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for Dir to wound; and that the Participle has the Force of the Substantive : but this seems very harsh. The Arabic Verb ca, inspiravit, infudit, infinuavit, effecit occulto modo, seems to suggest this Sense, viz. THE WORDS OF A TALEBEARER ARE LIKE SUBTIL Poisons, THAT INSINUATE THEMSELVES, and produce their Effects insensibly; for THEY PENETRATE INTO THE INWARD PARTS OF THE Belly, where they lie rankling and gnawing the Vitals. I cannot however but suspect that these Letters, besides the Particle of Similitude, contain a Preposition, a Substantive, and a Verb; and that they ought to be thus feparated and read — Disneyno: The Words of the Talebearer DESTROY As Shafts FROM THE QUIVER. Dan is the Participle present Kal, from Dan; and the Word Shaft or Arrow is added' merely for the Sake of Perspicuity. All the old Versions here disagree, and seem to have translated merely by Guess.
V. 11. The rich Man's Wealth is his strong City, and as an high Wall in his own Conceit.
] The Word constantly used for Conceit or Imagination is nyyun, and not novo; besides that none of the ancient Versions acknowledge that Reading. But the Chaldee and Syriac seem to have read ynjuna, or in Dua; which Word is well adapted to this place. The latter Hemistic ought therefore I think to be thus rendered AND it is AN HIGH WALL ABOUT HIS HABITATION. V. 15. The Heart of the prudent gettetb Knowledge ; and the Ear
] Infinitive, as for a Substantive, it would be best for the sake of Variety to render it thus AND THE EAR OF THE WISE SE E KETH
הון שעיר קרית עזו - וכחומה נשגבה. במשנתו : [
לב נבון יקנה דעת - ואזן חכמים תבקש .ef the toije Jeeketb Knowledge in the latter Hemiftic being as properly taken for the דעת [דעת :
[צדיק הראשון בריבו - ובא רעהו וחקרו :
.bour cometh and Jearcbeth him
V. 17. He that is first in his own Cause feemeth just: but his Neigh
. ) Rather --- He is ACQUITTED who is FIRST IN HIS OWN CAUSE : BUT HIS NEIGHBOUR COMETH AND FINDETH HIM OUT. pois is here the Preter, Hipbil ; and used as a forensic Terin, Isa. V. 23. L. 8. and poi is here rendered as Job. IX. 10. V. 19. A Brother offended' is harder to be won than a strong City :
] - A BROTHER IS MORE APT TO REBEL THAN A STRONG CITY: 1. e. Diffentions among Brothers,
- Rather [ אח נפשע מקרית עז
from Motives of Interest or other Causes, more frequently arise, than Mutinies in Garrisons. - tanta eft difcordia fratrum ; as the Poet observed, Ovid. Met. Lib. I. v. 60.
V. 20. A Man's Belly shall be satisfied with the Fruit of bis Mouth: and with the Increase of bis Lips Mall be be filled.—yawn X9093 :yaw" you n800 103] If we read with the LXX and Arabic, yam, the Hemistics may thus be divided and rendered - A MAN SHALL BE SATISFIED WITH THE FRUIT OF HIS MOUTH; and HIS BELLY FILLED WITH THE PRODUCE OF HIS LIPS. This Lection makes the Construction more easy, and more agreeable to the other two Places, where these very Words occur, viz. Ch. XII. 14. and XIII. 2.
V. 22. Whoso findeth a Wife findeth a good Thing, 210 92] All the old Interpreters (except the Chaldee) have here a good Wife : but we are not hastily to conclude, that they read 7210 in their respective Texts. The Addition, I am persuaded, is solely their own ; who, sensible that the Proposition did not hold true universally in a moral View, thus restrained it. Numerous are the Instances in Scripture which countenance this Expression; thus, Lo, Children are an Heritage of the Lord, and the Fruit of the Womb is his Reward. Pf.CXXVII. 3. So Weights and Balances are said to be the Ordinance appointed by God. Ch. XVI. 11. But to return to the Text; if it can be doubted what Sort of Wife is meant here, this sufficiently appears by the next Hemistic - and obtaineth Favour of the Lord; besides that the former Hemistic would have one Word redundant as to Quantity, if ,731 be added.
* Here the LXX, Vulgate, Arabic, and in Part the Syriac add“ HE THAT DRIVETH AWAY A (GOOD) WIFE DRIVETH AWAY A “ GOOD THING : AND HE THAT RETAINETH AN ADULTEROUS WOMAN “ IS FOOLISH AND WICKED." V.24. A Man that hath Friends must mew himself friendly: "8
] not proceed from the Omnission of any Word in the Text: but rather, I apprehend, from a wrong Lection. It is apparent that the Chaldee and Syriac Versions read w, instead of WX; which better corresponds with the next Member. According to this Reading the Sense will be ---THERE ARE COMPANIONS who sheW THEMSELVES SOCIABLE. See the same Construction of the Infinitive for the Future, Ch. XIX.8.
The Want of Connection in this Hemitic does [ רעים להתרועע
and there is a Friend &c. "ya 2n8 Vs] Rather THERE IS A FRIEND that sticketh closer than a Brother.
V. 1. Better is the poor that walketh in his Integrity, than he that is perverse , . — :503 8171) The Phrase be that is perverse and is a fool conveys but one and the same Idea : the Terms are convertible ; and neither of them in the least approaches to the Opposition we want to the poor of the preceding Hemistic. But is this Fault in the Text, or in the Version? A very little Attention will shew where the Miftake lies. Now the four principal Greek Interpreters, besides the others collected together by Origen, are here unfortunately deficient; the Arabic is folikewise : but of the three remaining, the Syriac and Vulgate plainly thew that there is a Metathesis of the two last Letters in wpy; they having read pwy, the primary Sense of which is to be loaded with a heavy Body. now signifies, according to our Version, a Burden, Gen. XLIX. 14. But I lay no Stress upon that Interpretation. I give it the Sense of the Arabic Verb ciü lucrum fecit, whence comes wi, Lucrum, augmentum. And it is rernarkable that from the fame Root comes in a Lip, which has led the Translators into the Mistake. These Words therefore thus explained naturally admit of this Sense BETTER is THE POOR MAN THAT WALKETH IN HIS INTEGRITY, THAN HE THAT IS LOADED WITH RICHES, AND IS A
Rather SURELY it is NoT GooD to be [בלא דעת נפש לא טוב
V.2. Also, that the Soul be without Knowledge, it is not good. Da
] WITHOUT KNOWING ONESELF : for thus was is often used ; and thus the Syriac also renders: according to which Interpretation the Sense is equivalent to the fage Maxim of the Philosophers, riwto çeautov.
and be that basteth with his Feet finneth. : Noin bana 781] There seems to be here in our Version as little Connection between these two Hemistics as in those of the last Verse. For what has the Knowledge of oneself to do with hasting with the Feet? And not to criticise upon the Quaintness of the Phrase, where lies the Sin in hasțing away? This apparent Inconsistency will be removed, if we give 81929 a Sense, which it frequently has, viz. that of Spies, and render BUT HE THAT HASTILY GOETH WITH SPIES, SINNETH,
קנה לב אהב נפשו - שמר תבונה למצא
.Underftanding Jball find good
“To know oneself (which is the work of Time) is declared in the
preceding Hemistic to be good : but to confort with Spies (who, con“ scious they are concerned in a dangerous Sort of Knowledge, are
hasty in their Motions) is a Sin.” Or thus, HE THAT IS HASTY IN his Goings (or, PROCEEDINGS) ERRETH ; i. e. is liable to err.
V.7. - he pursueth them with Words, yet they are wanting to him. . :1701 ss Dior 9770] In our Version there are more words here
supplied than there are translated. The precise Sense of the Text seems
5] ther - Delicacies (i. e. fúch Things as he is not a proper Judge of). ARE &c.
V. 11. The Discretion of a Man deferreth his Anger ; -078 su 198 7:987) Rather — THE DISCREET MAN &c. for byw is here the Participle.
V. 12. The King's Wrath is as the Roaring of a Lion ; —9533 573 ging ] Rather — The King's WRATH ROARETH AS A Lion.
and the Contentions of a Wife are a continual Dropping. : 10899783 770 757] The old Version explains continual Dropping by“ Rain that droppeth and rotteth a House.” But I think this must mean THE DROPPING OF THE Eves of a House, or any continued gentle falling of Water, than which nothing is more apt to be tiresome and distracting. See Ch. XXVII.
V. 18. and let not thy Soul spare for bis Crying. 10990 487
-Ra [לא נאוה כסיל תענוג
AND INCLINE NOT
רבות מחשבות בלב איש - ועצת .CounJel of the Lord
[תאות אדם חסדו -:
[ וטוב רש מאיש כזב :
V. 19. A Man of great Wrath shall suffer Punishment ; for if thou deliver him, yet thou must do it again. DX J— Psy xv 1701 577 : 010 717 57980] The latter Hemistic ought I think to be thus rendered FOR, NOTWITHSTANDING THOU MAYEST HAVE INTERPOSED, THOU MUST DO IT AGAIN. V.21. There are many Devices in a Man's Heart ; nevertheless the
. . · : Dipn 8'7777'] The Sense I think would be clearer, if the Verse were thus rendered --- MANY are the DEVICES IN A Man's Heart: BUT It is the COUNSEL OF THE LORD THAT SHALL STAND. V. 22. The Defire of a Man is his Kindness :
) Rather THE DESIRE OF A Man is that IT MAY BE WELL
709 is here the Infinitive for the Nominative.
and a poor Man is better than a liar. :) In our Version there is neither Contrast nor Parallelism between the Terms of this Hemistic, nor between one Hemistic and the other. Most of the old Interpreters add the Word rich to liar : but there is certainly no more Ground for this Addition, than there was for reading A good Wife, at V. 22. of the last Chapter. But, admitting there were Ground, yet would there still be wanting an opposite Term to liar; and the two Propositions would moreover labour under the same Incoherence. I would therefore thus translate this Paslage POOR MAN IS HAPPY NOT TO BE DECEIVED BY A GREAT MAN. This Sense seems to restore a general Harmony between all the difjointed Members of this Verse. For the first Part is an universal Proposition, expressive of this Idea, that all Men aim at Happiness. Here the Author descends to a particular Instance, and fixes upon that Class of Men, who from their Wants are supposed to be the greatest Strangers to that Blessing; and the very Instance adduced is negative: “even “ these (says he) are comparatively happy, if they be not ill used and “ imposed upon by the Rich.” In the Construction I consider 210 as the Preter ; and give it the Sense of happy, as 1 Sam. XXV. 8, 36. Esth. I. 10. VIII. 17. and make the Preposition in wird answer a double Purpose, viz. of giving a negative Force to the Infinitiye 212, and of reducing the Substantive to the Ablative Case.
V.23. The Fear of the Lord tendeth to Life ; and he that hath it shall abide satisfied ; be fall not be visited with Evil. Dumb ante : yo po sa iyo - yav] Rather - The FEAR OF THE LORD