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V. 34. For Jealousy is the Rage of a Man:-900 na 778359] Rather --- FOR THE RAGE OF A MAN (or rather, of the HusBAND) IS MOVED BY JEALOUSY.

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V.2. --- and my Law as the Apple of thine Eye. : 739 11x) 'ngini) Rather --- AND let MY LAW be AS THE PUPIL OF THINE EYES.


3. Bind them upon thy Fingers, — g'nyasx by Drep] Solomon could not mean that this Precept should be understood literally, any more than the next, write them upon the Table of thine Heart ; and yet it was upon such Texts as these" (see Exod. XIII.16. Deut. VI.5. . XI. 18.) that the Pharisees founded their Practice of binding Philacteries upon their Foreheads. And hence perhaps also the popular Phrase among us of having a Tbing at the Finger's End, when we are perfectly acquainted with it.

V. JI. She is loud and stubborn, -17701 877 1797] Rather SHE CANNOT REST QUIET, BUT BACKSLIDETH. The Verb non signifies to be disquieted, hurried, or violently agitated : and the primary Sense of 970 is to go backward or backside. This Sense is in perfect Harmony with the next Hemistic, -ber Feet abide not in ber House. Besides that the being loud and stubborn are Qualities which do not correspond with the meretricious Arts of captivating.

V. 14. I have Peace Offerings with me ; — by obnovinar! That is, “I have an Entertainment, or Feast, at my House :" for in these Sorts of Sacrifices the Person that offered reserved a part of the Victim for convivial Purposes. See the Note Pf.LXIX.22. and Ch.XVII.1.

diligently to seek thy Face, and I have found thee. anes's : 78*28" 7'30 ] Rather - TO SEEK THEE, or Thy COMPANY : for 'D has frequently these Senses.

V. 16. with carved Works, with fine Linen of Egypt. Don :D993 yox ] Rather (I think with all the ancient Versions) with TAPESTRY OF THE TEXTURE OF EGYPT. For on in Chaldee fignifies, efigiavit, figuravit, figuris aliquid exornavit, &c: and in respect to prox, as it occurs in no other Place, and no Affiftance is to be derived in the Explanation of it from the Eastern Languages,

V. 15.



we can follow no better Guide than the old Versions ; except we give it the Sense of Amy, which in Coptic signifies, Incenfum, Aroma; (and this may not be thought improper, as it relates to some costly Egyptian Manufacture ;) in this case, the Hemistic ought to be rendered with PERFUMED TAPESTRY, or COVERLETS FROM Egypt. The next Verse may be thought to countenance this Sense. Note, that as the Word D'7272 in the preceding Hemistic (which is another atat reyouevov) is rendered Tapestry, I would give it the Sense of Blankets with the old Versions, and from the Arabic which signifies, diverficolores lance partes, or seu, Manipulus lane, Panniculus. V. 18. Come, let us take our fill of Love unto the Morning ; let us

. :D2783] Thus I think the Hernistics ought to be rendered COME, LET US TAKE OUR FILL OF LOVE; LET US SOLACE OURSELVES WITH ARDENT Love UNTIL THE MORNING. I give D'anx the Force of the Superlative, because the Hebrews having properly no such Degree of Comparison, express it by an additional Particle, or by a Repetition of the same Word, or by a Plural.

V.21. With her much fair Speech fe caused bim to yield; — FOOT nps 272] Rather — By the MULTITUDE of Her AllureMENTS SHE PERVERTED HIM, BY THE FLATTERY OF HER LIPS SHE SEDUCED HIM. Allurements is a Word not only more expressive, as it extends to Signs, Acts and Gestures, but is more immediately connected with the Verb np5, to catch. So in English the Words Lure, or Allure, (something set up to entice Birds, or other Things, to it) are derived from a Verb of the same Sense as the Hebrew.

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V.2. She standeth in the Top of bigb Places,, by the way in the Places of . :-] Verse would I think be more justly translated thus - She is on the Top of EMINENCES NEAR THE ROAD; SHE STANDETH IN THE HIGHWAYS. I supply the Verb Substantive in the first Hemistic, as some Verb is there wanted ; or connect this with the preceding Verse, thus ---Doth NOT UNDERSTANDING PUT FORTH HER VOICE FROM THE TOP OF EMINENCES &c?

[ הבינו פתאים ערמה - וכסילים הבינו לב :

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V. 3. She crieth at the Gates nin-Dinn 7,5] RatherBY THE SIDE OF THE GATES, as in several other Places : which corresponds to us and 8939, AT THE ENTRANCE, and AT THE THRESHOLD, immediately after.

V. 5. O ye fimple, understand Wisdom; and ye fools, be ye of an undersianding Heart. : ) Rather ---O YE SIMPLE, DISCERN PRUDENCE; AND, YE FOOLS, UNDERSTAND JUDGMENT. For any seems to have this Sense here, and is so rendered at V. 12. See Ch. I. 4. And as is used figuratively for Judgment or Discretion ; see Ch. VI. 32. XIV. 33. &c.

V.6. and the Opening of my Lips shall be right Things. nnbar :D'aminow] Rather-WITH RIGHT THINGS, or with Equity. For the prefixed to me is here a Preposition ; which is wanted to complete the Sense: or, by construing nnou, as the Participle Benoni, thus --- AND OPEN MY LIPS WITH EQUITY.

V. 10. Receive my Instruction, and not Silver ; -903 best emplo ymp] Rather --- RECEIVE MY INSTRUCTION without Money : thus is 87 rendered, Job. XII. 25. and ought to be Jer. XVII. 11.

V. 13. The Fear of the Lord is to hate evil:-09 08 0717 789] Wisdom, which is here personified, speaks in the preceding Verse in the first Person, so likewise in this Verse, and throughout the Remainder of the Chapter. The religious Precept before us (though most worthy to be inculcated) must therefore appear to be here unsealonable ; whence I conclude that Solomon did not put these Words in her Mouth: but made her say '187, and nxje, viz. I FEAR THE LORD; I HATE THE EVIL OF PRIDE AND ARROGANCY ; WICKED PATH, AND THE PERVERTED MOUTH, do I HATE.

V. 16. By me Princes rule, and Nobles, even all the Judges of the Earth. : ] mistic ought I think to be thus rendered -- AND THE Nobles are ALL GovernOURS OF THE EARTH. The Verb obw is used for governing. 2 Chron. 1. 10. Gen. XIX.


&c. - and my Revenue than choice Silver. : 9723 9039 'nxanı) Rather — MY PRODUCE ; which answers better to My Fruit in the preceding Hemistic.


-The latter He [בי שרים ישרו - ונדיבים כל שפטי ארץ :

V. 19.


is a Street , as חוץ The ufual Signification of [ לא עשה ארץ וחוצות

V.21. That I may cause those that love me to inherit Substance ; and I will fill their Treasures. ] The latter Hemistic -:X50X DIN7989, might be rendered — whose TREASURES I WILL SURELY FILL.

V. 22. The Lord polesed me in the Beginning of his Way; -77109 1277 M'VXn 33p ] Rather — The LORD POSSESSED ME when He FIRST WENT FORTH: viz. when He exerted Himself in the Work of Creation. V. 26. While as yet he had not made the Earth, nor the Fields : 79

] , in the Margin ; but that of Fields is not much better : in either Case we may conclude this could never have been Solomon's Idea. The Chaldee, Syriac, and Vulgate have here the Rivers : but that does not yet seem to come up to the Thing intended. I would therefore give this Word the Sense of végs Piscina, Conceptaculum aquæ majus ; and understand by it THE GRAND COLLECTION OF WATERS, which were mixed with the Firmament at the Creation of the World, to which Moses gives no particular Name. This Interpretation agrees with the whole Context.

nor the bighest Part of the Dust of the World. 717oy wrong : ban] What Idea can be affixed to these Words, I cannot conceive. In the old Version there is no Note ; which seems to be a tacit Acknowledgment of the Trandators' Ignorance of the Meaning. I would therefore with Submission propose this Version PART OF THE WORLDS OF THE UNIVERSE. Now hoy frequently fignifies this Earth that we Inhabit, the same as pos. Solomon does not use this latter Expression, probably because it goes immediately before. He uses the Plural, I imagine, because he wanted to give an Idea of other Earths or Worlds besides, viz. the whole Planetary System. And the Hebrew has no other Word to express those spacious Regions, in which they all move, than han.


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Rather [תן לחכם ויחכם עוד


V. 9. Give Instruction to a wife Man, and be will yet be wiser :


- DIRECT THE WISE &c. The Verb ina has that Sense, Ifa. LXI. 8.

V. 12. If thou be wise, thou shalt be wise, for thyself : but if thou scornest, thou alone fhalt bear it. : xem 77ab is sy 75° noon na Dx}


The LXX, Syriac, and Arabic, Versions add after thyself - AND TO THY FRIENDS : probably because others besides the wife Man receive Benefit from his Wisdom. But the Sense of the Maxim seems to be this — “ If thou art truly religious, thou thyself shalt fare the better « for it: but if thou art a Scorner, thou shalt also suffer in thine own “ Person:" 7735, Jeparately, and distinctly, from any Evil it may occasion to others. This is the true Sense of 7725, see Pf. LI. 4. It is remarkable that the three Versions abovementioned subjoin here the following Hemistics : which I shall not attempt to restore to their original Hebrew ; ( as that might be deemed too presumptuous an Attempt;) but content myself with translating their Versions, which are to the following Effect,






As these Hemistics were doubtless in their Copies, (which in this respect seem to have been better than those which have come down to us,) and they have besides all the internal Marks of Genuineness, I would restore them in our Version, but distinguish them by Brackets, and another Character.

V. 13. — she is simple, Hin] This Word occurs only in this Place : but we may notwithstanding conclude that it is the feminine Plural of ind, which is rendered SIMPLICITY, Ch. I. 22. The Abstract is here, as it often is, put for the Concrete, and the Plural used for the Superlative, in the same manner as on, the most excellent Wisdom, Pf. XLIX. 3. Ch. I. 20. IX. r. &c. · The Word therefore signifies SHE IS SIMPLICITY ITSELF IN THE HIGHEST DEGREE, yet the sitteth &c. or The also fitteth &c. i. e. as well as Wisdom. See 17917 explained, Ch. VII. i.

V. 16, and as for him that wanteth Understanding, she faith to him. :15 Gort as hom] Neither the present Lection of the Hebrew seems genuine, nor is our Version exact. I would therefore read -77798 122 and render, AND TO HIM THAT IS BEREAVED OF HIS UNDERSTANDING, SHE SAITH &c. or omit the 1 as in V.4.

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