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מוכיח חכם

Rather [ על אזן שמעת:

צנת This Word [כצנת שלג

Weights or Wife, Ch. XVI. 11. XVIII. 22. See the Preposition thus used, V. 20. The following Interpretation of this Verse has been communicated to me by a Friend, viz. “ As APPLES OF GOLD IN SILVER “ VESSELS, so is AN EXCELLENT SAYING expressed in TERMS “SUITED TO IT. 727 according to the Hebrew Idiom implies Excellence ; and the paraphrastic Sense given to 30x 5y, which literally “ signifies, on it's Wheels, is agreeable to the Version of the LXX, “ which renders this Passage, atey neyou ens appeol 8oW autw. The Meta

phor may be taken from Carriages, which when mounted on their “Wheels are in the most convenient State for Use. Perhaps the com

mon Expression of a Simile or Proverbial Sentence running upon all four may be derived from the same Origin, as also the Rotundity of “ a Phrase.”

V. 12. - fo is a wise Reprover upon an obedient Ear. :]

UNTO AN ATTENTIVE EAR. V. 13. As the Cold of Snow

] occurs nowhere else : the Signification of Cold is given to it from the Chaldee and Vulgate. The Syriac read nus, the falling; and so did the LXX, for they have here exodos xsovos.

V. 14. W boso boasteth himself of a false Gift, is like Clouds and Wind without . : : ] Rather THE MAN WHO BOASTETH OF A BRIBE &c. " He

hereby acknowledges, that he is not influenced by the Principles of “Rectitude; and though he may be thought by the World a virtuous “ Man from his outward Deportment, yet he is not so, but is like those “ Clouds which threaten Rain, and produce nothing." The old Version is - The Man that boasteth of a falfe Liberality.

V. 22. For thou shalt heap Coals of Fire upon his Head, - Disna ia INT Y 700 n08] Qu. might not this difficult Place admit of this Sense --- FOR THOU WILT TAKE AWAY THE SPARKS left UPON HIS HEAD? Or thus For COALS OF FIRE FROM HIS HEAD ? For the Verb -700 never signifies to heap, but always to take away; and Sag is used figuratively for a Spark, and that Spark for an Ofspring : fo here by Sparks, or burning Coals, may still more naturally be understood the different Degrees of Wrath. The Preposition is used in the Sense last proposed, Pl. LXXXI. 5. By this Interpretation it is not meant to insinuate, that

Kk

the

איש מתהלל במתת שקר :

.spitbout Rain [ נשיאים ורוח וגשם אין - איש מתהלל במתת שקר :

THOU WILT REMOVE THE

the Head is the Seat of the Affections : but that it would be made answerable for the wrong Directions of them ; agreeably to a well known Scriptural Phrase, Jof. II. 19. bis Blood Mall be upon bis Head. i Sam. XXV.39. The Lord hath returned the Wickedness of Nabal upon his Head &c. So here the violent Indignation, which is not improperly compared to burning Coals, which rests on an Enemy's Head, and would therefore expose him to Punishment, is represented as quite extinguished in him by the good Offices and kind Behaviour of the Person, who before was the Object of his Wrath and Revenge. The common Exposition of this place seems to me to be exceedingly harsh, viz. that beaping Coals of Fire upon an Enemy's Head means to melt him into Love and Affection ; or, that this Phrase fignifies, that by doing him good, he becomes thereby exposed to the most severe of all Punishments, if he do not relent, and thew a proper Sense of Gratitude.

V.23. The north Wind driveth away Rain:--Dva sbarn gros 11] Rather --- THE NORTH WIND PRODUCETH RAIN: which it is not improbable it did in Judea, as in some other Countries. O rey Bom ρίας (fays Theophraftus) και μαλλον οι Ετησιοι τους προς μεσεμβριαν και ανατολης DIXOUTI VETIO. Lib. de Ventis. so doth an angry Countenance a backbiting Tongue. D'D1

] supplied here is driveth away: but hon has no such Signification. We must therefore repeat, or understand, the Verb produceth; which is at least equally applicable to this place as the other Verb, thus — so doth A BACKBITING TONGUE AN ANGRY COUNTENANCE. For injurious Reflections are more frequent behind the Back than in the Presence of an angry Person. V. 26. A righteous Man falling down before the wicked is as a troubled

. — :]

-"A righteous Man forcibly thrown out of “ Authority, by the prevailing Power of the ungodly, makes the State " of which he is a Member like a troubled Fountain &c."

V.27. It is not good to eat much Honey : -319 35 772297 varyox] Though this Advice be true in the literal Sense, yet it is clearly requiSite to understand it in the figurative, on account of it's Connection with the next Hemistic, and becaufe it was thus to be considered at V. 16. The Meaning therefore seems to be in both Places, “ that we

ought to restrain our Appetites in respect to the Enjoyments of all temporal Bleffings.”

fo

מעין נרפש ומקור משחת- צדיק מט :Fountain

,
and a corrupt Spring

That is [לפני רשע :

והקר כבד- The Text ought I think to be thus read [כבדם כבוד :

so for Men to search their own Glory, is not Glory. 7777

) ] I 71220 and rendered NOR TO SEARCH AFTER GLORY BY GLORYING ; i.e. “ we ought not to proclaim our own Praises, but leave " that to others," as we are directed, Ch. XXVII. 2. The , is here negative, on account of the preceding negative. See Ch. XXIV. 28. And 71320 is here the Gerund with the Particle prefixed. See Noldius, P. 471.

V. 28. He that hath no Rule over bis own Spirit groob ngyn] Rather—The Man WHO REFRAINETH NOT HIS OWN SPIRIT ; for syn here does not seem to be a Substantive, but the Participle present Pihel.

איש אשר אין

CKA P. XXVI.

V.2. As the Bird by wandering; , as the Swallow by flying, so the Curse caufeless shall not come. 55p 12 :xan x5 DJN] Rather — As The BIRD WANDERETH, AS THE SWALLOW FLIETH, SO THE CURSE WITHOUT CAUSE SHALL NOT come. See the Note Ch. XXV. 3. In the old Version the Word, escape, is added after flying · which makes the Verse rather more intelligible than in thc present Version. The Meaning seems to be “ that “ Evils, natural or moral, owe not their Being to Chance, like the ac“cidental Flight of Birds in this or that Direction; but are all directed

by the Will of a superintending wise Providence.”

V.4. Answer not a fool according to bis Folly,- inbox boog won bx] As the preceptive Part of this Verse and the next are contradictory, some have thought that one of the two must be a Gloss : but the Supposition is surely groundless. Nothing is more consistent than such Precepts on different Occasions, as is plainly the Cafe here. The marginal Explanation in the old Version is here short, but proper. In reIpect to the first, it says, “ Consent not unto his Doings ;” and, as to the latter Reprove him as the Matter requireth."

V. 6. He that sendeth_a Melage by the Hand of a fool, cutteth of the Feet, and drinketb Damage. 750 :50 7 0927] The Meaning may be, that he that sends a Message by a fool, will as surely suffer Damage by not having it duly performed, as if he cut off the Messenger's Feet. See Ch. xIII. 2. Kk 2

Or

מקצה רגלים חמס שתה

[ דליו שקים מפסח

Or perhaps the Verse may be rendered thus, according to the Syriac HE THAT SENDETH A MESSAGE BY A FOOL DRINKETH WITH TORTURE FROM THE EXTREMITY OF his FEET. That is, “ He that employs a fool to transact any Business of Consequence acts “ as ridiculously as he that distorts his Body by bringing Neck and Feet “ together, in order to drink at a Brook.” See 737 thus used in regia mine, Ch. XVII. 24. and ban, considered as the Participle present, signifying being in Torture, or suffering Violence. V.7. The Legs of the lame are not equ

] Rather ---THE LEGS OF THE LAME FAIL, or ARE EXHAUSTED: which is the common Signification of 557; and corresponds better with the next Hemistic. 457 is irregular, and incapable of being reduced to any known Form : it is generally supposed to be 3. m. pl. Imp: Pihel," for 1957: þut is here considered as 3. m. pl. Preter Kal

, for 157, or rather for 1557. Symmachus seems to have so read the Word; for thus he renders the Place εξελιπον κνημαι απο χωλου, και παραβολη εν τοματι

V.8. As he that bindeth a Stone in a Sling ; fo is he that giveth Honour to a Fool. : -] marginal Lection is - As he that putteth a precious Stone in a Heap of Stones. Both the Senses are good, abstractedly considered, but the Hebrew does not seem to justify either. For the Verbs 978 or 919 never fignify to put, or place, but always to bind; and 1972, which occurs only in this place as a Noun, should seem to mean a Heap of Stones, from the Verb Dan, to stone : however the Chaldee and Arabic will here assist us, for xarazo fignifies a Sling, as does my: on which account the textual Lection is preferable. The Application of the Comparison to the moral Sentiment is obvious, viz. they are both (the Stone and the Honour) thrown away. V. 9. As a Thorn goeth up into the Hand of a drunkard, fo is a Pa

: — ] Rather As A THORN ENTERETH INTO THE HAND OF A DRUNKARD, so doth A PARABLE &c. That is, they each expose themselves to Ridicule.

V. 10. The great God that formed all things, both rewardeth the fool, and rewardeth transgresors. 01 imy] None of the ancient Versions seem to have had the same

The [כצרור אבן במרגמה-כן נותן לכסיל כבוד :

[חוח עלה ביד שכור – ומשל בפי כסילים:

.rable in the Mouth of Fools

- רב מחולל בשר כסיל ושכר עבר ים: - dee and Syriac read it thus

Text before them, as that which we now have in this place. The Chal

: The Flesh of a fool suffereth much : and a drunkard crosseth the Sea. The Arabic has only one Word like our Text, viz. 53, which the others omit, viz. All the Beauty of the wicked is hated in many Things, because their Aspect is grievous to them. The LXX is as unintelligible, via. Πολλα χειμαζεται πασα σαρξ αφρονων, συντελβεται γαρ εκφασις αυτων Symmachus, Theodotion, and the Vulgate omnit Sbina 37; and render as if they had read — :771ay nan yod 700 bo: for their Versions, though differently worded, are all to this Effect - Every one that restraineth the Madman restraineth Wrath. Notwithstanding this unparalleled Diversity in the old Interpreters, the present Text is not only defensible, but affords us a better Sense than any they have given us. I would render it thus EVERY ONE SUFFERETH MUCH, WHO EITHER HIRETH A FOOL, OR HIRETH TRANSGRESSORS. This Sense seems more pertinent to the Place, and more connected with the Context, than it would, if the Verse be so construed as to refer to God, as in our Version.

V.12. — there is more Hope of a fool than of him. : 1302 Sons opn] Rather ---THOU MAYEST HOPE MORE OF A FOOL THAN OF HIM,

po being the 2. P. Fut. Kal. V. 16. The sluggard is wifer in his own Conceit, than seven Men that

. :] Self-Conceit does not properly enter into the Character of the Sluggard, what is here said must I think be understood with reference to the two preceding Verses: where it is said “ that he continually turneth upon

his Bed as a Door upon it's Hinges, and choosech to abide in a “ reclining Posture upon his Arm, which he can hardly be prevailed

upon through Hunger to draw off from that Posture, in order to « feed himself Then follows - Even though seven (or any Number

of) wise Men were to endeavour to argue with him on the Immorality of these Proceedings, he will not suffer their Counsel to have

any Effect;” so prevalent are inveterate Habits. Or the Meaning may be, that he adheres to his own Opinion more obstinately than seven Men of Judgment, because he will not give himself the Trouble to examine it.

As [חכס עצר בעיניו - משבעה משיבי טעם:

.can render a Reajon

V. 18. As a mad Man who cafteth Firebrands, Arrows, and Death. : ) Arrows

Hendyadis

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