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BECAUSE HE BRINGETH IT

WITH A MISCHIEVOUS

Rather [ לנצח ידבר :

V. 27. The Sacrifice of the wicked is an Abomination : how much more when he bringeth it with a wicked Mind? -ravin Divua nas : 18'2' 17912'y 98] The latter Hemistic ought I think to be rendered Device. See these united Particles thus rendered, Noldius, 6. V. 28. but the Man that heareth Speaketh constantly. you wi87 ] — BUT

BUT THE OBEDIENT MAN SPEAKETH WITH STEADINESS, or AUTHORITY : i. e. so as not to be confounded. See Taylor.

but as for the upright, he dire&teth his Way. 13° 817 72" : 897 is here a mere Expletive, without which the Hemistic would be too short. I would therefore render simply thus — BUT THE UPRIGHT DIRECTETH HIS WAY; except we adopt the Reading of the LXX and Arabic, ya', he UNDERSTANDETH, or PONDERETH. Aquila and Symmachus read as we now do.

V.29.

[דרכו :

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V. 2. The rich and poor meet together : — WD 491 g'wv] That is, says the old Version,“ live together, and have Need the one of the o other:" which seems to be the true Sense; for the Verb was so signifies, Isa. LXIV. 5. and Jer. XV. 11.

V.4. By Humility, and the Fear of the Lord, — 717' 787 muy apv] Rather THE REWARD OF THE HUMBLE is THE FEAR OF THE LORD.

-are Riches, and Honour, and Life. :D"774 77331 708] I read 723 10y - and render - HIS Riches are HONOUR AND LIFE.

V. 6. Train up a Child in the Way be mould go ; 9997) by ought here to be rendered AGREEABLY To, viz. the

&c. See Taylor. V.8. He that soweth Iniquity Mall reap Vanity : 118 ] Rather

Affliction, as Job V: 6. or Evil, as Ch. XII. 21. V. 11. He that loveth Pureness

, of Heart, for the Grace of bis Lips the King shall be his Friend. : ] This Apothegm is doubtless much embarrassed. The first Part appears

הנך לנער על פי

Way &c.

זורע עולה יקצור

[ אהב טהר לב - חן שפתיו רעהו מלך :

to

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to be only a Subject without a Predicate : and the only Object of the King's Attention seems to be the graceful Conversation mentioned in the latter Part. For the Knowledge of another's Sincerity belongs not to Kings; but is the sole Property of Him, who is emphatically called Kopdiayuwons. Hence one would naturally be led to conclude, that the firit Hemistic was defective as well in the Sense, as in the Metre, and that the Word God had dropped from the Text. We shall accordingly find it in the LXX, Chaldee, Syriac, and Arabic Versions : and surely on such Authorities we may presume to restore it, and render

GOD LOVETH THE PURE IN HEART, and he that hath GRACE IN HIS LIPS, THE KING MAKETH HIM HIS FRIEND. now is used as an Adjective, Job XVI. 9. and 1799 may be considered as the Participle with the Affix, signifying does asociate with him.

V.12. The Eyes of the Lord preserve Knowledge, nyn 1793 77977 gey] Rather OBSERVE (or, ARE ATTENTIVE TO) KNOWLEDGE, as Ch. XXIV. 12. &c.

and be overthroweth the Words of the Transgressor. 193755094 :72] Either — AND HE CONFOUNDETH THE Words &c. or HE OVERTHROWETH THE MATTERS &c. as in the Margin.

V. 16. He that oppresseth the poor to increase bis Riches, and he that giveth . :nono's 78 wys] All the ancient Versions, the Vulgate excepted, read the first Hemistic thus—" He that opprefseth the poor increaseth Evil upon himself :" but I do not think they read their Text differently from what we do our's; which I would render thus — He THAT OPPRESSETH THE POOR TO INCREASE HIS OWN, is as he THAT GIVETH TO THE RICH CLEARLY To his own DETRIMENT. That is, they both act equally contrary to the Rules of Wifdom and Understanding, the great Objects of this Book ; and though they have Recourse to different Means, yet their Ends will be the same. V. 18. For it is a pleasant Thing, if thou keep them within thee; jy

] : for a pleasant Thing, according to the Genius of the Hebrew, would have been expressed by the Substantive Dyn), which has often the Force of a Neuter. As all the old Versions, except the Vulgate, read way), which the Syntax requires, I adopt their Lection, and render FOR THEY ARE PLEASANT, WHEN THOU KE E PEST THEM

: has here no Antecedent to agree with נעים [נעים כי תשמרס בבטנך

WITHIN THY BREAST. The Antecedents are the Words and Knowledge mentioned immediately before.

they Mall withal be fitted in thy Lips. : 700w Sy 19779 939'] Rather THEY SHALL WITHAL BE READY UPON THY LIPs.

V. 19.

I have made known to thee this Day, even to thee. TN77177 :,,778 78 DIO] There seems to be something defective after the Verb made known in our Version, as well as in the Text. But the LXX, Aquila, Symmachus, and the Arabic read, instead of D17, 5'7; which not only completes the Sentence, but makes a better Sense. The Words also 108 98, as rendered in our Version, are not only Tautology, but are incapable of that Meaning. I would therefore fupply them (viz. the Instructions of Wisdom, mentioned just before ) if we retain the Reading of our modern Text: or rather, adopting the Lection of the Greek Copies, render the latter Hemistic thus -- I HAVE MADE LIFE KNOWN TO THEE; THEREFORE DRAW NEAR. Life in this Place seems to imply the Path of Life ; and the Imperative 708 is an Exhortation to proceed in it. V. 20. Have not I written to thee excellent Things—? nang mbro

] the Signification of excellent Things : but in the old Version the Word is with more Justice rendered three Times, with this Note in the Margin, “ That is, sundry Times.” Le Clerc supposes that this refers to the three thousand Proverbs mentioned, 1 Kings IV.32. But I think it is most probable, that this alludes to these three Books, which were composed by Solomon and bear his Name; or, that it is only a general determinate Number for an undetermined, and might be rendered OFTENTIMES, as Job. XXXIII. 29. All the ancient Versions read three Times.

V.21. That I might make thee know the Certainty of the Words of Truth; that thou mightest answer the Words of Truth to them that send . :

. - ) The latter Hemistic ought doubtless to be rendered - THAT THE WORDS MIGHT BRING BACK THE TRUTH TO THEM THAT SEND THEE. This is an Instance of the Figure Antimetabole, which. plays with the Words, and is not uncommon in the best Poets. The Sense of the Verse is plainly this " that I might acquaint thee with “ Truth, that thou mightest report it to them that apply to thee.”

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ואת איש חמות

.Man thou halt not go

אל תתרע את בעל אף

AND GO

V. 24. Make no Friendship with an angry Man: and with a furious

. : 8920 85] The latter Hemistic ought to be rendered NOT WITH A FURIOUS Man: for both the Sentences are expressed by the same Tense.

- he mall not stand before mean Men. :Digun aynı sa) As the Noun 707 never denotes a mean, low, or obscure Condition ; I would render Sun 05 in Obscurity, as Ifa. LVIII. 10. LIX. 9. or DARKNESS, as Pf. LXXXVIII. 6.

V.29.

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V.2. And put a Knife to thy Throat, — qo'sa google sow] This is a bold Eastern Phrase, expressive of the absolute Necessity of restraining the Appetites; and intimating that there is as much Danger in indulging them, as there is in running against a Knife applied to the Throat.

V. 4. Labour not to be rich : cease from thine own Wisdom. yan be : — ]. other Sense than that which is here given to it; but as this Sense is directly contrary to the whole Purport of this Book, as well as to Reason, we may conclude, that there is some Fault in the Text. Now, no Omission is more common than that of the copulative y between the Hemistics : and we shall find that every one of the ancient Verfions have it. I would therefore restore it, and render - LABOUR NOT TO BE RICH, NEITHER CEASE FROM Thine own WISDOM : i.e. “ if thou be earnestly bent upon acquiring Wealth, thou must neceffarily « be inattentive to the Pursuit of Wisdom, in which thou art engaged.”

V. 5. Wilt thou set thine Eyes upon that which is not ? 739 Gynnt 13387 22 ] This is an Idiom which cannot bear to be rendered literally, it lignifying -- Wilt thou let thine Eyes fly upon it, and it is not ? The Meaning however is clear, which I think ought to be thus expressed WILT THOU SET THINE EYES UPON A TRANSIENT THING?

- for Riches certainly make themselves Wings ; -110 nov ?

] () RICHES MAKE THEMSELVes Wings: for at present there is neither Riches, nor any other Subject to the Verb, except it be a negative one, borrowed from the foregoing Hemistic.

[פתך אכלת תקיאנה-ושחת דבריך הנעימים :

WHEN

V.7. For as he thinketh in bis Heart, fo is be: W5sa ww123's

] Rather -- FOR As he is viLE IN HIS Soul, &c. i. e. bis Astions correspond to bis Inclinations. yw occurs nowhere as a Verb: but is used as an Adjective in this Sense, Jer. XXIX. 17.

V. 8. The Morsel which thou hast eaten shalt thou vomit up, and lose thy sweet Words. : ] The Note in the old Version upon this place is “He will not cease “ till he hath done thee some Harm, and his flattering Words Thall

come to no Use.” This Interpretation may be just, as far as it relates to the first Hemistic: but surely the Sense there given to the latter cannot hold: it ought I think to be thus rendered - AND THOU SHALT PUT AN END TO THY PLEASANT DISCOURSES, or WORDS OF COMMENDATION : that is, the Treatment thou wilt receive “ from him, is so bad, that it will oblige thee to desist from convivial “ Mirth by the Nausea excited from the Badness of his Repaft;" or, “ instead of the Compliments thou useft to bestow upon him, thou “wilt be disgusted by reflecting upon his sordid and illiberal Usage."

V. 13. -- for if thou beatest bim &c. — 933M '9] Rather
THOU BEATEST &c.
V. 14. Thou shalt beat him

] would perhaps be preferable in this place.

ту

Heart shall rejoice, even mine. :"98 Daias nueva) This particular Idiom would perhaps be better translated thus - MY HEART, EVEN I MYSELF, WILL REJOICE. It is an Hendyadis, expressive of exceeding great Joy. - but be thou in the Fear of the Lord all the Day long.

] supply Word to complete the Sense ; for roma is governed by xap in the preceding Clause, which ought to be rendered, affect not; for this Verb is used in a good, as well as bad, Senfe. See Taylor. The proper Translation of the whole Verse seems therefore to be this LET NOT THINE HEART AFFECT SINNERS: BUT ALWAYS THE FEAR OF THE LORD. V. 18. For furely there is an End ;

] Margin we have the Word REWARD; which is doubtless the Force

of

The Imperative [אתה- תכנו

V. 15.

V. 17

There is no Occafion to fupply any [כי אם ביראת יהוה כל היום :

In the [כי אם יש אחרית

Ii 2

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