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מפנק מנער עבדו - ואחריתו .have him become his Son at the length

[ יהיה

stripped. See on joined to 9n, in the fame Manner as here,
Ezek. VII. 26: and the usual Signification of the Verb , 17in in Job is
To understand, to have learned &c. Ch. XV. 17. XXVII. 12. &c.
V.21. He that delicately bringeth up his Servant from a Child, mall

. : 1132 179] Rather - SHALL HAVE HIM WEAK AT LAST ; for so giaro signifies, this Word occurring nowhere else in Hebrew ; it does not seem to have any Affinity with you a Son; neither do any of the ancient Versions give it that Sense. V. 25.

- but whoso putteth his Trust in the Lord fall be safe. : Jawi 1773 noy] Rather -- SHALL BE EXALTED.

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V. 1. The Words of Agur tbe Son of Jakeh, even the Prophecy : 4937 8021 1722 12 728] Rather - The WORDS OF AGUR, THE SON of JAKEH, THE CHARGE (or, Lesson) which he SPAKE &c. fo also in the next Ch. V.1. - The LESSON which King LEMUEL'S Mother TAUGHT HIM. Xu9 is used frequently by the Prophets to signify what they were charged with, and thence called a Burden. -the Man spake unto Ithiel

, even unto Ithiel 5890985 700N DX3 1805] This Repetition of the Word Ithiel is doubtless an Error of the Transcriber ; for the two Words are not even joined by the connexive Particle, neither do any of the old Versions (except the Chaldee) acknowledge more than one of them.

V. 2. Surely I am more brutish than any Man:-**** 5x nya 's] Rather – THAN ANY ONE, as wx frequently fignifies ; and because 78 follows, which is rendered Man immediately after.

- nor have the Knowledge of the holy. :978 Dw7p 47777] Rather --- (with the old Version) NOR HAVE ATTAINED TO THE KNOWLEDGE OF HOLY Things: for boly Thing's corresponds better with Wisdom in the preceding Hemistic; and holy Men would have

. - who hath bound the Waters in a Garment ? Din 775" robowa] So Job talking of the Sea says when I made the Cloud

L 1 2

the

V.3.

קדושים been exprefled by

V.4.

the GARMENT thereof, and thick Darkness a SWADDLING BAND for it. Ch. XXXVIII. 9. See also Ila. XL. 12.

what is bis Name, and what is bis Son's Name, if thou canst tell ? : Vinig na DN nor 720 772] Some of the Fathers thought. that Agur here referred to God the Father and his only begotten Son ; and interpreted also the latter Clause of V. 19. of the Incarnation of the same Divine Person : but this Sense seems inconsistent with what he says in his Exordium, V.2, 3: besides that it would imply a Degree of Communication of Divine Truths beyond what Providence chose to reveal in so early a Period by any of his Prophets. I should therefore understand the Phrase, what is his Son's Name, to signify only in general, “What are his Connections, or the Name of his

Family ?” For before the Introduction of Sirnames, it was usual among most Nations, and among the Jews particularly, to distinguish the Son by the Father's Name. Or if the Son happened to be of greater Eminence than the Father, the Addition of the Son's Name was made Part of the Father's Description; as Ham, the Father of Canaan, Gen. IX. 18. Kish, Saul's Father, 1 Sam. IX. 3. Obed, the Father of Fafe, the Father of David, Ruth. IV. 17. &c. V.9.

: ] There is nothing wanting in the Text to complete the Sense; for the Verb won sometimes signifies to lay bold with Violence, right or wrong. I would therefore render --- LEST I VIOLATE (or, PROFANE) The Name of my God; i. e. swear audaciously and prefumptuously. See Taylor. V. 13. There is a Generation, O bow lofty are their Eyes ! 72 777 ]

- There is A GENERATION WHOSE EYES ARE LOFTY : for no is here a Relative undeclined; but the subsequent Aflix gives it the Force of the Genitive. V. 15. The Horseleech hath two Daughters, crying, Give, give.

] — DAUGHTERS, viz. Give, Give : or each of whom is called Hab, that is, Give. By this Image the Insatiableness of Avarice is strongly painted. the Way of a Serpent upon a Rock,

] A Serpent seems here specified rather than any other Animal ; because he would be more likely to discover himself by the Marks left behind

[ותפשתי שם אלהי :

.and take the Name of my God in vain

Rather furely [רמו עיניו

Or THE HORSELEECH HATH Two [לעלוקה שתי בנות הב הב

V.19.

[ דרך נחש עלי צור

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V. 22.

V.

-Ra [והמה חכמים מחכמיס:

.but they are exceeding wife

BUT THEY ARE WISER THAN THE WISE.

him

upon the Dust: but upon a Rock he leaves no more Traces of his Track, than the Eagle in the Air, or the Ship in the Sea.

and the Way of a Man with a Maid. inobya 731 7777] Agur's Meaning seems to be, not that the Tokens of Virginity were fallacious, as some have thought; but, as the next Verse shews, that a Man could no more discover by his Wife when she had been unfaithful to the Marriage Bed, than he could discern the Path of the Eagle through the Air, &c.

V.20. she eateth and wipeth her Mouth -nonnnar obox] A modest Way of expressing her unlawful Commerce.

and a fool when he is filled with Meat. yani ng bagi :D95] That is, a Man of no Principles, in affluent Circumstances and pampered, is to be considered as a Pest to Society. 24.

. :] ther

V.25. The Ants are a People not strong ; — by D35237] So Phocylides in his Carm. admonit.

ΦΥΛΟΝ δ' ΟΛΙΓΟΝ τελεθει πολυμοχθον: And Ælian calls them likewise a People, AAMOE. Lib. VI. Cap. 43. So Joel, Ch. I. V. 6. calls the Locusts, a Nation.

V. 26. The Conies are but a feeble Folk, yet they make their Houses in the Rocks. : — ] The MOUNTAIN - Mice, though A PEOPLE NOT STOUT ---- : for this is not true of Rabbits, who burrow in the Ground only: but the other Animal is found in the Crevices and Interstices of Rocks. See Bochart's Hieroz. and Shaw's Travels.

V. 27. — yet go they forth all of them by Bands. :150 1997 ] yst ought I think to be rendered TO PLUNDER, or TO DESTROY.

V.28. The Spider taketh bold with her Hands-- vonn Diria nipow] This Animal is not the Spider, but the Stellio, (according to most of the old Versions) which is a Species of the Lizard, whose fore Paws, says Bochart, are not unlike a Man's Hand, which it uses very dexterously; and, on account of it's Smalness, might as well be in Palaces as the Spider.

- Rather [ שפנים עם לא עצום - וישימו בסלע ביתס:

V.29. There be three Things which go well, yea, four, are comely in going. :— ] the fifth Time that Agur uses this Mode of Expression in the Compass of a few Verses: it is not inelegant in itself, but may perhaps be

. Phrases equivalent, and mean moving or advancing in a stately and majestic Manner. V.31. A Greyhound; Ding 777] In the Margin

- A Horse': but neither of these Animals seem here to be meant. All the ancient Interpreters, both Eastern and Greek, agree in the same Signification viz. that of a Cock. But what the Description, girt in the Loins, implies, it is difficult to account for. Our Translators fixed upon a Greyhound and a Horse, from their Speed: but that Idea is foreign to the Purpose. The Syriac seems to have read 77 77 instead of 717; 7; fignifying a Crown or Crest, gave the Name I imagine to that Bird. If this Reading be admitted, the Words may be rendered - The Cock, PROUDER THAN A WHALE : which Creature, conscious of it's

great Strength, must necessarily look with Disdain on inferior Animals.

V. 32. — lay thine Hand upon thy Mouth. :nos no] Rather -let THE HAND be UPON THE Mouth; for there is no Pronoun in the Text. In Judges we have the same Phrase more fully expressed, viz. 70 szy 779 D'n won, Ch. XVIII. 19.

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Our

1 מה ברי ומה בר בטני - ומה בר נדרי :

V. 2. What, my Son? and what, the Son of my Womb ? and what, the Son of my Vows? : Version is here almost unintelligible for Want of supplying a Verb in one of these elliptical Expressions. It would doubtless be better to render the Verse in some such Manner —What shall I say, My Son ? OR WHAT, O SON OF MY WOMB? OR WHAT, O SON OF MY Vows ?

V.4

it is not for Kings to drink Wine, nor for Princes strong . :— ] tirely omits the Word 18, or 'X, as written in the Massora ; which appears to be defective for ,718, in the same Manner as yne, for nine. This Place ought therefore to be rendered - it is not for

درجا. یا بد بکها ومنحها - there

KINGS TO DRINK WINE; NOR FOR PRINCES TO COVET STRONG
DRINK.
V.21.

- for all her Houshold are clothed with Scarlet. ] Die would be more properly rendered DOUBLE GARMENTS, as these are a better Security against the Cold than Scarlet.

V.28. her Husband also, and be praiseth ber. :175579 obya] Our Translators by adding here the Word also seem to have thought that there was something wanting in the Text: and doubtless there is, for the Hemistic is too short by one Word, and the Order of the two remaining Words plainly shew it. They seem to have judged that it was Dpy that was defective: but, besides that it is not suitable to the Dignity of the Husband to arise, in token of Subjection, to the Wife, the Arabic Version has preserved the Word fought for: for we read

her Husband praiseth her and applaudeth her : , whence it is probable, that the Text was read thus

,. V. 29. Many Daughters have done virtuously, but thou excellest them all. ] . This must necessarily be supposed to be said by the Husband, as the Words immediately preceding intimate. The Word saying, so frequently omitted in the Text, ought therefore to precede this Verse:

but a Woman that feareth the Lord, me shall be praised.] The Picture which is drawn in this Chapter of a good Housewife is perhaps the most finished of all Antiquity. It is drawn at full Length, and equally pleasing in every Point of View. The Character which Ifchomachus gives of his Wife in Xenophon's Oeconomics is also very engaging, and very similar in most respects to this Child of Fancy, which Solomon's Mother produced, in order to engage him in the Search of such a one to bless himself with. But by neglecting this pious Advice, his Wives and Concubines inade him drink deep of the Cup of Bitterness, shook his Throne, and from the most exalted Pitch of Wisdom reduced him to the Condition of the Beasts that perish.

.ויודה בעלה ויהללה

V.30.

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