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tendeth to LIFE AND PLENTY: IT SHALL ABIDE, AND SHALL NOT BE VISITED WITH Evil. V: 24. A sothful Man bideth his Hand in his Bofom, 179 by you
WHEN HE RECLINETH ON HIS SIDE : for that is the precise Idea of clo, viz. proftratus in latus dormivit
. The Chaldee, Vulgate, Aquila, and Symmachus render Anssa, UNDER HIS ARM-Pits; which seems also to be a good Sense, if the Word would bear it; as either Representation paints Idleness in the most striking Colours.
V. 26. He that wasteth his Father, and chaseth away his Mother, is a Son that causeth Shame, and bringeth Reproach. noma' x 7700 : 75004 w20 11-OX] In this Verse (as in almost every other throughout the Part that contains what are ftri&tly called the Proverbs) are two distinct Propositions; and, though our Version supplies four Words, there is no Need of the least Addition : for the Text
be thus rendered literally HE THAT ROBBETH A FATHER WILL DRIVE AWAY A MOTHER : THE SON THAT CAUSETH SHAME IS ALSO CONFOUNDED; for this Verb 991 is always used passively in Hiphil. The Sense, according to this Interpretation, is sufficiently obvious, viz: " That the Son who injures either of his parents will « not hesitate at behaving disrespectfully toward the other : but because “ he does not honour them, according to the fifth Commandment, “instead of a Blessing, he shall have a Curse.” V. 27. Ceafe, my Son, to bear the Instruction that causeth to err from
. ] Rather
ABSTAIN, MY SON, FROM NEWS; BE THOU INSTUCTED AGAINST ÉRRING (or, The ERRORS) FROM THE WORDS OF KNOWLEDGE. Here is both a Caution and an Exhortation: and News, or idle Rumours, are justly opposed to the Words of true Knowledge. you is rendered News, Ch. XXV. 25. 019 is here the Imperative Pybal, and raw may be considered either as the Infinitive, or as a Noun. See Instances of the Prepositions thus used in Noldius.
[חדל בני לשמע - מוסר לשגות מאמרי דעה:
.the Words of Knozoledge
V.6. Most Men will proclaim every one his own Goodness: 078 37 17017. W'N NP] Not one of the old Versions acknowledges this last.);
[ אזן שמעת ועין ראה- יהוה עשה גם שניהם:
.anade both of them
which seems to have been borrowed from the next Word, beginning with that Letter ; in the Room of which another has probably been added since for the Connection. And as the Hemistic would be clearer without, I pass it over, and render thus — A GREAT MAN WILL BE CALLED A BENEFICENT MAN: i.e. " A Man in an “ eminent Station, if he live suitably to his Rank, will not want Pa“ negyrists : but where is the truly sincere and righteous Man to be “ found ?” 27 is used for a great Man, Eft. I. 8. whence comes the Title of Rabbi, which the Jews have since so much affected. V.8. A King that sitteth in the Throne of Judgment scattereth away
. :] Rather --- A KING SITTETH ON THE THRONE OF JUDGMENT; HE SCATTERETH &c. For there are clearly two different Mernbers in this period.
V. 12. The hearing Ear, and the feeing Eye, the Lord bath even made . :] Rather THE EAR HEARETH, AND THE EYE SEETH; THE LORD HATH MADE THEM BOTH. So the LXX and Arabic Versions.
V. 16. Take his Garment that is Surety for a Stranger :
any ] Rather - TAKE HIS GARMENT, when A STRANGER IS Surety. Solomon repeatedly advises to beware of being Surety for any Body: but here he intimates that it is not safe to admit the Suretyship of a Stranger, without taking a sufficient Pawn, or Pledge, as an additional Security.
and take a Pledge of him for a strange Woman. 3923 myat :han] Our Version adopts the Lection of the Maffora, and of Ch. XXVII. 13. viz. 179003: but the present Text may be thus rendered
AND TAKE A PLEDGE OF HIM WHERE STRANGERS ARE WITNESSES : literally, in the Testimony of Strangers.
V. 18. Every Purpose is established by Counsel : 900 nsya niavn] Rather --- ESTABLISH PURPOSES BY COUNSEL. 1109 is the Future singular Kal: but as the Verb in the next Clause is the Imperative, that Mood seems here preferable.
V. 19. He that goeth about as a Talebearer revealeth Secrets: obna 1997 75777 770] Rather - HE THAT REVEALETH SECRETS is A WANDERING TALEBEARER:
H h 2
V.25. It is a Snare to the Man who devoureth that which is boly; 077 y DTX vpio ] Rather - The MAN IS INSNARED who deVOURETH AN HOLY THING. For upia is the Part. Pabul.
and after Vows to make Inquiry. :opas '973 7789] Rather --- WHEN INQUIRY COMETH TO BE MADE AFTER Vows. The ļ with the Infinitive is here construed as the Gerund.
V.27. - searching all the inward Parts of the Belly. 977 50 won : 192] Rather — OF THE BODY ; as Job. XIX. 17. Mic. VI. 7.
Rather [רום עינים ורחב לב- נר רשעים חטאת:
V. 1. The King's Heart is in the Hand of the Lord, as the Rivers, of Water : he turneth it whithersoever he will.-77178 7a 750 as Dina59 : 100% por un bo by] Rather — The King's Heart is A STREAM OF WATER IN THE HAND OF THE LORD; &c. 350 fignifies any Part, be it ever so small, that is divided from the Body to which it was before united. Hence appears the Aptness of the Comparison. “God as easily influences the Minds of Kings, as a small
Quantity of Water, upon a Table, may be directed by the Finger “ into this or that Stream, as the Fancy suggests.", V. 4. An high Look, and a proud Heart, and the plowing of the
*: ] HE THAT HATH AN HIGH LOOK HATH ALSO A PROUD HEART; and the LIGHT OF THE WICKED IS SINFUL. be here in ftatu constructo pro absoluto, and to be used by a Metonymy of the Effect for the Cause. The Sense of the Verse seems clearly to be this — “The Eye is the Index which points out the different Mo“ tions of the Heart. If therefore a Man harbours Pride in his Breast, “ it will certainly betray itself by his Eye and his outward Carriage : " and the Light, or the Principle, of a bad Heart, must unavoidably “ lead astray.” In the same Sense our Lord calls the Eye the Light of the Body, and cautions us to take Heed that the Light within us be not Darkness. Luke XI. 34, 35. 5. The Thoughts of the diligent tend only to Plenteousness : but of
. :nbnas 78 78 ] Rather THE THOUGHTS OF THE DILIGENT are CERTAINLY TOWARD PLENTY ; BUT THE INCONSIDERATE
Teems to חטאת
מחשבות חרוץ אך למותר - וכל .every one that is bajty
LAYS HOLD ONLY OF Want. I consider by as the Preter of 543 : it occurs in the same Form and Signification, Ifa. XL. 12. and på ( which as an Adjective, applicable to a Person, is found only, Ch. XXIX. 20.) I render inconfiderate; which Signification is clearly deducible from p&, to baften, urge, or press forward.
V.6. The getting of Treasures by a lying Tongue, is a Vanity tossed to and fro of them that seek Death. : 11a iepa 773] There can be little Doubt that the present Reading of rupan is faulty. I would therefore read with the LXX, Arabic, and Syriac 'wpisa, or contractedly 'wpaa, and render —HE DEALETH FALSELY THAT GETTETH TREASURES BY SLANDERING : THE VAIN MAN IS DRIVEN INTO THE SNARES OF DEATH: or, at leaft, read with Theodotion and Symmachus epan, in this Sense The ACQUISITION OF TREASURES BY ACCUSING (or, INFORMING) is a Deceit; even a VANITY DRIVEN ABOUT, SEEKING Death. See phe's used as a Verb, in the first Sense, Pf. CI. 5. and in the latter, Ch. XXX. 10.
V.7. The Robbery of the wicked shall destroy them; 711' Diyen 70] Dry in this place ought to be rendered - SHALL TERRIFY THEM.
because they refuse to do Judgment. : 00v miery's 1282 ] Rather
THAT WHICH IS RIGHT.
V.8. The Way of a Man is froward and strange: 08 777 753577
] All the ancient Versions read here 77 0X; which makes a much better Sense, viz. THE WAY OF A STRANGER IS FROWARD. By this Reading we have a proper Term opposed to the pure in the next Clause; for a strange Man or Woman, in the Scripture Phrase, are such idolatrous Heathens, as were Aliens from the Commonwealth of Israel, or Persons of depraved Morals.
than with a brawling Woman in a wide House. DUX2 :900 na D'!!72] Rather — THAN WITH A BRAWLING WOMAN, AND IN A WIDE HOUSE, or where there is A WIDE HOUSE, as Job XXIII.
&c. V. 12. The righteous Man wisely confidereth the House of the wicked: but God overthroweth the wicked for their Wickedness
. p.73 Savo — ] I , , ;
THE RIGHTEOUS WISELY CON
,I read here with the LXX , Syriac [לבית רשע - מסלף רשעים לרע :
and render ; לבת ,and Arabic
THE WICKED, PERVERTING THE
SIDERETH THE HEART OF
אדם תועה מדרך השכל
[בקהל רפאים ינוח :
V. 15. It is Yoy to the just to do Judgment : but Deftru&tion shall be to the workers : 198] Rather --- It is Joy TO THE RIGHTEOUS TO DO WHAT IS
BUT A TERROR TO THE WORKERS &c. V. 16. The Man that wandereth out of the Way of Understanding, Mall remain in the Congregation of the dead. :° ] Or thus A Man MAY WANDER OUT OF THE WAY OF UNDERSTANDING ; but HE SHALL &c.
V. 18. The wicked shall be a Ransom for the righteous, -poos's no yun] Rather -- THE WICKED IS CUT OFF INSTEAD OF THE RIGHTEOUS: i.e. “ the Mischief he intended should fall upon the
righteous falls upon his own Head.” That this is the Sense of the Preposition 5, is I think evident from on, which corresponds to it in the next Clause. And as 709 is used for disannulling or cancelling a Covenant, it may doubtless be used in general for destroying. See Isa. XXVIII. 18.
V. 20. There is a Treasure to be desired, and Oil in the Dwelling of the wise ;
] , the Sense will I think be clearer thus - OIL IN THE DWELLING OF THE WISE is A DESIREABLE TREASURE. V, 24. Proud and haughty Scorner is his Name, who dealeth in proud
:] · PROUD, WHOSE NAME is HAUGHTY SCORNER, MAY PREPARE FOR THE RAGE OF PRIDE : i. e. which is reserved for it. The common Interpretation of this Verse approaches to Tautology, and contains no Sentiment : whereas that which is here proposed may be considered as a Dissuasive from Pride, from the Consideration of the Effects consequent from it. The Verb ,70y is thus used, 2 Chron. XXXII. 29. Ezek. XLV. 22. and the Particle 2, Gen. XXIX. 18. Deut. XIX. 21.
V. 26. He coveteth greedily all the Day long : 780] A Subject seems wanting here. The LXX and Arabic read yun, the WICKED; which answers to p7, THE RIGHTEOUS, in the next Hemistic.
ושמן in ו If we omit the [ אוצר נחמד ושמן בנוה חכס
Rather THE :[ זד יהיר לץ שמו - עושה בעברת זדון :
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