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Rather [כי בן הייתי לאבי רך - ויחיד לפני אמי :

.Sight of my Mother

וארח צדיקים כאור נגה- הולך more and more unto the perfect Day

3. For I was my Father's Son, tender and only beloved in the

. :— ]. FOR I WAS A SON TENDER TO MY FATHER, AND A DARLING IN THE SIGHT OF MY MOTHER. By this Construction one Hemistic reflects Light upon the other. 7:/• fignifies both an only one and a Darling : the Reason of which is obvious. V. 18. But the Path of the just is as the shining Light, that shineth

. : D17 1933 7 7789] Rather - AS A SHINING LIGHT, THAT GOETH FORTH AND SHINETH LIKE THE PERFECT DAY, or the Day in it's Meridian Brightness. See 7 thus used, Nah. I. 10. i Chron. IV. 27. V. 22. — and Health to all their Flesh. : sono nowa baba] Rather

AND THEY (viz. my Words or Sayings ) BEAR TIDINGS OF HEALTH TO ALL: i. e. are replete with wholesome and salutary Counsels.

V.23. Keep thy Heart with all Diligence; for out of it are the Ijues of . :", ] THE GOINGS FORTH (or perhaps, the PROGRESS) OF LIFE: i.e. (as it is added in the old Version) “ as the Heart is pure or corrupt, so is is the whole Course of a Man's Life."

Rather [מכל משמר נצר לבן-כי ממנו תוצאות חיים: .of Life

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For the Lips of a strange Woman -777; now — 9) Ought not 7770 here, and in the other places where it occurs in this Book, to be rendered A DEBAUCHED or LEWD WOMAN ; for the Import of the Word is — ONE WHO IS ALIENATED in her Affections, viz. from her Husband, or from her God?

V.6. Left thou shouldest ponder the Path of Life, her Ways are moveable, that thou canst not know them. Tomboyo wa : yon s'S] The first Hemistic does not well connect with the latter, or the Context, in our Version; and that because our Translators assign a wrong Person to the Verb: for oson is equally the 2d. Per. masc. or

t be

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the 3d. fem. of the Future, as every Tyro knows. This Oversight is the more remarkable, as they had doubtless the old Version before them, which renders the Word properly, thus — She weigheru NOT THE WAY OF LIFE: HER PATHS ARE MOVEABLE; THOU CANST NOT KNOW them.

V. 8. Remove thy Way far from her, ~7377 opisya pron] This Expression is harsh, either in the Proper, or the Figurative, Sense. I would therefore either render with the old Verfion.


V.9. Lest thou give thine Honour unto others,-7717 D'ang's inn 10] Dane does not seem to be a Noun in this Place, but the Participle prefent; which I would render (Lest thou give up &c.) TO THE IDLE, as Deut.VII.jo. XXIII. 21. &c, AND THY YEARS TO THE UNRELENTING ; meaning the jealous Husband. See Chap. VI. 33, 34, 35.. which


be considered as a Kind of Paraphrase upon this Verse. V. 14. I was almost in all Evil, in the midst of the Congregation and Affembly. ] Congregation and Assembly are generally used in a good Sense for religious Meetings, and the Meaning here seems directly opposite; I would render the latter Hemistic thus - IN THE MIDST OF COMPANY AND THE MULTITUDE. See the first Word so rendered, Gen. XXXV. 11. and the latter, Pf. LXVIII. 30. .

V. 15. Drink Waters out of thine own Cistern ; and running Waters out of thine own Well. :

] The latter Hemistic ought to be rendered AND STREAMS (or, STREAMING DRAUGHTS) FROM THE BOTTOM OF THINE OWN WELL: 7ino has this Sense by Construction, Zech. V. 4. where it is said that the Curse shall remain in the midst (i.e. shall penetrate into EVERY, THE MOST DISTANT, PART) of the House. What is meant by this Allegory is explained at Ver. 18, 19, 20. There we find the Key to unlock this Proverb; which is hereby, restrained to the Marriage Bed, and connubial Benevolence. It does not seem therefore to be a general Maxim (according to the old. Version) relative to Sobriety and Charity.

V. 16. Let thy Fountains be dispersed abroad, -,73977 ZMIYO 135] I would here render 7'ng'ye THY SPRINGS, to distinguish it from

ונוזלים מתוך בארך :

[ שתה מים מבורך


799pa (at V. 18.) which is also translated Fountain ; not merely on Account of the Sound, but because a different Sentiment is thereby conveyed : the first being the Effects, the latter the Cause. For Solomon himself interprets the 70s, or Fountain, by THE Wife; and by Parity of Reason we may conclude, that the Springs, or Rivulets, here mentioned must mean the Children, produced from that Union. And if there still could remain any Doubt, the next Verse must I think intirely remove it: which says, Let them be only thine own, and not Strangers with thee; and seems capable of no other Interpretation, than that of an Exhortation TO KEEP THE BED OF WEDLOCK



V, 19. Let her be as the loving Hind, and pleasant Roe : innbyn D'228] Rather - The beloved HIND, AND FAVOURITE Roe. The Comparison is here very apposite; for it is well known, that all the Males of the Deer Kind are remarkably fond of their Females at the Time in which the spos operates ; and, though at other Seasons timid Animals, they will then, at the Hazard of their Lives, encounter any Danger, rather than forsake their beloved Partners.

- and be tbou ravished always with her Love. :700 nawn inansa) The Verb now in all other places, besides this and the next Verse, signifies to err, or go astray: see V.23. but the Sense in Arabic of

is Lætitiam attulit, anxius fuit, illum exhilaravit. V. 22. — and be shall be bolden with the Cords of his Sins. sanay : 720 inson] In the Margin - his Sin; which is right according to the present Lection : but the corresponding Word and all the old


.חטאותו Verfions point out

C H A P. VI.

בני אס ערבת

V. 1. My Son, if thou be Surety for thy Friend, qya5] This Maxim against being Surety for a Friend (which Solomon inculcates in different Places) seems to favour more of economical Prudence than of Benevolence. It borders upon a Saying of Thales, mentioned by Diogenes Laertius - Eygua, hapa de atin. He means i suppose hereby to recommend the greatest Circumspection before we become bound for any one, and not to forbid this Act of Friendship absolutely in all Cases whatever. See the Note Job. XVII. 30 V. 5. Deliver thyself as a Roe from the Hand of the Hunter, ] seem Dd


הנצל ציד Our Translators feem to have thought that the Word [כצבי מיד

had dropped out of the Text : but I think it is more probable that there is only the 3 wanting ; and that the Word was originally 789

DELIVER THYSELF AS A ROE FROM THE HUNTER : for by this Reading the Hemistics correspond better in Length; and it seems to have been the Reading of all the old Versions, except the Vulgate.

V.8. Provideth ber Meat in the Summer -,90's ropa yan] Modern Naturalists seem to question this Fact: but it may be thought sufficient for the Purpose, if it were in Solomon's Time but a popular Notion. See the Note on Pf. CXXI. 6. and Ray, on the Creation, &c. (Part I. P. 135.) His Words are — " Another Insect noted for her “ Prudence, in making Provision for the Winter, proposed by Solo“mon to the Sluggard for his Imitation, is the Ant, which (as all Na“ turalists agree) hoards up Grains of Corn against the Winter for her “ Sustenance : and is reported by some to bite off the Germen of

them, lest they should sprout by the Moisture of the Earth ; which “I look upon as a mere Fiction : neither should I be forward to credit “the former Relation, were it not for the Authority of Scripture ; “ because I could never observe any such storing of Grain by our

Country Ants.” The Author referred to by Ray is Pliny, B. X. Ch. 72. See also B. XI. Ch. 30. Ælian in several Places confirms the Account of the Industry of the Ant. B. II. Ch. 25. B. VI. Ch. 43. &c. So likewise the Poets,

Hic nos frugilegas aspeximus agmine longo
Grande onus exiguo formicas ore gerentes,

Rugofoque suum servantes cortice callem. Ovid. Met. B.VIII.624. So Horace in the first Satyr

Parvula, nam exemplo eft, magni formica laboris ;
Ore trabit quodcunque poteft, atque addit acervo

Quem fruit, baud ignara ac non incauta futuri.
And Virgil,

populatque ingentem farris acervum
(Curculia, atque) inopi metuens formica senecta. Georg. B.1. V.184.
Ac veluti ingentem formicæ farris acervum
Cum populant, hyemis memores, tectoque reponunt :
It nigrum campis agmen, prædamque per herbas
Convectant calle angufto ; pars grandia trudunt
Obnixa frumenta bumeris : pars agmina cogunt,
Castigantque moras ; opere omnis femita fervet. Æneid. IV. V.402.


- ראשך The Senfe [ובא

Rather A [ אדם בליעל איש און - הלך עקשות פה!

Rather [כי בעד אשה- זונה עד ככר לחם

V. 10. Yet a little Sleep, a little Slumber, 11990 oyn 1790 oyrs] By the Plurals being used here seems to be implied Sleep and Slumber often repeated at different Intervals. The Apostrophe from the Preceptor to the Sluggard is beautiful. V. 11. So mall thy Poverty come

] seems to require that the , in this Place should be confidered as an adversative Conjunction; or an illative one, as in the old Version.

V. 12. A naughty Person, a wicked Man,, walketh with a froward Mouth. :— ] BASE (or WORTHLESS) Fellow is A WICKED MAN, WALKING &c. This Construction seems inore agreeable to the Genius of the oriental Languages ; which have seldom two Subjects put in Apposition ; and to the Nature of Hemistics, each of which almost universally contains a Proposition.

V. 26. For by Means of a whoris Woman a Man is brought to a Piece of Bread:

] FOR BY MEANS OF A WOMAN, THE FORNICATOR is brought TO A Piece of BREAD. For 7211 may as well be here considered as the Participle present, as a Noun.

- and ibe Adulteress will hunt for the precious Life. ene nom :7780 777 vos] Rather, by Way of owenois YEA, THE ADULTERESS WILL HUNT FOR THE PRECIOUS LIFE.

Men do not despise a Thief,, if, he steal to satisfy his Soul, when he is hungry. :aya ng 1053 xbo's

' ] Rather, I think IS NOT A THIEF TAKEN WHEN HE STEALETH; THOUGH HE LONG TO SATISFY HIS APPETITE? This Construction preserves the Hemistics distinct from each other, and conveys a clearer Sense than the other. Instead of 1912', which has no Antecedent, and is besides a Verb foreign to the Purpose, I read 112 with all the old Versions ; and give ayy the Sense of longing (to avoid Tautology in the next Words) for to hunger and thirst after Righteousness &c. is to long earnestly for that particular Thing. be that doeth it, destroyeth his own Soul.

] :17WY: 897 ] Rather He that EMBRACETH HER, or HATH COMMERCE WITH HER. See Ezek. XXIII. 3, 8, 21.

Dd 2


[ לא יבוזו לגנב כי יגנוב


[משחית נפשו

V. 34.

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