V. 13.

Neh.VIII. 18. &c. There seems to be no Occasion to add any Epithet ; for if they be not true according to the Standard, they are not then Weights or Balances; and still less can they be called the Lord's Appointment. They are therefore here used xar'sgoxlw, as when Solomon says, that whoso findeth a Wife, findeth a good Thing, Ch. XVIII. 22.

- and they love him that speaketh right. : 378 Dimm 7271) Rather AND THE WORDS OF THE UPRIGHT ARE BELOVED, or loved by them.

V. 17. At the End of this Verse the Massora adds "Sm, to denote that we are arrived precisely at the Middle of this Book. Instead of these Sorts of Remarks (and these are by no means the most frivolous. that appear in this Book) it is much to be wished, that the Compilers of it had spent their Time in collating the several Copies of their Texts, in order to correct the Mistakes, which have crept into them.

V.21. - and the Sweetness of the Lips increaseth Learning. POR,
:op5 A'D' DiNOW] Here the old Version has this Note, “The sweet
Words of Consolation, which come forth of a godly Heart.” But
how Learning can hereby be increased, I cannot conceive. I would
therefore give pha the Sense of cüo, viz. FAITHFULNESS, understand-
ing by the Faithfulness of the Lips the declaring without Reserve and
with Sincerity of such useful Observations as are stored up in the Me-
mory. Or by Sweetness of Lips may be meant Eloquence; as in Homer,

Του γαρ απο γλωσσης μελιτος γλυκιων ρεεν αυδη.
V. 24. Pleasant Words are as an Honey-Comb, sweet to the Soul, and

. :] The latter Hemistic ought I think to be thus rendered — SWEETNESS TO THE Soul, (or TASTE,) AND A Medicine To The Body:

, : Singular must here signify Body.

V. 26. He that laboureth, laboureth for himself; for his Mouth craveth . :— :] Versions appear to me to have totally mistaken the Sense of this Verse, which notwithstanding is very obvious, viz. The SOUL OF THE AFFLICTED LABOURETH WITHIN HIM, WHEN HIS Mouth (or, UTTERANCE) PREŚS ETH HARD UPON HIM; i. e. " when he

« strives

Il. I. 249.

[צוף דבש אמרי נעם - מתוק לנפש ומרפא לעצם :

.Health to the Bones

in the עצם and : אמרי as an Adjective

, cannot agree with ,מתוק for

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“strives to give Vent to his Sorrow, but cannot." Thus Ovid, Trifl. Lib. V. EL. I. v. 59. & alibi.

Strangulat inclusus dolor, atque æftuat intus,

Cogitur et vires multiplicarë fuas.
V.27. An ungodly Man diggeth up Evil:-,79773 bposa us]
Rather, I think — PREPARETH EVIL : thus 1772 is used, 2 Chron.

XVI. 14.

V. 28. and a

Whisperer separateth chief Friends. 995 1992 ] 7958 ought here I think to be rendered Chiefs, or GoverNOURS ; lo also Ch. XVII. 9. It seems to be used as a Noun of Multitude. V.29. A violent Man enticeth his Neighbour :

: ] Rather - A FALSE MAN &c. as Exod. XXIII. 1.

[איש חמס יפתה רעהו-:

V. 32.

- and be that ruleth his Spirit than he that taketh a City: :gy in banna Swor] Thus Horace to the fame Effect, Lib. I. Ode ii. Latius regnes avidum domando

Spiritum, quam hi Lybiam remotis
Gadibus jungas, et uterque Pænus

Serviat uni.
And Claudian de 4to. Conf. Honor. V. 257.

Tu licet extremos late dominere per Indos,
Te Medus, te mollis Arabs, te Seres adorent :
Si metuis, ji prava cupis, si duceris ira;
Servitiž patiere jugum; tolerabis iniquas
Interius leges : tunc omnia jure tenebis,

Cum poteris rex effe tui.
V. 33. The Lot is caft into the Lap:

] The 78 prefixed to the Nominative is justified by other similar Instances, Gen. XVII. 5. Exod. X. 8. &c. What our Translators understood by Lap in this Place, I do not know : but am clear, that pina ought to be rendered into THE Midst, (as 1 Kings XXII. 35.) viz. of the Urn, or Vesël, into which the different Billets were cast. In Homer we find they were put in an Helmet, Iliad. H. V. 175, & 181.

κληρον εσημηνάντο έκαςος, ,
Εκ δ' εβαλον κυνεη Αγαμεμνονος Ατρειδας: '

σαλλεν δε Γερηνιος ιπποτα Νεφως"
Εκ δ' εθoρε κληρος κυνεης, ον αρ ηθελον αυτοι.

[ בחיק יוטל את הגורל

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[מצרף לכסף וכור לזהב-ובחן לבות יהוה:

.tle Lord trieth the Hearts

but the wbole disposing thereof is of the Lord. : 10699 53 7717491] Rather — BUT THE SOLE (or WHOLE) DISPOSAL &c. Among the Jews their most important Concerns were determined by Lot. The whole Country of Canaan was thus divided among the Tribes, and again subdivided among the Heads of Families : and I have endeavoured to shew that the Hand of an overruling Providence was easily perceivable in the wise Allotment of the respective Portions. (See Par. Proph.) The last Instance of deciding by Lot recorded in Holy Writ, is that Acts I. 26. for the Purpose of filling up the Apostleship of the Traitor Judas.

CH A P. XVII. V. 1. than a House full of Sacrifices with Strife. 150 niso : 29 °ndi] As inat is in regimine, and signifies the Sacrifices of Strife, it would be more accurate to render these two Words-contentIOUS Sacrifices, or the riotous Feafts after Sacrifices, which are here very properly opposed to a dry Morsel with Quietness. See Ch. VII. 14. V. 3. The fining Pot is for Silver, and the Furnace for Gold: but


V. 8. — whither foever it turneth, it profperetb. n3b 10X bo 48 : ] , a Bribe, as V. 23. As it cannot have that Sense here, it must mean either a Reward, as in the old Version; or a Gift, as in the last; either of which, wherever they are bestowed, generally succeed in gaining Favour to the liberal Donor.

V. 16. Wherefore is there a Price in the Hand of a fool to get Wifdom, :18 557 ] The Division of the Hemistics seems to require that we should render thus WHEREFORE is this, that there Tould be a PRICE IN THE HAND OF A Fool, SINCE HE HATH NO HEART TO ACQUIRE WISDOM ? V.

19. and be that exalteth his Gate seeketh Destruction. 1923 : 930 wpaa inno] This may be understood literally, for raising the Gates about a Man's House for Oftentation : or figuratively, for a


[ ונהפך בלשונו


haughty Carriage in general, as in the old Version ; or we may confider this Expression as parallel to Mic. VII. 5. and by Gate mean the Door of the Lips; i. e. proud disdainful Language. V.20. and he that hath a perverse Tongue

) Rather perhaps

AND HE THAT HATH A DOUBLE TONGUE ; or (as the Words signify literally) HE THAT IS VARIABLE IN HIS Tongue, i.e. “ the Man who uses Duplicity in his Speech.”

V. 21. He that begetteth a fool doeth it to his Sorrow: So the ob nain's ] Rather - HE THAT BEGETTETH A FOOL HATH SORROW : for ins is here used as the Nominative, not the Dative Cafe. See Ch. XIV. 23.

V. 22. A merry Heart doeth good like a Medicine : -20° now as na] Or - A MERRY HEART MAKETH A MedicinE GOOD, or

Or --- is A MEDICINE that doeTH GOOD. The old Versions however seem to have read 1718, viz. DOETH GOOD TO THE BODY.

but the Eyes of a fool are in the Ends of the Earth. yyy :] “That is, (says the old Version) wander to and “ fro, and seek not after Wisdom.” But may not the contrary be the Sense ? In the preceding Hernistic, the Man of Understanding is said to have Wisdom always present with him: but the fool upon every Emergency, which requires more than ordinary Circumspection, is reduced to cast about, and wander for Counsel to direct him in his Proceedings. V. 26. Also to punish the jus, is not good, nor to strike Princes for

. : — ] thus --- Surely it is not GOOD TO PUNISH THE JUST : it is CONTRARY TO RIGHT TO STRIKE PRINC'es. See both these Particles thus used in Noldius.

V. 27. and a Man of Understanding is of an excellent Spirit. :,]

of A PRECIOUS Spirit; which Lection is followed by the Vulgate only. The other Versions read with our Text, viz. of A Cool Spirit ; which seems preferable.

V. 28. Even a fool, when be boldeth his Peace, is counted wife : and be that sutteth his Lips is esteemed a Man of Understanding. Da


V. 24.

[כסיל בקצה ארץ:


- ויקר The Mafora reads [רוח איש תבונה:

G g 2


Thus the Hemitics [ אויל מחריש חכם- יחשב אטם שפתיו נבון :

' ] seem to require to be divided ; the Construction of which is this Even A FOOL, WHEN HE HOLDETH HIS PEACE, IS WISE : HE THAT SHUTTETH HIS LIPS IS COUNTED A MAN OF UNDERSTANDING,

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V.1. Through Defire a Man, having separated himself, seeketh and


V. 4. The Words of a Man's Mouth are as deep Waters, and the Well

. ) — :10n nipo yao] Our Versions consider, these Hemistics as explanatory of each other : for the Note upon deep is, “ which can never “ be drawn empty, but bring ever Profit.” But the two Propositions appear to me adversative. À Man's Words are very properly compared to deep Waters, which are unfathomable, as the other are inscrutable in respect to his Thoughts. That this is the Meaning, will I think be evident from Ch. XX. V. 4. where it is said, that Counsel in the Heart of Man is as deep Water, but a Man of Understanding will (rather may) draw it out ; for God is the sole Kapdiagrasns. The first Hemistics in both Places I consider as parallel ; for the Words of the Mouth and Counsel differ only as Causes and Effects, which the best Writers use frequently one for the other ; see V.6. On the other Hand, the Source of Wisdom is said to be a flowing Brook, which is generally clear as well as mallow, a fit Emblem of the ingenuous Mind, which knows no Disguise or Dissimulation, and whose Designs are easily discovered; because, as Good is always it's Object, it affects not Concealment. In Confirmation of what is here advanced, I would observe, that when Deepness is predicated of Heart, Thoughts, &c. it, always means in Scripture Unfcrutableness, deep Schemes, or the like. If therefore any Particle is supplied to connect the Hemistics, it ought to be But, to denote the Opposition. V.8. The Words of a Talebearer are as Wounds ;

] , in another Place, viz. Ch. XXVI. 22. where the same Verse is repeated. Our Translators suppose that bob is here used by a Metathefis


occurs only ,כמתלהמים ,This combination of Letters [כמתלהמיס דברי נרגן

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