Chap. Xxviii. 1-28. 233
CHAP. XXVIII.
1-28.
28$ anomalies which it invoWes, after all better than, e. g. that of Umbkeit, who takes J3 as a substautiTe in the seiuw of "right" as dependent on J?T,—or than HlTZiQ's violeut emendation ({ITD "^^y instead of ^j'lN]^ |3 ^y)> ">» meaning resultin"- from which "but through a man of understanding cont-ntioii ceases." d.ies not agree very well with the context." [The E. V. takes [3 ai a noun:
" the state thereof," etc.
So U. and M. (the siubiUly ' ).
N. without this specific rendering reaches the same result by finding for the verb "sbnll prolong its days, or endure" the subject "it" (the state) suggested in clause a.
S. tollows UMB,^lilT.
BoTT.
(J i)J5, ^) regards the verb iia furmshmg an example of what he calls " concrele imporsonals," having a general subject "oue," a eonstructmn not unromiuoa where reference is made to public offices or functions.
This reaches Z s. result by a dilfereut path.—A.J Ver. 17.
[The participle p\^V BoTT. prefers an account of its peculiar vocaliz.itiou to regard aa a mutilated Fual part., deprived of its initial O, and would therefore point p^^^; so xxv.
11, etc.
See J 994,
C, 10.—A.]
Ver. 18.—D'JIl ^pjfi ' ecjuivalent to DOIT i^pj^ 'n ^er.
Ver. 23.
'inX a somewhat stronger form in its vowel elements than ^"inx, used here as TnS^ is elsewhere. the sowed field or the fruitful district, and thus destroys the prosperous condition of the crops.
[Here again, and more appropriately, Thomson
EXEGETICAIi.
Vers. 1-5. Of the general contrast between (ubi supra) illustrates, both from natural and pothe righteous and the ungodly (unscrupulous litical experiences common in the East, the impressiveness of this proverb to au Oriental mind.
-A.] transgressors, men of violence).
The vricked flee Twhen no man pursueth.
" The wicked"
Ver.
4. They that forsake the law praise the wicked, ;'. e. for his success; comp.
Ps.
(singular) is on the ground of its collective, or more exactly its distributive meaning, subject of xlix.
12, 19; Ixxiii.
3, 10, 12 —But they that keep the law (xxix.
18) contend with him; a plural verb: compire similar constructions, Kora aiweaiv: Job viii. 19; Isa. xvi. 4; and also below, ver.
of the present chapter;
Tim. lit., "with them;" comp. remarks above on ver. ii.
{yw^—cav utivuaiv), etc.
[See Ew.iLD 1.
For this verb, "to contend or dispute," comp. f,ehrb.
I 309, a, and other grammars].
But the righteous are bold as a lion. n33' is to be Jer.
1. 24
; Dan. xi.
10, etc.
Ver.
£iTil men (lit,, "men of evil," comp. remarks on vi. 23) do not understand judgment; their wickedness darkens their underexplained as a relative clause and referred to the preceding •* as a lion "—.•* whicli is confident, rests quietly" in the consciousness of its supestauiling likewise, which is especially the faculty rior strength and thesecurily which results from for distinguishing between good and evil; comp. chap. xxix.
In contrast with them "they who seek God understand everything," i. e. everything that relates to the investigation and determination of right; comp. Eccles. viii.
5. it, see the same figure in Hen. xlix.
[This seems to be needlessly artificial ; according to a common Hebrew construction the verb may be a distributive singular after a plural, "the righteous."
See e. g. Green, \ 275, 6.
A.] Ver.
2. In the rebellion of a land its princes becoms many.
For tliis use of 2.
Vers. 6-12.
Against wanton oppression of the poor by the rich.—With ver. 6 compare the quite similar proverb chap. xix.
1.—Than he that walketh in crooked ways; lit., "ihau one wiio is crooked in the two ways," or, "than one who is perverse in a double way " (the dual
'* transgression " in the sense of '• rebellion, revolt," comp. the verb employed in this sense in 2 Kings i.
1: also Ex. xxiii. 21, tic.
The allusion is plainly to the uprising of many petty of the noun is used here as in ver. 18 [see Green, chiefs or tyrants, or many pretenders to the throne, or usurpers opposing each other, in lands which, through revolt from the lawfully reigning liouse, have fallen a prey to political anarchy, as e. g. the Kingdom of Israel, espeGram.
§ 203, 3]), i. e. one who unskilfully and waywardly passes from one way to another, one who, with divided heart, stands midway between the right path and the bypath of immorality cially in the period after Jeroboam II.,—to which the author of the proverb now under consideracomp. Ecclesiast. ii. 12; James i. ti.
Ver.
With clause a compare x.
; xxix 3.
—But the companion of profligates.
For tion might very well have had special reference.
[On account of the form of clause b we prefer, with K.\MPH., to understand the allusion to be to a rapid succession of half established kings, rather than to a number of competing claimants.
Thomso.v, Land and Bn<jk, 1., 498, cites an Arabic proverb: "May Allah multiply your sheikhs!" the verb n>.'"l, to cherish, to cultivate intercourse with some one, comp. xiii. 20
For the term "profligate or waster," comp. xxiii. 21.
Ver.
8. He that increaseth his wealth by interest and usury.
The "interest" and " usury" are so distinguished according to Lev.
XXV.
3(5, 37, that the former denotes the annual revenue of a sum of money loaned out, the latter an exaction in other things, especially in natural as emboilying in its intense malediction a constant Oriental e.xperience of fearful calamity.
It is only incidentally illustraive of the proverb before us —.\.]—But through wise, prudent men he (the prince) continueth long.
[See products.
The former is {hen faeniis peciimarium, the latter famis nalurale sive reale.
[Here again Orientals, ancient and modern, have a peculiarly deep and painful experience of the enormities of Critical notes ] Ver 3. A man who is poor and oppresseth the poor
We are to think of some magisusury.—A ] He gathereth it for one that pitieth the poor, ;. e. for an heir who will at length show himself more liberal and compastrate who is originally poor, an upstart, who seeks to enrich himself rapidly by oppression of sionate toward the poor; comp. xiii. 22, and also Jobxxvii. 16, 17. Mercercs, Ewald, Bebtheao, his subjects.
This man is in clause 6 very np- ^iropriately described as a " rain " that floocls
THE PROVERBS OF SOLOMON.
oppression.
This conception of the first clause Elster take the [.^inS as an Infinitive of the inas an animated appeal to a tyrant (Ew.\li), Bertensive form
" ad largiendum jiauperibus," for THE.vu, EisTER, etc), seems to correspond better with the second clause than HiTZio's view, according to which clause o is a nominative absobestowal upon the poor, to show himself merciful to the poor.
But such an involuntary giving is a harsh idea, difficult to realize; and the lute, not to be resumed by a suffix in i, or than Stier's still more forced translation :
" A prince who lacks understanding—so much more does he practice oppression," elc.
[Lcther, E. V., De W., H., N., M. make the general relation of the clauses antithetic, each clause having its normal subject and predicate, although H., e. g., admits the want of precision in the antithesis.
K. agrees with Hitzig's abrupt sundering of the meaning, "to bestow, larc/iri," [jn has elsewhere only in the Kal conj., the participle of which corresponds best with the general context before U8.
Ver.
9. Comp. xv.
; and with clause a in particular Isa. xiii.
15.
Ver.
10. He that leadeth the righteous astray in an evil way.
The "evil way" is uuquestioniibly a way of sin and ungodliness, whether the i'"l be taken as a neuter substantive clauses ; while S. makes the first a synecdochical clause, "as to a prince," etc.
Our author's rendering if animated is certainly unusual.— .-\.] He that hateth unjust gain shall prolong in the genitive (as in ver. 5
; vi. 2i), or. which is perhaps to be preferred here, as an adjective.
With clause b compare xxvi. 27; with c, ii. 21.
The "pit" in b is naturally Ihe way of sin into which one betrays the upright, not as it is in iihis days.
For the generalizing plural 'WE', which stands here quite as appropriately as e. g. iii.
; xxvii.
16, the K'ri unnecessarily calls self, but in its ruinous issues to which he is for the singular V.X1.
[So Bott., I 702, c]. finally brought.
Comp. chap. xi.
6, 8.
Ver.
11.
With a compare xxvi.
16.—But a poor man that hath understanding searcheth him out; i. e. he sees through him. and Ver.
17. A man laden with the blood of a soul.
For this participle, " burdened, loaded"
(with the sense of guilt), comp.
Isa. xxxviii.
14.
[The E. V. loses Ihe passive form and force of accordingly knows his weaknesses, and therethe expression ; so Luther and H.
; while De W.. fore outstrips him in the struggle for true prosK., N., S., M , W. agree with Z.—A.]—Fleeth to the pit, is restless and a fugitive (like Cain, Gen. iv.
14), even to the terrible destruction toward which he is hastening by God's righteous perity in life.
Ver.
12. When righteous men exult (triumph), yh)!, lit., " to rejoice," here expresses the idea of the victory of the good cause over its decrees, and from which no human exertion is opposers, in which victory "all the people" able to hold him back.
Hence the warning exclamation at the end:
"let no one detain him,"
(according to xxix.
2) sympathize with great exultation.
Hitzig's alteration is unnecessary i. e. let no one attempt the impossible, after all to recover him who is irrecoverably lost!
(v"7;73 into Y^p2, suggested by the 6ia (ioSiSuav Ver. 18 forms an antithesis to the prece<ling verse, cast in a somewhat general form.—He that walketh uprightly (comp.
Ps. xv.
2: of the LXX) : "when righteous men are deliyerej."—But when vricked men rise, come up, attain to power.
Compare, with respect to Mic. ii.
7) shall be delivered, but he that walketh in crooked ways shall fall suddenly.
Comp. " the perverse in a double w ay," this as well as the people's anxious "hiding themselves," ver. 28.
Vers. 13-18.
Against the secret service of I in ver.
The "suddenly, at once," points to sin, hardening of the heart, tyranny, and thirst the fact that the one or the other of the two perfor blood.—With ver. 13 comp. Ps. xxxii.
1-5. verse ways which the ungodly alternately purVer. 14. Happy is the man that feareth al- ^^ays, i. e. he wlio lives in a holy dread of transsues, must bring him at last to ruin.
Vers.
19-28.
Various warnings and caugressing the will of God by sins of any kind whatsoever: comp. 2 Cor. v.
: Phil. ii.
12, etc.
The antithesis to this man " who feareth always" tions, directed mainly against avarice and violence.—With ver.
19 comp. xii.
11.— .... is surfeited with poverty.
A stronger and more direct nnlithesis to a than the "is void of understanding" in xii.
Ver.
20. A faithful man aboundeth in is the "confident," the carnally presumptuous, hardened in Ihe service of sin ; ver. 26 and also chap. xvi. 14.-.^With b comp. Ps. xcv. 8; Prov. blessings.
For the "man of fidelities," cc.iiii)i. xvii. 20.
Ver.
15. A roaring lion and a ravening the similar expression in chap xx.
6: i.l>o 2 Kings xii.
: xxii.
7, etc.—But he that hasteth to be rich, naturally, in unfaithtiil. disbear. pplt? the ancient translators (LXX iirpCjv; Vulg. esuriens, e/c), already give with a honorable ways.
Comp. xx.
21: xxi.
5; and substantial correctness, when they interpret it for the concluding phrase, iv. 29. of the raging hunger or the blood-thirstiness of Ver. 21. With » compare the somewhat nioncomplete expression, xxiv. 23.—And (yet) even
• he bear: comp.
Isa. xxix. 8; Ps. cvii 9.
Not 60 well Berthbaii and Elster (following Kimfor a piece of bread (many) a man will CHi, Levi, Cocceiiis, elc, [Gesen..
Fi'ei-.st, transgress.
The morsel of bread (1 Sam E. v., H., S., while LnxHER, De W.,
K.. N., M.,
ii. 36) probably .stands here not as an exanijde Rod., e/c, agree with our author]): "a roaming, ranging bear,"—forwhich rendering neither of a peculiarly insignificant bribe, but as the concrete designation of a trifle, a very slight Joel ii. n nor Isa. xxiii 4 can be adduced as devalue or advantage of any sort.
Comp. A. Gi;i.cisive supports LHIS, Noel. All.
I., 15, wliere Cato says in proVer. 16. O prince poor in understanding verbial phrase of the tribune Caelins, ••J'rui'iu (lit., in "discernmenis") and abounding in
; ; ;
CHAP. XXVIII.
1-28.
eous who were before oppressed and chased away come out to view again on all sides and form once more a numerous and strong party.
Comp. xxix.
2; and also xi.
10, 21. pania couduci potest, vel ut taceat, vel ut loguatur"
[with a crust of bread he can be hired either to keep silence or to speak].
Ver. 22. He that hath a covetous eye hasteth after riches, lit., " with an evil eye,' and thei'efore the envious ; comp. xxiii.
For the
DOCTRINAL AND ETHICAL.
A peculiar " religious complexion " belongs not merely to the first half of the chapter, vers. 1-16 idea of hastening after riches comp. xx. 21.
And knovyeth not that want shall come upon him.— Instead of Ipn •• waixt " (comp. Job xxx.
(as HiTziG asserts, who separates this portion from its older surroundings as a peculiar interpolation originating after the exile), but to the whole section, as is shown with reference to the second part, particularly by vers.
18, 20, 24, 25.
That which gives to the chapter its specifically religious character is, the repeated admonitions 3 and akiudred term inEccles. i. 15) the LXXread ion (so likewise the Edit. Bomberg., 1-526, and the Planlin., 1.560).
If this reading were original, then we must undoubtedly render in accordance with chap. xiv. 31; xxv.
10; by "shame, reproach."
Yet the Masoretic reading also gives a good sense, as a comparison of vi. 11
; xxiii. 5, and other passages that refer to the vanity and perishableness of riches teaches. to hear and keep the Divine law (vers. 4, 7, 9), to seek Jehovah (ver. 5), lo trust in Him, (ver. 25, 26), to a walking in " faithfulness " (ver. 20), and in blaraelcssness or innocence (ver.
18), and therefore in a general consecration.— to fear of God's sacred anger (ver. 14) ; and also in no less degree the warnings against wanton and flattering suppression of the consciousness of sin (vers.
Ver. 23. He that reproveth a man findeth afterward more favor, etc.— • Later, afterWard," in the general sense, and not possibly with Aben Ezra, .1.
II. Miciiaelis. to be taken in the sense of "after me, (. e., .iccording to my precepts."
With the flattering "smoothness of the tongue" in b compare xxix.
5; Ps. v. 10; 13, 24), against a hardening in the service of sin (ver. 14), and against the betr.ayal of others into sin (ver. 10).
Undoubtedly it is the desire to exhibit as the " root of all evil " and as a main radical form of ungodliness and lawlessness in general, the vice which is most sharply censured and opposed, that of covetousness, or the mighty rapacity of the wicked,—and accordingly to warn against it in the most emphatic way,—^that led cxl. 4
; Kom. iii.
13.
Ver.
24. He that robbeth his father and his mother.—Comp. xix.
; also Mai. i.
iMvrk vii.
sq.; and for the expression "companion of a destroyer" in clause c, chapter xviii.
Ver.
2.5. The covetous kindleth strife.— Efaj 3ni is certainly not the "proud"
(Vulg., tlie compiler to accumulate just in the passage before us so many thoughts with respect to the religious relation of men to God.
For beside these admonitory and warning proverbs which refer directly to this relation, the substance of the chapter is made up almost exclusively of warnings against wicked violence on the part of rulers
Ll/I'HEB,
EWALD, BeUTHEAU, ElSTER
[GeSEN., FtJERST, De W., E. v., N., S., M.], etc.), but the man of large cupidity (comp.
Is. v. 14; Hab. ii.
5), the avaricious and insatiable, a~?.?iarijc (LXX,
U IBREIT,
Stier, Hitzio [K., H.]).
By his covetous grasping and his overreaching others, he "kindles strife"
(comp. xv. 18; xxix.
22), instead of living like the man who patiently trusts in the Lord's help in peaceful quietness and with the prosperous development of his possessions as they multiply under the Divine blessing.
For the expression " shall be made fat,"
;'. e., shp.U be richly rewarded, compare xi.
in their dealing with the lowly (ver.
1, 3, 12, 15, 16, 28), of rich with the poor (vers.
6, 8, 11,24), and of the covetous and greedy of gain in their relation to the inoffensive and unsuspecting (vers.
19-22, 25, 26).
A logically developed progress of thought, it is (rue, is wanting; the combination is mixed of many colors, in the style of the " strings of pearls " in the gnomic poetry of the East, in whicli it is rather external than internal contacts and analogies that determine the concatenation of the several proverbs or groups of proverbs. xiii.
4, Ver. 26. He that trusteth in his own heart — i.
€., not " lie wiio relies on his own immediate feelings" (U.\ibreit, Elster), but he who suffers himself to be guided solely by his own spirit (comp. Jer. xxx. 21), by his own inconsiderate, defiint impulse to act, and therefore follows exclusively his own counsel (xxvii.
9).
Comp.
HiTziG and Stier on the passage.
HOMILETIC AND PRACTICAL.
Homily on the entire chapter.
Of avarice as the foulest stain on the conscience, or as the mother of all vices (1 Tim. vi. 10) —Or, on walking in the fear of the Lord and a good conscience, and also on the chief dangers that threaten such a devout conscientious life..—Comp. Stockeb : On the second hinderance to the attainment of true wisdom : an evil, terrified, timorous conscience Ver.
27. He that giveth to the poor (suffereth) no want.—For the sentiment comp. xi.
24; for the elliptical construction (the omission of the pronoun "to him" with the "no want"), chap, xxvii. 7 b.—He that covereth his eyes,
(. e., turns them unsympathizingly away from such as need help, that he may not see their wretchedness; comp.
Is. i.
1.5, as well as the similav expressions, Deut. xxxi. 17; 1 John iii. 17 its source and characteristics, as well as the remedies for it (in a similar style, Wohlfarth).
{K'^ekiu rh (Tz?,dyxva).—Hath abundance of curses—of imprecations from the oppressed poor: the opposite, therefore, of ver. 20.
Vers.
sq.
Luthek (marginal comment on ver. 1); One's own conscience is more than a thousand witnesses.
Cramer: An evil conscience makes timid (Job xv. 21) ; but faith and a good V'er.
28.
Comp. 12 6.—But when they perish the righteous increase ;—i. e., the right-
THE PBOVEEBS OF SOLOMON.
for he only who confesses will obtain mercy, and no competitor is crowned except he strive lawconscience make the heart joyous, so that it is not terrified before death and the devil (Ps. xci. 7). fully.
[Lawson:
To endeavor to shelter ourselves under coverings that are not of God's Spi- [Aknot: No man pursueth ; and yet a pursuer is on the traclc of the fugitive, otherwise he would not flee.
When they escape from man, God is rit, is an additional provocation to the eyes of His glory.
Trapp :
Sin is a deformity that must be uncovered, or God will never cover it ; see it we must to confession, or see it we shall to our confusion.
No man was ever kept out of heaven the pursuer of the guilty.
By conscience chiefly God apprehends us—thereby chiefly we apprehend God].
Lange (on ver. 2) : When subjects are oppressed and vexed, they are not to rebel or curse the authorities, but seek the causes of such for his confessed badness : many are for their supposed goodness.
Aunot :
Sin cast forth from the heart is harmless.
It cannot then pollute the judgments in themselves, turn and bring forth fruits meet for repentance.
Von Gerlach (on life : and it will not then remain an element of treasured wrath.
Bates (on ver. 14) :
Blessed ver. 5) : To the understanding of the law (here belongs a disposilion to fear God, otherwise the is tiie man who considers that God's eyes are always upon him in order to judgment, and whose eyes are always upon God in order to acceptclearest knowledge of the letter is of no avail; while men that fear God attain a sure comprehension of all.
[Moffet:
Albeit there is some ance.—J. Howe:
It is a very hopeful character upon you when you are really afraid lest a controversy should still depend, and not be taken up between God and you.—J. Edwards : A saint is apt to be sensible of his spiritual dangers, jealous of himself, full of fear when he cannot see his way plain before him, afraid to be left alone, and light in the wicked man which is sufficient to make him inexcusable, yet he is always so blinded by natural ignorance aud malice tiiat both Clirist and the law to him is a mystery.
Bridges: When knowledge stands in the stead of faith ; when the man reasons instead of submitting to Divine teaching ; knowledge abused becomes a positive hinderance to a correct understanding.] to beat a distance from God. J Starke: Searing and hardening the heart is a heavy judgment.
If thou wouldst not fall into it, then hear betimes Vers. 11-12. Cramer (on ver. 6) : As his riches do not help the rich man at all toward blessedthe grace that knocks at thy door.—(On ver. 18):
There is only one way to eternal life ; he that turns from that to the right or to the left, and would make himself eidepaths, will fall into ruin.
—-Von Gerlach (on ver. 19): As a reward for ness, so his poverty does not harm the poor in that direction.— (On ver. 8) : God often rewards even here kindness shown to the poor, though it may show itself first to the children of the benefactors.— Wurtcmfjeri/
Bible (on ver. 9) : He that would be heard by God in his prayer must first hear God in Flis word and subject himself to its his vain striving the simple receives only vanity.
— [Lawson (on ver. 17):
The murderer of his neighbor is his own murderer.] direction.— [Be.
Hopkins: God slops His ears against their prayers who stop their ears against His law.
And this is but equity with God.] Von Gerlach : Even the best that man can do becomes a sin to him when he does it with a disVers. 20 sq.
[Lord Bacon (on ver. 21):
In a judge facility of disposition is more pernicious than bribery ; for it is not every one that ofi'ers a bribe, but there is scarcely a case wherein something may not be found to bias the mind of the judge, if he be a respecter of persons.] Cramer (on vers. 20-22) :
Striving after riches has become to many a one a cause of many sins; and these are the very tares which (according to Luke viii. 14) choke the word of God.
Tiibingen position of disobedience to the Divine word.—(On ver. II) : Trust in outward blessings easily brings with it false self-confidence, and it is very natural for the rich to wish to lay claim likewise to inward excellencies and advantages.
The poor man standing by unconcerned and simple, neverBible (on ver. 23): Speak the truth always, even though Iho'-i see that it is bitter.
The future will show that thou still farest better with this than do shameful flatterers.— (On ver. 24) : To take any thing from parents the Spirit of God calls a theless overlooks and searches him through, and by his very poverty has more of spiritual superiority.
Starke (on ver. 12): A large proportion of subjects conform to the conduct of their superiors.
Blessed is the land whose rulers govern piously and praiseworthily !
[Trapp (on theft, robbing the children of all prosperity and all blessing.
[Flavel (on ver. 23) :
There is no belter way to secure our own interest in any man's heart, than to fasten it in his conscience by our faithfulness, and by being willing to hazard it for God's glory.— SoCTii (on ver. 2U)
Of ver.
10) :
Heaven is kept for the upright, and they for heaven; how then should they miss of it?] Ver. 13-10. Melanchthon (on ver. 13): As in all conversion repentance must be the first thing, all the fallacies and scurvy cheats put upon men by their trusting others, there are none so shameI. f., recognition of transgression and guilt, combined with a sore change of disposition,—-so here ful, and indeed pernicious, as the baflies which men sustain by trusting themselves.] Geier confiission of sin is demanded, and such a one as leads to sincere reformation of the feelings and conduct, like that of Paul, 1 Cor. xv.
9, 10.
For necessarily in confession of sin every evil purpose nuist be given up, because with persistence
(on ver. 26) :
In our own important aff'airs we should never rely upon ourselves alone, but ever hearken to others' counsel.
Does not even a physician in his sickness employ the counsel of in these penitence is no true penitence.—Comp. the Absolut ion-sermon on ver. 13 by Welcker other physicians ?
Wohlfarth :
Trust not in thine heart, but in the Lord.
(Sonntagsfeier, 183'J) : Be not ashamed to confess,
; ; ; ;
CHAP. XXIX.
1-27.
S3li d) Against etubbornness and insubordination.
Chap. XXIX.
He that being often reproved hardeneth his neck shall suddenly be destroyed and without remedy.
2 When the righteous increase the people rejoice, but when a wicked man ruleth the people mourn.
3 He that loveth wisdom maketh his father glad, but he that keepeth company with harlots spendeth his substance.
4 The king will establish the land by judgment, but a man (fond) of bribes destroyeth it.
5 A man who flattereth his neighbor spreadeth a net for his feet.
6 In the transgre.ssion of the wicked man is a Bnare, but the righteous will rejoice and be glad.
7 The righteous knoweth the cause of the poor; the wicked doth not discern knowledge.
Scoffers set on fire the city, but wise men turn back anger.
9 A wise man contendeth with the fool but he rageth, and laugheth, and there is no rest.
10 Men of blood hate the upright, but the righteous seek his soul (to deliver it).
All his wrath doth the fool pour forth, but the wise quieteth it afterward.
12 A ruler that giveth heed to deceitful words, all his servants are wicked.
13 The poor man and the usurer meet together; Jehovah giveth light to the eyes of both.
14 A king who judgeth the poor faithfully, his throne shall be established for ever.
15 The rod and reproof impart wisdom; but a neglected son causeth his mother shame.
16 When the wicked are multiplied transgression increaseth ; but the righteous shall see their fall.
17 Correct thy son, and he will give thee rest, and bring delight to thy soul.
18 When there is no revelation the people are ungovemed, but he that keepeth the law, blessed is he
19 By words a servant will not be corrected for he perceiveth them but doth not conform to them.
20 Seest thou a man hasty in his words the fool hath more hope than he.
21 One bringeth up his servant tenderly from a child and afterward he shall be a son.
22 An angry man stirreth up strife, and a passionate man aboundeth in transgression.
23 A man's pride shall bring him low, but he that is of a lowly spirit retaineth honor.
24 He that is partner with a thief hateth his «wn soul he heareth the curse and showeth it not.
25 Fear of man bringeth a snare, but he that trusteth Jehovah shall be preserved.
TIO
THE PROVERBS OF SOLOMON.
26 Many seek the favor of the ruler, but from Jehovah cometh man's judgment.
27 An abomination to the righteous is the unjust man, and an abomination to the wicked is he who is upright in his way.
GRAMMATICAL AND CRITICAL.
Ver. 5.—With p'/fTD we should, according to xxviii. 23, supply Tliy 7 ; and 7^ expresses here the dative relation a«
Sn usually does; Comp. Ps. xxxri. 3.
Ter. 6.—';^' stands for p'. illustrating a very common transition from ^^ roots into the ^^ form; Ewald, §138, a.
[Oeeeh. ? 140, 1 BoTT. 9 1147. A., elc.^ Ver. 10.—Between D''01 and DH there seems to he an assonance intended.
T T Ver. 18.—[in"lti'X an instance of the attachment of the sufBx of the singular to form pluralia tantum ; comp. V^li?X in xiv. 21
; xvi. 20. the only other instances in which the noun occurs with the suffix of ."id pers. sing.
Butt, suggests that this may be a trace of the dialect of Kphraim:
^ SS6, S and n. 1
; ? 8.SH, 1.— .\.] Ver. 25.—miH BoTT. treats as a fem. Infin. (^ 990, 4, B and n.3), and notices the not uncommon sequence of a masculine predicate (990, 3, /3.).—A.] ral:
F/r ouar?^*, and also Stieu's; "he who willingly receives presents."
[K. agrees with Hit-
EXEGETICAL.
ziG, etc.; H., N., S., M., take our author's view.] Ver. 5 A man -wiio flattereth his neighbor; see Critical notes.— Spreadeth a net for his feet.
'* He does this even when he is not intending it ; the web of enticing errors before his neighbor's eyes, becnme.s, when he comes into contact with them, a net in which he is caught "
Vers.
1-7.
Against Tarious forms of obstinate unrighteousness, especially oppression, prodigality, flattery, etc.—He that is often reproved, being stiSnecked.
A "man of corrections" or "reproofs" (for which Hitzig needlessly substitu s mriDin " punishments "
(HiTzir,).
Forthesentimentcomp xxvi 24,25,28.
Ver.
G. In the transgression of the -wicked man is a snare, ;.
'., for himself; comp.
[which Gesen. would render "arguments," i. e., a man who when censured defends himself]) is one who deserves many corrections, is continuxviii. 7; xx. 25; xxii. 25.
Hitzio proposes instead of the noun the corresponding verb (in the Niphal) ; "In the sin of the wicked he ensnareth liimself"
A change plainly as superfluous as that of EwALi), 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 rejoice and be glad, ;.
«., in his own happy escape from danger.
For a like combination of pi to exult, or shout for joy, and nOt? to be ally bringing them upon himself (comp. the "man of sorrows,"
Is. liii. 8).
Here he is described as such a man, who "maketh his neck hard,"
/. c, thestiffneckedman who will everywhere defiantly carry through his own will (comp. Ex. xxxii. 9; xxxiii. 3; xxxix. 9; Deut. ix. 6; xxxi. 27, etc.. and also the "hardening of the heart" in chap, xxviii.
14).
[The E. V. which is followed by nearly all our expositors, and which we have given in the general version of the chapter, makes the obstinacy not the original cause of the many correcglad, comp. Ps. -^xxv.
27.
Ver. 7. The righteous knoweth the cause of the poor, i.
«., their judicial cause, their claims before a court.
For tliis use of the verb tions, that for which the offender is in the first instance reproved, but the disposition evinced by him under all reproofs whatsoever The final diflference is not great ; sudden and utter destruc- •• to know " comp. xii. 10
: for the sentiment ver.
; .Job xxix.
12, Iti.—The wicked doth not discern knoTwledge (others • know understanding"); i. e., he listens to no reason, has no tion will follow and end unavailing reproofs.
A.].
With b compare the literally identical second clause of chap. vi.
15.
Ver.
'When the righteous increase According to chap, xxviii.
2S tliis is the same thing as "the wicked's perishing"
Hitzio; "wlien righteous men attain to power,'"—an unnecessary assimilation of the meaning of the verb sensibility for right and eqaity (Hitzig).
Comp. xxviii.
[Tills explanalion, which is also Wordswokth's ("knowledge, which consists in piety and charily "), we prefer to the more external one given, e. ff , by H..
S..
; does not acquaint himself witli the poor man's cause.—A.] to that in clause i.
For the rest compare xxviii. 12.
Vers. 8-11.
Against scofiing, contentiousVer 3. With a compare x.
I : with i, vi.
; xxviii
Ver 4. A king -will establish the land by judgment, (t. p., by the maintenance of justice) For the verb comp.
1 Kings xv.
The "man of ness, thirst for blood and passionateness.
Mockers set on fire the city.
" Men of derision " is a more select expression for the common D'X'7
" scomers," one found likewise in Is. gifts (bribes) " is then naturally the unjust ruler who " perverts justice from love of gifts "
(BerTHE.Mi).
RnsENMUEiiEU and Hitzio explain the phrase as meaning " a man of taxes or assessments," in like manner Luther:
"he who asxxviii. 14
[intending and meaning more than would he ordinarily suggested by tht rendering of the E. V.
; " scornful men."—A.].
The " setting on fire"
(lit. "blowing upon," comp. Ezek. xxi. 36) the city Is a fitly chosen figurative exsesses the land excessively."
This is possible, hut not demonstrable with full certainty.
The conception of the Vulgate is at any rate loo genepression for the excitement of the passion and the party spirit of the people of tne city; ~,"]p
CHAP. XXIX.
1-27.
parallels cited, .lehovah has given to them both Btands here like TrciA/f in Matth. xii. 24 of the community of the city.—With h comp. xv.
1, 18; the light of their life ; from God comes to both the light of life and the joy of life ; comp. Ps.
Eocles.
[The connection is not unknown in modern times oireligious skepticism and rationalxiii. 4
; Job xxxiii. 30; Eccles. xi.
["Here is comfort to the poor in his sufferings ; here is warning to the rich in his violence."
WdRiis.] ism, witli political radicalism and a revolutionary spirit.— A.].
Ver.
14. A king who judgeth the poor faithfully.
" In truth, or fidelity Ver 9. A Twise man contendeth with a fool ;—but he rageth and laugheth and there is no rest.
I'lie first clause forms, somewhat like the abl. absol. in Latin, a clause by " is not here "conscientiously, with truth to liis own convictions," but conformably to the state of the facts, "so that he permits true judgment (Zech. vii. itself, the participle of wliicU may be resolved 9) to reach the poor " (Hitzig) With the sentiment comp. XX. 28; xxv.
Ver.
15.
With a comp. xxiii. 13; xiii. 24; with into "if or when the wise contendeth, etc."
The subject of the verbs in b is the fool and not the wise man (Ewald, U.mbreit, Elster, Stier [De W., Muffet, N., elc , while Bertueau, K., A, X.
; xvii.
; xxviii.
The "neglected" is literally " he who is exempted from discipline, who is left to his own will."
Ver. 16. 'When the vricked are multiplied transgression increaseth. so far forth as the wicked who are found in the decided m.ijority think that they may with impunity commit all manner of wickedness.
With b comp. Ps. xxxvii 34 where the joyful beholding of the destruction H., S., elc, understand "the fool," iheE. V., M. and others being ambiguous]), in which case the nnj rxi (and there is no ceasing, no rest comes, comp.
1 Sam. xxv. 9) would form quite too short a conclusion; moreover the "raging" and the " laughing" appear to be much rather characteristic signs of the fool's conduct than of the wise man's; comp. ver. 11 and chap. xii.
16. of the wicked is expressed by the same phrase.
Ver.
10. Men of blood hate the upright.
" Men of blood " as in Ps. v.
; xxvi. 9
; Iv. 24
; cxxxix.
19.—But the righteous seek his soul, Di2., to preserve .and prosper it.
That tlie "seeking the soul" here stands bono sensii, unVer.
17.
With a comp. xix.
18.—And give delight to thy soul.
D'Jli'D not " delicacies, dainties" (15ertueau), but delights, joys in general, whose increasing variety is expressed by the plural (Stier). like its use in some other passages {e. g., Ps. xl. nation, a passionate temper, and pride.—"When there is no revelation the people are ungoverned.
[^tn here denotes prophetic pre1-5; 1 Kings xix 10, etc.,) [on the other hand 4.
Vers. 18-23. Against lawlessness, insubordicomp. ^K'SJ? ty^n in Ps. cxlii. 6], appears from the contrast with clause a; Hitzig's emendation is therefore unnecessary, substituting CO^/?! diction, the revelation of God by His D'Tn or for ''"Hy'l, and tlius obtaining as the meaning: n'Kl, "seers"
(1 Sam. ix.
9), [E. V. "when " and seek to separate his soul, to isolate it"
(!).
[Of our expositors H. prefers the common rendering of the predicate, and makes "the upright " a nom. or ace. absolute.— .\.] there is no vision "] ; the chief function of these consisted in their watching over the vigorous fulfilling of the law, or in the enforcement of the demands of the law.
By the phrase "in lack of Ver.
11. All his wrath doth the fool pour forth.
"Spirit" is here plainly wralh, as in vision " a time is described like that mentioned xvi. 32. and not "soul"
(U.mbrkitj or "mind"
Stier, cic-i [so E V and some of our interprein 1 Sam. iii.
1, when " the word of the Lord was precious ;" or like those mentioned in Hos. iii.
4; Am. viii.
12;
Chron. xv. 3:
Ps.
Ixxiv.
9, times distinguished by poverty in prophetic testimonies and activities.
In such times the peoters]) —But the wise quieteth it afterward.
1inS3, which occurs only here, means " afterward, at length "
; others explain this unusual expression by "back, relrorsum:" e.g., De W., Stier, Hitziq, Gesen., etc.; "Keepethit back, restraining it, pressing it in as it were (?)." ple must necessarily be " undisciplined and unbridled,"
(so Ex. xxxiv.
[where the E. V. incorrectly renders "naked"] ).—But he that keepeth the law blessed is he !
(comp. x\\\
; xvi. 20
) This benediction forms no strict S. Vers.
12-17.
Admonitions to a .just and mild fn'»de of government, and also the strict discipline antithesis to clause a.
The connection of ideas seems to be this : But he who in such seasons of ascendant lawlessness nevertheless keeps Godo law, elc." (Hitzig).
Ver.
19. By v7ords a servant will not be corrected; ;. e., mere words do not relorm a of children.
With ver.
12 comp. Ecclesiast. x.
2, and also Cic. De Leg., III. 13 ami the Latin proverb; QualU rex talis grez, "like king, like people."
Ver.
13. The poor man and the usurer (oppressor) meet together.
The • man of exactions " should he interpreted with the LXX servant, who rather needs a sharper correction.
For he perceiveth them but doth not conform to them ; lit. "but there is not an answer," that is in action, by actual obedience, by (Jafeiorz/f), Vulg {creditor), Ewai.d, Hitzkj, FuEBST, etc., by " usurer," inasmuch as 0''I)I3ni as a. plural from ']i^ (toko;) [?] is very probably equivalent in meaning to 1]U^3 "usury;"
[Rod., inttKiif/ (2 Cor. x.
6, etc.).
Bertheau is wrong:
" For he will observe it—that there is no coming to blows—and there will be no answer ;" no CoTT., etc., prefer the broader meaning "oppression"].
A "man of usury, money-lender" is itirthermore only a more concrete expression for less is Ewald incorrect : "But he becomes intelligent (gains understanding) without an answer," and likewise Von IIof.«a.vn.
Schri/thrvr., a "rich man," and this is the corresponding term in cliap. xxii.
2.—Jehovah giveth light to the eyes of both; i. e., according to the IG II.
2. 377
" if he has understanding no answer follows."
THE PROVERBS OF SOLOMON.
Ver. 20.
Almost exftctly like xxvi.
12.
Comp.
Ver. 27. Comp. xi. 20; xxviii. 4; and forth* expression " they that walk uprightly," or are "upright in the way," in clause A, see in parti, cular Ps. xxxvii. 14, and also Prov. ii.
7. also Ecclesiast.. ix. 18, where the npoTTeri/^ iv'Aoyu ai/Tov corresponds precisely with the "hasty in his words " of our verse.
Ver. 21.
If one bringeth up his slave tenderly from a child afterward he will be a son.
The relation of the two clauses is lilte that
DOCTRINAL AND
ETHICAL.
When early expositors (Stacker, Wohlfarth, in ver.
9, pJ3 " to fondle " is used here only in etc., comp. also Stiek) represent the chapter before 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 proverbs exhibits (vers.
9, 12, 15, 17, 18, 19, 21).
Besides the manifold warnings against violent temper and its evil consequences fall under the s.ame category (vers.
8, 11,22); in like manner the dissuasions against prodigality (ver. 3), oppression of the poor (vers.
2, 7, 13, 14). pride (ver. 23), flattery and bribery (vers. 4, 5, 12), injustice and deeds of wickedness in general (vers. the 0. T.
; it is more common in Aramaic.
]1J0 which according to the Rabbinic is cognate with Vi subotes, seems to be designed to distinguish "the son of the household," the free filius fjmi1.1(13 in contrast with the house-slave; comp. Luther's term "Junker" [a "squire"].
Others interpret the Ilapaztegom. differently, c g.
Ewald, following the Arabic : "he will be unthankful"
[FuERST, "intractable"]: Stieb " his end will be (evil) development;" Von HoFM.\NN,i/Ai»K/)ra:
" there is at last a lamentation," etc.
[Holden ; " shall be grieved "].
HiTzio reads ^^JD which is to be interpreted, like Ps. xliv.
1.5
(14) "a shaking of the head," or even " a wringing of the hands !"
To write jno would be more natural U, 10, 16, 27).
As a peculiar form of insubordination, or persistent disregard of the divine law, there is brought out prominently toward the end of the chapter the/for of man, which has not before 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 concealing of a theft, as its rudest and lowest form than this:
"his end will be contention," as the Vulgate seems to have understood the expression, when it renders : poslea sentiet eum contumacem.
Ver. 22. An angry man stirreth up strife.
Almost precisely like xv. 18; comp. xxviii.
2-5.
And a passionate man abouudeth in trausgression ; for 31 in the sense of " great or (ver. 24); the "trembling before men," or pliability with respect to such conduct of wicked persons in general as is sinful and entices to sin (ver. 2')) : and the mere disposition to please men, or reliance on the protection and favor of powerrich in something," comp. xxviii.
20, 27.
See chap. xxii. 24 for a phrase kindred to the "lord of passion," i.
«., the p,assionate man.
Ver. 23. With a compare xvi. 18; xxv. 7
; with i, xvi. 19
; xi.
16. ful men, instead of on God alone (ver. 2G).
Ver.
24-27.
Warning against the fear of man, disposition to please men, and complicity 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, insubordination and want of discipline, in ver. 18: When there is no revelation, the people become lawin transgressions.—He that is partner w^ith a thief hateth himself; i.
«., inasmuch as he, a.s the concealer of a thief, brings upon himself the guilt and likewise the penalty of the fv'l theft.—He heareth the curse and showeth less ; but he that kccpeth the law, blessed is he it not; i.e., he hears the curse which according
In this remarkable testimony to the need of prophecy 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 to the law (Lev. 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.] find expression only after repeated periods had occurred in which prophecy was wholly or parVer. 25.
Fear of man bringeth a snare.
Fear of man (for wiiich HiTzio conjectures tially silent, and therefore only on the ground of sorrowfttl experiences that had accumulr.ted 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 Hitzig also admits.
Comp. above, the exegetical interpretation of the passage.
D1X7 ion. " desiring or delighting in man ") is strictly "trembling before men;" comp.
1 Sam. xiv. lo.
Such a fear of man " bringeth a snare," because it easily betrays into a participation in the sinful actions of men.
Withicomp. xviii. 10.
Ver. 26. Many seek the face (favor) of the ruler; they wait upon him, tlie potentate, in perThe great significance of prophecy for the moson, 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; ral life, both of the theocratic people of God and of Christian nations, has been well presented by Er.sTER, in connection with this passage.
"Where the continuity of these prophetic revelai. o., fled, the Supreme Ruler, allots llie destinies of men most justly and equitably; with Him one obtains the desired judgment more certainly than with any human ruler whatsoever.
Comp. xvi. tions (to which it belonged to maintain in life and lo develop the fundamental revelation made in the law) was interrupted, this was the sign of a stagnation in the theocratic life, of an incapacity
33.
HiTzio arbitrarily says :
"judgment is here equivalent to rank, dignity."
CHAP. XXIX.
1-27.
to understand the voice of God that ever continued 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 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 it is a characteristic of wisdom to make the best of every thing.
Starke: A true Christian is at the same time a good citizen in the commonwealth ; for he seeks to produce and preserve peace.
[Lord Bacon:
Scorners weaken all the foundations of a vivid reality, it must necessarily develop prophetic manifestations, because there is in tlie law itself a struggling toward a higher perfection, so that the faithful lieeping of the law stood in the most iniimate reciprocity with the flourishing of prophecy.— Naturally tlie relation of this proverb civil government ; a thing the more to be attended 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. 0) :
In this contest the chances are altogether unequal; seeing it is no victory to conquer, and a great disgrace to be conquered.] -Lange : One should not suffer himself to be kept from the proclamation of the truth by the opposition of foolish peoto the life of Cliristian nations is thereby not excluded, for we mu^t then contemplate the law as first revealed in its true import in the light of the gospel, and revelation as the continued working of the Spirit in the Church "
How far moreover in the life of Christian nations we can and must speak of an abiding cooperative work of prophecy (i. e., naturally that of the New Testament), upon its successful development, religious and mor.al. Von Zezschwitz has shown with peculiar force and pertinence in ple, 2 Tim. iv. 2: if one does not receive it, another does.
Von -Gerlach (on ver. 11) : Among the characteristics of folly there is always found a boisterous, ungovernable nature ; to wisdom belongs self-command. his three discourses on "Domestic Missions, popular education and prophecy"
(Frankfort on the Main, 186i); see in particular pp. 86 sq.
Ver. 12-17. Melanchthon (on ver. 12) :
The example of distinguished persons, such as rulers, teachers, etc., avails and effects very much, aud that in both directions, by promoting good as well as evil.
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,— [.\Iuffet: He that carrieth Satan in his ear is no less blameworthy than he which carrieth him in liis tongue.]
—Cramer (on ver. 13) : The Holy Scriptures are for poor and for rich ; every one findeth his own chapter therein adapted to himself But in order that the one as well as the other may see what is needful for them, both need enlightenment and divine help —Starke (on ver. 14) : Not so much by strength and might as rather by faithful, kind and righteous treatment of subjects is <a government preserved and confirmed.
Von Gerlach (on vers.
1.5, 17) : Mothers are wont to be most at fault in indulging their children, and must therefore bear away the chief shame of its fruits.
—[Chalmers : By joining the rod %vith the reproof, the moral is sometimes the better enforced when there is added to it the physical appliance,]
IIOAIILETIC AND PRACTICAL.
Homibi on the chapter as a ivhole :
The blessing of strict discipline on the basis of the word of Goil, or its necessity for the prosperity whether of individual persons and households, or of entire nations and States.
Stocker:
Third hiiiJerance to the attainment of true wisdom : obstin.ate disobedience or stubbornness; origin, cliaracteristics and remedy of this evil.
Vers. 1-7.
[Tbapp (on ver. 1):
If men hanlen their hearts, God will harden His hand.—J. Howe :
A fearful thing when the gospel itself shall not be my remedy I Ciulmers: The hardening effect of continue! resistance to the application of a moral force.— S. Dvvies:
To follow the conduct of our own fi^Uy and refuse the advantage we might rec;*ive from llie wisdom of others discovers an uncreaturely pride and self-sufficiency ; and the career of such a pursuit, whatever be its object, will alw.ays end in disappointment and confusion.
Hooker (on ver.
'.;) :
Religion unfeignedly loved perfecteth man's abilities unto all kind of virtuous services in the commonwealth.] Zeltner (on ver. 1): He that obstinately opposes the Holy Ghost and will not receive 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 wiien 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.
[South (on ver. 5) :
Three Sermons on Flattery.
Bridoes (on ver. 6) :
There Ver, 1 8. Luther :
Without God's word man can do nothing but practise idolatry and his own will.
Melanchthon: 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 therefore beseech God for such a wholesome government, and not plunge themselves in sin and vice, lest God withdraw it from them as a judgment.
Stocker (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; b) What advantage and reward they have from its right use.
Wohlfarth: Take religion from man and he sinks into the deepest barbarism.
[Flavel: The Spirit and the word of God usually come aud go together.] is always a snare in the ways of sin; always a song in the ways of God.] Lange (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 (o the wicked man, who looks on every thing superficially, such insight is deVers. 19-27.
Zeltner (on vers.
10-21): As self-willed menials do when they are indulged, so
; ; :
THE PEOVERBS OF SOLOMON.
fear of man is pre-eminently prayer for a joyous likewise our own vile flesh and blood.
If one , leaves to this its own will even a little, it will quickly rule over the spirit.
Gal. v.
sq.
[LoED Baco.n (on ver. 21) :
Princes and masters ought to keep a measure in conferring grace and favor on their servants.
Sudden promotion begets insolence ; continual obtaining of desires begets impatience of refusal ; and if there be nothing further to aspire to, there will be an absence of alacrity aud industry.] St.ibke (on spirit (Ps. ii. 12, 14), and faith and childlike reliance on God's protection. — [Fl.wel :
Men vainly "hope to find mercy with God," but expect none from men ; so the voice of conscience is drowned by the louder clamors and threats of adversaries.
Arnot:
It is not a transference of fear from man to God that makes a sinner safe the kind of affection must be changed as well as its object.
Safety lies not in terror, but in trust.
Hope leads to holiness.] Von Gerl.\ch (on ver. ver. 24) :
Both the bold sinner himself and he likewise who makes himself partaker in the sins of others, brings upon himself God's wrath and punishment.—(On ver. 2.5) :
It is a sinful fear of man when one from timidity acts to please others against his conscience.—A means against this 26) :
Justice and favor which princes can ensure are indifferent in the presence of God's decision.
—(On ver. 27):
It is no good sign for him who would be upright when he can be on friendly terms with the ungodly.
V. THE SUPPLEMENTS.
Chaps. XXX. and XXXI.
First Supplement: The words of Agnr.
Chap. XXX. a) Introddction : Of God's word as the source of all wisdom.
Vers. 1-6.
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;
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." ii) 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 ;
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 Cause uot the servant to slander his master, lest he curse thee and thou sutfer (be destroyed).
(There is) a generation that eurseth 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
; 13 (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
15 The leech hath two daughters : give, give there are three (things) that are not to be satisfied four say not : enough !
16 The world of the dead, the barren womb ; the earth (which) is not satisfied with water, and the fire that saith not : enough !
17 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.
18 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.
20 Thus is the way of the adulterous woman : she eateth, and wipeth her mouth, and saith
I have done no iniquity !
21 Under three things doth the earth tremble, and under four can it not stand 22 under a servant when he ruleth, and a fool when he is satbfied with bread
; 23 under a hated (rejected) woman when she is married, and a maid when she succeedeth her mistress.
24 Four are the little things of earth, and yet are they wise, quick of wit :
25 the ants, a people not strong, that prepare in summer their food
conies, a people not mighty, that set their dwelling among rocks; 27 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.
29 There are three tliat make stately their walk, and four that are comely in going :
30 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 r&sistance (possible).
If thou art foolish in exalting thyself, and if thou devisest evil—(put) thy hand on thy mouth!
33 For the pressing of milk giveth forth cheese, and pressing the nose giveth blood, and pressing wrath giveth strife.
THE PROVERBS OF SOLOMON.
GRAMMATICAL AND CRITICAL.
Ver. 6.
[In HDin we have the sioglc instance in which daghtsk Icne is omitted after a silent sheva.
See Gbben, g22 »; 66(2). a; BiJTT., J32o.—A.] Ver. lu. riu 13~1X tlie suliix is of the form appropriate to the singular, eta is not uncommon with pluralia Umtum
; T -:
BalT., JSS6, 1, S.
In H'^^p" the verb has the sense of a subj. pies, in a negative or final clause;
Biill., J981, 2.—A.] Vers. 15.
[The noun Tin, aa a sort of independent accusative, becomes virtually an Interjection.
BorTCHES, g 510, 6, d.-A.] Yer. 17.—[nnp'7 tor jnnp^7 has a daghesh dirimens ia the p, the long Ilhiriq being shortened; Green, 2 11, a; 24, b;
87, 2, (3; a ; BiiTO., j 399, b, 3 ; 45S,' 1, d.—A.J Ver. 25.—[D'Soj. a fem. noun construed as mascaliue; Green, g 200, e ;
Bott., g715, c.—A.] "* as superfluous ; Bott., §171.—A.] Ver. 29.—['3t3'0, where it occurs the second time, drops tlie characteristic
Ver. 31.—[For IX Bott. would read ISil, the wild goat or antelope.] Commentary ; and he has done it with arguments which we must deem more weighty than those adduced by Delitzsch, and whose decisive weight is admitted by Beutheau also.
These arguments for the Israelitish character of the land of Massa, and of its rulers .Agurand Lemuel,
EXEGETIOAL.
Preliminary Remark.
If our reading and explanation of tlie superscription in ver.
is correct (see wliat is said immediately below, under No.
2), the contents of this Supplement, like that whose wise maxims are before us in our I wo Supplements, are briefly the following.
1) Agur confesses expressly in chap. xxx.
'J his laith in Jehovah the God of Israel.
2) The introductory words in xxx.
1-6, as well as the ntter;inces 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 theocratic reverer of the law who is of Israel, and such as appear in numerous other passages of our Book of Proverb.s, of the Book of Psalms, the Prophets, 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.
is some allegorical substitute for the name of Solomon, as many of the olden commentators claim
(c. g., Stocicer, J.
Lange, etc., [so Jekome, Kashi, etc., earlier, and Wordsw., 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 mentioued in etc.
3) The Massa of Gen. xxv. 14; I Cljron. i.
Gen. XXV. W;
Chron. i. 30 with Duma, as the name of a district or tribe in northern Arabia, which from the direction of Jerusalem (according oO, is indeed in these passages numbered among the sons of Ishmael, and therefore characterized as a district inhabited mainly by Ishiujielites 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 Ishbut later Arabian and Jewish authors (especially
Besj.amin of Tudela in his accounts of the city of Telmas see Ritter's Arabia, II. 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 lime of Hezekiah there is found a prophecy which maelitish kingdom, or an Isfaelitish founded by members of the covenant people of the Old Testament who had wandered from home.
Delitzsi^ii holds (he former view (Article Spriiche Saloinu's 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. 38-43) expressly records a migration that occurred in the days of Hezekiah in Herzog' s Real-Enci/clopdJie).
His reasons are. that both sections, the " words of Agur " and the " words of Lemuel " contain numerous tiaces of an origin outside the Hebrew while yet Semitic (e.ff., the insatiable "Aluka " or blood-sucker, lo Mount Seir, and so quite inio the neighborhood of Massa and Duma.—a migration of Ischap. XXX. 15
; the Divine name ni7X, chap. xxx.
15; the expressions nnp', xxx 1.
; jlPI raelites of the tribe of Simeon who had settled in the region of the remnant of the Auialekites, and therefore in northern Arabia ; and moreover from Micah i. 15; ii. 8-10; I.» xxviii. 12 there may be inferred as probable a considerable advanced movement of certain ro^ ing Israelites toward the South, as having occurred about that "enough," xxx.
IJ, 16;
('7r)' xxxi.
2; ''N=I'X, xxxi. 4; 'J^ 'J3, xxxi.
5, etc.) ; and because the reception into the canon of the propliecies of Balaam, and yet more that of the discourses of Job, a dweller in the land of Uz, which notoriously was never inhabited by Israel-'es, furnish proofs sufficiently weighty of the postime.
Therefore Agur and Lemuel might very probably he regarded as Ariibian-lsraelitish shepherd princes, or as kings (Emirs. Captains) Bibility of a transplanting into the soil of the sacred national literature of Israel, of the products of a religious literature originating beyond of a colony of Israelites of the tribes of Simeon that had emigrated to northern Arabia.—and this
Siraeonite colony Massa, quite like Job's '-land the bounds of Israel.
The second of the views above mentioned HiTZiG has endeavored to present as probable in his treatise on " the kingdom ofMassa"
(1814), already cited in § 12 of our of Uz," should be conceived of as a dislrict to a great extent if not chiefly occupied by kinsmen of the Old Testament people of God, who were believers in Jehovah.
[I5dT:r in his Le/irli., has Introduction, and likewise in pp. olO sq. of his
CHAP. XXX.
1-33.
two nouns whose combination is pronounced unex.ampled.
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. of course no occasion to enter into the details of this discussion.
He does, however, | 29, 36, 37, refer to these chapters as probably largely of Simeonitish origin, and cites various words and constructions as plainly showing atfinity with and the influence of the cognate Arabic and Aramaic dialects.
Stoart (Comm. pp. 401-407) enters very elaborately into the e-xaminatiou of the arguments for and against the generally received conception and construction, and decides strongly in favor of Hirzio's view, which our author adopts.
Nearly every other English and .\merican interpreter dismisses the subject with a few lines, quietly retaining the rendering of the E.
V. possibly with slight moditications.
Kamph. ri'j..'cts this part of Hitzig's theory while agreeing Willi it in many other points.
Blkek admits its possible correctness.— .\.] 5.
He fails to find any sufficient reason for taking X;i'0 as a proper rather than a common noun.
Stuart argues that in xxxi.
Ktyo must be a genitive limiting IjSo, 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 LXXand 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 congregans, Jakeh by votnens, Ithiel by cum quo est Deus, and Jucal by confortutus.
Of modern expositors EwALO has taken at least the last half of the ver. in a similar way : Thus does the man speak to God-with-me, to God-with-me and I-aui2. The supsrscription to the discourses of Agur, ver.
1, according to the Masoreiic punctuation is literally rendered:
Words of Agur, the son of Jakeh, the divine utterance (prophetic utterauca), the Siiying of the man to Ithiel, to Ithiel and Ucal."
Inasmuch as of the four proper names which these words include, according to tliis coucepiion of them, one at least,
Ithiel, appears also in Neh. xi. 7 as an Israelitish name ol a m in, and since Agur is not to be at all suspected as a Hebrew personal name, whether we inte;'pret the word (with Herder and the majority) by "coUeoior" and so regard it a colstrong.
The 73X according to this view stands for '7>1X, and in combination with the appellalateral form of 1JX (Prov. x.
5),—or whether tive Ithiel composes a single name.
Instead of with HiTziQ, following the Arabic, we claim for D.N'J however we should need to read DWSince it the signitication '• exile, the man living in a strange land," this interpretation of this difficult passage, which was already given in the Chaldee version, and partially in the ISyriac, and has been i retained by most moderns, seems to excite no suspicion, ;/ ;'( 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 communicathe objections expressed above, especiall'y 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.
(Jf the various emendations which are possible ^ and have been in part already attempted, that of HiTZiG commends itself most strongly, which we have made the basis of the version given above.
According to this we should in the first place read NL^3 nnp' |3 " Son of her whom Massa obeys,'' tion, not indeed of a dialogue of the teacher .\guiwith these pupils (so e. g., Doderlein), but ot a didactic address, or a " fatherly counsel " given to them.
But this conception is lexically impossior again O riDp' [3 (which is equivalent to ble.
And 1) because neither " Jalieh " nor *' Ucal" occurs elsewhere as a Hebrew proper name, norcanthey even be satisfactorily explained as sucii (see Hitzig on this passage); [Fuerst taking Jalceh as an irregular participial Ibrm interprets it symbolically "one holding to tlie assembly of tile wise;'
GeseSmore concisely "pious'].
2) Because the remarkable doubling '3 Hiinp' ]3) "Son of her whose dominion is Massa," which in any case gives as the result " son of the ruler, the princess of Wassa " (comp.
No.
1.) Furthermore we must then read twice 'JTX; 7S<, "I have labored, have wearied myself upon, of 7!<"n'S'7 can in no way be brought into harmony with the laws of the Hebrew modes of expression,—not even by the assumption of Herder and Umbreit that this is a solemn repetition produced
" by the vehemence of parallelism."
3) Because, finally, Ni?on in the sense of " proabout, with God," i. e., have sought with difficulty and effort to conceive and comprehend Him in His nature (comp. nN7j in Is. xvi. 12
; and also passages like Job xi.
7; Acts xvii.
27, «(c.) Finally the concluding word 73X1 must cither phetic utterance, prophetic burden " would in connection with the following DXJ give a combibe pointed 73X1, " and have become dull, am wearied," t. e., in seeking after God (thus HitzigJ; nation unknown in the whole prophetical literature of the Old Tesiament,—one to the justification of which neither Zech. ix.
; xii.
1, nor any other passage whatsoever can be brought.
[Kamph. while admitting that only a greater or less degi-ee of probability can at the best be reached, meets this difficulty by separating the or, which seems to be lexically easier, 73X1 (from n73, evnnuit] "and have withdrawn, have become faint"
(comp. Ps.
Ixix. 4; Ixxxiv. 3; Job xix.
27, etc.), which latter reading is the one followed by ISertheau [Kamph., S., elc.l.
It is, indeed, true that even by these emendations the
THE PROVERBS OF SOLOMON.
above, notes on Prov. viii. 28.—Who fizeth all the ends of the earth?
By this is probably intended the bounds of the continents against the sea (Jer. v. 22; Job xxxiii.
10, 11.)—What is his name, and his son's name, if thou knowest?
In this question is contained the idea: No one knows God adequately. in His inmost nature ; none is able to attain a genealogical knowledge of Him and His family, in such way as may be done among men; especially is the question, what is true of His son, veiled in inscrutable mystery.
That God has no son at all. is plainly not implied in this remarkable question, which is left unanswered (in reply to Hitziq); but only this, that no one knows the name of this son,— that his nature and his relation to the other manifestations of God's nature, e. g., to His hypostatic wisdom (chap. viii. 22 sq.) is known to none.
Agur therefore confesses here with sufficient distinctness the defectiveness of his knowledge of God the Son,—a fact which serves to confirm in the most welcome way our remarks on the passage viii. 22 sq. concerning the incompleteness, the embryonic imperfection of the doctrine of the Logos (or the Christology) of the proverbs in general.
Both Geier who identifies the "Son" of our passage without qualification with God's hypostatic wisdom, and J.
MtCHAELis, who finds here ascribed to God with the clearness and precision of the New Testament an only Son, go too far and intermingle foreign ideas.
[So Stuart: "To think of the Logos here, under the name of ]3 would be 'travelling very far out of the record.' "
And yet we may well go as .far a-s J.
Pve Smith (Scripture Testimony, etc., I. 469) when he says : "The concluding clauses of this energetic passage are rationally and easily interpreted, if we admit that the ancient Jews had someobscure ideas of a plurality in the divine nature."
The objections to as much of an inference as this are forced and feeble.
It difficulties of the passage are not removed ; and yet tlie meaning thus resulting for the second half of the verse agrees admirably with the further utterances of the Introduction, especially v/ith vers. 3 and 4.
Moreover the oil Tram/tai of the LXX which corresponds with the 73S1 at the end confirms on the whole the interpretation given to that obscure expression (and that of HiTZiG as well as that of Bertueau, which besides are not essentially different).
And as respects the expression, which is, it is true, somewhat harsh, 10 nnp' p, an indirect confirmation of this appears in the fact that the rare word nnp' "obedience" (comp. Gen. xlix.
10) occurs again immediately below in ver.
17.
Vers. 2-6.
Continuation and conclusion of the Introduction.—For I am a beast and not a man, etc.
To the confession given at tiie outset, that he has wearied himself in vain in fathoming the divine nature, there is here appropriately added the admission of the autlior's ignorance, and his natural incapacity for higher spiritual knowledge.
His vexation in view of the fact that his wisdom has come to shame in conliection with God and things divine, finds vent for itself in strong expressions, which remind us of Ps. Ixxiii.
2'i ; comp. also remarks above on chap. xii.
1.—ti^'ND 1^3 is probably not " more stupid than any man " (as is commonly rendered,
EwALD, Bebtheau [E. v., De VV., H., N., S., M., W., K.] etc.), but "brutishly stupid, unlike (away from) a man." and so " a beast and not a man'' (Hrrzio). [We see no reason for preferring this to the common comparative rendering of 10.
A.] Ver.
Nor gained knowledge of the H0I7.
For this last clause comp. remarks on ix.
10.
Ver.
4. Who hath ascended to the heavens and descended ?
For the form of words here employed comp. Gen. xxviii. 12; also John is possible that the meaning nmy be only this: We know neither himself nor his,— while in human relations the man and his genealogy are objects of eager inquiry and extensive knowledge.
But the Messianic Psalms had already spoken of " the Son," mysteriously, perhaps, and yet enough to supply germs of knowledge as well as of faith.
See HoLnEN, etc.— .A..]—Strangely insipid and rationalizing is Umbreit's view [held by Noyes, iii. lo ; Horn x 5, 7.
The ascending to heaven and descending thence, is like the " grasping the wind in the fists," the wrapping up the waters, etc., an activity belonging exclusively to God, and characteristic of Him in His supermundane nature.
That there is an activity of this sort, ruling the world and upholding the world, on the part of the invisible God, he knows ; hut who the invisible divine Riilcr of all is, and how constituted, this has hitherto remained hidden from his view, and it is to thistliat his amazed inquiries relate, reminding us of .Job xxvi.
14; Is. xl.
12, etc.— Who gathereth the wind In his fists?—so that he can at his pleasure restrain it and let it blow.
VJiin3, lit.
" in his two fists;" an expresetc.'\, that by the Son is here intended the pupil of the philosopher who understands all the mysteries of the world and the world's government
!— Furthermore the LXX instead of 1J3 must have read VJ3 for they render 7/ 70 bvofia Toig TtuvotQ avTov.
Vers.
5, 6.
Instead of unprofitable puzzling about God and divine mysteries there i.s recommended the humble reception in fnilli of the only true divine revelation wliich afi'ords light and peace, and needs no supplementing or perfecting on the part of man.—With 5 a comp. Ps xix. 9; cxix. 140; with o and b, Ps. xviii.
31, sion employed probably because there are always two opposing currents of wind, of which now the one and again the other blows (comp.
Eccles. i. -6.
) [There seems to be no occasion for going beyond the fact that fists usually exist in pairs, to find in the remoter facts of nature an expl.'ination for a very natural phrase.— A.]—Who Twrappeth the waters in a garment?
The water is tlie upper mass of waters, wrajjped in the clouds of heaven as in a capacious garment, and so kept back from pouring down upon the •arth.
Comp.
Job xxvi.
8; Ps. civ.
0: and where however mn' takes the place of the divine .1
T :
^ name i^l'.*< which is characteristic of our passage.
In regard to this comp. above, remarks under No.
1.—Add thou nothing to His words.
A similar warning with respect to the law as a
CHAP. XXX.
1-33.
24} slander in itself, but against incitement to slander, and more specifically betraying servants into tattling and accusations ngainst their master.s (thus correctly Ew.^LU, Bef.tue.\u, Hitzio,
Ei.sTER [Kampu , S.], etc ).—Lest he cuise thee, and thou be destroyed.
The instigator lo slander might easily hit upon the wroug person, a faithful, diligent servant, who instead of allowing himself to be misled, might rather cursj the betrayer, and so bring merited calamity upou his head (comp. remarks on xxvi.
2). revelation of the divine will fully sufficient in itself and adequate occurs in Deut. iv. 2
; xii. 3U 2o;np. also Rev. xxii.
18.
Vers. 7-10. Prayer of the poet to Jehovah for preservaliou from all that is false, aud from the two extremes of poverty and riches (vers.
7-9), together with a warning against the vice of slander.
This last forms with ver.
the sole exception to that mode of coaslructing the proverbs wliich elsewhere iithe section, vers.
7-33, is consistently carried through, viz., tho numerical.
Comp. on these peculiar numerical proverbs or Middoth, the Introd., J 14, and remarks on chap, o. Vers. 11-14. An utterance expressive of execration, vehement abhorrence, concerning a people or a generation characterized by four forms of ungodliness (not quatuor genera detestabilia ho' minum, as J. D. Mich.\elis and others hold). Thi in which is four times repeated, may be taken either as a vocative, "Oh generation!" (Ewalu,
Elster). or as a nominative, which then expresses simply the existence of a generation of the kind described, and is used in a certain sense for Tn t^'
(Luther, E. V., etc.
"There is a gevi.
16.
Two things have I entreated of thee.
This double prayer is, as the 2d clause shows, a prayer not merely once offered, but the abiding utterance to God of the desire of the poet's heart, his importunate request from Him continued to his death.
Ver.
8. Deceit and lies keep far from me.
"Deceit"
(KIE?) and "lying words " stand in the mutual relation of the devising of inward untruth and deceitful wickedness, and the false, lying utterance which springs forth from Jliis as neration"). — A generation that curseth their father, etc.
Comp. chap. xx.
20; E.-c. xxi. 17; and then with respect to ver. 12; Isa. its necessary expression.
No further justification is added for this first half of the prayer; the second, however, which relates to the golden mean between rich and poor, is more minutely explained and justified in ver.
8, c and ver.
[The idea '•vanity " given in the E. V. and retained by H., M., W., etc., is a secondary meaning of the noun whose primary meaning according to Gesen. is '•evil," according to Fueiist "insecurity, or slipperiness."
It seems to be more than the unsubstantial, it is the positively deceitful that is here intended.— A.] Cause me to eat the food allotted me, lit. " the food of my lot or portion," i. e., the part or assignment that falls to me, so much as is intended and is needful for me, no more and no less.
Comp. xxxi.
1-5; Gen. iv. 4; with reference to ver.
13, Isa. x. 12; Ps. cxxxi. 2; Prov. vi.
17.
And their eyelids are Hfted up!
Hixzia finds in this exclamation, which appears at first to be only a rhetorically expanded parallel to " the loftiness of the eyes " in clause a, an allusion to the name p^^V Amalek, which in the Arabic signifies "one looking with wide open eyes, a man with eyelids lifted up or painted."
He therefore conjectures that the entire delineation of a reckless generation here before us refers to the people of tlio Amalekites, whose deadly national hatred toward the children of Israel (the " needy or poor," ver.
14 b) and whose warlike love of plunder are described in ver. 14 especially.
With the assumption that Agur is the prince of a colony of Simexlvii. 22
; and also the dprof iniovnio^, the "daily bread" of the Lord's prayer, Matth. vi. 11, which onites, Massa, founded in the Amalekite territory [sees remarks above, No.
1), this hypothesis would admirably agree, on account of 1 Chroii. is equivalent at least in a general way.
Ver.
9. Lest I being full deny, etc.
Bold denial of the Holy One, and tho mocking question " who is the Lord, or what can He do?"
(comp. Ps. Ixxiii. 11; Job xxi.
14) appears in other passages likewise as the indication of pride developed by surfeiting and luxurious enjoyment in life; see Deut. viii 12-15 ; xxxii. 15 sq.
And lest I be poor and steal (comp. vi. 30) and take the name of my God in vain.
W2i\ "to lay hands upon or seize hold of something" here denotes the wicked profanation of the divine name which consists in mockery, cursing and contumely with respect to it.
For such offences as these the bitter necessities of hunger and poverty may according to Isa. viii.
21 produce (comp. Prov. xix.
3), and not merely false swearing by the name of God in denying the guilt of theft, which alone is usually thought of here. iv.
53.
And yet the conjecture is in itself too uncertain, and particularly too little established on the lingui.^iic side.—With ver. 14 a comp
Ps.
Ivii. 6; Iviii. 7; with 6.
Jer. v. 17; xxx. 16; 1.
; Isa. ix. 12, etc.
[Wordsw. with his fondness for allegorizing finds in these "four evil generations" an undoubted reference to spiritual mysteries, e. g., various oU'ences within and against the church.— .\.].
(i. Vers.
15. in. Of four kinds of insatiable things.
The leech hath two daughters; Give, give !
The rare name Aluka (HplS^') the old versions (the LXX, Syjisi., the Venet., Vulg.) render by ji6i7.'Aii, sanguisuga, with which there should undoubtedly be taken into account the fact that galukU or gulokil in the Indian is the name of the blood-sucker, and that essenVer.
10. Cause not the servant to slander his master.
Usually rendered :
" betray (or slander) not the servant to his master"
(Vulg., Luther, Umbreit [E. V., De W., H., N., M.], etc.).
But the Hiphil cannot have the same meaning as the Poel, Ps. ci. 5
; it must mean " to cause one to slander, to excite one to calumny against anotter."
The warning is not against! tially the same word (l3A) is in Arabic the designation of a ghostly demon (or according to Camus, possibly of a ravenous wolf).
And this is the more confirmed by the fact that th^