themselves deceitful and un- real, and therefore lead solely to evil.—Ver. 6. The words of the wicked are a lying in wait for blood,—. e., they mean malice, they are the expression of a bloodthirsty and murder- ous disposition; comp. i. 11 sq.; xi. 9.—Altogether needlessly Hirzi@ alters the phrase DI-IN to D3 JIN, ‘are a snare for them.”—The mouth of the righteous, however, delivereth them,—that is, the righteous (comp. xi. 6), or it may be also the innocent who are threatened by the lying in wait of the wicked for blood (comp. xi. 9). [So Worpsw. and Muenscuer ].—Ver. 7. The wicked are overturned and are no more.—The infin. abs. yan here stands em- phatically for the finite verb, and furthermore, for this is certainly the simplest assumption, in an active or intransitive sense [comp. however in general on this idiom Borrcuer, ¢ 990, a.—A.]; ‘‘the wicked turn about, then are they no more”’ [comp. the proverbial expression ‘‘in the turning ofa hand”’]. To regardit as a passive (Ewan, Euster, Hirzic) [K., M., 8.] is unnecessary ; this gives a stronger meaning than the poet pro- bably designed, 27 e., ‘‘the wicked are over- thrown” (or even ‘‘turned upside down,” Hir- zig). The subsequent clause ‘‘and are no more”? would not harmonize with so strong a meaning in the antecedent clause, especially if, as Hirzia supposes, the verb really designs to remind us of the overthrow of Sodom and Go- morrah (Gen. xix. 21). With the second clause comp. x. 25; Matth. vii. 26. Ver. 8. According to his wisdom. “Do [literally ‘‘in the face or presence of’’], ‘‘in pro- portion to,” ‘‘according to the measure of,” as in Judges i. 8 and frequently elsewhere.—But he that is of a perverse heart shall be de- spised,—lit., ‘‘the crooked in heart,” 7. e., the perverse man, who does not see things as they are, and therefore acts perversely and injudi- ciously (H1rzie). Ver. 9. Better is the lowly that serveth himself.—With this use of ‘lowly, insignifi- cant,” comp. 1 Sam. xviii. 28. The phrasea) a ee 128 THE PROVERBS OF SOLOMON. 15 32y) the Targum, Aben Ezra, BurtHeav, ELstER [Dz W., N., 8.], regard as expressing this idea, ‘‘and he has at the same time a ser- vant.” But the parallelism demands the mean- ing early given in the LXX, Vulgate and Syr. versions [and now preferred by K., H., M., W. |, ‘‘ministrans sibi tpsi,” serving himself, which is here evidently put in contrast with the foolish, impoverished pride of birth mentioned in the second clause, —whether we retain the Masoretic reading, or, with Zrecuer, HwALD and Huirzie, read 1 3) (participial). And lacketh bread.—Comp. 2 Sam. iii. 29. With the ge- neral sentiment compare the passage which un- doubtedly grew out of this, Ecclesiast. x. 30.— Ver. 10. The righteous careth for the life of his beast,—i. e., he knows how his beast feels, he concerns himself, he cares for his do- mestic animals, does not allow them to hunger. [Arnor: When the pulse of kindness beats strong in the heart, the warm stream goes sheer through the body of the human family, and retains force enough to expatiate among the living creatures that lie beyond]. Comp. Ex. xxiii. 9, «Ye know the heart of the stranger,’’ from which parallel passage it appears that Zieauer, EvstEr, etc., are in the wrong in translating WD) here by ‘chunger.”’ For examples of this use of the verb VAT “to know,” in the sense of ‘‘to concern one’s self, to care for something,” comp. also xxvii. 23; Gen. xxxix. 6; Ps. i. 6, etc. But the compassion of the wicked is cruelty,— lit., ‘‘is cruel.’”’—With the whole proverb comp. Ecclesiast. vii. 23.—Ver. 11. But he that fol- loweth after vanity.—D'p") is probably not the designation of ‘‘ vain persons,” as in Judg. ix. 4; 2 Sam. vi. 20; comp. 2 Kings iv. 8 (UMBREIT, BertHeEat, etc.), but is to be regarded as neuter, a. €., aS an abstract, and therefore as meaning vain things, vanities, and, as the contrast with the first clause shows, specially ‘‘ idleness, inac- tion, laziness.” Comp. the LXX, who have here rendered the expression by paraa, but in the passage almost literally identical, chap. xxvili. 19, by oyoAyv; in like manner SyMMacHus (arpayiav), Vulgate (ot7wm), etc. 38. Vers. 12-22. Eleven additional proverbs with regard to virtues and faults in civil rela- tions, especially sins of the tongue and their op- posites. The wicked desireth the spoil of evil doers,—?. e., one wicked man seeks to deprive another of his gains, one of them is evermore seeking the injury and ruin of ano- ther, so that no peace prevails among them (Is. xlvili. 22 ; lvii. 21); they are rather ‘‘ by the con- flict of their selfish strivings ever consuming one another.” Thus, and doubtless correctly, Umpreir and Exsrer [to whose view K. gives a qualified assent], while Brertunau, following the Targum, translates 1181) by ‘net,’ and to illus- ie trate the meaning thus obtained, compares chap. viii. 85 [this is also the rendering of the EH. V., which is followed by W., M., H.; S. renders ‘‘desireth an evil net,” 7. ¢., destruction, being so intent upon his evil deeds as to disregard the consequences ; N. renders in seeming agreement with our author ‘‘the prey of evil doers,” the genitive being however possessive and not ob- jective, 7. ¢, such prey as evil doers take]; Ewatp however and Hirzia regard the passage as altogether corrupt, on account of the widely divergent text of the ancient versions (LXX, Vulg., Syr.), and therefore propose emendations (Ewatp, ‘‘the desire of the wicked is an evil net;” Huirzic, “the refuge of the wicked is crumbling clay”). It is certainly noteworthy that the LXX and Vulgate offer a double render- ing of the verse, first one that widely departs, and then one less seriously differing from the form of the Masoretic text.—With the second clause comp. ver. 8, second clause. For the verb jA? it is probably not needful to supply as sub- ject the word “Jehovah,” which has been omit- ted (UmBreuit, BertHeau, Evsrur [ Worpsw. (?)], etc.) [nor with Luruer, Dz W.. He V., Nema M. to supply an object,—giveth or yieldeth (fruit)]; but, as in the instance in x. 24, to change the punctuation to the passive [f’, or again, to write {J). (derived from {/’, firmus fuit, comp. the proper name js) with the Targum, Rutsxe, Hirzie [Stuart], etc.—Ver. 138. In the transgression of the lips is a dangerous snare; 7. ¢., he who seeks to ruin others by evil speaking is himself overthrown in the same way. BreRTHEAU proposes to construe so as to give the meaning ‘‘is a snare of or for the wicked,” which, however, is contrary to the analogy of Eccles. ix. 12.—After this verse also the LXX introduces a peculiar addition consisting of two clauses, which, however, is probably nothing more than an old gloss on the following verse; comp. Hit- zia on this passage. Ver. 14. From the fruit of aman’s mouth is he satisfied with good.—Lit., ‘from the fruit of the mouth of the man doth he satisfy him- self with good;” 2. e., it is the good fruit which one brings forth in wise, intelligent, benevolent dis- course, that results in blessing to him. Comp. xiii. 2; xvili. 20. In the second clause to good words good works are added, and as ‘‘returning upon him” (comp. Ps. vii. 16); they are therefore represented as being in a sense the personified bearers of reward and blessing. Compare the similar thought, referring however to future ret- ributions, and therefore somewhat differently expressed, Rev. xiv. 13, ‘‘their works do follow them.”—Vers. 15 and 16 belong together, as both refer to the fool and his opposite.—The way of a foolis right in his own eyes,— 2. e., according to his own judgment (comp. ili. 7), which presents to him his own mode of action in a light favorable enough, although others may ever so often, and in a way ever so convincing, point out its perverseness. The exact opposite of this is found in the conduct of the wise man, the willing listener to wise counsels. Comp. xiv. 12; xvi. 25; xxi. 2.—The vexation of the fool is at once known,—lit., ‘‘is known even on the same day,” 7. ¢., at once, after a short time (Vulgate, staéém). In contrast with this passionate breaking out of the offended fool, the wise man exercises a prudent self-control in a seemly disregard of the insult put upon him, as Saul once did, 1 Sam. x. 27.—-Ver. 17. He that uttereth truth proclaimeth right, 7. ¢., always gives utterance to that which is strictly just; soCHAP. XII. 1-28. 129 especially in judicial examinations as witness. This “truth” (11338) is subjective truth, fidelity to one’s own convictions (ior, LXX), the op- posite to the lies which characterize the false witness; comp. xiy. 5, 25. Ver. 18. There is that talketh idly, as though it were thrusts of asword, lit., ‘‘like piercings of a sword,” or ‘‘like knife thrusts” (Hirziac); 2. ¢, he breaks out with speeches so inconsiderate and inappropriate, that the persons present feel themselves injured as if by sharp thrusts. This rude and inconsiderate babbling of the fool is here fitly described by the verb nda, which is equivalent to KO3, used in Lev. y. 4; . Numb. xxx. 73, Ps. cyiiso (of speaking hastily, rashly, unadvisedly).— But the tongue of the wise is health. —‘‘ Medicine, healing” (comp. iv. 22), forms here an exceedingly appro- priate antithesis to the inwardly wounding effect of the inconsiderate babbling mentioned before. Vers. 19. But the lying tongue only fora moment.—Literally, ‘till I wink again, till I complete a wink of the eye;” comp. Jer. xlix. 19 and]. 44. This is therefore a detailed poetical circumlocution for the idea of a little while, an instant (Is. liv. 7): the verb here employed (YA) is a denominative derived from }i) a wink.—Deceit is in the heart of those who devise evil. — ‘Deceit, malignity”’ (comp. ver. 17, second clause) might here be made anti- thetic to ‘‘joy,’’ because the necessary effect of deceit is sorrow and trouble. Therefore this noun mele is not to be transformed to my bitterness (Hovnicant), nor to be inter preted by ‘‘ self-deception,” or by ‘“‘joy in evil” (Schaden- freude) with Umpreir.—But to those who give wholesome counsel is joy.—The common rendering (as also that of UmBrerr, Ex- sTER, efc.), is ‘who counsel peace;” comp. the old reading of the LXX, of BovAdpevor eipyvyy, and the elpyvoro.ot of Matth. v. 9. But pw is here to be taken in the general sense of ‘‘ welfare, that which is salutary,” as, for example, in Ps. xxxiv. 14; xxxvii.: 37. The special signification “peace ” would not correspond with the ‘ evil” of the first clause, which is nowhere equivalent to strife, division (not in Judges ix. 23, as Um- BREIT thinks). The “joy” of the well-meaning counsellor is furthermore probably to be con- ceived of as one to be found in the heart, the in- ward cheerfulness and happy contentment of a good conscience (as Hirzia rightly maintains against Berruuau and others). “Ver. 91. No evil befalleth the righteous. —For this verb (Pual of M38) comp. Ps. mer tO, x, xxi. 13. js here signifies not Si, Mae ‘evil, misfortune, calamity,” like the parallel term in the second clause, or the i Wy i in the 91st Psalm cited above.—With respect to the sentiment, which naturally should be regarded as a relative truth, not as unconditionally illus- trated in pavers experience, comp. chap. x. 3; xi. 23; xii. 2, 8, etc.—With ver. 22 compare xi. 20. It is unnecessary to alter the plural YY into the singular NYY (with the LXX, many MSS., Hrr- ZIG, elc.). 9 | 4, Vers. 23-28. Six proverbs which relate to the contrast between the wise and the foolish, the diligent and the slothful.—With reference to the first clause of ver. 23 compare x. 14,17; with the second clause, xiii. 16; xy. 2.—Ver. 24. The hand of the diligent will rule; but the slothful will be obliged to serve.—With the first clause compare x. 4; with the second, Salle 29.—i1"1D9, ‘«slothful,” is doubtless an adjec- tive belonging to the noun 7° (hand), and not an abstract substantive ‘‘sloth,” standing here for the concrete, ‘‘the sluggard, » as J.D. MIcHAELIS, Dovuriern, Bertueau and Exsrer suggest.— ‘Will be obliged to serve,’ literally, ‘ will be for tribute, for service,” 7. e., will be forced to labor as one owing tribute.—Ver. 25. If trou- ble be in the heart of man it boweth it down.—The suffix attached to the verb seems lixe that connected with the parallel verb, which, moreover, rhymes with this, to refer to the noun ‘‘heart,” and this as a synonym with Wd} ‘soul,’ has here the force of a feminine. [ Borrcuer, 2 877, e, cites this among the exam- ples of the use of the fem. singular as a neuter with reference to objects named before but con- ceived of as neuter. See also GREEN, 3197, b— A.] In this connection it is indeed remarkable that NANT (trouble), also contrary to its natural gender, : appears here construed as a masculine. Hence the varying views of many recent exposi- tors, e. g., that of UmBreiy and Etster; ‘if trouble be in a man’s heart, let him repress it (the sorrow) ;” or that of Hirzic, who refers the suffixes of both these verbs to the noun ‘‘hand”’ of the verse preceding, and accordingly renders (at the same time in a peculiar way reproducing the rhyme): ‘‘Ts sorrow in the man’s heart, he bends it (7. e., the hand, down). But if gladness, he extends it.” [Hrraic’s rhyme is made with the verbs senket: and schwenket, which are rather violent equiva-. lents to the Hebr ew terms, but are perhaps fairly matched by bends and pede or abases and raises.—A.| In favor of the rendering which we: prefer are the old versions, and among recent ex- positors RosENMUELLER, DatHe, DODERLEIN,, Ewaup, BeERTHEAU. Ver. 26. The righteous guideth his: friend aright.—The verb Wy, Hiphil of Va (which is equivalent to 13), means ‘to set right, to guide to the right way, ddyyeiv ;” PVD is then equivalent to 1, friend, companion, as in Gen.. xxvi. 26; Judges xiv. 20; xv. 6. [So Gusmn.,. R6p., Fuerst, Ewaup, Brertrueav, K., S8., M. and W. ]—Others, especially Lu THER, M. GEIER, etc., following the Chaldee version, regard Va" as an adjective followed by the object of compari-. SOM ss cuenlen than his friend is (or fares) the righteous man.” [So the E. V., which is foll owed, by Noyss]. Others still, like Datue, J. D. Mr- CHABLIS, Z1eGLER and Hirzia (the latter changing the verb to OM): read YD, ‘* his pasture,” and. so reach the pane “the righteous looketh af- ter his pasture,” , his path i in life. It seems, however, slieatiek needless to depart from the above explanation, which is grammatically ad--130 at 2 ST AY ey BT AT BY BS Rs Si THE PROVERBS OF SOLOMON. missible, and gives a meaning which agrees well with that of the second clause —But the way of the wicked leadeth them astray; them, i. e., the wicked. The construction is the same as in chap. xi. 6, and probably also xii. 6. Ver. 27. The slothful catcheth not his prey.—‘“ The slothful,” properly here again an adjective, “idle” hand, expresses the idea of sloth, and then, as an abstract for the concrete, stands for ‘“‘the sluggard, the slothful.” 911 then, an drag Aeyduevov in the Old Testament, is explained by the Rabbins, following the Aramean (Dan. iii. 27), by ‘‘to singe, to roast; therefore Bertueav, e.g., still translates ‘the slotbful roasteth not hig prey,” and then supplies the idea, ‘‘because he is too lazy to catch it.” [ M. adopts this explanation, and S. doubtfully. ] Others, more simply, and in conformity with the old versions, render ‘‘the idle man catcheth not his game” [so K., H., and N.], for which signifi- eation of hunting, catching, seizing, H1rzic cites lexical analogies from the Arabic. [Furrst, criticising this interpretation, and defending the other, urges 1) that not to catch game is no sure sign of laziness, and 2) ‘his prey’ must be al- ready in hand—A. ]|—But a precious treasure toaman is diligence.—To reach this meaning it is necessary either to take YIM exceptionally in the abstract sense of diligence, or with C. B. Micuartis and Hirzig to read as an infinitive yn, ‘¢to bestir one’s self, to show one’s self diligent.”” — Others, like Kéuter, UmsBreir, Etster, efc., resort to a partial transposition of the words, yielding the meaning ‘‘ but precious treasure belongeth to the diligent man’’—an al- teration which is favored in advance by the Sy- riac version, and to some extent also by the LXX. Ver. 28. Buta devious way (leadeth) to death.—This is doubtless the interpretation to be given with Hrrzie to this clause: for in Judges v. 6; Is. lvili. 12, 12)4 in fact signifies (in contrast with M1) a crooked winding by-path, and the modification of ON to bs seems the more justifia- ble in proportion as the combination on which the ordinary rendering rests is otherwise un- known (mD- ON as equivalent to NYI-N7) ; “and Uy ay a : Jak the way of its path is not-death” (which is to be understood as ‘‘immortality,” Ewanp, Um- Breit, Exvsrer [K., b. V., N., S., M.], etc.). Furthermore, the form of expression (11 before m2’N)}) indicates plainly that to the second of the terms employed not its ordinary sense, but a quite peculiar signification, a quasi adjective im- port is to be given. [Hopcson and HoLpeEn ex- press a decided preference for this view ].—With the general sentiment of the verse compare x. 2; Slee: DOCTRINAL AND ETHICAL. The contrasts between diligence and indolence, wisdom and folly, which present themselves as the strongest characteristics of the second and fourth of the groups of verses found in this chapter, lead us to refer the proverbs of these groups mainly to private or domestic life,—while —— the predominating reference of the third main group (vers. 12-22) to sins of the tongue or lips, leads us to regard social or civil life as the special department here chiefly contemplated. Still this classification is after all only a general one, and proverbs of a more general moral tendency and bearing, like those contained in the introductory group (vers. 1-38) are interspersed through each of the three large groups (e. g. in vers. 4, 6, 12, 21, 26, 28): these therefore show the impossi- bility of carrying through a division of the con- tents of the chapter according to definite and clearly distinct categories. Moral truths to which an emphatic prominence is given are found in the very first verse, on which UmBreiT pertinently remarks, ‘The thought seems weak, and toa spirit practised in reflec- tion hardly worth recording, yet on its truth rests the possibility of a spiritual progress in the human race, its development to a higher humanity ; one might even say, the very condi- tions of history lie in that proverb.” Again we find them in ver. 10, a proverb which sets forth that tender care for animals as man’s fellow- creatures, which impresses itself on so many other passages of the Old Testament, e. g. Ex. xx, [Ls xxi, 295380" dley. xxii27 >, Dent ax 6.sq. ; xxv. 4; Ps. xxxvir 6; Clv. 27 5 exly2 lo. sq: oxlvii. 9; "Job « xxxvill: 180) Si; xxx. ios Saee Jonah ivi 11, ete* We find like important truths in ver. 13, as also in general in all the proverbs that relate to the right use of the lips and tongue (compare besides vers. 14, 16-19, 22, 25); so also in the commendation of a willingness to receive good counsel, ver. 15, with which we may appropri- ately compare THEOGNIS, Gnom., V., 221-225 (see the passage in UmsBreir, p. 158);—and again in the admonition to a wise self-command and presence of mind under experience of injury, ver. 16, with which should be compared admo- nitions of the New Testament against persistent anger and heat of passion, such as Rom. xii. 19; ph. iv. 26, 81; James i. 19, 20, etc.—It has already been made evident that the concluding verse of the chapter (ver. 28, 2d clause) unlike chapter xi. 7, probably contains no hint of a hope of immortality. HOMILETIC AND PRACTICAL. Homily on the entire chapter. On the true wisdom of the children of God, as it ought to appear 1) in the home, under the forms of good discipline, diligence and contentment; 2) in the state or in the intercourse of citizens, under the forms of truthfulness, justice, and anfeigned benevolence (ver. 12-22); 3) in the Church or in the religious life, as a progressive knowledge of God, a diligent devotion to prayer and striving after eternal life (vers. 28—28).—Comp. STéckgr: —On true discipline: 1) its general utility (vers. 1-8); 2) the blessing on those who receive dis- cipline, and the curse on those who hate and despise it (vers. 9-16); 8) comprehensive repeti- tion of what has been taught concerning the salutariness of discipline (vers. 17-28).—SrarkeE: —On the injurious nature of ungodliness and * Comp. ZOcKLER, Theologia Naturalis, Entwurf einer sys- tematischen Naturphilosophie, etc., 1., pp. 539 sq.the utility of piety; 1) in general (vers. 1-3); 2) in particular, a) in the marriage relation (ver. 4); 4) in common life (vers. 5-8) ; c) in the care of cattle and in agriculture (9-11); d) in the use of the tongue (12-23; ¢) in attention to one’s calling (24-28).—Calwer Handbuch:—The heart, the action and the speech of the fool and the wise man.—or, of the life that is to be found in the way of righteousness, and the ruin that is to be found in the way of ungodliness. Vers. 1-3. Gei1nr:—No one is so perfect that he might not sometimes fail, and consequently need a chastisement not only on the part of God, but also cn the part of men.—(On ver. 3): He who by faith and love is rooted in God (Eph. iii. 17) will not possibly ever be rooted up by any- thing; Ps. Ixxili. 25; John x. 28.—Srarke :—It is better to be with true sympathy chastised by a just man, than to be deceitfully praised.— Berleburg Bible:—He who suffers himself to be guided comes constantly nearer to wisdom, 7. e. to Christ, and for such a one His fellowship with all its blessedness stands open.—Von GERLACH (on ver. 1):—All that raises man above the brute is secured to him by training, by the wholesome discipline of his parents and teachers.—(On ver. 3): The ungodly has no ground in which he is rooted, no stability in assaults from without, while the righteous man is rooted in the eternal mature of the Creator Himself: Hence the righteous man is a tree by a river’s side, a house on a rock,—the ungodly, however, is a fleeting storm-cloud, a tree in a dry land, a house built on the sand, and even chaff that the wind driveth away, Ps. i. 8 sq.; Isa. xliv. 4, ete. —[Annor (on ver. 1):—The fool casts away the precious because it is unpalatable, and the wise man accepts the unpalatable because it is pre- cious. Nature hates reproof; let grace take the bitter potion and thrust it down nature’s throat, for the sake of its healing power.—A. FULLER (on ver. ]):—He, and he only, that loves the means loves the end. The means of knowledge are ‘‘instruction”’ in what is right, and ‘re- proof” for what is wrong. He who is an enemy to either of these means is an enemy to the end. —Bripaes (on ver. 8):—Firm and unshaken is the condition of the righteous. Their leaves may wither inthe blast. Their branches may tremble in the fury of the tempest. But their root—the true principle of life—shall not be moved]. Vers. 4-11. GreIER (on ver. 4):—By vicious conduct a woman destroys her husband as it were with subtle poison, but even then harms CHAP. XOI. 1228: herself the most.—ZELTNER (on ver. 4):—He who will enter into the marriage relation should | begin with God, with hearty prayer, sound re- | flection, and devout purposes, lest he be com- pelled afterward bitterly to bewail his folly, Tob. viii. 4 sq.—(On ver. 9): An honorable life in narrow circumstances is much better and more peaceful, and besides not subject to so many temptations, as when one lives in ever so high a position in the view of the world. To make a great figure and to aim at being great is | the ruin of many a man, Tob. iv. 14; Kcclesiast. | iii. 19, 30.— Wiirtemberg Bible (on ver. 10):—The | brute has no one that can do him good but man; therefore treat it kindly, with reason and mode- | ration.—[Trapp (on ver. 5):—If good thoughts 131 look into a wicked heart, they stay not there, as those that like not their lodging.—(On ver. b): There is a council in heaven will dash the mould of all contrary counsels upon earth.— (On ver. 11): Sin brought in sweat (Gen. iii. 19), and now not to sweat increaseth sin.—Lorp | Bacon (on ver. 10) :—The tender mercies of the wicked are when base and guilty men are spared that should be stricken with the sword of justice. Pity of this sort is more cruel than cruelty itself. For cruelty is exercised upon indivi- duals, but this pity, by granting impunity, arms and sends forth against innocent men the whole army of evil-doers.—CuHatmers (on ver. 10):— The lesson is not the circulation of benevolence within the limits of one species. It is the trans- mission of it from one species to another. The first is but the charity of a world. The second is the charity of a universe]. Vers. 12-22. Metancutuon:—In everything are we exhorted to good, and to striving after truth, in the knowledge of God, in science and arts, in all honorable occupations and compacts; and because truthfulness belongs to the most glorious and eminent virtues, therefore the vice opposed to it is condemned in strong language, and pronounced (ver. 22) an offence and abomi- nation in the sight of God.—Ostanprr:—We use the gift of speech rightly when we employ it to God’s glory and to our neighbor’s benefit.— ZELTNER:—As one has here used his tongue, whether for good or evil, he will hereafter be recompensed. Truth is a daughter of righteous- ness; apply thyself diligently to this, and thou hast the true witness in thyself that thou art of the truth and a child of God (1 John iii. 18, 19). Fidelity and veracity have indeed in the world, whose watchword is only hatred, a poor reward; but so much the more precious are they in the sight of God (Ps. xv. 1, 2).—[ARwnor (on ver. 138): When a man is not true, the great labor of his life must be to make himself appear true; but if aman be true, he need not concern himself about appearances.—TRappP (on ver. 20):—Such coun- sellors shall have peace for peace: peace of conscience for peace of country |].—On ver. 20, TISCHER (in ZIMMERMAN’S ‘‘ Sonntagsfeier,” 1835, No. 41) :—Every one can become acquainted with himself from his social intercourse.—[Soury (on ver. 22):—A lie is a thing absolutely and intrin- sically evil: itis an act of injustice, and a vio- lation of our neighbor’s right. The vileness of its nature is equalled by the malignity of its effects ; it first brought sin into the world, and is since the cause of all those miseries and calami- ties that disturb it; it tends utterly to dissolve and overthrow society, which is the greatest temporal blessing and support of mankind; it has a strange and peculiar efficacy, above all other sins, to indispose the heart to religion. It is as dreadful in its punishments as it has been pernicious in its effects ]. Vers. 23-28. Hasius:—The ordinary modes of acquisition are always the safest and best. Him who loves crooked ways and devices we never find prospering; but those who walk in ways of innocence and justice, cannot become | unsuccessful.—OsranpeR : — Follow thy calling in the fear of God and with diligence, and thy possessions will be with God’s blessing richlyeee ei el ee he Ol SL Le Pe ey ae ae et ST Ot 95 SS St ee eae a LF ROA Pa GP ee ae el ee! BL ee OG By A PPP ae err ae ar as ee fot eT OT AT By eT RT Bs Rs es 1382 THE PROVERBS OF SOLOMON. multiplied.—STarKs :—He who squanders time, | with friendly words; yes, consolation is then shuns toil and buries his pound in a napkin, is | often in itself help because it leads to coe the unworthy to dwell on earth (Luke xix. 20, 24).—| true helper in all need!—[TRAPP (on yer. 27):— WoutraRtH (on ver. 25):—The friendly word. | Jabal and Jubal, diligence and complacence, Where we can help by actual deeds, such real| good husbandry and well contenting sufficiency, help is by all means better than mere consola- | dwell usually together. CHALMERS (on ver. 28): tion in words. If however the means for such | —The deeds of the hand have a reflex influence aid are wanting to us, if the evil is of such a|on the state of the heart. There is life in spi- sort that no human help whatever is possible, | ritual-mindedness; and it serves to aliment this then it isa double duty to cheer the depressed | life to walk in the way of obedience]. y) With reference to the use of temporal good, and of the word of God as the highest good. @mAp, Xu: 1 A wise son hearkeneth to his father’s correction, but a scorner to no rebuke. 2, By the fruit of one’s mouth doth he enjoy good, but the delight of the Bneody is violence. 8 He that guardeth his mouth keepeth his life, he that openeth wide his lips shall be destroyed. 4 The sluggard desireth, but without the satisfying of his desire, but the desire of the diligent is abundantly satisfied. 5 Deceit the righteous hateth, but the ungodly acteth basely and shamefully. Righteousness protecteth an upright walk, but wickedness plungeth into sin. One maketh himself rich and hath nothing, another professeth to be poor yet hath great riches. A ransom for a man’s life are his riches, but the poor heedeth no threatening. The light of the righteous rejoiceth, but the lamp of the wicked goeth out. 10 By pride cometh only contention, but wisdom is with those who receive counsel. 11 Gain through fraud vanisheth away, but he that gathereth by labor increaseth it (his gain). 12 Hope deferred maketh the heart sick, but desire accomplished is a tree of life. 13 Whosoever despiseth the word is bound to it, he that feareth the commandment is rewarded. 14 The instruction of the wise man is a fountain of life to escape the snares of death. 15 Kindly wisdom ensureth favor, the way of the ungodly is desolate. 16 The prudent man doeth all things with understanding, but a fool spreadeth abroad folly. 17 A bad messenger falleth into trouble, but a faithful messenger is health. 18 Poverty and shame (to him) that refuseth correction ; he that regardeth reproof is honored. 19 Quickened desire is sweet to the soul, and it is abomination to fools to depart from evil. 20 Walk with wise men and become wise! but whoso delighteth in fools becometh base, Co) Cp XY ECCHAR SMe ib: 21 Evil pursueth sinners, but to the righteous God repayeth good. 22 A good man leaveth an inheritance to his children’s children and the wealth of the sinner is laid up for the just. 23 The poor man’s new land (yieldeth) much food, but many a one is destroyed by iniquity. 24 He that spareth his rod hateth his son, but whoso loveth him seeketh correction. 25 The upright eateth to the satisfying of his hunger, but the belly of the wicked shall want. GRAMMATICAL AND CRITICAL. Ver. 2. [The literal rendering is “ the soul of the wicked (shall feed upon) violence.’ Substanti i i i I ul o e é , once. stantially this rendering is given by the E. V., by H., N., S., and M. ZOCKLER [see exeg. notes] regards this verse as conveying ns two ideas that violence is the wicked man’s delight, and that it is his recompense. He feeds on it while he lives, and dies by it. Con- ceiving the former to be the more prominent idea here he gives to t{/) a secondary and figurative meaning,—the long- ing, the delight. We think that he has lost rather than gained by this refining.—A. Ver. 4. According to the Masoretic punctuation the clause would be literally rendered “His soul—the sluecard’s— Do¢ longeth [strongly desireth], and there is nothing,” [‘* His appetite.” Z.| The suffix in }¥/5)) would then stand pleonasti- cally before the appended genitive oxy [as e. g. Num. xxiv. 3; Deut. xxxii. 43]; ps eoutd however be introduced as a parenthesis between the predicate pnd the subject, and would express substantially the idea “without satisfaction without finding anything.” It appears simpler and less forced, however, to change the punctnation as Hirzia does, thus: Nyy Ww) 7s) MANN, in which case wo) receives the meaning by metonymy “object of desire ” (comp. Ps. PreKeKe 20s Isa. Iviii. 19), and the meaning of the whole clause is as in our version. Ver. 5. [Wesxd, which Z. regards as equivalent to U3", Bérr. (see 2 1147, C. b.) regards as substituted for it by a mere interchange of weak and kindred consonants. The aba are nearly related, WN3 being used of that which is o Yensive to the sense of smell, t/} of that which changes color, by turning pale or otherwise. The one describes mis- conduct as offensive, the other as shameful.—A. ] Ver. 9. The verb yr seems to form a designed accord with Maw; comp. xii. 25. Ver. 11. [The different renderings grow partly out of different conceptions of the meaning of the noun bn and partly from different syntactical constructions. b55, originally “breath,” then “nothingness” or “ vanity,” is Fart interpreters taken in some metaphorical sense. The rendering of the E. V., followed by H.,is ambiguous, “ by or through vanity.” M.and Sr. render “without effort;” Fuerst agrees with Z.in giving it an ethical meaning,—that which is morally nothing, nothing right, nothing good. It so describes fraud and iniquity. GssEN., Noygs, etc., retain the primi- tive meaning, and treat the }? as comparative. See Exeg. Notes.—A.] Ver. 15. [The rendering of siu-bay in the E. V., is again ambiguous: “ good understanding.” H., N., S., M. agree substantially with Z., interpreting the phrase as descriptive of prudence or discretion joined with kindness. Others, e. g. Fuerst, give it, with less probability, the passive meaning of ‘‘ consideration” or “reputation.”—A.] Ver. 16. Instead of —9 we should read 45, in accordance with the correct rendering of the Vulg.: Astutus omnia ile agit cum consilio. [The English commentators without exception, so far as we know, follow the E. VY. and the LXX, trans- late according to the pointing of the Mas. text: mas mavoupyos; “every wise man,” etc. Z.’s rendering is certainly more forcible, and justifies the vowel change.—A. Ver. 19. [The weight of authority has been decidedly against the author’s conception of the poetic 77}, GESEN. and FUERST are against him, as well as the commentators cited. KAmpH. may be added to those who agree with Z. in rendering this Niph. participle “become” as meaning ‘come into being,” ‘ developed,” while the other conception is that it describes what has been “completed, accomplished.” Comp. ver. 12, b, ‘desire that hath come,” which is generally understood to be satisfaction. We cannot think that the proverb relates to the pleasure of desiring, but to that of being satisfied. The 2d clanseis by H. regarded as an inference, “therefore,” efc.; E. V.,N,S., M. regard it as an antithesis— notwithstanding their certain disappointment fools cling to evil. K.shapes the antithesis differently: “a new desire is pleasant to the soul, but if it be evil fools abhor to renounce it.” Z.’s view appears in the notes.—A.] Ver. 20. [For the imper. use of the inf. abs. see GREEN @ 268, 2 and grammars generally. Y)1> Niph. Imperf., more distinct than J)’ which might be a neuter Kal. Borr. ¢ 1147, A.—A.] \partly from the difficulties, often utterly insu- perable, which meet the attempts to point out ExeCeriCey Hal divisions at the beginning and end of the 1. With chap. xiii Hitzra would have a new/several alleged groups of verses. It appears section commence, extending to chap. xv. 382, | further from the fact that here again it is neces- anu consisting of three subdivisions of symme-|sary to stamp as spurious one verse at least (xiii. trical structure. The first of these subdivisions | 23), a violent critical expedient to secure the sym- would be chap. xiii., consisting of four groups| metrical relation of groups that is demanded. of six verses each; the second, chap. xiv., five| Comp. above, Exeget. notes on chap. x., No. 1. groups of seven verses each; the third, chap. With respect to the groups of verses that do xy., four groups of eight verses each—altogether | develop themselves with satisfactory distinct- 91 verses, precisely the same number as the|ness, and in general with reference to the order preceding Section (chaps. x.—xii.) contained.— | and progress of thought in the chapter before How arbitrary these assumptions are appears|us, see the Doctrinal and Ethical notes.134 “Sf et es i Oe OT et oh Pe ee THE PROVERBS OF SOLOMON. 9. Vers. 1-3. Three introductory proverbs, general in their import.—A wise son heark- eneth to his father’s correction.—In this first clause we must supply ‘* hearkeneth”’ from the second as predicate. The conception of others, e.g. J. D. Micnantis, BerTHEAn, ele. : A wise son is his father’s correction, 2. ¢. the object of his correction,—is less natural on account of its harshness. Parallel to the milder expression ‘instruction, correction” (1031 ) in clause a, we have in } the stronger term “rebuke” (AAA, as in xvil. 10).—No rebuke, no threaten- ing, ‘ho earnest enforcement of law makes any impression on the ‘‘scorner”’ (i. 22; ix. 7), the heedless reviler of religion, who has long ago thrown aside all childlike piety, and reverence for the holy. With ver. 2. clause a, comp. Xil. 14; with 6 comp. x. 6.—The delight of the ungodly is violence, i, e. the eager desire (WA) of maliciously disposed sinners is for violence (O11), which they wish to exercise upon others, and which therefore in turn recom- penses them. ‘‘ Violence,” therefore, stands here with a twofold meaning [active and pas- sive] as in chap. x. 6. [See Critical Notes ].— Shall be destroyed.—\iN1), ruina, * destruc- tion,” just as in x. 14.—[‘*Take heed that thy tongue cut not thy throat ;” an Arabic proverb quoted by Trapp from Scaticer, Arab. Prov. i. 75.—A. ] 8. Vers. 4-12. Nine proverbs relating mainly to the worth and right use of wealth._—The sluggard desireth, but without the satis- fying of his desire.—[See Critical Notes].— But the desire of the diligent is abundant- ly satisfied, literally, ‘‘is made fat,’ comp. ale 25.—Ver. 5. Deceit the righteous hateth.— pyr appears to be not “ word of falsehood,” deceitful language (UmBREIT, BeRTHEAU), but a designation of everything falling under the cate- gory of the deceitful (137 being therefore equiv- alent to mpayua); comp. Ps. xli. 9; Isa. xliv. 4; it means therefore lies and frauds, deceit.—But the ungodly acteth basely and shamefully. [See Critical Notes]. W°82), lit., “maketh of- fensive, stinking,’’ stands here as equivalent to wd, ‘©acteth basely, or causeth shame ;” comp. chap. xix. 26. The Hiphil form V9, which is found also in the parallel passage, here has an active meaning, ‘“‘acteth shamefully,” while in Isa. liv. 4 it stands as passive: cometh to shame, or Is) put to shame. [So the H. V., H., N., and M., while S., K., efe., give the causative render- ing—A. ]. Ver. 6. Righteousness protecteth an up- right walk, lit., ‘innocence of way,” an ab- stract for the concrete, and therefore equiva- lent to ‘‘such as walk uprightly” (comp. x. 29). But wickedness plungeth into sin.—Wick- edness (YW), literally, ‘‘ perverse, malicious disposition”’ describes that evil state of the heart which necessarily leads to sinful action (NUM). si The verb, which is here used in its natural mean- ing, ‘‘ overturn, plunge into something,” has the end of its action, sin, connected with it without a ~ preposition (comp. xix. 13). The old versions, and among modern expositors BERTHEAU, [Furrst, H., N., M., 8.], take the object as an abstract for the concrete, and therefore translate ‘‘wickedness overthroweth sinners,” by which rendering a more exact parallelism between a and 0, it is true, is secured. Ver. 7. One maketh himself rich, and hath nothing at all.—Comp. xil. 9, a maxim, which, like the one before us, is aimed at foolish pride of birth and empty love of display on the part of men withoutmeans. The ‘boasting one’s self” there corresponds with the ‘representing one’s self rich’ here. Comp. also the similar proverb of the Arabs, in Merpani, III. 429. [The second clause is differently understood ; W. interprets it as referring to the “being rich in good works, and sacrificing all worldly things for God and His truth.” So Hotpen; while Trapp, Bripaus, N., S. and M. regard the clause as referring to the deceitful concealment of riches. The parallelism requires this view.—A. | Ver. 8. A ransom for a man’s life are his riches, 7. e. the rich man can and under certain circumstances, as e. g. before a court, or when taken captive by robbers or in war, must employ his wealth for his ransom.—But the poor heedeth no threatening, 7. ¢. no warning or threatening however sharp (‘‘rebuke” as in ver. 1) will be able to force anything from him who has nothing: the poor is deaf to every threat that aims at the diminution of his posses- sions, for ‘* where there is nothing, there the Emperor has lost his rights.” The spirit of this maxim, in itself morally indifferent, seems like that of the similar proverb, chap. x. 15, to be directed to the encouragement of industry, and of some earthly acquisitions though they be but moderate. Exsrer is certainly in the wrong, in holding that the proverb depicts, not without a shade of irony, ‘‘the advantages as well of great wealth as of great poverty.” Against various other conceptions of the verse, especially of clause 4, comp. BEeRTuEAU in loco. [HOLDEN construes interrogatively: ‘* Doth not the poor,” elc., understanding it of the helplessness of the poor; N. and M. understand it of the safety of the poor in his poverty; W. of his light-hearted independence; S. of the viciously or heedlessly poor, whom nothing can arouse to virtuous in- dustry.—A. ] Ver. 9. The light of the righteous burn- eth joyously.—The verb is here intransitive: “is joyous, 7. e. burns brightly, with vigorous blaze.” Hurzia rightly directs attention to the fact that the same root (MDW) in Arabic signifies to ‘‘laugh, or sport.’”,—But the lamp of the wicked goeth out. The ‘‘lamp’” of the wicked (13) does not seem to be emphatically contrasted as a dim night lamp with the bright light of the righteous, but is probably a simple synonym of VN determined by the parallelism; comp. Job KV Os Orexkl: 1 Peer LO KeiKowot Ver. 10. By pride cometh only conten- tion.—‘ Only” (P2) although in the Hebrew put first in the clause, belongs nevertheless to the subject (1¥1)), and not to the “by pride” }/113 [asin E. V., and Stuart]; as though the mean-CHAP. XIII. 1-25. 135 ing were, only by pride (or, only in excitement, ebullition of passion, UMBreEir) does one begin strife. Comp. rather as an example of this pre- fame of only” (Pp), Bs. xxx. (6 [where Hurre_p and others do not admit this explana- tion ‘only to him,” etc.]; and for similar hyper- bata with DJ and JN comp. Prov. xix. 2; xx. 11; Isa. xxxiv. 14. [N. and M. agree with our author. H. takes PP as a noun, ‘ignorance ”’ with pride, efc. But if it be objected to the simple and obvious rendering of the words in their Hebrew order, that pride is not the only or chief cause of contention, it may no less be objected that contention is not the only or chief result of pride. Why may not the proverb be interpreted as comparing two dispositions, the proud, self-sufficient spirit, of clause a, and the modest inclination to consult and consider others, of clause 62 Only by the former of these two is contention produced.—A.|—But wisdom is with those who receive counsel.—Comp. xii. 15,5. Instead of D'S }/1), ‘‘the well advised, hs those who hearken to counsel,” Hirzia proposes to read D’Y3I¥, the ‘‘ modest.” An unnecessary change to correspond with xi. 2. Ver. 11. Gain through fraud vanisheth away.—[See Critical Notes]. The Yann Ww is used to describe ‘‘gain coming from nothing- ness, from the unreal,” 7. e. secured in an un- substantial, inconsiderate, fraudulent way (Ew- ALD, Lurusr, etc.). Or (with Zine ter, Dopur- LEIN, Exster, Hirzia) let the pointing be 300 (Pual part.); 2 ¢ a hastily, fraudulently ac- quired wealth, substantia festinata, Vulg.—To regard ban as a comparative, ‘‘sooner than a breath”? (UmBreit, Noyes and others), has this against it,—that a ‘‘ vanishing away,” a ‘‘dimi- nution’’ cannot be well predicated of a Dan, a nothing, a mere phantom, but may be naturally of a possession gained in an unsubstantial or un- worthy manner.—But he that gathereth by labor increaseth liad is either ‘handful after handful” (Ewaup, BERTHEAU, ELSTER, etc.), or, ‘‘according to his ability,” pro portione s. mensura sua (Hirata). In both cases it de- scribes the gradual and progressive accumulation of wealth, resulting from diligence and exertion, and so is in significant contrast with the impa- tient dishonesty of the preceding clause. Ver. 12. Hope deferred maketh the heart sick; comp. x. 28. The predicate is not a sub- stantive, ‘‘sickness of heart” (UmBREIT), but a Hiph. partic.—For the figure of the ‘tree of life’ in clause 5 comp. xi. 30. [‘‘ Desire that hath come,” (Kal part.) is by common consent of lexicographers and commentators desire ac- complished. This should be remembered in the exposition of ver. 19 a.—A. ] 4. Vers. 13-17. Five proverbs relating to the value of the divine word as the highest good, and exhorting to obedience to it— Whosoever despiseth the word is in bonds to it, %. ¢. the word or the law of God (comp. for this absolute use of ‘the term ‘‘ word” (137) @ g., xvi. 20). The word of divine revelation is here, as it were, personified as a real superhuman power, whose service one cannot escape, and in default of this he comes in bondage to it,i. e. loses his liberty. [The verb according to this rendering describes mortgages, bonds and other such legal obligations; ‘‘ wird verpfindet,” Z.— A.] Thus ScuuLrens, Ewaxp, Exsrer correctly render, while many others, e. g. UMpreit, Ber- THEAU, [Key Hee, N S., Me) explain “ator him is destruction provided, he shall be de- stroyed.” Huirzic, however, altogether arbitra- rily takes the ‘‘ word” of clause a in the sense of ‘‘“command,” and the ‘*command” (7879) of clause 4 in the sense of “prohibition,” and ac- cordingly translates ‘‘whosoever despiseth the command is seized by it, and whoso avoideth (heedeth) the prohibition is rewarded” (?). For the phrase ‘‘he is requited, to him is requital,”’ comp. xi. 31. Ver. 14. The instruction of the wise man is a fountain of life.-—Comp. x. 11, where the ‘‘mouth of the righteous,” and xiv. 27, where the fear of Ged is described by this figure. Inthe latter passage the 2d clause of our verse appears again. ‘‘Snares of death” an established formula for the description of mortal periiss comp. Rs. xvill. oO; roy. xxa. 6; and also the Latin laguet mortis, Hor. Od. 111. 24, 8. Ver. 15. Kindly wisdom produceth fa- vor.—Comp. iii. 4, where however the aiw-ba expresses a somewhat different idea, viz., pas- sively, ‘‘good reputation.” [See Critical Notes]. —The way of the ungodly is desolate.— [YS perennis, elsewhere descriptive of a brook or river that flows inexhaustibly, seems here to denote either a ‘standing bog” (J. D. Mr- CHAELIS, UmBREIT), or, which is perhaps more natural, it belongs as an adjective to the noun ‘“‘way” (3171), and characterizes the way of trans- gressors as ‘ever trodden,” 2. e. altogether hard, solid, and therefore desolate and unfruitful (BertHEAv, Ewan, Exsrer, eic.). [As compared with the more common conception of the hard way as rough, stony (Fuerst, H., 8., M., We) this has the advantage of following more natu- rally from the radical idea of continuance and permanence.—A.] Hrrzia prefers to read {IN’, makes hateful, produces hatred (?). [This is Noyes’ explanation ]. Ver. 16. [See Critical Notes]. For the mean- ing ‘the wise man doeth all things with under- standing,” comp. xii. 23; xv. 2.—Ver. 17. A bad messenger falleth into trouble.—A ‘‘bad messenger” (lit., ‘‘wicked”) is not, as might be thought, one who is indolent, tardy, as in x. 26 (so BertTHEAU), but one who is faithless, not true to his master, betraying him. He ‘‘falls into trouble”? as a punishment for his faithless- ness. ARNoLDI and Hirzig unnecessarily sub- stitute the Hiphil for the Kal, and render “throws into trouble.” The antithesis between a and } is at any rate not an exact one.—But a messen- ger of fidelity, a faithful messenger.—Comp. xiv. 5; xx. 6, and for this participial form of the epithet, xxv. 18.—For this use of ‘ health,” healing medicine, comp. xii. 18.2) ao oe 136 5. Vers. 18-25. Hight additional admonitory proverbs, pointing to the blessedness of obedi- ence to the divine word.—Poverty and shame (to him) that refuseth correction.—The par- ticipial clause is to be taken as conditional, ‘‘ if one refuses correction” (comp. Job xli. 18). The connection with the main clause is ‘‘not gram- matically complete, because intelligible of itself,” comp. Prov. xxvii. 7 (Hirzic). For the meaning of the verb comp. i. 25; iv. 15; viii. 83.—With clause 6 comp. xv. 5, 382. Ver. 19. Quickened desire is sweet to the soul.—[See Critical Notes.] ‘‘ Desire that has come to be” (Niph. part.) cannot be designed to describe “appeased desire” (Vulg., LurHenr, BertHeau, Ewan, Exster [Fuerst, H., N., S8., M., etc.], but, as the import of clause 6 and a eomparison of 12, 6 suggest, a desire that is just originated, has just attained its development, now first vividly experienced but not yet satisfied (UmBreit, Hirzic). Now that this desire is in many instances directed toward evil, and that this evil desire is especially hard, to appease,— this is the truth to which clause 5 gives expres- sion (comp. Jamesi. 14,15). The second clause is not then antithetically related to the first, but it makes strongly prominent a single side of the general truth already uttered. ['l'o what is said in the Critical Notes Ruznnrscui’s comment may be added (Stud. u. Krit., 1868, p. 189). He renders clause a like the Vulg., E. V., etc., re- garding it as the statement of a general psycho- logical fact, while d supplies a particular case, illustrative and not contrasted. His practical use of the sentiment of the proverb is embodied in the appeal ‘‘ Therefore see to it that thy de- sire be a good one in whose accomplishment thou mayest rightly rejoice!” He pronounces Hirzie’s and Z.’s rendering of 7’) as untenable lexi- T cally, and false to fact.—A. ] Ver. 20. Walk with wise men and be- come wise.—So according to the K’thibh: an infin. abs. [used as an imperative] followed by an imperative instead of a consecutive clause,— which is to be preferred to the K’ri [which is fol- lowed by LXX, Vulg., E. V., H., N., S. and Med: The latter makes the language less spirited and needlessly assimilates it in form to the 2d clause. —But whosoever delighteth in fools be- cometh base.—In the Hebrew there is a play upon words: he who tendeth fools (1!) showeth himself base Y)0". [This might be thus imitated in English: he who attendeth fools tendeth to folly]. For this use of the verb TY), to follow or attach one’s self to some one, sectari aliquem, to cultivate intercourse with one, comp. xxviii. 7; xxix. 8; Jer. xvii. 16. From this is derived Y) ‘friend, comrade.”’ Ver. 21. To the righteous God repayeth good.—As subject of the verb we should supply in this instance not the indefinite subject, “one,” man, but rather Jehovah (unlike the instances in x. 24; xii. 12). Hrrzare needlessly substitutes as an emendation D7), ‘‘meeteth,” suggested by the caradfpera of the LXX. For the mean- py THE PROVERBS OF SOLOMON. TH eCOmp. x20) Kl. 5.0, fc. Ver. 22. A good man leaveth an inheri- ‘tance tohischildren’schildren. Forthisab- ee es Ri ee ke ee ee Sh ek he tel a ee Ye eS Bs SS = solute use of the Hiph., ‘‘causeth to inherit, trans- mitteth his estate,’ comp. Deut. xxxil. 8. For the sentiment comp. Job xxvii. 17; Eccles. ii. 26. Ver. 23. The poor man’s new land (yield- eth) much food. The noun 1J according to Hos. x. 12; Jer. iv. 8, describes ‘‘newly broken, newly ploughed land,” 7. e. a field newly cleared, and therefore cultivated with much effort (Vulg. correctly novalia: LuTHER less exactly ‘‘furrows” (Furchen). If such a field nevertheless yields its poor possessor ‘‘much food,” he must be a devout and upright poor man, and so possess the main condition of genuine prosperity, which is wanting to the man mentioned in clause 6, who is evidently a man of means, a rich man, who in consequence of his iniquity (lit., ““by not- justice”) is destroyed.—Hirzia on the ground of the phraseology, which is certainly somewhat hard and obscure, pronounces the verse corrupt, and therefore reads 1°] instead of 1), and so gets for clause a the meaning “‘A great man who consumes the income of capital” (!). Further- more he pronounces the whole verse spurious, and thinks it originally formed a marginal com- ment on xi. 24 (!!) but then by the mistake of some copyist was introduced into the text just at this point, [Ruretscui (as above quoted) interprets clause ain like manner of the righteous poor man’s newly cleared land, which, although wrought with difficulty, abundantly rewards the labor. The UW of clause 4 he regards not as a verb ‘there is,” but as a substantive (comp. vili. 21), with the meaning ‘‘substance, wealth.” This is destroyed where there has been unright- eousness.—A. Ver. 24. He that spareth his rod hateth his son. See iii. 125) secu, loo xonrg aloe Ecclesiast. xxx. 1.—But whosoever loveth him seeketh it, correction. Thesuffix of the last verb here, as in ver. 22, refers to the object immediately following, and this noun is here used actively in the sense of ‘‘chastisement, dis- cipline which one employs with another.”? Others take the suffix as the indirect object, equivalent to 15, ‘for him ;” he seeketh for him (the son) correction. This, however, is not grammatically admissible. Hirzig maintains that the verb is here to be taken after the analogy of the Arabic in the sense of ‘‘tame, subdue,” and that the noun is a second accusative object (?),—and that we should therefore translate ‘‘he restraineth him by correction.” So also Hormann, Schriftbew. Il. 2, 877 (follows him up with correction). With ver. 25 comp. Ps. xxxiv. 10 (11), Proy. x. 8, ete. DOCTRINAL, ETHICAL, HOMILETIOC, AND PRACTICAL. The idea which appears in the very first verse, of salutary discipline, or of education by the word of God and sound doctrine, also reappears afterward several times in a significant way (vers. 18, 14, 18, 24; comp. vers. 6, 10, 20, Zi) it therefore to a certain extent controls the whole development of thought throughout this Section, so far as we may speak of anything of the kind. We have also here again as in chap. iv. (see above, p. 74,) a chapter on the true religioustraining of children. Only it is here specifically training to the wise use of earthly blessings (so in particular the group vers. 4-12), and to the knowledge of God’s word as the chief blessing (so especially in the 2d half, vers. 13-25); this is urged by most of the proverbs that are here grouped. Hence the frequent allusions to the blessing of constant diligence, and patient labor in one’s earthly calling in reliance upon God (vers. 4, 11, 28, 25); also to the great value of earthly possessions gathered under God’s gra- cious help, as important instrumentalities for the fulfilment of the spiritual duties also involved in one’s calling (vers. 8, 11, 12, 18, 22) ; further to the hateful and harmful nature of pride and vanity (vers. 7 a, 10, 16, 18); to the evil conse- quences of unfaithfulness, since it necessarily ‘«smites its own lord” (vers. 2, 5, 15, 17); to the importance of good company, and of a decided abhorrence of that evil companionship which cor- rupts the morals (vers. 1, 6, 20; comp. 1 Cor. xv. 33), ete. Therefore, in the homiletic treatment of the chapter as a whole, we have as a subject ‘‘The true Christian education of children.’ 1) Its basis: God’s word (vers. 1, 13, 14); 2) its means: love, and strictness in inculcating God’s word (vers. 1, 18, 24); 3) its aim: guidance of the youth to the promotion of his temporal and eternal welfare (vers. 2 sq., 16 sq.) Or, on the right use of God’s word as the basis, the means, and the end in all human culture. Or, on the word of God as the most precious of all posses- sions (comp. Matt. vi. 83; xiii. 44-46; 1 Pet. i. 3-25).—StTé6cker:—The wise man’s discipline (Disciplina sapientis). 1) Wherein it consists (1-10); 2) What qualities the well-trained wise man possesses, viz. chiefly, a) Moderation and prudence in the use of earthly good; 6) Humility and modesty; 3) What is the blessing of a wise training. Vers. 1-8. Starke :—No one is born pious; every one brings sin with him into the world; therefore from the tenderest childhood upward diligence should be employed with youth that they may grow up ‘‘in the nurture and admoni- tion of the Lord” (Eph. vi. 2).. There are spirits that from merest infancy onward have their jests at everything that belongs to virtue and piety (Gen. xxi. 9); to improve such always costs much work and prayer.—(On vers. 2, 3): If words spoken heedlessly before a human tribunal are often so dangerous that they can bring one into the greatest misfortune, how can evil words be indifferent in the view of God the Supreme Judge (Matt. xii. 86) ?—Wontrartu :—On what does the happy result of education depend? 1) On the side of parents, on the strictest conscien- tiousness in the fulfilment of their duties as educators (ver. 1); 2) On the side of children, on their thankful reception of this training (vers. 2-9). Vers. 4-12. Srarxe (on ver. 5):—The natural man shuns lying and deceit on account of the out- ward shame and reproach; the pious abhors them with all his heart for God’s sake.—(On ver. 7): A man’s condition may not be with certainty inferred from the outward appearance: “all is not gold that glitters” (Kecles. viii. 4; 1 Sam, xvi. 7). The spiritually poor who feels CHAE: OU 125: 137 his inward poverty stands in the right relation, in which he can become truly rich in the grace of God.—(On ver. 8): The poor man may have many advantages over the rich, in case he knows how to use his poverty aright.—(On ver. Eh): That many men of means become poor is caused by the fact that they do not wisely apply what is theirs, but waste it on all manner of use- less things.—(On ver. 12): If thou hast made some promise to thy neighbor, defer not long the fulfilment of the promise. He who gives promptly gives double.—-[Brinaes (on ver. 5D): —It is not that a righteous man never lies. Nor is it a proof of a righteous man that he ayoids lying. But true religion brings in the new taste—conformity to the mind of God.—Trapp (on ver. 9):—A saint’s joy is as the light of the sun, fed by heavenly influence, and never ex- tinct, but diffused through all parts of the world.—(On ver. 11): Ill-gotten goods fly away without taking leave of the owner.—(On ver. 12): We are short-breathed, short-spirited. But as God seldom comes at our time, so He never fails at His own; and then He is most sweet because most seasonable.—ARnot (on ver. 12):—If the world be made the portion of an immortal spirit, to want it is one sickness, to have itis another. To desire and to possess a perishable portion are only two different kinds of misery to men].—J. Lance (on ver. 12) :— Children of God must often hope long under the cross for their deliverance. Yet when this comes at length, it is so refreshing and joyful, that they begin as it were to live anew.—ZxEtr- NER (on ver. 12):—Set thy hope not on the vain, uncertain and transient, but on the imperishable and eternal, on God and His word, 1 Cor. iv. 18; Lbim: vi. 17, Vers. 13-17. Tiibingen Bible (on ver. 138) :—It is very great wisdom gladly to receive correction when one has erred; but it is folly to be angry when one is warned against everlasting destruc- tion.—GEIER :—Faithful discharge of the duties that devolve on us secures a good conscience and reward from God and men.—[TRApPP (on ver. 15):—Natural conscience cannot but do homage to the image of God stamped upon the natures and works of the godly.—ARrnor:—It is far-seeing mercy that makes the way of trans- gressors hard; its hardness warns the traveller to turn that he may live].—Srarxe (on ver. 16): —lIf thine act and project are to prosper, begin with prudence and good counsel, and so continue till thou hast done.—WoutrartH:—Wisdom as the fountain of true life. Its correction like its counsel is health and blessing; its yoke is soft and light, because it urges us to act and to walk simply according to our destination.—Von GER- LacH (on vers. 13 sq.):—A despiser of God’s word involves himself in its penalties, he falls sooner or later under its chastisement: while on the contrary his reward never fails the right- eous.—(On ver. 17): While the wicked messenger prepares misfortune for himself as well as for his master, the faithful makes good even his lord’s mistakes. Vers. 18-25. Berleburg Bible (on ver. 18) :— Where one finds a spirit that can tolerate no correction, is always excusing and defending itself, or throwing the blame on others, fromeS Se ee eS ee a ee THE PROVERBS OF SOLOMON. “ae RT ey BT RE BD Be such a one there is no good to be hoped.—(On ver. 20): It is very profitable to cultivate friend- ship and familiar intercourse with spiritually- minded men, because one is in general wont easi- ly to take to one’s self the spirit of those with whom one‘associates.—ZELTNER (on ver. 20):— If thou shunnest an infected house, how much more shouldst thou shun the company of the un- godly, that thou mayest not be touched by the poison of their sins and vices.—[ARNor:—The issue to be decided is not what herd you shall graze with a few years before your spirit re- turn to the dust; but what moral element you shall move in during the few and evil days of life, till your spirit return to God who gave it]. —STARKE (on ver. 21):—Sin evermore draws after it God’s wrath and judgments as the shadow always closely follows the body.—[T. ApaAms (on ver. 22):—The usurer lightly begets blind children that cannot see to keep what their father left them. But when the father is gone to hell for gathering, the son often follows for scattering. But God is just].—MrtancuTHon (on ver. 23) :—It is better to possess small means, but use them well, and enjoy them with pious and contented mind, than to heap up great treasures, that pass not away without offences of many kinds.—OsIANDER (on ver. 23) .—God gives to a pious man who is poor nevertheless nourishment enough if he only labor diligently in his calling and forsake not prayer.—J. LANGE (on ver. 24):—A good father follows his children unweariedly with prayer, correction and counsel, that he may not be forced afterwards bitterly to deplore omitting correction at the right time.— Von GeriacH (on ver. 24):—A loving father strives to correct his child early; he does not wait till urgent need forces him to it.—[Joun Hower :—Fond parents think it love (that spares the rod); but divine wisdom calls it hatred.— Bripces:—The discipline of our children must commence with self-discipline. Nature teaches us tolove them much. But we want a controlling principle to teach us to love them wisely. The indulgence of our children has its root in self- indulgence ]. fea but the lips of the wise preserve them. A faithful witness cannot lie, but a false witness uttereth lies. CHAP, Woman’s wisdom buildeth her house, but folly teareth it down with its own hands. He that walketh uprightly feareth Jehovah, but he that is perverse in his ways despiseth him. In the mouth of the foolish is a rod for his pride, 0) With reference to the relation between the wise and the foolish, the rich and the poor, masters and servants. XIV. Where there are no oxen the crib is clean, but much increase is by the strength of the ox. The scorner hath sought wisdom, and findeth it not, but to the man of understanding is knowledge easy. Go from the presence of the foolish man ; thou hast not found (with him) lips of knowledge. The wisdom of the prudent is to understand his way, the folly of fools is a deception. The sacrifice maketh sport of fools, but to the righteous there is favor. The heart knoweth its own bitterness, and let no stranger intermeddle with its joy. The house of the wicked is overthrown, but the tent of the upright shall flourish. There is a way that seemeth right to man, but the end thereof is the ways of death. Kyen in laughter the heart will be (perchance) sad, and the end of joy is sorrow. et 14 He that is of a perverse heart shall be satisfied with his own ways, | but a good man (shall be satisfied) from him (E. V. “from himself Ds COn ee Oe IS Or SC pe ee Nee. 13CHAP. XIV. 1-35. 15 The simple believeth every word, the wise giveth heed to his way. 16 The wise feareth and departeth from evil, but the fool is presuming and confident. 17 He that is quick to anger worketh folly, and the man of wicked devices is hated. 18 The simple have secured folly, but the wise shall embrace knowledge. 19 The wicked bow before the good, and sinners at the doors of the righteous. 20 The poor is hated even by his neighbor, but they that love the rich are many. 21 Whosoever despiseth his friend is a sinner, but he that hath mercy on the poor—blessings on him ! 22 Do not they go astray that devise evil? and are not mercy and faithfulness with them that devise good? 23 In all labor there is profit, but mere talk (leadeth) only to want. 94 The crown of the wise is their riches, the folly of fools (is evermore) folly. 95 A true witness delivereth souls, but he that uttereth lies is a cheat. 26 In the fear of Jehovah is strong security, and to His children He will be a refuge. 927 The fear of Jehovah is a fountain of life, to escape the snares of death. 28 In the multitude of the people is the king’s honor, but from want of people (cometh) the downfall of the prince. 29 He that is slow to wrath is great in understanding, but he that is hasty of spirit exalteth folly. 30 The life of the body is a quiet spirit, but passion the rottenness of the bones. 31 He that oppresseth the poor hath reproached his Maker, whosoever honoreth him hath had mercy on the poor. 82 By his wickedness is the wicked driven forth, but the righteous hath hope (even) in his death. 83 In the heart of a man of understanding doth wisdom rest, but in the midst of fools it maketh itself known. 34 Righteousness exalteth a nation, but sin is a reproach to any people. 35 The king’s favor is towards a wise servant, but his wrath against him that is base. GRAMMATICAL AND CRITICAL. Ver. 1.—Read J\YODN, as ini. 20; ix. 1, and not NiDDN (fem. plur. constr.), as though “the wise ones among wo- me =a men” (comp. Jud. v. 29) were to be here designated (so the LXX, Vulg., LutHer). [So substantially the E. V., Noyss, etc., distributing the plural on account of the singular of the verb. KuERsT regards |}}} as merely another form of the abstract noun. Bort. does not admit the possibility of this, but explains the form in the text as an indef. or distributive plural, r. 2.— 702, c, «.—A. : : : : fy: ane ) in 3597) is one of the few examples in the early Hebrew of the Hholem plen. in emphatic verbal forms beginning or ending aclause. See Bort., 2167.—A.] ‘ Ver. 3.—The form D739UW 7) should probably be changed to DNV, since the assumption of the lengthening of the vowel (vocal Sheva) in the syllable preceding the accent seems hardly justified by analogies like Ex. xviii. 26; Ruth ii. 8. Comp. Hirzie on this passage. [Borr. defends the form doubtfully, and regards it as probably an illustration of the speech of the common people. The fem. form of the verb is indicated only by the prefix, and not by its ordinary termina- tion. See 2} 367, b, 1043, 4 and n. 3, and 1047, e. See GREEN, 7105, d.—A.} : Ver.5.—{ 37°, one of BOTTcHER’s examples of the “Fiens licitum,” what may or can be; 2959, c, B ; will not—can not.—A.] Ver. (wpa a “relative” perfect, like *) V7] and yn in ver. 81; “hath been seeking.... and it is not,” “hath already virtually reproached his Maker,” “ hath already shown mercy.” —Borr., 7950, 1.—A.j140 THE PROVERBS OF SOLOMON. b>) is undoubtedly a neuter participle =), a trifle, a small, easy matter. Ver. 7.(Three points come under considerainon: 1) the meaning of 5 TA), 2) the force of the perfect tense Fp, and 3) the meaning of the connective }. On the first, in addition to the arguments of Z.in the exegetical notes, RUEETSCHI urges (as before cited, p. 140) that with verbs of motion the only natural rendering is “from before,” the 4 being justified by Deut. xxviii. 66 as well as the passage in Judges. In regard to the second the simple perfect is easier inant a predictive perfect; thou hast not—thou surely wilt not. Z. omits the connective ) in his version; ‘‘and” might + é a nes a Bie 9 be equivalent to “in case, or where thou hast not,” etc. RurerscaI somewhat more unnaturally render s otherwise; he obtains the very forcible meaning “otherwise thou hast not known lips of kaowledge*’—hast not learned their nature, and art now muking this evident. De WETTE agrees with From him in whom thou hast not,” etc.—A.] LOSENMULLLER in rendering clause 0 as a relative clause—* and Ver. 10.—[} 1/0) — for — in final syllable under the influence of the guttural, Green, 2119, 1; Borr., 22378, 1, 5. 2392, 2,¢.—A this confusion is common. See Borr., 22657, 2; 877, Jon Jalal derived from JD, we have one of the few instances of a doubled . See Gruen, 2 60, 4, a, BOrrcueEr, real eal. Ter. 12.1473 is used in the first clause as masc., in the second as fem. In the historical books, Jerem. and Proverbs, y. €.—A. ] : oe Ver. 138.—The suffix in FF VAS) refers to the following JTW, as in the passages cited above in connection with . . ee . xiii. 4. To divide IF VIN) (J. D. Micnaeris, Hirzie) is an alteration altogether unnecessary in the case before us, where the expression “‘joy ” in clause 0 is nothing but a repetition of that of “laughter” ia clause a. Ver. 14.—To change to pooynns (L. CAPELLUS, JAEGER, efc.), or to poyn (ELSTER, comp. EwaLp) is plainly needless Sea : wa in view of the simple and obvious interpretation of Yop given in the notes. alaiils . . [Borr. proposes with great confidence to amend clause b by substituting for WS the verb wD”; 2? 460, 2, a, and 1148, 6; “good will depart from him.’—A.] Ver. 15.—[{Observe the emphatic change of accent and vocalization in 9). ] Ver. 17.—In view of the explanation which may be given of the text, attempted emendations appear needless and in- appropriate, such, e. g., as EwALp’s, who proposes instead of Ni) to read NIP (“he quiets his anger,” “keeps his equa- nimity”); or that of H1rzic, who to secure the same meaning reads [NW etc. [RUEETSCHI emphatically defends the re- ceived text. ] Ver. 18.—[Observe the change of tense; 5m), “Perfectum repentinum,” used of that which is easily and quickly done; “TAF YVAD, “Fens licitum,” are disposed or incline l to wait, efc. Borr., 22950, B; 940, 2; 948, c, a—A.] Ver. 25.—[7}"5)", as in vi. 19; xii. 17; xix. 5, 9, an irregular participial form.] a . . . Ver. 28.—1477 is a collateral form of 1, as DW} of et ae AE the plural 03717 often stands side by side with oabn. : : Ga y Ver. 30.—[O Wa, plural, probably, on account of the following DVIS. pup. The expression hero stands as a parallel to JD, as Borr. however (7695, 5) explains it as an : UE example of the “‘pluralis extenstvus’’ used also of the entire, the complete, the large,—* the life of the whole body.”—A.] EXEGETICAL. 1. Vers. 1-7. On wisdom and folly in general. —Woman’s wisdom buildeth her house. [See critical notes]. It is plain that in contrast with this wisdom of the godly we are to under- stand by ‘‘folly” in clause d especially woman’s folly.—With ver. 2, a, compare x. 9; with 3, ii. 15; i. 32.—Ver. 3. In the fool’s mouth is a rod for his pride,—lit., ‘“‘arod of pride.” [Is this genitive subjective or objective? a rod which his pride uses, for himself, or others, or both, as it has been variously understood,—or a rod by which his pride is itself chastised? The antithesis commends the latter, which is the view of BertHreau, Kampu., ete., as well as Z. Ac- cording to S., ‘‘pride” is the subject and not a limiting genitive—A.] Huirzia unnecessarily proposes to understand M1 in the sense of 14 “back,” a meaning which even in Job xli. 7 hardly belongs to the word [although given by AQUILA, JEROME, etc.] (Comp. Drenirzscu on the passage. )—But the lips of the wise preserve them.—For the construction COMpy xi Oe 6 ’ etc.; for the meaning, x. 18, 14.Ver. 4. Where there are no oxen the crib remaineth empty.—DIIN, “crib,” not “stall” (UmBREIT) 1a, in itself meaning ‘pure, clean,” is here “empty ;” so sometimes "pi The drift of the , proverb is not quite the same as in x. 15; xiii. 8 (a commendation of moderate wealth as a meang of doing good and as a preservative from spiri- tual want). Rather is this the probable meaning: ‘‘He who will develop his wealth to a gratifying abundance must employ the appropriate means; for ‘nothing costs nothing, but brings nothing in” (Exusrer, Hirzig).—With ver. 5 comp. xii. 17; with 6 in particular vi. 19.—Ver. 6. The scorner hath sought wisdom, and findeth it not,—lit., ‘and itis not,” COM). Xl. a oleh bearing of this proverb is plainly directed against that superficial, trivial, seeming culture of the scoffers at religion, (who, in the perverted sense of the word, are ‘the enlightened”’), which lacks all genuine earnestness, and for that very reason all really deep knowledge and discernment.— But to the man of understanding is know- ledge given.—See critical notes. _ Ver. 7. Go from the presence of the fool- ish man.—So Lutusr had already correctly ren- dered; also Ds Werte, Berruerau, Evster; for 3439 [from the front, from before] does not de- scribe motion directly toward or at one (EWALp, comp. UMBREIT), but remoteness from him, as Is. 1.16; Am. ix. 8; and for the connection with 5 which, it is true, is unusual, comp. Judges xx. 34. _ [See critical notes].—Hrrzia, following the LXX and Syr. vers., writes the first word of theCHAP. XIV. 1-35. 14] verse 55 instead of 19, and in clause 6 reads nym instead of Ayy na from which the meaning is obtained ‘‘ The foolish man hath every thing before him, but lips of knowledge are a re- ceptacle of understanding” (LXX : o7/a dé aiod7- cewc). But the idea of the second clause experi- ences in this way no possible improvement, but only an injury (observe the tautological charac- ter of the expressions ‘lips of knowledge” and ‘receptacle or vessel of knowledge”), and for this reason we should retain the meaning given above for the first clause also.—In clause 6 the verb is a proper perfect, ‘thou hast not known or recognized lips of knowledge,” this is, if thou soughtest any such thing in him. [W. is wrong in rendering ‘‘over against,” and “wilt not know.” —A. 2. Vers. 8-19. Further delineation of the wise and the foolish, especially with reference to their contrasted lot in life.—The wisdom of the wise is to understand his way,—lit., ‘‘ ob- serve his way.” For this use of the verb with the accusative, in the sense of to ‘‘observe or consider something,” comp. chap. vii. 7; Ps. v. 2. For the sentiment of the verse comp. xiii. 16, and ver. 15 below.—The folly of fools is decep- tion.—‘‘ Deceit” here in the sense of self-de- ception, imposition on self, blindness, which is at last followed by a fearful self-sobering, a coming to a consciousness of the real state of the case (comp. Ps. vii. 15; Job xv. 85). Ver. 9. The sacrifice maketh sport of fools,—i. e., the expiatory sacrifice which un- godly fools offer to God is utterly useless, fails of its object, inasmuch as it does not gain the favor of God, which is, on the contrary, to be found only among the upright (lit., ‘‘between upright men,” @. e., in the fellowship of the up- right or honorable, comp. Luke 1.14). Thus BertuLav, Ewarp, Evster [Stuart and Worps- wortH], etc., while the majority, disregarding the singular member in the verb, translate ‘Fools make a mock at sin” [E. V., M., N., H.] (‘‘make sport with sin,’ UmBREIT, comp. Lu- THER). [Hopason, rightly conceiving the gram- matical relation, but making both subject and object concrete, renders ‘‘sinners mock at fools” ]. Hrrzia here again proposes violent emendations, and obtains the meaning ‘The tents (?) of the foolish are overthrown (272), am punishment; the house (?) of the upright is well pleasing.” Ver. 10. The heart knoweth its own bit- terness,—lit., ‘‘a heart knoweth the trouble of its soul,” 7. e., what one lacks one always knows best one’s self; therefore the interference of strangers will always be somewhat disturbing. If this be so, then it follows that it is also not advisable ‘‘to meddle with one’s joy,” and this is the point that is urged in clause 6. A precept applicable unconditionally to all cases is of course not designed here. The author of our proverbs will hardly be put in antagonism to what the Apostle enjoins in Rom. xii. 15. Itis rather a hard and intrusive manifestation of sympathy in the joy and sorrow of one’s neigh- bor, that is to be forbidden.—With 11, a, comp. xii. 7; Job xviii. 15; with 0, Is. xxvil. 6.—With ver. 12, a, comp. xii. 15; xvi. 2.—But the end thereof are ways of death,—i.e¢., the way of vice, which at the beginning appears straight (the way is not directly described as the way of vice, yet is plainly enough indicated as such), at length merges itself wholly in paths that lead down to mortal ruin; comp. ver. 4; vil. 27.— The same verse appears again below in xvi. 25. Ver. 18. Even in laughter the heart will be (perchance) sad.—The Imperf. of the verb here expresses a possible case, something that may easily and often occur. The contrasted condition is suggested by Eccles. vii. 4: ‘*Though the face be sad, the heart may yet be glad.” [Notwith- standing Honpern’s observation, that ‘though sorrow may be occasioned dy laughter, it does not exist in it,” it is a deeper truth, that in cir- cumstances producing a superficial joyousness, there is often an underlying, profounder sor- row.—A.|—And the end of joy is sorrow [not by a mere emotional reaction, but] in such a case as this; the heart, which under all appa- rent laughter is still sad, feels and already anti- cipates the evil that will soon have wholly trans- formed the gladness into grief. Ver. 14. He that is of a perverse heart shall be satisfied with his own ways, 7. e., he who has departed from God (lit., ‘‘he that is turned aside in heart,” comp. Ps. xliv. 19) is surfeited with his own ways, partakes of the ruinous results of his sinful action; comp. xil. 14; xiii. 2; xxviii. 19.—But a good man (shall be satisfied) from him, @. ¢., the good man solaces himself in the contemplation of the wicked and his fate (chap. xxix. 16; Job xxii. 19) Ps xexxvi 4 ivi 1) ora maya be; the upright man enters into the possession of the good which the other loses (comp. xi. 8, 29; xiil. 22). YyIyD, strictly ‘from with him,” expresses here this idea,—‘‘from that which belongs to him as its foundation” (Hrrzic), and therefore ‘from his experience, from the sorrowful oc- currences of life in which he is deservedly in- volved.” [E. V., H., N., M. render reflexively ‘‘fpom himself,” and make the experiences pa- rallel; each shall be satisfied ‘with bis own ways,” or ‘‘from himself.” The third pers. suf- fix has this reflexive meaning after byp dis- tinctly in 1 Sam. xvii. 22, 89; Jonah iii. 6. The suffix in clause a is reflexive, ‘‘his own ways,” and we must regard the same construction as the simplest and most natural in J—A. | Ver. 15. The simple believeth every word, —Ensrer: ‘‘eyery thing.’ But as objects of belief, it is, in the first instance and most di- rectly, words alone that come under considera- tion, and reference is made here precisely to the unreliableness of words as used by men, as in chap. vi. 1 sq.; x. 19; Eccles. v. 1 sq.; Ps..cxvi. 11, efc.—With clause 6 compare above ver. 8 a.— Ver. 16. With clause a compare xvi. 6, 17.— The fool is presuming and confident. —Comp. xxi. 24; xxviii. 16. The latter of these descriptive terms unquestionably describes a false security, and carnal arrogance, which is the opposite of the fear of God. The former epithet means ‘‘self-exalting, bearing one’s self inso- lently,” or it may be (like the Kal conj. of the same verb in chap. xxil. 3) ‘* boldly rushing on,2 ee as a a 142 fae es ei oy ed ed fe 1S ee ee eg oko tReet “oF ee THE PROVERBS OF SOLOMON. overriding (Hrrziac, comp. LUTHER, wildly through’’). Ver. 17. He that is quick to anger work- eth folly. — Strictly, ‘‘he who foams up quickly, who flies into a passion,” contrasted with the man who is ‘slow to anger,” ver. 29. [D'DN, the nostrils, then the breathing, which by its quietness or its excitement, marks. the state of the temper].—And the man of wick- ed devices is hated.—Literally, ‘‘the man of shrewd reflections, well contrived counsels” (comp. remarks on i. 4, and also chap. xil. 2; xxiv. 8; Ps. xxxvii. 7), who is not here set as a contrast, but as a counterpart to the passionate man; the crafty and subtle man, who, in spite of all his show of mildness, is still as thoroughly hated as the irascible and passionate man. The relation of the two clauses is accordingly not an- tithetic, but that of a logical parallel. With one manifestation of an evil disposition another is immediately associated, with a suggestion of the results which are in accordance with it; comp. chap. x. 10, 18. Ver. 18. But the wise shall embrace knowledge.—i VAD’ (comp. Ps. exlii. 8), liter- ally, ‘‘surround, enclose,” cannot here mean ‘they crown themselves, or are crowned”’ [the verb is not reflexive] (UmBreEIT, comp. LuTHER [De W., E. V., H., N., S., M., W.]), but, as the parallel verb in clause a indicates, must convey simply the meaning of ‘laying hold upon,” 7 e., gathering, accumulating [so Furrst, BurTHEAuv, KaAmPH., etc. |. Ver. 19. And the wicked at the doors of the righteous,—. ¢., they bow there (the verb is to be repeated from the first clause). The figure lying at the basis of this representation is that of the ambassadors of a conquered people, who, kneeling at the doors of their conqueror’s palace, await his command. For the general sentiment comp. xiii. 9, 22; also Psalm xxxvii. 25, etc. 3. Vers. 20-27. On riches and poverty in their causal connection with wisdom and folly.—The poor is hated even by his neighbor.—Comp. xix. 4; Ecclesiast. vi. 7 sq.; xii. 8sq. Numerous parallels from classic authors (e. g., THEOGNIS, Wero2te 6975) Ovi, rest, 1., 9,5, 6), and also from Rabbinical and Arabic authors, may be found in UmsBreir’s Commentary in loco. ‘Is hated,” 7. e., ‘is repelled as disagreeable, is ob- noxious” (comp. Deut. xx. 15; Mal.i.3). How this may come to pass, how former friendship between two persons may be transformed into its opposite on account of the impoverish- ment of one of them, is impressively illustrated by our Lord’s parable of the neighbor whom a friend asks for three loaves (comp. Luke xi. 5-8.) —Ver. 21. Whosoever despiseth his friend is a sinner, 7. e., he who neglects a friend that has fallen into destitution (comp. ver. 20 a), who does not render him assistance, sins just as surely as his act is praiseworthy who is compassionate to the poor or wretched (read DY with the K’thibh). With the benediction in clause 5 com- pare xvii. 20. Ver. 22. Do they not err that devise evil? —The figurative expression ‘carve evil” (comp. ill. 29; vi. 14) has as its counterpart in the se- ‘‘yushes!cond clause the kindred figure ‘carve out good,” 2. e., contrive or devise good (bona machi- nari). Instead of ips “they err, or go astray” (comp. Job xv. 81) Hiraig reads 3) (from py): “Ought it not to go ill with them that devise evil?” But the language of the text character- izes with sufficient strength and clearness the unsettled and disastrous condition of those who have departed from God’s ways.—And are not mercy and truth with those that devise good ?—The interrogative particle affects the se- cond clause as well as the first (so UmsBrerT, and doubtless correctly, in opposition to most modern interpreters [e. g., E. V., De W., Berrueay, H., M., S., K., while Noyes agrees with our author ]). The construction is like that in xiii, 18.— ‘“Mercy and truth” are probably God’s mani- festations of Himself toward them, as in Gen. xxxii. 11; Ps. lxi. 7, and not human attributes, as above in chap. ili. 8 (see note i doco), or as in xvi. 6; xx. 28. [So Trapp and others, while M. and 8. make them human,—M. making these the experience, and 8. the action of those who devise good.—A. Ver. 23. In all labor there is profit, but idle talk (leadeth) only to want.—(Comp. xi. 24; xxi. 5); in the latter passage ‘‘profit” and ‘‘want” are contrasted precisely as here.—‘‘ Idle talk; in the Hebrew literally, ‘‘word of the lips;” comp. Isa. xxxvi, 5; Job xi. 2; xv.3. The sentiment of the entire verse is moreover plain: ‘One should beware of idle talk more than of the hardest toil” (BerTHEauv). Comp. Matt. xli. 36. Ver. 24. The crown of the wise is their riches, 7. e. the well-earned possessions of the wise become his honor, are a real adornment to him, for which he is with good reason praised. ‘‘The folly of fools, on the other hand, is and continues folly,” though he may ever so much parade and swell with it, though he may in par- ticular studiously employ any riches he may chance to possess in splendidly decorating him- self, and giving himself a magnificent appear- ance by all manner of outward trifles and finery (comp. Bertueavu, UmBreit, Ester on this passage). [Trapp: ‘‘Why, was it not foolish- ness before they were rich? Yes, but now it is become egregious foolishness’ ].— Hirzig has here again needlessly felt constrained to amend. He reads in clause a ‘“‘their prudence,” Diy, and in clause 0, as the subject, ‘‘ ostentation,”’ now instead of Noa ; so he obtains the mean- ing, ‘The crown of the wise is their prudence (?); the pomp of fools is—drunken (??).” Ver. 25. A true witness delivereth souls, z. e. from the death involved in some false charge brought against them before the court, and which therefore threatens them in case a truthful wit- ness does not clear them and bring their inno- cence to light.—But he that uttereth lies (comp. ver. 5; vi. 19) is acheat.—Compare xii. 17, where, however, ‘‘deceit’’ MD) is object of the preceding verb ‘‘showeth forth,’ and not. predicate. Here the abstract ‘‘ deception” stands emphatically for the concrete, ‘‘a deceit- ful man, one without substance or reliableness ;” comp. above ver. 8, b. [ RUEETSCHI (as above,CHAP. XIV.: 1-85. 143 ee LA) would simplify the construction by re- taining xD as the common predicate of both clauses, and would give to the second object the meaning ‘‘ wrongful or unrighteous possession,” citing as a parallel Jer. v. 27. We cannot com- mend the suggestion.—A.] Hurzie instead of «deceit ”” (13719) reads 17) ‘he destroyeth”’ (2. @. souls), in order to obtain as exact an anti- thesis as possible to the ‘‘ delivereth” in the first clause. Ver. 26. In the fear of Jehovah is strong security, or, the fear of Jehovah is strong secu- rity, is a sure reliance; for the preposition may properly stand before the subject as the 2 essen- tie, aS in Isa. xxvi. 4; lvii. 6 (so Hirzia).— And to His children He will be a refuge.— «To His children,” z. e. doubtless to His wor- shippers, those faithful to Him, who for that yery reason are His favorites and objects of His care (comp. Deut. xiv. 1). This reference of the suffix to Jehovah Himself is unquestionably more natural than to refer it to the pious, an idea which must first be very artificially extract- ed from the “fear of Jehovah” (contrary to the view of Umpreit, Ewatp, Brerruerau, Exsrer, [H., N., M., 8.]). Hurrzia reads 339 ‘¢to its builders,” 7. e. to them who seek to build up that strong fortress, that ‘‘security” of the fear of Jehovah (?). With ver. 27 comp. xiii. 14. [Rurrtscut (as above, p. 142) supports the idea rejected by ZockueR, that the divine pro- tection extends to the children and the children’s children of such as honor God. Although not without grammatical warrant for the construc- tion, and conveying beautifully a precious scrip- tural truth, we must regard the rendering as here somewhat forced.—A. ] 4. Vers. 28-35. Continued parallels between the wise and the foolish, the rich and the poor— with the addition of the closely related compari- son of masters and servants.—From want of people (cometh) the downfall of the prince. ‘«< People ” (Di) as in xi. 26. Whether in the choice of the word rendered “‘prince” there is a hidden allusion to the ordinary meaning, ‘«gonsumption” (Hrrzia, comp. UMBReIT) must remain in doubt. For this use of i111, down- fall, ruin, comp. x. 14; xiii. 38. Ver. 29. He that is slow to ariger is great in understanding. — Literally, he that is long or slow in anger, Bpadic ei¢ opygv, James i. 19; therefore, the forbearing, the patient. ‘‘Great, 7. e. rich in understanding” (comp. ‘great in acts,” 2 Sam. xxiii. 20); comp. the Latin mulius prudentia.—But he that is hasty in spirit (quick-tempered) exalteth folly, @. ¢. makes much of it, carries it to excess. Thus Hrrzic, and doubtless correctly, while the ma- jority take the verb in the sense of ‘‘to exalt before the view of men,” manifestare, declarare, for which idea however the parallel passages xii. 28; xiii. 16 are by no means conclusive [H., S., M., W. all take this view |. Ver. 30. The life of the body is a quiet spirit.—Lit., ‘‘life of the members (see Critical Notes) isa heart of quietness” (ND V2 not mean- | | ing here ‘‘health,” but composure, a -vanquil con- dition, as in xv. 4; Eccles. x. 4).—But passion the rottenness of the bones.—Comp. xi. 4, and for this use of Msp, ‘‘passionate zeal,” violent excitement in general (not specifically envy or jealousy) Job v. 2.—Ver. 31. With clause a@ compare xvii. 5, with 6, xix. 17 a, and above vers 21: Ver. 32. By his wickedness is the wicked driven forth, driven forth, 7. e. from life; he is by a violent death swept away from this earthly life (comp. Ps. xxxvi. 12; Ixii. 3).—But the righteous hath hope (even) in his death. He ‘is confident,” viz. in Jehovah; comp. Ps. xvii. 7, where the same absolute use of the participle ‘‘trusting”’? occurs (the “trustful” in general, believers). As in chap. xi. 7, and if possible even more distinctly than in that passage, we have expressed here a hope in the continuance of the individual life after death, and a just retribution in the future world. Hurzia, to avoid this admission, reads in accordance with the LXX (év ry éavrov dovétyre) WI)3, in his upright- ness, “but in his innocence doth the righteous trust.” But may not this divergent reading of the LXX owe its origin to the endeavor to gain an antithesis as exact as possible to the ‘‘in his wickedness”’ of the first clause? [RUEKTSCHI (as last cited) preserves the recognition of a hope of immortality and also the poetical parallelism, by giving to the word ‘evil,’ My, a physical rather than an ethical meaning: ‘in his misfor- tune (or adversity) the wicked is overthrown, but the righteous has confidence even in his death.” For the wicked all hope is gone. This seems tous a happy reconciliation of the gram- matical and spiritual demands of the two parts of the verse.—A. ] Ver. 33. In the heart of a man of under- standing doth wisdom rest, 7. e. quietly, si- lently; comp. x. 14; xii. 16, 28, and for this use of the verb 1 Sam. xxv. 9.—But in the midst of fools it maketh itself known, 7. e. not “fools draw out the wisdom of the wise,” which is natu- rally quiet, in opposition to them and their folly (Hirzic), but, fools carry their wisdom, which is, however, in fact, only folly, always upon their tongues, and seek most assiduously to make it known (comp. xii. 23; xiil. 16; xv. 2). The expression is pointed and ironical, and yet not for that reason unintelligible, especially after expressions like those in vers. 8, 16, 24, ete. It is therefore unnecessary with the Chaldee version to supply the noun ‘folly ” again with the verb. Ver. 34. Righteousness exalteth a nation. Righteousness, Mpts, is here used with a very Wiles comprehensive import, of religious and moral rectitude in every relation and direction, and is therefore not to be restricted, as it is by many recent commentators (UMBREIT, Hrvzia, etc.), to the idea of virtue. Just as little is the idea of ‘‘exalting” to be identified with the idea of ‘honoring’ (as ELsTER, Hirzic, etc., would have it); it is rather a general elevation and ad- vancement of the condition of the people that is to be indicated by the term; comp. above, ver. 29.—But sin is a reproach to the people. _For the Aramaic term TOM, ‘‘shame,” comp.a a ee 144 te te eh ee es BL ee ed ey ee Ah Pe gS ee th 1b re ee ce te THE PROVERBS OF SOLOMON. 99 XXvili. 22 (also xxv. 10), and Job Vi. [4 And yet in this national reproach and disgrace there is to be included the corresponding injury and misery of other kinds, so that in this view there is a certain justification for the Vulgate’s ren- dering, ‘‘miseros facit”’ (which however rests upon the different reading 1Di1); comp. the LXX and the Syr. vers.), and for Lurusr’s ‘‘ Verder- derben,’’ destruction. Ver. 385. With clause a comp. xvi. 12.—But his wrath. will find out the base,—lit., ‘his wrath will the base be; comp., e.g., xi. 1, where ‘his abomination”’ means the object of his abhorrence. To supply the preposition ‘to,”’ 2 from clause a, is therefore needless (in oppo- sition to the view of UmBreiT, BERTHEAU). DOCTRINAL AND ETHICAL. The representation of the entire chapter ig plainly shaped by the contrast between the wise and the foolish, and it is only toward the end (vers. 20 sq.) that the kindred contrast between the rich and the poor, and at the very last (vers. 27 sq.) that between rulers and servants, is added.—Ethical truths to which a significant prominence is given, are contained especially in the following proverbs: Ver. 1. The building of the house by the wis- dom of woman. ‘Only the characteristic wis- dom of woman (not that of the man) is able to ‘build itself a house,’ 7. e., to make possible a household in the true sense of the word; for the woman alone has the capacity circumspectly to look through the multitude of individual house- hold wants, and carefully to satisfy them; and also because the various activities of the members of the family can be combined in a harmonious unity only by the influence, partly regulative and partly fostering, of a feminine character, gently but steadily efficient. But where there is wanting to the mistress of the house this wisdom attainable only by her and appropriate to her, then that is irrecoverably lost which first binds in a moral fellowship those connected by rela- tionship of blood—that which makes the house from a mere place of abode to become the spiri- tual nursery of individuals organically associ- ated.” (KLsTER). Ver. 6. The impossibility of uniting a frivolous disposition and jests at religion with true wisdom and understanding. ‘It is not by a one-sided action of the thinking power, but only by undi- vided consecration of the whole nature to God, which therefore inyolves above all other things a right relation of the spiritual nature to Him, that true knowledge in Divine things can be attained. The wise man, however, who has found the true beginning of wisdom, in bowing his inmost will before the Divine, not as something to be mas- tered by the understanding, but as something to be simply sought as a grace by the renunciation of the very self,—he can easily on this ground which God’s own power makes productive, at- tain a rich development of the understanding.” (ELsTER. ) Ver. 10. The disturbing influence of an unin- vited interference in the sorrow and the joy of one’s neighbor. ‘‘Hvery one has his own circle of sorrows and joys, which his neighbor must leave to him as a quiet sanctuary for himself, For in the liveliest sympathy of which one may ever be conscious, it will still often be altogether impossible to enter into the peculiarity of others’ sensibility with such a participation as is really beneficent. Therefore a Turkish proverb (in Von Hammer, Morgenl. Kleebl., p. 68) also says ‘Eat thine own grief and trouble not thyself for another’s’” (UmBRreEIT).—Comp. aboye, our exe- getical notes on this passage. Ver. 12. The self-deception of many men in re- gard to their courses, imagined to be healthful, but in reality leading to eternal ruin. Comp. MerLancuTHon: ‘The admonition relates to the mistiness and weakness of man’s judgment, and his many and great errors in counsel, for it is manifest that men often err in judging and in their deliberations. Now they are deceived either by their own imaginations, or by the ex- ample of others, or by habit, etc., and being de- ceived, they rush on all the more fascinated by the devil, as is written of Judas in John xiii. 27.” Ver. 14. The fool ever accumulating nothing but folly, and the wise man gaining in know- ledge. Like ver. 24 this proverb is especially instructive with respect to the deep inner con- nection that exists on the one hand between fool- ish notions, and a poor, unattractive, powerless earthly position, destitute of all influence,—and on the other hand between true wisdom and large ability in the department both of the material and the spiritual. Von Geruacu pointedly says, ‘‘ There is a certain power of attraction, accord- ing as a man is wise or foolish; the possessions also which the one or the other attains, are in accordance with his disposition.” Ver. 28. A sentiment directed against feeble princes who nevertheless array themselves with disproportionate splendor; and this, as also ver. 4, is designed to call attention to the principle, that it is not external and seeming advantages, but simply and solely the inward competence and moral excellence, whether of the head or of the members of a commonwealth, that are the condi- tions of its temporal welfare. Ver. 81. Compassion to the poor is true service of God; comp. James i. 27. Since God has created both rich and poor (1 Sam. ii. 7), since He designs that they shall exist side by side and intermixed (Proy. xxii. 2), since the poor and lowly man is in like manner a being created in His image (James ili. 9), therefore he who deals heartlessly and violently with the poor insults that Being Himself who is the Maker and Ruler of all. The compassionate, on the contrary, dis- cerns and honors His disposition toward His creatures, and the love which he manifests to- ward them, even the humblest and most unwor- thy, is in fact manifested toward God Himself; comp. Matth. xxv. 40.—Ver. 82. The-confidence which the righteous man possesses even in his death. Compare the exegetical explanation of the passage. HOMILETIC AND PRACTICAL. Homily on the entire chapter: The wisdom and folly of men considered in their respective foundations, natures and results; and 1) withinthe sphere of domestic life (vers. 1-7); 2) within that of ceil life (vers. 8-25); 38) within that of political or national life (vers. 26-35).—Srécxer: Of human wisdom as the fruit of a right cul- ture,—and 1) of the wisdom of domestic life (prudentia ceconomica, vers. 1-25); 2) of the wis- dom of public life (prudentia politica, vers. 26-35). Srarke: The results of piety and ungodliness 1) in the household, and in social life generally to5.3n% 2) in the relations of rulers in particular 26-39). Vers. 1-7. Berleburg Bible :—That wise women build their house, is to be understood not so much of the edifice consisting of wood, stone, plaster, as rather of the family and the house- hold economy, which a wise woman always strives to keep in good condition and to improve. Ps. cxxyvil. 1.—Tubingen Bible (on vers. 3): He who is wise keepeth his mouth and still more his heart, that he may not in connection with out- ward consideration and high dignities fall into pride.—(On ver. 4): He that doth not work also shall not eat; the poverty of many springs from this, that they lack industry and diligence.— STARKE (on ver. 6): He who in seeking wisdom has for his end pride and ambition, will never attain true wisdom, unless he changes his views. ~—(On ver. 7): vil one always learns more quickly and easily than good; therefore avoid evil company.—[A. Funuer (on ver. 6): If our inquiries be influenced by a spirit of pride and self-sufficiency, we shall stumble at every thing we meet with; but he who knows his own weak- ness and conducts his inquiries with humil- ity, shall find knowledge easy of attainment.— Arnot: Those who reject the Bible want the first qualification of a philosopher, a humble and teachable spirit. The problem for man is not to reject all masters, but to accept the rightful One. Submission absolute to the living God, as revealed in the Mediator, is at once the best li- berty that could be, and the only liberty that is.—TRrapp (on ver. 6): He that would have heavenly knowledge must first quit his heart of corrupt affections and high conceits. ] Vers. 8-17. Tiibingen Bible (on ver. 8):— Steady watchfulness and attention to one’s self is a great wisdom.—(On ver. 9): To make sport of sin is the height of wickedness.—STaRKE (on ver. 10): He who knoweth the heart alone knoweth the needs of thy heart, which no other besides doth know. He can likewise give thee joy where no other can create it for thee.—(On ver. 16): Reverence and love to God must be with us the strongest motive to avoid sin.—(On ver. 17): Between the hasty trespasses of pas- sionate natures, and the deliberate wickedness of malicious man, there is always a great dis- tinction to be made.—Von GerRacu (on ver. 10): How hard it is to console and soothe others, Job’s answers to the discourses of his friends are a signal illustration.—(On ver. 12): In connection with the deceptive, seductive show made by im- piety, it is important to give more careful heed to one’s way in life.—(On ver. 17): A man who quickly falls into a passion does indeed commit a folly, but yet is far preferable to the coldly and selfishly calculating villain. One may well be indignant at the first—the last makes himself odious.—[ Lorp Bacon (Advancement of Learning, 10 CHAP. XIV. 1-85. * 145 Book VIII.), on vers. 8 and 15: He who applies himself to the true wisdom takes heed of his own ways, foreseeing dangers, preparing remedies, employing the assistance of the good, guarding himself against the wicked, cautious in entering upon a work, not unprepared for a retreat, watchful to seize opportunities, strenuous to re- move impediments, and attending to many other things which concern the government of his own actions and proceedings. But the other kind of wisdom is entirely made up of deceits and cun- ning tricks, laying all its hope in the circumvent- ing of others, and moulding them to its pleasure; which kind the proverb denounces as being not only dishonest, but also foolish, efe.—T. ApAms (on ver. 9): Mocking is the medium or connec- tion that brings together the fool and sin; thus he makes himself merry ; they meet in mockery. Through many degrees men climb to that height of impiety. This is an extreme progress, and almost the journey’s end of wickedness.—ARNOT (on ver. 10): The solitude of a human being in either extremity of the experiences of the human heart is sublime and solemnizing. Whether you are glad or grieved, you must be alone.—(On ver. 12): The result accords not with the false opi- nion, but with the absolute truth cof the case. There is a way which is right, whatever it may seem to the world, and the end thereof is life. God’s way of coming to us in mercy is also our way of coming to Him in peace.—(On ver. 15): Trust is a lovely thing; but it cannot stand un- less it get truth to lean upon.—Joun Howe (on ver. 14): The good man is not the first fountain of happiness to himself, but a subordinate one a good man is, and so is satisfied from himself—a fountain fed from a higher fountain—by deriva- tion from Him who is all in all, and more inti- mate to us than we ourselves. But the wicked man is the prime and first fountain of all misery to himself.—FuLavreL: The upright is satisfied from himself, that is, from his own conscience, which, though it be not the original spring, yet is the conduit at which he drinks peace, joy and encouragement.—R. Sourm (on ver. 18): 380th of Posthumous Sermons]. Ver. 18-25. ZELTNER (on ver. 19): Bear pa- tiently the pride of the ungodly; it lasts not long.—STaRKE (on vers. 20, 21): The many promises that God will graciously reward kind- ness to the poor must make the Christian joyous: and willing in labors of love.—(On ver. 22): Virtue and piety reward those who cherish them,, but vices and sins cause nothing but pain and: trouble.—GurIER (on ver. 23): Prating and: boastful men are like an empty vessel; if one: strike it, it does indeed give forth a sound, but: for all that nothing goes in.—(On ver. 25): Be: intent upon truth in thy words, gestures, aects,, and in thy whole walk. Vers. 26-35. StarKe (on ver. 28): It is the duty of the lords of the land to see to it that their land be well cultivated, and in particular: that ‘‘mercy and truth dwell in the land, right- eousness and peace kiss each other” (Ps. lxxxy. 11).—(On ver. 29): Impatience opposes the will of God, and is therefore the greatest folly,—(On ver. 30): Passion and wrath shorten the life, and care makes old before one’s time.—(On ver. 31): Despise no man, be he ever so humble, for thou146 knowest not but in that act thou art despising a true child of God.—(On ver. 32): There is surely a future life to be hoped for after death; other- wise how could the righteous be so comforted in their death ?—(On ver. 34): Sin is the cause of all misery under the sun.—(On ver. 85): If the fidelity of his subjects is pleasing to a king, how much more will God take pleasure if one serves Him faithfully and with the whole heart, through the strength of Jesus Christ !—[ARnor (on ver. 25): The safety provided for God’s children is confidence in Himself, the strong tower into which the righteous run.—(On ver. 31): The necessary dependence of human duty upon Divine faith.— S. Daviss (on ver. 82): 1) Every righteous man has a substantial reason to hope, whether he yi et es ei kl St oe ol Pk ek ‘a et St ST Pet er Sees aT ae ae ee eT ee ee THE PROVERBS OF SOLOMON. clearly see it or not; 2) Good men in common do in fact enjoy a comfortable hope; 3) The hope which the righteous hath shall be accomplished. —Saurin (on ver. 84): As there is nothing in religion to counteract the design of a wise system of civil polity, so there is nothing in a wise sys- tem of civil government to counteract the design of the Christian religion. The exaltation of the nation is the end of civil polity. Righteousness is the end of religion, or rather is religion itself. —Emmons (on ver. 34): It is the nature of sin 1) to lessen and diminish a people; 2) to sink and depress the spirit of a people; 38) to destroy the wealth of a people; 4) to deprive them of the blessings of freedom; 5) to provoke the dis- pleasure of God and draw down His judgments. | e) With reference to various other relations and callings in life, especially within the sphere of the religious life. CHAP. XV. 1 A soft answer turneth away wrath, but a bitter word stirreth up anger. 2 The tongue of the wise maketh knowledge attractive, but the mouth of fools poureth forth folly. 3 The eyes of Jehovah are in every place, beholding the wicked and the good. A mild tongue is a tree of life, but he that regardeth reproof is wise. The lips of the wise spread knowledge, but the heart of fools (doeth) not so. CO ON Co. OS but transgression therewith is a wound in the spirit. The fool despiseth his father’s correction, In the house of the righteous is a great treasure, but in the gain of the wicked is trouble. The sacrifice of the wicked is abomination to Jehovah, but the prayer of the upright is his delight. An abomination to Jehovah is the way of the wicked, but he loveth him that searcheth after righteousness. 10 he that hateth reproof must die. Hl There is sharp correction for him that forsaketh the way ; Hell and the world of the dead are before Jehovah, how much more the hearts of the sons of men? to wise men will he not go. 13 The scorner liketh not that one reprove him; A joyous heart maketh a cheerful countenance, but in sorrow of the heart the spirit is stricken. 14 but the face of fools feedeth on folly. 15 All the days of the afflicted are evil, An understanding heart seeketh after knowledge, but he that is of a joyful heart—a perpetual feast. 16 Better is little with the fear of Jehovah than great treasure and trouble with it.CHAP. XV. 1-83. 17 Better is a dish of herbs, when love is there, than a fatted ox and hatred with it. 18 A passionate man stirreth up strife, but he that is slow to anger allayeth contention. 19 The way of the slothful is as a hedge of thorns, but the path of the righteous is a highway. 20 A wise son maketh a glad father, but a foolish man despiseth his mother. 21 Folly is joy to him that lacketh wisdom. but the man of understanding goeth straight forward. 22 Failure of plans (cometh) where there is no counsel, but by a multitude of counsellors they come to pass. 23 A man hath joy through the answer of his mouth, and a word in due season, how good is it! 24 An upward path of life is the way of the wise to depart from hell beneath. 25 The house of the proud will Jehovah destroy, and he will establish the border of the widow. 26 An abomination to Jehovah are evil devices, but pure (in his sight) are gracious words. 27 He troubleth his own house that seeketh unjust gain, but he that hateth gifts shall live. 28 The heart of the righteous studieth to answer, the mouth of the wicked poureth forth evil. 29 Jehovah is far from the wicked, but the prayer of the righteous he heareth. 30 A friendly look rejoiceth the heart, good tidings make the bones fat. ol The ear that heareth the reproof of life will abide among the wise. o2 He that refuseth correction despiseth himself, but he that heedeth reproof getteth understanding. 33 The fear of Jehovah is a training to wisdom, and before honor is humility. GRAMMATICAL AND CRITICAL. Ver. 1.—[3¥ -3'7 undoubtedly means wrathful words, bitter words; Ges. reaches this through a subjective meaning of ANY, labor, pain to the wrathful spirit; Fuerst takes the objective, cutting words, that cause pain to their victim; the latter retains most of the radical meaning of the verb.—A.] Ver. 2—[3°() fA, lit., maketh knowledge good; but the radical idea of the Heb. 3)0) is that which is good to the sense, especially sight; therefore bright, brilliant,—and afterward, that which is agreeable to other senses, hearing, taste, ctc. The etymological meaning here best suits the sense “make knowledge appear attractive.”—A. ] Ver. 5._[Bérr. (2 1055, III.), commenting on the three passages where the defective form Bae occurs, proposes as the probable reading Dy.—A.] Ver. 6—f\1 3D) (from Dy, chap. xi. 29) is a neuter partic. used substantively in the sense of ruin, destruction; comp. in Is. x. 3 SIM), Andealse MDW in ver. 16 below. [ Ver. 7.—Masc. ein the fem. 9 bY, as in ver. 2; x. 21, 22.] Ver. 9.—[Borr. (2 412, 3) suggests rhythmical reasons for the peculiar and solitary form AT; usually AT. Comp. GREEN, 3112, 5, c.—A.] re Ver. 15.—The construction is elliptical; 95-350 is logically a genitive limiting the ciDe of clause a, and NWAwD is & predicate to it: “the days of him who is cheerfu! in heart are a feast,” etc. Comp. H1rTz14 on the passage. Ver. 21.—The Infin. nod without 4 made dependent on the verb Ww» (EwaLp, Lehrb., 3 285, a.) Ver, 22,—The Infin. abs. 9/7 is here naturally prefixed, instead of the finite verb, as e.g.,in xii.7. [Active used in- ti : eg: a stead of passive, with an indefinite subject, in Hiphil and Piel as well as Kal. infinitives. See BorrcHER, 3 990, ,» a.—A.] Ver. 25.—Instead of JX°) we must with Hrrzia, etc. and in accordance with the anc. versions read aals for the : : i : i i 0 ds it as optative rendering “and let him establish,” etc. (BERTHEAU) does not agree with the parallelism. [Borr. regar Ridetve, expressing that necessity which ia seen to be involved in the moral order of the world (2964, 7).—A.THE PROVERBS OF SOLOMON. EXEGETICAL. 1. Vers. 1-7. Against sins of the tongue of va- rious kinds.A soft answer turneth away wrath,—lit., ‘‘bringeth or turneth back passion,” comp. Is. ix. 11, 16, 20. The opposite of this ‘turning back” or ‘beating down” the violence of wrath is the ‘‘stirring it up,’’ causing wrath to flash up or blaze out. Comp. Eccles. x. 4; Ps. xviii. 8, 9.—With the use of the epithet “soft, gentle” (J), comp. xxv. 15.—‘‘A bitter word” (see critical notes ) is more exactly ‘‘a word of pain,” 7. e., a smarting, offensive, violent word such as the passionate or embittered man speaks. Ver. 2. The tongue of the wise maketh knowledge attractive, lit., ‘‘maketh know- ledge good” (see critical notes); @ e., presents knowledge in apt, well arranged and winning ways (comp. xxx. 29; Is. xxiii. 16). In contrast with this “the fool’s mouth poureth forth folly,” i. e., in its repulsively confused and noisy utter- ances, brings to view not wisdom and true dis- cernment, but only folly. ‘‘Poureth forth,” a decidedly stronger expression than ‘proclaim- eth,” chap. xil. 23. Ver. 3. Comp. 2 Chron. xvi. 9; Ecclesiast. xv. 19; xvii. 16; xxiii. 28; also Ps. cxxxix. 1 sq.; Matt. x. 80; Heb. iv. 13. Ver. 4. Gentleness of the tongue is a tree of life.—With this use of the noun rendered ‘‘rentleness”” (not ‘‘health’’) comp. xiy. 30, and for the expression ‘tree of life,”’ xi. 80.—But transgression therewith isa wound in the spirit.—The noun AD probably does not here mean ‘‘perverseness” (BrerTHEAU, EH. V., etc.), but apparently ‘trespass, transgression,” which seems to be its meaning also in chap. xi. 8 (comp. Hirzic). Transgression with the tongue is, however, probably not here falsehood (Lurusr, and the older commentators; comp. Ewaxp, ‘‘falling with the tongue’”’), but its misuse in the exciting of strife and contention, and so ‘‘irrita- tion, excitement” (Umbreit, Eusrer). ‘A wound in the spirit,” 2. ¢., disturbance and de- struction by restless passion of the regulated and normal state of the spirit; comp. Is. lxv. 14.— Hirzia conjectures a corruption of the text, and therefore translates the second clause in partial accordance with the LXX, Syriac and Chaldee versions, ‘‘and whoso eateth its fruit (the tree of life), stretcheth himself comfortably (!?).” [Rugetscui (as before cited, p. 143) carries the idea of gentleness through the two clauses as the central idea; ‘‘it is precisely with this gentle speech which otherwise does so much good, that the wicked is wont to deceive, and then one is by this more sorely and deeply stricken and dis- tressed than before.’’—A. | Ver. 5. Comp. i. 7; xiii. 1.—But he that regardeth reproof is wise (reproof on the part of his father, or in general from his pa- rents). For this verb, ‘‘is wise, prudent, deal- eth prudently,”’ comp. xix. 25; 1 Sam. xxiii. 22. —Ver. 6. In the house of the righteous isa great treasure,—lit., ‘‘house of the righteous,” probably an accusative of place. The treasure Stored up in such a house is the righteousness that prevails in it, a source and pledge of abiding prosperity. [Honpsn and some others make the earthly treasure too prominent, as though the direct teaching of the verse were that ‘temporal prosperity attends the righteous.” We find in the verse rather an import that holds equally good in the absence of outward abundance.—A. The direct opposite of this is the ‘‘trouble” that is found in the gains of the wicked.—Ver. 7. With clause a compare x. 81. [A rendering of WW is urged by Runerscui, that is more in keep- ing with its general import, and particularly its meaning in chap. xx. 8, 26, viz.: to “sift,” or ‘‘winnow;” the lips of the wise sift knowledge, separating the chaff, preserving the pure grain. —A.]—But the heart of fools (doeth) not so, i. e., with him it is quite otherwise than with the heart of the wise man which spreads abroad wisdom and knowledge; a suggestion, brief in- deed but very expressive, of the mighty differ- ence between the influences that go forth from the wise man and the fool. Hurzia, to avoid this interpretation of 1-8, which, as he thinks, is ‘‘intolerably flat,” explains the expression in accordance with Is. xvi. 6, by ‘‘that which is not so as it is asserted to be,” and therefore by ‘‘error or falsehood ;”’ he therefore takes this as an accusative object to the verb ‘spread abroad,”’ which is to be supplied from clause a. The LXX and Syr. adopt still another way, ac- cording to which {3 is an adjective with the meaning ‘‘sure, right,”—‘‘the fool’s heart is not sure,” not certain of its matters, and therefore incompetent to teach others (so also Berrunav). This last explanation is doubtless possible, and yet the first seems at all events the simplest and most obvious. [This is also the rendering of the Ki. V., etc.; S., N., M., W. agree substantially with the last view, but differ in the grammatical connection of the word ‘‘sound, right,” 8. and M. making it a predicative epithet, N. and W. making it the object, ‘‘what is not sound,” ‘S.aehyk, V4, Ver. 8. With a compare x. 1; with 2, vi, KV. 7 Ver. 4. A king will establish the land by judgment, (2. e., by the maintenance of Justice). For the verb comp. 1 Kings xy. 4. The ‘‘man of gifts (bribes) ” is then naturally the unjust ruler who “perverts justice from love of gifts”? (Brr- THEAU). RosENMUELLER and Hirzrq explain the phrase as meaning “a man of taxes or assess- ments ;” in like manner LurueEr: ‘che who as- sesses the land excessively.” This is possible, | but not demonstrable with full certainty. The conception of the Vulgate is at any rate too gene- 26: but from Jehovah cometh man’s judgment. 27 An abomination to the righteous is the unjust man, oe and an abomination to the wicked is he who is upright in his way. GRAMMATICAL AND CRITICAL. Ver. 5.—With born we should, according to xxviii. 23, supply nw; and by expresses here the dative relation ag ee 7 bs a very common transition from Dy roots into the \y form; Ewaxp, 2188, a. 0.—Between 0)}*] and Dj) there seems to be an assonance intended. : 2 Ver. 18.—[7FWN an instance of the attachment of the suffix of the singular to form pluralia tantum ; comp. }"Vt7N . elicis in xiy. 21; xvi. 20, the only other instances in which the noun occurs with the suffix of 3d pers. sing. Borr. suggests that this may be a trace of the dialect of Ephraim; ? 886, 6 and n. 1 3; ? 888, 1.—A.] Ver. 25.—]\I 17} Borr. treats as a fem. Infin. (¢ 990, 4, B and 1.3), and notices the not uncommon Sequence of a mas- ral: Vir avarus, and also Stier’s; ‘he who will- ingly receives presents.” [K. agrees with Hir- zic, etc.; H., N., S., M., take our author’s view. | Ver. 5. A man who flattereth his neigh- bor; see Critical notes.—Spreadeth a net for his feet. ‘He does this even when he is not in- tending it; the web of enticing errors before his neighbor’s eyes, becomes, when he comes into contact with them, a net in which he is caught ” (Hirzre). For the sentiment comp. xxvi. 24, 25, 28. Ver. 6. In the transgression of the wick- ed man is a snare, i. e., for himself; comp. XVill. 7; xx. 25; xxii. 25. Huivrziq proposes in- stead of the noun the corresponding verb (in the Niphal) ; ‘In the sin of the wicked he ensnareth himself.” A change plainly as superfluous as | that of Ewanp, who, following the steps of some earlier expositors but clearly in violation of the order of words, combines the epithet “evil”? with the ‘“‘snare.”—But the righteous will re- joice and be glad, i. ¢., in hisown happy es-_ cape from danger. For a like combination of JJ) to exult, or shout for joy, and NOY to be glad, comp. Ps. xxxv, 27. Ver. 7. The righteous knoweth the cause of the poor, 7. ¢., their judicial cause, their claims before a court. For this use of the verb ‘‘to know” comp. xii. 10; for the sentiment ver. 14; Job xxix. 12, 16.—The wicked doth not discern knowledge (others “know under- standing’’); ¢. e., he listens to no reason, has no sensibility for right and equity (Hirzia). Comp. Xxvili. 5. [This explanation, which is also WorDswoRTH’s (‘‘knowledge, which consists in piety and charity ”), we prefer to the more ex- ternal one given, e. g., by H., S., M.; does not acquaint himself with the poor man’s cause.—A. | 2. Vers. 8-11. Against scoffing, contentious- ness, thirst for blood and passionateness.— Mockers set on fire the city. ‘Men of de- rision”’ is a more select expression for the com- mon Dy5 ““scorners,” one found likewise in Is. xXvill. 14 [intending and meaning more than would be ordinarily suggested by the rendering of the E. V. ; “scornful men.”—A.]. The ‘set- ting on fire” (lit. ‘‘blowing upon,” comp. Ezek. Xxl. 386) the city is a fitly chosen figurative ex- pression for the excitement of the passion and the party spirit of the people of the city; m7CHARS 2oxx 1-27: 241 stands here like méArcc in Matth. xii. 24 of the community of the city.—With 6 comp. xv. 1, 18; Hecles. x. 4. [The connection is not unknown in modern times of religious skepticism and rational- ism, with political radicalism and a revolutionary spirit.—A. ]. Ver. 9. A wise man contendeth witha fool;—but he rageth and laugheth and there isnorest. ‘he first clause forms, some- what like the abl. absol. in Latin, a clause by itself, the participle of which may be resolved into ‘‘if or when the wise contendeth, etc.’? The subject of the verbs in 0 is the fool and not the wise man (#waLp, UmsBreir, Exnster, Stier [De W., Murret, N., efc., while Bertunay, K., H., S., etc., understand ‘‘the fool,” the E. V., M. and others being ambiguous]), in which case the DTI PS) (and there is no ceasing, no rest comes, comp. 1 Sam. xxy. 9) would form quite too short a conclusion; moreover the ‘‘raging”’ and the “laughing” appear to be much rather charac- teristic signs of the fool’s conduct than of the wise man’s; comp. ver. 11 and chap. xii. 16. Ver. 10. Men of blood hate the upright. Even of blood? asin Ps. v. 7; xxvii 9+ lv. 24; cxxxix. 19.—But the righteous seek his soul, viz., to preserve and prosper it. That the ‘‘seeking the soul” bere stands bono sensu, un- like its use in some other passages (e. g., Ps. xl. 15; 1 Kings xix. 10, efc.,) [on the other hand comp. wD WIT in Ps. exlii. 5], appears from the contrast with clause a; Hirzie’s emendation is therefore unnecessary, substituting ow) for D’\W), and thus obtaining as the meaning: ‘‘and seek to separate his soul, to isolate it” (!). [Of our expositors H. prefers the common ren- dering of the predicate, and makes ‘the up- right’ a nom. or ace. absolute.—A. | Ver. 11. All his wrath doth the fool pour forth. “Spirit” is here plainly wrath, as in xvi. 32, and not ‘“‘soul” (UMBRBIT) or “mind” Srrer, efc.; [so BK. V. and some of our interpre- ters]).—But the wise quieteth it afterward. INNA, which occurs only here, means ‘“«fter- ward, at length”; others explain this unusual expression by ‘back, retrorsum;”’ e. g., De W., Stier, Hirzic, GesEN., efc.: ‘‘Keepeth it back, restraining it, pressing it in as it were (?).” 8. Vers. 12-17. Admonitions to a just and mild mode of government, and also the strict discipline of children. With ver. 12 comp. Kcclesiast. x. 2, and also Circ. De Leg., II. 13 and the Latin pro- verb; Qualis rex talis grex, ‘‘like king, like peo- le.” : Ver. 18. The poor man and the usurer (oppressor) meet together. The ‘man of ex- actions’ should be interpreted with the LXX (davecoryc), Vulg. (creditor), Ewaup, Hirzic, Fuurst, etc., by ‘‘usurer,” inasmuch as 0°33); as a plural from 4 (roxoc) [?] is very probably equivalent in meaning to JW] ‘“usury;” [Rop., Bort., etc., prefer the broader meaning ‘ oppres- sion” ]. A ‘‘man of usury, money-lender”’ is furthermore only a more concrete expression for a ‘‘rich man,” and this is the corresponding term in ¢hap. xxii. 2.—Jehovah giveth light to the eyes of both; z. e¢., according to the 16 parallels cited, Jehovah has given to them both the light of their life; from God comes to both the light of life and the joy of life; comp. Ps. xiii. 4; Job xxxili. 80; Eccles. xi. 7. [‘‘ Here is comfort to the poor in his sufferings; here is warning to the rich in his violence.”” Worps. ] Ver. 14. A king who judgeth the poor faithfully. ‘In truth, or fidelity ” is not here ‘‘conscientiously, with truth to his own convic- tions,’ but conformably to the state of the facts, ‘‘so that he permits true judgment (Zech. vii. 9) to reach the poor’’ (Hrrzia). With the senti- ment comp. xx. 28; xxv. 5. Ver. 15. With a comp. xxiii. 13; xiii. 24; with 6, x. 13 xvii. 21; xxviii. 7. The ‘neglected? is literally ‘‘ he who is exempted from discipline, who is left to his own will.” Ver. 16. When the wicked are multiplied transgression increaseth, so far forth as the wicked who are found in the decided majority think that they may with impunity commit all manner of wickedness. With’ comp. Ps. xxxvii. 34 where the joyful beholding of the destruction of the wicked is expressed by the same phrase. Ver. 17. With a comp. xix. 18.—And give delight to thy soul. DID not <« delica- cies, dainties”” (BeRTHEAU), but delights, joys in general, whose increasing variety is expressed by the plural (Srrer). 4. Vers. 18-238. Against lawlessness, insubordi- nation, a passionate temper, and pride.—When there is no revelation the people are un- governed. pin here denotes prophetic pre- diction, the revelation of God by His DM or TVS, ‘seers” (1 Sam. ix. 9), [E. V. “when there is no viston’’]; the chief function of these consisted in their watching over the vigorous fule filling of the law, or in the enforcement of the demands of the law. By the phrase ‘in lack of vision’ a time is described like that mentioned in 1 Sam. iii. 1, when ‘the word of the Lord was precious ;”’ or like those mentioned in Hos. iii. 4s Am. vin. 12272 @hront save oes uxoxivenes times distinguished by poverty in prophetic tes- timonies and activities. In such times the peo- ple must necessarily be ‘undisciplined and un- bridled,” (so Ex. xxxiv. 25 [where the E. V. incorrectly renders ‘‘naked’’] ).—But he that keepeth the law blessed is he! (comp. xiv. 21; xvi. 20.) This benediction forms no strict antithesis to clause a. The connection of ideas seems to be this: But he who in such seasons of ascendant lawlessness nevertheless keeps God’s law, etc.” (Hirzia). Ver. 19. By words a servant will not be corrected; 7. e., mere words do not reform a servant, who rather needs a sharper correction.— For he perceiveth them but doth not con- form to them; lit. ‘‘but there is not an an- swer,’’ that is in action, by actual obedience, by jraxon (2 Cor. x. 6, etc.). BERTHEAU is wrong: ‘¢ For he will observe it—that there is no com- ing to blows—and there will be no answer ;’’'no less is EwaLp incorrect: ‘‘ But he becomes in- telligent (gains understanding) without an an- swer,’’ and likewise Von Hormann, Schriftbew., II. 2, 877: ‘if he has understanding no answer follows.”242 THE PROVERBS OF SOLOMON. Ver. 20. Almost exactly like xxvi. 12. Comp. also Ecclesiast. ix. 18, where the mpomerie év Aoyy avrod corresponds precisely with the ‘hasty in his words’ of our verse. Ver. 21. If one bringeth up his slave ten- derly: from a child afterward he will bea son. The relation of the two clauses is like that in ver. 9, PJD ‘to fondle”’ is used here only in the O. T.; it is more common in Aramaic. } 1312 which according to the Rabbinic is cognate with |°J suboles, seems to be designed to distinguish ‘the son of the household,” the free filius fami- Zias in contrast with the house-slave; comp. Lu- THER’s term ‘‘Junker”’ [a “squire” ]. Others in- terpret the Hapazlegom. differently, e.g. Ewa.n, following the Arabic: ‘‘he will be unthankful ” [Furerst, ‘‘intractable”]: Srier ‘his end will be (evil) development ;” Von Hormann, whi supra: ‘there is at last a lamentation,” etc. [Honpun: ‘shall be grieved”’]. Huirzia reads 3139 which = is to be interpreted, like Ps. xliv. 15 (14) “a shaking of the head,” or even ‘‘a wringing of the hands!” To write pq would be more natural than this: ‘‘his end willbe contention,” as the Vulgate seems to have understood the expression, when it renders: postea sentiet ewm contumacem. Ver. 22. An angry man stirreth up strife. Almost precisely like xv. 18; comp. xxviii. 25.— Anda passionate man aboundeth in trans- gression ; for 17 in the sense of “great or rich in something,” comp. xxviii. 20, 27. See chap. xxii. 24 for a phrase kindred to the “lord of passion,” 7. e., the passionate man. Ver. 23. With acompare xvi. 18; xxv. 7; with Oxy 19)- xa) 1G) 5. Ver. 24-27. Warning against the fear of man, disposition to please men, and complicity in transgressions.—He that is partner with a thief hateth himself; 7. ¢., inasmuch as he, as the concealer of a thief, brings upon himself the guilt and likewise the penalty of the ful theft.—He heareth the curse and showeth it not; z.¢., he hears the curse which according to the law (Ley. v. 1 sq.) marks a theft as an offence deserving a heavy penalty, and yet does not reveal the perpetrators of the deed which is laden with such a curse, and thus brings the curse also upon himself. [The E. V. is altogether ambiguous and misleading. ] Ver. 25. Fear of man bringeth a snare. Fear of man (for which Hrrzig conjectures DIN? WM, “ desiring or delighting in man “yas strictly ‘‘trembling before men;” comp. 1 Sam. xiv. 15. Sucha fear of man « bringeth a snare,”’ because it easily betrays into a participation in the sinful actionsofmen. Withd comp. xviii. 10. Ver. 26. Many seek the face (favor) of the ruler; they wait upon him, the potentate, in per- son, as a token of their homage, and in order to gain his favor. Comp. xix.6; 1 Kings x. 24.—But from Jehovah cometh man’s judgment; s. ¢., God, the Supreme Ruler, allots the destinies of men most justly and equitably ; with Him one obtains the desired judgment more certainly than with any human ruler whatsoever. Comp. xvi. 33. Hiraic arbitrarily says: ‘‘judgment is here equivalent to rank, dignity.” Ver. 27. Comp. xi. 20; xxviii. 4; and for the expression ‘‘they that walk uprightly,” or are ‘‘upright in the way,” in clause 4, see in parti- cular Ps. xxxvii. 14, and also Prov. ii. 7. DOCTRINAL AND ETHICAL. When early expositors (Stécxmr, WoHLFARTH, etc., comp. also StreR) represent the chapter be- fore us as directed especially against stiff-necked obstinacy, or against wilful disobedience and persistent refusal of correction, this conception of its main subject not only corresponds with ver. 1, but also with the repeated occurrence of rebukes of lawless conduct and the bad training of children, such as the following series of pro- verbs exhibits (vers. 9, 12, 15, Wig 18519) 21). Besides the manifold warnings against violent temper and its evil consequences fall under the Same category (vers. 8, 11, 22); in like manner the dissuasions against prodigality (ver. 3), Op- pression of the poor (vers. 2, 7, 13, 14), pride (ver. 23), flattery and bribery (vers. 4, 5, 12), in- justice and deeds of wickedness in general (vers. 6, 10, 16, 27). Asa peculiar form of’ insubordi- nation, or persistent disregard of the divine law, there is brought out prominently toward the end of the chapter the fear of man, which has not be- fore been expressly mentioned in the Book of Proverbs. And this is done in such a way as to distinguish three degrees of this fault; the con- cealing of a theft, as its rudest and lowest form (ver. 24); the “trembling before men,” or pli- ability with respect to such conduct of wicked persons in general as is sinful and entices to sin (ver. 25) ; and the mere disposition to please men, or reliance on the protection and favor of power- ful men, instead of on God alone (ver. 26), A special adaptation to the theocratic political organization of the people of God under the Old Testament is given to the general direction which the chapter takes against wilfulness, insubordina- tion and want of discipline, in ver. 18: When there is no revelation, the people become law- less; but he that keepeth the law, blessed is he! In this remarkable testimony to the need of pro- phecy as the living watch and ward of the law, there is evidently brought to view that thought which is doctrinally and in respect to the history of salvation the most significant in ‘the section. This is a thought which could develop itself and find expression only after repeated periods had occurred in which prophecy was wholly or par- tially silent, and theretore only on the ground of sorrowful experiences that had accumulated in such seasons. The appearance of this thought, however, in the section before us by no means compels the assumption that this division of the book may not have originated till after Hezekiah, and this Hrrzig also admits. Comp. above, the exegetical interpretation of the passage. The great significance of prophecy for the mo- ral life, both of the theocratic people of God and of Christian nations, has been well presented by Exsrrer, in connection with this passage. ‘‘Where the continuity of these prophetic revela- tions (to which it belonged to maintain in life and to develop the fundamental revelation made in the law) was interrupted, this was the sign of a Stagnation in the theocratic life, of an incapacityCHAP. XXIX. 1-27. 243 to understand the voice of God that ever contin- ued to exist in Israel. Such a condition must therefore necessarily bring with it also a moral lawlessness in the people. For when the law was a vivid reality, it must necessarily develop pro- phetic manifestations, because there is in the law itself a struggling toward a higher perfection, so that the faithful keeping of the law stood in the most intimate reciprocity with the flourishing of prophecy.—Naturally the relation of this proverb to the life of Christian nations is thereby not excluded, for we must then contemplate the law as first revealed in its true import inthe light of the gospel, and revelation as the continued work- ing of the Spirit in the Church.” How far moreover in the life of Christian na- tions we can and must speak of an abiding co- operative work of prophecy (7. e., naturally that of the New Testament), upon its successful deve- lopment, religious and moral, Von Zrzscuwitz has shown with peculiar force and pertinence in his three discourses on ‘‘ Domestic Missions, po- pular education and prophecy” (Frankfort on the Main, 1864); see in particular pp. 86 sq. HOMILETIC AND PRACTICAL. Homily on the chapter as a whole: The blessing of strict discipline on the basis of the word of God, or its necessity for the prospe- rity whether of individual persons and house- holds, or of entire nations and States.—SrTocKeER: Third hinderance to the attainment of true wis- dom: obstinate disobedience or stubbornness; origin, characteristics and remedy of this evil. Vers. 1-7. [Trapp (on ver. 1): If men harden their hearts,God will harden Hishand.—J. Howe: A fearful thing when the gospel itself shall not be my remedy !—Cuatmers: The hardening effect of continued resistance to the application of a moral force.—S. Davizs: To follow the conduct of our own folly and refuse the advantage we might receive from the wisdom of others disco- vers an uncreaturely pride and self-sufficiency , and the career of such a pursuit, whatever be its object, will always end in disappointment and confusion.—HooKker (on ver. 2): Religion un- feignedly loved perfecteth man’s abilities unto all kind of virtuous services in the common- wealth. ]|—ZettNer (on ver. 1): He that obsti- nately opposes the Holy Ghost and will not re- ceive the wholesome corrections of God’s word, his heart the evil spirit hardens; he thereby plunges himself into calamity.—(On ver. 3): Pious parents can experience no greater joy than when they see their children walk in true wisdom and the fear of God.—(On ver. 5): The caress of a flatterer is much more dangerous than the hatred of an enemy.—[Sovurn (on ver. 5): Three Ser- mons on Flattery.—Bripces (on ver. 6): There is always a snare in the ways of sin; always a song in the ways of God.]—Lanae (on ver. 7): Let judges and rulers take good heed lest they by their negligence in the cause of the humble be reckoned as among the ungodly.—Von GERLACH: By righteousness there is opened to man a view into all departments of life; especially may he transfer himself into the position and case of the oppressed; while to the wicked man, who looks on every thing superficially, such insight is de- nied, and he therefore easily comes to oppress the poor. . Vers. 8-11. Hasius (on ver. 8): An unwashed mouth may easily stir up much evil; but itisa characteristic of wisdom to make the best of every thing.—StTarke: A true Christian is at the same time a good citizen in the commonwealth; for he seeks to produce and preserve peace.—[Lorp Bacon: Scorners weaken all the foundations of civil government; a thing the more to be at- tended to, because the mischief is wrought not openly, but by secret engines and intrigues.— Lawson: The holy seed are the substance and strength of a land.—Lord Bacon (on ver. 9): In this contest the chances are altogether unequal; seeing it is no victory to conquer, and a great disgrace to be conquered. |—Lanege: One should not suffer himself to be kept from the proclama- tion of the truth by the opposition of foolish peo- ple, 2 Tim. iy. 2: if one does not receive it, ano- ther does.—Von ‘Geruacu (on ver. 11): Among the characteristics of folly there is always found a boisterous, ungovernable nature; to wisdom belongs self-command. Ver. 12-17. MELANCHTHON (on ver. 12): The example of distinguished persons, such as rulers, teachers, etc., avails and effects very much, and that in both directions, by promoting good as wellasevil. Most rapidly, however, is the plague of base vices transmitted, especially in the circle of household companions, and in the daily retinue of these persons of high station.—[Murrrer: He that carrieth Satan in his ear is no less blame- worthy than he which carrieth him in his tongue. ] —CRraMER (on ver. 13): The Holy Scriptures are for poor and for rich; every one findeth his own chapter therein‘adapted to himself. Butin order that the one as well as the other may see what is needful for them, both need enlightenment and divine help.—Srarxe (on ver. 14): Not so much by strength and might as rather by faithful, kind and righteous treatment of subjects is a govern- ment preserved and confirmed.—Von GERLACH (on vers. 15, 17): Mothers are wont to be most at fault in indulging their children, and must therefore bear away the chief shame of its fruits. —[Cuatmers: By joining the rod with the re- proof, the moral is sometimes the better en- forced when there is added to it the physical ap- pliance. | Ver. 18. LurHer: Without God’s word man can do nothing but practise idolatry and his own will.—Mertancutuon: As well princes as people must consider that pious governments, which God aids by His counsel and blessing, are more needful than all things beside; they must there- fore beseech God for such a wholesome govern- ment, and not plunge themselves in sin and vice, lest God withdraw it from them as a judgment.— SréckeR (special sermon for married people, based on ver. 18): On the indispensable necessity of the divine word to a blessed domestic relation: a) How Christian hearts should stand related to the word of God; 6) What advantage and reward they have from its right use.— Wou.rartuH: Take religion from man and he sinks into the deepest barbarism.—[Fuaven: The Spirit and the word of God usually come and go together. ] Vers. 19-27. ZexTNeR (on vers. 19-21): As self-willed menials do when they are indulged, so“=PSt BT aT ST eS BT et eT? eT 244 THE PROVERBS OF SOLOMON. likewise our own vile flesh and blood. If onej fear of man is pre-eminently prayer for a joyous leaves to this its own will even a little, it will) spirit (Ps. li. 12, 14), and faith and child-like re- quickly rule over the spirit, Gal. v..17 sq.—/liance on God’s protection. — [FuaveL: Men [ Lorp Bacon (on ver. 21): Princes and masters | vainly ‘‘hope to find mercy with God,” but expect ought to keep a measure in conferring grace and | none from men; so the voice of conscience is favor on their servants. . . . Sudden promotion | drowned by the louder clamors and threats of ad- begets insolence; continual obtaining of desires| versaries.—Anrnot: It is not a transference of begets impatience of refusal; and if there be no- | fear from man to God that makes a sinner safe; thing further to aspire to, there will be an ab- | the kind of affection must be changed as well as sence of alacrity and industry.]—Srtarxe (on |its object. Safety lies not in terror, but in trust. ver. 24): Both the bold sinner himself and he| Hope leads to holiness. ]|—Von Guruacn (on ver. likewise who makes himself partaker in the sins | 26): Justice and favor which princes can ensure of others, brings upon himself God’s wrath and | are indifferent in the presence of God’s decision. punishment.—(On ver. 25): It is a sinful fear of | —(On ver. 27): It is no good sign for him who man when one from timidity acts to please others | would be upright when he can be on friendly against his conscience.—A means against this! terms with the ungodly. V. THE SUPPLEMENTS. CHaps. XXX. and XXXI. First Supplement: The words of Agur. Cuap. XXX. a) IntRopuction: Of God’s word as the source of all wisdom. Vers. 1-6. 1 Words of Agur, the son of the princess of Massa. The man’s saying: “I have wearied myself about God, wearied myself about God—then did I withdraw! 2 For I am a beast and not a man, and the understanding of a man I have not; 3 neither have I acquired wisdom, nor gained knowledge of the Holy. 4 Who hath ascended to the heavens and descended ? who hath grasped the wind in his fists ? who hath wrapped the waters in a garment? who hath fixed all the ends of the earth ? what is his name and what is his son’s name, if thou knowest ? 5 Every word of God is pure ; a shield is He to them that trust in Him. 6 Add thou not to His words, lest He rebuke thee and thou be made a liar.” 6) Various expressive numerical proverbs, relating to the golden mean between rich and poor, to recklessness, an insatiable disposition, pride and arrogance, etc. 7 Two things have I entreated of thee, refuse me not, before I die: 8 Deceit and lies keep far from me; poverty and riches give me not; cause me to eat the food allotted me; 9 lest I, being full, deny (God) and say: Who is Jehovah ? and lest I, having become poor, steal and take the name of my God in vain. —CHAP. XXX. 1-33. 10 11 12 15 14 15 16 ile 18 19 20 21 23 24 295 26 27 28 29 30 dl o2 30 Cause not the servant to slander his master, lest he curse thee and thou suffer (be destroyed).— (There is) a generation that curseth their father, and doth not bless their mother ; (there is) a generation that are pure in their own eyes, and are not washed from their filthiness ; (there is) a generation, how haughty are their eyes, and their eyelids are lifted up ; (there is) a generation whose teeth are swords, and their jaw-teeth knives, to devour the poor from the earth, and the needy from among men !— The leech hath two daughters: give, give! there are three (things) that are not to be satisfied ; four say not: enough! The world of the dead, the barren womb ; the earth (which) is not satisfied with water, and the fire that saith not: enough !— An eye that mocketh at its father, and despiseth obedience to its mother, the ravens of the valley shall pluck it out, and the young eagles shall eat it.— Three things are too wonderful for me, and four I do not comprehend; the way of the eagle in the heavens, the way of a serpent upon a rock, the way of a ship in the midst of the sea, and the way of a man with a maid. Thus is the way of the adulterous woman : she eateth, and wipeth her mouth, and saith: I have done no iniquity !— Under three things doth the earth tremble, and under four can it not stand: under a servant when he ruleth, and a fool when he is satisfied with bread ; under a hated (rejected) woman when she is married, and a maid when she succeedeth her mistress. Four are the little things of earth, and yet are they wise, quick of wit: the ants, a people not strong, that prepare in summer their food ; conies, a people not mighty, that set their dwelling among rocks; no king have the locusts, and yet they go forth organized all of them ; the lizard layeth hold with her hands, and dwelleth in kings’ palaces.— There are three that make stately their walk, and four that are comely in going: the lion, mighty among beasts, and that turneth not before any: the greyhound, slender in its loins, or the goat, and a king with whom there is no resistance (possible).— If thou art foolish in exalting thyself, and if thou devisest evil—(put) thy hand on thy mouth! For the pressing of milk giveth forth cheese, and pressing the nose giveth blood, and pressing wrath giveth strife.GRAMMATICAL THE PROVERBS OF SOLOMON. AND CRITICAL. Ver. 6.—[In ADIN we have the single instance in which daghesh lene is omitted after a silent sheva. See GREEN, 2 22 b; 66 (2), a; Borr., 3325.—A.] Ver. 10.—[In }} IX the suifix is of the form appropriate to the singular, as is not uncommon with pluralia tantum ; ae Bort., 2886, 1, 6. In 2 the verb has the sense of a subj. pres. in a negative or final clause; Boérr., 3981, 2.—A.] Vers. 15.—[The noun pn; as a sort of independent accusative, becomes virtually an Interjection. 5, d.—A.] Borrcwer, ? 510, Wye. W7—[np"D for na has a daghesh dirimens in the p> the long Hhiriq being shortened ; GREEN, 214, a ; 24, b; sili: BT, 2, (3) a; Borr., 3399, b,3; 458, 1, d—A.] 7 . AY 9 . oO rd Ver. 25.—(D903, a fem. noun construed as masculine; GREEN, ? 200, ¢; Bort., ?715, e—A.] Ses Ver. 29.—[?}2)"7 ), where it occurs the second time, drops the characteristic » as superfluous; Borr., 2171.—A.] Ver. 31.—[For }\ Bort. would read )/), the wild goat or antelope. ] EXEGETICAL. 1. Preliminary Remark. If our reading and ex- planation of the superscription in ver. 1 is cor- rect (see what is said immediately below, under No. 2), the contents of this Supplement, like that of the one following (chap. xxxi. 1-9), can be accepted neither as from Solomon, nor “from Hezekiah. For aside from the fact that it is quite as impossible that “Agur” as that ‘ Lemuel” in chap. xxxi. 1 is some allegorical substitute for the name of Solomon, as many of the olden com- mentators claim (e. g., Stocker, J. LANGE, eic., [so JeERomME, Rasut, e/c., earlier, and Worpsw., etc., more recently]), the name Massa clearly points to a land beyond the bounds of Palestine as the dwelling-place of the author or collector. The name must belong to the Massa mentioned in Gen. xxv. 14; 1 Chron. i. 80 with Duma, as the name of a district or tribe in northern Arabia,— which from the direction of Jerusalem (according to Is. xxi. 11) was beyond Seir, and therefore in any case south-easterly from Palestine, and which we shall be obliged to regard as an Ish- maelitish kingdom, or an Israelitish founded by members of the covenant people of the Old Tes- tament who had wandered from home. Drtirzscu holds the former view (Article Spriiche Salomo’s in Herzoa’s Real-Encyclopddie). His reasons are, that both sections, the ‘“‘ words of Agur”’ and the “words of Lemuel” contain numerous traces of an origin outside the Hebrew while yet Semitic (e.g., the insatiable “Aluka” or blood-sucker, chap. xxx. 15; the Divine name MON, chap. xxx. 15; the expressions iim pe exe FR pn p cnoug he oc, 516, 5) (NS Sexecien 2; Dims) eer 42) 3) xxi. 5, etc.) ; and be- cause the reception into the canon of the prophe- cies of Balaam, and yet more that of the dis- courses of Job, a dweller in the land of Uz, which notoriously was never inhabited by Israelites, furnish proofs sufficiently weighty of the pos- sibility of a transplanting into the soil of the sacred national literature of Israel, of the pro- ducts of a religious literature originating beyond the bounds of Israel. The second of the views above mentioned Hrrzra has endeavored to pre- sent as probable in his treatise on ‘the kingdom of Massa” (1844), already cited in @12 of our Introduction, and likewise in pp. 310 sq. of his believers in Jehovah. Commentary ; and he has done it with argu- ments which we must deem more weighty than those adduced by Dutitrzscu, and whose decisive weight is admitted by Berruxau also. These arguments for the Israelitish character of the land of Massa, and of its rulers Agurand Lemuel, whose wise maxims are before us in our two Sup- plements, are briefly the following. 1) Agur confesses expressly in chap. xxx. 9 his faith in Jehovah the God of Israel. 2) The introductory words in xxx. 1-6, as well asthe utterances in vers. 7, 8, 14, 22, 32 of the same chapter, and in chap. xxxi. 8, 9, breathe forth that sense of justice and that humble subjection to the hand of God, which are peculiar to the theocratie re- verer of the law who is of Israel, and such ag appear in numerous other passages of our Book of Proverbs, of the Book of Psalins, the Prophets, etc. 38) The Massa of Gen. xxv. 14; 1 Chron. i. 30, is indeed in these passages numbered among the sons of Ishmael, and therefore characterized as a district inhabited mainly by Ishmaelites; but later Arabian and Jewish authors (especially Bensamin of Tudela in his accounts of the city of Telmas see Ritrer’s Arabia, IT. 406) describe the region of Massa and the Duma which is its near neighbor, as occupied by numerous Jews,—and already among the prophecies of Isaiah from the time of Hezekiah there is found a prophecy which relates to Duma (Is. xxi. 11, 12), a ‘burden of Duma” which with great probability presents Hebrews as dwelling in this region. 4) The passage (1 Chron. iv. 38-48) expressly records a migration that occurred in the days of Hezekiah to Mount Seir, and so quite into the neighbor- hood of Massa and Duma,—a migration of Is- raelites of the tribe of Simeon who had settled in the region of the remnant of the Amalekites, and therefore in northern Arabia; and moreover from Micah i. 15; ii. 8-10; Is. xxviii. 12 there may be inferred as probable a considerable ad- vanced movement of certain roving Israelites to- ward the South, as having oceurred about that time. Therefore Agur and Lemuel might very probably be regarded as Arabian-Israelitish shepherd princes, or as kings (Emirs, Captains) of a colony of Israelites of the tribes of Simeon that had emigrated to northern Arabia,—and this Simeonite colony Massa, quite like Job’s ‘land of Uz,” should be conceived of as a district to a great extent if not chiefly occupied by kinsmen of the Old Testament people of God, who were [Borr. in his Lehrd., hasCHAP. XXX. 1-383. 247 of course no occasion to enter into the details of this discussion. He does, however, 229, 36, 387, refer to these chapters as probably largely of Simeonitish origin, and cites various words and constructions as plainly showing affinity with and the influence of the cognate Arabie and Aramaic dialects. Sruarr (Comm. pp. 401-407) enters very elaborately into the examination of the arguments for and against the generally re- ceived conception and construction, and decides strongly in favor of Hirzie’s view, which our author adopts. Nearly every other English and American interpreter dismisses the subject with a few lines, quietly retaining the rendering of the EK. V. possibly with slight modifications. Kampu. rejects this part of Hirzia’s theory while agreeing wita it in many other points. BurEk admits its possible correctness.—A. ] 2. The superscription to the discourses of Agur, ver. 1, according to the Masoretic punctuation is literally rendered: Words of Agur, the son of Jakeh, the divine utterance (prophetic utterance), the saying of the man to Ithiel, to Ithiel and Ucal.’? Inasmuch as of the four proper names which these words include, according to this conception of them, one at least, Ithiel, appears also in Neh. xi. 7 as an Israeclitish name of a man, and since Agur is not to be at all suspected as a Hebrew personal name, whether we interpret the word (with Herper and the ma- jority) by ‘collector,’ and so regard it a col- lateral form of VAX (Proy. x. 5),—or whether with Hirata, following the Arabic, we claim for it the signification ‘‘exile, the man living ina strange land,” this interpretation of this difficult passage, which was already given in the Chaldee version, anid partially in the Syriac, and has been retained by most moderns, seems to excite no suspicion, if it be assumed that we are to regard Ithiel and Ucal as sons or pupils of Agur, and are to conceive of the whole as the communica- tion, not indeed of a dialogue of the teacher Agur with these pupils (so e. g., DODERLEIN), but of a didactic address, or a ‘‘fatherly counsel” given to them. But this conception is lexically impossi- ble. And 1) because neither ‘‘Jakeh” nor ‘‘Ucal” occurs elsewhere as a Hebrew proper name, nor can they even be satisfactorily explained as such (see Hirzia oa this passage); [Furrst taking Jakeh as an irregular participial form in- terprets it symbolically ‘‘one holding to the as- sembly of the wise ;’,—GussEN. more concisely ‘‘pious’’]. 2) Because the remarkable doubling of OS yn? can in no way be brought into har- mony with the laws of the Hebrew modes of ex- pression, —not even by the assumption of Harpur and Umsreit thai this isa solemn repetition pro- duced “by the vehemence of parallelism.” 38) Because, finally, SYD in the sense of ‘ pro- i me . phetic utterance, prophetic burden”? would in connection with the following DN] give a combi- nation unknown in the whole prophetical litera- ture of the Old Testament,—one to the justifica- tion of which neither Zech. ix. 1; xii. 1, nor any other passage whatsoever can be brought. two nouns whose combination is pronounced un- exampled. The first he connects with Agur, while admitting the term is elsewhere used only in strict prophecy. The second he regards as describing the ‘‘ utterance” of ‘the man,” some friend or stranger, whose words are given in vers. 1-4, while Agur himself begins to speak in ver. 5. He fails to find any sufficient reason for taking NYT) as a proper rather than a common noun. SruarT argues that in xxxi. 1 NWO must ae be a genitive limiting q7, no other construction being grammatical; the noun must therefore be a proper noun, the name of the kingdom, and the noun must be presumed to be the same here.—A. ] The allegorizing interpretations are however likewise untenable, which have been attempted in various forms, taking the four proper names as either wholly or partially appellative. This was early done by the LXX and Vulg., the former of which appears to have regulated the text in a way wholly arbitrary, while the latter follows the text more closely, and renders Agur by con- gregans, Jakeh by vomens, Ithiel by cum quo est Deus, and Jucal by confortatus. Of modern ex- positors Ewauv has taken at least the last half of the ver. ina similar way: Thus does the man speak to God-with-me, to God-with-me and I-am- strong. The 28 according to this view stands for TDN, and in combination with the appella- tive Ithiel composes a single name. Instead of DN] however we should need to read ON). Since the objections expressed above, especially those which relate to the name Jakeh, and the doubling of the name Ithiel are not removed, and still others are added to them, there is nothing left but to alter the reading of the verse thoroughly. Of the various emendations which are possible and have been in part already attempted, that of {Iitzia commends itself most strongly, which we have made the basis of the version given above. According tothis we should in the first place read 827 ATO {2 ‘¢Son of her whom Massa obeys,” Rea Teun GU or again ' iy? {3 (which is equivalent to 'D ay j3) ‘Son of her whose dominion is Tela ets oy Massa,” which in any case gives as the result ‘ WAY, | iransition to, arrival and going beyond—a passing ‘cand he shall serve him forever’’—that is, in dis-| beyond, still farther, on, and one. Linus’ atebe= tinction from a se¢ time. So also, Lev. xxv. 26./} comesaname for eternity, asin those remarkable The same language is used of inheritances, and | expressions, Isa. ix. 5, T’ "AX, poorly rendered earthly possessions, as in Deut. XXIXx. 2 . Asan everlasting Father, and TY j2¥, inhabiting eternity, paren looisilicguamenseestremes WRICn Une COUmlTea Twit 16: with which omer aye ae text shows in the use of the word, compare the | ce ue ee Five e cate language employed but a short distance nova | LEE Ie wal 6, TW it, Gen. xlix. 29, and TW ty -D71p, Isa. xlv. 17, where we have the this latter passage, Deut. xxxii. 40 ‘IX ‘N coy « Tlive forever,” spoken of God in sucha Bnme ue ey meee a Ee ate noo way as to mean nothing less than the absolute or | tins of ad, the progenitors of ad—to the ages o endless eternity. But it is the subject to which | ad—to the ages to which other ages are to be it is applied that forces to this, not any etymolo- | added, indefinitely. Hence the preposition sense gical necessity inthe word itself. | to, making it significantly, as well as etymologi- Bor a they shall reign forever and forever,” | cally equivalent to the Latin ad et, the Greek Rev. xxii. 5. Here is another example of an|‘™% Saxon at and to, in all of which there is this sense of arrival and transition. Theidea becomes attemptfto express the immeasurable, though in | ie ; EE : a different way, that is, by reduplications: «a)| most vivid and impressive in this Hebrew phrase Paoretoovow ei¢ rove AIQNAZ tov ATQNQN, in| 5) noiyS for ever and yet, for the age, the revly Wy : secula seculorum, cn7y py, Syriac NDI? world, the eternity, and still on, on, on; or as Be : See Coto * **| the quaint old lexicographer before. referred to XDI, or, in one word, [19 ?YDI2V?,. leolam- | expresses it, ‘it imparteth this, As yet, and as olemin, for-ever-ever-more, for ages of ages, worlds | yet, and ever as yet, forever, and forevermore, as of worlds, eternities of eternities.—WICKLIEF, | yet ”—as though there were, in this short word ue eas to Hoes es eae thus added to Cy, the full power of Handel’s a x re ue eee _ Seer a Bare ae Hallelujah Chorus, as it comes to us in the seem- SSM tur. Pegs 5 ingly endless repetitions of that most sublime mu- the endless, or absolute eternity, and must be|-. : : taken, therefore, as representative of it in édea. | °° Unlike the others, the effect of this short A negative term, in such case, like infinite, or | addition to mooiy is felt, in its very brevity and endless, might have been used; but though cor-| abruptness, as something that gives the impres- rect, logically, it would have had far less con- | sion of endless iteration. It is like the mathe- ceptual, or even ideal power. matician’s abbreviating term + &c., or the sign This is said of the future. There is a similar | of infinity o, or the symbol by which he would language used of the past; as Ephesians iii. 9, | denote the supposed last term of an infinite se- ries. These pluralities and reduplications, and other striking methods of representing the olamic olams, from the ages, the eternities, WicLirrs, ideas, are peculiar to the Shemitic languages, or Se hidde fro worldis,”’ TYNDALE, ‘“‘from the begin- they appear in our modern tongues only as de- ning of the world,” the great world, including | yiyed from them through Bible translations, much all worlds,—or, taken without division, the an- changed, too, and weakened in the transfer. tepast eternity, before the present aidy, olam, or They are utterly at war with the thought of the world, began. great eternal past and future as blank undivided There is another method in which an attempt | durations, according to the unwarranted dictum is made to represent the absolute eternity. Itis| of Hirzia and Sruar?r, which would confine all by a phrase shorter than those before mentioned, history and all chronology to this brief zon we but more emphatic, and, in some respects, more] all time. These peculiar terms, with their strange pluralities, would never haye grown up in the language of a people who entertained such my), the particle TY, or the noun 1), some-|a blank conception. The fact, however, is just te the other way. In these vast time ideas, and the manner of vividly representing them, the She- mitic mind went beyond the modern, although we boast, and with reason, of so far exceeding the early men in the vastness of our space concep- verb 7), the primary sense of which is hidden-| tions. It is only lately that our science has had : sire its attention called to the great time periods of ness, obscurity, thus giving the noun pny the | the world, as transcending the ordinary histori- sense of the unbounded, the indefinite, There 18|cal. Under the influence of the new idea, we no authority for this in the case of W. Tt might | talk largely in our numerical estimates, though more plausibly be regarded as having the sense almost wholly hypothetical; but for real emo- 4 Lies. tional power what are our long rows of decimals, of number, like the Arabic rc; but the best} our myriads, and millions, and billions, to the oe . aiavec TOV aiavov, the ages of ages, the worldis of view is that of Gesenrus, who makes it, both worldis, the olam of olams, the great world made up of countless worlds, not beyond each other, in as noun and particle, from M1}! —Arabic \e space, but one after the other, in time? There is still another aspect of the world idea, which has the sense of transition. It is rather | which seems to be presented, Ecclesiastes iii. 11, and TOV alovar, a seculis, cndyy |, from the impressive. It is by adding to coy, or to times written 1). Furrst makes this word, as a noun, denoting eternity, from a supposed root TY, to which he gives the sense obducere, obvelare, to conceal, &c., making it, in this way, like theCHAP. I. 2-18. 51 14. The thought of the world, or of a world, when the mind receives it complete, comes to it in a trinal form of contemplation, like the three dimensions in geometry, breadth, length, and height. It is the world in space and force, (or the world dynamically), the world in time, and the world in rank or range of being. To use some of the language employed by Dr. Lancer, Genesis, 190, 191, it is the ‘* world as kosmos, the world'as gon,” to which we may add, the world as the kingdom of God. The application of this thought, especially the latter view of it, to Ke- clesiastes ui. 11, 14, gives those verses a force and significance which warrants great confidence in it as the true interpretation. On ver. 11 of that chapter, see some further remarks in the note adjoined. In ver. 14 it is said, ‘“‘I know that allthat God doeth,” or ‘‘ whatsoever God doeth, it shall be forever,” says our translation, in perpetuum says the Vulgate, 1xx, el¢ Tov aidva The Hebrew D719 here may be rendered, as in (for the gon), Lurner, das bestehet immer. ver. 11, for the world, but it can hardly be re- garded exclusively, or mainly, as either the world in space or the world in time. The mind is not satisfied with the rendering forever, or for eter- nity, if there is understood by it simply endless duration. God’s greater works, the heavenly bodies and their motions may have such a term applied to them, hyperbolically, as compared with the transient works of man, and this is the view which some excellent commentators take of the passage. There is a striking resemblance to it, well worthy of note, in CrceRo’s Treatise de Natura Deorum, where the lower tellurian irregularities are contrasted with the heavenly order and per- manency as manifested in the planetary move- ments, or, to use some of KoHELETA’s language, the flowing, changing world, Wow NA, ‘“be- | chapter— “a time for every thing,” neath the sun,” and the world supra solem, the eternal sphere, unchanging, or forever constant, in its one unvarying movement: Nulla iagitur in celo nec fortuna, nec temeritas, nec erratio, nec va- rietas inest; contragus, omnis ORDO, VERITAS, RATIO, CONCORDIA; queque his vacant, em- entila et falsa, plenaque erroris, ea circum terras, infra lunam, que omnium ultima est, in terrisqu2 ver- santur. ‘* There is, therefore, in the heavens neither chance, nor arbitrariness, nor erroneous movement, nor variableness, but, on the contrary, all is order, truth, reason, constancy (ratio in the sense of proportion, harmony) ; void of these, all is spurious, false, full of error, that lies beneath the moon, the lowest sphere, or that has its home here on earth” [Argument of the Stoic Balbus, Ores Ve. Nat Decor, 1 22.2% “Beneath the moon ’”’—compare it with the frequent Solomonic expression above referred to, and the sublime language, Job xxv. 2, 1117123 pivw nvy faciens concordiam in sublimibus suis—‘** who maketh peace in His high places.” Thus regarded, the heavens in their larger and higher aspect, are representative of the calmness, immutability, and unfailing certainty of that divine Will which is ever one with the divine Reason. This is in- deed a noble view of the passage, but we cannot think it the exclusively true one, not simply be- cause it is said in other Scriptures (Ps.2cit. 26; Isa. li. 6), that “the heavens themselves grow old” and ‘‘vanish away,” but because it can hardly be made to suit with the expression Sy either in its cosmical or time sense, or those other words Ww 4D ‘¢ whatsoever God has made.” Some things God has made to be transient, and they can, in no sense, be said to ‘‘be forever,” or ‘for eternity,’ unless we take it, according to the view of ZécKueR, in their connections with other things that are eternal, orin their bearing upon eternal destinies. But this would be true also of the works and movye- ments of man, or things ‘beneath the sun.” | The better view, therefore, and better satisfying the whole spirit of the passage, is that which re- gards oy as denoting the world, or world-time | in God’s sight—the great ideal, as it appears to | Him, including not merely space and time, but the great range of being—or, to avoid the use of what might seem affected philosophical language, the divine plan of being, to which the smallest and most transient things contribute as well as the greatest,—in other words, the kingdom of God. To this ‘‘nothing can be added; from it nothing can be taken away.” In this sense, all that God doeth is mony, for the olam, for the world, for the great whole of being, as distin- guished from the human plans, the human do- ings, with their adapted yet transient seasons, as they are enumerated in the first part of the but every thing for the olam, or great world time, with its inconceivable range of being, transcending man, aS man transcends the animal worlds be- low him. A somewhat similar view seems to have been entertained by that excellent old com- mentator Martin Geter. He refersit to ‘the divine decrees’’—God’s ideal world, in fact, whose effects are determined in their causes, as the causes are all contained in the effects. ‘By God’s doing here” he says, ‘‘we are not to un- derstand simply the things produced by him, creatures which God has made; for they do not all remain forever, &c., but it is to be under- stood, de facere Dei interno, 2. e., de decretis divinis, of the divine decrees (in mente divina) as they are forever in the divine mind, unchangeably, with- out addition or diminution, nam consilium Jeho- vah in seculum stat, cogitationes cordis ejus in gene- rationem et generationem, Ps. xxxili. 11: ‘For the counsel of Jehovah stands, the thoughts of his heart unto all generations.” See also the note on the astronomical objections to the Bible; Bibelwerk, Genesis, Eng. ed., pp. 183, 184.—T.L.]ECCLESIASTES. | B.—The practical wisdom of men, aiming at sensual enjoyment, and magnificent worldly enterprises, is vanity. CHaptTeR II. 1-26. 1. The vanity of practical wisdom in itself, proved by the example of Solomon. (Vers. 1-19). I said in mine heart, Go to now, I will prove thee with mirth, therefore enjoy pleasure: and behold, this also 7s vanity. I said of laughter, Jt is mad; and of mirth, What doeth wt? I sought in mine heart to give myself unto wine, yet ac- quainting mine heart with wisdom ; and to lay hold on folly, till I might see what was that good for the sons of men, which they should do under the heaven all the 4 days of their life. I made me great works; I builded me houses; I planted me 5 vineyards: I made me gardens and orchards, and I planted trees in them of all 6 kind of fruits. I made me pools of water, to water therewith the wood that bring- i 8 9 CO he eth forth trees: I got me servants and maidens, and had servants born in my house; also I had great possessions of great and small cattle above all that were in Jeru- salem before me: I gathered me also silver and gold, and the peculiar treasure of kings, and of the provinces: I gat me men-singers and women-singers, and the de- lights of the sons of men, as musical instruments, and that of all sorts. So I was great, and increased more than all that were before me in Jerusalem: also my Wis- 10 dom remained with me. And whatsoever mine eyes desired I kept not from them, I withheld not my heart from any joy; for my heart rejoiced in all my labour: 11 and this was my portion of all my labour. Then I looked on all the works that my hands had wrought, and on the labour that I had laboured to do: and behold, 12 all was vanity and vexation of spirit, and there was no profit under the sun. And I turned myself to behold wisdom, and madness, and folly: for what can the man 13 do that cometh after the king? even that which hath been already done. Then I 14 saw that wisdom excelleth folly, as far as light excelleth darkness. The wise man’s eyes are in his head; but the fool walketh in darkness: and I myself perceived also 15 that one event happeneth to them all. Then said I in my heart, As it happeneth to the fool, so it happeneth even to me; and why was I then more wise? Then I 16 said in my heart, that this also 7s vanity. For there is no remembrance of the wise more than of the fool for ever ; seeing that which now is, in the days to come shall 17 all be forgotten. And how dieth the wise man? as the fool. Therefore I hated life; because the work that is wrought under the sun 7s grievous unto me: for all 18 7s vanity and vexation of spirit. Yea, I hated all my labour which I had taken under the sun; because I should leave it unto the man that shall be after me. 19 And who knoweth whether he shall be a wise man or a fool? yet shall he have rule over all my labour wherein I have laboured, and wherein I have shewed myself wise under the sun. This is also vanity. 2, The aim of life to be attained in consideration of the empirical vanity of practical wisdom. Vers. 20-26. | 20 Therefore I went about to cause my heart to despair of all the labour which I 21 took under the sun. For there isa man whose labour is in wisdom, and in know- ledge, and in equity ; yet to a man that hath not laboured therein shall he leave 22 it for his portion. This also is vanity and a great evil. For what hath man ofCHAP: IL. 1-26: 53 all his labour, and of the vexation.of his heart, wherein he hath laboured under 25 the sun? For all his days are sorrow, and his travail grief; yea, his heart taketh 24 not rest inthe night. This is also vanity. here is nothing better for a man than that he should eat and drink, and that he should make his Rou enjoy good in his 20 labour. This also I saw, that it was from the hand of God. For who can eat. or 26 who else can hasten hereunto more than 1? For God giveth to a man that is good in his sight wisdom, and knowledge, and joy: but to the sinner he giveth travail, to gather and to heap up, that he may give to him that is good before God. This also is vanity and vexation of spirit. [ Ver. ae A particle of address or appeal, come on now, sometimes of entreaty. Here it denotes another trial with an ironical intimation of its failure. The address is to his heart, and the strone entreat ion, i i the paragogic 7} in 7JJDJN, O let me try thee again/—T. L.] : = : Yy OF emo bons i stoma SLE Pe aS [Ver.3.— IA—JW.I7. See Execer. and Notes. Dr) is sometimes used to denote paucity, as Numb. ix. 20; Gen. xxxiv. 30; Ps cy. 12, &c. Here the whole phrase may be rendered numbered days, t.e., few days. See Metrical Version.—T. L. : [Ver.5.—C)'0773. See Execer. and note to Introduction, p. 82.—T. L.j [Ver. 8.—II. Int. Ap. p. 34,7v, Nw. See Execer. and Note; also Int. to Metrical Version —T. L.] Mae mAs: ; [ Ver. 10.—FOXN rendered denied, but more properly withhold from, primary sense to separate, place by itself, Gen. Behe xxvii. 36.—T. L] [Ver. 18.—j\8\) denotes more properly here the gudgment of the mind than seeing stated asa fact. I thought, I See ne judged. Such a sense i3 a very common one in the Arabic root, andin the Rabbinical usage. It occurs also in the oldest Hebrew, as in the language Gen. ii. 19, ‘‘ He brought them unto Adam,” mind, for Adam to see (judge) what name he should give them. It is only an opinion expressed here. See Metrical Version.—T. L.} [ Ver. 14.77 Dr. See ExeGger. and Note, p. 58—T. L.] [ Ver. 16—) 233. The full form would be pal) TWN. For an examination of such words, and the manner in which they have become abbreviated, whether in later or “earlier Hebrew, or as & mere matter of orthography, see text note to Gen vi.3 (Diw3)—T. L.| [ Ver. 20.130). See Exeger. and Note.—T. L.] [ Ver. 21—}1 Wd. One of the words relied upon to prove the late date; but it is most purely Hebrew, and a noun ofthe same root, and the same sense, is found in that old composition Ps. Ixviii.7: FWD prosperity, very wrongly rendered chains in E. V., as though from wip. See Hupretp.—T. L. | ae [Ver. 24.—55N*v. See Execzr. and Note—T. L.] [ Ver. 25am WATT. Literally hasten beyond, go farther—more without. There is the figure of arace. See Metri- & cal Version; also the ExeGeT. and Note, p. 55—T.L ] strophe, vers. 20-23): Negative proof of the EXEGETICAL AND ORITICAL. same, as not consisting in grasping after earthly and selfish wisdom, and after external worldly Of the two divisions of this chapter, the first, | success; b. (second strophe, vers. 24-26): Posi- (vers. 1-19), treats of the vanity of the practical | tive showing of the life aim of the wise man, as efforts of men, and thus supplements the descrip- | consisting in the cheerful enjoyment of worldly tion of the vanity of the theoretical strivings | benefits offered by God to those in whom he de- after wisdom, whilst the second division (vers. | lights. 20-26) is of a more general character, and de-| 9. First Division. Proposition or general Intro- duces a provisional result from the nature ORME rierone aes 1, 2.—I said in my heart. 1X man strivings after wisdom as therein set forth. : ‘ : é ; “=: Each of the two divisions contains two subdivi- with IVVIN 1s essentially pleonastic, as also sions or strophes within itself, of which, natu-|in i. 16; i. 11, 14, 18% ii. 17, cte:, for tisimine rally, that of the first longer division (the one of | wise apparent that a special significance is in nine, the other of eight verses) is especially com- | these passages to be given to the subject speaking prehensive, and is, in addition to this, provided (HENGSTENBERG), and pleonasms of all varieties with a short introductory proposition (vers. 1, 2). |are very characteristic in the somewhat broad The complete scheme of the contents of this chap- | and circumstantial style of the author. Go t ter is therefore as follows:—I. Division. The| now, I will prove thee with mirth, z.e., I will try vanity of practical wisdom aiming at sensual en- whether thou wilt feel contented and happy in joyment and magnificent enterprises, proved by this new object of thy experience, namely, in the example of Solomon: a. (proposition, vers. cheerful sensual enjoyment, whether, on this 12) in general; b. (first strophe, vers. 3-11), path of pleasure and joy thou canst become a in reference to that seeking after enjoyment and a0 25 (chap. ix. 7). For the address to extensive activity; ¢. (second strophe, vers. 12-19) hi es Weak 1 . x in reference to the uncertain and deceptive suc- a Gene reart ion own soul) COM S. Xvl. cess of the efforts alluded to.—II. Division: The | +> xlit. 5; xlili, 5; Luke xii. 18, 19; for the construction, to prove one with something aim of life to be attained in consideration of the ws : empirical vanity of practical wisdom; a. (firsé (3 193 ), 1 Kings, x. 1.— Therefore enjoy54 ECCLESIAS Ne AILS i6 pleasure, (Lit. Ger.,behold pleasure). — This beholding is here considered as connected with an enjoyable appropriation of the object beheld, which sense the preposition strongly expresses by virtue of its reference to the conception of lingering with the beheld object; comp. 3 MN) in Gen. xxi. 16: Job. iii. 9; and therewith the sim- ple N71 in the expression M0 WN) Kecles. vi. 6, TER . 5 Ete Orin “CS Ni, chap. ix; and in my IN), Sim, dma : chap. viii. 16, ete. Ver. 2. I said of laughter, It is mad. ‘Of laughter,” does not mean as much as ‘‘in reference to laughter” (KNOBEL, VaiH., efc.): but the laughter, 7. ¢., the unre- strained cheerfulness attending sensual enjoy- ment, seems here to be personified, just as mirth in the next clause. 72179, Part. Poal, as in Ps. cil. 9, means really one void of sense, one infatuated, and might more properly be con- sidered masculine, than as neuter (with Vain., Hirzia, efc.), so that Lurner’s translation: | «Thou art mad,” apart from the address, seems | substantially justified. See HENGSTENBERG, who strikingly compares with it dgpov, Luke xii. 20, and justly finds in this passage the germ of the Parable of the Rich Man, Luke xii. 16-21. And of mirth, what doeth it? 7. e., what does it accomplish, what fruit does it bring forth (comp. “1D My)? Luther, in imitation of the Sept. Vulg., etc., considers the question as an address to mirth (‘‘ what doest thou)?” but it is rather, ee as the word MM shows, a bitterly contemptuous | exclamation addressed to some third person, and | an answer is not expected. For the form TH instead of ANT comp. v. 15; vii. 23, Kings vi. 19. Some exegetists, especially of the rational- | istic period, have unjustly desired to find a con- tradiction in the fact that Koneterm here des- pises cheerful sensual enjdyment, whilst in ~ clusion (ver. 24,f.) he vaunts it as the principal aim of life.* What he here blames and condemns | as foolish, is clearly only that empty merriment | which accompanies the wild exhilaration of sen- sual enjoyment, or sensual pleasure, as only end and aim of human effort, not a thankfully cheer- ful enjoyment of the benefits bestowed by God. | Comp. Lur#er on this passage, and see the ho- miletical hints. 3. Hirst division, first strophe: Vers. 8-11.—1| sought in mine heart to give myself unto | wine. (Lit. Ger., to comfort my flesh with wine). Of the sensual joy indicated in the first verse, a special kind is here named, by which the preacher first sought to obtain satisfaction, and then follow, to the sixth verse inclusive, still other such separate means of sensual enjoyment. The word ‘41, therefore, recommences the account where the M293N ver. 1, had begun it, and is in substance synonymous with that verb. Comp. Numb. xiii. 18; xv. 39; etc., where *[There is no contradiction, real or apparent, to be recon- ciled, if ver. 24 is only rightly rendered as it simply stands in the Hebrew, without any addition. See Note on that passage.—T. L. Tae aI, is very emphatic here. It denotes a I deep and earnest search. The primary sense fo go about, hence, inveslizate, appears very strong, Kccles. vii. 25: I went round about (F\)3D), “I and my heart, to know and It is the | to explore ()n)), and to seek out wisdom, etc.’ | V1 is always used in the sense of trying, ex- perimenting, and not in that of thinking, re- | flecting. (Huser). Wa VD is most justly | explained by Gesenius, Hirazic, HenGstensura, etc., aS “to nourish the body,” 7. e., to keep it in action or condition, to make it lasting and strong, so that the expression: ‘bread which strength- eneth man’s heart” (Ps. civ. 15), seems parallel with it. Others explain it differently, as Knopen and VAIHINGER: ‘To keep my sensual nature with wine;” Ewanp, Extster: “to attach my sensetowine;” Hurzrep: ‘to entice my body by Wine,” ete. Yet acquainting mine heart with wisdom. (Lit. Ger., my heart led me with wisdom), a parenthetical clause that clearly indi- cates what the inner man of the preacher did whilst his flesh rioted in pleasures and enjoy- ments. The sense is therefore: I did not plunge headlong into coarse, fleshly gratifications, but, true to the warning counsel in Prov. xxxi. 4, f., I tested with calm reflection, and in a composed way, whether real contentment was to be secured by means of sensual joys. The exposition of Ewatp and Exsrer, which allies 27) with the Aramaic 4J, «to sigh,’ and the correspond- ing Arabic verb, in the sense of « experien- cing disgust with something” (‘whilst my heart was weary with wisdom”’), is too far-fetched, and contradicts what is said in ix. 13; ff., which confirms our conception of the passage.* For word used of the spies sent out to search the land, Numb. sii 7A, NG), ale, AL, A, By sectiae. 6, 7, etc., also of travelling mer- chants, peregrinalors (2 Chron. ix. 14; 1 Kings x. 15) seek- ing for precious merchandize. 953 not, with my heart as an instrument, but in my heartas the d plored. He resolves to act as a spy upon himself, or, to use the quaint language of Halliburton in detailing his religious experience, “to see what his heart was doing in the dark’’— like those whom Ezekiel saw in “ the chambers of imagery”— or to find out how it might be possible in this interior cham- ber of the soul, to reconcile a devoted pursuit of pleasure, and, at the same time, a true pursuit of wisdom. The lan- guage implies a most intense study, as well as effort, to solve a dillicult problem.—T. L. | (Chey. il, 8 yw. This passage and word have ark place to be ex- given much trouble. ZécKLER’s view, though substantially that of Gusenius and HENGSTENBERG, is unsatisfactory. It is very remotely derived, if it can be derived at all, from the ordinary seuse of qv, to draw, draw out, and is support- ed by little or no analogy in language. The Latin tracto, from traho, never has the sense curare, which would come the nearest to it. The Syriac yen with which Grsrnrug compares it, is a very rare and doubtful word, CASTELL without any examples, and nowhere found, either in the Syriac Scriptures, or in any well known Syriac writings, KNOBEL gives wi the sense of holding Jast, which would Rule have done very well had he attached to it the idea of re- straining. holding back, and made flesh the object, instead of the contrary, of retaining, not reinitting (the use of wine). HEetiastept’s trahere, atlrahere, attract, is inconsistent with the preposition 53 in {> 2. MICHAELIS, sense of protract- given by ing is wholly unsuited to an den Wein zu hefte elé., gives hardly Wa, flesh, as its object. Ewatp’s n meine Sinne, to fasten on the wine, any sense at all, and what little there is, is opposed to the evident context. The same may be said of HERZFELD: anzulocken meinen Leib; the flesh needg no alluring. or drawing to the wine; besides the preposition a is here also inconsistent with such a meaning. The ]xx. 7 Kapdta mov éAKvoer Thy Tdpka “ov ws oivov, wholly inverts the idea. The Syriac Tayoaba be, deligit my flesh, is a mere accommodating guess. The Vulgate abstrahere, a vino carnem meam, suits very well with yw, but would re-~ quire the preposition yj (Py instead of |”). OurCHAP. II. 1-26. 55 jit] in the sense of guiding, leading, comp. Isa. Simon le Chron xiii 2 Sam, vis oy ef¢.- And to lay hold on folly, or also to seize folly. —With “folly” (5730) cannot here natu- rally be meant as an exclusive contrast with wisdom; therefore not folly in the absolute sense, but mainly that foolish, sensual pleasure, which is referred to in ver. 2, or even that mentioned in ver. 38, ‘‘comforting the flesh with wine;” therefore a disposition which gives the reins to pleasure, and lives thoughtlessly in accordance with the assertion of Horace: Dulce est desipere in loco. Kows.etH, from the beginning, recog- nizes this sentiment as folly, and thus designates it in contempt. But nevertheless he will prove it, and try whether it may not be relatively best for man, better than cold, fruitless, and weari- some wisdom, which when gained produces sor- row, and with which he was disgusted according to chapter first.” (Kister).—Till I might see what was that good for the sons of men, etc. Comp. vii. 19.—Which they should do under the heaven all the days of their life. There is in these words a kind of mourn- ful resignation. Short as is the period of hu- man life on earth, even for this little span of time it is not always clear to man what is really good and beneficial for him; and many, and mostly bitter and painful experiences, are needed to bring him to this knowledge.—Ver. 4. Imade me great works; I builded me houses. ” English version, “ to give myself to wine,” is as safe a guess as any, but it leaves out the important word *7V “my flesh,” unless it is intended to have its meaning conveyed in the word myself, as though it were equivalent to 5). This, however, is without warrant in the Scriptures. Be- sides, it destroys the contrast evidently intended between ws and 4, the body and the mind, which 95 more generally means (comp. Proy. vii. 7; xvii. 7, with most of the places where it occurs in that book and this), or the soul generally, as in Ps. 1xxiii. 25, where it is in contrast with 78w—‘ my flesh and heart ”’—body and soul. The ordinary Hebrew meaning of yen is to draw out. Closely allied to it is the sense of the Arabic s \ a to hold, lay hold of, which runs through all the Arabic conjn- gations. This is the primary, and the sense most likely in- tended here: to lay hold of, hold buck my flesh, that is, to govern, check, restrain it. The unusual style of the lan- guage shows that there isa figure here, and what that figure is is suggested by the word jj} in the following clause, The ordinary, and, we think, the primary sense of this word is egit ugttuvit. Hence it is applied to the driving of flocks, Gen. xxxi. 18; Bxod. iii. 1: Ps. 1xxx. 2, but more especially and significantly, to the driving or guiding of horses and chariots, a3 2 Sam. vi.3; 2 Kings ix. 20, where the noun 37130 is most graphically used to describe the mad driving lias of Jehu. From this use in the Scriptures, the Rabbins have, very naturuly, and according to the analogy of secon- dary senses as they spring up in other languages, employed it, with an ethical and philosophical meaning, to denote a course of thinking, conduct (ductus) or as a rule for the gui- dance of life. Thus viewe it strikingly suggests some such figure as seems hinted in a; though there the meta- phor may be said to lie concealed; all the more impressive, however, when seen, on account of its inobtrusiveness. It is noticed by Hirzic, who sees the figure, yet misapplies it, or falls back, after all, to the other ilea of supporting, sus- taining generally: ‘“‘to draw with wine my flesh, that is, die Maschinz dam‘t im Gange zu erhalten, to keep the ma- chine going, parallel with the expression to support the life with bread.” Here he seems to drop the metaphor, yet takes it up agiin when he says, “ the wine here is compared to a draught horse, or as we say of one who drinks on the way, he hath takenarelay.” This is a vulgar view of the We are here certainly to understand the struc- tures of Solomon in a general sense (1 Kings vii. 1, ff; 1x. 19; x. 18) ie but hardty a special alu lusion to the temple, which Solomon could not have counted among his houses.—I planted me vineyards ‘The Song of Solomon, chap. viii. 11, mentions one of these; and that Solomon had more of them, and had not overrated his wealth arbitrarily, and in violation of historic truth, (as KNOBEL supposes), is satisfactorily proved by the several vineyards of David enumerated in 1 Chron. xxvii. 27.—Ver. 5. Imade me gardens and orchards,—in the environs of these houses or jalaces, (comp: Ii Kings xxi. 25) Jen aia 7 also the Song of Solomon i. 16,f.). For the ety- mology of D779. See Int. to the Song, 2 3, obs. 2.—And I planted trees in them of all kind of fruits; therefore not merely one of one kind, but many of many kinds of fruit trees. The emphasis does not rest on "19 as if it would declare the King’s object to be to raise trees affording delightful and delicate en- joyment (Knosz1), but on Fi whereby the rich variety of fruit trees is pointed out.—Ver. 6.—I made me pools of water; perhaps those men- tioned in the Song (vil. 4), as at Heshbon; per- haps also the king’s pool at Jerusalem, mentioned in Neh. ii. 14, which a later tradition, at least, marked as a work of Solomon. (Josephus, B., comparison, resembling some common Americanisms be- neath the dignity of the real figure. And then he inter- prets what follows, of ‘‘ wisdom guiding,” by comparing it to the coachman sitting on the box. Sruarv follows him in this, but both may be said to err in making wine the unruly horse that needs guidauce, instead of the flesh (‘W2). “ On the whole,” says Stuart, ‘‘ there can be no doubt that the sense thus given by Hirzia is significant; the main dif ficulty is the seeming strangeness of the figurative repre- sentation.” With a little change, however, it is the same with Plato’s more full and ornate comparison in the Phe- drus 54 F, or as it may be called, the myth of the charioteer and his two horses. ‘The body (the flesh with its lusts, its appetites) is the wild horse so graphically described as kpa- TEPAVXHV PEeAaYXPwWs Vpatmos kK. T. A., “strong necked, black, with bloodshot furious eyes, full of violence, coarse, shaggy- eared, deat, hard-yielding, either to the whip or the spur.” The gentle horse is the pure feeling, the “ Platonic love,” or celestial Eros, and the charioteer is the Novs, or Reason, the Hebrew 35 guiding or driving with 7JD. If it seems strange to interpret KoueLerH by PLATo, it may be said that the figure is, in itself, very easy and natural, coming directly from primary analogies, and in accordance with the whole train of the preacher’s thought: I sought diligently, woen my flesh was furiously driving on i wine, or pleasure qa here not denoting the instrument, or figurative chariot, but the state or condition) to draw it, to restrain it, to bridle it, to keep it, iu the path of temperance. On this account we have rendered it in the Metrical Version, ‘* to rein my flesh in wine,” and this is in harmony with the figure, as we find it so deeply grounded in language gencrally—a fact which makes its use by Ko#eeril so little strange when properly considered. Itis frequent inthe Latin, both in prose and poetry. .Comp. Hor. Carmina iv. 15, 16, evaganti frena licen- tize injecit, Sat. II. 7, 74. Jam vaga prosiliel frenis natura re- motis; Hp. I. 253, hunc(animum) frenis hunc tu comprsce ca- tena, Liv. xxxiv. 2, dale frenos impotenti nature; Juv. viii. 88. pone ire frena modumque, Seneca, Ep. XXili. voluplates tenere sub freno ; etc., ebc. So the phrases dare Frenaand dare habenas—la vis habenis, etc. In the same way the Greek xadAc- yos and yadwwow. Tts use is common in English, whether derived from classical examples or, as is more likely, having a spontaneous origin: “To give the reins to appetite 2 A(the very @Xpression that ZOcKUBR unconsciously uses, der Lust die Ziigel schiessen lassen) or the contrary —to “lay the reins upon the neck of pleasure,’—with the idea of the unruly horse. If, after all, it should be said that this is not in the ordinary Hebrew style, it may be replied that neither is Ko: HELETA in the style of other Hebrew books, and, therefore, that kind of criticism, so assuming, but. ofttimes, so superfi- cial, cannot, with certainty, Le applied to it.—T. L.]56 Jud. v., 4, 2); and certainly those situated in Wadi Urt&s, near Bethlehem and Erham, ‘ Pools of Solomon,” mentioned in the exposition of the Song of Solomon, and which are doubtless here principally meant.—To water therewith the wood that bringeth forth trees, MM)¥ intransitive * as in Prov. xxiv. 381; Isa. v. 6; xxxiv. 15. The object of these pools as artificial basins for irrigating the extensive orchards of the king, testify to the magnificence and expense of these grounds. Ver. 7. I got me servants and maidens, and had servants bornin my house. (Lit., were to me, asin ver. 10), namely, from the marriages of the men and maid servants iInpmiyahouse. | 1) Gen: xy. 2,0r 3 ~? Gen. xii. 27; Jer. ii. 14, are slaves born in the house (vernx, oixoyeveic), and on account of their natural fidelity and affection a very va- luable possession ; here, however, named mainly because their presence was the sign and neces- sary result of numerous servants, and, conse- quently, of a large and flourishing household — Also I had great possessions, of great and small cattle. After the wealth in men and maid servants, aS in Gen. xii. 16; xxx. 43, di- rectly follow the great possessions of cattle, and then comes his wealth in unproductive treasures, silver and gold, as Gen. xili. 2. The historical books of the Old Testament mention not only David (1 Chron. xxvii. 29, f.), but also his son and heir Solomon (1 Kings v. 38; viii. 638), as wealthy possessors ofherds. For the concluding words of this verse: above all that were in Jerusalem before me, see remarks on chap. i. 16.—Ver. 8. I gathered me also silver and gold. NDI, lit., ‘I heaped up,” that, is in treasuries, as in the gorgeous apartments of my palace. The result of this unceasing ac- tivity of Solomon in collecting treasures, is de- pueted aim 21Chron: 1. 1.x. 27-5 ll Kings: x. 277: «Silver and gold at Jerusaiem were as plenteous as stones.”’—And the peculiar treasure of kings, and of the provinces. For MT) province, district, comp. Int. 3 4, obs. 2. 1740; lit. property, ishere and in 1 Chron. xxix. 3, equivalent to wealth, treasures. By ‘ kings” are naturally first meant those tributary rulers of the neighboring lands treated of in 1 Kings v. 1; x. 15; but farther on those friendly rulers, who, as the Queen of Sheba, 1 Kings x. 2ff., brought voluntary gifts, or even sent them, (as through the ships of Ophir, 1 Kings, ix. 28; x. 11, 14, 22; 2 Chron. viii. 28). The provinces are those twelve districts into which Solomon divided the land for the purpose of taxation, 1 Kings iy. 7 ff.—I gat me men-singers and women-singers;—the latter doubtless belong- ing to the women used for courtly display, men- tioned in the Song of Solomon under the name of *‘ Daughters of Jerusalem,” or ‘‘ Virgins with- out number,” (cLap. vi. 8); the former were of course not singers of the temple (as in 1 Kings xopl ul Chron. xxv. lft. 2°Chron. y. 12), but *[ Although a participle in form, Ty7)¥, has rather the force of an adjective denoting fulness, luxuriance, (see Metri- cal version); not bringing forth trees, as our English yer- siun has it, but dlvoming, luxuriant with, orin trees—T. L.] | ECCLESIASTES. singers of lively, worldly songs, as kept by David according to 2 Sam. xix. 36, and afterwards cer- tainly by Solomon for enhancing the pleasures of the table, (comp. Isa. v. 12; Amos vi. 5).— For ny to get, to keep, comp. 2 Sam. xv. 1; 1 Kings i. 5. —And the delights of the sons of men, as musical instruments, and that of all sorts (ZéckLER has rendered NW) mw die Hiille und Fiille, in great abundance.—T. L. The words NITY) NW are most probably to be translated according to the Arabic by ‘ mul- titude and multitudes,” or also by ‘‘heap and heaps” (Ewan, Kuster, efc.), whereby a very great abundance is meant, and indeed of NiIpA i. e., of caresses, of enjoyments and pleasures of sexual love, to which Solomon was too much given according to 1 Kings xi. 3; Song of Solo- mon, vi. 8. J. D. Micuaruis, RosENMUELLER, HERZFELD, KNOBEL, HI1TzIG, etc., translate ‘‘ mis- tress and mistresses,” or ‘‘ woman and women,” a signification which they seek to justify etymo- logically in various ways from the Arabic, but which can no more be considered certain than the explanation resting on the Chaldaic NIU «to pour,” which ancient translators turn into cup- bearers, male and female * (Sept. oivoydove Kat oivoxoac, Hieronymus, ministros vini et ministras). Ver. 9. So I was great and increased. (Lit. I became great and added thereto (*)01N as i. 16). This is meant, of course, in the sense of possessions and riches, consequently in the sense of Gen. xxvi. 18; Job i.3.—Also my wisdom remained with me: °?2-M7D) Lit. (It stood by me), it remained at my side, left me not, not- withstanding the fact that my outward man yielded to these follies and vanities. Thus must it be rendered according to ver. 8, and not ‘my wisdom served me,” (EWALD), or ‘ sustained me,” Kuster. (Comp.the Vulg. perseveravit mecum).— Ver. 10. And whatsoever mine eyes de- sired I kept not from them. That is, I pos- sessed not only an abundance of all earthly goods, but I sought also to enjoy them; I with- held from me no object of my pleasure. Con- cerning the eyes as seat and organ of sensual de- sire, consult Ps. cxly. 15; 1 Kings xx. 6; 1John *(FI3W) MW. There is no need of going to the Ara- af a bic for this word. A great many different views have been taken of it, but the best commeutators seem agreed that it refers to Solomon’s many wives and concubines. This is the opinion of ABEN Ezra, who thinks ihat it would have been very strange if such luxuries had beeu omitted from this list. H+, however, would make it from 3y/, with the sens» of female captives, taken as the spoil in war. Others’ who render it wives, like Hirzic, Sruar, efc., make it from the Arabic Ns to lean upon, Infin. iii. conj. See to embrace. But there isa nearer Hebrew derivation from TW mamma, the breast. The feminine form is used aj more voluptuous.—y}"J the swelling breast, mamme sorortantes. es The plural after the singular is intensive to denote the vast number of these Juxuries that Solomon possessed. The da- gesh is easily accounted for without making it from ala ® DOU, 8 or the Arabic By the addition there is a sharp-CHAP. II. 1-26. 57 joy. KoueLera does not mean thereby that he ii. 16.—* I withheld not my heart from any | | | | of his life, has no advantage over the fool, in so far as he meets the same death as the latter enjoyed every imaginable pleasure, but only that | through a necessity of nature, and is obliged to he kept his heart open for every pleasure that | leave the fruits of his labor often enough to fool- presented itself to him, and profited by every one; | ores turned myself to behold wisdom, and That this is the sense | | that he avoided no pleasure that presented itself to him, (comp. Hirata). is proved by the following: For my heart re- joiced in all my labour; and this was my portion of all my labours. Konutern allowed himself, therefore, those pleasures and enjoy- ments which resulted from his continued exer- tion and labor, which formed agreeable resting places in the midst of his painful and fatiguing life; he sought and found in the hours of cheer- ful enjoyment, that interrupted his mainly pain- ful existence, a recompense for his troubles and sorrows,—a recompense, it is true, that was only of a transitory nature (consequently no lasting, but simply an apparent P2m), and which thus, just as the toil and labor, belonged to that vexa- tion of spirit that formed mainly the sum and substance of his experience. For {1 MN lit.: ‘to extract joy from anything,” comp. Prov. vy. Ss: 2 Chron xx. 27. In opposition to the ex- planation of Hawn ef al.—my heart rejoiced after all my labor, stands the following expression: This was my portion (7. e., my profit, my advan- tage), of all my labor.—Ver. 11. Then Ilooked on all the works, efc., lit.: I turned to all my works (2 1112 as Job vi. 28); comp. ver. 12. And onthe labour that I had laboured to do, 7. ¢., to produce these, my toilsome works. And, behold, all was vanity and vexation of spirit. > J philosophical Seer as of no moment. A remembrance eyer does not denote that which happens without a cause, bat | lost is equal to oblivion.—T. L. simply that Which oc-curs. The same may be said of the + ii. 16. PN) “And O, how is it?” Itis an exclamatory Greek tvxn. The Hebrew word, however, may be better tes compared with the Homeric knp, Which it resembles in| burst of irrepressible feeling, laying open the very heart of having the same radical consonants (« p), though doubtless, | the writer. {tis the great mystery that so perplexes him, etymologically, ditferent [in this respect it agrees better | but for which he knows there is some Cause consistent with with «vpw]. It carries rather the sense of the inevitable, or | the Divine wisdom and justice. Some great doom Lp of doom, like the Greek aica, por a, which, with cyp, are | _. 5 A used to denote death as the ae ches of our race. 8 the | like the Greek xyjp, aica potpa] has come upon all the race, Latin fatum, and so of all those old words. The earlier we | the wise, the foolish, the just, the unjust, the unholy, the go up in language, the less do we find in these or similar | Comp sratively pure (see ix. 2), and for some fundamental words any thought of chance or fate, in the atheistic sense, | Moral reason applicable to them all alike,—as a race rather but rather the contrary—namely, that of decree (fatum), | than as individuals. O why wit?” Itis no scepticism in destiny fixed by un intellectual pow r. So Koheleth seem, | 7egard to God’s righteous pve UN ens pogeoi Olesen ial to use MD here and the yerb Mp. There is, in the Teac distinctions ; a not an Bee CnUOUIOL epicure n Teck. S essness On the one hand, nor ot a sto‘cal fatality on the other, but a cry of anguish at a Fpectacle evr passing bs- °¢ debt of nature,’ an athe stical kind of language wh’ch our’ fore his eyes, and which he faiis clearly to comprehend. It Christianity does not prevent us from using. The whole | is as though he were arguing with the Sovereign Omir o- aspect of the passage favors the idea of an inevitable doom | tence. Like the language of Jo» and Habikk uk, in similar (decree, Sentence) fixed upon the race, from which no wis- | seasons of despondeucy, it seems to manifest, almost, a que- dom, no virtue exempts. ‘Death hath passed upon all men | rulous tone of intercogatory: Why is there no difference? for that all have sinned.” To one who views them in | “ Why dost thou make men as the fishes of the sea?” [Lab. their true and earl est character, these old Greek words | i. 14, and comp. Eccles, ix. 12] why dealest thou thus with above mentioned are the very echo of such a sentence. | us? ‘ What shall | do unto thee, O thou Watcher of mex ?” They are all used for death and often, in Homer and else- | [Job vii. 20]. It seems almost irreverent, and yet there isno where, may be so rendered. The epithets joined with them | cant about it, no suppression of the honest feeling of sur- thow the same idea, as something inconsistent with the | prsse, no artificial humility imposing on itself in the us2 of thought of chance, or blind physical law.—T, L.] | any formal language of resiguation. Koheleth here appears ail bee whole context. a recognition of something more than aCHAP. We 26: 59 which, by an appeal to the experience of the reader, is to represent what is asserted as in- contestable.—Ver. 17. Therefore I hated life. —NI]Y does not indicate the strong effect of 2 actual hatred or hostile feeling, but the feeling of disgust, weariness, antipathy towards a thing. Comp. the Vulg.: teduit me vite mee, and also for this same milder sense of the verb, Isa. xiv. 1; Amos v. 13; Malachii. 3.—Because the work that is wrought under the sunis grievous unto me.—That is, the view of every thing oc- curring under the sun bore painfully upon me, tortured me with an oppressive feeling ; comp. Ewatp, Manual, 3 217, ¢. y.; comp. also chap. i. 14.—Ver. 18.—Yea, I hated all my labor, etc.—Not simply the doings of men in general, but also his own exertions, appeared hateful to the Preacher, because they were vain and fruit- less.—Because I should leave it tothe man that shall be after me—that is, to my succes- sor, heir; comp. ver. 12. He must leave to his heirs not the labor itself, but what he had ac- quired thereby, its fruit, its result, and this grieves him—why, the following verse tells.— For the form 33/738 Imp. Hiph. from 1) comp. Ewan, 3 122, e.—Ver. 19 heightens the thought of ver. 18, and thereby leads back definitively to ver. 12, as the starting point of the present re- flection on the uncertainty and transitory nature of all earthly possessions (for wise men as well as for fools). — Wherein I have labored, and wherein I have showed myself wise un- der the sun.— AIIAW) ‘AIOYY lit., ‘‘ which I have obtained by trouble, ¢ and in Siich: I have em- ployed wisdom.” A zeugma for: by whose weari- some acquirement I have showed myself wise. Second Division, first strophe.—Ver. 20-23 On account of the painful truth of what has just been demonstrated, one must despair of all ex- ternal earthly success of this earthly life, as does the Preacher at the evening of his life.—There- fore I went about to cause my heart to de- spair.—(Lit. Ger., ‘turned around’’), 13D) like ons complainin z,—not in anger, but in grief. He seems to say, as Job said, ‘ ‘Suffer me to plead with thee.” It is tbat sublime style of expostwlation which so strikes us, and, sometimes, almost terrifies us, in the grand Old Testament men of God. Our English Version is very tame: “and how dieth,” etc. The conjunction } has, in fact, an interjectional force, making more marked the exclamation YN: by show- ing an emotional rather than a logical connection; as thongh it were something suddenly springing up, or irre- pressibly prompted by the previous soliloquizing utterance [see remarks on Job xxviii, and on the particle 1D, in the Introduction to Metrical Version, p. 177]: ‘Since the days come when all is forgotten; but O how is it” (as it should be rendered instead of and, since the conjunction is rather disjunctive than merely copulative, and, therefore, the more suggestive of emotion]: Alas, how is it, that the wise should die as dies the fool! See the Metrical Version. It does not mean that the wise man dieth in the same min- mer as ihe fool—that is, recklessly, stupidly, or despairingly, but rather that he dies as well as the fool; he, no more than the other, escapes the universal “sentence that hath passed upon all men” for the reasons given Gen. iii. 19; Rom. v. 12, In truth Odn Cy, hardly mean, wre der Thor, in like manner as the fool, as ZOcKLER holds—but rather, 7 company with the fool. It is companionship, rather than other resemblance; and so, too, does the preposition keep its original sense in Eccles. vii. 11; Job ix. 26; xxxvii. 18, the places to which ZOcKLER re- fers.—T. L.]. [literally, with the fool) can Ean 13) ver. 12 turn iz order to see any ing but a turning around in order to do something, comp. vii. 25; 1 Sam. xxii. 17, 18. The idea of turning froma former occupation is also included.*—The Piel WX” to permit to despair, to give up to despair, is only found here in the O. T.; the Niph. w)} desperavit is more usual (or also the neuter par- ticiple: desperatum est), whilst the Kal does not occur.—Ver. 21. For there is aman whose labor is in wisdom, and in knowledge, and in equity.—Lit., whose labor is with wisdom, etc. (N33 aye, labor has been, etc.; different from , does not mean to or also: whose for 7 aa the verb supple- mented to Dy, can express ron a present and a perfect sense. Wisdom is not here designated as the aim of labor, as Ewaup supposes (‘‘ whose labor aims after wisdom”), but as the means whereby the aim of TY, the fruit of human rte sexertion shall be attained. Besides wisdom, knowledge and equity are also named as means to this end. (Nyt comp. i. 16,18; ii. 26); this is what ws here means, not success, favor- able result, as chap. v. 9. The Sept. is also cor- rect, avdpéva, and substantially so also the Vulg. (sollicitudo), and Lurner (ability, capability ).— Yet toaman who has not labored therein shall he leave it for his portion. RY = DY; for 13 refers to the principal thought of the preceding clause, and not to M27. ‘For = DY, to labor for a thing ; comp. Jonah iy. 10. ‘The aa in 1313 also refers to DY, and pon is a second object: ‘he gives it to him as fis portion, his share’—Ver. 22. For what hath man of all his labor. mn lit.: falls to, falls suddenly down upon (Job xxxvil. 6) ; in the later Chaldaic style, to happen, to become, to be ap- pointed to; comp. xi. 2; Neh. vi. 6.—And of the vexation of his heart.—Herewith are principally, if not exclusively, meant these three synonyms: Wisdom, knowledge and equity, ver. 21. The aspiration of the heart is the essence: of the plans and designs which form the motive of the labor and exertion of man, and give to, them their direction and definite aim.—Ver. 22. Wherein he hath labored under the sun.. —The relative refers to VDD, 3 as well as to: 137 {Yy).—Ver. 23. For all his days are: sorrows and his travail grief.—\) ‘IY (comp. i. 13) bears here again the meaning of daily la-. bor (Hirzic, Kuster, VAIHINGER, ete.), a stronger: expression that would remind us of Ps. xli. 3. Comp. also Ps. xc. 10.—Yea, his heart: taketh not rest in the night—that is, it re- maineth awake, troubled by anxious thoughts; and plans, or tortured by unquiet dreams ; comp. vy. 12; Song of Solomon y. 2. 6. Second Division, second strophe.—Vers. 24. 26. We e are not always to remain in this aban- «(It may be rather said that 9}\)3D, here, is simply in- {ensive of 77} )5). It means to turn round and round —indi- volved. Sce Metrical Version.—T. cating perplexity, wanderings, or evolutions of mind—ZJ re- L.|60 ECCLESTIASTES. donment of hope of external happiness, but to seek the necessary contentment or the heart in the cheerful and grateful enjoyment of the bless- ings of life, which God bestows on those of His children who find favor in His sight; and even this enjoyment is something vain and futile, so far as it does not stand in the power of man, but must be graciously conferred by God.—There is nothing better for man than that he shouid eat and drink, etc.—The words ps 1) VON Ww DANS 3M permit a threefold con- ception aeole Interrogative : “Ts it not better for man to eat,” efc. (thus Lurner, OrTiInGER, HENGSTENBERG, and the Vulg.: ‘‘Monne melius est comedere et bibere,” etc.). 2. Purely negative: «There is no happiness for the man who eats,” etc. (thus the Sept., M. Gurr, Darn, Kyosen, Haun}. 8. On the supposition of the omission of }1) or of TON °D before JIN, “there is no happiness for man but in eating.” This last translation has the most to recommend it,* be- *[This supposition that would supply j2 or CIN D5 be- fore Saseyy, is a very old one, for it is referred to, although not fully endorsed, by Rasar and ABEN Ezra, and is also mentioned by the grammarian Jona Ban GANNACH (Abul Walid) in Sect. 26, on Ellipsis. It is admitted, -however, that there is not a trace of it in any ancient manuscript, or in any various reaiing. It is maintained solely on the ground of a supposed exigentia loci. There is wanted, it is thought, the sense that such an inscrtion would give. to bring it in harmony with some other passages, as they are mentioned by ZOcKLER, and especially ix. 7-9. Now in re- spect to these it may be said, that if there were a real or seeming variance, such a fact would present no exegetical difficulty to one who takes the right view of this book as a series of meditations in which the writer, or utterer, to use his own expr: ssion, “evolves”? CFN3D ii. 20). goes round and round, trying and testing diffe-ent views of human life, “talking to his heart” pad by ‘SV VINI, now taking up one suppos.fion, then “turning again” to another, now despondiny, then again so sure that he says “SVP, “I know,”—at another time indulging what is evidently a sor- rowing irony, such as especially characterizes ix. vii. 9, as compared with xi. 9 (see the Exeget. and notes on these, and especially the two latter, in their respective places). The mere variance, therefore, whether seeming or real, is not sufficient to warrant so bold an interpolation into the text, unless there is a failure in obtaining any good sense at all frum the passage as it stands. But this Surely cannot be pretended. What better thought, and, at the same lime, more lit ral as a version, than that given by the LXX., OvK €oTLV ayabor avOpairm 6 payerat, Kk. T. A “it is not & od for man,” or “the good is not for man what he eats,” or “that he eat,” efc., which is favored by Darus, {{Nnospet, and Haun. Or perhaps, still better than this, if we regard the context, is the translation of Mart N GrIER, which he gives from Junius, non est bonum penes hominem ut edat, bi- at,” ete: “the good is not tn the power of man that he should eat and drins, etc., for this I saw is fiom the hand ot God himself.’ Thus, says GEIER, all things remain in their native sense. and there is no need of any ellipsis. It might be rendered, perhaps, “it is not the good for man (his summum bonum) to eat and drink ;? or if that is regarded as too philosophical for Koheleth, and also as demanding the article, it may be rendered simply, ‘Sit is not good,” or, “there igs no gvod in it ” (of itself). TrrMe ius translates in the same way, non est bonum penes hominem, etc. The ge- Dela’ sense then wouid be this: whatever govd there may bein eating and drinking, etc., it is not im man’s power to secure it, ur to fiud enjoyment in it (“make his soul see god init”); and this is in such admirable harmony with the cen’ext: “it is the gift of God’ Ths preposition 3 in TWA, has this sense, as may ba shown in many passages, and is correspi nds exacily to our cwn most natural mode of speech: 7 ts not in him. Even the power to enjoy comes from God. istis not strange that Itionalist Commentators should seek to g ve an Epicurean as;ect to the passege, but it is matter of surprise that others called Eva:gelical shou!d The interpretation one, is also in p-+riect har- ‘8, or ra.her, we might say, that the go out of their way to follow them. thus given. as the most I.teral mony with other pa: sag: cause the interrogative and the unconditional negative conception do not so well comport with the context, and because this latter especially would be in contradiction with the passages of chap. ili. 12, 22; v. 18 ff; vii. 14; viii. Los ise 7-9, which recommend serene enjoyment of life as a means of acquiring happiness and contentment. And because, further, the ancient Aramaic trans- lations confirm the omission of D (compare iii. positive unqualified commendation of the gross Epicurean sentiment which the interpret ition would give isin direct contradiction ty the many declarations of vanity and worth- lessness in respect to all mere wealth aud p'easme seeking, Which are elsewhere found. This might be set otf against the other assertion of variance, if either can be regarded as a right mode of exegesis in this book. At all events. the literal ren:lering is all sufficient here— whilst the fair interpretation of other seemlugly Epicurean passages only shows, as we think, a difference of aspect under which the great question is considered but no con- tradiction to that doctrine which the writer is throughout most earnest to put forth as one of the fuudamental ideas of his book, namely, that all good ts from God, and that nothing is good without Him. See the Metrical Version: The consciousness of this, not eating, etc. is the highest good. KAsHI interprets the J) psx as meaning that “the good i3 not simply that man should eat, etc., or it is not in exting alene; as much as to say, he should give his heart to d» judgment and righteousnes+, together wi h his esting and drinking ;” and then te broceeus to give his- torical illustration ABEN EzRA suggests th. supp'ying (in the mind) of some such particle as 7, mea.iug, not the only good, or that it is not good, in man, or for man, that he should only eat and drink, etc. Again, he seems to lay emphasis on the word Ynys (in his toil), giving it as the general sense of the text, as it stands, that “this toil, with its weariness. finds no other goud (no higher goou) than to cat and drink,’’—thus shutting out any E;icurean idea and making it a depreciation of human effort rather than a commendation of sensual pleasure, in itzelf, as the best thing in life. The Syriac inserts xbox, unless, without any thing to coriespond to it in the Hebrew, and having very much the appearance of an accommodation to some later view, gince it will not answer as a rendering of J) comparative Ooswn), or 1) or TIN °5, as proposed. Besides this, it would not give the bald Epicurean idea of our transla- tion that ‘eating is the best thing for man,” but only that there is no good in man’s power (or as prop sed in human toil), unless it be this,—a sense which would re- semble that of ABEN Ezra. £0 also the Targum has S359 7 Ts, “unless & Soo that he eat,” etc., but this version is of little or no rity, on account of its later dat absurdity of its midrashin. The sense given by it, how- ever, is quit» differeut from that given in E. V., or by ZOCKLER: “'Th-re is nothing that is Jair among men, un- autho- , and the parapirastic less to eat,” efc.; and then it goes on to say ny T3yn? y0) “TN WH “that they may do the commandments ie of the Lord, and walk in his ways.” If it be said that there is nothing in the Hebrew text to warrant this, it may be replied that so, also, is there nothing to warrant the inser- tion of TIN (unless), by which he supports this para- ilaters phrastic sense. It all seems evidently done to get a middle way between two views deemed untenable or inconsistent, one asserting, or seeming to asse:t, that there was n0 good at all in eating, efc., and the other that it was the highest and only good. A strong argument for the literal rendering is derived from the context. The particle 2) has an adversative and accumulative force; it denotes a rising in the thought. It conn: cts itself here especially with the last part of what precedes: “that he should make his sonl sve good” (or fiud enjoyment in it): “The goo! is not in the power of man that he should eat, etc., and make hig soul se. gond ” (or “so that he may make his soul see good in it,” taken as a collective object); ‘yea, what 1s more [3], thisCHAP. II, 1-26. 61 22) before DoONty, an omission which, on ac- count of the 3 in CI 183, and the like ending, migat so easily take place, and finally because the idea of 3 in COINS with the sense of >) con- sequently in a sense designating an object, is confirmed by chap. ili. 12; x. 17; and the in- strumental conception of this attempted by Grrer and KNosat, is therefore unnecessary.* To eat and drink, and let one’s soul be merry, is there- fore the triad of sensual life, which is sometimes used in a bad sense, of vicious excess and indul- gence, and again ina good or morally unpreju- dicial sense. The former is found in Exodus ReeO. MEOwe Sxl 7, O9 Judith xi, 13+ 1 Cor. x. 17, etc., the latter in this passage, and in Kecles. ili. 13; v. 17; viii. 15; and also in 1 Sam. xxx. 16; Isa. lxv. 13; Song of Solomon vy. 1, ete. Comp. Zockuier, Theologia Naturalis, p. 651f., where are also produced from the classics many parallels of this combination of ideas in eating, drinking, and being merry; (e¢. g., Huripides, Alcest., 783; Arrian, Anab., Il. 5, 4: Plautus, Mit. glor., I1l., 1, 83).—That these maxims, to eat, drink, and be merry, are not here meant in the Epicurean sense of 1 Cor. xv. 32, is proved by the important addition Yaya in his labor, in his toil, on which a special emphasis rests, and which excludes every thought of idle de- bauchery and luxurious enjoyment. See Int. 3 5, and especially p. 24.—This also I saw, that it was from the handof God. Thatis, not: L observed that as all else, so also this comes from the hand of God, but, at the same time with that truth, that eating, drinking, etc., is the best for man, I perceived also that only the hand of God can bestow such cheerfulness in toil, and such a joyous and contented feeling in the midst of the fatigues of worldly avocations.— Ver. 25. For who can eat, or who else can hasten hereunto more than I? Lit. Ger., and who enjoy, except from Him? wan lit., to make merry, to pass a life in carousing, deliciis affiuere (Vulg.) hence to enjoy, to delight, not drink, tipple (Sepé. Syr., Kwaup).—Instead of °)'3° 31 we must read with the Sepé., Syr., Hieronymus and eight manuscripts 4391 YAN except from Him. For %3'D'0 YIN in the com- parative sense, ‘‘except me,” or just as I, does not afford a thought in accordance with the text, too [qf emphatic] I saw was the gift of God,” the power of enjoyment as well as the means. If there is any good in the u (such is the implication), it comes from above. Tais clearly denotes that there zs a higher good, even the consciousness and re:ognition of the truth thus stated. It is therefore in logical opposition to the idea that there is nothins better for man than eating and drinking thus unqualifiedly asserted. Hyery reader must feel that there is somethins disjointed in our common English Version. It does not bring out the contrast, nor the climax. The other is nit only the plainer and more literal translation ot the Hebrew, as it stands, but the assertion may be ven- tured that there is no obtaining any other sense out of it. —T. L.] *('The sense given to 3 by GerreR, Junius, and TREMEL- Lius, is not only more common, but far more easy and na- tural. Whe references to ili. 12: x. 17, do not confirm the readering given by ZOCKLER. (2)3 in iii. 12, more properly Ww refers to the works of men taken collectively, above; or if it refers to men, it means there, as here, in them —in sheir power.—T. L.] and would not harmonize with the wim and Tv: 7D) (see Vulg. Luraer, etc.). But the trans- lation of Haun: ‘‘for who shall eat and who shall pine for food, is beyond me, is beyond my power,” is insufferably harsh. On the contrary, 13:1 from Him (comp. the preposition j in 2 Sam. iii. 87; 1 Kings xx. 33), accords admi- rably with the connection, and furnishes that thought reminding us of James i. 17, which we here above all things need. And, moreover, the reading ‘3D appears to coincide with the equally faulty a for 7DN UD of the pre- ceding verse. See Hrrzie on this passage. *— Ver. 26. For to the man that is good in his sight, that is, to the just and God-fearing (comp. Neh. ii. 5; 1 Sam. xxix. 6), the opposite of NOW. The idea of the retributive justice of God, meets us here for the first time in this book, but not yet so thoroughly developed as subsequently, e. g., iii. 17; xi. 8; xii. 14. But to the sinner he giveth travail, to gather and to heap up. vIn? stands absolute and is not to be supplemented by a new y399 (like the 210 of the first clause of the verse), as if the sense were, to the one who is offensive to Him, who isasinner in His sight. That he may give to him that is good before God. The object of nn? is not the travail of the sinner, but the goods gathered by him through toil and travail, the treasures heaped up by him, but finally fall- ing to the just. The same thought occurs in Prov. xi 22; xxv. 6. Job xxvii. 17 bhis also is vanity and vexation of spirit, namely, that one seeks his happiness in the cheerful enjoyment of sensual blessings, (accord- ing to the maxim in verse 24). This is also va- nity, because the acquisition of goods and plea- sures in this life, is by no means in the power of man, but depends solely on the free grace of God, which gives to its beloved while sleeping, (Ps. cxxvil. 2); but permits the wicked, instead of pleasures, to heap up vain wrath against the day of judgment, (Rom. ii. 5; James y. 8). thers consider the heaping up of travail on the part of the wicked, as the subject of the phrase (Eusrer and Hene@stenBera), or that it desig- nates the arbitrary distribution of the blessings of life on the part of God as vanity and vexation (KNnosex), but thereby they depart equally far from the true train of thought which the author maintains since verse 24. *[We cannot agree with ZocKLeR and Hirzig here. The sense they would give to WaT} is found nowhere else in the Hebrew, unless it is thrust into this place. Ky-vry- where else, 1 Sam xx. 88; Deut. xxxil. 35; Ps. cxix. 60; Hao i 18's Wel xxe 20) xox vie Zo cle 1 emi xexee 20s lexexale 12s Jeb, xxeees Iisae ve lOc. xt 22 clos eich Ines simply to Arsten, and there is no need of going to the vw - Arabic as Syriac Wr, which in form would cor- respond ratie* to WY}. Besides, it r-quires a change in the text from 3°93 to 33°97) which has no margi- nal keri to support it, a:d gives, moreover. a very far- fetched sense. See Text Note and Metrical Version No- thing could be more fitting thia the sense whi:h corres- ponds to the Uebrew as it stands.—T. L.]ECCLESIASTES. DOCTRINAL AND ETHICAL. ( With Homitletical Hints.) The transition of Konrtera in the beginning of the chapter, especially in vers. 1-8, from the striving after wisdom and knowledge to enjoy- ment, and from that to action, to the organizing and artificially producing deed (vers. 4-8) pre- sents a certain similarity with the progress of GortTHe’s Maust from knowledge to enjoyment, and from that (in the sec. act) to the more seri- ous duty of laboring and producing. For the magnificent undertakings, structures, and exten- sion of possessions and acquirements described in vers. 4-8, can scarcely be considered as mere means of sensual enjoyment in the sense of Ko- HELETH (as in Enster, p. 55). He expressly confesses to have connected therewith a certain ideal object, if not of a religious, at least of an ethical and human character; this lies in the repeated assertion (ver. 8 and 9), that in the midst of these eudemonistic and practical efforts, wisdom remained the ruler of his heart. But the great difference between Faust and the Preacher, consists in the final solution of the grand enigma of earthly life, which in the former ends in an obscure, sentimental, and philosophi- cal mysticism, whilst the latter returns from his wanderings in the sphere of effort after earthly wisdom, enjoyment and acquisition, into the safe haven of a clearly conscious, modestly prac- tical, and filially pious faith in God’s gracious and just government of the world. It isthe hum- ble, confidently trusting, and gratefully contented reliance on God’s gracious hand, which, at the close of his vivid and almost startling descrip- tion of the vanity of all earthly things, he re- commends as the only true aim for the life and labors of man, (vers. 24-26). That all human exertions are vanity, even that modest striving after cheerful enjoyment and serene employment described in ver. 24, is firmly fixed in his mind, (according to ver. 26). But the acknowledg- ment of this fact does not impel him to a sullen despair of all happiness and peace, but rather leads from such a feeling of discontent and dis- couragement into the blissful repose of a heart wholly given to God, and thankfully enjoying the good and perfect gifts dispensed by Him. Not the indolent man of enjoyment, but the industri- ous, cheerful laborer; not the greedily grasping misanthropic miser, but the friend of humanity delighting in God, and well-pleasing to Him; not the sinner, but the pious child of God, strong in the faith, forms the ideal that he presents at the close of his observations on the vanity of human life, which, though agitated and complaining in- deed, nowhere extend to despairing grief or fri- volous scepticism. A comprehensive homiletical consideration of the whole chapter, would, therefore, be able to present as itstheme: ‘The vanity of all earthly things, and the consoling power of a faithful reliance on God;” or, in order to show more clearly the feature distinguishing this chapter from the pre- ceding: ‘* The wrong and the right way to seek one’s happiness on earth;” or: ‘* Divine grace as the bestower of that happiness of men, vainly sought after by their own power and with earthly means,” (comp. the following passages inthe N. T.: John vi. 65; xv. 5; Eph. ii. 8; Jamesi. 17, eve.). The principal divisions for a discourse on these con- tents would be: 1. No earthly enjoyment or possession leads to genuine happiness, (ITs 2. Even the happiest and wisest man remains subject to the curse of death, common to all the sons of men, (12-19); 3. Genuine and lasting happiness (surviving this life) can only be ob- tained for man by a childlike, contented, and grateful reliance on God’s gracious and paternal hand, (20-26). HOMILETICAL HINTS TO SEPARATE PASSAGES. Vers. 1 and 2. Luruur: Many aone arranges all his matters with much toil and trouble, that he may have repose and peace in his old age, but God disposes otherwise, so that he comes into affairs that cause his unrest then to commence. Many a one seeks his joy in lust and licentious- ness, and his life is embittered ever after. There- fore, if God does not give joy and pleasure, but we Strive after it, and endeavor to create it of ourselves, no good will come of it, but it is, as Solomon says, all vanity. The best gladness and delight are those which one does not seek (for a fly may easily fallinto our broth), but that which God gives to our hand. STARKE: The joy of the world is so constituted that it entails repentance, mortification, and grief (1 John ii. 17; Luke xvi. 19, 28); but the pleasure that the faithful find in God, is spiri- tual, constant, satisfying, and inexpressible, (Isa. xxxy. 10; John xvi. 22). STARKE: Vers, 8ff.: Every natural man seeks, in his way, his heaven in sensual delights. But he too often sins thereby, and misuseg the gifts of God (Wisdom 2, 6ff.). God grants to man what is necessary to his body, as well as that which tends to his comfort. But how many for- get God thereby! Grier: It is allowable to possess riches if they have been righteously acquired. But be- ware of avarice as well as extravagance, WoutrartH: He who thinks to find the aim of his life in the highest measure of sensual en- Joyment, is the victim of an error which will de- mand of him a fearful revenge in proportion ag he tears himself from God, strives simply after false treasures, and neglects and despises the treasures of a higher world; he heaps upon him- self a weighty responsibility on account of the misuse of his time, the wasting of his powers, and the evil administration of the goods confided to him by God, and by all this excludes himself, ungonditionally, from the kingdom of God. Hansren:—9-11. The things of this world be- long to the preservation, delight and convenience of external, sensual life. One may arrange them, therefore, with as much pomp, majesty and beauty as is possible; they can never, ac- cording to their nature, do more than delight our senses.—If we estimate their worth too high, they can take from us in inward ease of mind much more than they grant us in sensual delights and convenience, and become to us then a genu- ine scourge of the spirit. STARKE:—If the children of the world are not without vexation and trouble in the accomplish-ment of their sinful lusts, the children of God should be less surprised, if they in their work in the Lord must experience various disappoint- ments and vexations. Hamann (Ver. 10) :—We here find a trace of Divine goodness, which, notwithstanding the vanity of all our works, has placed in labor, and especially in useful occupations, which strike the eye and gain our approbation as well as that of others, a species of joy, a spice of pleasure which delights us more than the work itself, be- cause we often do not esteem that which was so agreeable to us in the process of production. Luraur:—Vers. 12-19. (To ver. 15). There- fore it is better to commend the highest govern- ment of all things to the God who made us. Let every one perform his duty with all diligence, and execute what God places to his hand; if things do not always turn out as we expected, let us commend them to God. What God gives, that accept; and again, what He prevents, that accept also as good. What we are able to do, that we ought to do; what we cannot do, we must leave undons. The stone that thou art not able to lift, thou must leave lying. GaRiacu (to ver. 17) :—If God has disappeared from the efforts of men, a disgust of life appears sooner or later (John iy. 8 ff.). GerIER (to vers. 18, 19):—Itis hard for flesh and blood to leave the fruits of its toil to others; but a Christian arms himself against this with the reflection that every thing that he has or does is given to him by God, 1 Cor. iv. 7. Wou.Lrartra (vers. 13-19):—What must we feel it our duty to do, on perceiving that the earth can afford no perfect satisfaction to our demand for happiness ?—T'be wise man is pained on perceiving that all earthly things are vain and unsatisfactory; his eye indeed becomes serious, and his expression reflective. But for that very reason, he hears not only the cry of the grave, but also the words of consolation: ‘Lift up thy eye, citizen of heaven in the garb of a pilgrim; true as it is, that the world with all its treasures cannot satisfy thy longing for what is lasting and perfect, so foolish is it to seek therein peace and perfect satisfaction.” Zuyss (vers. 20-23):—This life is full of trouble throughout, with all men and all classes. Why should we not, therefore, ardently long for a better life? (Phil. iti. 14).—StrarKke :—The tra- vail of soul, by which one obtains salvation through fear and trembling, is therein different from worldly toil, in bearing its profit unto eter- nal life. OSIANDER (vers. 24-26):—It is pleasing to God that we should cheerfully enjoy our labor in His fear, so much as our calling may permit it, PS Cx Vill.. te 2. JoacHim LANGE :—According as man is virtu- ous or vicious, even his eating and drinking is good or evil. Because the natural man _ lives either in a state of fleshly security or of servi- tude, and there is nothing really good in him CHAR sii 226, a ee 63 that avails with God and satisfies the con- science, STARKE (ver. 26):—Seek above all things to please God by faith in the Lord Jesus Christ ; else, with all external happiness, thou art still unhappy. The wicked often have worldly goods, and seek in every way to increase them; but they do not have real profit and lasting fruit from them, because their works do not proceed from the faith. He, on the contrary, who possesses the fruits of the Spirit (Gal. v. 22) and is faithful therein, is ever favored by God with greater mercy (Matth. v. 28, 29). Hansen (ver. 26) :—If we examine it closely, the want of genuine wisdom and pure kuowledge is the reason why many do not prosper in the blessings which they possess in the world Men of impure and confused conceptions, who are fettered by dazzling imaginations, must suffer with all their abundance, and lead a miserable life. HaMANN (ver. 26):—All the vanity, all the toilings of men after wisdom, happiness and rest, which in so many ways lead men to the grave, where ceases all the distinction which they strive to obtain on earth, are not allotted to the pious man by God; they are a curse which sin has laid upon man, but which God will make a blessing to His chosen ones. For these busy, restless creatures gather and heap up for those who are good in God’s eyes. And these latter shall gratuitously receive by the sinner’s labor what he (the sinner) seeks and finds not, what he labors for and cannot enjoy: wisdom, knowledge, joy.—What is the Divine word, and whence are taken this wisdom, knowledge and joy that in it exist? Are they not honey made by bees in the slain beast? What are the stories that they tell us but examples of sinners’ toil, of the vanity and folly into which men have fallen ? HeNGSTENBERG (ver. 26):—It is manifest that the expression: ‘*Tais also is vanity” is not meant in the sense of an accusation of God, but as a cry of warning to human perverseness, that seeks its happiness only there where, according to God’s will, it should not be sought. | For reflections on this and other parts of the book, the reader is referred to Marruew Henry. In no commentary is there to be found a richer treasure of most choice, discriminating and highly spiritual apothegms, rendered most pleasing and ornate by what may be styled a holy humor, or a sanctified wit. They are un- surpassed by any thing in the devout German writers here quoted, but the ready access to the work, for all English readers, renders it unne- cessary that the volume should be swelled by inserting them. Besides, among such rich ma- terials, it would not be easy to make a limited selection. Much also of a very rich homiletical character may be obtained from WorpDswortu. —T. L.]. /ECCLESIASTES. 1 2 3 PLS OCON OD OF fot foot 12 13 14 15 16 Ik 18 19 20 21 22 SECOND DISCOURSE. Of Earthly Happiness, its Impediments and Means of Advancement. OuuNe, G5, A. The substance of earthly happiness or success consists in grateful joy of this life, and a righteous use of it. CHAP y ie 122% 1. The reasons for the temporal restriction of human happiness (consisting in the entire dependence of all human action and effort on an unchangeable, higher system of things). (Vers. 1-11.) To every thing there is a season, and a time to every purpose under the heaven: A time to be born, and a time to die; a time to plant, and a time to pluck up that which is planted; A time to kill, and a time to heal; a time to break down, and a 4 time to build up; A time to weep, and a time to laugh ; a time to mourn, and a time to dance; A time to cast away stones, and a time to gather stones together ; a time to embrace, and a time to refrain from embracing; A time to get, and a time to lose; a time to keep, and a time to cast away; A time to rend, and a time to sew; a time to keep silence, and a time to speak; A time to love, and a time to hate; a time of war, and atime of peace. What profit hath he that worketh in that wherein he laboureth? I have seen the travail, which God hath given to the sons of men to be exercised in it. He hath made every thing beautiful in his time; also he hath set the world in their heart, so that no man can find out the work that God maketh from the beginning to the end. 2. The nature of the temporally restricted human happiness. (Vers. 12-22.) I know that there ts no good in them, but for a man to rejoice, and to do good in his life. And also that every man should eat and drink, and enjoy the good of all his labour ; it is the gift of God. I know that, whatsoever God doeth, it shall be for ever: nothing can be put to it, nor any thing taken from it: and God doeth ae that men should fear before him. That which hath been is now; and that which 13 to be hath already been; and God requireth that which is past. And moreover I saw under the sun the place of judzment, that wickedness was there; and the place of righteousness, that iniquity ws there. I said in mine heart, God shall judge the righteous and the wicked: for there is a time there for every purpose and for every work. I said in mine heart concerning the estate of the sons of men, that God might manifest them, and that they might see that they themselves are beasts. For that which befalleth the sons of men befalleth beasts ; even one thing befalleth them: as the one dieth, so dieth the other; yea, they have all one breath; so that aman hath no pre-eminence above a beast: for all és vanity. All go unto one place; all are of the dust, and all turn to dust again. Who knoweth the spirit of man that goeth upward, and the spirit of the beast that goeth downward to the earth? Wherefore I perceive that there is nothing better, than that a man should rejoice in his own works; for that 7s his portion: for who shall bring him to sce what shall be after him ? :CHAP. IT. 1-22: 65 a3 suc oe ees é : : : liver. a: rot This is one of the words relied upon to prove the later Hebraic, or Chaldaic, period of the book. We have, however, no right to say that a word running through the Shemitic tongues [as this is found in Arabic, Syriac , ‘ Bear Gy r as . rlis se 1a) . . , Etuiopic, as W ell as Hebrew] is peculiar to any one of them, ur borrowed from any one of them, though circumstances may e i . rap « ay 5 > 2 « : a 7 my Rent : have inade it rare sm an early dialect, perhaps on account of a precision of meaning rarely needed, whilst it has become loose and vulgarized in another. It may hive been well known in the days of So.omon, though seldom used when the more indefinite F\j) would answer. ) means ti y rally VID a fix i ik 7 ‘esti in i ny. ny s time generally, TWD a fixed time (like a yearly festival), ji in its earlier sense, before it became vulgarized, a time or an occasion precisely adapted to a purpose. Hence we see its yery w probable connection with C))} proponit, and having also the sense of binding, like Arabic ) » the purpose linked to the due occasion. This suits all the acts following, as more or less the result of purpose in atime proposed. It has good support, too, etymologically, in the final [5 changiug to the | ag is the tendency in other words. ‘hus, besides other ex- amples, Lam. iii. 22, according to Rabbi Tanchum, DOF, becomes jon to avoid the harshness of the final , making 3D =D “they are not consumed,” or spent [that is, the mercies of the Lord], instead of “we are not consumed ” We may be assured that the writer did not intend a tautology here. jot is more precise than J)\}), as it has more of purpose than ‘J}/)7}, which relates to things immovable.—T. L.] [Ver. ip yala hip. E. V. On account of the sons of men. Compare Ps. cx. 4, after the manner of. TWiXX, mept Aadtas. Vulgate, simply, de filiis. Syriac, soonn by after the speech of men—more humano—humanly speaking, which seems the most suitable of any, for reasons given in the Exeget. and Note.—T. L.] [Ver. (= ea ha be) Wort Literally, themselves to themselves—in their own estimation. 95, to prove them—make it roel Tee ele Tena wy? clear, literally, (LXX., Stakpivec avtovs. Vulg., ut probaret). let them see from themselves, or from their own conduct to themselves, how like beasts they are. This qualified seuse is very different from asserting that they are beasts abso- lutely. The key to it all is in the D9 by above. The writer is speaking more humano—the judgment that must be pronounced if men were judged by their own ways.—T. L.] [ Ver. 2p. It can only mean, as it stands in the text, “that which goeth wp.’ An effort has been made to give it another turn by pointing 7 as eo a It is sufficient to say that it is against the text. For other reasons against it, see Exeget. and Note.—T. L. EXEGETICAL AND CRITICAL. The unconditional dependence of man on God’s government of the world, in all his efforts for happiness, which formed the concluding thought of the preceding discourse (chap. il. 24-26), now becomes the starting point of a new and inde- pendent reflection, in so far as temporal condi- tions and restrictions of human happiness are deduced therefrom, and its essence is placed in gratefully cheerful enjoyment and a devout use of the earthly blessings bestowed by God. For Divine Providence in its controlling power here below will ever remain obscure and mysterious, so that man, in this its hidden side, can neither alter its course nor observe any other conduct than humble submission and godly fear (vers. 9- 11, 14,15). In the same way the view of the many wrongs in this life, and of the extreme ob- scurity and concealment of the fate that will overtake individual souls after death, obliges us to cling to the principle of a cheerful, confiding and contented enjoyment of the present (vers. 16-20).—In the more special development of this train of thought, we may either (with VAIHINGER and Kert) make three principal sections or strophes of the chapter (vers. 1-8; vers. 9-15, and vers. 16-22), or, what appears more logical, two halves; of which each is divided into sec- tions of unequal length. 1. Vers. 1-11 show the reason for the temporal restriction of the earthly happiness of man—a, as consisting in the dependence of all human action on time and cir- cumstances (vers. 1-8); 6, as consisting in the short-sightedness and feebleness of human know- ledge in contrast with the endless wisdom and omnisgience of God (vers. 9-11). 2. Vers. 12-22 describe human happiness in its nature as tem- porally restricted and imperfect—a, with refer- ence to the awe-inspiring immutability of those decrees of God which determine human fate (vers. 12-15); 6, with reference to the secret ways adopted by Divine justice, in rewarding the good and punishing the evil in this world, and still more in the world beyond (vers. 16-22). 2. First Division, first strophe.—Ver. 1-8. Every human action and effort are subject to the law of time and temporal change.—To every thing there is a season, and a time to every purpose under heaven.—“ Every thing,” namely, every thing that man undertakes or does onearth; avery general expression, more clearly defined by the following var 22 every business, Se every undertaking, but more clearly illustrated in the subsequent verses in a number of special examples.— ]1)] lit., precision, limitation, indi- Ts cates in later style (Neh. ii. 6; Esth. ix. 27, 31), a certain period, a term for any thing, whilst the more common Hy (time) signifies a division of time in general.—Ver. 2. A time to be born and a time to die.—This is the original text, as is the same turn until the 8th verse.* The Sept. and the Vulg. express this construction genitively (kacpog Tov Téxew K. T. A., tempus nas- cendi, etc.) The word N92 does not stand for the ronal passive sand to be born (Vulg., LurHer, Ew- PAN ALD, GesENIUS, ExsteR), but like all the fol- lowing infinitives, is to be taken actively: to bear. The constant usage of the Old Testament favors this rendering with reference to the verb a and also the circumstance that with nq? an un- *[ZOCKLER renders “dis time to be born and zfs time to die,’ making it all dependent (this and the following yY. rses) on the first “every thing has zs time.” On eI see Text Tas notes.—T. L.]66 ECCLESIASTES. 5s dertaking (} 5T}), a conscious and intentional action or business is to be named, which can only be said of the maternal part of the act of human birth, and not of that of the child. Death fit- tingly follows closely to birth. By this Juxtapo- sition of the acts which mark the entrance into life and the exit from it, the whole arena within which the subsequent actions are performed, is from the beginning ‘‘ marked by its fixed limits (Hirzia). A time to plant and a time to pluck up that which is planted.—For the affinity between these two ideas and that of birth and death, comp. Prov. xii. 12; Ps. i. 387 ; xxxvii. DOM XCM lo i. exxvill. 3; Dan. tv. bl, 20; Maith. iii. 8-10; vii. 17 f; xv. 18. W\py? pro- bably from Chald.* py “root,” means origi- nally to root out, to unroot, but is always else- where in the O. T. used metaphorically, e. g., of the destruction of cities (Zeph. ii. 4), of striking down horses or oxen, and making them useless by severing the sinews of their hind feet, (Gen, xlix. 6).— Ver. 3.—A time to kill anda time to heal.—A negative thought here precedes, as also in the subsequent clauses, till the first of ver. 5, after which, until the end, the positive or negative idea alternately precedes. ‘To kill” (V7 lit., cut down, or stab) indicates the in- flicting of the very wounds whose healing the following verb points out.—Ver. 4. A time to weep, ete. — 939 appears only on account of similarity of sound to be placed immediately after i232, as in the following clause: Pr to leap, to dance, appears to be chosen on account. of its like sounding ending as a contrast to WDD 5. A to lament (xd7recla:, plangere).+—Ver. 5. time to cast away stones, anda time to: gather stones together.—In this first expres- sion there is, of course, no allusion to the de- struction of the temple, of which, according to Mark xiii. 2, not one stone shall remain upon another (as HENGSTENBERG and others think), and quite as little to the stoning of malefactors, or to the throwing of stones on the fields of ene- mies, according to 2 Kings iii. 19, 25 (Arrzie, * The root, though not frequent, is com Hebrew for this purpose; why go to the Ch T[All such infinitives as rekodh and sephodh hive a like rhyming. The fact that accounts for the choice here is rather the similarity of primary sense which is found in verbs of dancing and mourning. All passions in early times were expressed by a violence of outward action, such as beating the breast. rending the garments, rolling on the earth, etc., that in these colder days of the world’s cold age would be deemed utterly extravagant. ‘Thus, in the Greek xémrec@ar mentioned by Zockier, Homer’s arpotpoxvartvoec Oar, liad XXII. 221, Hebrew WHO prima- rily to smite the breast. We still find traces of it in mo- edern words, though almost worn out. Thus our word .plaint is but a feeble echo of the Latin plangere. In the Syriac this same root, here rendered to dance, is used in the Aphel conjugation for mourning Thus in that chil- dren’s ditty, or play upon words, recited by our Saviour, Matth. xi. 17, the word, in the Peschito Version, for mourning is TPN fur dancing Tp): in Roman letters, arked, raked. A play upon w the gospel (of Mattbew mon enough in aldaic ? ords of this kind is proof that at least) in its oral form before any Writing, was Aramac, and that our Saviour spoke it. Such children’s ditties are very tenacious, and it must have been of long standing The play upon words that it gives could not have been original in the Greek, though J afterwards early translateu.—tT. L ai Oa We Ne Eusrer, efc. But IN 77W7 is here identical] with “po ‘to free from stones,” Isa. y. 2s Neate 10, and alludes therefore to the gathering and throwing away of stones from the fields, vine- yards, etc.; whilst the latter expression naturally means the collecting of stones for the construc- tion of houses (as VAIHINGHR justly observes),— A time to embrace, and a time to refrain from embracing.—Whether the connection of the preceding expressions with Pan to embrace, is really effected by the fact that one embraces with the hand the stone to be cast, as Hirzig supposes, is very doubtful. At all events, how- ever, pan means the embrace of love (Prov. v. 20), and the intensive in the second rank is pur- posely placed there to indicate that every excess of sexual intercourse is injurious.—Ver. 6. A time to get, and a time to lose.— SN as a contrast to W523 must clearly here mean to lose (or also to be lost, to abstain from getting, VAIHINGER) although it every where else means to destroy, to ruin; for in all the remaining clauses of the series, the second verb asserts di- rectly the opposite of the first. In contrast to the unintentional losing, the corresponding verb Pow of the second clause then indicates an intentional casting away of a possession to be preserved (2 Kings vii. 15; Ezek. xx, 8).— A time to rend and atime to sew.—One might here suppose the rending of garments on bearing sad tidings (1 Sam. i. 11; iii. 30 ob 20)= ie 12; Matth. xxvi. 63), and again the sewing up of the garments that had been thus rent as a sign of grief. And also by the following ‘to keep silence” one would first think of the mournful silence of the sorrowing (Gen. xxxiv. 5; Job ii. 13).—Ver. 8. A time to love, etc. Love and hatred, war and peace, forming an in- ter-relation with each other, are now connected with the contents of the preceding verse by the intermediary thought of the agreeable and disa- greeable, or of well and evil doing. 3. Hirst Division, second strophe.—Vers. 9-11. In consequence of the temporal character of all worldly action and effort, human knowledge is also especially ineffective and feeble in presence of the unsearchable ruling of the Eternal One. —What profit hath he that worketh in that wherein he laboureth ?_—That is, what profit do all the various, antagonistic actions, of which a number has just been quoted (ver, 3-8) bring to man? The question is one to which a decidedly negative answer is expected, and draws therefore a negative result from the pre- ceding reflection: There is nothing lasting, no continuous happiness here below.—Ver. 10. I have seen the travail, etc.—Comp. chap. i. 13. This verse has simply a transitional meaning; it prepares us for the more accurate description given in ver. 11 of the inconstant, transitory and feeble condition of human knowledge and effort, in the presence of the unsearchable wisdom of God.—Ver. 11. He hath made every thing beautiful in his time.—The principal empha- sis rests on the word JAYA “in his time,” as the connection with the foregoing vers. 1-8 shows.GHAR: ie, 192) 67 God has arranged all things beautifully in this life (comp. Gen. i. 81), but always only ‘in his time,” always only so that it remains beautiful and good for man during its restricted time, but after that becomes an evil for him; therefore always only so that the glory of this earth soon reaches its end.—Also he hath set the world in their heart.—(Z0cKLER’s rendering, eternity in their heart).—That is, in the hearts of men; for the suffix in (3273 refers to the children of men in ver. 11, whilst in the subsequent clause the individual man (CI1Ni7) is placed opposite to the one God. This clause clearly holds a rising re- lation to the contents of the preceding: God has here below not only arranged all things well for man in this temporal period ; He has even given them eternity in their hearts. This is clearly the author’s train of thought. With eternity given to the heart of man, he also means the knowledge of God’s eternal nature and rule, in- nate even in the natural man, that notitia Dei naturalis insita s, innata, which Paul, Rom. 1. 19 f., describes as an intellectual perception of God’s eternal power and divinity, peculiar as such to man, and which develops itself in the works of creation. It appears as well from the word ta (heart, here in the same sense as i. Tees 13-17, etc.), as from the following: ‘So that no man can find out,” that it is substantially this natural knowledge of God, namely, something belonging to the realm of human conception, a moral good from the sphere of intellectual life,— that the author means by the expression Dyn (consequently not simply the character of im- mortality )—although he must have considered this closely connected with the natural conception of God, according to chap. xii. 7. For this re- strictive clause clearly expresses a restriction of human nature in an intellectual sense, an inabi- lity to find, which is equal to an inability to know. But as certainly as this inability to know refers to the extent and limits of Divine action, so certainly will also the knowledge of the hu- man heart, expressed by Daya be a religious knowledge referring to God and Divine things. Therefore we would reject as opposed to the text those explanations of cobipn which give to this ly its expression the sense of ‘‘ world” (Vulg., Lurusr, UmBreit, Ewatp, Exstrer, etc.), or ‘worldly- mindedness” (GusENIUS, KNoBEL), or ‘‘ worldly wisdom,” ‘‘judgment” (GAAB, SpoHn); also Hirzic, who, however, contends for my instead of >1y. And besides the connection, the style of the entire Old Testament and of this book is opposed to this rendering; according to them 1) is always eternity (comp. Eccles. i. 4, 10; Meo it 14> 1x. 6: xi bi vand first receives the signification of ‘* world macrocosmos”’ in the literature of the Talmud.—So that no man can find out the work that God maketh from the beginning to the end.—That is, this one restriction is laid on this human con- ception of the Eternal One, that it can never ob- tain a perfect and truly adequate insight into the Divine plan of the world, but rather, is only able to perceive the unsearchable ways and in- comprehensible decrees of God, fragmentarily and in a glass darkly (Rom, ii. 82; 1 Cor. xiii. 12) 5 AUS 530 is here clearly in the sense of only that, ‘‘except that,’ therefore synonymous with ‘3 DDR formerly used for this (Amos ix. 8; Judges iva: Sb) Samuel eC onp: Ewaup, Lehrbuch, 3 3546. The deviating signi- fications Vulg., GESENIUS: ‘‘ifa ut non ;” (Sept., HERZFELD: O7w¢ py: ‘‘in order not,’ KNOBEL: (without thats?? BHirze, Umereun earings ‘‘without which,” efc.) are not only inconsonant to the text, but without sufficient linguistic au- thority, so far as regards the signification of ws %730*—The author is here silent in re- *[Ver. 11. The strong objection to the interpretation of GESENIUS, De Wetts, and KNoBEL, is that the New Testa- ment use of the word world for worldliness, love of the world, is unknown to the Hebrew Scriptures. Equally unwarranted are Hitzia and SruarvT in first transforming ro7iy into T my (not found in Hebrew in any such sense, but sup- ) and then - rendering it “knowledge, without which,” etc. The Arabic posed to be equivalent to the Arabic sense of the verb to know, is later than the pri- mary Hebrew, to be hidden or obscure, though coming from it by aseeming law of contraries peculiar to the Shemiti> tongues; it is knowledge as discovery, or science strictly, or the = hidden found. Itis only in the Arabic Ve mundus, equal to ly: that the old Hebrew primary appears. W Besides, this view of Hirziag and Sruart is at war with the IWS 44D which they have no right to render without which, The proper way of expressing that, in Hebrew, would be by placing yy first, and following it with the personal suffix and a different particle, pay an WS Tih. is (which without zé they cannot, etc.). A plausible rendering is, “he hath put obscurity in their hearts;” but this, though agreving with the primary sense of the verb, never occurs as a sense of the noun. The view of ZocKLerR, substantially agreeing with one given by GrrER, that my here, or Ww eternity regarded as in the heart of man, refers to the natu- ral human recognition of the eternal power and Godhead, as spoken of by Paul, Rom. i. 20, presents an admirable mean- ing ifit can be sustained. It may be said that itis giving cody too much of an abstract sense, but it is certain that the writer intends here no common thought, and, therefore, the word employed may be fairly extended, philologt- cally, to its utmost limits. It can hardly be reconciled, however, with the WW %54n which Ziécxuer, without any other warrant than his own assertion. makes equivalent to 13 DDN and then renders it nur dass nicht, only that not, thus turning it into a mere exceptive limitation, as 1s also done by TREMELLIUS' and GRoTIus: excepto quod non. There are no Scriptural examples of such use of San or 445n “ws, and this would be enough, even if every reader did not feel that there@is.something in it at war with the whole spirit of this profound declaration. In this compound parti- cle Son the 7) is negative, implying hinderance, and inten- sifying the negation in the other part. The LXX. have, therefore, properly rendered it orws mH. that not, or rather, in such a way that not (d7ws, in distinction from tva, refer- ring to the manner of accomplishing, rather than to the purpose itself). “He hath so presented it to their minds,68 ECCLESIASTES. spect to the profoundest reason why man cannot thoroughly know and comprehend the works and reign of God, that is the interruption of the ori- ginal pure harmony of his Spirit by means of sin; he is so because he would seem rather, as it were, purposely to presuppose this fact than emphatically to express it. 4. Second Division, first strophe. Numan happiness is temporally consisting mainly in the cheerful Vers. 12-15. restricted, enjoyment that they cannot, etc. nin. Drus. Merc. wut non. That other idea, however, of the word as world, world- fime, world-plan (see ver. 14), which has been so fully dwelt upon in the Excursus on the Olamic Words, p. 44, harmo- nizes perfectly with the immediate context, and the whole The world-problem hath God so put into their hearts (literally, given in their heart, m955 j)1)—presented to their minds,—or, as the Vulgate well expresses if, tradidit dispu- Whether we take it in the cosini- a comment upon this is furnished ancient schools, Greek, Egyptian, Persian, or Ori- tenor of the deeper reflections contained in this book : tationt eorum, that, elec. cal or olamic sense, what by the ental generally, in their endless cosmogonical disputations on the world, its first matter, its first moving principles, its origin,—on the question of its duration, whether it had a beginning or would ever have an end, whether it had any thing immutable (7d éytws ov) or was ever phenome- nal and flowing,—whether there were more worlds than One, either in time or space—in short, whence it came, how it existed, and whit was it all for, or what did it truly mean. These disputations were much older than Thales, and Solomon must have heard of them, at least, even if unacquainted particularly with all, or any, of the theories held. Let any one see, especially, how these dispu- tations of the early ante-Socratie Greek schools are summed up by XenopHon, Memorabilia, 1.14: roy re TEpl THS THY TAVTWY PYTEWS MEPL ULVOVTWY K.T. A., and he will well appre- ciate the force of the strong language: “so that they cannot find it oat to the end from the beginning,”’—especially as confirmed by the still more striking declaration, viii. 17: “yea, though a wise man (a philosopher) say that he knows it, yet shall he not be able to find it out.” In the time sense, or the olamic seuse of the word world, it is still more clear, especially when regarded as the great olam, or world period, or world idev (ver. 14), compared with that list of brief pass- ing times mentioned before as belonging to “ things beneath the sun.” ‘The writer had presented special seasons belong- ing to the chief occupations and events of human life—a time to plant, a time to love, a time to hate, to mourn, to rejoice, etc. Lhe fitness of these man could study and per- ceive, but the great all-containing time, the encircling eter- nity or world time, who could understand.—God had so pre- sented this to the human thought, the human mind, that though it could reason well of passing events, it “could not find out the end from the bezioning.” Tt could not discover the world idea (ver. 1 f), that hizher wisdom than the natural from which it all depend ‘d, nor that deeper wisdom than na- ture to which it was all as a means to an end. Even in its highest state, taking the form of the most lauded science, it was ouly the study of links (see remarks, Int., Met. Ver.), of adaptations to adaptations, among which it could never find beginnings nor ends. Something greater might be divined by faith, but otherwise, it was as unsearchable as the wis- dom so anxiously inquired after, Job xxviii: “The deep saith it is not in me,” etc. It was true even of physical knowledge, that it could not find out its own limits, when taken comparatively. The individual man occupies but a point in the great world cycle. As things go round, he sees, or may see, * how they are all fair in their Season,” each fit- ting to the one uext, and so on, as far as he may carry his researches; but what it is all about, or what it all means, that no science of nature can reveal to him. His angle of vision, even with the mightiest aid it has ever had, or may expect to have, is too small to take in more than a very few degrees, or a very few seconds of a degree, in the mighty arc We are traversing, or have passed during the longest known times that either history, or the observation of nature, has revealed to us. The thought is not beyond what may be ascribed to Koheleth, with his grand cyclical ideas, and no- thing could be in better harmony with the contexts, or the peculiar particles by which they are united. There are s0me rich homiletical thoughts arising from such a view of verses 11th, place.—T. L. ee and 1éth, but they belong in another So the Tarcum x55 the Syriac x54 Ts Rashi row "JD, Aquila as ovx, Vulgate, Pag- and proper use of the moment, because it depends on the immutable decrees of divine laws, claiming fear and humble submission, ra- ther than bold hope and effort.—I know that there is no good in them—-namely, in the ‘children of men,” (ver. 10) to whom the D273 ver. 11 already referred. 3 ‘‘in them with them,”’* is mainly synonymous with «“ for them svt comp. ii. 24. YT is literally, «I have per- ceived, and I know in consequence thereof ;” it means the past, in its result reaching into the fu- ture, here also as in ver. 14.—But fora man to rejoice and do good in this life.—Tovether with the gratefully cheerful enjoyment of life’s goods, the ‘doing good” is here named more distinctly than in chap. ii. 26, asa principal con- dition and occupation of human happiness. And therewith is also meant, as that passage shows, and as appears still more definitely from the pa- rallels in Ps. xxxiv. 14; xxxyii. 3; Isa. xxxviil. 3, etc., not merely benevolence, but uprightness, fulfilment of the divine commands (comp. xii. 13). For the meaning of 310 Niwy in the sense of ‘be of good cheer,” to be merry (ABEN Ezra, Lutusr, pe Wertn, Knoset, Hrrzare, etc.) there is not a single philological proof; for in chap. M2 ie 2 ae etc., there are similar phrases, but still materially different from this one, which express the sense of being merry.” + ne lit., ‘*in his life” refers again to the Singular CIN, ver. 11, so that in this verse the Singular and the plural use of this verb alter- nates as in the preceding.—Ver. 13. And also that every man should eat and drink, eitc., itis the gift of God. Clearly the same thought as in chap. ii. 24, 25. The particle [))), intro- ducing still another object of perception to ayy besides that named already in ver. 12, refers to the whole sentence. As to the peculiar con- struction of the first conditional clause without CON, or other particle, see EWALD. ¢ 3850, c= Ver. 14. I know that whatever God doeth it shall be forever. Herein it appears that all human action is dependent on the eternal law of God, and that especially all cheerful, un- disturbed enjoyment of the blessings of this life, depends on the decrees of this highest law-giver and ruler of the world. Comp. the theoretical description of the ever constant course of divine laws in chap. i. 4-11.—WNothing can be put to it, nor anything taken from it. To it (2p) namely, to all that everlastingly abiding order which God *[It is by no means clear that the pronoun in C5 refers to persons. The most natural connection would be ih the things mentioned above, and all summed up in the bd DN of ver. 11: “No good in these things except to rejoice, ete” The 7} in ™373 would not, grammatically, sever this, since it does not belong to the main assertion.—T. L. 7320 NIWY, has not here, as Zockler well Says, the sense of “being merry ;” neither can it be taken as denoting beneficence; or even good conduct (doing the divine com- mands), in a general moral sense. It strictly means to do well, in the sense of prosperity, to have success—corres pond- ing to the Greek ed Tparrewv, rather than to ed Tovey, Or ed Tacxew.—T. L.]CHAP. HI. 69 makes, to all those eternally valid enactments of the Most High. For the construction Ps DIT), Comp. Ewatp, 3 237, ce. For the sen- tence: Sirach,: xvili. 5; Revelation xxii. 18.— And God doeth it, that men should fear before Him.—And this by those very immuta- ble laws of his world-ruling activity, on which men, with all their deeds and destiny, depend ; compeix. 12: 2 Cor. v. 11; and for the con- struction: Ezek. xxxvi. 27; Rev. xiii. 15. Asin those places, so also here, the expression ‘‘doeth it that,’ does not mean ‘‘in order that,” but ‘ef- fecting that” ‘‘making itto be so,” accomplishing. By NV “to fear,” KonELeru does not mean a feeling of terror and horror, but rather that sa- cred feeling of holy awe which we call reve- rence; but nevertheless ‘‘he here considers this reverence not as a beneficent blissful sensation, but rather as a depressing feeling of the vanity of man in contrast with the boundless fulness of the power of God, as an inward shudder at the bonds of the divine decree, which envelop him, and by which, in his conception, every spiritual movement is restricted in advance to a certain measure,” (Husrer).—Ver. 15. That which hath been is now, and that which is to be hath already been.—(NI1 115) 7. @., is already long present, comes of old (not exactly ; is something old, as Hirzia translates, turning the adverb into a substantive). The second nv? WN says, clause containing literally, as in the English rendering: ‘‘that which is to be.” For the sentence comp. i. 9; vi. 10, and especially Job xiv. 5; Ps. exxxix. 15, where still more clearly than here, is expressed the predes- tination of all the destinies of man by God.— And God requireth that which is past. (Lit., and God seeketh that which was crowded out). He again brings forth that which the vi- cissitudes of time had already crowded out, or pushed back into the past; Deus instaurat, quod abiit (Vulgate). This signification alone of wpa a TN is in accordance with the context, not that. given in the Sepé. Syriac, Tarc., HENG- STHNBERG, efc., according to which the allusion here would be to the divine consolation and gra- cious visitation of the persecuted, (Matt. v. 10; Ihuke, xix, 10, etc.) 5. Second Division, second strophe. Vers. 16-22 The restriction of human happiness appears es- pecially in the numerous cases of unsatisfactory, indeed, apparently unjust, distribution of hap- piness and unhappiness, according to the moral worth and merit of men, as this mundane life reveals it, as well as in the uncertainty regard- ing the kind of reward in the world beyond, which ever exists in this world below. And moreover I saw under the sun.—The ‘‘moreover” (7))) refers to ver. 12, and there- fore introduces something which comes as a new conception to the one there described (and also in ver. 14f.), and which holds the same relation to that as the special to the general.—The place of judgment, etc. Lit., at the place of judg- for Op here, and in the subsequent clause is strictly taken, not as the object of