42 The Proverbs Of Solomon

THE PROVERBS OF SOLOMON.

:—It is better to possess small means, but use them well, and enjoy them witli pious aud contented mind, than to he:ip up great such a one there is no good to be hoped.—(On ver. 20) :

It is very profitable to cultivate friend- (on ver. 23) »liip and familiar intercourse with spirituallyuiinded men, because one is in general wont easitreasures, that pass not away without otfences of many kinds.

Osiander (on ver.

23).—God gives to a pious man who is poor nevertheless nourishment enough if he only labor diligently 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 ungodly, that thou mayest not be touched by the poison of their sins and vices.

[Arnot:—The issue to be decided is not what herd you sliall in his calling and forsnke not jjrayer.—J. Lange

(on ver. 24) :—A good fatherfoUows his children unweariedly with prayer, correction and counsel, tiiat he may not be forced afterwards bitterly to deplore omitting correction at tlie right time.

Von Gerlach (on ver.

24) :— .V loving father gr.aze with a few years before your spirit return to the dust; but what moral element you shall move in during the few and evil days of strives to correct his child early ; he does not wait till urgent need forces him to it.

[John Howe:—Fond parents think it love (that spares the rod) ; but divine wisdom calls it hatred.— Bridges;—The discipline of our children must commence with self-discipline.

Nature teaches us to love them much.

But we want a controlling principle to teach us to love them wisely.

The indulgence of our children has its root in selfindulgence]. 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.

Adams (on ver. 22) :—-The usurer lightly begets blind children that cannot see to keep what their father left them.

But when the father is goi>e to hell for gathering, the son often follows for scattering.

But God is just].

Mblanchthon (5) With reference to the relation between the wise and the foolish, the rich and the poor, masterg and servants.

Chap. XIV.

Woman's wisdom buildeth her house, but folly teareth it down with its own hands.

2 He that walketh uprightly feareth Jehovah, but he that is perverse in his ways despiseth him.

3 In the mouth of the foolish is a rod for his pride, but the lips of the wise preserve them.

4 Where there are no oxen the crib is clean, but much increase is by the strength of the ox.

5 A faithful witness cannot lie, but a false witness uttereth lies.

6 The scorner hath sought wisdom, and findeth it not, but to the man of understanding is knowledge easy.

7 Go from the presence of the foolish man ; thou hast not found (with him) lips of knowledge.

8 The wisdom of the prudent is to understand his way, the folly of fools is a deception.

9 The sacrifice maketh sport of fools, but to the righteous there is favor.

10 The heart knoweth its own bitterness, and let no stranger intermeddle with its joy.

The house of the wicked is overthrown, hut the tent of the uj>right shall flourish.

1:J There is a way that seemeth right to man, but the end thereof is the ways of death.

13 Even in laughter the heart will be (perchance) sad, and the end of joy is sorrow.

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").

CHAP. XIV.

1-3.3.

13J 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 presumicg 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?

In all labor there is profit, but mere talk (leadeth) only to want.

24 The crown of the wise is their riches, the folly of fools (is evermore) folly.

25 A true witness delivereth souls, but he that uttereth lies is a cheat.

2G In the fear of Jehovah is strong security, and to His children He will be a refuge.

27 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.

32 By his wickedness is the wicked driven forth, but the righteous hath hope (even) in his death.

33 In the heart of a man of understanding doth wisdom rest, but in the midst of fools it niaketh 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 rilODn, as In i. 20; ix. 1, and not niOjn (fem. plur. constr.), as though "the wise onea among ironien " (comp. Jud. v. 29) were to be here designated (so the LXX, Viilg.. Lutheh).

[So substantially the E. V., Notes, etc . distributing the plural on account of the singular of the verb. fnERsT regards Ijn as merely another form of the abstract noun.

BiiTT. does not admit the possibility of this, but explains the form in the text as an indef. or distributive plural, holding, nevertheless, that the antithesis with ph^H requires here the usual abstract.

§g 700, c and n.

4, and 702, c. €.—A.l Ver. 2.—The

in ^HliS is one of the few examples in the early Hebrew of the Hholem plen. in emphatic verbal forms besinning or endine: a clause.

See BiiTT., ^167.—A.] Ver. 3.—The form D'^.'^K'J^ should probably be changed to D^IDtJP, since the assumption of the lengthening of the vowel (vocal Sheva) in the syllable preceding the accent seems hardly.iuBtified by analogies like Ex. xviii. 26; Ruth ii.

Conip. UlTZlo on Ibis passage. fBoTT. defends the form donbtfully, unci regards it as probably an illustration of tho speech of the common people.

The fern, form of the verb is indicated only by the prefix, and not by its ordinary termination.

See Jg367. fc, low, •) and n. 3, andl047, e.

See Oreen, 3105, rf.— A.] Ver. 5.—[373', one of Bottchee's examples of the "Pirns hcitum" what may or can be

; J 950, c, 3 ; will not=can not.—A.] Ver. 6.—[t:;p3 a "relative" perfect, like ci^n and ryin in ver. 31; "hath been seeking .... and it is not," "hath already virtually reproached his Maker," " hath already shown mercy."—BolT., §950, 1.—A.]

THE PROVERBS OF SOLOMON.

^p3 is undoubtedly a neuter participle.^rivpji a trifle, a small, easy matter.

Itt t|-:

I Ver. 7.—[Three points come under consideratioD :

1) the meaning of

HJilOj 2) the force of the perfect tense nyTi fi'Dd 3) the meaning of the connective V On the first, in addition to the arguments

*if Z. in the exegetical notes, r : -T :

ROEBTScm urges (as before cited, p. 140) that with verbs of motion the only natural *'«nderiDg is "from iKfbre/' the 7 being justified by Deut. xxviii. 66 as well aa the passage in Judges.

Id regard to tUe second the simple perfect is easier tiiau a predictive perfect ; thou hast not=thou surely wilt not.

Z. omits the conuective

in his version ; " and " might be equivalent to *' in c;ise, or where thou hast not," etc.

Rueetschi somewhat more unnaturally renders "otherwise ;" he obtains the very forcible meaning "otherwise thou hast not known lip* of knowledge"—hast not learned their nature, and art now m;iking this evident.

De Wette agrees with Rosenmueller in rendering clause b as a relative clause—"and /rom him in luhnm thou ha^t not," etc.—A.]

Ver. 10,—[3"l_^r\''

~ for in final syllable under the influence of the guttural, Gbeen, §119, 1; Bott., ?^378, 1, 1055.

In n"^r3, derived from TIO, we have one of the few Instances of a doubled "1.

See Green, §60, 4, a, Bottchee, §392.2. c—A.] Ver. 12.

\iry\ is used in the first clause a^ masc, in *^he second as fem. In the historical books, Jerem. and Proverbs, this confusion is ';«)mnjnn.

See EiiTT., ^3657; 2; 877, y. t.—A.] Ver. 13.—The suffix in Hn'^nXI refers to the following nnoty? as in the passages cited above in connection with T - ~ :

T :

• xiii. 4.

To divide I^H n*'^nX1 (J* DMichaelis, Hitzig) is an alteration altogether unnecessary in the case before us, where the expression " j<^y " ^° clause h is nothing but a repetition of that of " laughter " in clause a.

Ver. 14.—To change to ^''b'^UOO^ (L. Capellus, Jaeger, e(c.), or to V7VO (Elster, comp.EwAU)) is plainly needless

• .

T -• TT-:in view of the simple and obvious interpretation of V7t*3 given in the notes.

T T"

[BiiTT. proposes with great confidence to amend clause 6 by substituting for C'''N *lie verb ^'D^ ; §?460, 2, a, and •T 1143, 6; "good will di-part from him."— A.]

Ver. 15.—[Observe the emphatic change of accent and vocalization in ^HiD.] Ver. 17.—In view of the explanation which may be given of the text, attempted emendations appear needless and inappropriate, such, e. g., as Ewald's, who proposes instead of KJU?** to read K^U'^ (" be quiets his anger," " keeps his equa- • • T .

V ~ : nimity "); or that of HiTZiG, who to secure the same meaning reads TXE^*! ^^'

[Rueetschi emphatically defends the received text.] I Ver. 18.—[Observe the change of tense ; ^ 7nJ. "i%r/ec(wm rtptTdinwm" used of that which is easily and quickly done

; -:t ^^^J^D''* "Fiens liciium^^ are disposed or inctine i to wait, etc.

Bt5TT., §2 950, B ; 940, 2; 943, c, a.—A.] Ver. 25.—[n*i3'» 3S in vi. 19; xii. 17; xix. 5, 9, an irregular participial form.]

Ver. 28.—|in is a collateral form of TTIT, as pit^J7 of pl!/!^.

The expression hero stands as a parallel to ^SDi m the plural DJTTI often stands side by side with 0070.

T :

Ver. 30.—[Q*1ty2, plural, probably, on account of the following jllOVl*.

EiJTT. however (§695, 5) explains it as an • T :

T -: example of the "pluraUs extensivus^' used also of the entire, the complete, the large,— '' the life of the whole body."—A.] proverb is not quite the same as in x. 15

; xiii. 8

(a commendation of moderate wealth as a means of doing good and as a preservative from spiritual 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"

(Elster, Hitzig).—With ver. 5 comp. xii.

17; with b in particular vi.

19.—Ver.

G. The scorner hath sought ^7isdom, and findeth

EXEGETICAL.

Vers. 1-7. On wisdom find folly in general.

—Woman's 'wisdom buildeth her house.

[See critical notes].

It is plain that in contrast with thia wisdom of the godly we are to understand by " folly " in clause b especially woman's folly.—With ver.

2, a. compare x. 9; with b, ii.

15; iii.

3i*.—Ver.

3. In the fool's mouth is a rod for his pride,—lit., "a rod of pride." it not,—lit., " and it is not," comp. xiii.

The bearing of this proverb is plainly directed agninst that superficial, trivial, seeming culture of the [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 scoffers at religion, (who, in the perverteil sense of the word, are " the enlightened'"), which lacks antithesis commends the latter, which is the view all genuine earnestness, and for that ver}' reason all really deep knowledge and discernnioui — But to the man of understanding is knowledge given.—See critical notes. of Berthead, Kamph., etc., as well as Z.

According to S., *' pride" is the subject and not a limiting genitive—A.] Hitzig unnecessarily proposes to understand HIN^ in the sense of IJ Ver. 7. Go from the presence of the foolish man.—So Lx'ther had already correctly rendered; also De Wette, Bertheau, Elster: for ''back," a meaning which even in Job xli.

hardly belongs to the word [although given by Aquila, Jerome, efc-l (Comp. Delitzsch on ilie passage.

) But the lips of the wise preserve theia —For the construction comp. xi.

(»; xii.

IJjp [from the front, from before] does not depcribe motion directly toward or at one (Ewald, comp. Umbreit), but remoteness from him, as Is. etc.; for the meaning, x. 13. 14.— Ver. 4. Where there are no oxen the crib remaineth empty.— DOX, *'crib," not "stall" (Umbreit); i.

]fi; Am. ix. 3

; and for the connection with "7 which, it is true, is unusual, comp. Judges xx.

34, [See critical notes].

Hitzig, following tlie LXX and Syr. vers., writes the first word cf tne ^3, in itself meaning "pure, clean," is here "empty;" so sometimes *pJ.

The drift of the

CHAP. XIV.

1-35.

thereof are ways of death,— ;. 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; vii. 27.^ The same verse appears again below in xvi.

25.

Ver. 13. 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."

[Nolwithstanding Holuen's observation, that "though sorrow may be occasioned by laughter, it does not exist in it," it is a deeper truth, that in circumstances producing a superficial joyousness, there is often an underlying, profounder sorrow.—A.] And the end of joy ^s sorrow [not by a mere emotional reaction, but] in such a case as this; the heart, which under all apparent laughter is still sad, feels and already anticipates the evil that will soon have wholly transformed the gladness into grief. verse 73 instead of 1^1, and in clause b reads n^J^^'Sa instead of Hi'T "73, from which the meaning is obtained " TUe foolish man hath every thing before him, but lips of knowledge are a receptacle of understanding " (LXX

: 077/.a de mc&ii- (Ttaif ).

But the idea of the second clause experiences in this way no possible improvement, but only an injury (observe the tautological character 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 b 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 vsrisdom of the wise is to understand his way,— lit., "observe 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 (he verse comp. xiii. 16, and ver.

1.5 below.

The folly of fools is deception.—"Deceit" here in the sense of self-deception, 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.

3.5).

Ver.

The sacrifice maketh sport of fools,—i. e., the expiatory sacrifice which ungodly 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," i. e., in the fellowship of the upright or honorable, comp. Luke ii.

14).

Thus Bekthe.ib, Ew.4ld, Ei-ster [Stu.art and Wordsworth], 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.

Lpther).

[Hodgso.v, rightly conceiving the grammatical relation, but making both subject and object concrete, renders 't sinners mock at fools"].

HiTziG here again proposes violent emendations, and obtains the meaning "The tents (?) of the foolish are overthrown (??) in punishment ; the house (?) of the upright is well pleasing."

Ver.

14. He that is of a perverse heart shall be satisfied with his ovrn w^ays, i. 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. xii.

14; xiii.

2; xxviii.

19.

But a good man (shall be satisfied) from him, (. e., the good man solaces himself in the contemplation of the wicked and his fate (chap. xxix. 10; Job xxii.

19; Ps. xxxvii.

34; Iviii.

11); or, it may be, the upright man enters into tlie possession of the good which the other loses (comp. xi. 8, 29; xiii.

22).

V 7^*0, Etrictly " from with him," expresses here this idea.—"from that which belongs to him as its foundation"

(HiTzir;), and therefore "from his experience, from the sorrowful occurrences of life in which he is deservedly involved."

[E. v., H., N., M. render reflexively "from himself," and make the experiences parallel ; each shall be satisfied "with his own ways," or "from himself."

The third pers. suffix has this reflexive meaning after 7,JTg distinctly in 1 Sam. xvii. 22, 39 ; Jonah iii. 6.

The suffix in clause a is reflexive, "his own ways," and we must regard the same constructiou as the simplest and most natural in b—A.] Ver.

10. The heart knoweth its own bitterness,—lit., --a heart knoweth the trouble of its soul," i. 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 b. A precept applicable unconditionally to all cases is of course not designed liere.

The author of our proverbs will hardly be put in antagonism to what the Apostle enjoins in Rom. xii.

15.

It is rather a hard and intrusive manifestation of sympathy in the joy and sorrow of one's neighbor, that is to be forbidden.—With 11, a, comp. xii. 7; Job xviii. lu; with 4, Is. xsvli. 0.—Willi ver. 12, a, comp. xii.

15; xvi.

But the end Ver. 15. The simple believethevery Tword, —Elster: "every thing."

But as objects of belief, it is, in the first instance and most directly, words alone that come under consideration, and reference is made here precisely to the unreliableness of words as used by men, as in chap. vi.

sq.; x. 19; Eccles. v.

1 sq.; Ps. cxvi.

11, elc.—With clause b compare above ver. 8 a.— Ver.

16.

With clause a compare xvi.

6, 17.— The fool is presuming and confident.

—Comp. xxi. 24

; xxviii.

10.

The latter of these descriptive terms unquestionably describes a false security, and carnal arrogance, which is the opposite of the fear of God.

Tlie former epithet means "self-exalting, bearing one's self insolently," or it may be (like ihe Kal conj. of the same verb in chap. xxii. 3) " boldly rushing on,

THE PROVERBS OF SOLOMON.

cond clause the kindred figure " carve out good,"

!. f., contrive or devise good (bona machioverriding"

(Hitzig, comp.

Luther, "rushes wildly through ").

Ver.

17. He that is quick to anger worketh folly. — Strictly, " he who foams up quickly, who flies into a passion," contrasted with the man who is " slow to anger," ver.

29.

[0'3K, the nostrils, then the breathing, which nari).

Instead of V?' "ihey err, or go astray "

(comp. Job XV.

31) HiTZio reads ^i'"!'

(from yy^y. "Ought it not lo go ill with them that devise evil?"

But the language of the text characterizes with sufficient strength and clearness tlie by its quietness or its excitement, marks the I unsettled and disastrous condition of those who have departed from Ciod's ways.—And are not mercy and truth with those that devise good ?—The interrogalive particle aft'ects the second clause as well as the first (so Umisreit. and doubtless correctly, in opposition to loo^t modern interpreters [e. g., E. V., De W., Bmitue.vu. H., M., S., K., while Notes agrees with oiiiauthor]

The construction is like that in xiii.

18.

" Mercy and truth " are probably God's manifestations of Himself toward them, as in Gen. xxxii. 11; Ps.

Ixi.

7, and not human attributes, as above in chap. iii. 3 (see note m lor.o), or as in xvi. 0; XX. 28.

[So Teapp and others, while M. and S. make them human,—M. making these the experience^ and S. the action of those who devise good-—A.] stale of the temper].—And the man of Tvicked devices is hated.— Literally, "the man of shrewd reflections, well contrived counsels "

(comp. remarks on i.

4, and also chap. xii. 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 antithetic, 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 kno^vledge.—"TflJ^ (comp.

Ps. cxlii.

8), literVer. 23. In all labor there is profit, but idle talk (leadeth) only to vtrant.— (Comp. xi.

24; xxi. 5); in the latier 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 tlie entire verse is moreover plain :

"One should beware of idle talk more than of the hardest toil"

(Bertheac).

Comp.

Matt, ally, "surround, enclose," cannot here mean ** they crown themselves, or are crowned"

[the verb is not reflexive] (U.mbueit, 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,"

!. e., gathering, accumulating [so Fderst, Bertheau, Kampu., f/!-.].

Ver.

10. And the wicked at the doors of the righteous,— xii. 30.

Ver. 24. The cro'wn of the 'wise is their riches, i. c. the well-earned possessions of the wise become his honor, are a real adornment lo 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 particular studiously employ any riches he m.ay chance to possess in splendidly decorating him- ;'. f., iliey bow there (the verb is to be repealed 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 Bentiment comp. xiii.

9, 22 ; also Psalm xxxvii.

25, elc.

Vers. 20-27. On riches and poverty in their causal connection with wisdom and folly.—The poor is hated even by his neighbor.—Comp. self, and giving himself a magnificent appearance by all manner of outward trifles and finery

(comp.

Bertheau, Umbreit, Elster on this passage).

[Trapp :

" Why, was it not foolishness before they were rich "?

Yes, but now it is become egregious foolishness"].— Hitzig has here again needles.sly felt constrained to amend.

He reads in clause a "their prudence," DO"^J', and in clause b, as the subject, "ostentation, xix. 4; EccIesiasL vi.

7 sq.; xii. 8 sq.

Numerous parallels from classic authors (c ff., Theognis, V. Oil, 097 :

OviR, rrist-, I., 9, 5, 0), and also from Rabbinical and Arabic authors, may be found in U.mbueit's Commentary in loco.

" Is hated," i. e., "is repelled as disagreeable, is obnoxious" (comp. Deut. xx. 15;

Mai. i. 3).

How " this may come to pass, how former friendship between two persons may be transformed into HjIK instead of H/'X ; so he obtains the meanits opposite on account of the impoverishment 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 ing, "The crown of the wise is their prudence (?) ; the pomp of fools is—drunken (??)."

Ver. 26. A true witness delivereth souls, i. e. from the death involved in some false ch,arge brought against tiiem before the court, and which therefore threatens Ihem in case a truthful witness does not clear them and bring tiieir innocence to light —But he that uttereth lies (comp. ver. 5; vi. 19) is a cheat.—Compare xii. is a sinner, i. 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 17, where, however, "deceit" nr3"10 is object to the poor or wretched (read D'''3^ with the of the preceding verb "showeth forth," and not predicate.

Here the abstract " deception "

K'thibh).

With the benediction in clause 6 compare xvii.

20.

Ver. 22, Do they not err that devise evil?

—The figur.itive expression " carve evil " (comp. stands emphatically for the concrete, "a deceitful man, one without substance or reliableness;" comp. above ver.

8, b.

[Rueetschi (as above, jii. 29; vi.

]4j has as its counterpart in the se-

CHAP. XIV.

1-35.

142) would simplify the construction by reing here "health," but composuie, a tranquil condition, as in XV. 4; Eccles. x. 4).

But passion the rottenness of the bones.—Comp. xii.

4, and for this use of nxjp, "passionate zeal." lAiniug 7'XO as the common predicate of both clauses, and would give to the second object the meaning "wrongtul or unrighteous possession," citing as a parallel Jer. v. 27.

We cannot commend the suggestion.—A.] Hitzio instead of "deceit" (HD^D) reads HS^O " he destroyeth" violent excitement in general (not specifically envy or jealousy) Job v. 2.—Ver. 31. With clause o compare xvii 6, with A, xix. 17 o, and above ver. 21.

Ver. 32. By his wickedness is the wicked driven forth, driven forth, i. e. from life; he is by a violent death swept away from this earthly

(i. e. souls), in order to obtain as exact an antithesis 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 seculife

(comp.

Ps xxxvi.

12; Ixii. 3).

But the righteous hath hope (even) in his death, lie "is confident," viz. in Jehovah; comp. Ps. xvii. rity, is a sure reliance ; for the preposition may properly stand before the subject as the 2 essen7, 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.

Hitzig, to avoid this admission, reads in accordance with the LXX (ff rj? eairrav oatirjjri) l^n3, in his uprighttiie, as in Isa. xxvi.

4; Ivii. 6

(so Hitzig).— And to His children He will be a refuge.— '•To His children," i. e. doubtless to His worshippers, those faithful to Him, who for that very 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 extracted from the " fear of Jehovah "

(contrary to the view of U.mbreit, Ewald, Bertheac, 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?

[Rueetschi (as last cited) preserves the recognition of a hope of immortality and also the poetical parallelism, by giving to the word "evil," nj71, a physical Elster,

[H., N., M., S.]).

HtTZio reads VjbS " to its builders," t. e. to them who seek to build up that strong fortress, that " security" of the fear of Jehovali (?), With ver. 27 comp. xiii.

14.

[RuEETSCHi (as above, p. 142) supports the idea rejected by Zockler, that the divine protection extends to the children and the children's children of such as honor God.

Although not without grammatical warrant for the construction, and conveying beautifully a precious scriptural truth, we must regard the rendering as here somewhat forced.— .\.] rather than an ethical meaning ; "in his mistortune (or adversityj tlie wicked is overthrown, but the righteous has confidence even in his death "

For the wicked all hope is gone.

This seems to us a happy reconciliation of the grammatical and spiritual demands of the two pirls of the verse.—A.] Ver. 33. In the heart of a man of understanding doth w^isdom rest, i. e. quietly, silently; comp. X. 14; xii. Hi. 23, and for this use nf the verb 1 Sam. xxv, '.I.

But in the midst of fools it maketh itself know^n, ;. e. not " fools draw otit the wisdom of the wise," which isnaiu4.

Vers.

28-30.

Continued parallels between the wise and the foolish, the rich and the poor— with the addition of the closely related comparison of masters and servants.—From 1)73111 of people (Cometh) the downfall of the prince.

' People " (DxS) .as in xi. 2G.

Whether in the r.illy quiet, in opposition to them and their folly (Hitzig), but, tools carry their wisdom, which choice of tlie word rendered "prince" there is a hidden allusion to the ordinai-y meaning, "consumption" (Hitzig, comp.

Umbreit) must remain in doubt.

For this use of n"3i3, downis, however, in fact, only folly, always upon their tongues, and seek most assiduously to make it known (comp. xii. 23; xiii.

; xv.

2).

The expression is pointed ami ironical, and yei not for that reason unintelligible, especially after expressions like those in vers.

8, Iti, 24, etc.

It fall, ruin, comp. x 14; xiii.

Ver.

2.1. He that is slow to anger is great in understanding. — Literally, he that is long or slow in anger, fipiMx fJf opyr/i; James is therefore unnecessary with the Chaldee version to supply the noun "folly" again with the verb. i.

I'J; therefore, the forbearing, the patient.

"Great, i. e. rich in understanding"

(comp.

"great in acts," 2 Sam. xxiii.

20); comp. the Latin muttus prudenlia.—But he that is hasty in spirit (quick-temperud) exalteth folly,

;. e. makes much of it, carries it to excess.

Thus Hitzig, and doubtless correctly, while the majority take the verb in the sense of "to exalt before the view of men," maiiifentare, declarare, for which idea however the parallel pass.ages xii.

23; xiii.

are by no means conclusive [H.,

S., M., W.

all lake 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 " {N3"10 not meanVer. 34. Righteousness exalteth a nation.

Righteousness, HpIV, is here used with a very ^ Itt: comprehensive import, of religious and moral rectitude in every relation and direction, and js therefore not to be restricted, as it is by many recent commentators (Umbreit, Hitzig, etc.), to the idea of virtue.

Just as little is the idea of "exalting" to be identified with the idea of "honoring"

(as Elster.

Hitzig, etc., would have it) ; it is rather a general elevation and advancement 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 fOn, " shame," comp.

THE PROVERBS OF SOLOMON.

xxviii. 22

(also xxv. 10), and Job vi.

14.

And 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 panicipation as is really beneficent.

Therefore a Turkish proverb (in Von H.^.mjier, Morgenl.

Kleebl., p. G8) also says 'Eat thine own grief and trouble not thyself for another's'" (Umbreit).—Comp. above, our exegetical notes on this passage. yet in this national reproacli and disgrace there i:? to be included the corresponding injury and misery of other Icinds, so that in this view there is a certain justification for the Vulgate's rendering, " miseros facit "

(w)iich however rests upon the different reading lOni; comp. the LXX and the Syr. vers.), and for Ltjther's "Verderderben," destruction.

Ver.

35.

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 Ver. 12. The self-deception of many men in regard to their courses, imagined to be healthful, but in reality leading to eternal ruin.

Comp.

Mehnchtho.n :

" 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 example of others, or by habit, etc., and being deceived, they rush on all the more fascinated by the devil, as is written of Judas in John xiii. 27." his abhorrence.

To supply the preposition "to,"

7, from clause a, is therefore needless (in opposition to the view of Umbreit, Bektheait).

DOCTRINAL AND ETHICAL.

The representation of the entire chapter is plainly shaped by the contrast between the wise and the foolish, aud it is only toward the end (vers. 20 sq.) that the kindred contrast between Ver.

14. The fool ever accumulating nothing but folly, and the wise man gaining in knowledge.

Like ver. 24 this proverb is especially instructive with respect to the deep inner connection that exists on the one hand between foolish notions, and a poor, unattractive, powerless earthly position, destitute of all influence,—and on the other hand between true wisdom and large the rich and the poor, and at the very last (vers.

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 wisdom of woman.

"Only the characteristic wisdom of ipoman (not that of the man) is able to ability in the department both of the material and the spiritual.

Vo.N Gerlach pointedly says, " There is a certain power of attraction, .according as a man is wise or foolish; the possessions ' build itself a house,' i. e., to make possible a household in the true sense of the word; for the woman alone has the capacity circumspectly to also which the one or the other attains, are in accordance with his disposition." look through the multitude of individual household wants, and carefully to satisfy them ; and Ver. 28. A sentiment directed against feeble princes who nevertheless array themselves with disproportionate splendor; and this, as also ver. 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, 34, 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 condigently 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 relations of its temporal welfare. tionship of blood—that which makes the house from a mere place of abode to become the spiriVer. 31. 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 (Prov. xxii.

2), since the poor and lowly man is in like manner a being created in His image (James iii.

9), therefore he who deals tual nursery of individuals organically associated."

(Elster).

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 undiheartlessly and violently wiih the poor insults that Being Himself who is the Maker and Ruler vided consecration of the whole nature to God, which therefore involves above all other things a of all.

The compassionate, on the contrary, discerns and honors His disposition toward His riwhl relation of the spiritual nature to Him, that creatures, and the love which he manifests toward them, even the humblest and most unwortrue knowledge in Divine things can be attained.

The wise man, however, who has found the true beginning of wisdom, in bowing his inmost will thy, is in fact manifested toward God Himself; comp, Malth. XXV.

40.—Ver. 32.

The-confidence which the righteous man possesses even in his before the Divine, not as something to be mastered by the understanding, but as something to be simply sought as a grace by the renunciation death.

Compare the exegetical explanation of of the very self,— he can easily on this ground which God's own power makes productive, atthe passage. tain a rich development of the nnderstanding."

HOMILETIC AND PRACTICAL.

(Elster.) Homily on the entire chapter :

The wisdom and folly of men considered in their respective Ver. 10. The disturbing influence of an nninvited interference in the sorrow and the joy of foundations, natures aud results; and 1) within one's neighbor.

"Every one has his own circle

a ; :

CHAP. XIV.

1-35.

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 remove 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 cunning tricks, laying all its hope in the circumventing of others, and moulding them to its pleasure the sphere of domestic life (vers. 1-7) ; 2) within that of civil life (vers. 8-25) ; 3) within that of political or national life (vers. 26-35).

Stockbr:

Of human wisdom as the fruit of a right culture,—and 1) of the wisdom of domestic life (prudentia wconomica, vera. 1-25); 2) of the wisdom of public life (prudentia politica, vers. 2B-3o).

Stakke :

The results of piety and ungodliness 1) in the household, and in social life generally (1-25):

2) in the relations of rulers in particular (2t>.35).

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, which kind the proverb denounces as being not only dishonest, but also foolish, etc.—T. Adams (on ver. 9) :

Mocking is the medium or connection 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 opinion, but with the absolute truth of 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 unless it get truth to lean upon.— JoHiV Howe (on plaster, as rather of the family and the household economy, which a wise woman always strives to keep in good condition and to improve.

Ps. cxxvii.

Tubingen Bible (on vers. 3):

He who is wise keepeth his mouth and still more his heart, that he may not in connection with outward 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 imlustry 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):

Evil one always learns more quickly and easily than good ; therefore avoid evil company.— [A. Fuller (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 weakness and conducts his inquiries with humilver. 14) :

The good man is not the first fountain of happiness to himself, but a subordinate one a ity, shall find knowledge easy of attainment.— ' good man is, and so is satisfied from himself— Aknot : 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 oncf *be best liberty that could be, and the only liberty that i fountain fed from a higher fountain—by deriva- • tion from Him who is all in all, and more intiI mate to us than wo ourselves.

But the wicked : man is the prime and first fountain of all misery j to himself.

Flavel :

The upright is satisfied from himself, that is, from his own conscience, which, though it be not the original spring, yet is.

Trapp (on ver.

6) :

He that would have heavenly knowledge must first quit his heart of corrupt affections and high conceits.] is the conduit at which he drinks peace, joy and encouragement.— R. South (on ver.

18):

30th of Posthumous Sermons].

Vers.

8-17.

Tiibingen Bible (on ver.

8) :

Steady watchfulness and attention to one's self Ver. 18-25. Zeltner (on ver. 19) : Bear patiently the pride of the ungodly ; it lasts not long.

Starke (on vers.

20, 21):

The many promises that God will graciously reward kindness 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.

Geier (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. 26) : Be intent upon truth in thy words, gestures, acta, and in thy whole walk. 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 passionate natures, and the deliberate wickedness of malicious man, there is always a great distinction to be made.

Von Gerlacu (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 impiety, it is important to give more careful heed 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, righteousness and peace kiss each other " (Ps. Ixxxv. 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 11).—(On ver. 29):

Impatience opposes the will of God, and is therefore the greatest folly.— (On selfishly calculating villain.

One may well be indignant at the first— the last makes himself odious.

[Lord Baco.n [Advancement of Learning, ver. 30) :

Passion and wrath ihorten the life, and care makes old before one's time.—(On ver. 31)

Despise no man, be he ever so humble, for Ihou

THE PROVERBS OF SOLOMON.

clearly see it or not ; 2) Good men in common dc in fact enjoy a comfortable hope ; 3) The hope which the righteous hath shall be accomplished.

—S.1URIN (ou ver. 34): As there is nothing in religion to counteract the design of a wise system of civil polity, so there is nothing iu a wise system of civil government to counteract the design 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

; otherwise how could the righteous bo so comforted in their death ?—(On ver. 34) :

Sin is the cause of all misery under the sun.—(On ver. 35):

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!

[Arnot (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. of the Christian religion.

The exaltation of the nation is the end of civil polity.

Righteousnes» 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 ; 3) to destroy the wealth of a people; 4) to deprive them of the blessings of freedom ; 5) to provoke the displeasure of God and draw down Hi8 judgments.]

S. Davies (on ver. 32) :

1) Every righteous man has a substantial reason to hope, whether he «3 With reference to various other relations and callings in life, especially within the sphere of the religious life.

Chap. XV.

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.

4 A mild tongue is a tree of life, but transgression therewith is a wound in the spirit, 5 The fool despiseth his father's correction, but he that regardeth reproof is wise.

6 In the house of the righteous is a great treasure, but in the gain of the wicked is trouble.

7 The lips of the wise spread knowledge, but the heart of fools (doeth) not so.

8 The sacrifice of the wicked is abomination to Jehovah, but the prayer of the upright is his delight.

9 An abomination to Jehovah is the way of the wicked, but he loveth him that searcheth after righteousness.

10 There is sharp correction for him that forsaketh the way ; he that hateth reproof must die.

Hell and the world of the dead are before Jehovah, how much more the hearts of the sons of men?

12 The scorner liketh not that one reprove him; to wise men will he not go.

13 A joyous heart maketh a cheerful countenance, but in sorrow of the heart the spirit is stricken.

14 An understanding heart seeketh after knowledge, but the face of fools feedeth on folly.

All the days of the afflicted are evil, but he that is of a joyful heart—a perpetual feast.

16 Better is little with the fear of Jehovah than great treasure and tmuble witli it.

CHAP. XV.

1-33.

J*?

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.

Folly is joy to him that lacketh wisdom. but the man of understanding goeth straight forward.

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 tlie 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 troiibleth 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.

31 The ear that heareth the reproof of life will abide among the wise.

32 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.—t3VJ?~^3T andoubtedly meuns wrathful worde, bitter words ; Ges. reaches this through a sabjectire meanius

<'' SVJ'.

labor, pain to the wrathful spirit; Fderst takes the objective, catting words, that cause pain to their victim; the latter retains most of the radical meaning of the verb.— A.]

Ver. 2.—[3*'t3T\, lit , maketh knowledge good ; but the radical idea of the Heb. 3113 is that which is good to the senee,

«apecially sifrht; fherefDre bright, brilliant.—and afterward, that which is agreeable to other senses, hearing, taste. «tc.

The etymologic;il meaTiin;^ here best suits the sense "m.ike knowledge appear attractive."— A.]

Ver. 5.—[BiilT. (§ lfl.ili. III.), commenting on the three passages where the defective form Q^TO occurs, proposes ;in the probable reading

D"^.^'"*.—A.]

Ver. 6.—ni3J^3 (from 1^^, chap. xi. 29) is a neuter partic. used substantively in the sense of ruin, destruction tomp. in Is. X. 2a n.i"^nj, and also n^^HD in ver. 16 below.

T T -.:

T [Ver. 7.—Masc. verb with the fem. ^nSC?, as in ver. 2; i. 21, 32.] Ver. 9.—[BiiTT. (g 412, 3) suggests rhythmical reasons for the peculiar and solitary form 3nX^, usually 3nX^.

Comp.

Ormn, ?n2, 5, c—A.] Ver. 15.—I'he construction is elliptical; 34~31D is logically a genitive limiting the 'D' of clause a, and r\r\UJ2 is a predicate to it: "the days of him who is cheerful in heart are a feast," etc.

Comp. HiTzio on the passage.

Ver. 21.—The Infin. r)Jl without 7 uiiide dependent on the verb "M^^^ (EwALD, Lehrb., g 285, a.)

Ver. 22.—The Infin. abs. 13n is here naturally prefixed, instead of the finite verb, as t. g., in xii. 7.

[Active used instead of passive, with an indefinite subject, in Hiphil and Piel as well as Kal. infinitives.

See Bottcbeil b 99U.

1, o.—A.) Ver. 25.—Instead of 3V^1 we must with Hitzio, e^c, and in accordance with the anc. versions read yi^^ ; for the optative rendering "and let him establish," dc.

(BERTHE4U) does not agree with the parallelism. fBoTT. regards it as s.Tussive, expressing that necessity which is seen to be involved in the moral order of the world (§964, 7).—A ]

THE PROVERBS OF SOLOMON.

prosperity.

[Holden and some others make th« 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

EXEGETICAL

Vers. 1-7.

Against sins of the tongue of various kinds.

A soft answer turneth away ^7rath,—lit.

, '• bringetli or turiietli back passion," comp.

I.s. ix.

11, IC, 20.

The opposite of this is found in the gains of the wicked.—Ver.

With clause a compare x. 31.

[A rendering of nr is urged by Rueetschi, that is more in keep- "' or " beating down " the violence '* turning back 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"

(^1^), comp. xxv.

15.—"A bitter word" (see critical notes) is more exactly "a word ing with its general import, and particularly ita meaning in chap. xx.

8, 26, tv'z.; 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, of pain," i.

«., 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 knowledge good"

(see critical notes); i.e., presents knowledge in apt, well arranged and winning ways (comp. xxx. 29; Is. xxiii. IC).

In contrast with this "the fool's mouth poureth forth folly," 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 indeed but very expressive, of the mighty difference between the influences that go Jorth from the wise man and the fool.

Hitzig, to avoid i. c, in ils repulsively confused and noisy utterances, brings to view not wisdom and true discernment, but only folly.

"Poureth forth," a decidedly stronger expression than "proclaimthis interpretation of {5"8<7, 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, aceth," chap. xii. 23.

Ver. 3. Comp. 2 Chron. xvi. 9

; Ecclesiast. xv.

19; xvii. 16; xxiii.

28; also Ps. cxxxix.

1 sq.; Matt.

X. 30; Heb. iv.

13.

Ver. 4. Gentleness of the tongue is a tree of life.—With this use of flie noun rendered "gentleness " (not " health ") comp. xiv. 30, and cording to which [3 is an adjective with tho meaning "sure, right,"—"the fool's heart is not sure," not certain of its matters, and therefore incompetent to teach others (so also Bertheau).

This last explanation is doubtless possible, and yet the first seems at all events the simplest and most obvious.

[This is also tho rendering of the for the expression "tree of life," xi. 30.

But transgression there'with is a w^ound in the spirit.—The noun 'ylO probably does not here mean " perver.seness"

(Berthe.\u; E. V., etc.)^ but apparently "trespass, transgression," which seems to be its meaning also in chap. xi. 3 (comp.

Hitzig).

Transgression with the tongue is, however, probably not here falsehood (Luther, and the older commentators ; comp.

Ew.\ld, "falling with the tongue"), but its misuse in the exciting of strife and contention, and so "irritaE. v., etc.; S., N., M., W. agree substantially with the last view, but differ in the grammatical connection of the word "sound, right," S. and M. making it a predicative epithet, N. and W. making it the object, "what is not sound,"

"folly."—A.] tion, excitement"

(Umbreit, Elster).

"A wound in the spirit," i. c, disturbance and de2.

Vers.

8-15.

Of God's abhorrence of the wicked heart of the ungodly.—With ver. 8 comp. xxi. 27

; xxviii. 9

; also ver. 29 below.

"Sacrifice" and "prayer" are not here contrasted as the higher and the lower [so Burgon, quoted by Wordsworth]; but "sacrifice" is a gill to God.

"prayer" is desiring from Him.

Comp.

Is. i. n, 15, and besides passages like Hos. vi. 6; Mic. vi. 6-8; Jer. vii. 21; Ps. xl.

6(7); li. 17 struction by restless passion of the regulated and normal state of the spirit; comp.

Is. Ixv. 14.

HiTZio 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 (! ?)."

[RuEET.scHi (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 distressed than before."— .\

] Ver.."). Comp. i.

7; xiii.

But he that regardeth reproof is wise (reproof on the part of his father, or in general from his pa- (18), elc.— Ver. 9 stands in the relation, as it were, of an explanation of or a reason for ver.

8; comp. xi.

20; xii.

22.— But he loveth him that searcheth after righteousness.— "Searchetli after"

[" pursuelli," as it were, Piel part.], stronger than "foUowelh, ' chap. xxi. 21

; comp. xi.

; also Deut. xvi. 20

; Ps. xxxiv. 14

(l"i).

Ver. 10. (There is) sharp correction for him that forsaketh the way, lit., "is to the one forsaking the path," i. e., the man that turns aside from the right way (comp. ii.

13).—He that hateth reproof must die,—lit., "will rents).

For this verb, "is wise, prudent, dcaleth prudently," comp. xix. 25

1 Sam. xxiii.

22.

—Ver.

6. In the house of the righteous is a great treasure,— lit., "house of the righteous," probably an accusative of place.

The treasure Btorcd up in such a house is the righteousness die."

Comp. Rom. viii.

13.

This "death" is the very " sharp correction " mentioned in the first clause, just as he who hates correction is identical with the man who forsakes tha that prevails in it, a source and pledge of abiding

CHAP. XV.

1-33.

way.

Comp. x.

17.—Ver.

11.

Hell (Sheol) and the w^orld of the dead are before Jehovah,— i. e., are not concealed from Him, ver. RuEETscHi (as above, p. 144) objects that the very general ustis loquendi refers 'JJ^ to outward circumstances, and when inward conditions are described by this term it is never in the way of depreciation, other terms being used to describe distress.

He renders " all the days of a poor man are (indeed) evil (in regard to his outward circumstances) ; but whosoever is of a joyful heart has (nevertheless) a continual feast."—A.]. lie open and uncovered before His view, comp.

Ps. cxxxix. 8; Job xxvi. ti.

In the latter pass.age |n3K, lit.

" place of destruction, abyss of the pit" stands, as it does here, as a synonym of Sheol; so likewise in Prov. xxvii.

20.

Ho'w much more ('.D -"IX as in xi. 37) the hearts of the sons of men; comp.

Jer. xvii.

10; ]Ieb. iv.

13.—Observe furthermore how this proverb also stands related to the next preceding, giving its reiison, as in vers. 8 and 9.

Vers. 16-23. Of various other virtues and vices.—With Iti, a, comp. chap. xvi.

Than great treasure and trouble with it. — Trouble, Sopviior, here probably not the anxiety which apprehends losing the treasure again (Bertheau), but the care which accumulated the wealth, and constantly seeks to increase it, Ps. xxxix. 6(7), (HiTZiu).

[Rueetscui observing the more general use of the noun, understands it to refer to the confusion and disorder in human society attendant upon riches without the fear of God.—A.].

Ver.

12. To •wise men doth he not go ; among them he will liiid deliverance from his folly—by stern reproof, it is true, and censure and reprimand; comp. xiii.

1, 20.

Hitzig unnecessarily proposes to read, with the LXX, " with " instead of "to,"

"with wise men he doth not associate."

Ver.

13. A joyous heart maketh the countenance cheerful.—The verb " maketh good"

(ver.

2).

"maketh pleasant" is here equivalent to " brighteneth." — Bat in sorlovr of the heart is the spirit stricken.— Ver.

17. Batter is a dish of herbs, w^hen love is there, — literally, "a portion of green," t. c, vegetables fJer. xl. 5; lii.

24;

Kings XXV.

30).

Vegetables represent simple fare in general (comp. Dan. i. 2), while meat, as always and every where in the East, is holiday fare, especially the flesh of fatted oxen (Luke XV.

23, 30).— Observe, furthermore, how the verse before us exhibits on the one hand a meaning exactly parallel to the preceding, while on the other hand it presents a climax to its ideas (fear of God—love to one's neighbor; trouble hate).—As a substantial parallel compare the proverb in Meid.'VNi II. 422:

" Want with love Others, Umbreit, Hitzici, etc., render " is the breath oppressed, made laborious."

It is true that in this way there is produced a better parallelism with the " cheerful countenance " in clause a.

But in ch:ip. xvii. 22 also (comp.

Isa.

Ixvi. 2) a " broken spirit " is described by this phrase, and not a labored breathing; and instances in which, instead of the outw.ard effect, the inward cause which underlies it is named in the second clause, are by no means unknown elsewhere; comp. x. 20; xii. 22, etc.

Ver.

14.

With clause a compare xiv.

33.

The face of fools feedeth on folly.—The K'ri and the ancient versions read '3

(mouth) is better than hatred with riches."—With ver.

18 comp. above, ver.

1, as also xxvi. 21

; xxviii.

25; xxix. 22; Ecclesiast. xxviii. 11-13.

Ver.

1 9. The way of the slothful is as a hedge of thorns, ;. f., because he is alw.iys encountering obstacles and hinderances, does not come away having accomplished his life's work, but must find his foot every where entangled and kept back.

[The special aptness of this figure in Palestine is amply illustrated in H.vckett's Scripture Illustrations, Thomson's Tlie Land and instead of 'Jil (face) for which reason many moderns adopt the same reading, e.g., Bkrthold [De W., Berthe.mj, E V , S.. N., M., H., who plead not only the authority of the Versions, but the singular number in the verb, and the greater naturalness of the expression].

But as in Ps. xxvii.

8, a " seeking " is predicated of the face [according to the rendering of Hitzig, in which the Book, etc.—K\ It is otherwise with the " upright," i. e., the man who unmoved .and unremitting goes about the performance of his duly, and continues with vigorous efficiency in the work of his calling.

His way is, according to clause b, "built up," i. e.. lit raised by throwing up a ridge (Isa.

Ivii.

14; Ixii. 10; Jer. xviii. iio stands almost alone, "seek him, my face," while the vast majority of interpreters make God's face the object sought], so here there might very fitly be ascribed to the face a " feeding on something." a.pa.sci, especially as this verbis here employed only in a figurative way, to denote dealing with a matter (comp. xiii. 20).

[Fuerst (Lex., sitii mrho) takes the verb in quite a different sense; he makes a second radical meaning to be "to unite with," and then "to delight in."

He also recognizes distinctly the use of this plural noun with verbs in the singular.

See also Greev, § 140, 5.— A.] Ver.

10.—From the infin. DISH there is easily supplied as an object 713*3.—i"\nn is the Imp *rf. of the verb nnj, to descend, to penetrate (comp. la. xxx. 30)

: the form without abbreviatiou would, according to Pa. xxxviii. 3, have

CHAP. XVII.

1-28.

l)"ea nnjri- [SoBott. who also defends the position of the accent on the ground of emphasis (^497, 3), and criticizes,

1> >th on the ground of specific form and general construction, Fuerst's assigning it as on apoc.

Imperf. to n.-in--A.j T T Ver 11.—That _J?*1 is the subject of the clause, and not possibly ''10, as the Syr., Chald., UMBREIT, Ewu-D, tt".., maintain, appears from the position of ^X before the btter word, and also from the unquestionable reference of tlie

in the 2d clause to J?T as a masculine substantive.

[RuEETScai (as above, p. 146) replies that *!|X may as well throw its emphasis on an entire proposition as on a single word (see Nordheimer, § 1072, 4) and that

refers to ^"^D the subject of the proposition, which is an abstract in tlie sense of u concrete.

Versions and interpreters are very equally divided; with our author enipha.3i2ing """lO as object, " only rebellion, nothing but rebellion," are the E. V., V.

Ess, Bertheap, K., S.

; with Rueetschi are De W., M., N., and substantially H. and W.

"We render with the latter in opposition to ZocKLER's view.— A.].

Ver. 13. The K'thibh ty^DjI'ftO is to be retained, since the Hiphil tl'^OH baa in Ps. Iv. 12 also the intransitiva T meaning "depart.^ Vers. I'X .Vkbn Ezra, Qeier, ScnnLTENS, etc., take the expression "to make high the door, or gate," as meaning "to open wide the mouth, to utter a vehement outcry"

(nni3 ifeing taken as equivalent to 713, as oifiwrn is to us ; comp.

Ps.cxli. 3

; Eccles. xii. 4).

But the idea would then be very obscurely expressed, and instead of rT'S.iD we should expect Vers. 22. nni is not equivalent to 711 J or TT'li, "body," (Chald., Syr., Berthead, e(c.) but is to be derived from T T"

; tlie radical T}TM, Uos. v.

13,—and therefore means "healing, recovery"

(HlTZlo, "the closing up of a wound" 7) TT [FUBRST prefers the rendering of the Targ., Syr., etc.

; Gesen. that adopted by the author.—.4.].

Ver. 27. Tlie rendering which we give conforms to the K'tliibh, n-ll Ipl, to substitute for which with the K'rt (which is followed by the Vulg., Luther, ete.) nil

Ip"*'

" of a noble spirit," seems here less appropriate.

[The LXX follow the K'thifih]. den misfortune," according to clause a probably sudden poverty.

Comp. Job xxxi. 29, a similar utterance regarding the penal desert of an uncharitable delight in calamity.

EXEGETICAL.

Vers. 1-9. Admonitions to contentment and a wise moderation in earthly possessions, ami in the use of the (ongue.—Better a dry morsel and quietness therevT'ith.

"A dry piece of bread," without wine, without even vinegar (Ruth ii. 14) or water with it (1 Sam. xxv.

11).

The thing contrasted with it is DTIDI, not "sacVer.

6. With clause a comp. Ps. cxxvii.

The glory of children is their fathers.

As the pride and honor of the grivy-headed is the family circle that surrounds them, or the advancing series of their children, grandchildren, etc., so " on their part children, so long as they are not also parents, can only reach b.ackward

; and with the genealogy, the farther b.aok it reaches, the honor of the family increases" (Hitzig). rificial banquets" (Umbreit, Elster, [Fuerst]), but animals slaughtered for sacrifice, as constituting the chief element in a rich, sumptuous meal: comp. chap. ix.

2; Gen. xliii.

16.

For the general meaning compare xv.

IG, 17; xvi.

Ver.

2. A wise servant (comp. xiv.

3.5) shall have rule over a degenerate son, Ver.

7. High speech doth not become the fool.

" A lip of excess, of prominence " plainly denotes an assuming, imperious style of speech,— not the "elevated, or soaring," as EwALD, Elster, Umbreit claim; for the parallit., -'a bad, unprofitable son," who becomes impoverished and even a slave, because he has squandered his means, etc.—Among the brethren shall he divide the inheritance, i. e. among brethren who are sons of the testator, while he himself who inherits with them, is not a son but only a servant.

Comp. Abraham's apprehension in regard to his servant Eliezer, Gen. XV.

sq.

With this expression ''in the midst of the brethren" compare a similar one in Ho3. xiii.

15.—Ver.

With clause a compare xxvii. 21 a (which is literally identical) : with b compare xv.

11; xvi. 2; xxi. 2; xxiv. 12.

Ver.

Wickedness giveth heed to lying lips.

See critical notes.

The meaning lel "lip of deceit" in clause b indicates its sinful character.—How much less do lying lips the noble?

"The noble," the spirit of lotty dispositions (comp. ver.

2tj),— to whom deceitfulness, and crafty, sly artifices of speech are less becoming than to any other man,—stands contrasted with the " fool " just as in Isa. xxxii.

5 sq.

Ver.

8. As a precious stone is a gift in the eyes of him that receiveth it.

Lit., "a stone of loveliness," a costly stone, gemma ffratis.^ima [Vn\g.) ; comp. i.

9.—The "master" of the gift is here evidently not its giver (Elster, comp. Luther, and many of the older expositors), but he that receives it, he who is won by is plainly this:

".\ wicked heart, inwardly corrupt, gladly attends to lying talk ; and deceit " it; and the "gift" is here to be taken not in the bad sense, of bribery (as below in ver. 23), but rather of lawful presents; comp. xviii. IG.

Whithersoever it turneth it maketh prosperous; i. e. to whomsoever it may come it will have a good result and secure for its giver supporters and friends.

The expression conforms so clause b asserts in addition— )'. e. a heart full of inward insincerity and hypocrisy, a hypocritical man given to lying (abstract for concrete), " hearkens to a perverse tongue," i. e. finds pleasure in wicked discourse, which supplies words to its own base thoughts, and develops them into definite evil propositions and designs.

Ver.

With a compare xiv. 31.—He that rejoiceth over a calamity shall not be unpunished (comp. xi.

21; xvi.

5).

" SudU to the idea of the "precious stone " in clause a (although it is not the jewel, but the gift that ia subject of the verb "turneth").

For a really beautiful and well-cut stone sparkles, whichever

; ;

THE PROVERBS OF SOLOMON.

; with A, 2 Sam. iii. 29.— " Evil " here in tba sense of misfortune, the penalty for acts of injustice done the good. way one may turn it, and from whichever side one may view it ; just so is it with the good result of a well-directed generosity, by which Ver.

14. As a breaking forth of craters is the beginning of strife [Zockler: "he letteth fortli waters," etc.

Z. also conceives of the latter part of the clause as meaning literallv "who (lets loose) the beginning of strife;" in his view the participle is to be repeated before the hearts of all are necessarily won.

A truth which naturally is to be taken quite in a relative and conditional sense.

Ver.

9. He that covereth transgression seeketh after love, /. e. not "seeks to gain the love of others " but " seeks to exercise love, a truly charitable spirit" (so HiTzio with unthe word O'tyXT "beginning."

The use of the doubted correctness, in opposition to Beetheau). verb "1103 in the sense of "send forth, bring out" is confirmed by the Targum on Ex. xxi.

2<).

The participle cannot, however, in Z.'s view, be taken here in a neuter sense, as Ewald maintains

(so Umbreit).

Fuerst maintains the view of E. and U. and cites analogous forms of verbal nouns.

We adopt it as justified by verbal analogies and simplifying the construction.—A.] Luther expresses the substantial idea thus:

" He who begins strife is like him that tears away the dam from the waters "—Before the strife poureth forth, cease!

The meaning [Bridges and M. also take this view, which commends itself both as the deepest and the most disinterested representation.—A.].

For the "covering transgression" comp. x.

12, and the remarks on the passage.—But he that repeateth a matter separateth friends (see xvi.

28).

"Repeateth a matter" O^n^ TiVV) is not " to return with remarks" or " with a word"

[)'. e. to repeal] (Ewald, Bertheau, Elster, Fuebst, etc.), but "to come back with a matter," [Gesen.] i. e. to be continually reverting to something, repeatedly to bring it up and show it forth, instead of letting it alone and of the verb i'v^nn which is best attested is here, covering it with the mantle of charity.

This as in xviii.

; xx.

3, "to roll forth."

Here, as expression is different both from the Latin, " ad in verse 8, the figurative conception employed alius deferre, demintiare " (Winer) and also from in clause a influences the selection of the verb in b.

The strife is conceived of as a flood whieli the Greek Snutpovv Xbyov.

Comp. furthermore after its release rolls on irresistibly.

Umureit.

Elster, etc., following the Chald. and Arabic, explain "before the strife becomes warm;"

Hitziq (and Ewald also) "before the strife shows its teeth."

As though an altogether new Ecolesiast. six. 6-10.

Vers.

10-20.

Admonitions to a peaceable spirit; warnings against a contentious and uncliaritable di.«position.—A reproof sinketh deeper into a -wise man than a hundred stripes into a fool, (comp.

Deut. xxv.

3) figure could be so suddenly introduced here, whether it be that of a tire blazing up, or that lit, "than to smite the fool with a hundred."

With the meaning of the verse compare Salof a lion showing his teeth!

[As the wonl occurs but three times, and the cognate roots in the Hebrew and its sister languages are not lust's Jugurlha, c. 11: aliius in pectus descendd, and the common phrase "to make a deeper imdecisive, the moral argument may well turn the pression." scale ; and this certainly favors the view in which Z. has the concurrence of Fuerst, Bertheau, Stuart, etc.— .\.] Ver.

1.5.

Comp. xxiv.

24; Isa. v. 23.—An abomination to Jehovah are they both Ver.

11.

Clause a, see critical notes for the reasons for our ileparture from Zockler's rendering.—And a cruel messenger shall be sent after him, i. e. by God, against whom we are to regard the "rebellion" mentioned in clause a as directed.

So the LXX and Vulg. rendered in their day, and among recent interlit., "an abhorrence of Jehovah are also they two;" comp. 2 Sam. xix. 31, where DJ, also, expreters Bertueau, e. g. ; for to think of a mere imman messenger, as in xvi.

14, is forbidden by presses as it does here the associating of a second with the one. the analogy of passages like Ps. xxxv.

5, 6; Ver.

16. 'Why this price in the hand of a fool, etc.

[Wiiile there is no essential disagreement among expositors in regard to the general meaning of the verse, they are divided as to the punctuation and the mutual relation of the clauses.

The Hebrew points arc not deciIxxviii. 49; IliTzia's rendering, however, "and a cruel angel (a wild demon of passion, as it were), is let loose within him," is altogether artificial, and rests upon modern conceptions t liat are quite foreign to the Old Testament

; besides we ought probably to have found 13"^P3 " in the midst of him," instead of 13. sive.

Z. agrees with the Vulg.,

E. V., H.,

S., etc. in making the sentence one complex interrogative sentence.

Ue Dieu, Schultens, Van Ver.

12.

Meet a bear robbed of her vrhelps.

The Iniin. abs. here stands for the Imprr or .lussive; comp. Gen. xvii.

10; Deut.

Ess, Be Wette, Notes, etc., make two interrogative clauses, followed by one affirmation.

We have chosen the more equal division of the LXX.

—A.] The getting or buying of wisdom is by no means a thing absolutely imfiossible, as appears from chap. iv.

5, where express admonii. IG; Jer. ii. 2, etc.

For the use of the epicene

for the she-bear comp.

IIos. xiii. 8; 2 S.am. xvii.

8.—The "fool in his folly" is naturally a fool who is peculiarly malignant, one who is in tion is given to do this.

But for earthly gold, for a very paroxysm of folly, and whose raving is more dangerous than the madness of a wild a price, it is not for sale, and especially not for beast.

Comp.

Schiller :

" Gcfdhrlich ists dm Leuzuwecken," etc.

['Tis perilous to wake the the fool, who has no understanding.

For the last clause, " and heart, understanding, is not, does not exist," compare the substantially equivalent expression in Ps. xxxii. 9; also Jer. v.

21, etc. lion].

Ver.

1.3.

With clause a compare 1 Sam. xxv.

CHAP. XVII.

1-28.

wisdom.

"Before the face," here it would seem " very near" and therefore "close before the face" (Berthe.\u.

Elster, etc.): or again with ZiEGLER, Hitzio, etc., the explanation may be in accordance with Deut xvi.

16, "Wisdom floats before the man of understanding, he has Ver. 17.

Comp.are xviii.

24; also Ecclesiast xii.

But the brother is born of adversity.

The ideas '• Iriend" and "brolhei' are related the one as the climax of the other.

The "friend," the companion with whom one preserves a friendly intercourse cherishes a constant good-will toward his comrade; but it is it in his eye"

(comp. xv.

14), But the eyes of the fool (range) to the end of the earth. only necessity that develops him further into a " brother," as it gives the opportunity to attest I. e. "his mind is not on the subject, but roams in undefined, shadowy distance" (Hitzig): he thinks of many and various things, on every possible thing,—only not of the very thing that is needful and important; comp. iv.

25.

Ver.

25. Comp. ver. 21 and x.

Ver.

2(j. Also to punish the righteous is not good, to smite the noble contrary to right.

The also (Dj) plainly gives prominence bis loving disposition b}' offerings of love, such as in truth only one brother makes for another.

Comp. Ennius, in Cic.

Liel. c. 17:

Amicus cerlus in re incerta cernitur ; and also the Arabic proverb (Sent.

in Erpenius Gramm.) : "The friend one finds out not till one needs him." niV "he is born," as a new being, into the new conditions of the actual, brotherly relation. mS7 must here mean "of adversity" (Hitzio, to the verb that immediately follows, and this verbshould be allowed lo retain its ordinary signification,

"to punish with a fine, to impose a pecuniary fine" (comp. xxii.

3).

The fine as a comparatively light penalty, which may easily at one time or another fall with a certain justice even on a "just " man (e. g. when he from inadvertence has in some way injured the property of another), stands contrasted with the much severer punishment with stripes ; and as these two verb.al ideas are related, so are also the predicates "not good"

(comp. ver.

20), and "contrary to right" (above desert, beyond all proportion to the just and reasonable), in the relation of a climax.

On the other hand the "righteous" and the "noble" (as in ver.

7) are essentially persons of the same class.

The proverb, which evidently contains an admonition to mild and reasonable treatment of upright men, or a warning against the inhuman enforcemenl of penal laws upon active and meritorious citizens, has been in many ways misunderstood and falsely applied ; and this is true of most of the recent expositors with the exception of UmBREiT, who alone interprets with entire correctness.

(Bertheau and Elster are also essentialK.), not "in adversity" (Umbkeit, N.), or "for adversity" (Ew.\ld, Beetheau, Elster, De W.,

S., M., etc.).

[The grammatical justification of Z.'s view is found mainly in the fact that

is ordinarily used when in a passive construction the efficient cause is to be expressed : see Gesen.

Lekn/eb.

§ 221, Rod, Gesen.

Ileh. Gram.

§ 140.

Of course it m.iy also denote the final cause.

—A.]—For ver.

18 compare vi. 1-5; xi.

15.

Ver.

19.

With clause a compare James i. 20; with b, Prov. xvi.

18.

'Who buildeth high his doors; i. e. seeks to transform his simple residence into a proud and splendid edifice, luit by that very process only hastens its " destruction "

(lit., "shattering, downfall," comp. the similar term in x.

14, etc.).

[Sh.^rpe's Tezts of Bible explained, etc.

: "Private houses were sometimes built ostentatiously with a lofty gateway which would naturally breed jealousy in the neighbors, and invite the visits of the taxgatherer; and in a time when law was weak and property very unsafe, might easily lead to the ruin of its owner."— .\.] The sentiment is therefore directed against pricle as the chief source of a quarrelsome spirit, and the most common cause of ruinous contention. ly right, except that they do not take the "Ity-Sif

"contrary to right" as the predicate, but are disposed to connect it by way of more exact definition with the phrase " to smite the noble ").

Ver.

20.

With clause a compare xi. 20

; xvi.

20.

He that Tvandereth with his tongue, i. e. speaks now this way, now that; therefore has a deceitful tongue, "a wayward tongue,"

[The LXX, Vulg., followed by the E. V.. W., M., H., N., render " for their equity."

S. and K. agree with Z., both in the meaning and the predicative construction.— A.]

(comp. viii.

13).

Falleth into evil ; see xiii.

17.

Observe the climax existing in the negative expression "no good " in a, and this " evil."

Ver. 27. With a comp x. 19.—And he that is of a quiet temper.

Comp. the opposite of the "coolness of spirit" here intended (i. e. cautious, moderate, quietly considerate deportment); Ps. xxxix.

(4) —Ver.

28. Comp Job 3.

Vers.

21-28.

Proverbs of various content, directed especially against want of sense, and loquacity.

He that begetteth a fool doeth it to his ov7n sorrowr.

Comp. x. 1; xviii.

xiii. 6; Prov. x.

19, etc. and the converse of the thought here presented, chap, xxiii. 24

; also xv.

20.

Ver.

22.

A joyous heart promoteth health.

See critical note.

For the sentiment comp. XV. 13; with clause b in particular, iii.

Ver. 23. A gift from the bosom a wicked man will receive.

" From the bosom,"

;. e. becrelly and stealthily; comp. xxi.

14.

The term "gift" is here used naturally of unlawful bribery.—With clause b compare xviii. 6; Am.

DOCTRINAL AND ETHICAL.

The introductory verse with its commendation of contentment and a peaceable spirit at the same time, or of contentment as the source and basis of a peaceable disposition and conduct, may be regarded as a prefatory announcement of tha main subject of the chapter.

Contentment U furthermore commended (at least indirectly) in vers.

2, 5, 8, 10, 19, 22-24; a peaceable and forbearing disposition in vers.

4, 9-15, 17.

19, 'i't, ii.

Ver. 24. Before the face of the wise is

]Gi

THE PROVERBS OF SOLOMON.

26.—The summons which comes out in the opening verses, 1-9, to combine with contentment

HOMILETIC AND PRACTICAL.

the appropriate restraint and regulation of the tongue,—or to be abstemious not merely with the mouth but u-tth the tongue (by truthfulness and genHomily on the entire chapter: A peaceable Bplrit and contentment as the sum of all wisdom ; \\m opposite (contentiousness and foolish aspiring after things that are high, see especially ver. 19) as the source of all failure in things temporal as well as spiritual.

Stockek: Of true temperance in controlling all unseasonable debate and strife; tleness in speech, and by a taciturn disposition, ver 28),—recurs again in the last two verses.

It may therefore to a certain extent be regarded as in general the fundamental idea of the entire section.

In the asceticism of the early Church and of the monasticism of the middle ages, this 1) the causes of these last (vers. 4-13) ; 2) the most important means of averting them (14-19);

3) the serious injuries and disadvantages which grow out of them (20-28). idea that there must be an inward organic coexistence of bodily and spiritual fasting, or that one should bring the tongue under a serious and Vers.

1-8.

H.\sius (on ver. 2):

To attain to power and influence in this world more depends on understanding and prudence than on birth and outward advantages..

Laxge (on ver. 3) :

All human inve.stigationsand theories concerning the interior world of thought in man are inconclusive and deceptive.

The searching of the heart of man is one of the kingly prerogatives of God.

[Tk.\pp (on ver. 3): God tries us that He may make us know what is in us, what dross, what pure metal ; and all may see that we are such as, for a need, can "glorify Him in the very fires "

(Is. xxiv. 15) —Bbidges (on ver. 4):

The listening ears share the responsibility of the naughty tongue.] Zeltner (on ver. 4) : According as tlie heai't and disposition of a man are moulded, he delights either in good or in evil discourse Wohlfarth (on ver. 7):

Force not thyself above, degrade not thyself below thy cuniliiion.—Von Gerlach (on"ver. 7): The outward and the inward must always be in harmony, else a distorted and repulsive display results.

As the fool cannot fitlj' speak of high things, so senseless must a falsehood appear to the noble.

Lange (on ver. 8) : Though one may effect much with an unjust judge by presents, how much better will it be if thou bringest thine heart to the Lord thy God as a gift and offering! strict discipline, as the organ not merelij of taste, but also of speech, found as is well known only too prolific practical appreciation.

For, appealing to the supposed model of Christ's forty days of fasting in the wilderness, men added to the injunctions of fasting unnaturally strict prescriptions of silence in many forms (see my "Critical History of Asceticism,' pp. 297 sq.j.

Apart from these extravagances and exaggerations, the organic connection, and living reciprocity of influence between the activity of the tongue as an organ of tiiste and an organ of speech, sucli as exists in every man, is a matter deserving distinct recognition ; and sins of the tongue in both directions must be with all earnestness shunned, and together subdued and destroyed (comp. James iii. 22).

Other ethical sentiments of special value and compass are found in ver.

: the heavy guilt not only of the tempter, but also of the tempted, wlio, on account of his inward corruption and vileness, gives a ready hearing to the evil solicitations of the former; comp.

James i.

14 sq.

Ver.

6. The blessing of a consecrated domestic life, as it shows itself in both the parents and their posterity, in their mutual relations and demeanor.

The opposite of this appears in vers.

21, 25.

Ver. 16, The pricelessness of true wisdom, and the worthlessness of earthly posses.'sions and treasures in the hand of a fool.

Vers. 9-15.

[Lord Bacon (on ver. 9): There are two ways of making peace and reconciling differences; the one begins with amnesty, the other with a recital of injuries, combined with apologies and excuses.

Now I remember that it was the opinion of a very wise man and a great Ver. 17.

The great worth of a true friend in time of need.

Ver. 26.

The necessity of a mild, considerate bearing on the part of persons in judicial and magisterial station, toward deserving citizens of the state, in cases where they have perchance gone astray or come short of duty.

Comp the nxegetical remarks on this passage. politician, that "he who negotiates a peace, without recapitulating the grounds of difference, rather deludes the minds of the parties by representing the sweetness of concord, than reconciles them by equitable adjustment,''

But Solomon, a wiser man than he, is of a contrary opinion, approving of amnesty and forbidding recapitula- [L.iwsos, ver. 4:

"Wicked men have a great treasure of evil in their hearts, and yet liave not enough to satisfy their own corrupt tion of the past.

For in it are these disadvantages; it is as the chafing of a sore ; it creates dispositions. the risk of a new quarrel (for the parties will never agree as to the proportions of injuries on either side) ; and, lastly, it brings it to a niattei Ver. 15.

Justifying the wicked has an appearance of mercy in it, but there is cruelty to millions in unreasonable acts of mercy to individuals.— Ministers are guilty of the sin of condemning the righteous when they preach doctrines unscripturally rigid, making those things to be of apologies ; whereas either party would rathei' be thought to have forgiven .an injury than to have accepted an excuse.] Melanchthon (on vers. 9-12): As the monitor must show sincerity and love of truth, and guard against a slanderous love of censure, so in him who is admonished, there is becoming a readiness to be inuinful which are not condemned in tlie word of (jod, or carrying the marks necessary to discover grace to a pitch too high to suit the generality of true Christians, or applying to particular persons those terrors that do not justly belong to them.

Such was the fault of Job's friends."] structed, and both must keep themselves free from <pi?.oreiKia, from an ambitious quarrelsomeness.

Cramer (on ver. 10<i To him who is of a

; ;

CHAP. XVIII.

1-24. le.'j many others.—Contention and pride are almost always sisters, and of a most destructive sort,

Vo.v Gerlach (on ver.

22) :

The heart, the fountain of life, works to bless the whole of man's condition when it is really sound, i. e., when the grace of Jesus Christ has healed and renewed it.

[Trapp (on ver. 22) : When faith hath once healed the conscience, and grace hath hushed the affection, and composed all within, so that there is a Sabbath of spirit, and a blessed tranquility lodged in the soul; then the body also noble sort words of rebuke are more grievous than blows, and he yields to the discipline of mere words.

Starke (on ver.

13):

If God sharply punishes ingratitude, from this it is also evident how dear to Him, on the other hand, thankfulness must be.—(On ver 14): From a little spark a great fire may arise (James iii. 5) but he who buries in the ashes the kindling contention may thereby avert a great disaster.

[Trapp (on ver. 10) :

The fool is beaten, but not bent to goodness ; amerced but not amended.

(On ver.

13) : To render good for evil is Divine, good for good is human, evil for evil is brutish, is vigorous and vigetous, for most part in very good plight and healthful constitution, which makes man's life very comfortable.

Bridges (on ver. 22) :

Liveliness needs a guard lest it should degenerate into levity ; a grave temperament lest it should sink into morbid depression.

Christian principle on both sides is the principle of enlarged happiness and steady consistency.] evil for good is devilish.

Bkidc.es (on ver.

1-5):

If God justifies the wicked, it is on account of righteousness.

If he condemn the just, it is on the imputation of unrigiiteousness.

Nowhere throughout the universe do the moral perfections of the Governor of the world shine so gloriously as at the Cross of Calvary.] Ver.

23-28.

Starke (on ver. 24) : The more one gapes after vnnily, the more foolish does the heart become.—(On ver.

25):

A wise father has indeed now and then a foolish sou ; if he has not himself perchance deserved this, by neglect in education, let him bear his cross with patience.

—(On ver. 26):

He sins doubly who declares evil good, and besides visits the goodness of a righteous man with penalties.

Berleburg Bible (on vers. 27, 28) :

It is better to say nothing than foolish things.

Von Gerlach (on ver. 28):

By silence a fool abates something of his senselessness, and since he gets the opportunity to collect himself and to reflect, a beginning of wisdom is developed in him.

Ver. 16-22. Zeltnek (on ver. 17): The most reliable and faitliful friend, on whom one may depend most contidenily in the very time of need, is the Lord Jesus.

Strive for His friendship above all things, and thou hast treasure enough!

[Arnot (on ver. 17):

In the Scriptures we learn where the fountain of true friendship lies, what is its nature, why its flow is impeded now, and when it shall be all over like the waves of the sea.

Our best friendship is due to our best friend.

He deserves it and desires it.

The heart of the man Christ Jesus yearns for tlie reciprocated love of saved men, and grieves when it is not given.].

Starke (on ver. 19) : He who first leaves room for one sin falls afterward into y) Admonition to affability, fidelity in friendship, and the other virtues of social life.

Chap. XVIII.

1 He that separateth himself seeketh his own pleasure against all counsel doth he rush on.

2 A fool hath no delight in understanding, but that his heart may reveal itself.

3 When wickedness cometh then Cometh contempt, and with shameful deeds reproach.

4 Deep waters are the words of man's mouth ; the fountain of wisdom is a flowing brook.

5 To have regard to the wicked is not good, (nor) to oppress the righteous in judgment.

6 The lips of the fool engage in strife, and his mouth calleth for stripes.

7 The mouth of the fool is his destruction, . and his lips are a snare to his soul.

8 The words of a slanderer are words of sport, but they go down into the innermost parts of the body.

9 He also who is slothful in his work is brother to the destroyer.

; ;

IGG

THE PROVERBS OF SOLOMON.

10 A Strong tower ia the name of Jehovah ; the righteous runneth to it and is safe.

11 The possessions of the rich are his strong city, and as a high wall in his own conceit.

12 Before destruction the heart of man is haughty, and before honor is humility.

13 He that answereth before he hath heard, it is folly and shame to him.

14 The spirit of a man will sustain his infirmity, but a wounded spirit—who can bear ?

15 An understanding heart gaineth knowledge, and the ear of the wise seeketh knowledge.

16 A man's gift maketh room for him, and bringeth him before the great.

17 He that is first is righteous in his controversy then Cometh his neighbor and searcheth him out.

18 The lot causeth contentions to cease, and decideth between the mighty.

19 A brother resisteth more than a strong city, and (such) contentions are as the bars of a palace.

20 With the fruit of a man's mouth shall his body be satisfied; with the revenue of his lips shall he be filled.

21 Death and life are in the power of the tongue he that loveth it shall eat its fruit.

22 Whoso findeth a wife findeth a good thing, and shall obtain favor of Jehovah.

23 The poor shall use entreaties, and the rich will answer roughly.

24 A man of (many) friends will prove himself base, but there is a friend that sticketh closer than a brother.

GRAMMATICAL AND CRITICAL.

Ver. 1.—Tt would perhaps be admissible with Uitziq (following the LXX and Vulg.) to exchange niNH; for the rarer njKn? (Judg. xiv. 4), from which we should obtain the meaning "He (hat separateth himself seeketh after an occasion

(of Strife) ;" Vulg.; Occasiones quarit, qui vuU recedere ab amico.

For the use of iyp3 with 3 see also Job x. 6.

[The B.

T. in the text understands the 3 as indicating the condition, and so supplying the motive of the seeker; the reading of the margin ia '*according to his desire."

H., N., S., M., etc., agree with our author in connecting it with the object desired.

The views of commentators, whicb are very diVTse, may be fouml in considerable number in Mdenscheb, in loco.— A.]

Ver. 3.—Instead of Lt[VT we shall be obliged, with J. D. Michaeus, Uitzio, Umbeeit, etc., to point VV\ as the parallel

T T ~ V infamy, infamous conduct," tuTpitudo) indicates. t'^RcVer. 6.—[A roasc. verb again with the fern, noun ^ilBEy. as in ver. 2; x. 21, 32; xv. 7.—A.] Ver. 10.—Without any necessity HiTZio proposes to read Qn^ instead of VW, and to translate

" by it (the name of .lehovah) riseth up high."

[Rdeetschi (as above, p. 147^ concurs in rejecting both IIitziq's emendation and his conception of the proposition. lie justifies by exiiruplea liky 1 Kings x 26; 1 Sam xxv. 26; Joshua xxiii. 7, e/c, the use of 3 after verbs of motion,—and suggests that the concluding participle marks the quick and sure result of the preceding act.—A.J Ver. 17.—The K'ri' N3^ : the K'lhibh is perhaps more appropriately ND*.

Ver. 19.—The LXX and Vulg. appear to have read _j;ty 1 J Oo>]9ou^ecos, adjuvatur) instead of ^C'S J

J UlTZlo proposes to read by emendation ^^3 itlN, " to shut out sin is better than a strong tower," ttc.

Ver. 24.—^J^linn?, which is probably to be derived from the root J^l, i'i^^i ^^^ ^ ^ regarded as the reflexive of the Intensive form (comp. the Niphal form UlT, chap. xi. 15), must have the copula riTl supplied to give a full verbal

T T sense (comp. chap. xix. 8): it therefore means ''is to prove himself base, serves for this, to show himself base (i. c, herrt

Rpecifically an unworthy comrade, u bad friend)."

The alliteriKion whicb is doubtless intentional between D'.^1 and Vi^ilnn led even the early translators (Syr., Chald., Vulg., and also TaEOnOT.) to derive the latter word from n^^l. associire, and accordingly to explain it by "to make one's self a friend, to cultivate friendly intercourse" (comp. Ps. Ixv. 4).

So recently HlTZlo : " There are companions for sociability,"—for he also reads ty* (or C'N, Mic. vi. 10) for ly^X, appealing to the Syr. and Chald., who appear to have read the text in the same way.

[BiiTT. supports this emendation or restoration (§458, 2,) and proposes uithuut asserting tU.. tbTivati.jii of the verb frouij,*!, as a denominative (gU26,2)].

But K^^X is proved to bo original by the Vulg , Tbeodoket, etc.; and between clauses a and b there appears to be a proper an-

CHAP.

XVIII.

1-24.

tithesis and not merely a climax.

This strictly antithetic relation is also interfered with liy the method of explanatioa adopted by those who. like LiMBafilT, Elstkr, etc., render the verb by * ruin themselves, make theniMeivea trouble ;"

( Kwald's conception re.^embles this, except aa it has a still more artificial double import "must be a friend to trouble"); the result lollows no le^s Irom the dei ivatiu.t from ^*0, Juhilare (so the Vers. Veuet.: d^ijp i^LAwf tiiarc aAoAd^ei^', and of recent interpreters Hensler:

" He that hath friends may exult "}.

[Of the English commentators Holden renders "is ready to be ruined;^'

Noyes. "brings upon himself ruin:" Stdart, •* will show himself as base;"' Muenscheb, "will be ruined;" Wordswortr, *\for his own destruction^—his fate is not to be

||. Iped by his many friends, but to be ruiued by them."

Of the Germans not cited by Z., De Wette, "Aa( vid Umgang zu seinem Uniirgang ;'^ BERTaE.\u, "isi um sidt als schtechten zuerweisen;"

KAilP., " so uiird ei>Kwi u6eZ mi/(/e5i>tefi ;" Fuerst, "77it*5s 5icft ats schlecht erweisen."— A.J sage also, of "destruction, or ruin," there is here added by way of exemplification the figure of a " snare," as employed by huntsmen; comp.

EXEGETICAL.

Ver.

1-9.

Against unsociableness, love of controversy, and other ways in which an unchaxii. 13

; xiii. 14

; xiv. 27

Ver. 8

The -words of a slanderer are as V7ords of sport.

The slanderer, or backbiter, ritable and fooli.sh disposition manifests itself —

He that separateth himself seeketh after his desire, i. e. he who in an unsocial and misanthropic spirit separates himself from intercourse with others, will as a general as in xvi. 28.

The predicative epithet D'Dn7jlO is here, as also in xxvi.

22, where the whole verse is literally repeated, very variously interpreted.

It is most obvious to go back to a root on? assumed to be cognate with 71717. " to play, rule hold in his eye only the satisfaction of his own pleasure and his own seliisb interest.

Against all counsel (wisdom) doth he rush on, i. e. against all wise and prudent counsel (comp. iii.

21) lie sets himself, and will hear nothing of it.

In respect to the verb, comp. remarks on xvii.

14.

Hitzig in this passage as to sport " (comp. remarks on xxvi.

10). and accordingly to find contrasted the design of the inconsiderate words of the backbiter, intended, as it were, sportively, and their deeply penetrating and sorely wounding power (see clause in that holds to the signification which he there assumes, and therefore translates, '"Against all that is fortunate (?) he gnashes his teeth."

Ver. 2. Compare similar censures of tlie loquacity of fools, and their delight in their own discourse, as they prefer above all besides to hear themselves speak, and gladly display everywhere their imagined wisdom,—in passages like b).

So C.

B. MiCHAELis, Berthe-*u, Elsteb, etc.

Others explain differently ; e. g. Schultens, UjiBRErr (following the Arabic), as " dainty morsels"

[so Gesen., De W., N., M., W.] ; EwALD, "as if whispering:"

Hitzig, "like soft airs;"

[Fuerst, "like murmured, mysterious, oracular words ;" while the rendering given in the E. v., as also by some commentators, supposes a transposition of the radical consonants xii. 23

; xiii. 10

; sv.

2, etc.

Ver.

3. When -wickedness cometh then Cometh contempt.

For the sentiment comp.

(for D/n); Bertheau and Stuart agree substantially with our author The whole matter is conjectural, the word occurring in the Hebrew Scriptures but twice, and no sure aualogy existing for our guidance.—A.]—Into the innermost parts of the body, lit , "into the chambers," etc.

; comp. xx.

27, oO ; xxvi. 22.

Ver.

9. He also -who is slothful in his ^Tork is brother of the destroyer, lit., " of the master of destruction,"—for the participle form irntyo is here impersonal as in Ezek. v. IG ; "the master of destruction" means "the destroyer " (xxviii. 23) and here the squanderer, who wastes his possessions, the dissipans sua opera (Vulg. ), and not the highway robber or the captain of banditti as Hofman.n, Sc/iri/lbew.

II., xi.

Ver.

4. Deep -waters are the vrotAs of man's mouth.

"Deep," i. e. hard to fathom and exhaust (xx. 5; Eccles. vii. 24).

This is true, naturally, only of the words of discreet and wise men, who, according to the parallel in clause 6, are evidently alone intended here.

Only they indeed can be called a •• flowing brook," i. e. a brook never drying up, one always pouring forth an abundant supply of refreshing water; compare a similar plirase in Am. v.

24.

Others regard the meaning of the second clause as contrasted with the I'rst, as they either define " deep waters " in a bad sense, of dark, obscure, enigmatical words (Doderlein, Zieqler), or, in 2, 377, maintains. spite of the parallel in xx.

5, read D'P5i'"3

'!?.

Vers. 10-16. Seven proverbs of miscellaneous import, referring especially to confidence in God, and humility as the only true wisdom.— instead of D'pp,^ D]0, and understand " waters of excavation," and think of the contrast between cistern waters which readily fail, and a genuine spring of water, Jer. ii. 13 (so Hitzig).

Strong to^7er is Jehovah's name; /. e. the revealed essence of God, His levelatioii of HimVer.

5. To have regard to the wicked is not good.

The last phrase used as in xvii. 26.

The first, lit., " to lift up, to show respect to the face of some one" (LXX: ^avjuatrat rrpdcuirov)^ as self in the history of salvation, with its ble.ssed results, shows itself to those who confide in it, who in a childlike spirit submit themselves to its guidance, as a stronghold securely protecting (hem (soPs. lxi.3 (4).) [Kueetschi: "Thenama always designates Himself, as man knows Him, in Lev. xix. 15; Deut. x. 17, etc.

[Z. renders still more specifically "to take part, to take sides," elc.'\.—With clause b comp. xvii. 23; Isa. x. 2; Am. ii.

7, etc.; with the sentiment as a whole, as he receives Him to his knowledge and faith, and bears Him in his heart.

It is precisely what man knows of God that is for him a strong tower.

When man stumbles or falters it is precisely because he has not run to this refuge, has, as it were, not reminded himself where his strong xvii.

16.

Vera. 6 and 7 are in close connection ; for the former comp. xix.

29; for the latter, xiii.

To ibe idea, which occurs in the parallel pas-

THE PROVERBS OF SOLOMON.

tower is"].

The righteous runneth to it and is safe, lit., "and is lifted up," i. e. gains a high and at the same time sheltered station, where the shafts of his enemies can do him no harm.

Comp. another form of the same verb in xxix. 25. collision those who in reliance on their physical strength are specially inclined to quarrel.

Comp.

Heb. vi.

16, where a like salutary influence is claimed for the judicial oath as here for the lot.

Ver.

19. A brother (estranged) resisteth more than a strong city.

The participle ;?^3J, which, according to the accents, is prediVer.

11. With clause a comp. x. 15.

And as a high -wall in his own conceit. liTi)iyp3 cate of the clause, is to be taken in the sense of "setting one's self in opposition, resisting."

Now a brother who resisteth or defieth more than a strong city is necessarily an alienated or litigious brother.

Furthermore the whole connection of the verse points to this closer limita- (comp.

Ps.

Ixxiii. 7) the old Vers. VeneL renders quite correctly by £v ipavraaia avrpv^ while tiie Vulg., the Chald., etc., read 1^31703, "in his enclosure," an expression which would be superfluous with the "high wall."

[FtJERST, starting from this idea of figured or carved work, furni1 lion of the idea of "brother," and especially ! the second clause, which aims to represent the difficulty of subduing the passion once set free, under the figure of the bars of a fortress, hard to thrust back or to burst. ture, «(c , understands the allusion to be to a ''hall of state."

Neither the simple meaning nor the complicated construction seems admissible; "and as behind a high wall is he in his Ver20. Comp. xii. 14; xiii.

Ver.

21. Death and life are in the power of the tongue Comp. James iii. 5 sq.

: and also the Egyptian proverb : y'Aunaa tvxi, yAunaa Sainuv (Plut.akch, Is. p. 378).

He thatloveth it shall eat of its fruit; i. e. he that suitably employs himself with it, employs much diligence in using it in discourse, whether it be with good or bad intent, as n'/My€iv or Kam/Jiyuv, blessing or cursing, (James iii. 9; comp.

I Cor. xii. 3), will experience in himself the elfects of its use or its abuse.

Against the one-sided application of this "loving the tongue" to loquacity (HitziG), IS to be adduced the double nature of the expression in the first clause, as well as the analogy of the preceding verse.—The LXX

(oi Kpahall of state."—A.] Ver. 12. With a compare xvi. 18; with A, xv. 33.

Ver.

13. Compare Ecclesiast. xi. 8.

Ver.

14. The spirit of a man will sustain his infirmity, lit., "supports his sickness."

The spirit that does this is naturally a strong, courageous spirit (comp. Num. xxvii.

18), the opposite of a "smitten" spirit, which rather needs, according to the second clause, that one sustain it.

Furthermore the nn in clause a is used as a masculine, because it here appears engaged in the performance of manly action ; in clause 4, on the contrary, as a feminine, because it is represented as powerless and suffering.

Ver.

15. Comp. xiv. 33; xv 14.—The ear of the ^7ise seeketh knowledge.

The ear here comes into consideration as an organ working in the service of the heart ; for it is properly only the heart that pursues the acquisition of wisdom, and which actually acquires it,—not indeed without the co-operative service of the senses (especially hearing, as the symbol and organ of obedience, Ps. xl.

7).

Ver.

16. A man's gift maketh room for him [and nowhere more than in the East; see TovvTeg aiiTf/g) seem to have read n'''ns (those laying hold upon it) instead of n-jriK, but this reading can hardly have been the original comp. rather viii.

17, where the verb "to love" expresses essentially the same idea as here, that of a cherishing and cultivating or careful developing.

Vers.

22-24. Of conjugal, neighborly and friendly aifection.

'Whoso findeth a vyife findeth a good thing.

It is naturally a good wife that is meant, a partner and head of the household such as she should be, a wife who really stands by her husband's side as a "helpmeet for him" (Gen. ii.

18,20).

The epithet "good," which the LXX, Vulg , etc., express, is therefore superfluous (comp. also xix.

14; xxxi. e. g. Thomson's Land and Bonk, II., 28, 3fj9]. tPO here and in six. 6 undoubtedly equivalent to inii* in chap. xvii. 8, and therefore used of lawful presents, and proofs of generosity, whose beneficent results are here emphasized, as also there, without any incidental censure or irony

(as many of the old expositors, and also Umbueit hold).

Altogether too far-fetched is Hitzig's idea that the "gift" is here "spiritual endowments or abilities," and is therefore substantially like the xopKrua of the N. T.

10), and is probably quite as little an element in the original as that which in the same version is appended to our verse:

" He that pulteth away a good wife putteth away happiness, and he tliat. keepeth an adulteress is foolish and ungodly."

With clause A compare furthermore iii. 13; xii.

2; Ecclesiast. xxvi.

[Arxot's view is more defensible: The text which intimates that a prudent wife is from the Lord tells a truth, but it is one of the most obvious of truths: the text which intimates that a wife is a favor from the Lord, without expressly stipulating for her personal character, goes higher up in the history of providence, and deeper into the wisdom of God.

So substantially Muffet, Lawson and others].

Vers. 17-21.

Against love of contention and misuse of the tongue.

He that is first is righteous in his controversy ; i. e. one thinks th.at he is altogether and only right in a disputed matter,—-then suddenly comes the other and searches him out, i. e. forces him to a new examination of the matter at issue, and so brings the truth to light, viz. that the first was after all not right.

Comp. the same verb in xxviii. 11; also Job xxix.

16, where however the investigator is the judge, and not one of the two contending parties.

Ver.

18. Comp. xvi. 33.

And decideth bet^7eeD the mighty, i. e.. it keeps from hostile Ver.

23. The poor aseth entreaties, but the rich aDS'«7ereth roughly, lit., " opposeth

CHAP. XVIII.

1-24. ley friends.

Its main causes are:

1) Within the sphere of the Church impiety (vers.

1-4):

2j Within the sphere of civil life, pride and injushard things" (contrasted with the supplications of clause n).

Comp. the similar proverbs directed against I ho hardness of heart of the rich : chap. xiv. 21

; xvii.

Ver.

24. A man of many friends will prove himsslf base.

The "man of friends." tice (vers. 6-10) ; 3) In domestic life, want of love (vers. 19-24).

Calwer Handbuch:-Testimooy against the faults which chiefly harm human society. of many friends, the "friend of all the world," will show himself a bad friend,— he with whom Vers.

1-9. Geier (on ver. 1) :^Love of separation [singularitatis studium) is the source of most contentions in Church and State.—-(On ver. ie contrasted in clause b the instance which is indeed rare and isolated, of a true friendly love, which endures in every extremity (xvii. 17), and even surpasses the devotion of one who is a brother by nature.

See Critical notes for an exhibition of the many meanings found in the verse, etc.

4) :—Eloquence is a noble thing, especially when its source is a heart hallowed by the Holy Ghost.

—Berleburg Bible:— When the soul has once attained steadfastness in God, then words go forth from the mouth like deep waters, to instruct others and to help them ; for it is a spring of water, inasmuch as the soul is in the Fountain.

—Starke (on ver.

6) :—Calumniators do not merely often start contentions; they themselves seldom escape unsmitten.

-Von Geklach (on

DOCTRINAL AND

ETHICAL, HOMILETIC

AND PRACTICAL.

That the chapter before us treats mainly of the virtues of social life, of sociability, affability, love of friends, compassion, etc., appears not merely from its initial and concluding sentences, the first of which is directed against misanthropic selfishness, the latter .against thoughtless and inconstant universal friendship, or seeming friendship, but also from the various rebulies which it contains of a contentious, quarrelsome and partizan disposition, e. g. vers. 5, 6, 8, 17-21.

But in addition, most of the propositions that seem to be more remote, may be brought under ver. 9):—Slothfulness leads to the same end as extravagance.

Vers. 10-16.

Vo.N Gerlach (on ver. 10):—The name of Jehovah (He that is) reveals to us His eternally immutable essence ; in this there is given to mutable man living here in time the firmest ground of confidence, by which he may hold himself upright in trouble.

Starke (on ver. 11):—Money and property can, it is true, accomplish much in outward matters ; but in the hour of temptation and in the day of judgment it is all merely a broken reed.

[Bbiuges (on this general category of love to neighbors as the living basis and sum of all social virtues ; so especially the testimonies against wild, foolish talking (vers.

2, 7, 13, comp.

4 and 1.5); that against bold impiety, proud dispositions and hardness of heart against the poor (vers.

3, 12, 23): tliat against slothfiilness in the duties of one's calling, foolish confidence in earthly riches, and want of true moral courage and confidence in God (vers. 9-11; comp.

14).

Nay, even the commendation of a large liberality as a means of gaining for one's self favor and influence in human society (ver. 16), and liliewise the praise of an excellent mistress of a family, are quite closely connected with this main subject of the chapter, which admonishes to love tow.ard one's fellow-men ; they only show the many-sided completeness with which this theme is here treated. vers.

10, 11):—Every man is as his trust.

\ trust in God communicates a divine and lofty spirit.

We feel that we are surrounded with God, and dwelling on high with Him.

A vain trust brings a vain and proud heart—the immediate forerunner of ruin.

Bates (on ver.

10, 11) :—Covetousness deposes God, and places the world, the idol of men's heads and hearts, on His throne ; it deprives Him of His regalia. His royal prerogatives, etc.

The rich man will trust God no further than according to visible supplies and means].

Zeltner (on ver. 14):—Wouldst thou have a sound body ; then see to it that tliou hast a joyful heart and a good courage, a heart which is assured of the grace of God and well content with His fatherly ordaining.— [T. Adams

(on ver. 14) : The pain of the body is but the body of pain ; the very soul of sorrow is the sorrow of the soul.

Flavel:—No poniards are so mortal as the wounds of conscience.

Waterland ;—On the misery of a dejected mind].

Vers. 17-21.

[Lord Baco.v (on ver.

17) :— In every cause the first information, if it have dwelt [Chalmers :—Verse 2 is a notabile.

Let me restrain the vanity or the excessive appetite for sympathy which inclines rae to lay myself bare before my fellow-men.

Lawson (on ver. 13) :— " Ministers of the word of God are instructed by this rule, not to be rash with their mouths to utter anything as the word of God in the pulpit, but to consider well what they are to say in the name of the Lord ; and to use due deliberation and inquiry before they give their judgment in cases of conscience, lest they should malie sins and duties which God never made, efc."]. for a little in the judge's mind, takes deep root, and colors and takes possession of it ; insomuch that it will hardly be washed out, unless either some clear falsehood be detected, or some deceit in the statement thereof.

Ar.not :—Self-love is the twist in the heart within, and self-interest is the side to whicli the variation from righteousness steadily tends in fallen and distorted nature.] Starke (on ver. 17):—He that hath a just cause is well pleased when it is thoroughly examined ; for his innocence comes out the more clearly to view.

Zei.tner (on ver.

19):—The sweeter the wine the sharper the vinegar; accordingly the greater the love implanted by nature, the more bitter the hate where this love

Therefore as a homily on the chapter as a whole:—Of love (true love for the sake of God and Christ) as the "bond of perfectness," which must enfold all men, and unite them in one fellowship of the children of God.—Or again:

On the difference between true and lal.ie friendship (witli special reference to ver. 24.)—Stocker:—

Against division (alienation, contention) between

THE PROVERBS OF SOLOMON.

18 violated.

[Tbapp (on ver. 19):—No war breaks out sooner or lasts longer, than that among blessing of a pious wife can only be found, not won or gained by one's own merit.

Vers.

23, 24. Starke (on ver. 23):

If poor men must often enough knock in vain at the doors and hearts of the rich of this world, this should be to them only an impulse, to plead and to call the more on God who surely hears them.

(On vers. 24): Pour out your heart before the Lord in every extremity ; He is a friend whose friendship never dies out.

Von Geelach (on ver. 24) : The number of one's friends is not the thing.—they are often false, unfaithful, and forsake us in misfortune.

Let none despair for that reason; there are triends who are more closely and intimately joined tons than even brothers.

[Arnot: The brother and the friend are, through the goodness of God, with more or less of imperfection, often found among our fellows; but they are complete only in Him who is the fellow of the Almighty.] divines, or as that about the sacrament ; a sacrament of love, a communion, and yet the occasion, by accident, of much dissension].

Tiibingen :—Speak and be silent at Bible (on ver. 20, 21) the right time and in the divine order, and thou shalt be wise and blessed.

Ver. 22. Lutheb (marginal note on ver. 22) The married who is truly Christian knows that, even though sometimes things are badly matched, still his marriage relation is well pleasing to God, as His creation and ordinance; and what he therein does or endures, passes as done or sutfered for God.

Stockee :

Praise of an excellent wife [probi£ conjugis commendaiio) :

1) how such a one may be found; 2) what blessing her husband has in her.

Zeltnek:

The great mystery of Christ and His church (Eph. v. 32) must ever be to married Christians the type and model of their relation.—Vom Geslach:

The great S) Admonition to humility, mildness, and gentleness.

Chap. XIX.

Better is the poor that walketh in his integrity than he that is perverse in speech and is a fool.

2 Where the soul hath no knowledge there likewise is no good, and he that is of a hasty foot goeth astray.

3 The foolishness of man ruineth his way, yet against Jehovah is his heart angry.

4 Wealth maketh many friends, but the poor is parted from his friend.

5 A false witness shall not go unpunished, and he that speaketh lies shall not escape.

6 Many court the favor of the noble, and every one is friend to him that giveth.

All the brethren of the poor hate him, how much more doth his acquaintance withdraw

; he seeketh words (of friendship) and there are none.

8 He that getteth understanding loveth his soul, he that keepeth wisdom shall find good.

9 A false witness shall not go unpunished, he that speaketh lies shall perish.

10 Luxury becometh not the fool, much less that a servant rule over princes.

The discretion of a man delayeth his anger, and it is his glory to pass over a transgression.

12 The king's wrath is as the roaring of a lion, but as dew upon the grass is his favor.

1.3 A foolish sou is trouble upon trouble to his father, and the contentions of a wife are a continual dropping.

14 House and riches are an inheritance from fathers, but from Jehovah cometh a prudent wife.

CHAP. XIX.

1-29.

17?

15 Slothfulness sinketh into inaction, and an idle soul shall hunger.

16 He that keepeth the commandment keepeth his soul, he that despiseth his ways shall die.

17 He lendeth to the Lord, that hath pity on the poor, and his bounty will He requite for Lira.

18 Correct thy son while there is still hope, but to slay him thou shalt not seek.

19 A man of great wrath suffereth punishment, for if thou wardest it oft' thou must do it again.

20 Hearken to counsel and receive instruction, that thou niayest be wise afterward.

21 There are many devices in a man's heart, but Jehovah's counsel, that shall stand.

22 A man's delight (glory) is hb beneficence, and better is a poor man than a liar.

23 The fear of Jehovah tendeth to life; one abideth satisfied, and cannot be visited of evil.

24 The slothful thrusteth his hand in the dish, and will not even raise it to his mouth again.

25 Smite the scorner and the simple will be wise, reprove the prudent and he will understand wisdom.

26 He that doeth violence to his father, and chaseth away his mother, is a son that bringeth shame and causeth disgrace.

Cease, my son, to hear instruction to depart from the words of wisdom.

28 A worthless witness scofTeth at judgment, and the mouth of the wicked devoureth mischief.

29 Judgments are prepared for scorners, and stripes for the back of fools.

GRAMMATICAL, AND CRITICAL.

Ver. 15. Altogether unnecessarily HiTzia proposes to read SoP instead of S'-JjT and D'Tl/l infltead oi nOT^n, «nd translatL-8 " slutUIuluess gives tasteless herbs to eat."

[K. calls this a "remarkable alteration'of the text;" and RuEETSCHi pronounces it " nothing but a shrewd fancy of Hitzio's"].

Ver. 16. Instead of the K'thibh HOV, " shall be put to death," (the familiar expression of the Mosaic law for th-j> Infliction of the death penalty), the K*ri reads more mildly niO\ which is probably original in chap. xv. 10, but not here.—Instead of TITIS Hitziq reads in accordance with Jer. iii. 13

Tn'3:

" He that scattereth his ways," but by this process reaches a meaning uniioubtedly much too artificial, which furthermore is not sufficiently justified by an appeal to xi. 24; Job xxxi. 7.

[While Gesen. makes the primary meaning of nf3 "to tread under foot," FuEEaT makes it "to TT scatter, divide, waste," «nil interprets the " dividing one's ways" as a want of conformity to the one established worship.

This is in his view the antithesis to ' keeping the commandment."

The only other passage in which he finds this literjU moaning of the verb is Ps. Ixxiii. 20, where Dg Wette (see Comm. in Incoi admits that this would bo a simpler completion of the verse, but thinks himself obliged to take the verb, as has usually been done, in the sense of " despise."

Foebst's rendering and antithesis seem preferable.—A.J.

Ver. 19. Instead of the K'thibh 7^J1 (which would probably require to be explained by " hard " or " frequent," as r :

ScetTLTENS and Ewald explain it from the Arabic), we must give the preference to the K'ri, which also has the support of the early translators.

[FnERST takes the same view].

Hitziq's emendation, Soi instead of ^^J (he that dealotb in anger) is therefore siiperflnous.

Ver. 23. y^ '• Calamity, evil " is attached to the passive verb Tp3* as an accusative of more exact limitation.— HiTZio reads instead of ^p3^ ^^3", so that the resulting meaning is; "one stretches himself (?) rests, fears no sorrow " (?).

Ver. 25. n''3in in clause b is either to be regarded as an unusual Imperative form (= 113^71), [so B., M., S.], or, which is probably preferable, as a finite verb with an indefinite pronoun to be supplied as its subject (tis, quisquam^ Einer, one); so Mekceb, Uitzio.

[Fdeest calls it an Inf constr., and BiirT. would without hesitation read fl'^in (?

1051, <i).-A.], Ver. 27.

HlTZlfl alters yo^l to VDt?7 which according to Arabic analogies is to he interpreted " to be rebellious to reject."

THE PROVERBS OF SOLOMON.

as the " shall not escape " at the conclusion, for which in the second instance there appears " shall perish."

Hitziq it is true proposes also the exchange for the phrase "he that speaketh

EXEGETICAL.

1. Ver.

1-7. Admonions to meekness and tenlies " in 9, b, "he that breatheth out evil ;" but the LXX can hardly be regarded as sufficiently reliable witnesses for the originality of this divergent reading. derness as tbey are to be manifested especially toward tlie poor.

Better is a poor man tliat walketh in his integrity than he that is perverse in speech and is a fool.

The "crooked in lips"

(conip. the crooked or perVer.

6. Many court the favor of the noble, lit. "stroke the face," i. e., flatter him (Job verse in heart, xi. 20; xvii. 20) is here doubtless xi. 19) who is noble and at the same time liberal, him who is of noble rank (not precisely "a prince " in the specific sense, Elstek) and at the same time of noble disposition, comp. xvii. 7, 26.

If accordingly the "noble" expresses something morally valuable and excellent, the "gift" in clause b cannot express anything morally reprehensible, but must rather be employed in the same good sense as in xviii.

16.

"The man of a gilt " will therefore be the generous, he who gives cheerfully, and the " aggregate " or "mass" of friends (J^'?.n"73) whom he sethe proud man who haughtily and scornfully misuses his lips; for to refer the expression to strange and false utterances is less natural on account of the antithesis to " the poor " in clause a.

The ideas contrasted are on the one hand that of the "poor" and therefore humble, and " perverse of lips," and on the other hand the predicates to these conceptions, "walking in innocence," and the "fool"

(i. e., foolish and ungodly at the same time, the direct opposite of humble innocence).

There is therefore no need of substituting some such word as "''C'J^ (rich, cures by his gifts, will be lawfully gained friends and not bribed or hired creatures.

The right conception is expressed as early as the translation of the Vulg., while the LXX, Chald, and Syr., embodying the common assumption which finds mighty) for S'p3 (the fool), as the Syr., Vulg. and HiTziG do, nor yet of conceiving of the fool as the "rich fool," as most of the later interpreters judge.

Chap, xxviii.

6, where, with a perfect | identity in the first clauses, the "rich" is afterward mentioned instead of the "fool," cannot dein the verse a censure of unlawful gifts for bribery, go so far as to read J?in~73 " every wicked man "

(Traf 6 KaKoc, etc.).

Ver.

7. Comp. ver.

4, b.—How much more do his acquaintance vsrithdraw from him. cide the meaning of this latter expression, because the second member dilfers in other respects also

! from that of the proverb before us, "his ways" j being mentioned instead of "his lips."

I Ver.

2. Where the soul hath no knowil?.?.

(comp. remarks on chap. xii.

26) we shall ledge there like'wise is no good.

DJ, also, be obliged to take here as an abstract with a collective sense (" his friendship " ^ his friends), for only in this way is the plural of the verb to be explained (for which Hitzig arbitiarily proposes to write pnT).—Heseeketh vsrords (of stands separated by Hi/perbalon from the word to which it immediately relates, as in chap. xx.

11 (see remarks above on xiii. 10); the "notknowing" of the soul, is by the parallel "of hasty foot," in clause 4, more exactly defined as a want of reflection and consideration; the soul friendship) and there are none.

In some such way as this we must explain the third clause, with which this verse seems remarkably enriched (comp Umbreit and Elster on the passage) ; the K'thibh is to be adhered to, [so BoTT.

II., p. 60, n. 4) which evidently gives a finally, is here essentially the desiring soul, or if one chooses, the "desire," the very longing after enjoyment and possession (comp. xiii.

; xvi. 26).

So likewise "he that hasteth with his feet" is undoubtedly to be conceived of as one better meaning than the K'ri, IH w in interpreting which so as to conform to the context expositors have vainly labored in many ways

(c. r/.

EwALD:

"he that seeketh words, to liim they belong;" in like manner Berthe.ai).—Tlie LXX instead of this third clause, wliich does indeed stand in an exceptional form, like the fragmentary remnant of a longer proverb, have two whole verses; liie second of these:

7r(MXa KaKn-atibt^ striving fiercely and passionately for wealth ; comp. the " hasting to be rich," chap, xxvii. 20, and also 1 Tim. vi.

9, 11).

Ver.

3. The foolishness of man ruineth his -way.

The verb f]"^? is not " to make rugged or uneven" (Umbreit, Elstee) but prxcipitare, " to hurl headlong, throw prostrate, bring suddenly down," which is its ordinary meaning; comp. xiii U; xxi. 12.

The verb in clause b is Te?.euiovpyd Knt^iav, of Se ep€\)iCei }.6ynv(;, iw CL}\iijGSTai ["he that does much harm perfects mischief; and he that uses provoking words shall not escape:"

Brenton's Transl. of the LXX], seems at least to come tolerably near to the original sense of the passage.

HiTZio through several emendations obtains from this the sense " He (hat is after gossip hatcheth mischief, hunting after words which are nothing." to rage, to murmur, i. r., here to accuse .lehovah as the author of the calamity ; comp. Ex. xvi. 8; Lam. iii. 39; Ecclesiast. xv.

11 sq.

Ver.

4. Comp. xiv. 20; also, below, vers. Csq.

—But the poor is parted from his friend, that is, because the latter wishes to have no further acquaintance with him, separates his way wholly frotn liim; comp. ver.

7, h.

Ver.

"i. A false witness shall not go unpunished; comp. xvii.

5, and for the expression "ultercth or breatlieth out lies" in clause A, comp. cliap. vi.

19; xiv.

The entire proverb Others, as Bertheau, c g., infer from the nii au-Hi/oc-ai of the LXX, that the original text instead of nsn X7 (they are not) exhibited D^ra' Kv (shall not escape), but they sup]ily occurs again in ver.

9, literally repeated as far

CHAP. XIX.

1-29.

He that taketh no heed to his ways shall die.—See critical notes.—Ver.

17.—With clause a compare xiv. 31; with i, xii. 14; with the general sentiment (which appears also in the Arabic collection of Meid.\ni), Eccles. xi.

nu definite proof (hat this is original.

At any rate we must concluJe that our present text is detective, inasmucli as verses of tliree members in the main division of tlie Book of Proverbs which is now before us occur nowhere else.

(This is otherwise, it is true, in Division I.; see remarks above on chap. vii. 22, 23, and also in the supplement of Hezekiah's men:

Comp. InMatth. XXV. 40; Luke vi. 30-35.

Vers. 18-21.

Admonition to gentleness in parents and children, with respect to the work of education.

Correct thy son while there is still hope,— that is, that lie may reform and come to the true life.

This last phrase "while there is hope" appears also in Job xi. 18

; Jer. xxxi. 16 sq.—.With b compare xxiii. 13.

[RueetscHi calls attention to the deep import of this second clause, ordinarily misunderstood.

It is not a caution against excess of severity, but against the cruel kindness that kills by withholding seasonable correction.

He suggests as further patrod., J 14).

2. Vers. 8-17.

Further admonitions to mildness, patience, pity, and other prominent manifestations of true wisdom.

He that getteth understanding (comp. xv.

32) loveth his soul; comp. the opposite, viii.

36; xxix.

21.

For the construction of the predicate

31£3 NX07

in clause b compare notes on xviii. 24

; for the expression of chap. xvi. 20, etc, Ver.

Comp. notes on ver.

.5.

Ver.

10. Luxury becometh not the fool.

Comp. xvii.

; xxvi.

; and for clause h, xxx.

22:

Eccle-i. x. 7; Ecclesiast. xi.

-5.—Inasmuch as luxury naturally and originally belongs only to princes and the like exalted personages, clause b stands as the climax of a.

That "servants rule over princes" will, it is true, not readily occur among common slaves in their relation to their masters : it may however the more easily happen at the courts of oriental despots, who frequently eiiougli exalt their favorites of humble rank aUove all the nobles of the realm. rallels xiii. 24; iii. 12

; xxii. 1.5; Ecclesiast. xxx. l.-.\.] Ver. in. A man of great wrath suffereth punishment.—One "great of wrath" is one who has great wrath (Dan. xi. 44; 2 Kings xxii.

13); comp. Jer. xxxii. 19

: "One great in counsel."

For if thou ^wardest it off thou must do it again.—For this use of Vsn, lit., " deliver,"—with reference to the ruinous action of angry and contentious men specifically to "avert or ward off"

(Hitzig), comp.

2 Sam. xiv.

[But this very passage favors more the common rendering ; for the object is personal, which requires the meaning "take away.

(. e., deliver," while the rendering preferred by Z. and Hitzio Ver.

11. The discretion of a man delayeth his anger, makes him patient, lit. "lengthens, prolongs his anger," [in the sense of defers rai her than extends it ; his patience is what is " lengthened out " and not his pnssion] : comp.

Isa. xlviii.

9. as well as chap. xiv.

17, above, in regard to impatience as the token of a fool.

And his glory is to pass over transgression, demands for the object the ^)y, punishment, of clause a.

De W., B., N., S., M., W. agree with this view, while K. supports the general idea of Z.—.\.] The last phrase can express only the idea that such an interposition must be frequently repeated, and therefore that in spite of all eti'orts to the contrary the wrathful man must still at last fall into calamity and punishment.

The entire verse accordingly gives a reason for the dissuasion in ver. 18 against too violent passion in the correction of disobedient children [but see the supplementary note in regard to the true meaning of clause i] ; yet this lit, "to go away over transgression," comp.

MIc. vii. 18.

Ver.

12. Roaring like that of a lion is the ^rath of a king ; comp. xxvi. 2

; also xvi. 14

; xxviii.

1-").

With the figure of the sweetly refreshing dew in clause 6 compare xvi.

1-5; Ps.

Ixxii.

Ver.

13. A foolish son is stroke upon stroke to his father.

The plural " troubles, calamities," expresses the repetition, the succession of many calamities; Umbreit ami HiTzio therefore will translate "ruin upon ruin;" comp. also Zieoler " a sea of evils."

And the brawling of a wife is a continual dropping; for this latter phrase see also xxvii.

1.5; a pertinent tigure, reminding of the distilling of the dew in \1. b. although contrasted with it in its impression.

The scolding words of the bail wife are as it were the single drops of thesteady rain, as her perpetual temper pours itself out. is not done in any such way that the " thou must do it again " would refer to frequent corrections, and so to the sure prospect of real reformation, as many of the older expositors maintain.

Ver. 20.

Comp. xii.

1.5. Afterward— lit., in thy future, comp. Job iii. 7; xlii. 12.—Ver. 21 gives the constant direction toward God whicti the wise conduct of the well trained son mu^t take during his later life.

Comp. xvi.

1, 9.

Vers. 22-29.

Miscellaneous admonitions, relating especially to humanity, truthfulness, the fear of God, eic.—A man's delight is his beneficence.—1?n

(comp. note on iii.

3) is here Ver.

14.

Comp. xviii. 22, and the German and English proverb according to which " marriages are made in heaven"

["a proverb which," says Archbishop Trench, " it wouUl have been quite impossible for all antiquity to have produced, or even remotely to liave approached"].—Ver.

1-5.

Slothfulness sinketh into torpor; lit, "causeth deep sleep to fall" (comp. Gen. ii. 21), brings upon man stupor and lethargy : conip. vi. to be taken in the sense of the active manifestation of love, or charitableness, for it is not the loving disposition, but only its exhibition in libera.1 benefactions and offerings prompted by love to others, that can be the object of man's longing, desire or delight :

[Fuerst renders "Zier," ornament, honor.] Comp. Acts xx. 35:

"It is more blessed to give than to receive."

With this conception of clause a the preference 9, 10.—With clause i compare x. 4; sii.

23.

Ver. 16. With clause a comp. xvi. 17; Eccles. viii.

; :

THE PROVERBS OF SOLOMON.

expressed in 4 best corresponds,—that of the poor and lowly to the "man of lies," i. c, the Umbreit [W., H., N., S., etc.}). We must chooet for ourselves between the two interpretations, although the connection in which the proverb stands with the preceding verse seems to speak decidedly for the former of the two. rich man who promises aid, and might give it, but as a selfish, hard-hearted man, still fails to render it.—The LXXandVulg. deviate somewhat

Ver. 28. A worthless 'witness scofFeth at judgment i. e-, hy tlie lies which he utters.

And the mouth of the -wicked devouretb mischief,— /. e., mischief is the object of his passionate desire; it is a real enjoyment to him to produce calamity ; he swallows it eagerly as if in the first clause from the literal rendering of the original.

From their readings, which moreover diflFer somewhat the one from the other, HiTZiQ has by combination reached what he represents as the original meaning:

"From the revenue (?) of a man comes his kind gift."

Ver.

2.3.

With a compare xiv.

'27.—One abideth satisfied and cannot be visited of evil,—because .Jehovah does not suffer such as fear Him to hunger (x. 3), but in every way proit were a sweet fruit (Job xx. 12

; Is. xxviii. 4) he " drinketh it in like water " (Job xv. 16). Thus apprehended the expression " to devour mischief or wrong " has nothing at all offensive in it, and we do not need either with the Chaldee (comp.

Geier, etc.) to get rid of it by exchanging the idea of "devouring" for that of "uttering," or in any other way; nor with Hitzig (following the LXX) to read instead of "mischief"

(px) "justice {y^), and to translate accordingly "and the mouth of the wicked devoureth justice." tects, promotes and blesses them (x. 29

; xiv, 26 xviii. 10, etc.).

Tlie subject of the verbs in clause A is strictly the possessor of the fear of God, the devout man.

Ver, 24. The slothful thrusteth his hand in the dish, etc —.\a .allusion to the well-known method of eating among Oriental nations, which needs no knife and fork.

A simil.ar figure to characterize the slothful is found in chap. xii. 27.

Compare also the proverb in chap. xxvi. lH, which in the first half corresponds literally with the one before us, Ver.

29.

Judgments are prepared for scorners and stripes for the back of fools.

—The " scorners " are quite the same as the "fools," as the first clause of ver. 25 shows; and the " stripes "

(the term the same as in xviii. 6) are a special form of "judicial penalties or judgments."

The verse as a whole, with which chap, xiv, 3 ; xxvi. 3 should be compared, stands in the relation of an explanation to the preceding, especially to the idea that the wicked eagerly devours calamity.

[Their eagerness is not forgotten by a just God, and fitting judgments await them A.] Ver.

2.5. Smite the scorner and the simple ^ill be wise,— Since the scorner, accord, ing to chap, xiii,

(see notes on this passage), " heareth not rebuke," but is absolutely irreclaimable, the einiple who "bccometh wise" in view of the punishment with which the other is visited, will be such a one as is not yet quite a scorner, but is in danger of becoming so, and therefore must be deterred by fear of the penalty.

In contrast with this "simple" one who walks in the right way only by constraint (comp. remarks on i.

4), the "man of understanding," he who is really prudent, learns at once on mere and simple reproof, because he has in gener.al finer powers to discriminate between good and

DOCTRINAL, ETHICAL, HOMILETIC AND

PRACTICAL.

In the considerably rich and v.aried contents of the chapter, that which stands forth most conspicuously as the leading conception and central idea is the idea of the gentleness and mildness to be manifested in intercourse with one's neighbors.

Gentleness and an humble devotion, ready even for suffering, man ought to exhibit first of evil (Heb. v. 14), and has moreover a reliable tendency to good.

Ver. 26. He that doeth violence to his father.—The verb "1^!^ signifies "to assail violently, roughly, to misuse," as in xxiv. 15; Ps. xvii.

9.—n'^^n is then " to cause to flee, thrust all toward God. against whom it is not proper to complain even in calamity (ver. 3), who is in all things to be trusted (vers.

14, 17). according to whose wise counsels it is needful always to shape the life (ver. 21), and in whose fear one should ever walk (ver. 23).

Not less is a gentle demeanor a duty for the married in their mutual intercourse (ver.

13, 14); for parents in the training of their children (vers, 18, 19. 25): for children toward their parents (vers. 20, 26)

: for the rich in dispensing beneficlions among the poor (vers.

1, 4, 7, 22) ; for rulers and kings toward their subjects (ver. 12

; comp. vers.

6, 10); for men in general in their intercourse with their neighbors (ver, 11; comp. vers. 19, 27, 28).

By far the larger number of the proverbs in the chapter are therefore arranged with reference to this leading and underlying conception of gentleness ; the whole presents itself as a thorough unfolding of the praises and commendations of meekness in the New Testament, which are well known ; e. g., Matth. v. 5; James i.

20.

21.—Only some single proverbs are less aptly or chase away."—With b compare xiii. 5; with • W'2J in particular x, 5.

Ver.

27.

Cease, my son, to hear instruction to depart from the avoids of vrisdom.

Two conceptions are possible:

1) The "instruction " is that of wisdom itself, and therefore a good, wholesome discipline (hat leads to life; tlien the meaning of the verse can be only ironical, presenting under the appearance of a disBu.asion from discipline in wisdom a very urgent counsel to hear and receive it (so Ewald, BkrTHEAD, Elster).

[To Call this "ironical" seems to us a misnomer.

"Cease to hear instruction only to despise it."

What can be more <lirect or literally pertinent?

Cease to hear "for the departing,"

>. e., to the end, with the sole result of departure.— A.] 2) The "instruction " is evil and perverted, described in clause b as one that causes departure from the words of wisdom.

Then the admonition is one serioiLsly intended (thus most of the old expositors, and

CHAP. XIX.

1-29.

] partners in marriage.

Von Gerlach (on ver. classified in this connection, such as the warning against hasty, inconsiderate, rash .action (ver. 2); that against untruthfulness (vers. 9, 2H)

; against slothfulness (vers.

1.5. l!4) ; against folly and a mocking contempt of the holy (vers. ti.

16, 29).

17) ; The poor the Lord regards as specially His own, and therefore adjusts those debts of theirs which they cannot pay.

-Berleb.

Bible:

With that which the righteous man dispenses in benefactions to the poor, he is serving God in his counsels with respect to men.—[Lord Bacon (on .•Vnd yet these interspersed sentences of a somewhat incongruous stamp do not by any means ver. 11): As for the first wrong, it does but offend the law ; but the revenge of that wrong putessentially disturb the connection of the whole which is maintained and ruled by the fundamenteth the law out of office.

Certainly, in taking revenge a man is but even with his enemy, but in passing it over he is superior.

Trapp (on ver.

11): The manlier any man is, the milder and readier to pass by an offence.

When any provoke us we say. We will be even with him.

There is a way whereby we may be not even with him, but above him, and that is, forgive him.

Arnot:

The only legitimate anger is a holy emotion directed against an unholy thing.

Sin, and not our neighbor, must be its object ; zeal for righteousness, and not our own pride, must be its distinguishing character.

^Iuffet (on tal idea of gentleness.

Therefore we may very suitably, in the homilefical treatment of the chapter as a whole^ take this as the general subject : The prai.se of meekness, as it is to be exhibited, 1) in respect to God, by the quiet reception of Ilis word (James i.

21), and bringing forth fruit with patience (Luke viii. 15) :

2) in relation to one's neighbors, by humility, obedience, love, compassion, etc.— Comp.

Stooker:

Against contempt of poor neighbors:

1) Dissuasion from this peculiarly evil fruit of wrath and uucharitableness (vers.

1-1.5) ; 2) enumeration of some of the chief means ver. 17): The Lord will not only pay for the poor m.an, but requite him that gave alms with usury, returning great gifts for small.

Give, then, thy house, and receive heaven ; give transitory goods, and receive a durable substance ; give a cup of cold water and receive God's Kingdom —W. Bates: As there are numerous examples of God's blasting the covetous, so it is as visible He prospers the merciful, sometimes "by a secret blessing dispensed by an invisible band, and sometimes in succeeding their diligent endeavors in their callings.] to be used against wrath in general [remedia, s.

Tclinacula irie, vers.

16-29).

Wohlfarth : On contempt of the poor, and the moderation of anger.

Vers.

1-7. Geier (on ver. 1):

To the pious poor it may impart a strong consolation, that notwithstanding their poverty they are better esteemed in the sight of God than a thousand ungodly and foolish rich men.

Berleburg Bible (on ver.

1 ) :

He who has nothing that is his own, who accounts himself the poorest of all men, who sees nothing good in himself, and yet with all this stands in the uprightness of his heart and in all simplicity, is far more pleasing to God than the souls that are rich in endowments and in learnVer. 18-21.

Tiibingen Bible : CrueMy \o cWiMran is no discipline.

Wisdom is needful, that one in the matter of strictness may do neither loo mucli nor too little to them.

Zeltner:

Too shar]i makes a notched edge, and loo great strictness harms more than it helps, not only in the discipline of children, but in all stations and relaing, and yet despise and deride the simple.

St,vrke (on ver. 4) :

Art thou forsaken by thy friends, by fatiier and mother, by all men, be of good comfort! if it bo only on account of goodness, God will never forsake thee.—(On vers.

6, tions.

Starke (on ver. 21):

God is the best counsellor.

Who ever enters upon His cause with Him must prosper in it — [J. Foster: The great collective whole of the "devices" of all hearts constitutes the grand complex scheme of the human race for their happiness.

Respecting the object of every device God lias His design.

There is in the world a want of coalescence between the designs of man and God; an estranged

7) :

VVe often trust iu men more than in God. but find very often that this hope in men is abortive, and is brought lo shame.

[Robert Hall (on ver.

2) : Sermon on the advantages of knowledge to the lower classes,—T. Adams (on ver. 4):

Solomon says not tlie rich man, but riches; it is the money, not the man, they hunt.] Vers. 8-17.

[Moffet (on ver. 8): Every one hath a heart, but every one possesseth not his heart.

He possesseth his heart that, furnishing spirit of design on the part of man.

God's design is fixed and paramount, and " shtiU stand."] it with knowledge of the truth, holdeth his heart firm and fast therein, not suffering his courage Vers. 22-29. Melanchthon (on ver. 25): Not all, it is true, are improved by the warning example of the correction which comes upon the wicked, but some, that is, those wlio are rational and not insane, those who hearken to admonition and follow it.

Starke (en ver. 25) : The fin.ai aim of all penalty should be the improvement as well of him who is punished as of others who may there see themselves mirrored.—(On ver.

26) : He who would not experience shame and sorrow of heart from his children, let him accustom them seasonably lo obedience, to the fear of God and reverence.—J. Lange; God's word is the right rule and measure of our life.

Wiiosoever departs from this, his instruction is deceitful and ruinous.

Hasius (on ver. 29) :

Every sin, whether gre.at o;small, has by God's ordinance to tail, nor losing tliat good possession which he hath gotten.

Chalmers (on ver. 10); With all the preference here expressed for virtuous poverty—the seemliness of r.ank and the violence done by the upstart rule of the lower over the higlier, are not overlooked.] Melanchtho.n (on ver.

10) : The ungoverned and uneducated are in prosperous conditions only the more insolent and base, as, e.g., Rehoboam. when he became king,

Alexander the Great after his great victories, etc.

— Tiihingen Bible (on ver. 11); It is great wisdom to bear injustice with patience, and to overcome and even to gain over one's persecutors with '^'' nelils, 1 Pet ii.

19; JIatth. v.

44 sq.—(On vers.

13, 14):

Goil's wise providence manifests itself very specially in the besio^val of good and pinus

; ; ;

ITG

THE PROVERBS OF SOLOMON.

its Jofinile penalty.

Happy he who recognizes and satisfactions of a spontaneous and living principle of righteousness.

Bp. Sherlock (on ver. 27) ; Since the fears and apprehensions of guilt are such strong motives to infidelity, the innocence of the heart is absolutely necessary to the freedom of the mind.

We must answer for the vanity of our reasonings as well as the vanity of our actions, and if we take pains to invent vain reasoning to oppose to the plain evidence that God has afforded us of His being and power, and to undermine the proofs and authority on which religion stands, we may be sure we shall not go unpunished.] this, and knows how to shun these punishments.

[Bp. Hall (onver. 22): That which should be (he chief desire of a man is his beneficence and kindness to others; and if a rich man promise much and perform nothing, a poor man that is unable either to undertake or perform is better than he.

Arnot: A poor man is better than a liar; a standard has been set up in the market place to measure the pretences of men withal, and those who will not employ it must take the consequences.

Ch.\lmeks (on ver.

23) :

Religion may begin with fear, but will end in the sweets e) Admonition to avoid drunkenness, sloth, a contentious spirit, etc

Chap. XX.

Wine is a mocker, strong drink boisterous, whosoever is led astray thereby is not wise.

2 As the roaring of a lion is the dread of the king; he that provoketh him sinneth against his own soul.

•) It is an honor to a man to dwell far from strife, but every fool breaketh forth.

4 The sluggard plougheth not because of the cold ; he seeketh in harvest and hath nothing.

5 Counsel in the heart of a man is as deep waters, but a wise man draweth it out 6 Many proclaim each his own grace but a faithful man who can find ?

7 He who in his innocence walketh uprightly, blessed are his children after him !

8 A king sitting on his throne, searcheth out all evil with his eyes.

9 Who can say, I have made my heart clean, I ara pure from my sin?

10 Divers weights and divers measures, an abomination to .Jehovah are they both.

Even a child maketh himself known in his deeds, whether his work be pure, and whether it be right.

12 The ear that heareth, and the eye that aeeth Jehovah hath created them both.

] ^ Love not sleep, lest thou come to poverty open thine eyes, and be satisfied with thy bread.

14 "It is bad, it is bad ! " saith the buyer, but when he is gone his way then he boasteth.

1 5 There is gold, and a multitude of pearls but a precious vase are lips of knowledge.

10 Take his garment that is surety for a stranger, ami for strangers make him a bondsman.

Br^ad of deceit is swee.t to a man, but afterward his mouth is filled with gravel.

IH T'Ltus are established by counsel, and with good advice make war.

CHAP. XX.

:-oO. m ly He that goeth about as a talebearer revealeth secrets ; with him that openeth wide his lips have nothing to do.

20 He that curseth father and mother, his light goeth out in utter darknej=s.

21 An inlieritance that is hastily gained in the beginning, its end will not be blessed.

22 Say not: Let ine avenge the evil wait on Jeh')vah ; he will help thee.

23 An abomination to Jehovah are diverse weights, and a deceitful balance is not good.

24: Man's steps are of Jehovah ; man—how shall he understand his way?

It is a snare to a man that he hath vowed hastily, and after vows to inquire.

26 A wise king sifteth the wicked, and bringeth the (threshing) wheel over them.

27 The spirit of man is a candle of Jehovah, .searching all the chambers of the body.

28 Grace and truth preserve the king, aud he upholdeth his throne by mercy.

29 The glory of young men is their strength, and the honor of old men is the grey head.

30 Wounding stripes are a correction of evil, aud strokes in the inner chambers of the body.

GRAMMATICAL AND CRITICAL.

Vtfr. 2. n2j,*nO is either to be pointed with Uitzio n3j?nD (partic. with suffix from a denominative Terb of A.i«m*ic form

"^31*1^, " to throw into a passion, to excite wrath " [TI'lD^*]. or, which is probably simpler, with Ewald, BerTHEAtr. [Fuerst', fite., to conceive of it aa a Hithp. piirtiriplf, whose ordinary ra^-aniog, ' to become exciteil agaiost any ont^.' (comp. xxvi 17) here passes over into the traiisiiiviU'-m.. "t.> excite wume one against one's self, to call some ono forOi against one'a self."

Altogether too artificial, and in conflict with the did version^s ("LXX: b napo^vvmiavrov; Vulg.:

*tai pr-'vocit cum)U L mbbeit's txplnnaiiou :

' he ih.it HiuusrtU himself (riflelh up) against him ^the king]."

[E. V., H.,

S., M., tic., agree with onr author; Dk Vi. and Notes, with Umbreit].

Ver. 3. il3U' is according to the Miisoretic punctuation the Infinitive of ^^'* [as in Isa. xxx. 7] and not, as moat of — T the recent interj r-ters [among them Umbreit, Ewald, Hitzio. [Fderbt. M . fie]], rf gard it, a substantive from the root n3E2'. for whith derivation certainly no other support could be adduced than Ex. xxi. 19.

Ver, 4. The K'ri 7Xt71 is doubtless preferable to the K'thihh 7NC'''

CPs. cix. 10), for "to beg in harvest" would give a meaning too intenne.

[So U., S., etc.].— UiiziG changes fpn^ into fllplD. which, according lo Arabic analogies, should mean " a fruit basket ;" be then reads 7N^^ " he demands, desires," and obtains the meaning

"A pannier [7] the sluggard doth not provide [?], '•trieth to borrow [?j in harvest, and nothing cometh of it[?]."

Ver. 9. ['jT^nU, cited by Bott. §948, c, as one of the exampIeK of the " stative" perfect, used to describe spiritual itatea.

TOX*, one of his examples of the" ^ien^ licitum" the Imperf. used to express what can be; 'who can say;'" i

'."SO, 3.—A.]

, Var. 16. rpp7 standing emphatically at the beginning of a verse, one of the few instdncea of the full Imperative form ; Bott. g lUl'. 2—A.].

Ver. 18.

JiiWALD proposes instead of T}t^)? to read the Infin. nti'l?. as in chap. xi^i. 3

; but the Imperative seems more «]);nopriate. and gives to the expression greater vivacity.

V«r. 22. llh 1*1^*1, one of the few examples of double acc.nt, the penultimate accent marking the rhythm, that on I It j-j: th ultima sustaining its vowel; Bott.^ 4S2. e.f.—The Jussive form with 1 conaec. is naed to assert a sure result; Bbrr.

* a_jirinativ consecutiv."— A.J Ver. 25, Vr, esbentittUy identical with ni*/. signifies, according to the Arabic, " to spe^ik inconsiderately, to pro- -T "tt mine thoughtlessly ;" ]^1p is here not a substantive, but an Infinitive continuing the finite verb.

According to this »im|de explanation, which is lexically well justified, Ewald's conception of L'7'' as a substantive, which should be pointed

!*"^'.auii translated, "hasty vow,"' niiiy be dismissed as superfluous; and also the derivation preferred by Jerome, Ldtheb

'* to swallow'' [Vulgate : devorare sanctus ; Luthee :

" das Htitige and oth rs of ilie ol ier ex|iOfitors, from the root L*!*!

Iti-stem'^].

[Ges;cn. and FtJKRST are authorities for the view adopted by our author, while Bott., with great positiv-ncs* I? 961, 5 and n. 7] protmiinci'S the form a Jussive form with a " permissive" meaning, from ^Tl7 or J,*^^'7

; ''let him only, ». e if he only hurry or haxten too much."— A.] Ver.

2:1. [Q^ianS' young men, j«tJ«n«, aa distinguished from D'1^n3> yonih, juMntas ; comp. Bott., g 408,3 —A].

THE PROVERBS OF SOLOMON.

laboriously from a deep place (Ex. ii.

16, 19)— metaphor suggested by the figure in clause a, and evidently very expressive.

EXEGETICAL.

Vers. 6-11. On the general sinfulness of men.—Many proclaim each his ovrn grace (or love).

The verb which is originally to "call"

Vers.

1-5.

Various precepts of prudence and integrity, (especiiiUy directed against drunkenness, a, conleiitious spirit and indolence).

Wine is a mocker.

The spirit of wine, and is here to " proclaim, to boast ot," priedicarc. in like manner tliat of "mead" or "strong t^'X, "each individual " of the " many a man," the mass or majority of men.—But a faithful man who can find?

For the phrase "a man of fiJelitj'," comp. xiii. 17

; xiv.

.5: for the general meaning, Ps. cxvi.

; Kom. iii.

Ver.

7. He ^7ho in his innocence w^alketh upright.

Thus, taking pnV attributively, drink " (l^t?, ainepa, Luke i.

15),* a frequent accompaniment or substitute of wine (comp.

Lev. X. 9; Num. vi. 3; Judg. xiii. 4 sq.

; Isa. v.

11; xxviii. 7, elc), appears Ijere "personified, or represented as in a sense an evil demon, which excites to frivolous wantonness, to wild and boisterous action, and by the confusion of the as an adjective subordinated to the participle, the LXX, Vulg., Syr., had already treated the construction, and later Ewald and HiTzio [and Kampu,]; while recent expositors generally render, "isa righteous man" [H. and N.], or in other instances treat the "righteous" as the subject (Umbreit, Elster, etc.), [S. and M., E. v., and De W.].—With this benediction upon the descendants of the righteous in clause A comp. xiv. 26; with the Vins "after him," i. e. senses into which it plunges man, robs him of all clear self-possession"

(Elstee).—Whosoever is led astray thereby is not iwise.

With this phrase "to stagger, or reel because of or under something" comp. v.

19.

For the general meaning, Isa. xxviii.

Ver.

With clause a compare xix. 12 (which is literally identical with the clause before us, except that this has HO'N, "dread" [terrible word, an utterance that spreads terror] instead of 'll")-—^^ that provolieth him sinneth after his death. Gen. xxiv. 07

; .Job xxi. 21.

Ver. 8 A king .... searcheth out all evil with his eyes.

The natural reference is against his own soul.

For the first phrase see Critical Notes.— " Sinneth against his own soul to the king as he corresponds with his ideal, that he be the representative on earth of God, the supreme Judge.

Comp. xvi. 10; also Isa. xi. 4, where similar attributes to these are ascribed lo the Messiah, as the ideal typically perfect king.

With this use of the verb "to silt or winnow," iW3i, an accusative of respect) ; comp. kindred although not identical expressions in viii. 36; vi. 32.

Ver.

It is an honor to a man to dwell far from strife.

See Critical Notes.

To "dwell to separate, comp. ver. 26. far from strife" is an apt expression to describe the quiet, peaceable demeanor of the wise man, Ver.

9. 'Who can say :

I have made my heart clean, I am pure from my sin ?

The question naturally conveys a decided negative by implication : "No one can say," c(c.

,* comp. in contrast with the passionate activity of the contentious multitude.

For the meaning and use of the verb of clause b, j?vjn', comp. xvii. ver.

A, and ver. 24

It is not a permanent purity, a " having kept one's self pure " (from birth onward) that is the subject of the emphatic denial in this proverb (in opposition to BeeTUEAu's view), but a having attained to moral perfection, the having really conquered all the sins that were in existence before, that is denied.

We sliould therefore bring into comparison not passages like Job xiv. 4; xv. 14; Ps. li. 5

(7), but such as 1 Kings viii. 46; Eccles. vii. 20; 1 John 14; xviii.

1; with the meaning of the whole expression comp. xix.

11.

Ver.

4. The sluggard plougheth not because of the cold, thut is, because the season in which his field should be cared for is too disagreeably rough and cold for him.

[For illustration see Tho.mson's Land and Book,

I., 207].

Inconsequence of this indolent procedure "he teeketh in harvest "—for fruits of his field— " and there is nothing."

See Critical Notes.

[Rueeti. 8; .lames iii.

2, etc.

With this expression. "

I have made my heart clean," comp.

Ps. Ixxiii.

1;^.

SCHI, ubi supra, p.

149, retaining the general meaning, objects that the tenu here used is not the one that of itself describes the cold and stormy harvest time; he therefore retains the temporal meaning of the preposition, and renVer. 10 draws attenlion to deception in business intercourse as a peculiar and prominent form of that universal sinfulness which has just been spoken of as having no exceptions.

Comp. chap xi.

1, and ver.

below.

With the language in clause A compare xvii. 15 A. ders, "from the time of the (fruit) harvest onward," etc., this being the proper lime for the ploughing and sowing, a time which none can Vers.

11. Even a child maketh himself knoTwn in his deeds.

With regard to the OJi " even." which does not belong to the word next following, but to the "l^'J, "child"

(as Geier, suffer (0 pass by.— .\.] Ver.

5. Counsel in the heart of man is as deep paters, rlc; i.

€. the purpose that one has forn)ed may be difficult to fathom (see the same figure, chap, xviii. 4) ; a wise man nevertheless draws him out, elicits from him his secret, and Umbbeit, Elster, Hitzio rightly interpret), comp remarks on xix.

2.— " His deeds" Ewald and U.MBBEiT are inclined to render by "plays, sports," in disregard of the uniform meaning of brings it to light.

H/T means to " draw " water with a bucket ('7"!. Isaxl. 15), to bring it up tlie word, and in opposition to the only correot * F(»r a full anrl valimhie (liBriicsion of the meaning of tbeBc and kindrt-d term.-*, nee an article by Dr. Lau*rie in tlie

Bibiiuititca Sacra, January, 1809.—A. construction of the "even."

D'/Si'n is rather T -: — the works, the actions, the individual results or

CHAP. XX.

1-30.

17M the child's self-determination, from which it may even now be with coufidence inferred of what hesitation as bondsman any such inconsiderate surety.

And for strangers make him a surety.

Instead of the K'ri "for a strange woman," i. e., an adulteress, we should unquesBort "his work" is, i. e. the entire inner tendency of his life, his character (if one prefers the notion), the nature of his spirit (Hitzig).— That this thought also stands related to the fact tionably retain here the K'thibh, " for strangers, unknown people;" while in the corresponding of universal sinfulness needs no fuller demonpassage, chap, xxvii.

13, 'iV')^} " the strange woman " is undoubtedly the correct reading. stration.

Oomp. the familiar German proverb, " Was ein Dornchen wei-den loill spitzt sich bei X'ilm" [what means to become a thorn is early

Ver.

17. Bread of deceit is sweet to a man, i. e., enjoyments and possessions secured by means of deceit; comp. xxiii. 3; ix.

17.—For sliarpening].

Vers.

12-19.

Admonitions to confidence in God, to in lustry, prudence and integrity.

The ear that heareth, and the eye that seeth Jehovah hath created them both.

An althis use of "s.and, gravel," (an appropriate emblem to describe a thing not to be enjoyed) comp.

Lam. iii.

IG.

Ver.

18. Plans are established by counlusion, plainly, not to the adaptation, the divine purpose and direction in the functions of hearing and seeing (HiTZtc), but to God's omniscience sel, nyj; here equivalent to TID, counsel which one takes with another,—comp. xv.

22.

And with good advice make war.

The " advice " or management (comp. i. 5) is plainly contemplated as the result of the counsel that has been taken ; comp. xxiv.

Ver.

19. With clause a compare xi.

13; with as a powerful motive to the fear of God and confidence in Him ; comp. xv. 3, and especially Ps. xciv.

Ver.

13.

With a compare vi.

9, 10.

Open thine eyes, and thou shalt be satisfied with bread.

The imperative clause, "be satb, xiii. 3. isfied with bread," has here the meaning of a consecutive clause, as in iii.

[This illustrates what BoTT., \ 957, 6, calls the "desponsive" use of the Imperative, conveying sure promises].

With this language compare xii.

11.

To "open the eyes " is naturally the opposite of sleep and drowsiness, and therefore the description of wakeful, vigorous, active conduct.

4. Vers. 20-23.

Against hatred of p.arents, legacy-hunting, revenge, deceit.

He that curseth father and mother, and so in the boldest w,ay transgresses the fifth commandment of the law, (Ex. XX.

12, comp. Ex. xxi. 17:

Lev. xx.

9).

His light goeth out in utter darkness.

The same figure is used also in xiii.

9, here as there serving to illustrate the hopeless destruction of life and prosperity.—In regard to ]ity'N, Ver.

14.

" It is bad, it is bad ! " saith the buyer, but w^hen he is gone his way the "pupil of the eye, blackness, midnight"

(17 7!S1, for which we should perhaps with for which the K'ri unnecessarily demands the I Aramaic t'CX—comp. notes on vii.

HiTzio read

7jN1, corresponds with the GerVer. 21. All inheritance that hath been hastily gained in the beginning.

In favor man, " imd trollt er sich " [when he lakes himself off], when he has gone his way) then he boasteth, i. e. of the good bargain that he has made.

The verse therefore censures the wellknown craft, the deceitful misrepresentation, with which business men seek to buy their wares

; of the K'ri nSnbo, "hurried, hastened " (comp.

{ Esther, viii.

14, and also remarks above on chap. xiii.

11), we have the testimony of the ancient versions, the parallel in xxviii. 20, 22, and as cheap as possible, below their real value if they can.

In opposition to the true meaning of ' besides the position of this verse after verse 20.

For it is precisely the wayward sou, who deiljp, as well as inconsistently with the idea of i spises and curses his parents, that will be very readily disposed to seize upon his inheritance beboasting in the second clause, Schultens and Elsteii (and Luther likewise) render:

"It is fore the time against their will (comp. Luke xv. i 12), and possibly even to drive his parents viobad, it is bad ! saith the owner (?) of his possession; but when it is gone(?) then he boasteth of it(?)." j lently out of their possession (comp. xix.

20).

That no blessing can rest upon such possessions, Ver.

1.5.

There is indeed gold and a multitude of pearls, etc.

\s these precious things are compared in chap. iii. 14, 15; viii.

11, with intelligent, wise dispositions and discourse, that as they were unrighteously acquired at first j so they must in the end be wasted and come to nougiit, is a truth which clause A in a simple way brings to view. The K'thibh nbnba would io are they here compared with wise lips, that is, with the organ of wise discourse.

In this coneither signify " cursed," in accordance with Zech. xi. 8 (so Elster, e. g., regards it), or in accordance with the Arabic, " acquired by avatiection we should doubtless notice the dilference between " gold .and pearls " as valuable native material, not yet wrought into articles of ornament, and on the other hand, the lips as an arrice "

(soUmbreit).

[H., N., W.,

S., M., Berth eac, Kamph, etc , agree in supporting the exposition adopted by our author], tistic "vase" or other "vessel"

(tliat lias come forth from the hand of the divine artificer, and Ver. 22. Say not: let me avenge the evil;

«'. e , do not desire to requite evil with evil, do not avenge thyself for offences that have been done thee: comp. xxiv.

29; Dent, xxxii.

3-3; Rom. xii. 17; 1 Pet. iii.

9.—The second member is adorned and embellished by man's wise use of it).

Ver. 16. Comp. vi. 1-5; xi. 15; xvii. 18.

Instead of the warnings that are there found against foolish suretyship, we have here in a livelier style a demand to give over at once, without of clause 6 is evidently a consecutive cl.-iuse, as the Jussive frequently is after the Imperative ;

THE PROVERBS OF SOLOMON.

sent object).

On the contrary the inner light or eye, (to tpiji; to ev aot) of which the Lord speaks fomp. Isa. viii. 10; 2 Kings v. 10.

The Vulgate correctly renders ^^ei liberabit te," while the LXX, RosKNMUELLKR, EwALD, etc., treat the words as in Matth. vi. 22, 23, is unquestionably an organ or factor of the higher spiritual soul, more precisely designated as the vovi; or the reason.

1q a final clause ; '• that he may keep thee."

Ver.

23.

Comp. ver.

10. A deceitful balance is not good; (Z., "is shameful," lit. is • not good, is no good," as in xvii. 20; xviii.

-5) support of the idea that PIDtyj in the passag* before us signifies essentially this and nothing a liloUs, expressing the idea of that which is very else, there may be adduced the identity of D"n mai with O'-n nn as indicated by % base.

Ver. 24-30.

Miscellaneous admonilinns to the fear of God and integrity.

From Jehovah are man's steps; comp. xvi.

9; Ps. comp.irison of Gen. vi. 17 with Gen. ii.

The expression " candle of Jehovah " moreover seems .txxvii.

23.

The "steps" are naturally "not to point rather to the spirit as that factor in human personality which proceeds immediately from God, than lo the soul which inheres in the physical life, and does not rise essentially above acts in their subjective ethical aspect, but these acts according to their result, their several issues in a parallel series of experiences,—and therefore those events depending on the action of man which make up its external counterpart"

(Hitzig).—In regard to the emphatic negative import of the question in clause b, compare remarks on ver.

9. it.*— [WoRDsw. and some other English expositors understand the allusion to be specifically to the conscience ; the majority are content with the more comprehensive term spirit, including intellectual and moral factors.— A.].

Searching all the chambers of the body, i. e., looking through its whole interior,—which clearly suggests the ruling relation of this "searcher"

Ver. 25.

Before the t^ip ^h^ [he hath vowed hastily] there should be supplied the conjunction DX, "if;" therefore render literally to the body, the sphere of its activity, and so is very pertinent with respect to the spirit, but not to the soul.

In regard to the " chambers of the body " comp. ver.

36, and xviii.

ViT.

28. Grace and truth preserve the king.

"Mercy and truth," or "love and truth," not quite in the sense of iii. 3; the at- "it is a snare to a man. vows he hastily,"

/. e., if he in a hasty manner promises to devote a thing to God as sacred (as ttopjav, Mark vii. 11).

See Critical notes.—Furthermore hasty consecrations, and in like manner, according lo clause b the hasty assumption of vows, are here called a tributes of a king are intended by the terms, which should rather be rendered " grace and "snare"

(E'"'p, comp. remarks on xviii.

7), because he who makes the rash vow afterward trutli."

With this idea of " preserving " comp. easily repents of it, and falls under the temptaPs. XXV. 21

; with that of "upholding " in clause tion sinfully to break or to recall his vow (comp.

Numb. XXX. 3; Eccles. v. 3).

Ver. 26. A wise king sifteth the wicked.

To "sift" or "winnow" expresses here, just as b, Isa. ix.

Ver.

29. Comp. xvi. 31

; xvii.

Ver.

30. 'Wounding stripes are a correction of evil and strokes (that reach) to the chambers of the body ; i. e., stripes or blows it does in ver.

8, a discriminating separation of the chaff from the grain; comp. for this familiar and pertinent figure Ps. i. 4

; Isa. xvii. 13; .\iu. that cause wounds, such as one administers to his son under severe discipline (comp. xix.

18), have this beneficial effect, that they intend a salutary infliction or correction "on the evil" in ix.

And bringeth the wheel over them, i.e., the wheel of the threshing cart (Isa. xxviii.

27 sq.), which however is contemplated here not this son, as a scouring of the rust which has gathered on a metal cleanses and brightens the me80 much as an instrument of harvesting, as rather in the light of a means and emblem of the severe punishment of captive enemies ( in accordance with 2 Sam. xii. 31

; 1 Cliron. xx. 3

; Am. tal.

And not merely does such an external chastening as this accomplish the sharp correction of the son ; it penetrates deep into the inmost parts of the body (comp. remarks on ver. i.

3).

There is therefore no offence to be taken in view of the fact that in the operation of thresliing the crushing with the wheel preceded the winnowing or sifting, while here it is not mentioned until after it (in reply to Berthratj).

Ver. 27. The spirit of man is a candle of Jehovah; lit., '• ain-ii a breatli," for this is the 27), i. e., to the innermost foundations of his personal life and consciousness, and so exerts a reforming influence on him.

Thus Ewald and Elster correctly render, and substantially Umbreit also (comp. Luther's version, which expresses the true meaning at least in general), while Bertuead regards pnipri, "remedial first meaning of the Hebrew term nOE'3

(Gen. il. 7) ; yet it is not the snul which pervades and animates all the members of tlie body (as H(Tapplication," as the subject, and (after the analogy of Esther ii.

3, 9, 12) understsinds it to reT.IG renders), according to the view of many of the elder expositors, as also Starkb, Von Okrfer to "the application of oinimenls and perfuriips for beautifying"

?) ; HiTzin, however, natur.ally emends again, and by changing p'"'nn I.AOH, etc., but the spirit, as the higher manifestation of soul-life, or if any one prefers, the reato

2p' ibn obtains the meaning: "Wounding .lon, selJ-conseiouHness (Umbreit, Elster) that is intended by the expression.

For all analogies are wanting, at least within the range of the Bistripes drop (?) into the cup of the wicked (?) and strokes into the chambers of the body."

[Our English version is defective from its obscuble, for a comparison of the sonl with a light (the Arabic maxim in Kazwini Cnmnog.

S.'i"), in which the soul, JVepliench, is designated the light of the body, plainly has no bearing on our prerity:

The hlueness of a tiionnd cleanselh away evil.

* Vov RCDLOpp, Lehrf. vtym Menschf^, 2(1 Ed., p. 48, also takQ% a correct viow of the passage.

CHAP. XX.

1-30. l?i the very line of thought that has been indicated, Recent expositors are clearer in tlieir renderings, and differ but sligbtly in their clioice of terms.

Stuart; Wounding siripes (II.; the bruises of a wound) are the rented)/ for the base (H.

; are a is at all events the testimony given in ver. 9 t< the impossibility of ever attaining in this present human life to a complete moral purity and perfection.

We have here .a proverb which, in addition cleanser in a tricked man) ; N. and M.

; The scars to the universalitj'. guiltiness and penal desert, of the original corruption of human nature, at- {stripes) of a wound are a cleansing from evil WoBDSW , paraphrasing soniewliat more:

The stripes of a wound are the (only) wiping away of (certain cases of) eviL'\ tests very distinctly also ii& permanent character. i. e., its continued obstinate and ineradicable inherence in the soul and body of man, its '' tenacitas, sive pertinax inh^sio,^^ by virtue of which a certain spark of evil (or tinder for evil), a concealed germ and root of sinful lust (fomes pec-

DOCTRINAL AND ETHICAL.

It is evidently impossible to derive the many maxims of the chapter fi-om a single primary and funiiamental thought.

The warning against drunkenness or the passion of the intemperate, which introduces the diversified series, has in the further progress of the discourse no successor whatsoever of similar form, and could be retained as the theme or the germinal thought for the whole only by the most artificial operations, auch as Stocker, e. g., and others of former times undertook (conip. the introductory paragraph to the Homiletic hints).

Much more reacafi s. concupiscentia) remains in all men, even the most sanctified and morally elevated, until their very death.

This proverb is also especially noteworthy, because "in contrast witli the style of conception which is elsewhere predominant in the proverbs, according to which the imperfection of all human piety is but slightly emphasized, and he who is relatively pious is allowed to pass as righteous, it gives expression to the unsatisfying nature of all moral endeavors, as never conducting to the full extirpation of the sense of guilt, and a perfect feeling of peace with God ; it accordingly suggests the need of a higher revelation, in which the sense of guilt, and of an ever imperfectfulfilment of duty shall finally be wholly overcome^'' (Elster). dily might a contentious and revengeful spirit be regarded as the chief object of the admonitory representations and suggestions of this section

(see vers.

2, 3, 6, 14, 19, 22).

But a space at Memorable doctrinal and ethical truths are furthermore contained, particularly in ver.

1. with its significant personification of the demon of mockery, and wild, boisterous recklessness, which as it were lurks concealed in wine and other intoxicating drinks;—in vers. 12 and 21, \vilh their allusion to the mightily pervading influence of God, the Omniscient, over all the acts and fates of men;—in ver. 22. with its dissuasion from avenging one's self, and the spirit of retaliation, so suggestive of the New Testament command of love to enemies;—in ver.

2.5, with its warning against the hasty .assumption of religious vows;—in ver. 27, with its beautiful illustration of the all-embracing authority, and the moulding influence which man's spirit, as his inward divine light, must exercise over his entire physical and spiritual life (and in the norma! self-determination does actually exercise)

;—and le.ast equally large is given to the dissuasions from indolence and deceit (vers.

4, 10, 13, 14, 17. 23), and again to tlie commendations, soniewliat more general in their form, of wise and^upright conduct (vers.

7, 0.

11.

15, 18, 24—26, 2',)).

Only a single group of proverbs in this chap, stands out from th:j mass of diverse and isolated maxims and aphorisms, as contemplating one object with con>iderable compactness and unity of view.

This is the division which relates to l\\e general sinfulness of men (vers.

0-11).

And this in fact presents also the richest and most important doctrimil material which the chapter anywhere contains.

Starting with the fact, alas! too palpible, that really faithful men, i. c. men who are on all sides reliable, free from all falsehood and untruth, are to be found nowhere on the eartli (ver 6; chap. John vi.i. 46, and the passages citC'l above in notes to ver G), the representation brings into tlie foreground the ideal finally, in ver. 28, with its admirable exaltation of the loving, faithful, upright disposition of kings as the firmest prop to their thrones.

Compare above, the Exegetical explanations of all these passages. of moral innocence, upriglilness, and the practical prosperity which b -longs to it, as tliis ought actually to be realized by humanity (ver. 7).

It then at once suggests the crying contrast which exists between the real moral condition of liiinianity and the ethical .aim of its perfect state, pointing to the manifold and numberless forms of evil in conflict with which, in judicial exposures and punishments of which, earthly kings even now are engaged (ver.

8).

It next gives an outright expression lo the universal need of [L.\wsoN (on ver. 7): The integrity of the just man is not like the pretended integrity of the moralist, for it includes piety, justice, sobriety, and a conscientious regard to every precept of God, without excluding those that appear to vain men to be of small importance, or those that most directly oppose the prevailing disposition of the mind.

Chalmers (on ver. 27) :

In order to salpui'ification and improvement (ver.

9), and then brings forward a sp.^cial and conspicuous examample of the deceitful acts and endeavors of all men, so odious to God (ver.

10).

It concludes v.aticin, the Spirit must deal with the subjective mind, anil illuminate the ruling faculty there, as well as set the objective word before us, which is of His own inspiration.

\ more vivid conscience will give us a livelier sense of God's law : a more discerning consciousness, reaching to all the thoughts and tendencies of the inner man, at l.!ngth with a hint of that corruption in thedevices and impulses of the human he.art which appears even in the earliest periods of youth (ver. 11:

Gen. viii.

21).

The most important of these utterances, which are perhaps intenwill give us a more convincing view of our sa<i and manifold deficiencies from that law.] tionally arranged as (hey are with reference to

THE PROVERBS OF SOLOMON.

It is God from whom we possess all good as well in temporal as in spiritual things (James i. 16)

HOMILETIC AND PRACTICAL.

as He has given us eyes and ears, so will He also give us a new heart (Ezek. xi. 19).

Zeltner (on ver. 14):

Acknowledge with thanks God's present bounties, as long as thou hast them, and employ them aright, that God may not suddenly take them from thee, and thou then for the first time become aware what thou hast lost.

Egauu (Oliver. 17):

It is the way of sin and fleshly lust that it at first seems attractive to man, but afterward, when conscience wakes, causes great disquiet and anguish—[Lord Bacon (on ver. 18)

The greatest trust between man and man is the trust of giving counsel.

. Things will have their Homily on the chapter as a wholn: The general sinfulness and need of salvation on the part of all men, demonslrated 1) from the magnitude and variety of Ihe vices that prevail in humanity; 2) from the rareness of a sincere striving after virtue; 3) from the absolute impossibility of finding complete purity and holiness except in Christ.

Stocker (less in harmony with tlie proper and chief contents of the chapter ; comp. what has been said above) : Of intemperance in drinking, and its evil consequences:

1) Delineation of the (iduna Kim, 2) Reference to the incommoda (the inconveniences), and 3) to the remedia ehrietatis (the remedies of drunkenness).

In like manner Wohlfaeth, Calwer Handh., etc. ; against the intemperance and the wildness of the first or second agitation ; if they be not tossed upon the waves of counsel, they will be tossed upon the waves of fortune, and be full of inconstancy, doing and undoing, like llie reeling of a drunken man.]— Tiibingen Bible (on ver. 18)

: To wage war is allowed, for there are righteous wars ; but they must be conducted with reason and reflection (compare General York's prayer and motto at the beginning of every battle

: " The beginning, middle, end, O Lord, direct for the best !").—.1. Laxge (on ver. 19): Rather hear him much who reveals to thee what harms thee, than him who flatters thee.

Von Gerlacii (same verse) :

In all inconsiderate tulking about others there is always some delight in evil or slander running along through it ; just as also all tattling and idle gossip of this kind always has something exceedingly dangerous in it.

Ver. 20-23. Melanchthon (on ver. 21):

It is of moment always to wait for God's ordinary call, scoffer.

Vers. 1—5. Staeke (on ver. 1) : He who is inclined to physical drunkenness will not be vigorous spiritually ; Eph.

(comp. Von GerLACU :

A wild, unconscious excitement is far from alioly wisdom).

Geier (on ver.

2) :

The Wrath of an earthly king is intolerable ; how much more the infinite eternal wrath of the King of all kings against persistent sinners at the judgment!

[Lawson (on ver. 3) :

A fool is so self-conceited that he can bear no contradiction; so impertinent that he will have a hand in every other man's business; so proud that he cannot bear to be found in the wrong ; and so stubborn that he will have the last word, although liis lips should prove his destruction].

Zelt.nek (on ver.

4) ; On observing times (Rom. xii. 11

; Eph. v. to distinguish the necessary from the unnecessary, and to attempt nothing outside of our lawful call18) everything depends in physical as well as spiritual things. —J. Langb (on ver. 5):

Forthe ing.

Lange (same verse): That for which one strives with inconsiderate craving in unlawful ways turns not into blessing, but to a curse.

Zeltner (on ver. 22): To withstand passion, to wait in patience for the Lord's help, and to plead testing, searching, and discriminating between spirits, there should be a man who is furnished with the spirit of Christ.

Vers. 6-11. Zeltner (on ver. 6) :

It is far better to show one's self in fact pious, benevolent, for the welfare of the evil doer is the best'revenge on an enemy.

Berhlurg Bible (same verse):

Revenge always springs from pride; thou wouldst willingly be like God, and be thine own helper, avenger and judge ; this pride then kindles (hine anger within thee, so that thou for heat and violence canst not wait until God disposes of the matter for thee.

[Lawson :

By indulging your revengeful spirit, you do yourself a greater hurt than your greatest enemy can do you, for you gratify his ill nature when you suffer it to make a deep impression on j'our spirit, without which true and upright, than merely to be so regarded and proclaimed.

[Trapp (on ver.

7):

Personal goodness is profitable to posterity ; yet not of merit, but of free grace, and for the promise' sake].

Stauke (on ver. 8): When Christ, the Lord and King of the whole world, shall at length ait in judgment, then will all evil be driven away by His all holy eyes, brought to an end and punished.—(On verse 9) :

The justified have and keep sins within them even to their death; but they do not let these rule in them, Rom. vi. it could do yon little or no hurt ; but by commit11.

He betrays his spiritual pride and his entanglement in gross error, who imagines, and, it may be, also maintains, that he has within himting your cause to God, you turn liis ill-will to your great advantage, making it an occasion for the exercise of the noblest graces, which are attended with the sweetest fruits, and with the rich blessing of God.] self no more sins, 1 .lohn i.

8, 9.—(On ver. 11) :

He that h.as charge of the training of children, benefits not them only, but the whole of human Ver. 24-30. Geier (on ver. 24) : No one can rightly begin and walk in the way to the kingdom society, wlien he incites flexible, well-disposed spirits to good, and seeks to draw aw.iy the vile from evil with care and stricinoss. of heaven, who would enter without Christ John xiv. G ; xv.

[Chalmers (on ver. 24):

Man can no more comprehend the whole meaning Ver.

12-19.

Mf.lanc;iithox (on ver.

12):

To the successful conduct of a state two things are always needful :

) good counsels of the rulers, and 2) willing obedience of the subjects.

Both Solomon declares to be gifts of God, when lie describes Him as tlie Creator both of the hearing ear and of Ihe seeing eye.

Geier (on ver.

12) of his own history, than he can comprehend the whole mind of that God who is the Sovereign Lord and Ordainer of all things.] Brrlelmnj liihlc (on ver. 2.5) :

In vows it is important to reHi'cl with Ihe utmost circumspection, before ona

; ; ;

CHAP. XXI.

1-31.

Sonntays/eier, 1840) : How the relation of the king to his people and of the people to their king can be a blessed one solely through the purity and sincerity of both).

Rust (same verse—same source, issue for 1834); Of the exalted blessing which a living Christianity ensures to all the relations of the State.

Lange (on ver. 29) :

Art thou still a youth in Christian relations; prove thy strength by conquest over thyself; art thou become grey and experienced in them, prove thy wisdom by love and a blameless life; 1 John ii.

13, 14.—(On ver. .30) : There is much evil about and within us from which we must be cleansed and purified; God uses to this end the inward and outward trials of this life.—Comp. Luther's marginal comment on ver. 30:

"Mali non verbis sed verberibus emendanhir ; pain is as needful as eating and drinking." forms a definite purpose.

But what one has once vowed, against it he should seek no pretext of any kind to annul it.

Starke (onver. 1!5): The outward service of God without real devotion becomes a snare to many, by which they deceive their souls and plunge into ruin.— (On ver. 27):

Know the nobility of the human soul, this candle oftlieLord!

Beware tlierefore of all conceit of wisdom and contempt of others about thee.

Give rather to the illumination of Divine grace its inrtuonce on all the powers of thy soul, that when thine understanding is sufficiently enlightened thy will also may be reformed.

[Stoddari> ; The Spirit does not work by giving a testimony, hut by assisting natural conscience to do its work.

Natural conscience is the instrument in the hand of God to accuse, condemn, terrify, and to urge to duly.]—A.

SctiRODEK (on ver.

28—in the C) Admonition to integrity, patience, and obedient submission to God's gracious guidsaee.

Chap. XXI.

Like streams of water is the heart of a, king in Jehovah's hand ; he turneth it whithersoever he will.

2 Every way of man is right in his own eyes, hut Jehovah trieth hearts.

3 To do justice and judgment Is more acceptable to Jehovah than sacrifice.

Hauojlity eyes and a proud heart the light of the wicked is (nought but) sin.

5 The counsels of the diligent (tend) only to abundance but every one who is over hasty (cometh) only to want.

6 The getting; of treasures by a lying tongue is a fleeting breath of them that seek death.

7 The violence of the wicked sweepeth them away, because they refuse to do justice.

8 Crooked is the way of tlie guilty man, i)ut the pure, his work is right (or, straight).

It is better to dwell in a corner of the house top, than with a contentious woman in a thronged house.

10 The soul of the wicked desireth evil his neighbor findeth no mercy with him.

11 When the scorner is punished the simple is made wise, and when the wise is prospered, he will gain knowledge.

12 The Righteous ( God ) marketh the house of the wicked He hurleth the wicked into destruction.

13 He that stoppeth his ear to the cry of the poor, he also shall call and not be answered.

14 A gift in secret allayeth anger, and a present in the bosom strong wrath.

It is a joy to the just to do justice, but destruction to them that work iniquity.

16 A man who wandereth from the way of understanding, shall dwell in the assembly of the dead.

} !

THE PROVERBS OF SOLOMON.

— ™K 17 He becometh a poor man who loveth pleasure ; he that loveth wine and oil shall not be rich.

18 The wicked becometh a ransom for the righteous, and the faithless for the upright.

It is better to dwell in a desert land, than to live with a contentious and fretful woman.

20 Precious treasure and oil are in the dwelling of the wise, but a foolish man cousumeth them.

21 He that followeth after righteousness and mercy shall find life, righteousness, and honor.

22 A wise man scaleth the city of the mighty, and casteth down the strength of its confidence.

23 He that keepeth his mouth and his tongue, guardeth his soul from troubles.

24 A proud (and) arrogant (man)—scomer is his name; he acteth in insolence of pride (overflowing of haughtiness).

25 The desire of the slothful killeth him, for his hands refuse to labor.

26 He desireth intensely all the day long; but the righteous giveth and spareth not.

27 The sacrifice of the wicked is an abomination ; how much more when it is brought for evil

28 A false witness shall perish, the man that heareth shall speak evermore.

29 The wicked putteth on a bold face, but he that is upright establisheth his way.

30 No wisdom, no understanding, no counsel (is there) against Jehovah.

31 The horse is made ready for the day of battle, but from Jehovah is the victory.

GRAMMATICAL AND CRITICAL.

Ver. 3.-1116 Infinitive form Htyj? like T\'ip >n chap. ivi. 16.

Ver. 4.

HiTZlu writes 3J C=3'J, sprout or shoot) instead of "^3 ani translates the second clause

" The fruit of ilie ivicked [i.

*., pride] bringetii to destruction "—au omeodation plainly not less unfortunate than the corresponding one. 2' for "^"J, which he proposed in chap. xiii. 23.

Compare notes on this passage.

[The shortening of the long vowel in l-J is undoubtedly facilitated by the initial 1 of the following word.]

Ver. 6.-^371 cannot be sUt. mnstr., f >r it wonM be separated from its genitive by the adjective tinj.—EwALn, BtnTHBAD, etc., read witli the LXX and Vulg.: 'K^pO instead of 'lypDO and render "snares of death" instead of ' seekers if death."

Hitzio, in addition, proposes HIT instead of ^^^J, .la well as in clause a 7_^*i3 instead of 7j^3, so that he readies the meaning (which corresponds pntty closely nith the 1,XX aid Vulg.)

" lie that getteth treasures bv n lyinc tongue runneth after vanity into snares oi tJealh.'

Ver. 7.—53X0 is one of Bottcher's " relative ' perfects ; tbey have before this destruction, be it earlier or later, refused. trc—SeeJOoO. I'.-A.] Ver. 8.—IjDDDn. "winding, crooked" (as ^37! J is elsewhere used, comp. ivii. 20) is not Stat, cimstr. (Bebthe-W. "one rrookel in his way"), but a predicate fr»r emphasis prefixed to its subject 1]"n, as the parallelism shows.—in at the boginning of clause b seems to be purposely chosen to correspond with T71 at the end of clause a.

Comp.

7|I in chap. XX. 11.

[This 1T1 is one of the very few w Tds in Hebrew in wbii;h an initial 1 remains, not being weakened init i.

It seems to be an ancient judicial term, and et.vraol igically corresponds with the familiar Arabic word rizinr : comp. also rharg i!'

Affiiics.

See liiJTT., FCEnST. ffc.—A.] Ver. 9.—[r\DIjS

a masculine predicative a(^jective notwithstanding the fern, form of the Infinitive.

BiJlT..

£ flMl,

3,|3.-A.]

Ver. 10.—[BblT. strongly miintaiiis the existence of a Passive of the Kal. conj., and cites jn' as one of the exauiplra.

Bee ?90«, c.

As is well known, it has ns'ially been called a Hophal form ; no Iliphil forms are in'use, and this is in meaning an exact passive counterpart to the Kal.— .\.]

Ver. U.—Instead ofriD^' (fron n-.'J.a verb occurring only h-^re, which most mean " to bend or beat down "), HlTUO propoBoB to road, with Symmichos, the Vulg. and Targ. 7133" "extinguishes."

CHAP. XXI.

1-31.

Vcr. 22.—Tho n in nnDOD without Mappiq, on account of the distinctive accent; comp. Jer. vi. 6; l3. xxiii. IT, 18; lit. 6, f(c.—[D/^'one of B'6-!TcnER'3 ' empirical Perfects;" it h.is been a matter of experience ; fee J 960, 3.—A.] Ver. 28.— UlTZlG. ptirtially following the hXX (changing nV jS »o ISj'7, and JfOUf to nOty), amends thus

: The mat] that r^oiceth to deliver (! ?) shall epeak. first fruits of a man's activity (so Ewald, ElSTER, etc.), or, which is surely preferable, it may be taken as meaning the same as 1J (comp.

EXEGETICAL.

Ver. 1-3. Of God's all directing providence and government.—Like streams of ^7ater is the heart of a king in Jehovah's hand.

The tertium comp. is, according to the second member of the parallelism, the capability in the "streams of water" of being directed and guided at pleasure,—the allusion being to the canals and ditches constructed for the irrigation and fertilizing of meadows, gardens and fields.

[See H.^ckett's Illustrations of Scripture, and similar works; also Hor.^ce, Od.

III., 1, 5-8.— .\.] Since for the accompli."hment of their object there must always be a number of them, the plural "streams" is used, although only one king's heart is spoken of.

Whether in the second line the pleasant, refreshing influence of the rivulets, dispensing blessing and increase, comes into account as a point in the comparison is uncertain (comp.

Is. .xxxii. 2) : this, however, is not improbable, inasmuch as the heart of a king may in fact become in an eminent degree a fountain of blessing for many thousands, and according to God's design ought to be so.

See also the comparison of royal favor with a "cloud of the harvest rain," in chap. xvi.

15, and in the opposite direction comp. xx. 2, 8, 20.

Ver.

Almost precisely like xvi.

; comp. also xiv.

12; xvi.

25.

[Fuerst, unlike most others, renders the verb of the second clause " determinelh," i. e., determines the direction, instead of "weighing, trying," or the old English term of our E. V., "pondereth." k.'\ Ver.

3. To do justice and judgment is more acceptable to Jehovah than sacrifice.

Comp.

XV. »; I's.

7 sq.; 1 Sam. xv. 22; Mich, vi. 6-8.—For this combination of righteousness and justice comp. besides, e. g.,

Sam. viii.

15; Jeremiah ix.

23.

For the in3J "more 1 Kings xi.

36, where instead of 1J we find "^"J in the sense of "light"), and in accordance wiili chap. XX.

37, it mny be regarded as a figurative representation of the entire spirit of the wicked, i. e. their proud disposition, flaring and flaming like a bright light.

Thus the LXX {Aa/x-Ti/p), Vulg., ScHLLTENS, Dathe, Bertiif.au — cxcept that the latter interpret the "light" less pertinently of the brilliant prosperity of the wicked.

In like manner Luther also, Geier, DiioEELEiN, ZiEGLER, Umbreit, who, however, find in the last term not an appositive to the two preceding expressions, but a third subject co-ordinate wilij them.

[To these who adopt "light" as their rendering, may be added, although with some diversity in the grammatical relation and the interpretation of the term, K., De W., H., S., M.,

N., and the E. V. in its marginal reading.

The old English expositors generally follow the text of the E. v., "ploughing," which is also preferred and defendi'd by WoKDSW., as suggesting an "evil execution" of the "proud aspirations and covetous ambition" of the wicked "in adoliberate action."—A.].—The predicate of clause b is with no more propriety here than in chap.

to be explained by " ruin " (disaster, destruction),—which is contrary to the view of U.MDEE1T, HiTZiG, etc.,—but retains the meaning which is predominant in the Old Testament ; for to trace back all proud conduct and action to sin is plainly the proper drift and import of the proverb before us ; comp. ver. 24. below.

Ver.

The counsels of the diligent (lend) only to abundance ; but every one who is overhasty (cuuuih) only to want.

"Abundance" and "want" stand contrasted here as in xiv. 23.

The "hasty," however, in coutra-^t with the "diligent," the man wlio labor.s in substantial and continuous meiliods (comp. acceptable," lit., "chosen," i e., desired, wellpleasing, valu:ible, comp. xxii.

; and also viii.

10, 19.

["This maxim of the Proverbs was a Dold saying then.— it is a bold saying still; but xii. 27), must be he who in the pur.suit of gain is in excessive haste, the impatient, restless fortune-hunter, who besides is not above base and deceitful modes of acquiring, and for that very reason for a punishment is plunged into destitution and penury; comp. xix. 2; also xx.

21; xxviii. 20; and with respect to the general sentiment still further xii.

: xiii.

11.— This explanation, which is as simple as it is congruoun with the context, makes Hitzig's conjecture suit well unites the wisdom of Solomon with that of Ills father David in the 51st Psalm, and with the inspiration of the later prophets."

Stanley, Jewinh Church,

II., 257].

_ 2.

Vers.

4-9.

Against pride, avarice, deceit, violence, and vicious dispositions in general.

Haughty eyes and a proud heart ; lit. " to be lofty of eyes and to be swollen of heart," for on and^rn are infinitives.

"Swelling of heart" perfluous (instead of YH, li'N. "the collector," is however here and in Ps. ci.

5, where it stands again in counection with "loftiness of eyes," a proud, arrogant disposition chastened by no care

; comp. also Isa.

Ix. 6; Ps. cxix. 32.—The light of the wicked is only sin.

D'^i^T i:, which 1. e. the niggard): comp. xi.24.

[Ruef.tschi, uhi supra, p. 152, defending the common rt-ndering. expands somewhat the implied contrast between the plans according to which the diligent toils, and the impatient haste which cannot w.ait to plan.— A.]. if plainly an apposilive to "haughty eyes and a proud heart," may be translated either by "the fallow, or newly ploughed land of the wicked"

(comp. t:, chap. xiii. 23), and refer to "the very Ver.

6. The getting of treasures by a lying tongue is a fleeting breath of tbem that seek death.

The secomi member is li'erally rendered according to the text:

"is fleet-

THE PROVERBS OF SOLOMON.

ing breath, those seeking death,"—the latter phrase not to be reg irJud as a limiting genitive

(freely following the LXX) he reads HNtyrp instead of nU^NO, and so from clause b gets the meaning :

" than that strife arises and the house (see Critical Notes), but the two a hendiadya ; ilie idea "ileeting bi-e.ith of those seeking death" being resolveil into the two co-ordinate ideas, "fleeting breath" and "seekers of death."

[WoBDSw.

'vanily driven like chaff;''—"the work of the wicked and covetous man is chaff nn^ is common."

Ver. 10.

For the expression in « comp. xiii. 4.

His neighbor findeth no mercy with him, lit., "his neighbor is not compassionately treated by his eyes," i. e., on account of his violent wickedness and selfishness even his friend experiences no sympathy from him. his harvest is death."

K.imph., while favoring a simple emendation (that of Ewald, etc.; see Ver.

II. With a comp. xix.

2.5.—And ^hen the wise is prospered, he will gain knowrledge, i. e. the simple, who must be the subject again in clause b, inasmuch as it can hardly be said of the wise that it is his prosperity that first helps him to knowledge.

Usually, "and if one Critical Notes), would refer the " seekers," if the text is to be retained, to the treasures; " treasures unlawfun3' g;iined are not only themselves without substance, but also bring on destruction for their deceitful possessor."

; "a vanity agitated by Ihem that seek death:"

"scattered breath of them," etc.; S.

"a fleeting breath are they who seek death;" M.

"(like) instruct the wise," as if the verb TDt?n were a fleeting vapor to those who seek death."

The phrase plainly requires somewhat violent grammatical constructions, or an emendation.

Our author's hendiadys making the plural participle an apparent appositive of the singular noun is not here transitive in the sense of " warning, instructing," and thus stood for nOlil, xix.

25.

But the wise man needs no longer such instruction as may for the first time give him understanding; and this verb is found, e. g. also in Prov. xvii.

(comp.

Isa. lii.

13), used in the sense of " possessing or finding prosperity."

The whole proverb therefore demands that "the simple" be deterred by the punishment of the the most forced.— .\.] With reference to tlie phrase "seekers of death," comp. viii. 36; ,xvii.

19; with respect to the expression "a fleeting vanity," Job xiv. 2

; xiii. 2j; and Pindab's wellknown phrase, CKtiu; bvap av{tpu7roc.

It is hardly possible that we have here any suggestion of the mirage (Isa. xxxv.

7), the " tremulous mist of the desert, vanishing again in quick deception,"

—for the noun 73n nowhere else occurs with fool, as well as made intelligent and stimulated to good by the prosperity of Die wise.

Ver.

12.

The Righteous marketh the house of the wicked.

That by this righteous one God is meant, the supreme judge and rewarder, appears beyond all controversy from clause i, as well as from the parallel passage this signification (this in opposition to Arnoldi, and to some extent Umdeeit also).

Vor.

The violence of the wicked STweepeth them a-way.

The "violence" is not designed here to describe the destruction intended for the wicked (comp. Job v. 22; Isa. xiii. xxii.

(comp. also Job xxxiv.

17).

RosenMUELLER, Ewald, Bertheau, Elster take the correct view, while Hitzig here again endeavors to emend (substituting liT3 for n'3, and making yd\ "wickedness," the subject of clause b) 6), but is used in the active sense, of the rapacious or murderous violence practised by them

Umbreit, however, harshly and ungrammatically makes tlie "righteous" in a a righteous man, and then in b supplies God as the subject of the predicative participle.

[So the E. V., which is followed by WoRDSW.

; Noyes makes the righteous man the subject of both clauses,—while DeW., K., H., S. and M. more correctly refer both to God.—A.] (coTnp. xxiv.

So the Vulg., Luther, U.mBREir, HiTziG.) The latter, to illustrate the idea, appropriately suggests the case in which an incendiary is consumed in the fire which he sets.

But examples like i. 18, 19; vii.

23; serve also for illustration.

With clause b compare (above) ver.

3, a.

Ver.

8. Crooked is the way of the guilty man.

"Burdened, laden" signifies, as tljc corresponding word in Arabic does, "the guiltladen," and so the vicious man, the malefactor, Ver.

13.

Comp. Matt, xviii.

23-35, a parable which fitly illustrates the meaning of this sentence, pronounced against hard-heartedness

; see also M.itt. XXV. 41 sq.

; Luke xi.

13, Ver.

14. Comp. xvii. 8; xviii. 16; xix. 6.

As in contrast with the " pure or clean."

Vers. 9-18. Various warnings against foolin these passages so in the one before us it is not prohibited presents or bribes that are spoken ish, hard-hearted, uncharitable, unrighteousconduct.—It is better to dwell in a corner of the housetop, and so on the one hand, solitary and forsaken (comp. Ps. cii. 7

(8)), and on the of, but lawful manifestations of liberality, though bestowed in all quietness (in secret), i. e. without attr.'vcting needless attention.—A present in the bosom, is the same as the "gift from the bosom" in chap. xvii. 23, a present brought concealed in tlie bosom (not a "present into the bosom," as Kosenm., Beethkac, etc., would have other, exposed to all winds and weathers, in an exceedingly inconvenient, uncomfortable position.

[See Hackett's Illustrations of Scripture, and similar works].—Than with a contentious woman in a thronged house: lit., " than a woman of contentions (comp. xix. 13; xxvii. 15) and a house of companionship "

[o\Kn(; koiv6^, LXX),—an example of hendiadys, therefore like it).

Ver.

15.

It is a joy to the just to do justice, but (it is) destruction only to them that work iniquity.

"Confusion, terror"

(comp. x. 29) is all right action to evildoers, since they distinctly feel "that its consequences must condemn and punish their own course and conver.

G.—On account of the correspondence of the idea with ver.

19, which certainly is remarkably close, HiTZia proposes to remove the " contentious woman " entirely from the text, for

CHAP. XXI.

1-31.

duct " (Elster) ; for they practise their ungodly folly with pleasure and delight (x. 23

; xv. 21) withstand the sagacious counsel of the wise; comp. xxiv.

5, and also Eccles. ix.

15,—where, in a reversed relation, one wise man successfully defends the city against a wliole army.—For the expression, "the bulwark of its confidence," in clause b, comp. xiv. 26.

Ver. 23. Comp. xiii. 3

; xix.

Ver.

24. A proud and arrogant (man)^ scorner is his name; i.e. not, "he might reasonably be called scoffer," but, "the universal moral judgment of men really calls him so, looks upon him as a scoffer, as an 'infidel'

(DeLiTZSCH ; comp.

Introd., J 3, N. 2), a man to whom there is nothing holy."

For TIT, superthey have a real satisfaction in their works of darkness (conip. Rom. i. 32; John iii. 19).

[The E. v., followed by H., N., S., M. makes "destruction" the subject of clause 6, and not a second predicate, as De W., K., etc., do, like our author.

The latter construction best brings out the antithesis between a "joy" and a "terror."

The same course of conduct is thus differently viewed by and related to the contrasted classes.

-A] Ver.

16. With a compare ii.

15; iv. 14 sq.

; with A, ii. 18; ix.

18.

Ver.

17. He becometh a poor man who loveth pleasure (lit.

"a man of want").

"Joy" is liere specifically intoxicating delights, such as are to be found in luxurious banqueis, when* "wine and perfume," these familiar symbols of social festivity (Ps. civ.

1.5; Prov. xxvii.

0; comp.

Amos vi.

6), play their part.

The Vulgate, therefore, if not with verbal accuracy renders by "qui diligit epulas."

Hens, "arrogant, conceited," comp. Hab. ii.

Vers. 25 and 26 form a coutinuous representation of the slothful, in contrast with the righteous and therefore diligent man. who, however, on account of his diligence is ah-jo beneficent.

The desire of the slothful killeth him, i. e. his desire for food and drink, his hunger, for the quieting of which he is nevertheless unable to employ the proper means— labor in behalf of his physical sustenance.

Comp. xiii. 4; also xix.

24.

[Stu.irt understands " his desire of slothful repose;" which is less easily reconciled with clause a of ver. 26.

His desires are not so intense and consuming for repose, passivity rather than activity characterizing whatever is voluntary about him; his involuntary appetites, for which he neglects to provide, destroy him.—A.]

—He desireth intensely all the day long; Ver. 18. The wicked becometh a ransom for the righteous, i. e. so far forth as the divine wrath turns from him who is comparatively righteous to fall upon the head of the evil doer; comp. xi.

Thus according to Isa. xliii. 3 the heathen nations atone for the comparatively purer and more upright Israel (comp. HiTziG on this passage).

V^ers.

19-2.3.

Admonitions of an import similar to that of the preceding series, directed especially against uncharitableness, folly and sloth.—With ver. 19 comp. ver.

'.) above.—With a contentious, fretful v7oman, lit., "with a woman of contentions and of worry;" the genitives are naturally i/fnitiri effeclus. lit., "Every day he wisheth a wish." i. e. he carries constantly the same intense longing for possession and enjoyment, but stops with this indolent wishing and dreaming, without passing over into energetic action.

It is otherwise with the upright, who by his honorable industry is put in circumstances to distribute rich gifts among others also; comp. xi. 24 a.

Ver.

20. Precious treasure and oil are in the dwelling of the v^ise, but a foolish man consumeth them, (. c. wastes whatever he possesses of valuable treasures and spices.

" A fool of a man." as in xv. 20.

To "swallow up," i. e. to waste, destroy and ruin, as in Eccles..

Vers. 27-31. Of God's righteous judgment on the wicked and disobedient.—The sacrifice of the wicked is an abomination (comp.

XV. 8j, how much more vyhen it is offered X. 12; Lam. ii.

2-8; Job x.

8, etc.— Hitziq in for evil. n^;3 might mean "with transgresclause a changes 131^1 to pt7' and reads iliJ insion, with evil intent"

(not "with deceit," as Beethe.mi holds), comp. Ps. xxvi. 10; cxix.

1.50.

But it seems to be more appropriately taken here as a statement of the motive of the abhorred stead of mj, and thus obtains the meaning, "Precious treasure is in a wise mouth, but a fool of a man swallows it down (?)."

Ver.

21. He that foUoweth after righteousness and mercy shall find life, righteousness and honor.

Thesecond "righteousness," although wanting in the LXX, is not for that reason to be regarded an error (in opposition to ZiEGLEK, Elstee).

It deno<e,s the jiudicial righteousness of the man who, on account of his striving after righteousness, is sanctified and blessed by God (just as in chap. viii. 18; .lob xxxiii. 20).— while in clause a the righteousness intended is a moral quality of the wise mnn who keeps the law.

The relation is the same in the N. T. between St.Katoain'7] as a present possession of the believer {e.g.

Rom. iii. 28; Gal. iii.

21), and diKaionvvTj as an object of Christian hope; Gal. v, .5.—With this use of the terms "life" .and "honor" comp. iii.

16.

Ver.

22. A w^ise man scaleth a city of the mighty; i. e. even a fortress well defended by numerous and strong warriors does not long sacrifice, and therefore to be " for transgression." for some iniquity wrought with evil intent, which is to be expiated by a sacrifice,—-and by a sacrifice only, and not by true contrition and repentance

(comp.

IIiTziG on tliis passage).

Mai. i.

13 is therefore not so true a parallel as Ecclesi.ast. xxxiv. 21-25.

Ver.

28.

With a comp. xix. 5, 9 —The man that heareth shall speak evermore; ;. c tiie modest au<l teachable, who, instead of talking on heedlessly at random, gives tlioughtful attention to all profitable teaching, and ponders quietly all that he has heard, that he may be able to give reliable testimony (comp. Solomon's "hearing heart,"

1 Kings iii. 9)—such a one will be constantly called forth anew to testify, and so become one "speaking evermore," a testis sivA orator perpetuus, a witness to the truth universally esteemed and much desired, in contrast with the hjedies-, gossiping, lying witness (comp. xviii

THE PROVERBS OF SOLOMON.

language to Goliath, 1 Sam. xvii. 47:

" The battle is Jehovah's;'' i. e, on Him depends l.h« decision of the war, its favorable issue, its victorious result.

13).

For this interpretation tlie parallel in xii.

19 is decisive, from which appears especially the inadmissibility of rendering nVj7 secundum veritalem, according to truth (so e. y. U.mbbeit: "he who hears the truth").

[Rueetschi (as above,

DOCTRINAL, ETHICAL, HOMILETIC AND

152) brings out the antithetic force of the

PRACTICAL.

Terse thus : -'To hold to the truth is just what the lying witness fails to do ; tlierefore must he cease According to the introduction and conclusion of the chapter, ils contents refer mainly to the all-directing providence of God, the ruler of the world, just as in chap, xvi.,—which furthermore inregardtoseveralof the ethical precepts, or rules of virtue connected with these considerations about providence, stands in quite close relations to the admonitory substance of the section before us; comp. e.g. xvi. 5 with xxi.

4, 21; xvi.

10.

12 with xxi.

; xvi. 11 with xxi. 6; xvi.

(i with xxi. 21; xvi.

17, 20 with xxi.

23: xvi.

with xxi. 22; xvi. 2B with xxi. 25, 26.

Among the virtues the practice of which is commended as a chief means of putting one's self in the right relations to the administrative and judicial government of God over the world, nghieousncss or obedience to God's word, which is better than sacrifice (vers.

3,27: comp. vers.

8, 12, 15, Ih. to speak; his way perishes, Ps. i.

But the man that hearkens, etc.. to the truth sliall evermore speak 'us a witness and otherwise, living happily shall alivays be able to speak, and shall be gladly heard' (EwALn), and so by no means perish."— A.] Ver. 29. The wicked putteth on a bold face, lit., "tlie mm of wickedness makulh boldness with his face."

The predicate as in vii.

13, denotes the immovable fixedness of features behind which the shameless villain seeks to liide his criminal intentions and crafty dispositions.

Whether we are here to think specifically of a false witness implicated in some criminal conspiracy (from the suggestion of 28, a), must remain doubtful from the indefiniteness of the expression (in opposition to Bertueau, Hitzig).—

But he that is upright establisheth his way.

Instead of jO' i.ie K'ri, with wliich the LXX agree, proposes r|3\ and some modern in21, 28, 29;, is the most conspicuous.

Side by side with this stands patience in the sense of the New Testament (comp. vno/wrr/, Luke viii.

15; James i. 4), i. c, steadfast endurance in lalior and in suffering, such as the service of the Lord brings with it (vers 5, 17, 25, 20).

There are more isolated warnings against deception (vers. terpreters prefer this reading, e. g.

HiTZiG " considereth his wny."

But just as it may be said of God (chap. xvi. 9) so it might be said of a pious man. that he makes his way or liis sleps.ft>m,

G, 28), hard-heartedness (vers. 10, 13), luxurious extravagance (ver.

17, 20), scoffing (vers. II, 24).

Since however these without difficulty group themselves about the central idea of obedience to the divine command, this obedience may itself be considered in a general way as the controlling idea in the substance of the section, and accordingly some such theme as " the man who hearkens" (ver. 28; comp.

I Kings iii.

9), or again "obedience more acceptable to God than sacriI. e. sure and fixed (conip. Jotliam's example, 2 Chron. xxvii. G); and the antithesis between « and b becomes decidedly stronger with the reading of the K'lhibh.

[TlieE. v., whicli is followed by H., N. and M. adopts a weakened and ambiguous rendering, " directetli, " — " considereth " being in the margin.

S. and Wordsw. decidedly prefer tlie stronger rendering '* establisheth,"

W. bringing out the contrast between tlie wicked man's hardening his face, and tlie good man's fice " (ver. 3

; comp.

1 Sam. xv. 22). may be prefixed as a theme or motto to all the res'. hardcnincj his way.

As IIceetschi urges, both the verbs and their objects contribute to tlie completeness of the antithesis.

"The wicked man looks only to the outside, the forms, tlie appearance and show, tlie transient result

; but the good man aims at the real, the actually good; he therefore est.iblishes his ways, his mode of life and action, his wliole course."—A.].

For a hnmiiy then on the chapter as a vhole :

God as ruler and judge over all the world, and m.an's duty of obedience to Him, consisting in walking in righteousness, patience, love, and truth.

Or more briefly:

Obedience to Gods word as the sum of all human duties and viriues.

Ver.

;;o. No -wisdom, no understanding, no counsel is there against Jehovah.

(.'omp. Stocker:

Of God's gracious and righieous government, as it shows itself in the good and the evil.—The Berlebnrg Bible puts it very well: God is to rule, not self-will.

Vers.

1-3, Cramer (on vers.

I. 2):

God not only knows the thoughts of men, but also has their hearts in His hands, and turns and moulds them as the potter the clay.

In matters of taiili therefore we are not to proceed according to the fancy of our own hearts, but according to Gods command.

Geieu: Pray God earnestly that He may not leave thine heart intent on any evil, but Ihat he may draw it to Himself to walk stead- ^J37 is by no means merely " before God,"' t.

C-, according to God's judgment, as Umbreit, c'c, say, but "over against, in opposition to."

The meaning is that a human wisdom which would assert itself in opposition to the divine, is not wisdom, but slieer folly (comp.

IJor. iii.

19), Ihat in comparison willi tlie divine wisdom that of man is altogether nought (comp.

Isa. xxix.

14).

Ver. 31 continues the thought of I he preceding verse.

As human wisdom, so likewise is human fitrenglli and reliance (m liumau aid and might nnihiug; comp.

I's. xx.

7 (^); xxxiii. 17.— The horse is made ready for the day of battle.

T'je participle exnresses tlie permanence of the I'lislly according to his word.

Wcihlfarth:

Not merely the plans of the lowly, but also the counsels and undertakings of the mighty depend on God, who as chief ruler of His world with wisdom that never deceives and power that neveiir-*tler; lliereforo, lit. " ntands prepared, is prey^ii^\ "

(IIiTZioj.— With b compare also David's fails shapes all according to His design.

Stakkb

CHAP. XXI.

1-31. i&a righteous acknowledges his guilt and walks in humility before the Lord, He remits his penalty, and before his eyes punishes the ungodly in full measure, that by the sight he may be made wise.

(on ver.

3) :

All outward ceremonies of worship avail nothing, if there is lacking (he true iuwaril service of God, worshipping God in spirit and iu truth (John iv. 24).— [L.twsoN:

Sacrifices had no goodness in their own nature ; and when men Vers. 19-26.

Hasius (on ver. 20) : Where trua wisdom is lacking in the administration of temporal things, there even with a regal or princely income destitution and want may enter.

Geier (on ver. 22) :

Let every Christian and especially every Christian teacher exert himself by virtue rested on them they were abominable to God.

.ludgment and justice are a part of the image of (tod in man, and have an everlasting excellency in their nature].

Vers.

4-8. Cramer (on ver. 5) : A measure is good in all things; therefore hasten deliberately.

—Gkier; He is cruel against himself who heaps up riclies unrighteously: he is gathering up his own ruin at (he same time.

-Caiiuer Handh. {on of heavenly wisdom to tear down the fortresses and bulwarks of the kingdom of hell.

Cramer (on ver. 22) :

Let no one trust iu walls, castlea or fortresses.

What human hands have constructed human hands can pull down again.— (On ver. 23): God as the Creator of our human nature has set a double wall before the tongue, —the teeth and the lips,—to show that we should keep and guard the tongue with all carefulness.

— [15p. Hall: He that looketh carefully to his tongue takes a safe course for preserving his life, which is oft in danger by much and wild (alking].—Geier (on ver. 24):

Vices hang together vers.

.5-7):

Industry and activity, not excess of liaste, leads to good success: furthermore, not falsehood, or deceit, or robbing others.—Vo;< Gbklach (on 7, 8):

The desolation which (lie ungodly bring upon others at length sweeps them away ; for no one, who persistently refuses to do right can stand, since right is precisely the staliility, the order of things.

[Tuvpp (on ver. ti) Many a wretched worldling spins a fair thread to strangle himself both temporally and eternally]. like a chain; from pride springs contempt, from contempt wrath, from wrath mockery and many

Vers 9-18.

[Chal.mers (on ver.

10):

The claims of friendship are overborne by the strengt h of that evil desire on the part of the wicked, which is bent on the objects of their own selfisli insults.

Zeltser (on ver. 2'), 2C) :

Lazy thieves of time are not worth their bread : ho that worketh not, neither shall ho cat,

Thcss. iii.

10.

[Mufpet:

Wishers and wuulders are neither good householders nor yet long livers]. iiess] —Sr.iRKE (on ver.

10): Wo should not so oi'ten act contrary to the law of love to our neighbors, if we reiiected always what we should d rsire in our neighbor's place (Matth. vii.

12).

(On ver.

13):

.A.n uncompassionate spirit toward ths poor is punished by God with want of pity in return, according to the justice of an exact requital.

Hasiu* (on ver. 14): Even with triVers. 27-31.

Zeltner (on vers.

28, 29) : To receive kind suggestions with thankfulness, and to reform, is no shame but an honor in the sight, of God and men.

[Trapp (on ver.

.SO) : Human wisdom while it strives for masteries is overmastered].

Melanchthon (on ver. 30, 31):

It is a wholesome rule for the whole of life, to fulfles, with slight manifestations of love, one m.ay frequently avert much evil, and soothe spirits.

Geieii (on ver.

1.5): Joy and peace of conscience follow a joyful obedience to (Jod's command; a scornful contempt and disobedience of it is followed by constant disquiet and fear.

[Lawso'^ (on ver. 15): Many do judgment without taking pleasure in it; their consciences will not suffer them to do otherwise, but their hearts are on the side of sin; or they will do many good things with pleasure, because their constitutional and beloved sins are not affected by tliem ; but there are other things at which they stop short, etc.— Trvpp (on ver. 10) :

He that deviateth from the truth according to godliness cannot possibly Winder so far as to miss of hell], Cramer (on v 'r 17): He who will consume more than his fil the duties of one's calling, and in connection with this trustfully to invoke God's aid and succor.

If we do this our works under God's aid iu blessing us succeed well.

Unrighteous labors, those undertaken without any call from above, as well as without trust in and prayer to Go 1. on the contrary undoubtedly fail, be they entered upon with ever so much shrewdness and cunning.

Saitrin (sermon on ver. 30): On the futility of the means which human p.issions oppose to God,—!;!z.

1) earthly exaltation; 2) political prudence:

3) sensuality; 4) stoical endurance.

— Burleburg Bible (on vers.

30, 31): No beginning, devising, striving of ours can possibly oppose that which God purposes with us.

Is it not then the best thing to commit ourselves wholly to His guidance, without giving ourselves much labor in vain ?

We indeed prepare all in accordance with our idea and understanding; but God gives success wholly according to His pi. High can yield must utterly perish (Ecclesiast.

.-cix. 32).—(On ver. 18): God often turns the leaf over so that the evil that was designed for the pious comes upon the ungodly.

Von Gerlach (on ver. 18):

Every man deserves punishment here since none is guiltleas.

Since however the will.

In everything then let the charge be left t« Him!

J90

THE PROVERBS OF SOLOMON.

tl) Admonition to secure and keep a good name.

Chap. XXII. 1-16.

A (good) name is to be chosen rather than great riches; better than silver and gold is good will.

2 The rich and the poor meet together; Jehovah is the maker of them all.

3 The prudent seeth the evil and hideth himself, but the simple pass on and must suffer.

4 The end of humility (and) of the fear of God is riches, honor and life.

5 Thorns, snares are in the way of the wayward ; he that guardeth his soul let him keep far from them.

6 Train up a child in the way he should go even when he is old he doth not depart from it.

7 The rich ruleth over the poor, and the borrower becometh servant to the lender.

8 He that soweth iniquity shall reap calamity, and the staff of his haughtiness shall vanish away.

9 He that hath a bountiful eye shall be blessed, for he giveth of his bread to the poor.

10 Chase away the scorner and contention goeth out, and strife and reproach cease.

11 He that loveth with a pure heart, whose lips are gracious, the King is his friend.

12 The eyes of Jehovah preserve knowledge, but the words of the false doth He overthrow.

13 The slothful saith :

(There is) a lion without, I shall be slain in the streets.

14 A deep pit is the mouth of the strange woman ; he that is accursed by Jehovah falleth into it.

15 Foolishness is bound in the heart of the child ; the rod of correction driveth it far from him.

16 One oppresseth the poor only to make him rich ; one giveth to the rich (and it tendeth) only to want.

GRAMMATICAL AND CRITICAL.

Ver. 1. [The Niphal part.

1T\2i here as in x»i. 16 is to be rendered like the Latin pass, periphr.— nd!m est, "is in t.f chosen, ought to be chosen ;" comp. BiJTT, g 997. 2. c.—A.].

Ver. 2. [See Eieg. notes for the reason why 0^3 is preferred to DrTJiy.

Thelit. rendering is ' their totalii\. Illwhole of thero."

For minnte explanations of the use of 73 and the ordinary form of its suffixes see e.g., BBtt.

J ^:l^. c, i SS3. d.—A..].

Ver.

.1.

[See Exe^. notes for reasons why the K'thibh is to be preferred to the K'ri.

The vocalization is of course 1I1..1 of the K'ri IjIDJ and not that of anlniperf. Kal. The time implied in the verb nX"l is of course a "relative perfect;'

Iw iaVi first seen, and then will hide himself.— A.].

Ver. 5. 2'pJ?

'« in the Vulg. correctly regarded as a genitive with ^T1 ; »o most of the modern interpreter^ reVer» 7, S. [The full forms Vlt73'' and lllf p''

(K'thibh) are preserved by the emphasis thrown on the ultimate nvll.lbles.

Arcording to IIott.

?in(i.5.' 6, r, while these forms arc the prevalent forms in the dialects of Ephra'm and Sitneon they lire found in the period of Judali i.ulv under the influence of special emphasis or a followiUK pause.— A.

Ver.

11. jin the reading of tlie K'ri the Ilhoiem is eKceptioually shortened to Karnels-Hhatuph bolare Mukkeph.

The K'lhihh has I lie «(/!(. ran.'ifr. in its ordinary form.

Sec Qreev. J 21.5. 1, c— A.].

Vers. 12, 1.'!. [The perf. nX J in ver. 12 is classed by BiJTT. with the " empirical " perfects

; this 13 a fact of experience.

It has been found true; the lOS of ver. 13 is classed with the " effective " perfects

: be has virtually said, it is in effect - T OB though he had said, e/c.—A.J

CHAP. XXII.

1-16.

Ver. 15. [The pass. part, m^ti'p illastrates the principle that in Hebrew, whatever b» the time to which this participle relates it describes a state anil not a process,—something that is, and not something that is coming to be ; Germ, **istverlc7iupft" nof wini v."

See BiiTT. g 'J97, 2, «.— A.].

[It can hardly be accidental that in this group of proverbs so many of the important words begin with ^•, thus

It!?^* (Ter. 1), TUi) and Tt^p (ver.

2), D1"\>'

(ver. 3), 3p^ and niJi^ (ver. 4) t^p^ (ver. 5), eic—A.]. where the verse, with this exception, literally recurs.

EXEGETICAL.

But the simple pass on and must suSei ^"are punished," E. V. and most of the English commentators).

In the last verb we have a per1. On account of the brevity of this section beginning with chap. xxii.

1, but plainly ending with ver.

16, as well as on account of the supposed construction of the section with some reference to the number yjoe (which is saij to have had a mollifying influence also on chap, xxi.), HiTziQ conjectures that its Latter and larger half has been lost, and thinks that the portion which has disappeared maybe recognized in the section fect preceded by a simple copula, because the heedless pressing on of the simple into calamity, and their "expiating" it, or suflfermg injury, are conceived of as cotemporaneous ; compare 2 Sam. vii. 9; Ezek. xxv. 12, etc.—The plural "the simple ones" over against the one "prudent man " of clause a, seems to be chosen not without an intentional reference to the disproportion that actually exists numerically in life between the two classes of men. xxviii. IT^xxix.

27.

All this rests on the basis of assumptions as subjective and arbitrary as the general principles of this critic which relate to the supposed numerical structure of the oldest and main division of the whole collection of proverbs.

See remarks below, on chap. xxv.

1, and also on xxviii.

1 (Doctrinal and Ethical).

Ver.

4. The end of humility (and) of the fear of God is riches and honor and life.

The cupula is wanting before " the fear of God," because this "fear" is in its idea so closely connected with "humility" that it can be appended as in a sense an appositive to it.

Thus Bertheau and Elster correctly render, following GeIER, RosENMUELLEU,

SCHELLING,

etc.

More commonly (and as early as the LXX and Vulg.

) the "fear of Jehovah" is regarded as the 2.

Vers.

1-5. On a good name as dependent not on riches and treasures, but on prudence, humility and right sensibilities. — A (good) name is more precious than great riches.

The absolute term "name" here denotes, like 6vo;ja in the parallel passage, Ecclesiast. xli.

12, a good QiiiaQ [uiJ^taa Ka?^bi>, LXX) ; so likewise in Eccleg. vii.

; .Job xxx.

8.—Better than silver and gold is gooduyill.

The "good" first effect or consequence of humility, like riches, honor and life ; this, hoivever, gives no speci-fically appropriate idea.

This is also true of Hitzig's emendation (rwST for DN"!]), the "beholding Jehovah;" for "riches, honor and (31tD) does not belong as an adjective [attributive] to the noun " favor" (as the Rabbins render, and U.MBREIT also:

" Schijnf Gunst" [E.

\'., M., S., De W., etc ]), but is a predicate (cump. life " could hardly be the elements inio wliich the "beholding Jehovah" should b? resolved; this idea is rather in the Old Testament also (e. g..

Ps. xi. 7; xvii. 15) always one that belongs not viii.

19), parallel with "more precious, or choice," but put at the end of its clause for the Bake of a more emphatic stress upon the objects compared with it, gold and silver.

[So E. V. in the margin. Wordsw.

(?).

H., N., K.,

elc.~\.

Ver.

2. The rich and the poor meet together; i. e., they are found side by side (comp. xxix. 13

; Isa. xxxiv. 14), as classes both of which are alike created by Jehovah, and therefore have each its own peculiar object and calling to fulfil to the present, but only to the future lite —With 6 compare moreover iii. 16; viii.

18.—[Our author's idea is also that of De W. and K., the E. v., H., N., S., M., Wordsw., etc.

The grammatical objection urged by Hrrzin, U.mbreit and RtiEETSCHi is the harshness of t lie usi/ndelon ; they agree in making the latter part of clause a the predicate, a more natural construction unquestionably, if the resulting meaning is admissible.

Umbreit interprets the humility of which "the fear of God " is the reward, as humility in human relations—a rendering hardly consistent with the Hebrew usus Inqnrndt.

Rueetschi takes the words in their ordinary sense, and the structure which is most obvious, and explains:

" The genuine religions wisdom which is equivalent to 'the fear of .Jehovah in God's creation.

Comp. xiv. 31

; xvii. 5; Job xxxi. 15.—Since both "rich" and "poor" are collective ideas, it is said that -God has created "all of them" (D^3, and not "both of them, or the two,"

On'JE/, as in xx.

12).

[The verb " strike against, or encounter each other," of course does not here imply such an antagonism as too often exists in disordered liuman society, but simply the ordinary encounter or intermixture of social life.

The word of God no where endorses the jealousies and collisions that result from sin.—A ] Ver.

3. The prudent seeth the evil and hideth himself.—The K'thibh (inD'l. an Im- ' (more precisely, of which the fear of the Lord is the beginning), is the highest reward of humility ; it is to him who attains it all (riclies. honor, life), all that man desires and strives for beside, his greatest riches, his highest honor, his true life."

In this view clause b is an analysis of the predicate of a.—k.-\ perf. Nipb.) is to be preferred to the K'ri (liTDJI).

Ver 5. Thorns, snares are in the way of the false.— Here ai^ain we have an asi/ridctou, consisting in the a.<soiiating of the two ideas which are in (heir import essentially equivalent, of "thorns " (comp. Job v. 5) and " snares, nets'' because the hiding one's self is a consequence of seeing the coming cal.amity. and this consequence is expressed by the Iinperf. with l cnnsec ; comp.

Sam. xix. 5.

The K'ri originates from xxvii. 12,

THE PROVERBS OF SOLOMON.

ways destroys freedom, even though no sale int« slavery of him who was unable to pay should ever take place.

(chap. vii. 23; Ps.

Ixix. 22; Job xviii.

9, elc).

HiTziG proposes instead of the latter expression lo read DTISD :

'•Thorns are poured out, are spread on the way of the false (? j."

[Those who agree with Z. in the general structure of clause Ver.

He that soweth iniquity shall reap calamity.—Comp. Job iv.

8, and the converse seiitimeni, Prov. xi.

18.—And the staff of his haughtiness vanisheth avyay;— /. e..

A, in his seleclion of the subject and predicate, very generally, at least our English expositors, make the verb affirmative rather than hortative.

KuEETScHi (as above, p.

15-5), on the ground of ] the staff with which in the ebullitions of his anger (Isa. xiv.

(j) he smote others conies to nought, as though dried up and rotten.

Compare for the verb "to come to nought, to come to an end,"

Gen. xxi.

1.5; 1 Kings xvii. 16; Isa. x. 25.

According to the last mentioned passage, Umbreit, EwALD [De W.] and Elster explain:

"and the the very general idiom of the book of Proverbs, and in regard to this phrase in particular, iiySJ ^D2', considers the clause as inverted : " he who keepeih far from the thorns and snares that strew the way of the false, destroying him, notwithstanding all his cunning, saveth his life."

A. staff of his punishment is already prepared."

I— With b compare xvi.

17.

But the verb 7X12 in that instance acquires the meaning "to be ready, to be already prepared,"

.3.

Vers. 6-12.

Of good discipline, frugality, uprightness, love and fidelity as further important means to tlie preservation of a good name.— Train up a child (early) in the vray he should go —The verb which, according to Arabic analogies, is equivalent to imhuit, initiavit (comp. ScHULTE.NS On this passage), denotes here solely through the context,—and the noun (n"i3J.') means not "punishment," but always simply anger, passionate excitement.

And to employ "staff of his anger" to describe "the i-od of the Divine anger aroused against him " would surely be an unusually condensed and the first instruction that is given to a boy, his e.irly education and the formation of his habits.

Compare the expression of HonACE (Ep. I., 2, 6^) harsh expression.

Hitzio reads b"n3^ '33"«£'1

" and he that renounces (?) his service perishes," a meaning clearly quite insipid and little appropriate as the result of a very artificial and vioQuo semel est imbuta recens, servabit odorem Testa iliu; and also the modern proverbs Jung gewohnl, all gethan [Young accustomed is done old] : or " Was Hdiuchen nicht lernt, lernt Hans nimmermehr"

["What little Johnnie does not learn, John learns never."

So our English proverb "Just as the twig is bent the tree's inclined."] lent emendation, for which the text of the LXX neither in ver. 8

6, nor in the spurious verse which tiiis version exhibits appended to our verse, offers any adequate support whatsoever.

[FuEBST distinguished two radical meanings in the verb I'N, from one of which the derived noun has the meaning "nothingness, vanity," here 13")'1 '3"/^ can have no other meaning than "according to the standard of his way" (Gen. xliii. ailopted by E. V., and B.; the other gives the

Lev. xxvii. 8, etc.), i. e , according to the way that is determined for him, according to the nii^aning "calamity," and in this sense the word is here understood more forcibly and appropricalling and tlie manner of life for which he is intended.

With this interpretation, which is as simple as it is pertinent, HiTziu's emendation ately, by De W.,

K., H., N..

II., S.—Rueetsciii vigorously supports our author's interpretation of clause b.— .\.] Ver n. He that hath a bountiful eye shall be blessed.— He who is "good in the eye may be dismissed as superfluous :

13^ "3"/^.

''according to his tenderness, since he is still tender."

[Notwithstanding the "simplicity" ofthe interpretation "in accordance with his way, or " is the exact opposite of the man " evil in the eye" (chap, xxiii. fi) : it is he therefore who looks around not wickedly but in kindness and his going," three different meanings have been found in it.

It may be, a) "his way" in tlie sense of his own natural and characteristic style and manner,—and then his training will have reference to that to which he is naturally fitted

; or b), the way in life which he is intended by parents or guardians to pursue ; or f) the way in which he ought lo go.

The last is moral and refriendliness.

Such a one will besides always be charitable in disposition and action, and therefore as he dispenses blessing he will also receive blessing.

The conjunction ("3) as the beginning ofthe second clause should doubtless be regarded rather as a causal, than, with HiTzio, as a conditional particle; it is therefore not "?/ lie gives"

(that he does this is in fact already imlates to the general Divine intention concerning man's earthly course ; the second is human and economical; the first is individual and to some extent even physical.

Yet although the third plied in bis being described as having " a bountiful eye"), but "since," or "for he gives," etc.

Ver.

10. Chase away the scorner and contention goeth out.—That s-ofiing is a present-s the highest standard and has been generally adopted and used where little account is made of the original, it has the least support from the Hebrew idiom.

So De W., B., K., S., H. chief source of contention and strife was already expressed in chap. xxi.

24.

Contention "goeth (?), and others.— .\.] out,"

VIZ., with the scofTer, when he leaves the assembly in which he has given forth his scoffing

Ver. 7

The rich ruleth over poor men.

Observe bore again the significant interchange between siii^uhir and plural like that above in utterances (the LXX rightly supply i/( ori'erf^i/oi').

— And strife and reproach cease,— for the evil example of the scoffer had excited the whole assembly to mutual abuse and recrimination ver.

3, corresponding with the actual conditions of human society.

'Thesame relation of dependence comes in play however in like manner betwein borrowers and lenders; indebtedness al- ('(l'7p has here this active meaning).

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