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Iittp://www.archive.org/details/proverbsofsolomo101zc
 COMMENTARY ^^^
ON THE

HOLY SCRIPTURES:
CRITICAL, DOCTRINAL, AND HOMILETICAL.

WITH SPECIAL REFERENCE TO MINISTERS AND STUDENTS

JOHN I'ETER LANGE, D.D.,

Iff coNNscrioN wire a number of eminent KURopsA^ divines.

TRANSLATED FROM THE GERMAN, AND EDITED, WITH ADDITIONS,

BT

PHILIP SCHAFF, D.D.,

A39:9TEI> BT AMSaK'AN SCHOLARS OF VARIOUS EVANGELICAL DEN0MIXAT10N3,

VOL. X. OF THE OLD TESTAMENT: CONTAINING PROVERBS, ECCLESIASTES, AND

THE SONG OP SOLOMON.

NEW YORK:
CHARLES SCRIBNER'S SONS
1898
 THE

PROVERBS OF SOLOMOK

THEOLOGICALLY AND IIOMILETICALLY EXrOUNDED

BY

DR. OTTO^ZOCKLER,
P:OFES30R of THEOLOOT at GREIFSWALD.

TRANSLATED AND EDITED BY

Rev. CHARLES A. AIKEN, D.D.,
PI4FSrDKNT OP UXION COLLEGF. SCHESECTADT, K. Y.

NEW YORK:
CHARLES SCRIBNER'S SONS,
1898
 EsTEREi), according to Act of Congress, in tbe jear 1870, by
CHARLES SCKIBNER, A CO.,

In the Clerk's Office of the District Court of the United States for the Southern District
of New Yorls.

Trow's
Printing and Hookrinding Co.,
Printers anu IJookbindbrs,

NKW VOKK.
 PREFACE BY THE GENERAL EDITOR.

The present volume corresponds to Parts Xll. and XIII. of the Old Testament Division of
Dr. Lanqe's Biblework, and contains the Solomonic writings, Proverbs, Ecclesiastes, and the
Song of Solomon. They form an important part of the Old Testament, and give us the poetry
and practical philosophy of the wisest of men, with none of his follies and sins, which were over-
luled in his writings for the advancement of wisdom and virtue.
The English translation, with additions and improvements, was intrusted to three eminent
Oriental and Biblical Scholars, too well known in America to need an introduction. They have
done their work well, and have added very materially to the value as well as the size of the
original.
In this volume the text of the Authorized Version is superseded by a new metrical version in

accordance with the laws of Hebrew

The same will be the case in the other poetical
poetry.
books of the O. T. To retain the prose version of King James' revisers, and to insert the cor-
rections in brackets, would conceal to the reader the beauties of the original as a work of art. In
Ecclesiastes, Prof Tayler Lewis has thought best to retain the common version for the Com-
mentary, and to give his metrical version as a separate appendix.
Some remarks will introduce the author of this part of the Biblework, and explain the relation
which the several parts of the American edition sustain to the German.

Dr. ZOCKLER.
The author of this Commentary on the Solomonic writings belongs to the younger generation
of German divines, and appears now for the first time in an English dress none of his previous ;

writings having been translated.

Dr. Otto Zockler was born at Griinberg, in the Grand Duchy of Hesse, May 27, 1833. Af-
ter a thorough training in classical and oriental philology, philosophy and theology, he entered
the career of an academic teacher of theology, A. D., 1856, as prwatim docens, in the University
of Giessen he advanced to the position of professor extraordinarius
; 1863, and in the autumn m
of 1866 he was by the Prussian Government as professor ordinarius to the Universitv of
called
Greifswald, in Pomerania, where he still labors with fidelity and success. He is a very able and
learned divine, a fertile author, a modest, retiring and amiable gentleman, of unblemished cha-
racter, a little hard of hearing, and hence the more devoted to the cultivation of the inner life by

study and contemplation, yet wideawake to all the living questions of the age. His learning covn's
a large ground, especially Exegesis of the 0. and N. Testaments, Church History, Apologetics, Na-
tural Sciences. His biography of St. Jerome, with which I am quite familiar, is one of the best
historical monographs. He is now engaged on Daniel for Lange's Biblnvork.
The following is a chronological list of Dr. Zockt.er's writings to the present date :

Be vi ac nolione vocabuU fATr/f in N. To. diss. inaiLgurolis. Giss., 1857.

Theologia naturalis. Entwurf einer sysLemalischen Naturtheologie voni off-nbarungsglm-
bi.(/en Standpuncle aus. Bd. I. Frankft. a M., 1860.
Kritische Geschichte der Askese ( Critical Histori/ of Asceticism) ; ein Beitrag zur Ge-
tchichte christlicher Side urid Cultur. Frankft. 1862.
HiERONYMUS ; sei7i Leben u. Wirken aus seinen Schriflen. dargesldll. Gotha, 1864.
i
 PREFACE BY THE GENERAL EDITOR.

Die Evangelie-nkrilik und das Lebensbild Chrisli nach der Schrifl. 2 Vwlrage. Darmatadt,
1864.
Commenlar zu den Speuechen Salomonis. 1866. -i

Commentar zum Hohenlied u. Prediger. 1868. v in Lange's Biblework.

Commenlar zum Propheten Daniel (in course of preparation). )

Die Urgeschichte der Erde u. des Menschen ( The Frimitive History of Earth and Man).
6 Vortrdge gehalten in Hamburg. Gutersloh, 1868.
Prof. ZbcKLER is jilao the principal editor of a valuable apologetic monthly entitled: Der Beweii
il.es Olaubens ( The Evidence of Faith), Gutersloh (Westphalia), since 1865, and of the AUgememe

LUerarische Anzeiger fur das evang. Deutschland General Literary Intelligencer for Evange-
(

lical Germany), published at Gvitersloh, since 1869.

PROVERBS.
Prof.ZoCKLER introduces his commentary on this storehouse of practical philosophy and
heavenly wisdom with the following preface :

"A and homdetic exposition of the Book of Proverbs has difficulties to contend
theological
with which exist an equal degree in but few books of the Old Testament, and in none in quite
in

the same form. Even the most searching investigation is able to gain only partially and ap-
'

proximately fixed points for the determination of the time when the book originated, and of the
editorship of its several main divisions as it is now constructed. In almost every new group of
Proverbs the linguistic and theological exposition of the individual Proverbs encounters new dif-
ficulties and these difficulties are, in many cases, of such a sort that we must utterly despair
nf fully assured exegetical results. And finally, to treat the book homiletically and practically,
in so far as it regardsonly brief passages, is rendered more difficult by the obscurity of many
single sentences: and in so far as it attempts to embrace large sections, by the unquestionable
lack of fixed order and methodical structure, which appears at least in the central main division
of the collection (chap. x. 1
xxii. 16), as well as in the supplement added by Hezekiah's men

(chaps. XXV. xxix.)."

" To this is to be added the imperfection of previous expository works, both the scientific and
the practical." [The author then reviews the recent commentaries of Hitzig, Umbreit, Ew-
ALD, Bertheau, Vaihinger, and Elster, as well as the older works of Michaelis, Geier,
Staeke, Stockee, Melanchthon, and concludes:]
" In view of this condition of exegetical literature, heretofore so unsatisfactory in many ways,
the author has at least attempted, with the most conscientious application of his powers, and
with the use of the most important works that have hitherto appeared, to effect what might ba
done tJ relieve these difficulties, which exist numbers.
in all directions in considerable . . .

Over many thrown substantially the right

of the obscurities that exist, he hopes that he has
light with regard to others, that he has turned attention to the most promising avenues to an
;

appropriate exposition and a useful application and that for the whole he has proposed a mean-
:

ing essentially sound, scientifically defensible, and, for that very reason, edifying."
The work on Proverbs was first committed to the hands of the Robinson P. Dunn, D. D,,
late

Professor of Rhetoric and English Literature in Brown University. He was one of the most
accomplished scholars of New " one of those rare
England, and men who, by a happy combina-
tion of the gifts of nature seemed adapted to usefulness in every department of
and of grace,
life." But he had scarcely collected a complete apparatus and finished the rough draft of hia
translation as far a-s the opening sentences of | 9 of the Introduction, when he was suddenly
called to his rest,Aug. 28, 1867, in Newport, R. I., the place of his birth, at the age of forty-
three. His last words were similar to those of Dr. Neandee: "Good-by, I am going home."
His pen was found in the Commentary on the Proverbs, at the page he had reached., as a siga
of his last studv on earth. His initials are attached to the notes he added.*

An elegant memorial volume, published by his widow, pp. 237. contains a biographical sketch hy Dr. Samitel L. Cald.
WELL, the Commf'morative Discourse delivered, at the retjuest of the Faculty of Brown University, by the Rev. J. L. D[MATr,
Professor of Hiatory in the University, and selections from the writings of Dr. Doss, which give eviienco of his accurate
loholar^hip, elegant taste, lovely character and elevated piety.
 PREFACE BY THE GENERAL EDITOR.

After the lamented death of Professor Dunn, I secured the valuable services of Dr. Aiken,
then Professor of Latin Literature in Princeton College, and since called to the Presidency of
Union College, in the State of New York. A hasty glance at the translation and the grammati-
cal and critical notes is sufficient to convince the reader how much of original research and learn-
ing, in addition to the labor of a faithful translation, has been bestowed upon this part of lh
American edition of Lange. In compliance with my suggestion, the purely grammatical pans
of the Commentary have been transferred as far as practicable to the textual department, in
small type, which the lay reader may pass by. The same rule has been followed in Ecclesiastes,
and the Song, as it had already been done in Genesis. An unusual number of grammatical re-
ferences has been made to Bottchee's encyclopaedic Orammar, which, ia the exhaustive fullness
of its citations, amounts almost to a commentary on the Hebrew Scriptures. The same scholarly
hand is seen in the large number of supplementary and illustrative notes which are scattered
through the exegetical parts. The elder English commentators, like Tr.-ipp, Mdffet, are cited
not for their scientific, but for their sterling practical value. Of recent commentators, Stdart
and MuENscHER, of our own country, both unknown to Dr. Zocklee, have justly been laid un-
der contribution. Considerable additions have also been made to the homiletical department
from our rich and varied literature.

ECCLESIASTES.
After the translating and editing of Zocklee's Koheleth had been undertaken by Prof Tat-
LEE Lewis, who had so admirably edited the greater part of Genesis, it was found that the state
of his health, and the heavy additions which he felt it necessary to make, rendered assistance in-
dispensable. By my advice, therefore, there was procured the valuable aid of his col-
league. Prof. Wells, of Union College. To him that important part, the translation, is
due. For the added introductions, dissertations, annotations, the Metrical Version, and the
editing generally, Prof. Lewis is responsible. It is trusted that these will afford no little aid to
a better comprehension of this strange and wonderfully impressive portion of Holy Scripture.
We have here the ripe fruits of long continued biblical studies from one of our most venerable
scholars, who is a man of genius as well as learning. The Metrical Version in Iambic measure,
with an introduction thereto, is a new feature, to which we direct the special attention of the
lovers of Hebrew poetry.
As a help to the reader, it is thought best to was done in the volume containing
give, as
Genesis, an index to the principal additions of Prof. Lewis. Some of these are of considerable
extent and unusual interest, and they may all be divided into two classes, according as they are
contained in the body of the pages, or in marginal notes.

I. extended dissertations on leading ideas.

1. Appendix Zocklee's Introduction, defending the Solomonic origin of Ihe book
to
against the objections drawn from the style, and the alleged later Hebrew pp. 28-S.'j
2. Excursus on the Olamic or .Ionian Words in Scripture Eternities, or World-times in
the plural. Ch. i. 3 44-01
3. The Inquisition of the Ages. Ch. iii. 11-15. Cyclical Ideas in Koheleth 72-7C,
4. Alleged Historical Allusions in Koheleth. Ch. iv. 14, 15 84-87
6. Koheleth's Idea of the Dead. Ch. ix. 15 129-131
6. The Alleged Epicureanism of Koheleth. His Mournful Irony. Ch. ix. 7-10; xi. 9, 10. 131-13(i
7. The Unknown Way of the Spirit. Life. The Divine Secret in Nature. Ch xi. 5... 147-151
8. Koheleth's Description of Old Age intended for the Sensualist 152-15)
9. Beth Olara, or "the Eternal House." xii. 5 1.58-100
10. Introduction to Metrical Version, maintaining the Poetical Character of the Book.... 171-18!
11. Metrical Version, divided into 40 Meditations 183-19fl

II. THE principal MAEGINAL NOTES.

1. The metaphor of the Horses of the Sun. i. 5 38

2. The Reining of Ihe Flesh the Word "jt^^n. Ch. ii. 3
; S4-55
3. rtntyi mty, ii. 8, falsely rendered " musical imtruments" 5G-57
 PREFACE BY THE GENERAL EDITOR.

4. The word chance 54

5. Exclamatory style of Koheleth 54
6. " There is nothing better for a man," etc. (controverted), ii. 24 Stj

7. "The world in their heart." iii. 11 67-68

8. Here, there Diesseits, Jenaeits, or the coming retribution, iii. 17 69-70
9. " Whoknoweth the spirit of man that goeth upward?" iii. 21 71-72
10. The Melancholy of Epicureanism, as contrasted with the style of the Sacred Poetry 80-81
11. Vain Predictings, Superstitions, etc 91
12. The King, and the Field 92
13. Hebrew Accents, "The Good
Spirituality of the i\iaLt is Fair" 94-95
14. The Naming Adam. vi. 10 101
15. The "Light of thy countenance" 101
16. The oppression of the wise man 106
17. " Wisdom giveth life." vii. 12 107
18. Over-righteousness, Over-wisdom 108
19. Soliloquizing style of Koheleth 113-114
20. "The wicked buried" the "going to and from the Holy Place." viii. 10 119
21. " The days of thy vain life." Pathetic Repetition, ix. 9 126
22. False logical and ethical divisions of many commentators 137
23. "Dead flies." x 138
24. "Knows not how to go to the city;" interpretation of x. 14, 15 141-142
25. Speech of the prattling fool. False view of Hitzig 142
26. " The sight of the eyes," and "the way of the heart." xi. 9 152
27. " Keepers of the house"
" the Grinders " "the Light darkened " "Clouds after rain." 154
28. " Those who look out of the windows." "The doors shut in the streets." 165
29. The Mill, and the constant grinding of an ancient household with illustration from ;

the Odyssey 155-156

30 The Almond Tree 157
31. Images of the Silver cord, the Golden bowl, the Fountain, etc 160
32. Creationism. xii. 27 164
33. The " making many books " 168

To these may be added many miuor marginal notes, together with the notes on particular
words, the ancient versions, and various readings, as they are attached to each division of the
text. Special attention is here paid to words alleged to belong to the later Hebrew.

THE SONG OF SOLOMON.

The Commentary on the Song of songs [D'Ttyn TE', Sept.: 'A<r/ia aay-aTuv^ Vulg. : Canlicum
caniicomm], as this most beautiful of poems of pure and holy love is called, was prepared by the
Rev. Dr. Green, Professor in the Theological Seminary at Princeton.
The difficulty of the book is such as to allow considerable latitude of individual opinion, but
it is all important to have a proper view of its spirit and aim. The German author justly rejects
both the profane rationalistic exposition which can see no more in the Song than a sensual erotic
poem, and the opposite allegorical interpretation which regards the persons and objects described
as mere figures or names for spiritual persons and objects, leaving a large margin for randoiu
guess-work and unbridled extravagance.* Most nearly agreeing with his friend, Prof Delitzsch,

* The allegorical interpretation, it must be admitted, has the authority of many of the greatest divines, both Jewish and
Christian, Catholic and Evangelical, and is also sanctioned by the headings of our English Bible. It will probably alwayi
retain the ascondancy in the pulpit, and in books for popular devotion. Many of the most eloquent seimons (as St. Ber-
nard's Sermnnfs in cant, cant., and Kuummacher's Satnmo und Sal<tmtt/i), and of the sweetest hymns (by Gerh.\rdt, Dess-
I.KB, Drese, Zinzendorf, Wesley, and Gustav H.vh.n's, D<is ffohn Lied in Liedern, Halle. 18.53) are based upon this view. If
we distinguish carefully between expositimt and application, we may allow a considerable latitude for homiletic and ascetic
purposes. One of the very best legitimate practical ai>plications of the passage li. 1.5, I have seen, is in a little book of
Mrs. H. Beechor Stowe, where the " little foies that spoil the vinos " (ii. 15), are applied, in a series of entertaining homilies,
to little faults that disturb domestic happiness. But in an exegetical point of view most of the allegorical interpretations turn
out to l)e arbitrary jwtpositions rather than e;rpositions. .lust as I write, a new attempt in this line comes to my eyes in thrt
Ilritiali and Foreign Evangeticat Quarterly Rrview lor Oct. 1H09, pp. 773-796. The writer of this article (Jiscovers in the Song
 :

PREFACE BY THE GENERAL EDITOR.

he adopts the typical or typico- Messimiic view, which is not so oUl and generally received among
orthodox divines as the allegorical, but which has the sanction of such eminent names as Light-
foot, BossuET, LowTH, and is more natural and in harmony with the typical and prophetical
character of the whole ancient theocracy, as foreshadowing the substance of Christianity, and pre-
paring the way for its introduction.

The Canticles are probably a nuptial song or lyric drama (melo-drama) from Solomon's best
period, and present the ideal Hebrew view of marriage as established by God Himself in Paradise
on the basis of the strongest and tenderest passion He has implanted in man and this ideal is ;

realized m the highest and holiest sense in the relation of Christ to His Church (Comp. Eph.
T.32).
The American editor, while recording his approval of Zockler's method and standpoint iu
general, especially his typical view (see pp. 19-25), has expressed his dissent from certain parts
of his scheme. He inclines to regard the Canticles as a series of unconnected scenes rather than
a well-arranged, continuous drama, with a regularly unfolded plot, as is done by Zocklee and

Delitzsch, also, with various modifications, by Lowth, Ewald, Umbreit, Bottcher, HiTzia,
Renan. He is moreover of the opinion that the Song should be more favorably interpreted by
itself than from the history and later character of Solomon as given in the first book of Kings.
In this last point I entirely agree. Any reference to Solomon's polygamy, unless it be in the
way of rebuke, would mar the beauty and purity of the poem, and make it unworthy of its place
in the canon.

The next most considerable addition is to the bibliography at the close of the Introduction
(pp. Vi-Al), where a pretty full account is given of English and American Commentators on
the Song. The critical and gramsiatical notes have been very materially enriched both from
the editor's own researches and from the early English translations, and from English commen-
tators.
I must add that Dr. Green hadinserted a considerable number of Arabic and Persian words,
but erased nearly all ofthem in the proof sheets, because, after the type had been procured at con-
siderable trouble, it was found almost impossible to obtain accuracy in characters unknown to
the compositors, and because they rather disfigured the pages.
I now commit this new volume to the churches of the English tongue, with the wish that

it may be as cordially welcomed, and prove as useful, as the other parts of this Commentary.

Philip Schaff.
5, Bible Bouse, NeW York, Nov. 19, 1869.

a progreasive drama beginning at the gates of Eden and running through the light and shade of the history of Judaism and
Christianity till the glory of the millennium. He distinguishes in it the following parts
The Church before the advent, waiting and longing for the coming of Christ. 2d. The theocracy under Solomon, whicb
t.

in the temple and its worship, afiford the fullest and clearest typical revelation of Christ which that dispensation admitted
of. 3d. The gradual decadence that followed, in both type and prophecy, which went on till at la.st it deepened into tli"
darkness of the captivity. 4th. The sudden opening of the gospel day m the advent of the Saviour, and the preaching of the

apostles the voice of the turtle, and the flowers that now begin to cover the earth. 5th. A second night, during which
Christ is again absent; this lasts longer than the first, and during it a deeper sleep oppresses the church. On awakening.
itU" in seen seeking her beloved, wounded and bleeding, from the sword of persecution. 6th. The bursting out of the day of
tK>* R format ion
ft
the morning of the millennium and then the church is beheld "terrible as an army with banners."

clothed with truth, and shining with a light which makes her the admiration of the nations, " fair as the moon, clear as
the sun."
A few specimens of interpretation on this scheme, will suffice. The kisses of the Bridegroom are the promises of Christ'*
coming; the ''Virgins" who love the spouse (ch. i. 3\ like the Virgins in the Apocalypse, represent those who had not d-
tiled themselves with the idolatrous rites of pagan *>r papal worship; the "wilderness" from which the bridegroom comi*i

on the day of liis espousals (iii. 6), is Jewish formalism, Gentile scc-pticism, and pagan idolatry and the clouds of amokc^
;

which attended the royal progreiSf are the symbols of mysterious provideaces.
 THE

PROVERBS OF SOLOMON.

INTRODUCTION.

I 1. THE ETHICAL AND BELIQIOUS RANK AND SIGNIFICANCE OF THE PROVERBS OP SOLOMON.
The collection of Proverbs which bears the name of Solomon is the chief storehouse of moral
instruction and of practical wisdom for the chosen people of God under the old dispensation. It
forms, therefore, the principal documentary source of the Ethics of the Old Testament, just as in
the successive steps of a gradual revelation, it is the peculiar office of the Pentateuch to exhibit
the fundamental truths of its its Anthropology, and the Propheti-
Theology, the Psalter those of
cal Books those and Soteriology. Some of the more general principles and
of its Christology
postulates of Ethics, especially much of what belongs to the province of the so-called doctrine
of the Highest Good, and, as might be expected, the whole doctrine of the Moral Law, are indeed
tbund in the Books of Moses. Single topics connected with the doctrine of virtue and obligation
are occasionally more fully discussed in the Psalms and the Prophets. But the special doctrine
of virtue and duty, which must ever hold tne chief place m the system of Ethics, finds nowhere
else in the Old Testament so thorough, so individualizing, and so lively a presentation as in the
Proverbs; and even the more general principles of Ethics, as well as the fundamental maxims
of rectitude and law are, if not directly referred to in them, at least incidentally assumed.*
Resting on the basis of the widest and most diverse experience, and adopting the form of the
most thoughtful, pithy and suggestive apothegms, they apply to the life of man in all positions,
relations and conditions, the moral precepts contained in the law. In other words, what the law
reveals as a universal rule for the national life of the covenant people in a religious and a politi-
cal aspect, the Proverbs apply to the relations and obligations of tlie private life of each indivi-

dual of that people. The principle of consecration through fellowship with Jehovah, the God of
the Covenant, which was revealed through Moses, and established in general in his legislation, is
individualized and developed in detail by Solomon with reference to the special domestic and
countrymen.
social relations of his

Note. It has been often observed that the Proverbs of Solomon are tlie chief source of the
Old Testament Ethics. Origen, in the Preface to his exposition of the Song of Solomon, ex-
pressed the opinion that in the Proverbs Solomon had aimed to discuss the '}i';}, in Ecdesiastes
the p""""?, and in the Canticles the '^ym'i or iisupmli (the science of the contemplation of Divine
things), and Jerome adopted from him this view (Preface to the Comm. on Eccles., Ep. 30 to
Paula).t

* [This threefold division of Ethics, origiaatiog with Schleiermacher, niid closely adhered to by Rothe, is generally
adopted in Germany. " GuterMirtt " is the doctrine of the Good us an object uf desire or a thing to be attained. " Tugend-
lehre." is the doctrine of the bentiments and inclination towards virtue. ^^ PftLcfiUnUhre"
is the doctrine of the right as

the foundation of law. The first and the last are objective; the second is subjective. R. P. D.]
t In his 107 Ep. to Lceta in reference to the education of h-T d.vii:j;hter Paul.i, .Jeho.m?: siys; ^Discat prima Psalttrium,
fiisse caTiticis ganctamvocet, etin Proverbiis Salomonis erudiattir ad vUam." Compare the title iracSaywyijci) aot^ta whii.U
GRE90IIY of Nazianz'iB was wont to give to the Book of Pioverbd.
 INTRODUCTION TO THE PROVERBS OF SOLOMON.

Luther, in his Preface to the Books of Solomon, written in 1024 (Erlangen ed.. Vol. LXIIL,
p. 35), says of the Proverbs :
" It may be rightly called a book of good works ; for he (Solomon)
there teaches the nature of a godly and useful life, so that every man aiming at godliness

should make it his daily Handbook or Book of Devotion, and often read in it and compare with
it his life." Starke (Introd. to the Proverbs, oyaops., Pt. IV., p. 1591) thus describes its con-
tents :
" It is for the most part a school of Christian Morals ; upon the basis of faith it founds the
wisest counsels in reference to the believer's duties towards God, towards his neighbor, and to-
wards himself .... By means of a great variety of sententious maxims this book teaches
man how to escape from sin, to please God, and to secure true blessedness."
elder Mi The
CHAELis (Christian Benedict) gives a like estimate of the ethical value of the Proverbs. He
passes from an exposition of the Psalms to one of the Proverbs with these words " From the :

oratory of David we now proceed to the school of Solomon, to find in the son of the greatest of
theologians the first of philosophers." On account of the ethical wisdom of the Proverbs of
Golomon, the Wiirtemberg Theosophists, Bengel and Oetingee, preferred them to most of the
other books of the Old Testament. They made them the theme of their devout meditations, and
(S-nrnestly sought to penetrate their deeper meaning. (See for Bengel : Osk. Waechter's "Joh.
Alb. Bengel: Life, Character, &c., p. 166).Oetingeb, when, as a youthful master of arts, he
resided at Halle, thought of lecturing on "Philosophiam sacram el appUcatam, drawn from the
Scriptures, especially the Proverbs of Solomon." This plan he did not, however, carry out. At
a later period, when he was a pastor first at Hirsau and then at Walddorf, be diligently studied
the Proverbs as the chief repository and source of what he called "Sensus communis." He used
them for purposes of religious instruction he wrote them on separate slips of paper, put them
;

in a box, and made draw them out as lots. He also published a little book of a cate-
his scholars
chetical nature, with the title " How shall the head of a family exemplify at home the Proverbs
of Solomon?" and a larger work called "Common Sense in the Proverbs and Eoclesiastes,"'
Stnttgard, 1753. " The Proverbs," he once observed, " exhibit Jesus with unusual clearness, and
he who cannot perceive this knows not Paul's meaning when he says, 1 Cor. xiv. 20, In under- '

standing be men '

" (see Ehmann's ^'Life and Letters of Oetinger ;" also the essay in Vilmaiv's
Pasl.-lheol. Bit., 1865, I., pp. 265 sq , on "Theosophy: Oetinger and the Lutheran Church."^
Still earlier the Rostock theologian, Samuel Bohl, had attempted in bis Ethica Sacra (1640) .i

systematic exhibition of the ethics of Solomon, in the form of a continuous commentary on tfi.;

first nine and the last two chapters of Proverbs. Most of the modern interpreters have in Iiki)

manner justly appreciated the superior ethical value of this book. According to Kahnis [Luth.
Dogmatik, I., 282) its peculiar excellence lies in the skill with which its author "has presented
the maxims wisdom which aims in all the human relations of the Kingdom of Gi>l
of a practical
to govern the lives. of men
in harmony with the intentions of its founder." Elster (Deutsche
Zeitschr.fiir Christl. Wissenschaft, 1859, and in his Commentary on the Proverbs) ascribes the
importance of this book of Solomon to the fact that " it consists of a didactic religious discu-ssion
of practical experience," in the form of proverbial wisdom, which is not mere human prudence,
but "a new emanation from the Divine essence itself, a new communication of eternal wisdom,
which alone is true wisdom," It is a proverbial wisdom which, "like the Law and the Pro-
phets, has its own peculiar and most important province," and has upon the varied and symmet-
rical development of the individual man an influence which should be deeply felt and fully re-

cognized. Bruch ( Weisheitslehre der Hebrder, pp. 102 sq.), Oehler (Die Grundziige der all-
testamentl. Weishjit, pp. 5 sq.), Delitzsch (Article Spruche Salomo's in Herzos's Real-Ency-
clopddie), express themselves in similar terms with reference to the high ethical and religious
rank of this book. Even Hitzig, while denying its inspiration, and perceiving in it nothing
but human wisdom, recognizes in it " a- religious consecration and an irresistible attraction of the
heart towards morality," which distinguish this monument of Hebrew proverbial wisdom above
all similar productions, whether of Arabian literature or of the Semitic mind in general ("Die

Spruche Salomo's ubersetzt und ausgelegt," p. xii.).

[Coleridge says " The Book of Proverbs is the best statesman's manual which was ever
:

written. An adherent to the political economy and spirit of that collection of apothegms and
essays would do more to eradicate from a people the causes of extravagance, debasement and


I 1. THE SIGNIFICANCE OF THE PROVERBS OF SOLOMON. 3

ruin, than all the contributions t.o political economy of Say, Smith, Malthos and Chalmers
together." Prof. M. Sidart says (Preface to his
p. 9) "All the hea- Comm. on Proverbs, :

then moralists and proverbialists joined together cannot furnish us with one such book as that
of the Proverbs." In his Introd., p. 64, he says "After all the light which Christianity has
:

6hed upon us, we could not part with this book without a severe loss." " The book contains a
etriking exhibition of practical wisdom, so striking that it can never be antiquated." J. Muen-
6CHER, in his Introd. to his Comm. on Proverbs, says, p. xliv.: " The moral precepts of Solo-
mon rest on the foundation of religion and true piety, and in this respect diflfer heaven-wide from
the systems of the ancient heathen moralists." R. P. D.J
[Dr. Grat observes, The Proverbs of the inspired son of David " are so justly founded on prin-
ciples of human nature, and so adapted to the permanent interests of man, that they agree with
the manners of every age, and may be assumed as rules for the direction of our conduct in every
condition and rank of life, however varied in its complexion or diversified by circumstances they ;

embrace not only the concerns of private morality, but the great objects of political importance."
Dr. JoRTiN says " They have not that air of smartness and vivacity and wit which modern
:

writers have usually affected in their maxims and sentences but they iave what is better, truth ;

and good sense." " Though the composition be of the disjointed kind, yet there is a gene-
solid
ral design running through the whole, which the author keeps always in view that is, to in- ;

struct the people, and particularly young people, at their entrance into public and active life,
to give them an early love and an earnest desire of real wisdom, and to lay down such clear rules
for their behaviour as shall carry them through the world with peace and credit." (See D'Oyly
and Mant, Introd. to Proverbs).
Bridges (Exposition of the Proverbs, Am. Ed., Pref., pp. iii., vii., ix., elc.)says: "This
wonderful book is indeed a mine of Divine wisdom. The views of God are holy and reverential.
The observation of human nature is minute and accurate." " Doubtless its pervading character
is not either statement of doctrinal truth or lively exercises of Christian experience.
explicit

Hence the superficial reader passes over to some (in his view) richer portion of the Scriptural
field." " While other parts of Scripture show us the glory of our high calling, this may instruct
in all minuteness of detail how to
walk worthy of it.' Elsewhere we learn our completeness in
'

Christ (Col. 10) and most justly we glory in our high exaltation as "joint heirs with Christ,"
ii. ;

etc. (Rom. viii. 17 Eph. ii. 6). We look into this book, and, as by the aid of the microscope, we
;

see the minuteness of our Christian obligations that there is not a temper, a look, a word, a
;

movement, the most important action of the day, the smallest relative duty, in which we do not
either deface or adorn the image of our Lord, and the profession of His name."
Wordsworth (Introd. to Proverbs, pp. ix., x.) says: "The Book of Proverbs is an inspired
book adapted to the circumstances of the times of Solomon." " The Holy Spirit, inspiring m
Solomon to write the Book of Proverbs, supplied an antidote to the poison of those influences
(temptations attending the splendor and prosperity of the times), and has given to the world a
moral and spiritual manual, which has its special uses for those who dwell in populous towns

and and who are busily engaged in worldly traffic, and are exposed to such temptations
cities,

as are rife in an age and country like our own, distinguished by commercial enterprise and me-
chanical skill, and by the production of great works of human industry, in Art, Literature and
Science, and also by religious activity, especially of that kind which alms to give to Religion ex-
ternal dignity and beauty, such as reached its highest pitch in the Temple of Solomon." Again,
" The Proverbs of Solomon come from above, and they also look upward. They teach that all
True Wisdom is the gift of God, and is grounded on the fear of the Lord. They dwell with the
strongest emphasis on the necessity of careful vigilance over the heart which is manifest only to
God and on the right government of the tongue, whose sins are rarely punished by human laws
;
;

and on the duty of acting, in all the daily business and social intercourse of life, with an eye stea-
dily fixed on the throne of God, and with habitual reference to the only unerring standard of hu-
man practice. His Will and Word. In this respect the Book of Proverbs prepared the way for the
preaching of the Gospel and we recognize in it an anticipation of the Apostolic precept concern-
;

ing all domestic and social relations, Whatsoever ye do, do it heartily, as unto the Lord.' "
'

Dean Stanley [Hislory of the Jewish Church, II., 269, Am. Ed.), looking at the other side of
 INTKODUCTION TO THE PROVERBS OP SOLOMON.

the shield, says, This book " has even something of a worldly, prudential look, unlike the rest of
the Bible. But this is the very reason why its recognition as a Sacred Book is so useful. It ii
the philosophy of practical life. It is the sign to us that the Bible does not despise common sense
and discretion. upon us in the most forcible manner the value of intelligence and
It impresses

prudence, and of a good education. The whole strength of the Hebrew language, and of the sacreJ
authority of the book, is thrown upon these homely truths. It deals too in that refined, discrimi-
nating, careful view of the finer shades of human character, so often overlooked by theologians, but
80 necessary to any true estimate of human life."
Dr. Guthrie [Sunday Magazine, Oct., 1868, p. 15) calls attention in bis forcible way to other
qualities of the book, and bears a valuable testimony to its experimental worth in a wide sphere.
" It fulfils in a unique and pre-eminent degree the requirements of effective oratory, not only every

chapter, but every verse, and almost every clause of every verse expressing something which both
'
strikes and sticks.' " " The day was in Scotland when all her children were initiated into the art

of reading through the Book of Proverbs. I have no doubt whatever

. . .
neither had the late
Principal Lee, as appears by the evidence he gave before a committee of parliament that the
higli character which Scotsmen earned in bygone years was mainly due to their early acquaintance

with the Proverbs, the practical sagacity and wisdom of Solomon The book has unfortu-
nately disappeared from our schools and with its disappearance my countrymen are more and
;

more losing their national virtues in self-denial and self-reliance, in foresight and economy.
in reverence of parents and abhorrence of public charity, some of the best characteristics of old
manners and old times." A.]

A. GENERAL INTRODUCTION TO THE PHILOSOPHICAL LITERATURE

ASCRIBED TO SOLOMON.

J 2. THE PHILOSOPHY OF THE OLD TESTAMENT IN GENERAL, IN ITS BELATION TO THE PHI-
LOSOPHY OF OTHER NATIONS.

The peculiar form in which the ethical doctrines and precepts of the Proverbs are presented
is that of the Uhokmah, or Proverbial Philosophy of the Hebrews. It is a species of moral and

philosophical instruction in practical wisdom, which though distinguished by its thoroughly re-
ligious character from the secular philosophy of all other races, stands in the same relation to
the spiritual development of the covenant people as that occupied by this philosophy in refer-
ence to the general culture of men who are without the Scriptures. For, whatever answer be
given to the somewhat perplexing question, whether the Hebrews can be properly said to have
had a philosophy, it is certainly true, that the essential feature of philosophy, the striving after
objective wisdom, or after a true conception of the absolute fitness of the world to accomplish
its ends, in both a theoretical and a practical aspect, is most completely presented in the Hhokmah

of the old dispensation and that in fact it is only the peculiar form in which this striving de-
;

velops itself in the Old Testament literature, which distinguishes this Hbokmah from the phi-
losophy of Greek and Roman antiquity. The wisdom of the people of God under the Old Tes-
tament is the art of so shaping life in harmony with the divine will, and in obedience to its
peculiar laws learned by experience and reflection, as to make one an upright subject of the
kingdom of God, in other words, so as to secure at once the divine favor and earthly blessed-
ness. [When NoYES (A new Translation of the Proverbs, etc., Introd, to Proverbs, p. xiv.)
says: " It is and morality of the Book of Proverbs will not bear a favora-
true that the religion
ble comparison with those of Jesus Christ. Its morality is much less disinterested, being for the

most part founded in prudence rather than in love. Its motives generally are of a much less
elevated kind than those which Christianity presents .... Prudential motives, founded on a
encouragements to a Ufe of virtue which he presents,"
etrict earthly retribution, are the principal

etc., we recognize the truth which he exhibits, but notwithstanding his supplementary and
balancing statements prefer Isaac Taylor's mode of exhibiting the truth. Speaking immedi-
ately of the 23d Psalm he says [Spirit of Hebrew Poetry, Am. 12mo. ed., p. 38): "The bright
 J 2. THE PHILOSOPHY OF THE OLD TESTAMENT.

idea of earthly well-being jjervades the Old Testament Scriptures and this woridly sunshine is ;

their distinction as compared witli the New

Testament; but then there are many cognate ideas
which properly come into their places around the terrestrial idea .... A feeling is here indicated
which was of that age, and which was approvable then, although it has been superseded since
by sentiments of a higher order, and which draw their reason from the substitution of future
for present good." A] In so far as God is alike the beginning and the end of this pursuit of
wisdom, or in so far as it both necessarily springs from the fear of God, Prov. i. 7; ix, 10;
comp. Job xxviii. 28 ; Ps. cxi. 10 ; Ecclesiast. i. 16, and leads to a purifying fellowship with

Him, Prov. viii. 35; iii. 16, e(^., it has an essentially religious and practical character. Its

sphere of reflection and of action must therefore be also more limited than that of the old classi-
cal or of the modern philosophy, both of which delight in profound theoretical inquiries in refer-
ence to created existence, and investigations of not only the end but also the origin of both
nature and man. Those questions concerning the origin of the world and the origin of evil
which play so conspicuous a part in the philosophy of ancient and of modern times, are only
incidentally discussed in the Hebrew literature of wisdom, whether in the works ascribed to
6olomon. the book of Job, or the kindred Psalms; and tlien only in their relation to tlie motives
and tendencies to practical morality. The divine wisdom which establishes the relation of God
to the world, and is at once the chief source and fundamental law of both the subjective and
the objective wisdom of men, (Prov. viii. 21 ix. 12 Job xxviii. 24 sq. Ecclesiast. xxiv.) is
; ; ;

always represented rather as the medium of the foreknowledge and the providence of God, than
as a creative power, or even as the ideal pattern of the world (the niaiKx; v<j7it6i: of Pl.\to). In
fine, the e.'isential character of the Hebrew philosophy is far more practical than speculative : it

is as little inclined to pursue or to prompt genuine speculation as it is to identify itself with

secular philosophy in general, and with unaided human reason to investigate the final causes of
tilings. It is a divine philosophy planting its feet upon the basis of the divine revela-
essentially
lion, and staying upon the eternal principles of the divine law; and it is this determinate
itself

and positive character of its method of conceiving and teaching, that chiefly distinguishes it from
the philosophy of other nations and of other times. Moreover, the habitual, and not as was the
case with many ancient philosophers, the occasional, adoption of the poetical form of the Gnome
or didactic apothegm for conveying its must be regarded as a marked and import-
instructions,
ant feature of this whole body of Old Testament literature, and as a decided indication of its
method and of its tendencies.
Note 1. The Strastiurg theologian, J. P. Bruch, in his " Weisheitslehre der Hebrder : ein

Beitrag zur Geschchle der Philosophie." Strasburg. 1851, thoroughly discusses the question
whether or not the doctrine of the Hhokmah in the Old Testament is to be considered philoso-
phy in the strict sense, and decides it in the affirmative. Tiiis was the prevailing opinion in
former times among the theologians of all the churches. Jesuits, e. g. Menochids in his

learned work, " De Republica Hebrceorum," Book VII., Chap. 1 ; many of the Reformers of the
17th and 18th centuries, especially the followers of Descartes and Cocceius and Lutherans ;

like theaforementioned Bohlids in his "Elhica Sacra," or the eminent Bddd.eus in his "Inlro-
dudio nd Historiam philosophies Hebrceorum," 2d ed., Leipsic. 1720, all spoke without hesitation
of the Hebrew philosophy, of the philosophy of Solomon, David, Moses, Joseph, and Abraham.
Indeed they often ventured to trace the philosophy of the patriarchs as far back as to Adam.
Even at the beginning of the present century Blessig, in his Introduction to J. G. Dahler s
" Devk- und Sitlenspruchen (Sa/ojno's" (Strasburg, 1810), unqualifiedly characterized the prover-
bial poetry of the Hebrews as philosophical ; De Wette,
in his Hebrew Archaeology, spoke of
" the speculative and practical philosophy of the
Hebrews ;" and Staeudlin wrote a dissertation
on " The Philosophy, the Origin and Design of the Book of Job." CSsBQ his, " Beilrdge zur
Philosojjhie und Oeschichle der Religion und Sillenlehre," II., 133 sq. compare the same ;

author's " Oeist der SUtenlehre Jesii," I., 74 sq.). Theologians of the most diverse schools
agreed in a-ssuming in general the existence among the early Hebrews of a style of wisdom
which might claim the undisputed title of a philosophy.
The opposite view is represented not only by many later philosophers especially those of the
critical schoo; of Kant, but also by such theologians as limit the notion " philosophy" to the
 INTRODUCTION TO THE PROVERBS OP SOLOMON.

scholarly scientific speculative inquiries peculiar to modern times, and must therefore consider
not only the Hebrews, but all the Semitic races, and indeed the Orientals in general, as totally
destitute of a philosophical habit of mind. Such was the opinion of Bbucker before the time
of Kant, when he asserted in his Critical History of Philosophy (Leipsic, 1767, I., 64), " non

confundejidam esse Hcbrceorum sapientiam cum philosophia proprii nominis alque significationis."
Krug [Philosophisch- Encyclopadisches Lexicon, II., 323) thinks that anything like philosophy
fir philosophical wisdom is not to be looked for among the ancient Hebrews." Reinhold
(Lehrbuch der Geschichte der Philos^phie, p. 15) denies in general the existence of any proper
old Oriental philosophy side by side with the Greek. Hitter [Geschichte der Philosophic, I.,
48) bluntly says, " Of the only Asiatic nations whose literature is knawn to us, "we may venture
to assert, without fear of much contradiction, that in the early times they had no philosophy.
Among these are the Hebrews," etc.
Of the more recent theologians R. F. Geau (" Semilen und Indogermanen in ihrer Beziehunrj
zu Religion und Wissenschaft," p. 28 sq.) has warmly and zealously supported the proposition
that " the Setnitic mind in general has no capacity for either philosophy or science," and Ln-
THABDT (in the " Leipziger Vortrage uber die Kirche, nach Ursprung, Geschichte und Gegen-
warl, pp. 18 sq. [pp. 19 sq. of the translation published by Messrs. T. & T. Clark, Edinburgh,
1857]) adopts his opinion at least in reference to the Hebrews.
All these scholars manifestly have too limited and partial a conception of philosophy. They
with one consent understand by it an exercise of the human intellect controlled by the rigid
laws of logic and carried on in a scientific method such as was never seen among the early He-
brews, or indeed among any of the older Eastern nations. But philosophy means far more than
this. It is in itself, as its etymology, (^i^/xrofia, i. e. sludaim sapienlice [love of wisdom], indicates,
and as the whole practice and method of the oldest Greek philosophers down to the time of
Aristotle demonstrates, nothing but a love for wisdom an earnest endeavor to find a theoreti-
;

cal and a practical solution of the problems of our earthly life that intellectual effort which
;

strives to re-establish the proper relation between the absolute omniscience of God, and the
relative knowledge possessed by the reason of man. A philosophy and philosophical science in
this wider sense must be claimed for the people of God under the Old Testament. We cannot,
however, quite agree with Bruch {ut supra, p. 20 sq.) when, having defined philosophy in its objec-
tive aspect as " the science of the Absolute, or the science of the supreme necessary causes of all

that is or that must be," and in its subjective aspect, " as the unaided inquiry after the absolute,
or rational thinking in so far as renouncing all external authority it investigates the supreme
necessary causes of all that is or that must be," he a.soribes both to the Hebrews. For, in the
first place, that which among them corresponds to the philosophy of other nations is not pro-

perly science, but rather a knowledge and comprehension, an intellectual effort and reflective
process in general and in the next place, it is not so much the " supreme necessary causes " as
;

the chief practical ends of our earthly life and being which occupied the mind of the Hebrew
thinker. It is then only philosophy in its subjective character, as above defined, which can in
the main be ascribed to the Hebrews, and even this in a form quite unlike that in which it pre-
sents itself to Bruch, one which secures the full recognition of its predominant practical and
theological character. A philosophy consisting in such an essentially practical or ethical ten-
dency of the mind, which by an examination of the highest moral and religious ends of all
human and superhuman existence, seeks to determine the normal relation between God and the
world, and thus to point out the way to truth and blessedness, may without hesitation be
ascribed to the people of the Old Covenant. It is indeed a philosophy, which though its shape

and dress are religious and poetical rather than didactic and scientific, contains within itself all
the elements which are essential to strictly scientific development, or to an entrance into the
sphere of dogmatic and moral and theological speculation.
In this properly limited sense has Ewald, among others, [Geschichte des Volkes Israel, III ,

82) recognized the existence of an old Hebrew Philosophy. " Philosophy," says he, may ''

exist even where the rigid laws of thought (logic) are not observed, or where no attempt is

made to reduce all truths and conceptions to a symmetrical whole (a system). This, it may be
admitted, is its final aim,
though this aim like every other human aspiration is so often tho-
 g 2 THE PHILOSOPHY OF THE OLD TESTAMENT. 7

roughly erroneous and misleading ; it is not, however, its beginning nor its constant living im-
pulse. Its beginning and very life is rather the intense and unquenchable desire for investiga-
tion, and for the investigation of all objects, both higher and lower, remote and near, human
and divine. Where the problems of existence allow thoughtful men no rest, where they
provoke among the mightiest intellects of any people, or of several nations at once, an un-
wearied rivalry in the attempt to solve them. Philosophy is in the bloom and vigor of youth.
In that earlier time the noblest of the Semitic races had plninly reached that stage when
the Greeks were far from having approached it; and Israel, whose higher religion fur-
now entered with them
nished besides a special impulse to reflection on the relations of things,
upon this noblerhongr in the most generous rivalry."
field of

Similar views are expressed by Umbeeit in his ingenious and instructive, though somewhat
prolix observations "on the wisdom of the East" [Commentar iiber die Spruche Salomons, Ein-
Iciiung, pp. iii. sq.); by Delitzsch (Article " Spruche Sahma's," in Herzoq's Real-EncycL,
XIV., pp. 712 sq.), as well as by the editor of this Biblework in his General Introduction to the
Old Testament (Genesis p. 19, [Am. Ed.]). Oehler in his wori " Die Grundziigeder altteslam.
Weisheii, pp. 5 sq., as well as his follower Kahsis [Luiherische Dogmalik, 1., 3W), essentially
agrees with the above statements. The latter says excellently, among other things, " To find
in the life of nature and of man, in the revelations of the kingdom of God, in the whole world,
the divine 'wherefore,' the divine fitness to accomplish the proposed end, was the great aim of
the wisdom of Solomon. Here unquestionably existed a tendency to science, to philosophy.
But the national life of Israel rested on too divine a foundation to permit great freedom of in-
quiry, and the kingdom of God had too many practical aims to favor a purely theoretical explo-
ration of the objects of existence. Springing from the practical this wisdom sought to further
the practical," etc.

Note 2. In harmony with his above-quoted definition of the philosophy of the Hebrews, as
an inquiry into the highest necessary causes of all that or that shall be, Bp.uch (pp. 69 sq.)
is

introduces the cosmogony of the first two chapters of Genesis into his representation of the
philosophy of the Old Testament. He thus regards the substance of these chapters as a portion
of a philosophical system, and indeed in its essential features as the earliest instance of philo-

sophical reflection among the Hebrew race. (Herder, as is well known, held similar views.
In his " Ideen 7ur Philosophie der Gcschichte der Menschheit " he termed the Mosaic cosmogony
" an ancient philosophy of the history of man "). This view of Bruch's is connected with his
assumption of the purely human and moreover half-mythical character of the Mosaic narrative.
It is therefore to be decidedly rejected, together with his opinion that the Old Testament
" wisdom " is the product of unaided human speculation, and that no divine or specifically
supernatural factor be recognized in the Old Testament revelation in general.
is to

Note 3. The word n^pn primarily denotes (in accordance with the fundamental meaning

of the root Qjn, ,^5>w>- ''^ Arabic, where it means to fasten, to hold fast, and then to

separate, to decide) the fixing of an object for cognition, and secondarily, simply knowledge,
insight. It is therefore in Prov. i. 2 used as precisely synonymous with HJ^I, and elsewhere, as
in Isa. xi. 2 sq., as at least parallel with nj'a. The D3n is then in the first instance the wise,

the learned man in whether he be a judge (1 Kings iii. 28 comp. the

general (comp. Jer. viii. 9), :

corresponding Arabic word which always signifies a judge), or an artificer (Ex. xxviii. 3; xxxi.
6 Jer. x. 9), or finally a cunning, subtle
; man who can use his craft for his own or for others'
advantage (Job v. 13, comp. 2 Sam. xiii. 3; xx. 16). In the religious realm i^^^n naturally

denotes insight into that upright dealing which pleases God and conforms to the divine law, a
knowledge of the right way which is to be followed before God, and of the wrong one which is
to be shunned. In short it is that practical uprightness, founded on religious enlightenment, in
which the true happiness of man consists, and which is therefore frequently represented by
n'E'in (i. e. well being and wisdom in one), e. g. Prov. ii. 7 iii. 21 viii. 14; xviii. 1 Job ; ; ;

zi. 6 ; xii. 16 ; xxvi. 3. Compare in general HiTZia, Die Sjjriiche Salomo's, Emleitung, p. Iii.
 .

INTRODUCTION TO THE PROVERBS OF SOLOMON.

sq. The latter, however, gives a somewhat different and less correct etymology of the word.
He defines D3n as one who possesses the spiritual power of control and determination, and

noan as the power of moral self-subjugation. He thus gives to the notion of government a

prominence which is by no means justified by the Arabic ^5C>-

Note 4,The ^^^ or Hebrew gnome, as the distinctive artistic form adopted by the Old
Testament philosophy and proverbial poetry, will be particularly discussed in a later section.
We may, however, here observe that of all the titles borrowed from kindred secular literature,
and applied to the Proverbs of Solomon on account of their peculiar form, none appears more
just and appropriate than that adopted by Bruch, who terms them (p. 104) an Anthology of
Hebrew Gnomes. In the explanation and justification of this title he, however, as he does
elsewhere, disparages the theopneustic character of this Book of Scripture.

I .3. THE AGE OF SOLOMON, OE THE GOLDEN AGE OP THE HEBREW LITERATURE OF WISDOM.
As among other nations philosophy is not wont to assume its proper form till a long time
after the religious and civil foundations of national culture are securely laid, so in Israel no
season of undisturbed reflection and of philosophical inquiry and instruction could be enjoyed,
before the protracted storms and conflicts of the period of the Judges had fixed the religion
of the law in the depths of the popular consciousness, or before the reigns of Saul and Da-
vid, the earUest kings, had firmly established the tlieocratic national life. The power of ex-
ternal enemies must first in some way be broken and overthrown, and the prosperity of the
citizenand the political and social influence of the nation upon the life of the surrounding
mtions must be to a certain degree secured; but this could not be effected before the bril-
liant and glorious though warlike reign of David. Furthermore, as an element of the inter-
nal culture of the nation, the spirit of the law must have begun to receive a new invigora-
tion and a fresh inculcation, which it derived from the schools of the prophets which sprung
up after the time of Samuel. Hand in hand with the directly religious activity of this pro-
phetic company the national poetry must make its earliest start, and create for that philoso-

phy a proper and aesthetic form.

literary
These conditions were not all of them fully realized until the time of Solomon, when the
people were blessed with a long period of peace, rich in earthly possessions and enjoyments of all
sorts they then began a lively and widely extended intercourse with foreign nations, and with an
;

extending view reaching even to Tarshish and Ophir, their thought and their activity receiveil the
most various impulses in a direction which was no longer narrow and strictly national, but more
or less universal and as broad as humanity itself.* There was therefore associated with the priests,
the prophets, the warriors, the jtidges, a new class of notables, that of the Hhakamim (D'Mn, 1

Kings iv. 30, 31 ; i. 6 xiii. 20

Jer. xviii. 18 ; Prov. ; ; xxii. 17), the wise, or the teachers of wisdom,

who began whole work of training the nation. A pretty large number
to bear their part in the
of such wise men, of considerable importance, must have appeared under Solomon, and have been
associated with him as the most famous of all. For the books of the Kings mention besides him
some of his contemporaries, OTz..- " Eth.nn, the Ezrahite, and Heman, Chalcol and Darda, the sons
of Mahol," as representatives of the wisdom of that time (1 Kings iv. 31 comp. 1 Chron.ii. 6),
;

and compare the wisdom of these Hebrew Hhakamim with chat of all the children of the East conn-
try, and all the wisdom of Egypt " (1 Kings iv. 30). Whether they did or did not form a well de-

L*'Th:it stately ami melanchuly figure fSolomnn'e) in some respects tlie grandest ami the s:id<lest in tlie sacred vo-
lume is, in lietail, little more titan a mighty shadow. Hut. on the other hand, of his tige. of hi.* rottrt, of his works w<j

know ittfjie than of any other." (Stanley. Jewish Church, II., 184). And the accomplished iinthor goes on to iodicate 'ho
multiplying points of contact with the outer and the later world, and with secular history; and adds' p. 18*1) : "To have had
many fuch characters in the Biblicn] History would have liroiight it down too nearly to the ordinary U'Vcl. Rut to h:ive

one Kiteh is necessary, to show that the interest which we inevitably feel in sttch events and sui'h men h;is a place in toe
designs of Providence, and in the lessons of Revelation." See also pp. 252 sq. Prof B. B. Epw.vrdr ( Writings, cl':., II.. 402),
speaking of the fitness of the a'.;e to develop this species of poetry, says: '" It was the period of pe:ice. extended commerce,
art, reflection, when the poet could gather up the e.\[)erience8 of tlie past, and embody them in pith.v sayings, etittrp

apothegms, ins :r active allegorie-', or spread them out in a kind of pbilosophical disquisition." - A.J
 i a. THE AGE OF SOLOMON.

fined, exclusive class of popular teachers gathered about some leader or master, whether there were
thus special schools for the wise, or the schools of the prophets were also chief places of culture for
the disciples of the Hhokmah, these Hhakamim of the age of Solomon and of subsequent ages mu=t
be considered a very important factor mental development of the people, and as a
in the limited

factor possessing, like the prophetic and the priestly order, an independent importance (comp. Jer.
xviii. 18 Ez. vii. 26).
; They had doubtless offered a vigorous resistance to those frivolous im-
pulses of the n'Vv, the freethinkers and insolent scoffers, that had manifested themselves since the

times of Saul and of David. Their positive agency was exerted in the propagation and dissemina-
tion of that deeper religious knowledge and practical wisdom of life, beside which all worldly pru-

dence, fine culture and enlightenment must appear as foolishness (comp. ^2i. Pn^i, ni733, etc.;

Prov. xiii. 20 ; xvii. 21 ; Ps. xiv. 1 ; Is. xxxii. 6). The first decided manifeslation of this new in-
tellectual tendency, together with the literature produced by it under Solomon's peaceful reign,
marks this bright summit of the entire theocratic development in the Old Testament aa the golden
age and the really classic epoch of this especially important branch of the intellectual culture in (he
life of the covenant people.
Note 1 The independent significance of the HDOn as a special tendency of the mind, exerting

with the nxOJ, or the gift of prophecy, an important influence has been recently estimated with
special correctness by Ewald. In his dissertation " on the popular and intellectual freedom of
Israel in the time of the great prophets down to the destruction of Jerusalem " {Bibl. Jahrbiicher,
1, 96 sq.), he says, among other things, " It is not easy to conceive correctly how high a development
was reached in the pursuit of wisdom (Philosophy) in the first centuries after David and it is not
usual to consider how mighty was the influence which it exerted on the entire development of the
national life of Israel. The more closely those centuries are reviewed, the greater must be the as-
tonishment at the vast power so early exerted on all sides by wisdom as the peculiar concern of
many men among the people. It first openly manifested itself in especial circles of the nation,
whilst in the peculiarly propitious age after Solomon eager and inquisitive pupils gathered about
individual teachers until ever-improving schools were thus formed. But its influence gradually
pervaded all the other pursuits of the people, and acted upon the most diverse branches of author-
ship." The existence of especial scliools of the wise, like those of the Prophets, thus asserted, can-
not be satisfactorily proved. Delit7..sch's remark in favor of this assumption [ut supra, p. 717),
that the usual form of address in the Proverbs, 'J3, my son, which is not that of a father to a son,
but of a teacher to a scholar, implies that there were then nojn '33, i. e., pupils of the wise, just

as there were " sons of the prophets," and that there must have been "schools of wisdom." is
also
and must remam a mere hypothesis. It is moreover an hypothesis, which from the acknowledged
wide application of the conception J3, son, in Hebrew, and its almost absolute lack of all support

in the Proverbs as well as m the other books of the Old Testament, must always be regarded as a
rather unsafe one. Comp. Bruch, pp. 57 sq., who is at all events so far correct that he observes :

''
The Hebrew wise men were not philosophers by profession; they constituted no class distinct
from others, but might belong to diflferent classes." For there is the less reason for supposing from
the above cited passage (Jer. xviii. 18) that there was a special alass of Hhakamim, beside that of
the priests and the prophets, from the fact that in the parallel passage, Ez. vii. 26, the notion of
" the wise" is represented by that of "the ancient," D'JPJ-
Note 2. The antithesis between |*7 and Djn which runs through the entire body of Old Tes-
Mment literature pertaining to wisdom has been discussed in an eminently instructive manner by
Delitzsch, ul supra, pp. 713 sq. He shows very strikingly how "in the age of .Solomon, which
was peculiarly exposed to the danger of sensuality and worldliness, to religious indifference and
freethinking latitudinarianism," the number of D'S7 necessarily increased, and their skepticism
and mockery must have assumed a more decided and aggravated form. " For those men who de-
spised what IS holy, and in doing so laid claim to wisdom (Prov. xiv. 6), who, when permitted to
speak, indulged in contention and bilterness (xxii. 10), who sarefully shunned the compfiny of the
Hhakamim, because they fancied themselves superior to their reproofs (xv. 12), the age of Solo-
10 INTRODUCTION TO THE PROVERBS OF SOLOMON.

mon," he says, " first invented the title f/, [scorner]. For in the Psalms of the time of David theii

common designation is 73J (which occurs in Prov. xvii. 21 only in the general sense of low fellow,
Qerm. Bube [Eng. Booby,' It occurs also in Prov. xvii. 7, and xxx. 22, and the corresponding
'

verb in xxx. 32 R. P. D.], while the word f7 is found in no other than the 1st Psalm, which has
a later origin. One of the proverbs of Solomon (xxi. 21, comp. xxiv. 8) gives a definition of the new
term : "Proud and haughty scorner (]'7) is his name who dealeth in proud wrath." The conscious
self-sufiiciency of his ungodly thoughts and deeds distinguishes him from the 'ri^, the simple, who
has been only misled, and may therefore be reclaimed (Prov. xix. 25 ;
xxi. 11). His disowning
the Holy, in opposition to a better knowledge and better opportunities, distinguishes him from the
S'pS [" foolish," i e., gross or stupid], the r){ji [" foolish," i. e., lax or remiss], and the ^7"''?0 [the
man "void of understanding," lit., lacking heart, i.e., sense], all of whom despise truth and in-
struction through want of understanding, narrowness and forgetfulness of God, rather than from
essential perverseness,"
Note 3. Of the four wise contemporaries of Solomon mentioned in 1 Kings v. 11 (iv. 31 accord-
ing to the older division of chapters [the one followed in our English Bible]) Heman and Ethan
appear in Ps. Ixxxviii. 1 and Ixxxix. 1 as " Ezraliites," i. e., descendants of Ezrah or Zerah, the son
of Judah (Num. xxvi, 13,20), Chalcol and Darda (in the parallel passage, 1 Chron. ii. 6, Dara)

are designated as Vino 'J3, i. e., either " sons of Machal," a man otherwise unknown, or if lino

be taken as an appellative, "sons of verse," i. e., singers, leaders of the chorus (corap. Eccl. xii. 4).
Luther's translation, "poets," and his reference of the title to all the four, are unsupported by
the original. Comp. Keil, Commentar zu den Biicliern der Kbnige, pp. 42 sq.

I 4. SOLOMON AND THE POETRY OF WISDOM WHICH MAY BE CALLED SOLOMON'S IN THE STRICTEST
SENSE.

As the chief representative and promoter of the Jewish literature of wisdom, we have Solomon
himself [" hot only the AuousTns of his age, but its Aristotle " (Stanley)], The Old Testa-
ment exalts the wisdom of this monarch, as a direct gift of Divine grace * (1 Kings iii, 5-12 ;

iv. 29), high above that of all other wise men, whether of his own or of other nations, especially
above that of the teachers of wisdom already named, Heman, Ethan, Chalcol and Darda (1 Kings
iv, 30, 31). This is described as consisting, in the first place, in the highest virtues of the ruler and
the judge, or, as it is expressed in 1 Kings iii. 9, in "an understanding heart to judge thy people,

that I may and bad;" and in the second place, in an unusually wide and
discern between good
varied knowledge as the basis of his teaching, which related to all the possible relations of created
existence, [Comp, Stanley's Jewish Church, II,, pp, 254 sq.]
It is this vast erudition which is referred to in the expression "largeness of heart f (31 3n'l) even

as the sand that is on the sea shore," which, with the words " wisdom and understanding exceeding
much," is 29 to describe his extraordinary endowments. With the same intent
used in 1 Kings iv.

it is spake of trees, from the cedar tree that is in Lebanon even unto
said of him, ver. 33, that " he
the hy,so0p that springeth out of the wall he spake also of beasts, and of fowl and of creeping things
;

and of fishes." Among these discourses of his upon all possible manifestations of life in nature are

doubtless meant wise sayings in reference to their deeper sense, and the Divine majesty and wisdom
reflected in them, physioo-theological observations and descriptions, therefore, such, for example, as

still present themselves to us in the concluding chapters of the Book of Job (chaps, xxxviii. xli.),

and in several of the sublimest Psalms (viii.; ix.; civ., etc.); or shorter aphorisms, parabolic reflec-

* [" Hi; showed his wisrlom by asking for wisdom. He becnme wise because he had set his heart upon it, Tliis w.is to

hiriithe special aspect tliroiiRh which the Divine Spirit was to be npproachid, and grasped, and made to bear on the wants
of men ; not the Iiighest, not the clioice of David, net the choice of Isaiali bnt still the choice of Solomon, ' He awoke,
;

and behold, it was a dream,' But the fulflhnent of it belonged to actual life." Dein Stanlet, History of the. JimiA
Omrch, II,, 190 A.]
t LOTHER'e translation, "getrontcs Herz" [a comforted, then a courageous or confident heart], must be rejected
as coti

tnir.v to the sense of the original. Comp. Keii, in loc, who correctl.v explains 'Margeneas of heart" as "compreheuaiT*
undorstandiiig," " intellectual capacity to grasp the widest realms of liuowledge."
 2 4. SOLOMON AND THE POETRY OF WISDOM. 11

tions and pointed sentences, such as are quite numerous in the Proverbs and in Ecclesiastes (e. g.,

Prov. vi 6-8; xx. Isq.; xxvi. 1 sq.; xxvii. 3sq.: xsx. 15 sq.; comp. Eccles. i. 5sq.; vii. Isq.; x. 1 sq.;
xii. 1 sq.). It is the manifold materials and themes of both the lyrical and the didactic poetry of
Solomon (or, according to 1 Kings iv. 32, his " Proverbs " and " Songs "), which in that noteworthy
passage are mentioned as proofs of the unusual extent of his knowledge, this theoretical foundation
wisdom, or are pointed out by the prominence given to a few noted examples from the vegeta-
of his
ble and the animal world. Josephus indeed rightly understood the passage as a whole, when he
found that it ascribed to Solomon a comprehensive knowledge and a profound philosophical view of

natural objects (.4wii., VIII., 2, 5 ; ovdefiiav tovt(jv (pvt^ti' vyvoTja^v ovdi Kp.ftfpMev dve^sraarov d/l/\' fv

-aaat( e(jiiXoa6(p7)<yevwas not ignorant of the nature of any of these things, nor did he pass them
[he
by unexamined, but he philosophized concerning them all]. A similar correct estimate of the na-
ture and extent of the philosophical knowledge of this great monarch is found in Ieen^us {Adv.
haer., IV., 27, 1), who, on the authority of the same passage says of Solomon, "earn quw est in con-
dilione {i. e., Kriaci) sapientiam Dei exponebat physiologice." He thus in like manner ascribes to
him not perhaps a purely descriptive or historical knowledge of natural objects, but a knowledge
of nature serving as a basis for fine religious and philosophical observations and ethical instructions
in wisdom.
Many of the fruits of this learned pursuit of wisdom must have had a literary character.
According to 1 Kings iv. 32 " he spake three thousand proverbs, and his songs were a thou-

sand and five." Not only then had he inherited from his father David, in undiminished fer-
tility, the power of composing songs, the gift of both sacred and secular lyrical verse, but he
also originated and established a new species of Hebrew poetic art, that of gnomic didactic
poetry, of which before his time therehad existed but mere germs, imperfect attempts com-
pletely eclipsed by his achievements. Proportionably few specimens of either class of his
poetical productions have come down to us. Instead of one thousand and five songs we have
in the Canon but two Psalms, which bear his name, the 72d and the 127th. The exclusion
of so large a number of his lyrics from the collection of the religious verse of his nation may
have been occasioned either by their lack of a directly religious character, or by their too in-
dividual bearing. In reference to another monument of the lyrical poetry associated with the
name of Solomon, the Canticles, it is still an undecided and controverted question whether
Solomon was the proper and immediate author of it, or rather some contemporary poet who
chose him as its subject (see ^5).
The remains of his gnomic didactic poetry, as they are presented in the Proverbs, are much
more numerous. Even this collection, however, contains not more, perhaps, than one quarter
of those 3,000 sayings which Solomon uttered inasmuch as several parts of the book are by
;

their titles expressly ascribed to other authors, and of the remaining 746 verses hardly the
whole can be directly ascribed to him (see i 12). It will always be uncertain whether those
3,000 proverbs of which it is expressly said that he "spake" them, were all actually recorded
by him or one of his contemporaries, or whether many of them, as matters of merely oral
tradition, were not gradually lost.
That in general he spoke more than he wrote, so that the greater part of the utterances of
\\\nwisdom consisted in pithy maxims and acute sayings, like the riddles of the modern Ori-
entals, may be pretty safely inferred from the statement, that "there came of all people to
hear the wisdom of Solomon, from all kings of the earth, which had heard of his wisdom " (1 Kings
iv. 34). The same inference may be drawn partly from the Scripture narrative, and partly from
the old Jewish tradition preserved by Josephus in reference to the Queen of Sheba's visit to his
court (1 Kings x 1 sq.). as well as from the account of his contest with King Hiram, and with
the Tyrian Abdemon, in the propc^ing of ingenious riddles. (Josephus, Anlt. VIII., 5, 3).

Note 1. Besides songs (D'")'D'), gnomes or maxims (D'Sro), and riddles (ni'Tn), Hitzig,
ut supra, p. xvi., ascribes fables to Solomon. " The discourse concerning beasts, trees, fowl, etc.,

ascribed to himKings iv. 33)," he thinks, "cannot be properly referred to the substance
(in 1
of his maxims, but is most naturally understood of his invention of fables." This is a rather ar-
bitraiy conceit of Hitzig's, which he unsuccessfully tries to sustain by the hypothesis which he
12 INTRODUCTION TO THE PROVEEBS OF SOLOMON.
"
throws in, that " perhaps in the 3itN, 1 Kings iv. 33 (hyssop), the name of ^sop lies concealed

(Aio[jiroc=i'("JTO- ? ?). Notwithstanding the contrary assertion of Herder, in his well-known

work "The Spirit of Hebrew Poetry" (II., p. 13), the Old Testament offers no example of a

proper fable. The story of the bramble invited by the trees to be their king (Judg. ix. 8-15) is
in itswhole plan and tendency much more of a parable than a fable.
jjoTE 2. According to Oriental traditions in reference to Solomon and the Queen of Sheba,
her name was Balkis or Belkis she became Solomon's concubine, or his actual wife (the first is
;

asserted by the Hiniyaritic Arabs, the latler by the ^Ethiopians) ; she bore him a son, Menile-

hek with the eurnaine Ibn-el-haglm, son of the wise she first brought to Palestine the ;

root of the genuine balsam, afterwards cultivated at Jericho and near Engedi (comp. 1 Kings
X. 10 and in addition Josephtis, Antt. VIII. 6, 6), etc. Legends of this sort, invented especially
bv the Rabbis to heighten the kingly glory and wisdom of Solomon, and found some of them in
JosEPHUS (id supra), others in the Talmud (e. g. Jalkub Melachim, p. 195), others in the Koran

(Sura 27), others in later Arabic, jEthiopic and Persian documents, abound in the comprelier n ve
Turkish work Suleiman name, i. e. the Book of Solomon, which, according to VoN Hammer,
consists of 70 folio volumes. Comp. Von Hammer '^ Rosenol, or Oriental Legends and Tradi-
tions from Arabic, Persian and Turkish sources," Vol. I., pp. 147-257. See also H. Ludolf,
Hist. jEthiop., II c. 3, 4 Pococke, Specimen lust. Arab., p. 60 Cadssin de Perceval, Essai
, : ;

sur I'hisloire des Arabcs, I., pp. 76 sq. and P. Cassel, Elagabal, in the Elberfeld " Vortnige
;

f. d. gebildete Publikum," 1864, p. 182.

jTqxe 3. [The question of Solomon's moral qualification to be the author of some of tlie

books contained canon of the Scriptures has sometimes perplexed honest disciples, and
in the

been made a specious argument in the mouths of cavillers. The point is well put and the an-
swer well given by Arnot, Laws from Heaven for Life on Earth, pp. 11-13. " The choice of
Solomon as one of the writers of the Bible at first sight startles, but on deeper study instructs.
We would have expected a man of more exemplary life a man of uniform holiness. It is

certain that, in the main, the vessels which the Spirit used were sanctified vessels :
' Holy men
of old spake as they were moved by the Holy Ghost.' .... But the diversity in all its extent is
like all the other ways of God and He knows how to make either extreme fall into its place in
;

the concert of His praise. He who made Saul an apostle did not disdain to use Solomon as a
prophet If all the writers of the Bible had been perfect in holiness, if no stain of sin

could be traced on their character, no error noted in their life, it is certain that the Bible would
not have served all the purposes which it now serves among men. It would have been Godiike

indeed in matter and mould, but it would not have reached down to the low estate of man it
would not have penetrated to the sores of a human heart Practical lessons on some sub-

jects come better through the heart and lips of the weary, repentant king than through a man
who had tasted fewer pleasures, and led a more even life Here is a marvel not a line of ;

Solomon'' s writings lends to palliate Solomon's sins The glaring imperfections of the man's
life have been used as a dark ground to set off the lustre of that pure righteousness which the
Spirit has spoken by his lips." A.]
g 5. THE SONG OF SOLOMOS IN ITS RELATION TO THE LITERATURE OF WISDOM ASSOOIATED WITH
SOLOMON.*

The opinion that the Song of Solomon is not only a production of the age of Solomon, bui
most probably the work of Solomon himself, is favored both by its numerous allusions to the
personal and historical relations of this king (c. jr. iii. 2; iv. 4; vi. 8 vii. 5; viii. 11), and by ;

Its general festbetic character, its lively conception of nature. Thus it manifests a decided pre-
ference for comparisons with natural objects of all sorts, especially with such as are distinguished

[While there mast be conceded to be weight in the objections urged by ISAic Tyi.or (chap. iii. of his " Spirit u/

lic^irew Pb<'Xry") to the recoi^nition of a proper drama in the Scriptures, we cannot agree with him
that it is only with "a

forced meaning " tliat such books as Job and Solomon's Song can be called dramatic. There is, on the other
hand,
T517
need to guard at^ainat the fondness of some for aasimilatin-; the Scriptures in their descriptive terms to secular literar

tnie; is then- not in the other direction such an error as hyper-fastidiuusDees ? A.J
 ;

{ 5. RELATION TO TUE LITERATURE OF WISDOM.

either by their beauty or their variety it refers not only to numerous important places of both
;

Northern and Southern Palestine, but also to regions, cities and persons beyond the limits of
Palestine (e. g. Kedar, Damascus, Pharaoh, etc.). Had it been composed merely with reference
to Solomon, it would not have been ascribed to this monarch either in the title of the Masoretic
text, or by the unanimous tradition of Jewish antiquity. It is manifestly a product of that
extremely rich and fruitful poetical activity of Solomou, described in
1 Kings iv. 32, 33. In
virtue of its erotic belongs essentially to that division of his poetry which is there
contents it

(indicated by the mention of the songs which were a thousand and five, and thus to the lyrical
class,whose characteristic features must be recognized in it, though with Umbeeit, Ewald,
Delitzsch and others, we regard it as a dramatic composition. For even though this pre-emi-

nently probable view of its artistic form be adopted, a view which alone oflfers a thorough and
generally satisfactory refutation of the recently somewhat popular theory, which divides the
entire composition into a simple cycle of " love songs,"
the essentially lyrical and erotic
character of its separate parts is name of a drama in the nar-
ever unmistakable ; so that the
rower and stricter sense of the word
not on the whole applicable to it, but rather only that
is

of a "lyrical drama" (Bottcher), a garland of erotic songs joined in dramatic unity (De-
litzsch). But notwithstanding this its lyric and dramatic, or perhaps even melo-dramatio
form, and notwithstanding its somewhat wide deviation from the Maschal form of the Proverbs,

there exists between its fundamental idea and that of the strictly didactic or aphoristic poetry
of Solomon a significant inner connection. The Song of Solomon must undoubtedly be
classed with the Hhokmah poetry in its wider sense, because its fundamental idea when
rightly viewed, must be admitted to belong to the circle of those ethical ideas which form
the chief and the favorite subjects of Solomon's doctrine of wisdom. This fundamental idea
consists in the exaltation of conjugal love and faithfulness as the most excellent and sure
foundation of earthly prosperity, as a moral force in life triumphing over all the misery
and mischief of and even death itself. This fundamental idea is prominent in
this earth
passages like chap. vii. 7, 8, and viii. 6-8, which are closely related to expressions like those
found in Prov. v. 18, 19 xviii. 22 xix. 14 xxxi. 10 sq. This must be admitted to be th
; ; ;

chief topic in the poem and the central point in its descriptions, whether we assume, with
Ewald and others, that the design is to celebrate the changeless constancy and innocence
of the Shulamite, that was proof against all the flatteries and artful temptations of the
luxurious Solomon, or with Delitzsch, that the work belongs to an earlier period in the
life of that king, before he had sunk into the foul depths of polygamy and idolatry, and that

consequently it refers to his chaste relations to a single wife. It is evident that the latter
view more harmonious with the opinion which, on both internal and external grounds,
is

asserts the authorship of Solomon, than is that of Ewald, or than the interpretation most
nearly related to it adopted by Huo, Bottchee and the author of this general commentary
it also favors equally, if not
better, the recognition of a secondary or a mystical reference
still

of the poem For as a representation of the rapturous joy and bliss arising
to the Messiah.
from the conjugal relation between Solomon, the prince of peace, and his beloved Shulamite,
the poem admits of innumerable typical and prophetic applications to Christ and His Church.
And these applications render superfluous all other expositions of its Christological contents,
such as have resorted to various allegorizing expedients, from the earliest periods of the Church
down to the time of H. A. Hahn and Henostenberq [with whom must be reckoned as
in generalsympathy a considerable number of British and American expositors, among the
most conspicuous and emphatic of whom is Bishop Wordswoeth]. The mystery of the Song
of Solomon is that of the marriage relation, and therefore the poem not only admits of that
somewhat general Messianic sense which belon;^3 to every poetical celebration of bridal love
and conjugal faithfulness within the range of the Scriptures (cornp. Eph. v. 32), but also
appears as a Messianic prophecy of a specific typical significance, as a prediction in which the
marriage of a theocratic king of Israel is described as an especially suggestive analogue and typ
of the relation of Christ to (he Church of the New Testament. In this aspect it closely resem-
bles the 45th Psalm, which likewise celebrates an Old Testament royal marriage as a type of the
New Testament covenant relation between Christ and His Church; this Psalm, however, pro-


14 INTRODUCTION TO THE PROVERBS OF SOLOMON.

bably refers to a later prince than Solomon, and both by this its origin, in a period after Solomon,
gind by the unmistakable decrease, in its delineations, of the favorite ideas and charaoteristio
imagery of Solomon's poetry, it shows that it must have sprung from another sphere of spiritual
culture and production than that of the classic Hhokmah literature of the earlier age.
[All comment on this view of Solomon's Song, together with all comparative and supplemen-
tary presentation of views that have been held in Great Britain and America, is deferred to the
Introduction and Exegetical notes connected with our author's companion Commentary on the
Book, which is contained in the presejit series and will be found translated in the present vol-
ume].
Note. In these hints with reference to the relation in which the Song of Solomon stands to
the literature of wisdom which bears his name, we have mainly followed Delitzsch. In his
" Untersuchung und Au-slegung des Hohenliedes," 1851, p. 171, he does not hesitate to designate

it as " a production of the Hhokmah," a species of literature cultivated and employed by Solo-
mon with conspicuous skill. This he does in virtue of the broadly human and ethical character

of the idea of conjugal love and union which forms its chief theme. " For," he adds, arguing

pertinently in support of hia view, " the Hhokmah of the age of Solomon is devoted to the ex-
position of those creative ordinances of the Cosmos, which have a broader range than the national
limits of Israel, and of the universal axioms of religion and morality. The poetry of the
Hhokmah is and both proverbial poetry and drama were developed by it."
therefore didactic;
Delitzsch's view of the Song of Solomon and of its ethical and theological value, is
in general more interesting and in all respects more satisfactory than any other modern one it ;

is also preferable to that of the' respected founder of this general Commentary, who, on p. -36

[Am. Ed.] of the General Introduction to the Old Testament, expresses the view " that the
poem doubtless sprung from the theoretic indignation provoked by the anticipated allowance,
of religious freedom by Solomon, his polygamy implicating him with heathenism." The fun-
damental idea is therefore held to be that " the Virgin of Israel, or the theocracy, refuses
to be numbered with the heathen wives, or religions, as the favorite of Solomon, but turns
to her true betrothed, the still remote Messiah."
We cannot adopt this view, chiefly because the arguments for the genuineness of the poem
or the authorship of Solomon, seem to us to outweigh all that lie ag^iinst it. As little, and
indeed still less, can we approve the two conceptions most nearly related to this of Lange.
That of Hug ("Das Hoheliedin einer noch unversuchten DeiUung," 1813) refers the poem to
the time of Hezekiah, and considers it as a symbolical expression of the desire of the ten tribes
of Israel for reunion with thekingdom of Judah represented by the king of peace, Hezekiah
Solomon. That advocated by Bottcheb (Die dl/.esien Buhnendichlangen, 1850) regards it as a
lyrical drama, produced and represented in the kingdom of Israel about the year 950 B. C,
some time after Solomon's death, and aimed at the royal house and the manners of the harem,
so hostile to the life A more extended critical discussion of these views would
of the family.
here be out of place. An
examination of the various modifications of the Messianic allegorical
interpretation, as well as of the purely historical or profane erotic view (Theodore of Mopsn-
esta, Castellio, J. D. Michaelis, Heedeb, Eichhoen, Hiizig, elc), must be left for the

Introduction to this book of Scripture.

I 6. THE BOOlS OF JOB, CONSIDEEED AS A PRODUCT OP THE POETRY OF WISDOM, KNOWN IN THE
BKOADEB sense as SOLOMON'S.

The Book Job must also be without doubt classed with the productions of the poetica\
ot

Hhokmah and indeed, as a whole, with even more justice than the Song of Solomon.
literature,
For although its compo.sition cannot be confidently referred to the time of Solomon, since verbal
and other considerations seem to indicate a later period for its origin, its inner relationship to the
chief characteristic productions of that literature, to the Proverbs on the one hand and to Ec-
clesiastes on the other, is so much the less doubtful. Its ethical and religious tendency, developed
in the representation of the conflict and the victory of a godly man in sore trial, and in the
justification of the divine dealing in the face of the apparent injustice of such sufferings as his,
 I 6. THE BOOK OF JOB AS A KINDRED PRODUCTION. 16

and the peculiar method in which it develops this fundamental thought, by means of conversa-
tions and discourses which are made up now of gnomes or moral maxims strung together like
pearls, and again of lively and symbolical pictures from nature and from human life, both
ahke prove the close connection of this didactic poem with the proverbial poetry of Solomon,
as we have above (^J 3, 4) characterized it. Moreover, the manner in which the poet in chap,
xxviii. rises to the idea of the absolute wisdom of God, and represents a participation in it as
dependent on a godly and upright course, is very closely related to that which appears in pas-
sages like Prov. viii. 22; ix. 12; Eccl. xii. 13 Prov. i. 7 iii. 16, etc. The fundamental prin-
; ;

ciple and the didactic tendency of the book seem in all essential features to have sprung from
the same style of seeking after wisdom and of religious and philosophical inquiry as the Pro-
verbs and Eoclesiastes and if, in consequence of a certain tinge of skepticism peculiar to its
;

theological views and reflections, m

which the decidedly skeptical attitude of he Preacher to a I

certain extent betrays itself, it forms a sort of connecting link between these two books, so on
the other hand it is by virtue of its poetical form most nearly related to the Song of Solomon.
For like this it appears in the poetical garb of a drama, of a drama, however, which, in so far as it
bears an impress of an epico-dramatic rather than of a ft/rico-dramatic (melodramatic) kind, de-
viates from the pure central and typical form of this species of poetry in a diflerent direction from
that taken by the Song of Solomon. It is on this account, therefore, to be likened to such in-

tellectual creations as Dante's Divine Oomedy (or even as the philosophical dialogues of Plato,

so far as these may be considered as artistic poetical productions in the wider sense), rather
than to the erotic lyrical dramas or idylls of other nations.*
At all events the interlocutory dramatic style of the poem prompts one to fix the time of its

composition as near as possible to that of the Song of Solomon, and to regard it as having
originated, if not under Solomon, at least in the age immediately following him. This period is in-

dicated on the one hand by the sublime character of its descriptions of nature, reminding one
strongly of the universally extended horizon of the epoch of Solomon (compare especially
chaps, xxxviii.-xli. with 1 Kings iv. 3S), and on the other by the traces appearing in passages
like ix. 24 ; xii. 17 sq. ; xv. 18 sq., of a decline already begun in the glory of the kingdom, and
of heavy national That the whole book must in any case have appeared long before
calamities.
the Babylonish captivity, is its contents as a whole, and
evident from such a familiarity with
with individual descriptions in it, as is exhibited by the prophets Ezekiel (xx. 14, 20) and
Jeremiah (xx. 14 sq., comp. Job iii. 3 sq.). This origin before the exile is to be claimed also
for the discourses of Elihu in chaps, xxxii.-xxxvii. the more confidently, in proportion as they
unmistakably form an essential and indispensable link of connection between the conversation
of Job with his three friends, and the manifestation of Jehovah which brings the final solution
of the whole problem.
[Among English authors who agree in this classification of the Book of Job few are more
emphatic in their assertions or more felicitous in their illustration than Dean Stanley {Jewiafi
Church, II., 270-1) " Nothing but the wide contact of that age with the Gentile world could,
:

humanly speaking, have admitted either a subject or a scene so remote from Jewish thought
and customs, as that of Job." " The allusions to the horse, the peacock, the crocodile and the
hippopotamus, are such as in Palestine could hardly have been made till after the formation of
Solomon's collections. The knowledge of Egypt and Arabia is what could only have been
acquired after the diffusion of Solomon's commerce. The questions discussed are the same as
those which agitate the mind of Solomon, but descending deeper and deeper into the difficulties
of the world," etc. On the other side, apart from formal commentaries, one will hardly find a
clearerand more vigorous presentation of the reasons, both in the style and substance of the
Book of Job, for assigning it an earlier date, "an age as early at least as that of the Israelitish
settlement in Palestine," than is given in chap. 8 of Isaac Taylor's Spinl of Hebrew
Poetry. A.]
Note. the Book of Job belongs to the epoch
If of Solomon, there is the more reason for re-

* Compare the excellent essay of G. Baur, " Das Buck Hiob und DanWs guttUche Komodie, eine ParaUele,'' in the

Studien und Kritiken, 1S56, HI.

 ;

16 INTRODUCTION TO THE PROVERBS OF SOLOMON.

garding this period as one of unequalled richness in the manifold variety of its poetical ideas, its

species and forms For besides the religious lyric and the proverbial poetry, both
of poetic art.

of the chief forms of the Old Testament drama, the religious-erotic and the religious-didactic or
philosophical, must have attained their maturity during this period and there is the more truth ;

in what Ewald
who, moreover, refers the Book of Job to the period just before the exile re-
characterizing this epoch " Thus at this time poetry expands, seeking new paths in
marks in :

every possible direction, though she could only enter them. This is the period of the full forma-
tion and broadest development of Hebrew poetry, when it reveals all its latent capacities, and
gathers up all its scattered forces; and it is just this that is here new and peculiar" [Die poel-

ischen Biicher des alten Bundes, I., p. 19). Compare Haeveenick, EMeit. in das A. T.,
herausg. von Keil, Bd. III., p. 12 " Thus Solomon excels his father in fruitfulness of poetic
:

inspiration, and this fruitfulness testifies to the great wealth of this period in poetical produc-

tions. As the splendor and richness of Solomon's peaceful reign is a fruit of David's strifes and

victories, so the poetry of his time is but the rich unfolding of the fruit planted and nourished by
David. It proves itself to be such by its peculiar character of peaceful objectiveness, while the
poetry of David is the thorough expression of deeply stirred subjective emotion. The blessedness
of the peace, which, after long and bitter conflicts, the theocracy enjoyed under Solomon, reflects
itself as clearly in the 72d and 127th Psalms as in the Song of Solomon, and gives to the latter,

notwithstanding its thoroughly emotional contents, a repose and objectiveness of attitude which
has long since overcome all struggle and conflict. With this is also connected the broader hori-
zon which poetry gains under Solomon, as well as the complete development and rounding out
of its form which likewise marks this period." etc. Many of the characteristics here mentioned
belong as well to the book of Job this is not, however, the case with all of them. The passages
;

above quoted [on the preceding page], for example, refer rather to a disturbed and troublous pe-
riod, than to the peaceful repose and glory of Solomon's reign. On this account we do not ven-
ture to adopt without hesitation the view that the book originated in this period, as held by
Luther, Doederlein, Staeudlin, Haevernick, Keil, Schlottmann, Hahn, Vaihinger,
and others. We regard as more probable the assumption of a somewhat later composition (adopted
by the general Editor; see Introd., etc., p. 35). We do not, however, for that reason, with Ew-
ald, HiRZEL, Heiligstedt, Bleek, and others, assign its origin to the seventh century before
Christ or, with Clericus, Gesenids, Umbreit, Vaike, Bunsen, and others, refer it to the
;

exile or the period that immediately followed it.

I 7. the literature of wisdom after SOLOMON ; a) Ecclesiastes.

To the productions of the Hhokmah that undoubtedly belong after Solomon is to be referred

Koheleth or the Preacher [T^T}t>, ''Enjikiiataa-lji;). This is a didactic poem, which not only by its

extended monologue in the Maschal form, but also by its express designation of the speaker as
" the son of David," and " King in Jerusalem," seems to betray an origin direct from Solomon.

The entire weight of all those considerations, whether of an internal or a verbal character, which
claim attention, compel the assumption of an origin not only after Solomon, but even after the
exile. For the numerous Chaldaisms in its dicticm, the references to the oppressive rule of un-
worthy kings of a non-Israelitish race, e.g., iv. 13-16; v. 8 viii. 1 sq.; x. 4 sq., as well as many ;

allusions to circumstances and events after the exile, such as vi. 2, 3; viii. 10; ix. 13 sq.; xii.
12 all together compel us to recognize the book as a literary monument of the later Persian
period. Complaints of the vanity of all earthly things, in the form of disconnected monologues,
not, however, exactly separate aphoristic sentences like those of the Proverbs, but rather as some-
what extended reflections, are here put into the mouth of the wise King Solomon. The rhetori-
cal dress by means of which this is accomplished appears the more suitable, since a king who had

not only acquired an unusually extended knowledge of earthly things, but also had surrendered
himself to the inordinate enjoyment of them, should be regarded as a pre-eminently appropriate
preacher concerning their nothingness and transitoriness. The complaints which the book con-
tains on this topic sometimes rise to doubts in reference to the moral government of the world
e. g., iii. 10 sq.; iv. 1 sq.; vi. 8 sq.; vii. 15 sq.; ix. 2 sq., or where this is not the case, at least
 g 7. THE LITERATURE OF WISDOM AFTER SOLOMON. 17

leave apparently unreconciled the contradiction between the Divine perfection and the vanity of
the world. Its philosophy of
has therefore with a certain degree of justice been explained as
life

a sceptical one. even received the name of a "Bong of Songs of Scepticism."*

It Las indeed

The entire absence of the Divine covenant name, Jehovah, and the occurrence of frequent exhor-
tations to the cheerful enjoyment of life, instead of possible admonitions to obedient subjection to
the law (ii. 24-26; 17-19; viii. 15; ix. 7-iO xi. 7 sq.; xii. 7 sq.), might
iii. 12 sq ; iii. 22; v. ,

besides seem an attitude religiously indifferent and morally lax, which

to justify the suspicion of
is not seldom charged upon the author. He was, however, far removed from proper Epicurean-
ism, or indeed from atheistic impulses. He in fact never contents himself with uniting the tra-
ditional faithand his sceptical view of the world in a merely external " Concordat between the
fear ofGod and the cheerful enjoyment of the present" (Kahnis, %U supra, p. 309). But in a
time inclined to the abandonment of faith in God's holy and just government of the world, he
clings to such a f<iith with a touching constancy, and defends the fact of the wise rule of the
Eternal and Omnipotent God against all the frivolous scoffs of fools (ii. 26 ; iii. 20 aq.; v. 1 ; v.

17-19; viii. 14; ix. 1-3; compare ii. 13; iv. 5; x. 2sq.; x. 13, 14). And in an age when his
people had little way of external national prosperity and increase,
or nothing to hope for in the
when moral and despondency might thus easily master the individual members
dullness, apathy
of this people, he is never weary of pointing out the righteous retributions of the future as a mo-
tive to the fear of God, the chief and all-comprehending virtue of the wise (iii. 14-17 v. 6 vi. ; ;

G, 10; viii. 12 sq.; xi. 9; xii. 13, 14), and of commending unwavering constancy m individual

callings as the best prudence and the surest defence against the sufl'eriugs and the temptations
of our earthly life (compare ii. 10 iii. 22 v. 17, 18 viii. 15, etc.).
; It is especially the high
; ;

estimate which he puts upon this faithful endeavor to fulfil one's earthly duty, this " cheerfulness
in labor," which reveals the close relationship between his practical view of life and that of the
Proverbs of Solomon, and reveals his place within the circle of those Hhakamim whose spiritual
thought and action in the earlier age has left its worthiest monument in that collection of Pro-
verbs, and in the Book of Job.

Note 1. The assumntion that Solomon was the immediate author of the Book of Ecclesiastes,
which once exclusively prevailed, and is still at this time defended by L. Van Essen {Der Pre-
digrr Salovio's, Scuaff h., 1856), If. A. Hahn, Commenlar, etc., 1860), and E. Bohl [Disserlatio
de Arainaismis libri Koheleth, Erlangen, ISGO), is refuted not only by the arguments above
given, which favor its origin m the period of the Persian sway, but still more especially by many
passages in which the use of the name of King Solomon is manifestly but a free and poetical one ;

e. rj., i. 12; i. 16; ii. 6; and particularly xii. 9-14, in which the author speaks of his own
person in aistinction from the Preacher. Compare Bleek, Einleitung, p. 643 ; Keil, Ehdei-
tung ,. 435.
GTE 2.^The charges which have of late been often brought against the Book of Ecclesiastes,
.Li

that it teaches merely a "religion of the present," that its moral and religious tendency is sim-
viz.,

ply negative, that it inclines to fatalistic scepticism and to the lax morality of Epicureanism
(LowxH, Dokdeelein, De Wette, Knobel, in part also Hitzig and Brdch, according to whom
" the scepticism of this
book rises even to bilter anguish and utter despair of finding any aim or or-
der in human life" [ut supra, pp. 68, 238 sq., 383 sq.]), are met by the passages above cited, in
which patient devotion to one's personal earthly calling, together with a cheerful mind and
thankful enjoyment of God's temporal gifts, is recommended. These passages are of special im-
portance, since they significantly exhibit the peculiar practical tendency of the book. It is the
New Testament virtues, vironovij, x'^^P^'" ''5 i'^.viSi, epyaC.sa9ai /lerd ^avxiac (Rom. xii. 12; 2 Thes.
iii. 12, etc.), in their peculiar Old Testament form, and in accordance with that view of the
world inculcated in the more advanced Hhokmah doctrine, which are here substantially exhibited
and commended to the tempted saints of the theocracy after the exile.
Compare Ldthee's Preface to the writings of Solomon " The other book is named Koheleth,
which we call the Preacher and it is a book of consolation. When a man would live obediently
;

* So HsirfRicH Heine desigoatea it in his '^Vermisckte Schri/ien,** ISbi^l^ In lilie manner Dslitzsch, Ckmimentar rum
Much Hiob (in Keil und Deutzsch'8 Bibl. Comm. turn A. T), p. 5.
18 INTRODUCTION TO THE PROVERBS OF SOLOMON.

according to the teaching of the first book (i, e., the Proverbs), and perform the duties of his
calling or of his office, the devil, the world, own flesh oppose, so that he is wearied of his
and his
condition Now as Solomon
book teaches obedience, as against foolish desire
in the first
and curiosity, so in this book he teaches patience and constancy in opposition to discontent and
temptation, and a peaceful and joyful waiting for the final hour." Comp. the Preface to the La-
tin Commentary [0pp. exeget. ed. et Irmischer, T. XXI., p. 5): Hunt lihrum JEcclesias-
Schmid
ten rectius nos vocaremus Polilica CEconomica Salomonis, qui viro in polilia versanti consulat
vel
in casibus tristibus el animuvi erudial ac roboret ad patienliam, etc. ["This book, Ecclesiastes,
we should more correctly call the Politics or Economics of Solomon ; for he is giving counsel in
adversity to a man engaged in public life, and is training and strengthening his spirit to patience,"
etc.] For similar passages see Elster, Commenlar uber den Prediger Sal., 1855, Introd., pp.
14 sq. Besides this expositor (see especially pp. 27 sq.), Ewald {Einl. zu Koheleth, pp. 177 sq.)
Haevernick [Einl. III., 449 sq.),Vaihinger (Ueber den Plan Koheleth's, Stud, und Kril.,
1848, pp. 442 sq.), and Heng.stenbeeg {Der Prediger Salom. ausgelegt, 1859), have, among
recent writers, with cogent arguments, defended the ethical character and contents of the book
against such attacks. Compare also the profound essay of Vilmae, " Ueber Koheleth^'' in the

PasloraUheol. Bll, 1863, 1, 241 sq.

? 8. CONTINUATION, b) THE PSALMS OP WISDOM.

Proverbial poetry most clearly combined with lyrical appears not only in the writings of Solo-
mon, but also in those of many poets of the later age. Certain intermediate forms of composition
therefore occur which may be classed with one as well as with the other species of poetry. Such
are those Psalms, which, though they do not directly teach wisdom, yet sing the praise of the
fear ofGod as the source of all wisdom, and exhibit a didactic tendency, both by the Maschal
form which they adopt, and by proclaiming the praise of the law of the Lord and their exhorta-
tions to its faithful observance. They may be briefly designated as Hhokmah-Psalms, and may
be regarded as gnomes expanded into lyrics, or as the combination of several wise adages into a
lyrical didactic whole. The shortest of the two Psalms ascribed to Solomon, the 127th, appears
to be in a measure a gnome thus expanded into a lyrical form. Of the later Psalms those belong
to the same category, which consist of praises of a life led in the fear of God and the faithful ob-
servance of the law, Ps. i., cxi cxii., cxxv. and cxxviii. Of these the second is especially worthy
,

of notice, in that it closes with the same commendation of the fear of God as the beginning of wis-
dom (ver. 10), which is found at the beginning of Solomon's Book of Proverbs (Prov. i. 7, comp.
ix. 10, etc.),and at the end of Ecclesiastes and of the 28th chapter of the Book of Job. The
119th Psalm is also a Psalm of wisdom on a magnificent scale, an alphabetical arrangement [lost

of course in our versions] of inspired praises of the Divine word, and of the blessings which re-
sult from obeying it,
which Luther has well styled " the Christian A. B C. of praise, love,
power, and use of the word of God." Here belongs also the 49th Psalm, which describes the
transitoriness of the happiness of the ungodly, and contrasts with it the hope of the righteous
resting on God. For this purpose it adopts a form which is expressly termed "speaking of wis-
dom" (ver. 3 [B. V.]), a "parable," a "dark saying" (ver. 4 [E. V.]). The 78th P.^^alm, which be-
longs to Asaph, asserts its didactic character by the use of simiLir expressions. Yet its contents,
which are descriptive of the history of redemption rather than gnomically instructive or contem-
plative, show that it ought not to be classed with the proper psalms of wisdom, even though its
tendency, like that of several other of the Psalms of Asaph, mitrht in gnne-a be calli-d didactic.
Those Psalms of David also, which contain didactic matter, differ almost throughout both in
their contents and their form from the Hhokmah poetry of the age of Solomon and of that im-
mediately succeeding, and only incidentally coincide with a few of the above named psalms of
wisdom e. g., Ps. xv. 2 sq., with Pss. i., cxi., cxii.; Ps. xiv. 8 sq., with Ps. cxix.
;

The title ''3toD borne by some of David's psalms, e. g., Pss xxxii., lii , as well as by Asaph's,
the 78th, affords no ground for regarding these songs as productions of the Hhokraah poetrj', or

in general as merely didactic poems; for r^iVT^ is to be rendered neither as " Instruction " nor
 g9. CONCLUSION. 19

as " Didactic poem," but most probably with Delitzsch as "Meditation," or even with Hitzig
and others, as "
Form, Image, Invention." The Psalter then contains in general no Hhokmah
poems of the period before Solomon, since the above named psalms of this class, all belong more
probably to a later age, and indeed for the most part to the period after the exile they are conse- ;

quently contemporary with Ecclesiastes rather, perhaps, than with the Book of Job, or with the
original materials of the Book of Proverbs.

i 3, CONCLUSION. C) THE APOCEYPHAL LITERATUEE OF WISDOM (SIEACH, BAEUCH, THE BOOK OF

WISDOM, etc.).

In the Apocryphal writings of Jesus, son of Sirach (So^i'a mii Icipdx, Ecclesiasticus), and of

the anonymous author book of Barucb, and of the "Wisdom of Solomon," the Hebrew
of the
literature of wisdom celebrates its second spring-time upon Alexandrian Hellenistic soil.
No one ot tb^se works can have originated earlier than the second century before the Christian
Era, at least in the linguistic form and structure in which they now exist. For the Ptolemy
under whom the younger son of Sirach* clothed in its present Greek garb the Hebrew work of his
grandfather of the same name (a Jew of Palestine), can be no other than Ptolemy Physcon, or
Ptolemy Euergetes II. (B. C. 170-117). The Book of Wisdom, according to internal evidence,
belongs rather to the more advanced than to the earlier period of Alexandrianism ; it must pro-
bably have been produced, therefore, not until near the age of Philo, rather than have been com-
posed by a contemporary of Aristobulus, or, as some claim, by Ai-istobulus himself The book
Baruch, which has as little to do with the old Baruch of the school of the prophets, as
finally,

the " Letters of Jeremiah " which it contains have to do with the old prophetic teacher, is very
certainly quite a late post-canonical production. No one of these worksland this is quite as
true of the book Tobias, and the " Prayer of Manasseh," which exhibit at least some points of

contact with the later Jewish literature of wisdom reaches back even as far as the time of Ec-
clesiastes, the latest production of the canonical or classical Hhokmah poetry. In their literary
artistic character, and their religious didactic substance, the three works named above are distin-
guished one from another ia this, that the collection of gnomes by Jesus, son of Sirach, in regard
to contents as weU as form, appears to be mainly an imitation of the Proverbs, without, how-
ever, attaining the classical excellence of its model that, furthermore, the " Wisdom of Solo-
;

mon," less rich in genuine theological and ethical substance, in its didactic form (as a monologue)
and its free poetical appropriation of the person of Solomon, approaches Ecclesiastes quite as
much as it differs from it in the, not sceptical but, Platonic speculative stamp of its argument;
and that finally Baruch, which attempts to array the fundamental ideas of the doctrine of wis-
dom in the form of the old prophetic admonitions, commands, and letters, reaches nothing better
than a dull, spiritless reproductioa of these prophetic forms, of as little theological as philosophi-
cal value.
Note. The collection of proverbs by the son of Sirach, in spite of the occasional originality
and beauty of its contents, still falls far below the poetic perfection and the theological ripeness
of the model furnished by Solomon. It therefore cannot be regarded as a composition bearing
the stamp of inspiration and worthy of a place in the Canon. These points are conceded even
by several of the most recent defenders of the Apocrypha against the criticisms of the English
Reformed School; e.g., Henostenbeeo (Evang. Kirchen-Zeitung, 1853, Nos. 54 sq.; 1854,
Nos. 29 sq.) and Bleek (Sludien unci Kritiken, 1853, II.). Beuch also, in particular, has
commented very justly on the literary value of Ecclesiasticus as compared with the Proverbs.
He says in his " Weuheilslehre der Hebrder" p. 273 :
" The true Hebrew gnome did indeed
stand before this sage as a lofty ideal. This was the goal toward which he pressed, but which he
was not able to reach. Only now and then (Joes he attain in his proverbs the condensed brevity,
the suggestive fullness of meaning, and the telling rhythm of proposition and antithesis, which

* [A genealogy based on the asBumed correctnesi of the flrsl prologue to the Book of Ecclesiasticus has been constructed
as follows: 1. Sirach. 2. Jesus, son (father) of Sirach (auior of tlie book). 3. Sirach. 4. Jesus, son of Sirach ((ransfator

of tlie book). See B. F. Westcott's articles, "Jesus, the soa of Sirach," aud "Ecclesiasticus," in Smith's Dixtionary of tin

BibU.A.]
20 INTRODUCTION TO THE PROVERBS OF SOLOMON.

diatinguiah the Proverbs of Solomon. In many cases it is only with difficulty that he succeeds
in comprehending a thought, in its rounded fullness of meaning, witliin the narrow limits of a
single proposition. Still less frequently does he bring corresponding members into a true anti-
thetic relation. He usually carries out his thoughts through a series of complementary pro-
verbs, which not seldom run out at last into dull prose. The true poetic spirit is altogether
wanting to the son of Sirach. He fi'equently expresses himself, it is true, in imagery, but theu
he heaps figure upon figure improperly, and in his similes falls into the inflated and fantastic.

The quiet attitude of reflection would better befit the whole individuality of this Jewish
sage," etc.

Furthermore, that Sirach, notwithstanding his comparative lack of originality and independent
creative power, was still no mere imitator of Solomon's Proverbs, but that besides this he made
use of other collections of ancient and esteemed maxims, appears from some hints in his own
book (e. g., xxiv. 28 xxxiii. 16). It appears also from the fragments of ancient Hebrew pro-
;

verbs which occur here and there in the Talmudic literature of the Jews, which fragments
still

point to the existence of similar collections of gnomes by the side of and before that of the son
of Sirach. Comp. Bruch, p. 274; Delitzsch, "Zur Geschichle der Hebrdischen Poesie," pp.
204 aq.; Bertheau, "Exeget. Handbuch zu dtn Spr. Sal," Introd., pp. xlii. sq.

In regard to the literary and theological character of the Book of Wisdom, in its relations to

the canonical literature of Old Testament, comp. Bkuch (the work above cited),
wisdom in the

pp. 322 sq., and Grimm, in the "Kurzgef. exeget. Handbuch zu den Apocryphen," Vol. 6, In-
troduction and likewise Kuebel (Pastor in Wiirtemberg), " Die ethischen Grundanschauungcn
;

der Weisheit Salomos : ein Beitrag zur Apocryphenfrage," Sludien und Kritiken, 1865, IV.,
pp. 690 sq.
In regard to the book Baruch, see 0. F. Fp.itzsche, in the ''Kurzgef. exeg. Handh. zu den
Apocr." I., 167 sq., and Bruch, in the work already cited, pp. 319 sq. [Dean Stanley (Jewish
Church, II., 272) says of the Book of Wisdom : "It is one link more in the chain by which the
mfluence of Solomon communicated itself to succeeding ages. As the undoubted ' Wi.sdom,'
or Proverbs of Solomon, formed the first expression of the contact of Jewish religion with the
philosophy of Egypt and Arabia, so the apocryphal '
Wisdom of Solomon ' is the first expression
of the contact of Jewish religion with the Gentile philosophy of Greece. Still the apologue and
the warning to kings keeps up the old strain still the old wisdom makes her voice to be
;
' '

heard ;and out of the worldly prudence of Solomon springs, for the first time, in distinct terms,
'
the hope full of immortality " ( Wisdom i. 1 vi. 1, 9
' iii. 1-4 v. 1-5, etc.)
; A.] ; ;
{ 10. SYSTEM OF THE LITERATDRE OF WISDOM IN THE OLD TESTAMENT, AND THE RELATIVE
PLACE OF THE PROVERBS OF SOLOMON.

So far as the entire literature of wisdom in the Old Testament can be treated as an organic
whole, and this whole be viewed as the didactic part of the religious literature of the Old Testa-
ment, as distinguished from its other main divisions, we recognize first a classical and a post-
classical period [post-heroic, compared by the author to the age of the Epigoni in Greek legend.
A.] as the most strongly marked phases in the course of its development. And within each
of these two periods there grows up side by side with gnomic poetry, or the Hhokmah litera-

ture in the narrower sense, a similar literature of broader range. In the classical period, or
within the bounds of the canonical literature of the Old Testament, the Hhokmah poetry in the
by the Proverbs of Solomon, with their maxims of wisdom aiming
strictest sense is represented
to secure a conception and treatment of nature and of the life of man that shall be conformed
to the will of God. Side by side with its profound, concise, vigorous, marrowy sentences we
find the glowing delineations and soaring lyrical effusions of Solomon's Song, this glorification
of the mystery of love, as it is contemplated from wisdom's point of view. The traditional

triple chord in the harmony, the trilogy in the drama, of the writings ascribed to Solomon,
is completed by the broader reflections to which the Preacher (Ecolesiastes) gives utterance
concerning the nothingness of all that is earthly, and the duty of a cheerful but also grateful
and devout enjoyment of life Outside this trilogy, which contains at least one work not im-
 : ; :

? 10. SYSTEM OF THE LITERATURE OF WISDOM. Jl

mediately from Solomon, we find some other products of the Hhokmah literature in the wider
sense. There are the didactic Psalms of later date than Solomon, which most resemble the
Maschal poetry of the Book of Proverbs, since they are mainly nothing more than gnomes, de-
veloped in poetic form. And there is the Book of Job, the dramatic form of whose dialogue is
analogous to that of Solomon's Song, while it reveals a certam internal likeness to Eoclesiastes

in its devotion to the problems of the day, although at the same time it gives expression to
many sceptical thoughts.
Of the productions of the post-classical age, or the literature of wisdom contai'ned in the
Jewish Apocrypha, the collection of proverbs by the son of Sirach [Ecolesiastious], represents
the Hhokmah poetry in the narrower sense; for it is a direct imitation of the Proverbs, and in
part a later gleaning from the same field. Of the writings which are to be classed here only in
the broader sense, the Book of Wisdom stands parallel to Eoclesiastes. and Baruch to the
Song of Solomon: still further, if one will, in Tobit a counterpart may be found for Job, and in
the Prayer of Manasseh for many of the didactic Psalms.
The Proverbs of Solomon appear therefore, as the central spring and storehouse of the gnomic
wisdom of the Old Testament or, as the true and main trunk of the tree of Hhokmah poetry,
;

widely branching and laden with fruit. And it is mainly on account of this radical impulse,
and because of this main trunk, consisting so largely of elements really furnished by Solomon,
that the whole development deserves to be called in a general and comprehensive way an intel-
lectual production of the wisest of all kings in Israel.
Note 1.
Exhibited in a tabular form the above representation of the literature of wisdom
in the Old Testament would stand somewhat as follows, according to its genetic development
and its organic relations

I. Classical or Hebrew canonical period of the Hhokmah.

1. Hhokmah poetry in the strictest sense, or in the primitive form of the Maschal (the
true gnomic poetry of Solomon)
The Proverbs.
2. Hhokmah poetry in the broader sense ; or in various transformations and modifica-
tions of the primitive type :

A. The Matchal form transformed to dramatic dialogue :

a) Solomon's Song, a didactic drama, with strongly marked lyrical

and erotic character.
b) Job,
a didactic drama, with a preponderance of the epic character.
B. The Maschal form expanded in monologue
a) Eoclesiastes,
a collection of reflective philosophical monologues,
constructed from the point of view of the Hhokmah.
b)
The didactic Psalms, specimens of the lyrical development of some
fundamental ideas and principles of the Hhokmah.
II. Post-classical period, or Hhokmah literature of the Jewish Apocrypha.
1. True Hhokmah poetry, with a direct imitation of the old Maschal form :

Ecclesiasticus.
2. Hhokmah compositions in the broader sense :

A. With evident leaning toward the elder literature of the prophetic, or epic and
dramatic style :

a) Baruch.
b) Tobit.
B. With leanings toward elder didactic and lyrical compositions, reflective and
philosophical :

a) The 'Wisdom of Solomon.

b) The Prayer of Manasseh.
Note 2. The grouping of Proverbs, Solomon's Song and Eoclesiastes as a trilogy of com-
positions by Solomon cannot be critically and chronologically justified. Nevertheless it finds

22 INTRODUCTION TO THE PROVERBS OF SOLOMON.

its partial truth and justification in the fact that precisely these three works constitute the normal
types of the entire literature of wisdom, in respect both to substance and form (see the Table in
note 1). If they be contemplated ideally from this point of view, we cannot refuse to recognize a
degree of truth in the old parallel drawn by Origen and Jerome between this trilogy, and the phi-
losophical triad, Ethics, Logic, Physics. Attention has been already called to this in the note to
1 1. Compare also page 67 of the General Introduction to the Old Testament section of this Com-
mentary, where the author has given a classification of the writings of Solomon, or, as he puts it,
" of the general didactic system of Solomon," which likewise includes the above trilogy.
An analysis of the literature of wisdom in the Old Testament which differs in several points from
our own, while it also brings out clearly many correct points of view, is proposed by Bruch, pp.
67 sq. I. Period before the Exile : a) Monuments of the practical philosophy of this period Pro- :

verbs; 6) Theoretical philosophy: Job; c) compositions of partly practical, partly theoretical

nature: the older didactic Psalms. II. Period after the exile a) Practical philosophy Ecclesi- : ;

aaticus ; b) Theoretical : Solomon's Song ; c) partly practical, partly theoretical ; the later didactic
Psalms, and also the Book of Wisdom, which at the same time forms the transition to the Alexan-
drian philosophy.
By others the apocryphal literature is ordinarily excluded from the classification, and, on the
other hand, all the lyrical poetry of the Psalter brought in, so that the result is a classification of
all the poetical literature of the Old Testament Canon. See,Haevernick and Keil's
e. g.,

Einleitung, Vol. III., page 81, where the two great departments of lyrical poetry T, and gno-
mic poetry ifSTi are distinguished, and to the first are assigned Psalms. Solomon's Song, and La-
mentations, to the latter. Proverbs, the discourses of Job, and the reflections of Ecclesiastes.
Frederic Schlegel (Lectures on the History of Literature, 4th Lecture), and following him,
Delitzsch (in Herzog's " Real-Encyclopddie," XIV., 716), propose two main classes of Old Tes-
tament writings 1, historico-prophetic, or books of the history of redemption, and 2, poetical,
:
or books of aspiration.
The latter class, according to them, includes Job, the Psalter, and the writings of Solomon, and
these correspond to the triple chord of faith, hope and love. For Job is designed to maintain faith
under trials : the Psalms breathe forth and exhibit hope in the conflict of earth's longings ; the
writings of Solomon reveal to us the mystery of Divine love, and Proverbs in particular makes us
acquainted with that wisdom which grows out of and is eternal love.
With reference to the position to be assigned to Proverbs within the circle of the poetical litera-
ture of the Old Testament, these classifications are very instructive. And this is especially true

of that last mentioned, which is as evidently correct in its exhibition of the relation of Proverbs to
Job and the Psalms, as it is defective with respect to the third of Solomon's writings, Ecclesiastes
(which surely has very little to do with " the mystery of Divine love").
In one passage, J. A. Bengel (in his "Beitrdge zur Schriflerkldrung," edited by Osc. Waech-
TER, Leipsic, 1866, p. 27) expresses himself singularly in regard to the significance of the group-
ing, that has been so long traditional, of Proverbs, Job and Solomon's Song in a trilogy. " The

reason why Proverbs, Job and the Canticles stand together in the best Hebrew codices is this,
man standing under paternal discipline needs the Proverbs ; when he has passed out from this
into the fellowship of suffering he needs Job : after he has been perfected he enters into the u7iio
mystica {mystical union) and comprehends Canticles."

B.SPECIAL INTRODUCTION TO THE PROVERBS OF SOLOMON

11. NAMES OF THE COLLECTION.
The superscription of the book which has been handed down in the Masoretic text, and which
cests upon several passages of the book itself (see especially i. 17 ; x. 1 ; xxv. 1) is TioTO "jV^
w more correctly rendered, not " Proverbs " (Spruchworter), but Sayings of Solomon [Spruche).*
* (To .ipeak of the Proverbs of Solomon, or any other onu man, ia, in tho strict use of terms, a self-nontradictlou.
A proverhium, a Spriic!iwort, a proverb, is strictly an oM and popular saying. Archbishop Trench (see Lectnre I. in
hi^ valuabk' little
work *' On the lessons in Proverbs ") speaks of ' popularity acceptance and adoption on the part of the
people," as " the most essential of all " the qualities of a proverb. A little later he adds, " Herein, in great part, the foroo
 ? 11. NAMES OF THE COLLECTION. 23

This corresponds with the Rapoiutai of the LXX, and the Parabolm, not Proverbia, of the Vul-
f ate. For the word '^t^D does indeed sometimes describe proverbs in the true sense, or general,

practical maxims, growing out of the spirit of a people and expressed in popular form (e. g., 1 Sam.
X. 12 ; Ezek. xvi. 44 ; xviii. 2). But in itself it signifies only resemblance, likeness {simile, compa-
ralio, napafin'A!/, napoifiia) ; it is therefore used, according to the peculiarity of Oriental poetry, to

designate symbolical or parabolic apothegms, or poetic and philosophical maxims in the widest

sense. [The verb '^tsp is found with two quite distinct significations to command, and to com-
pare. Gesenids ( Thesaurus, s. v.), after proposing two different ways of deriving these from one
primary radical meaning, suggests that possibly there are two independent radicals. Fuerst
" to be strong," of the other
regards them as wholly distinct, the primary meaning of the one being
''
to combine, connect, entwine." Some old commentators erroneously derive the noun from the
first of these two verbal roots; e. g., Teapp (Comm. on Prov., i. 1) :
" Master sentences; max-

ims, axioms, speeches of special precellency and predominancy." A.] Accordingly prophetical
predictions (e. g., those of Balaam, Num. xxiii. 7, 18 ;
xxiv. 3 ; comp. Is. xiv. 4 ; Mich. ii. 4 ; Hab.
ii. 6), as well as didactic Psalms {e. a., Ps. xlix. 5 ;
Ixxviii. 2) or sententious discourses of wise

men (e. g., Job xxvii. 1 ; xxix. 1) are designated as Q' <Cf?- In the special and predominant sense

hm is however the designation of a maxim or gnome from within the sphere of the Hhokmah ; it

is therefore the sentiment or the moral axiom of a For it was just Hhakam (see above, J 2, 3).

these men, the Hhakamim of the Old Testament economy, that exhibited their main strength in
giving utterance to pertinent comparisons, and significant truths of general practical value, and
who were accustomed to impart their instructions chiefly in the form of maxims (Prov. i. 7 xxv. ;

1). An synonym of the title " Book of Proverbs" or " Proverbs of Solomon" is therefore
old
'
Book of Wisdom " naon 130. [Comp. Fdeest's Kanon des alien Tesiavienls, etc., 1868, pp. 73
sq. A.]. The book probably received this title now and then in the old Hebrew times. At any
rate it is so called several times in the Talmud {e. g., Tosephoth to Baba Bathra, f 14, h), and among
the earliest Fathers of the Greek Church, like Clement, Hegesippus, iREN^ns, te., it received
the name v -Kavapcror mipia [wisdom including all virtues]. Comp. Eusebius, C?ih. HisL, IV., 22,
20, according to whom Melito of Sardis also gave the book a similar title, 'S.olnpuvmq Trapoi/iiai ij

nai Zotfiia [similitudes of Solomon, which is also wisdom]. Compare further the titles co<i>i/ (3if3?,o^ and

-aidayuyiKf/ ao(pia [" the wise book " and " instructive wisdom "] which Dionysil's of Alexandria
and Gregory of Nazianzum employ. We may therefore even now give to our collection of Pro-
verbs the title of " Book of Wisdom," as well as the more common designation of " Proverbs."
And this is all the more allowable, because this collection is far better entitled to be called a " Book
of Wisdom " than the Alexandrian apocryphal work which has assumed the name; it is also far
more worthy than Eoclesiastes and Ecclesiasticus, to which old Jewish and Christian works not
unfrequently apply the title in question (n03n, loipia).

Note 1. Habveenick (III. 386) and Keil (Inirod., 117, p. 396) are in error when they
dispute the opinion put forth by Beetheau, that the designation of the Proverbs as '^^^^ "*??
originated among che early Jews. The words of Melito quoted by Eusebius (passage above
cited) are a conclusive proof of the correctness of this view, as they belong to a passage
whose express object is to give the designations of the books of the Bible that were current
among the Jews. Comp. Delitzsch (work above quoted, p. 712).

Note 2. As synonymous with 't^n there occur in the Proverbs of Solomon and elsewhere in the
Old Testament the words HTH (Prov. i. 6 ; Ps. xlix. 5 ; Ixxviii. 2 ; Hab. ii. 6) and ^'"79 (Prov.

of a proverb lies, namely, that it has already received the stamp of popnlar allowance." He calls attention to the Spanish
name of the proverb, "re/ra7i, which is a re/firendo, from the oftenuess of its repetition." The prob.ible etymology of
jrapot/iia, as " a trite, wayside saying," points the same way.
Dean Stanley (Jewish Church, II., 2&I), illustrating the
same view, says of the Proverbs of Solomon; "They are individual, not national. It is because they represent not many
men's wisdom, but one man's supereminent wit, that they produced so deep an impression. They were gifts to the people,
not the pioiuce of the people,'' eU. The adage, adagium, is of doubtful etymoIo;2y; probably from "ad agendum apta.'*
The ffapa^oA^, from jrapa-jSdAAu), to cast or put beside, is in form a cojijtari^on, in purpose an illustration. An instructive
and entertaining discussion of this subject, enriched with the amplest illustration, may be found in tho JUmdon Quarttrlg
Ktview, July, 1863. A.J
24 INTRODUCTION TO THE PROVERBS OF SOLOMON.

i. 6 ; Hab. ii. 6). The first expression, which properly signifies " enigma " (comp. Judg. xiv.
14; 1 Kings x. 1, etc.), [Etym., knotted, involved, intricate, Gesen., Fueest, etc.], stands for any

dark, involved, profound utterance whatsoever; as in Matth. xiii. 35 the Dip "jD ni'Tn is
rendered by Ksapv^fiiva ojro aarajiolii^ (instead of the jvpopXri/iaTa hir' apxvc oi the LXX). Com-
pare Augustine, who uniformly explains (enigma by obscura allegoria: comp. also Luther's
" in einem dunklen Worte " [through an obscure word] for the phrase h alviy/iaTi ["darkly,"
Eng. vers.,
" by means of a mirror in riddles," De Wette, " still darkly as in riddles," Van
Ess, Allioli]. If therefore an ethical axiom, a gnome or parable be designated as this HTn
this is always done with reference to the deeper meaning hidden in it under a figurative veil
(comp. in addition to the passages above cited Ezek. xvii. 2). Examples of these enigmatical
proverbs [" dark sayings "] in our collection are to be found especially in the " words of Agur,"
in chap. xxx. Comp. the remarks on xxx. 15, 16.
The meaning of nS'lD is disputed. According to Gesenius, Bertheau, and Hitzig it is
equivalent to " interpretation," " discourse requiring interpretation," (comp. the c/corfivof Uyoc
of the LXX, Prov. i. 6). According to Delitzsch, Haevernick and Keil it is "brilliant or
pleasing discourse," oralio splendida, luminibus ornata." [Fueest adheres to the derivation first

preferred by Gesenius (following Schultens) according to which j'''' (obs. in Kal), Arab.

^^ signifies " to be involved, entangled," and used of discourse, " to be obscure, and am-

biguous," and nX'TO " figurative, involved discourse." Gesenius afterward developed the
meaning of the noun from the radical idea of " stammering." A.]. A sure decision can hardly be

reached ; the analogy of 1" /O, however. Job xxxiii. 23, Gen. xlii. 23, Isa. xliii. 27, etc., seems to

speak for the first interpretation, to which the second may be appended, as appropriate at least

for Hab. ii. 6. The radical word is then |'n, torquere, to twist, and nX'Sip is properly wa-
tio contorta sine d^fficilis [involved or difl&cult discourse], just as HTn (from I'n defleclere

[to turn aside]) is properly oralio ohliqua sive per ambages [oblique or ambiguous discourse].
Note 3. With reference to the true conception of the " Proverbs "
of Solomon as compared
with the proverbs (properly so called) of the Hebrews, and of various other nations, see espe-
cially Bruch, p. 103. " The maxims which are here collected (in the Proverbs) are a product

not of the popular spirit of the Hebrews, butot Hebrew wisdom. They have not sprung up
unsought, but rather betray deliberate reflection. * * * * They do not lie separate and iso-
lated, like the proverbs of a people, but rest upon certain fundamental conceptions, and together
make up a whole. They bear the impress of the Hebrew spirit, but only so far forth as the wise
men from whom they come themselves rendered homage to this spirit in many other respects ;

they rise, as their authors did, essentially above the spirit of the Hebrew nation. They contain
rules for conduct in the most diverse conditions of life but having a bond of connection in ge-;

neral truths, they reach far beyond the sphere of mere experience. Now and then they take a
speculative flight, and give utterance to profound conceptions and doctrines of philosophy. * *
* * All are clothed in the garb of poetry every where the law of parallelism prevails in them.
;

That elevation of language which is characteristic of Hebrew poetry is apparent in most of them,
while the true proverbs of the people are for the most part expressed in prosaic forms, and often
in very common language.
compare this Book of Proverbs with the collections ot
It is therefore altogether erroneous to
Arabic proverbs might be more fitly compared with the gnomic poetry of the Greeks. It is
; it

strictly an Anthology of Hebrew gnomes." Comp. J 2, note 4.

The comparison of the Hebrew Maschal -poetry with the sententious and proverbial poetry
of the Arabs, although so peremptorily denied by Beuch, is not without its justification. See
Umbreit's Commentary, Introduction, p. Iv., where the two Arabic collections of proverbs, by
the grammarian Al Meidani (t 1141). are named asafl'ording at least some parallels to the
Proverbs of Solomon. Reference is made beside to H. A. Schultens' Antholoqia sententiarinn
Arabicarum {hey den, 1772), and to the collections of Erpenius, Golids, Kallius, etc. (in
 aJ

2 12. ORIGIN AND COMPOSITION OF THE COLLECTION. 2

Schndrreb's Bibliolheca Arabica, pp. 210-221) as furnishing such parallels in rich abundance.
The latest and best edition of these collections ot Arabic proverbs is that of Freytag, Arahum
proverbia sententiosque proverbiales, Bonn, 1838-43, which not only contains entire the collection
of Meidani numbering above 9,000 proverbs, but also gives information concerning the 29
gnomes existing in Arabic literature before Meidani. Comp. also Haeveenick and
collections of
Keil, III., sq., and Bleek's Introduction, p. 632, where among other things an interesting
381
observation of Al Meid.-^ni is given, with reference to the great value of the proverbial wisdom ;

" acquaintance with proverbs does not merely adorn with their beauties all circles of society,

and grace the inhabitants whether of cities or of the desert; it imparts brilliancy to the contents
of books, and by the allusions which are hidden in them sweetens the words of the preacher and
teacher. And why should it not ? since even the word of God, the Koran, is interwoven with

them, the discourses of the Prophet contain them, the most eminent scholars, who have trod-
den the path of a mysterious wisdom have won this knowledge as their friend ?" " Proverbs
are to the soul what a mirror is to the eyes." Manifestly it is not common popular proverbs to
which this enthusiastic praise refers, but maxims from the schools of the sages, and of a poetic,
philosophic character, similar to those of the Old Testament, though mainly ot far inferior worth.
(This is pertinent also as a reply to Delitzsch, p. 691, who following Ewald, declares the com-
parison of the Hebrew with the Arabic collections of proverbs altogether inadmissible).

i 12. ORIGIN and composition OF THE COLLECTION.

The collection of the Proverbs of Solomon in its present form opens with a long superscription,
which, in the style of oriental titles, praises the whole book for its important and practically
useful contents. This is followed by three main divisions of the book, of unequal length and
distinguished by separate titles, to which are appended two supplements. The first main divi-
sion (chap. i. ix.) subdivided into three sections (chaps, i. iii., iv. vii., viii. ix.) contains an
exhibition of wisdom as the highest good to be attained. To the attainment and preservation
of this in the face of the dangers that threaten the possession of it, sensuality, impurity, adul-
tery, etc., youth admonished and this is done in the form of instructions or
in particular are :

admonitions, somewhat prolonged, and having an inward connection of parts, addressed by a

father to his son,
and not in brief, aphoristically separated maxims.
The second main division (chap. x. xxiv.) again comprises three sections, not symmetrical
but of quite unequal length ; a) chaps, 16, with the superscription na'?ty vt^O,
x. 1 xxii.

a collection of separate, loosely connected, and for the most part very short maxims, which m
part depict wisdom and the fear of God, and in part folly and sin, according to their chief mani-
festations and results ; and tins they do without rigid adherence to a fixed train of ideas, with
so loose a coherence of the individual sentences that either no connection of thought appears, or
one merely external, brought about by certain characteristic words or terms of expression.
b) chap. xxii. 17
xxiv. 22 a Maschal introduced by a special injunction to hearken to the
;

words of the wise (chap. xxii. 17 19), quite well connected in its parts, and evidently forming
one whole this contains various prescriptions of equity and worldly prudence.
;

e) chap. xxiv. 23 34; a short appendix, which by its superscription D"3^n^ n^X CJ
[" these also are thewords of the wise "], is described as the work of various wise men, no longer
definitely known it consists of some maxims which, although nearly all having the form of
;

commands or prohibitions, have no internal mutual connection.

Then follows the third main division (chap. xxv. xxix.) having the superscription, "These
also are proverbs of Solomon, which the men of Hezekiah, the King of Judah, collected:"
collection of single, loosely grouped proverbs, among which are found an unusually large num-
ber of pointed comparisons and antitheses.
The two supplements of the collection are, 1) chap. xxx. " The words of Agur theson of Jakeh."
a compilation of maxims distinguished by their peculiarly and the partial obscu- artificial garb,

rity of their meaning; 2) chap. xxxi. bearing the superscription "Words of Lemuel the king ot
Massa, which his mother taught him.'** Under this title (in regard to which we shall soon have
* [Fur the variuus explanations of the verse seu Cotuni. ou xxxi. I].
26 INTRODUCTION TO THE PROVERBS OF SOLOMON.

more to say) the chapter contains a) a series of maxims for kings, and b) th praise of a virtuou*
matron, which is clothed in the form of an alphabetic song {vers. 10-31).
That the collection as a whole is not the immediate work of Solomon, or in other words, that
the introductory words of the first " Proverbs of Solomon, son of Da-
superscription (chap.
i. 1)

vid, king of Israel," so far as they relate to the whole, design to claim the authorship for Solo-
mon only in the most general sense, appears from the most hasty glance at oar abstract of the
contents. For apart from the fact that at the opening of the second main division there is a re-
petition of the title " Proverbs of Solomon," the last divisions, from xsii. 17 onward, are intro-
duced by quite different superscriptions, two of which refer vaguely to " wise men " as the authors
of the respective sections, and two to definite persons (although these are other ivise unknown),
while the one which contains again the expression " Proverbs of Solomon" designates as the
" collectors " of these " Proverbs of Solomon " the " men " of a king of Judah who did not live
until 300 years after Solomon. [Fuerst's inference from these diverse superscriptions and ap-
pellations is (
Canon des alien Testaments, p. 74) " that it is not the originating of
thus stated ;

all the proverbs withSolomon that was emphasized, though he be regaided as their main source,
but only the aim and effect of the proverbs to promote wisdom." Deiin Stanley, [uhi supra, p.
268) says " as in the case of the word wisdom,' the connection of Proverbs with Solomon can
'
' '

be traced by the immense multiplication of the word after his time." A.]. And not only these
diverse superscriptions, but various peculiarities of language, style, etc., such as present them-
selves to the attentive observer in each section in a characteristic way, bear witness to the gra-
dual growth of the collection under the hands of several authors of a later day than Solomon's,
each complementing the rest. We might put the whole work of compilation to the account of
the " men of Hezekiah," (chap. xxv. 1), and so assume that the maxims of Solomon, before scat-
tered, and transmitted in part orally, in part by less complete written records, were collected, and,
with the addition of sundry supplements brought into their present form by certain wise men
from the court of the devout king Hezekiah (B. C. 727 697). The verb 'p''7'J''r! which in the
passage cited above used to describe the agency of these men, would well accord with this as-
is

sumption ; for it signifies, not " appended " (Luther), but " brought together, arranged in or-

der," in as much as p'j'i'i'n properly means " to remove from its place, to set or place some-
where and in the passage before us it is rendered correctly by the e^eypdfavro of the LXX
;" ,

and the transtulerunt of the Vulgate. But the relations of the matter are not quite so simple
that the whole compilation and revision can be referred to these wise men of Hezekiah. For
from the quite numerous repetitions of whole proverbs, or at least parts of proverbs from earlier
sections, such as occur in the division chaps, xxv. xxix. (compare e.g., xxv. 24 with xxi. 9,
xxvi. 22 with xviii. 8, xxvii. 12 with xxii. 3, xxvii. 21 with xvii. 3, xxix. 22 with xv. 18,
etc.) it seems altogether probable that the preceding sections existed as an independent whole,
before the attachment of chaps, xxv. sq. This is confirmed by the fact that certain characteris-
tics noticeable in the structure of clause and verse, and many peculiarities of phraseology and
idiom likewise indicate that between the sections preceding chap. xxv. and the last seven chap-
ters a wide difference exists, and one that points to the greater antiquity of the first and largest
division. Hezekiah's wise men appear therefore substantially as supplementing, or more exactly
as continuing and imitating a larger collection of Solomon's proverbs already in existence before
their day : and the existence of this they must not only have known but studiously regarded, for
the great majority of the maxims and axioms there found they did not take into their new col-
lection, but sought to present that which was mainly new and independent; in consequence how-
ever of the similarity of the sources from which they drew to those of the earlier collection, they
could not but reproduce much in a similar form, and some things in a form exactly corresponding
with the earlier. [The Jewish tradition as given by Fderst (uhi mipra, p. 75) ascribes the col-
lection of the proverbs of the first three sections, chaps, i. ix., x. xxii. 16,
and xxii. 17 xxiv.
to the men of Hezekiah. And it finds this view confirmed by the very fact that the next sec-
tion begins (xxv. 1) with the words "These also, are proverbs," etc. But the subsequent col-
lection (chap. xxv. sq. is " continued" by them, the proverbs being searched out elsewhere and
transferred to this place; " proverbs not hitherto publicly employed for the education of the peo-
 ? 12. ORIGIN AND COMPOSITION OF THE COLLECTION. 27

pie they brought into a collection, to be in like manner used as a collection of Solomon's pro-
verbs." The " men of Hezekiah " he regards moreover as not all contemporaries and agents of the
good king, but as organized into a "college," continued for literary, religious, and judicial pur-
poses 280 years, seven full generations. This is Jewish tradition. A.].
That the older collection is not however to be itself regarded as all of one casting, but likewise
as a product of the activity of one or several editors collecting and combining from still earlier

sources, appears from several facts. Within this section, as well as the later, instances occur of

the repetition of single proverbs in an identical or analogous form {comp. e. g. xiv. 12 with xvi.
2.5, xvi. 2 with xxi. 2, x. 2 with xi. 4, xiii. 14 with xvi. 27, xix. 12 with xx. 2, etc.). We
have, besides, this fact, which is still more significant, that here again a diversity appears,
marked by decided peculiarities of form as well as substance, between the two large subdivisions,
chaps, i. ix., and chaps, x. 1 xxii. 16. In the second of these sections we find mainly verses
symmetrically constructed, so-called "antithetic couplets," and each verse presents an idea
quite complete and intelligible. It is the simplest and, as it were, the ideal type of the
Maschal
that here predominates; be as a general rule the most primi-
and since the simplest is wont to

tive, this fact suggests the conjecture that we are dealing here simply with genuine, original pro-

verbs of Solomon. In other words. Chapters x. xjAi. 16 comprise the proper germ of the gnomic
poetry of the Old Testament, which is in the strictest sense to be referred to Solomon and his age.

In the two supplements to this central main division, chap. xxii. 17 xxiv. 22, and chap. xxiv.

23 34 we observe in respect to form quite another character in the individual proverbs,
although in their ethical tenor and substance they correspond with the preceding. They lose
something of the telling, pointed brevity, the inward richness of meaning, the condensed power,
that characterize the earlier proverbs; and instead of " the rapid alternation of clause and coun-
ter-clause " before every where perceptible, there is apparent here less uniformity of structure,
and an expand the brief axiom to the longer discourse, admonitory, didactic, or illustra-
effort to

tive of some monii truth. Still more entirely is the simple and beautiful form of the Maschal,

compact, pithy and symmetrical, disregarded and cast aside m chaps, i. ix. These present no-
thing but longer admonitory discourses, moral pictures full ot warning, and ethico-religious con-
templations of broader compass, in all of which the simple, short proverb is only exceptional,
and " proverbial poetry evidently took the form of admonition and preaching, but for this very
reason became much more flexible, flowing and comprehensible." The technical language of the
Hhokniah appears here in various ways expanded and refined, especially in the application of
such full allegorical delineations as are contained in chap. ix. (in the description of Wisdom's
house with its seven pillars, and her feast, and also in that of the conduct of the rH7'L)3 Diyx

the personification of Folly). The nearly equal length, moreover, of the three sections into
which this entire admonitory address to youth is divided, (see the earlier part of the J), the quite
regular and frequent recurrence of the ''33, " my son," which shows this to be its chief appli-

cation, (i. 8 ; ii. 1 ; iii. 1, 11, 21 ; iv. 10, 20 ; v. 1, etc.), the adherence to certain leading thoughts
through all and variety in expression and delineation, all this points us to a single
the change
author, who different as he was from the author of the collection following (x. 1 xxii. 16), de-
signed to furnish an appropriate introduction to this collection of older proverbs, and to com-
mend it to the Israel of his own time, especially to its younger generation.
That the mutual relations of the various parts of the Book of Proverbs are to be judged sub-
stantially in this way, most of the recent commentators are agreed. [This general view both of
the structure and authorship of our book is taken by most of our English and American scholars,
with some divergencies of course, in the details. Thus, Stuaet, Notes, MnENSCHEB, W. Aldis
Wright, etc. Sthabt sums up his view of the authorship thus (Comm. p. 63); " Solomon se-
lected many, composed others, and put together those which he judged to be true, most striking,
and most worthy to be preserved It matters not how much of the book of Proverbs
Solomon actually composed; we only need his sanction to what it now contains." Portions of
the book moreover do not even purport to be Solomon's. -A.]. We may make an exception,
perhaps, of H. A. Hahn, Haevep.nick, and Keil, who, in spite of all internal and external dif-
ferences between the several sections, which they are forced to acknowledge, in spite of the \d-

28 INTRODUCTION TO THE PROVERBS OF SOLOMON.

rious introductory superscriptions,

still feel constrained to maintain Solomon's immediate au-

thorship of the whole, with the sole exception of the two supplements in chaps, xxx., xxxi. (see
especially Haevernick and Keil's Introduction, III., 392 sq.). [This is Wordswokth's posi-
tion. It is moreover characteristic of him
on the proverbs as having " also a typical
to look
character and inner spiritual significance, concerning heavenly doctrines of supernatural truth."
He finds support for this view in the fact that the collection is in its introduction said expressly to

comprise enigmas and dark sayings. A.]. Inasmuch as this conclusion is made necessary neither
by reasons, internal or external, [in the book itself J, nor by any general theological interest in
maintaining the inspired character of Scriptures, we must, unquestionably, adopt one of those
views which represent the present collection as growing up gradually in the time between Solo-
mon and Hezekiah, or even within a period ending somewhat later, and which discriminate be-
tween an original nucleus that is from Solomon, and the accretions of various ages, which are due
to later collectors and editors.
The more important of these theories are (1) that of Ewald {Poet. Biicher des AlLen Test., IV.
2 sq.). According to this, chap. x. 1 xxii. 16 forms the earliest collection, originating
perhaps
two hundred years Solomon, yet inspired throughout by Solomon's spirit; to this were ap-
after

pended, first, in Hezekiah's time chap. xxv. xxix., which also contain much that is the genuine

work of Solomon, then, in the following century, the Introduction, chap. i. ix., then the
supplements to the central main division, chap. xxii. 17 xxiv. 34, and lastly the supplements
chaps. XXX., xxxi ; and all these last are to be regarded as the independent composition of un-
known sagesof the later period before the exile, without any elements whatever that are Solomon's.
We have (2) the viev/ of Berthead Commentary, Introd., pp. xxiii. sq.). According to this
(

it is as impossible to demonstrate with certainty an origin earlier than the days of Hezekiah for
the second collection (chap. x. 1 xxii. 16) as for the first (chap. i. ix.), the third (chap. xxii.
17 xxiv. 34), or the fourth (chap. xxv. xxix.) ; we must therefore in general maintain the
merely negative conclusion, that the book of Proverbs in its present form originated after the
time of Solomon, and that it flowed from sources oral and written that are perhaps very nume-
rous. We have (3) the view of Hitzio {"Das Kbnigreick Mas-a" in Zeller's Theol. Jahrb.
1844, pp. 269 sq., and Commentary, Introd. pp. xvii. sq.). This represents the present order of
the parts as substantially that of their composition. It accordingly conceives of the first collec-
tion (chaps, i. IX.) as originating pretty soon after Solomon, in the 9th century B. C. ; it then
appends to this, shortly before the times of Hezekiah, or in the first half of the 8th century, the
second (chap. x. 1
xxii. 16) together with the latter part of the fourth (chap, xxviii. 17 xxix.
27) ; to this it attaches " in the last quarter of the 8th century " the anthology in chaps, xxv.
sxvii.,and about a hundred years later (at the beginning of the period following the exile) the

intruded section, chap. xxii. 17 xxiv. 34, and the fragment, chap, xxviii. 1 16 finally, at a ;

still later day it adds the supplements in chaps, xxx , xxxi.

We have (4) the view of Delitzsch (in Herzog's Encycl., as above quoted, especially pp.
707 sq.), with which that developed by Bleek (Introd., pp. 634 sq.) agrees in the main point,
i. e., apart from some subordinate details in which it approaches more nearly the theory of Ew-
ald. According to this the first and largest section of the Book of Proverbs (chap. i. 1 xxiv.
22) comes from an age earlier than Hezekiah, the second and smaller commencing with xxiv. 2.3,

from Hezekiah's times. The compiler of the first half lived possibly under Jehoshaphat, within
a century of Solomon. As material for the middle and main division of this work, the germ,
the main trunk, consisting of the genuin proverbial wisdom of Solomon as contained in chap. x.
1
xxii 16,
he availed himself above all of the rich treasures of the 3,000 proverbs of Solomon,
which were undoubtedly all fully preserved to his day, and from which he may be assumed to
have taken at least all that were of religious and ethical value. Still he appears to have ga-
thered up much that is not from Solomon, and therefore to have united in one collection the no-
blest and richest fruits of the proverbial poetry of the wise king, with the most valuable of the
" side shoots which the Maschal poetry put forth, whether from the mouth of the people or the

poets of that day." To this collection he prefixed the long Introduction in chaps, i. ix.; a monu-
ment of his high poetic inspiration, not in the strict form of the Maschal, but that of long poetic
admonitions, in which he dedicated the whole work to the instruction of youth. At the same
 I 12. ORIGIN AND COMPOSITION OF THE COLLECTION. 29

time he added an appendix, chap. xxii. 17 xxiv. 22, consisting of proverbs from various wise
men, and coramencing with an apostrophe to youth (chap. xxii. 17 21) the tone of which re-
minds one of the longer Introduction.
While according to this view the first and larger section purports to be essentially a book for
youth, the second and shorter division, whose nucleus is formed by the proverbs of Solomon com-

piled by the men of Hezekiah, is evidently a book for the people, a treasury of proverbial wisdon?
for kings and subjects,
as is indicated by the first, introductory proverb " It is the glory of :

God to conceal a thing, and the honor of kings to search out a matter." After the analogy of
the first collection, to these proverbs gathered by Hezekiah (or this treasury of " Solomon's
wisdom in Hezekiah's days," in Stier's apt phrase), a sort of introduction was prefixed, chap.
xxiv. 23-34, and a supplement was added, consisting of the proverbial discourses of Agur and
Lemuel, and the poem in praise of a virtuous matron, in chap, xxx., xxxi. Thus, like the older col-
lection of the proverbs of Solomon, this made by Hezekiah has ' proverbs of wise men on the
right and on the left ;" " the king of proverbial poetry stands here also in the midst of a worthy
retinue." As to the time of the origin of the second collection, we are indeed not to assume the
reign of Hezekiah itself, but the next subsequent period. The personality of the collector of this
second main division stands far more in the background than that of the author of the first,
larger collection, who in its introductory chapters has given rich proofs of his oijrn poetical en-
dowments and his wisdom. From which of the two the general superscription of the whole,
chap. i. 1-6, has come, must remain a question yet it is from internal evidence more probable
;

that was the last collector who prefixed this to the book.
it

We have presented with especial fullness this hypothesis of Delitzsch in regard to the ori-
gin of the Book of Proverbs, because it is in itself the most attractive of all, and offers the most
satisfactory explanation of the various phenomena that arrest the attention of the observant
reader, as he considers the superscriptions and the internal peculiarities of the several parts. It

is less forced and artificial than the theory of Hitzig, which shows itself arbitrary and hypercri-
tical, especially in breaking up the section, chap. xxv. xxix.; and it does not rest content with the
mere negative Bertheau, which is also chargeable with
results of criticism, like the analysis of
excess of critical sharpness. In comparison with Ewald's hypothesis it has the advantage, that
it rests upon a more correct conception of the order of the development of gnomic poetry among

the ancient Hebrews. For it rejects as a one-sided and arbitrary dictum, Ewald's axiom, that
the antithetic verse of two members which predominates in chap. x. 1 xxii. 16, is the old-
est form of the Maschal, and that all proverbs and gnomic discourses otherwise constructed, by
their departure from the typical form betray their origin as decidedly later than the days of So-
lomon. which there is a preponderance of gnomic dis-
It accordingly allows that sections in
tourses and gnomic songs, such as chap. i. ix.
and xxii. 17 xxiv. 22, may come, if not from
Solomon himself, at least from the age immediately after Solomon. It likewise recognizes in the
collection that dates from Hezekiah's day proverbial poetry which is mainly the genuine work
of Solomon, or at least stands very near his day, and whose artistic character by no means (as
EwALD thinks) contains traces of a decay in purity and beauty of form that is already quite far
advanced.
Only in this particular are we unable altogether to agree with Delitzsch, that he would find
in chap. x. xxii. together with a selection from the 3,000 proverbs of Solomon, much that is his

only in a secondary sense. We main division which contains

believe rather that it is just this
nothing but fruits of Solomon's gnomic wisdom in the narrowest and strictest sense, and that
repetitions of individual proverbs within the section, which are partly identical and partly ap-
proximative, in which especially Delitzsch thinks he finds support for the view that we are now
Combating, are to be otherwise explained. They are, like the repetitions of discourses of Christ
in the Gospels, to be partly charged to diversity in the sources or channels of the later oral or
written tradition, and in part recognized as real tautologies or repetitions which the wise king
now and then allowed himself. We should, on the other hand, be disposed rather to conjecture,
that in the supplements, chap. xxii. 17 xxiv. 34, which are expressly described as " words of

wise men," and perhaps also in Hezekiah's collection, chap. xxv. xxix., there is no inconsiderable
number of utterances of wise men of Solomon's time, such as Heman, Ethan, Chalkol, etc.; and
30 ISTROBCCTION TO THE PROVERBS OF SOLOMON.

this simply for the reason, that the superscriptions D'DDn '"laT (xxii. 17) [words of wise men],

and O'DOnS n^N DJ (xxiv. 23) [these also are from wise men], together with the peculiarity of

diction which points to a high antiquity, make such a conjecture reasonable. The short section
bec'inning with the superscription last cited, chap. xxiv. 23-34, we should be most inclined, ir
concurrence with the majority of expositors, to regard as a second appendix to the first main
collection, because the assumption of Delitzsch that it is a sort of Introit to the second main
division, of the same age as the section, chap. xxv. xxix., strikes us in no other way than as too
bold and destitute of all adequate foundation.
It remains only to speak briefly of the superscriptions to the two supplements
in chapters xxx., xxxi. The "Agur, son of Jakeh " (?) to whom the contents of chap-
ter XXX. are accredited, is a wise man otherwise altogether unknown, whose era we are
as unable to determine with certainty as his residence, whose very name is almost as difficult

and uncertain in its interpretation as are the words next succeeding in chapter xxx. 1.

S3N1 ^X'H''*'? '^^'^'^^. "^r^.^n ^^'. ^f^L^- Perhaps instead of the common translation of

these words: "the prophetic address of the man to Ithiel, to Ithiel and Ucal" ["even the pro-
phecy ; the man even unto Ithiel and Ucal," E. V.], the interpretation of
spake unto Ithiel,

HiTZio, adopted also by BEETHEAn, Hahn and Delitzsch, should be followed. According to
this, the words T^^''_^ ]3 [" son of Jakeh "] by a change of punctuation are to be connected closely

with the word tKi/'^T^ thus for the beginning of the whole superscription we reach this meaning
; :

"Words of Agur, the son of her whose dominion is Massa" (KiffD nnp' ]3), t. e., son of the
queen of Massa. This queen of Massa we should then have to regard as the same person who
in the superscription to the next supplement (chap, xxxi.) is designated as the " mother of King
Lemuel." For in this passage also X"^0 must be regarded as the name of a country, and the
N2?0 "^O [King of Massa] as perhaps an Israelitish Arab, or, as Delitzsch suggests, an Ish-
maelitish prince, whose kingdom, to judge from the mention of it in Gen. xxv. 14; 1 Chron. i.
SO, must have lain in Northern Arabia, and whose brother would have been the Agur in ques-
tion. [Fueest {ubi supra, pp. 76-7) regards Ntyo as a common noun, singular in form, but col-
lective in import, having the meaning common in the prophets, " a prophetic or inspired utter-
ance." The symbolical meaning found here by Jewish tradition may be reserved for the exege-
tical notes on this chapter. A.]
Further arguments in support of this interpretation (first pre-
sented by HiTZiQ in the Articles in Zellee's Theol. Jahrb., 1844, cited above, and adopted, al-
though with various modifications, by the other interpreters whom we have named), and in re-
ply to all conflicting interpretations, will be brought forward in the special exegesis of the pas-
sages involved. We shall there have occasion to discuss the further question, whether the whole
substance of chap. xxx. is to be referred to Agur, and all in chap. xxxi. to Lemuel, or whether at
least the Alphabetic poem in praise of a virtyous matron must not be regarded (as is done by
nearly all the recent commentators) as the work of another author.

I 13. THE KELATION OP THE MASORETIC TEXT OP THE COLLECTION TO THE ALEXANDEIAN.
In the LXX there occur many, and in some instances very remarkable deviations from the
common Hebrew text of the Proverbs. These consist in glosses to many obscure passages (i. e.,

either in readings that are actually correct and primitive, as, e. g., xi. 24 ; xii. 6 ; xv. 28 ; xviii.

1 ; xix. 28 ;
xxi. 6, 28, etc., or in wild emendations, as in xii. 12 ; xviii. 19; six. 25 ;
xxiv. 10,
etc.), in completing imperfect sentences (as, e. g., xi. 16 ; xvi. 17 ; xix. 7), in independent addi-
tions or interpolations (e. g., after i. 18 ; iii. 15 ; iv. 27; -vi. 8, 11 ; viii. 21 ; ix. 6, 10, 12 ;
xii.

13; xiii. 13, 15, etc.), in double versions of one and the same proverb [e.g., xii. 12; xiv. 22;
XV. 6 ; xvi. 26 ; xvii. 20 ; xviii. 8 ; xxii. 8, 9 ; xxix. 7, 25 ; xxxi. 27, in the omission of whole
verses [e.g., i. 16; xvi. 1, 3 ;
xxi. 5 ; xxiii. 23, etc.), and finally in the transposition of entire
passages of greater length. Accordingly, of the proverbs of Agur, the first half (chap. xxx. 1-
14) is inserted after chap. xxiv. 22, and the second, chap. xxx. 15-33, together with the words
of King Lemuel, after xxiv. 34 ; the two supplements, therefore with the exception of the praise
of the excellentmatron (chap. xxxi. 10 sq.) appear associated with the "words of wise men"
which stand between the elder and the later collection of proverbs.

g 14. THE POETICAL FORM OF PROVERBS. 31

These deviations are so considerable that they compel the assumption that there were ([uite
early two different recensions of the Book of Proverbs, one belonging to Palestine, the other to
Egypt, the former of which lies at the basis of the Masoretic text, the latter, of the Alexandrian
version. The Egyptian text appears in general to abound more in corruptions and arbitrary
alterations of the original sometimes, however, it preserves the original most correctly, and
;

seems to have drawn from primitive sources containing the genuine proverbial wisdom of Solo-
mon. Especially is it true that not a few of the additions which it exhibits on a comparison
with the Hebrew text, breathe a spirit, bold and lofty, as well as thoughtful and poetic (see, e. g.,
iv. 27 ; ix. 12; xii. 13 ; xix. 7, etc.) ; these appear, therefore, as fruits grown on the stock of the
noble poetry of wisdom among the ancient Hebrews, in part even as pearls from the rich
treasures of Solomon's 3,000 proverbs (1 Kings iv. 32).

Note 1. The critical gain for the emendation of the text and for the interpretation of the
Book of Proverbs that is yielded by the parallels of the LXX may be found most carefully tested

and noted though not without many instances of hypercritical exaggeration and arbitrary deal-

ing in Fr. Bottcher's "iVeiie exegelischkriiischeAehrenleie zura A. T.," III., pp. 1-39; in
P. DE Lagakde's " Anmerkungen zur griechischenUebersetzung der Proverhien" (Leipz., 1SG3);
in M. Heidenheim's Article, "Zur Texlkrilik der Proverbien" [Deutsche Vierteljahrsschr. filr
englisch-theol. Porschung, u. s. w., VIII., Gotha, 1865, pp. 395 sq.) ; as well as in the Commen-
taries of Berths ATI (see especially Introd., pp. xlv. sq.) and Hitzig (Introd., pp. xix. sq.;

xxiii. sq.). The last mentioned writer has also thoroughly discussed tlie variations of the Sy-
riac version (Peschito), the Vulgate and the Targum (pp. xxvii. sq.); of these, however, in ge-
neral, only the first named are of any considerable critical value, and that usually only in the
cases where they agree with those of the LXX.
Compare furthermore the earlier works of J. G. Jaeger, Observaiiones in Prow. Salom. ver-
iionein Alexandriiiam, Lips., 1786; Schledssner, Opuscida critica ad versiones Grcccas V. T.
perlinenli'a, Lips., 1812, pp. 260 sq.; and also Dathb, Be ratione consensus versionis Chaldaicx
el Sgriacce proverb iorum Salomonis (in Dalhii Opuscc. ed. RosENMnELLER, pp. 108 sq.).
Note 2. Umbreit in his Commentary has taken special notice of several other ancient Greek
versions beside the LXX, especially the Versio Veneta, which i.s for the most part strictly lite-

ral. Another text which is likewise quite literal, which Procopiits used in his 'Ep/ii/veia tlr tiic
T7apiM/iia^, and which Anqelo Mai has edited in Tom. IX. of his Glass. Auctor., may be found
noticed in Heibenheim (as above).

? 14. THE POETICAL FORM OF PROVERBS.

The simplest form of the Maschal, or the technical form of poetry among the Hebrews, is a
verse consisting of two short symmetrically constructed clauses, the so-called distich (Zweizei-
ler,)a3 Delitzsch calls it, following Ewald's peculiarly thorough investigations on the subject

before us. The mutual relation of the two members or lines of this kind of verse shapes itself
very variously, in accordance with the general laws for the structure of Hebrew poetry. There
are synonymous distichs, in which the second line repeats the meaning of the first in a form but
slightly changed, for the sake of giving as clear and exhaustive a presentation as possible of the
thought involved (e. g., xi. 7, 25 ; xii. 28 ; xiv. 19 xv. 3, 10, 12, etc.).
;
There are antithetic
distichs, in wbich the second illustrates by its opposite the truth presented in the first [e.g., x.
1 sq.; xi. 1 sq ; xii. 1 sq.; xv. 1 sq.). There are synthetic distichs, the two halves of which express
truths of different yet kindred import [e. g., x. 18, 24, etc.). There are integral (eingedankige) dis-

tichs, inwhich the proposition commenced in the first half is brought to completion only by the
second, the thought which is to be presented extending through the two lines (as in xi. 31 xiv. 7, ;

10; xvi. 4, 10 xxii. 28). There are finaWy parabolic distichs, i. e., maxims which in some form or
;

other exhibit comparisons between a moral idea and an object in nature or common life : and this

is effected sometimes by 3 [as] in the first clause and \3 [so] in the second, that is, in the form na-
tural to comparisons,
sometimes, and more usually, in such a way that the proposed object and its
counternart are set loosely side by side, with a suggestive, emblematic brevity, with or without the
copulative 1 (xi. 22; xvii. 3 ;
xxv. 25 ; xxvi. 23; xxvii. 21, etc.). In the central main division of
the collection, chap. x. xxii. IP, all the proverbs are these short distichs, and, as has been already

INTRODUCTION TO THE PROVERBS OF SOLOMON.

said, the larger part of them (especially in the first six chapters of the section) milithetic distichs,

distinguished by the " but '"

(Hebr, 1) at the beginning of the second line (compare J 12, p. 27, and
below, In the supplements to the oldest collection (xxii. 17 xxiv. 34) as well as in the
? 15).
aleanings of Hezekiah's men, there are found however not a few instances uf the extension of the
simple typical distich to a verse of several lines, or of the multiplication of the couplet to four-, six-
er eight-lined verses.*
In the case of these longer proverbs, which comprise several verses, we find repeated, if not
every one, yet the greater part of the diverse relations of the first to the second half of the pro-
verb, which we had observed in the distichs. There are, it is true, no antithetic stanzas of four
lines, but there are synonymous verses [e.g., xxiii. 15 sq.; xxiv. 3 sq,; xxiv. 28 sq), synthe-
tic (xxx. 5 sq.), stanzas with a single idea (xxii. 22 sq., 26 sq.; xxx. 17 sq.), and parabolic
verses (xxvi. 18 sq.: xxv. 4sq.). Specimens of the six-lined stanzas (which are constructed
mainly with a single thought, or in the synthetic form) are to be found, e.g in xxiii. 1-3, 12- ,

1-t, 19-21, 26-28 xxiv. 11-12 xxx. 29-31.

; Verses 22-25 of cuapter xxiii. compose a stanza
;

of eight lines, synthetic in its structure. Side by side with this normal multiplication of the
couplet to form stanzas of four, six or eight lines, there are abnormal or one-sided growths, re-
sulting in triplets, with the first division of two lines and the second of one [e.g., xxii. 29: xxiv.
3 ; xxvii. 22 ; xxviii. 10, etc ), or in stanzas of five lines (xxiii. 4sq.; xxv. 6 sq.; xxx. 32 sq.),
or in stanzas of seven lines, of which at least one example appears in chap, xxiii. 6-8.
If the proverb extends itself beyond the compass of seven or eight lines,
it becomes the Mas-

chal (or gnomic) poem, without a fixed internal order for the strophes. Such a poem (or song)
is, for example, the introductory paragraph [of one main division], chap. xxii. 17-21 and again, ;

the meditation on the drunkard, xxiii. 29-35 that on the lazy husbandman, xxiv. 30-34 the
; ;

admonition to diligence in husbandry, xxvii. 23-27 the prayer for the happy medium between ;

poverty and riches, xxx. 7-9 the prince's mirror, xxxi. 2-9, and the alphabetically constructed
;

song in praise of the matron, xxxi. 10-31.

The introductory main division, chap. i. 7 ix. 18, consists wholly of these proverbial poems, and
of 15 of them more exact enumeration
(see in ^ 16 the of these 15 subdivisions, which may again
be classed in three larger groups). Inasmuch as the rhetorical presentation throws the poetical
in these cases usually quite into the background, these Maschal poems may almost be called with
greater propriety Maschal discourses. Yet within these there is no lack of poetical episodes, lofty
and artistic in their structure, among which we would name especially the allegory of the banquet
of Wisdom and Folly (chap. ix. 1 sq.), and also the numerical proverb in eight lines concerning
" the six things which the Lord hates and the seven that are an abomination to Him " (in chap. vi.

16-19). Of these numerical proverbs, or nnD, as they are called in the poetry of the later Ju-
daism, chap, XXX., as is well known, contains several (vers. 7 sq., 15 sq., 18 sq., 21 sq., 24sq,).
In the Son of Sirach's collection of proverbs likewise we find several examples of the same kind
[e.g., Ecclesiasticus xxiii. 16 xxv. 7; xxvi. 5, 28).; Further observations on the origin and im-
port of this peculiar poetic form may be found in notes on chap. vi. 16. Now and then the Book
of Proverbs contains forms analogous to the Priamel [prceambulum, a peculiar type of epigram,
found in German poetry of the 14th and 15th centuries A.] see, e.g., xx. 10; xxv. 3; xxvi. ;

12 xxx. 11-14 yet this form is hardly found except in the most imperfect state.
;
;

The last of the technical forms of the poetry of the Book of Proverbs is that of the Maschal-
series, i. e., a sequence of several proverbs relating to the same objects, e. g., the series of proverbs

concerning the fool, chap. xxvi. 1-12, the sluggard, xxvi. 13-16, the brawler, xxvi. 20-22, the
* [In English Biblical literature. Bishop Lowth's discussfon and classification has been the basis generally assumed.
We know no clearer and more concise exhihition of this system and the various modifications that have been proposed
than that given by W. Aldis Wrioht in Smith's THclinnary of the Ttibte (Article roHry, Hebrew). I.OWTH who is closely
followed by StOart, Edwards and others, rr-gards a triple classification aa sufficient synonymmis. antiUtftic and synthetic
:

parallelisms. An infelicity in the term synonymous, in view of the extent and variety of its applications, was recognized
by LowTH himself, but more strongly urged by Bishop Jebb, who proposed the term co<j7tfite. This appears to be a real im-
provement in terms. Mdenscber (Introd., pp. xlv. sq.) proposes two additional classes, the gradational and the intro-
vrtf.d. the first of which Is well covered by the term rofjnat', while the second, which had been proposed by JF.BB. seems
open to Wright's exception, that it is "an unnecessary refinement." This objection does not seem to lie against tho new
terms proposed in ZifCKLER's nomenclature. A,]
 ? 15. THE DOGMATIC AND ETHICAL SUBSTANCE OF PROVERBS. 3S

spiteful, xxvi. 23-27. This form belongs, however, as Delitzsch correctly observes, " ratlier to
the technical form of the collection than to the technical form of the poetry of proverbs." That
the former [the arrangement] is far more imperfect and bears witness to far greater indiflference
than the latter, in other words, that the logical construction, the systematic arrangement of in-
dividual proverbs according to subjects, especially within the central main division, is far from
satisfactory, and baffles almost completely all endeavors to discover a definite scheme, this must
be admitted as an indisputable fact, just in proportion as we give fit expression on the othei
hand to our admiration at the wealth of forms, expressive, beautiful and vigorous, which the col-

lection exhibits in its details.

Note. With reference to the connection of the several proverbs one with another, and also
with respect to the progress of thought apparent in the collection as a whole, we can by no means

concur in the opinion of J. A. Benoel, at least in regard to the main divisions, x. 1 sq.; xxii. 17
sq.; XXV. 1 sq. The collection of proverbial discourses, i. 7 ix. 18, being intentionally arranged
according to a plan, is of course excluded from such a judgment. Bengel says :
" I have often
been in such an attitude of soul, that those chapters in the Book of Proverbs in which I had before
looked for no connection whatever, presented themselves to me as if the proverbs belonged in the
most beautiful order one with another" (OsK. Waechteb, Joh. Albrecht Bengel, p. 166). We
must pass the same judgment upon many other expositors of the elder days, who wearied them,
selves much to find a deeper connection between the several proverbs (see, e.g., S. BoHLins,
Elhica Sacra, I., 297 sq., "de diqiosilione el cohoerentia lextus;" and Stocker in the Introduction
to his "Sermons on the Proverbs of Solomon "). In regard to this matter as old a commentator as
Mart. Geier judged quite correctly :* " Ordo-frustra quwritur ubi nuUusfuit observatus. Quam-
qii.am enim sub initium forte libri certa serie Hex noster sua projtosuerit, allamen ubi ad ipsas pro-
prie dicias parabolas aulgnomas deveniiur, promiscue, proul quidque se offer ebat, consignata vi-
demus pleraque, ita ut modo de avaritia, modo de inendaciis, modo de simplieitale, modo de timore
Dei vel alia materia sermonem institui videamtis," etc. As in the case of the great majority of the
songs of the Psalter, in which the arrangement is merely and altogether external, determined of-

ten by single expressions, or by circumstances wholly accidental, there is found among the germi-
nal elements of the Book of Proverbs little or no systematic order. The whole is simply a combi-
nation of numerous small elements in a collection, which was to produce its effect more by the
total impression than by the mutual relation of its various groups or divisions. To use Her-
der's language {Spirit of Hebrew Poetry, II., 1-3), it is " a beautiful piece of tapestry of lofty di-

dactic poetry, which spreads out with great brilliancy its richly embroidered flowers," which, how-
ever, is constructed according to no other rules of art than those perfectly simple and elementary
ones to which the pearl jewelry and bright tapestries of Oriental proverbial wisdom in general
owe their origin. Comp. furthermore the general preliminary remarks prefixed to the exegetical
comments on chap. x.

i 1-5. THE DOGMATIC AND ETHICAL SUBSTANCE OF THE PROVERBS, EXHIBITED IN A CAREPTTL
SURVEY OF THE CONTENTS OF THE BOOK.
Inasmuch as our book, considered as an integral part of the entire system of the Scriptures of the
Old Testament, stands before us as the central and main source of Solomon's doctrine of wisdom (in
the wider sense),
and so bears as it were written on its brow its Divine designation to be the
chief storehouse of ethical wisdom and knowledge within the sphere of Old Testament revelation
(see above, g 1, and 10, latter part)we must anticipate finding in it great treasures of ethical
teachings, prescriptions, rules and maxims for the practical life of men in their moral relations. In
fact, the ethical contents of the collection far outweigh the doctrinal. And deeply significant
as may be its contributions to the development of individual subjects in dogmatic theology, such
as are found in various passages (e. g., iii. 19 and viii. 22 sq. in their bearing upon the doctrine of

It 19 in vain to seek for order where none has been observed. For while perhaps near the beginning of the book oar

King arranged his material with a definite plan, yet when we come to the parables or gnomes properly so called we find
the greater part recorded at random, as one after another suggested itself, so that we see the discourse turning now upon
rtvarice, then upon falsehoods, again upon simplicity, and onco more upon the fear of God. or some other subject,"

rtc TB.
3
84 INTRODUCTION TO THE PROVERBS OF SOLOMON.

the creation ;
viii. 22 ix. 12 as related to the doctrine of the eternal Word of God, and the doc-
trine of the Hypostasis or of the Trinity in general ;
xv. 11 ; xvi. 9 ; xix. 21 ; xx. 27, etc., as con-
nected with Biblical Anthropology; or 7 xiv. 32 xv. 24 in connection with the Old Testament
xi. ; ;

doctrine of Immortality and the hope of a Resurrection, etc.); still, as a general rule, practical and
ethical subjects are treated not only more thoroughly but with a far more direct interest. The
book deserves much more the name of a school of morals, or of a Codex of Ethical Precepts for old
and young, for princes and people, than that of Archives of Dogmatic Theology, or a prolific Repo-
sitory of dogmatic propositions and proof-texts.
The dogmatic propositions do not, however, by any means stand in the midst of the greater
wealth of ethical teachings and precepts, isolated and interspersed without system. They form
rather every where the organic basis. They give expression to the absolute and primary premises
for all the moral instruction, knowledge and conduct of men. They appear therefore inseparably
combined with those propositions that are properly of an ethical or admonitory nature. It is pre-
eminently the central idea of the Divine Wisdom as the mediator in all the activity of God in the
world and in humanity, that shines out bright as the sun upon this background of religious truth
which is every where perceptible in the book, and that more or less directly illuminates every
moral utterance. As this eternal Divine wisdom is the original source in all God's revelation
of Himself in natural and human life, as
especially the mediating and executive agency
it is

in the Divine revelation of the way of life

law of the Old Covenant, and must therefore be
in the

the highest source of knowledge and the standard for all the religious and moral life of man, so
likewise does it appear as the highest good, and as the prescribed goal toward which men are to
press. And the subjective wisdom of man is nothing but the finite likeness of the wisdom of
God, which is not only objective, but absolute and infinite ; nothing but the full unfolding and
normal development and practical powers of the moral nature of man.
of the noblest theoretical
It can be attained onlyby the devotion of man to its Divine original it is therefore essentially ;

dependent upon the fear of God and willing subjection to the salutary discipline CDID, i. 2, 8 iv. ;

1, etc.) of the Divine word. He who docs not seek it in this way does not attain it, but remains
a fool, an opposer of God and of Divine truth, who in the same ratio as he fails to raise his own

moral nature by normal development to a living likeness to God, fails also to share in any true
prosperity in the present life, to say nothing of the blessed rewards of the future. He who be-
cause of the fear of God strives after true wisdom, on the contrary unfolds his whole inner and
outer life to such a symmetry of all his powers and activities as not only secures him the praise
of a wise man in the esteem of God and men, but also establishes his true and complete happi-
ness for time and eternity.
A presentation of these fundamental ideas in (he ethics of Solomon, well connected, systema-
tically arranged and exhibited, cannot possibly be expected consistently with the note appended
to the preceding section in reference to the composition of the Book of Proverbs. If we there-
fore now endeavor to give a table of contents as complete as possible, following the arrangement
of the Masoretio text and the ordinary division of chapters, we shall be quite as unable to avoid
a frequent transition to heterogeneous subjects, as on the other hand a return in many instances
to something already presented we must in many cases dispense with even aiming at a strict
;

logical order of ideas. We follow in the main the "Summary of the Contents of the Proverbs
of Solomon," given by Starke at the end of his preface, pp. 1593 sq. Only with respect to the

first nine chapters do we adopt the somewhat different summaiy and division which
Delitzsch has given (pp. 697 sq.) of the "fifteen proverbial discourses" of the first maia
division.
 ;;

15. THE DOGMATIC AND ETHICAL SUBSTANCE OF PROVERBS. 35

GENERAL SUPERSCRIPTION OF THE COLLECTION.

Chap. I. 16.

Announcement of the author of the collection (ver. 1) of its object (vers. 2, 3), and of its
great value (vers. 4-6).

I. Introductory Division.

Chap. I. 7 IX. 18.

True wisdom as the basis and end of all moral effort, impressed by admonition and commenda-
tion upon the hearts of youth.

Motto: " The fear of the Lord is the beginning of all knowledge;" i. 7.

1. Group of admonitory discourses; i. 8 iii. 35.

1. Admonition of the teacher of wisdom to his son to avoid the way of vice ; I. 8-19.
2. Warning delineation of the perverse and ruinous conduct of the fool, put into the
mouth of Wisdom (personified); I. 20-33.
3. Exhibition of the blessed consequences of obedience and of striving after wisdom;
II. 1-22.
4. Continuation of the exhibition of the salutary results of this devout and pious life

III. 1-18.

5. Description of the powerful protection which God, the wise Creator of the world, grants
to those that fear Him ; III. 19-26.

6. Admonition to charity and justice; III. 27-35.

2. Group of admonitory discourses ; IV. 1 VII. 27.

7. Report of the teacher of wisdom concerning the good counsels in favor of piety, and the
warnings against vice, which were addressed to him in his youth by his father
IV. 1-27.
8. Warning against intercourse with lewd women, and against the ruinous consequences
of licentiousness; V. 1-23.
9. Warning against inconsiderate suretyship VI. 1-5. ;

10. Rebukeof the sluggard; VI. 6-11.

11. Warning against malice and wanton violence VI. 12-19. ;

12. Admonition to chastity, with a warning delineation of the fearful consequences of

adultery ; VI. 20-35.
13. New admonition to chastity, with a reference to the repulsive example of a youth led
astray by a harlot ; VII. 1-27.

3. Group of admonitory discourses ;

VIII. 1 IX. 18.

14. A second public discourse of Wisdom (personified) chap. VIII. , having reference
a) to the richness of her gifts (vers. 1-21);
h) to the origin of her nature in God (vers. 21-31) ; and
c) to the blessing that flows from the possession of her (vers. 32-36).
15. Allegorical exhibition of the call of men to the possession and enjoyment of true wis-
dom, under the figure of an invitation to two biinquets (chap. IX.),
a) that of Wisdom ; vers. Irl2.
b) that of Folly ; vers. 18-18.

II. Original nucleus of the collection, genuine proverbs of Solomon ; X. 1 XXII. 16.

Ethical maxims, precepts, and admonitions, with respect to the most diverse relations
of human life.
 ; ; ; ; ; ; ;;;;

36 INTRODUCTION TO THE PROVERBS OF SOLOMON.

1. Exhibition of the difference between the pious and the ungodly, and their respective lota
in life ; chap. X. XV.*
a) Comparison between the pioua and the ungodly with reference to their life
and conduct in general X. 1-32. ;

b) Comparison between the good results of piety, and the disadvantages and
penalties of ungodliness (chap. XI. XV.), and particularly
a) with reference to just and unjust, benevolent and malevolent con-

duct toward one's neighbor chap. XI. ; ;

/3) with reference to domestic, civil and public avocations; chap. XII;

/) with reference to the use of temporal good, and of the word of God
as the highest good chap. XIII. :
;

(5) with reference to the relation between the wise and the foolish, the
rich and the poor, masters and servants: chap. XIV. ;

e) with reference to various other relations and callings in life, espe-

cially within the sphere of religion : chap. XV.

". Exhortations to a life in the fear of God, and in obedience ;

(chap. XVI. 1 XXII. 16); and
in particular

a) to confidence in God as the wise regulator and ruler of the world ;

chap. XVI.
/3) tocontentment and a peaceable disposition chap. XVII. ;

y) to affability, fidelity,and the other virtues of social life ch. XVIII. ;

6) to humility, meekness and gentleness chap. XIX. ;

e) to the avoidance of drunkenness, indolence, quarrelsomeness, etc.

chap. XX.
C) to justice, patience, and dutiful submission to God's gracious control
chap. XXI. ;

'/) to the obtaining and preserving of a good name ; chap. XXII. 1-16.

III. Additions made before Hezekiah's day to the genuine proverbs of Solomon
which form the nucleus of the collection; chap. XXII. 17 XXIV. 34.
Ist Addition : Various injunctions of justice and prudence in life XXII. 17 XXIV. 22. ;
a) Introductory admonition to lay to heart the words of the wise; XXII.
17-21 ;

b) to justice toward others, especially the poor; XXII. 22-29;

Admonition
c)Warning against avarice, intemperance, licentiousness and other such
vices chap. XXIII.
:

d) Warning against companionship with the wicked and foolish chap. ;

XXIV. 1-22,

2d Addition : chap. XXIV. 23-34.

a) Various admonitions to right conduct toward one's neighbor; vers. 23-29.
b) Warning against indolence and its evil consequences : vers. 30-34.

IV. G-leanings by the men of Hezekiah ; chap. XXV. XXIX.

True wisdom proclaimed as the highest good to Kings and their subjects.

Superscription ; XXV. 1.

1. Admonition to the fear of God and to righteousness, addressed to Kings and subjects
chap. XXV.
* Tlie jiistiflcrttion for conipr^^hendins the contents of thesn cliajiters under the above heading is to found in thia,
l)e

that tlie BO csillcd antithL-tic Maschal form predominant in them.

ia d<.-cidodly Comp. above 14, p. 32, and also the gentr
rI prrfatory romarkfS wliich introduce the exegetical comment-^ on chap. x.

I 16. LITERATURE ON THE BOOK OF PROVERBS. 37

2. Various warnings : viz.

a) Against disgraceful conduct (especially folly, indolence, and malice)

chap. XXVI.
b) Against vain self-praise and arrogance; chap. XXVII. (with an exhorta-
tion to prudence and frugality in husbandry; vers. 23-27).
c) Against unscrupulous, unlawful dealing, especially of the rich with the
poor; chap. XXVIII.
d) Against stubbornness and insubordination ; chap. XXIX.

v. The Sapplements: chaps. XXX., XXXI.

1st Supplement : the words of Agur ; chap. XXX.

a) Introduction Of the word of God as the source of all wisdom vers. 1-6.
: ;

b) Various pithy numerical apothegms, having reference to the golden mean

between rich and poor, to profligacy, insatiable greed, pride, arrogance,
etc.; vers. 7-33.

2d Supplement : The words of Lemuel, together with the poem in praise of the matron :

chap. XXXI.
a) Lemuel's philosophy for kings ; vers. 1-9.
b) Alphabetic poem in praise of the virtuous, wise, and industrious woman ;

vers. 10-31.

Note. The more thorough presentation of the didactic substance of the proverbs is reserved
and especially
for the exposition that is to follow, for the rubric " Doctrinal and Practical." As
the best connected discussion of this subject (biblical and theological) we should be able without
hesitation to commend that of Bruch ( Weisheitslehre der Hehraer, pp. 110 sq.), if it were not
characterized by the fault which pervades Bruch's treatise, so meritorious in other respects,
that in the interest of critical and humanitarian views it misrepresents the stand-point and the
tendency of the Hhokmah-doctrine. That is to say, it insists that there is in this attitude
of mind a relation of indifference or even of toward the theocratic cultus and the
hostility
ceremonial law, like the relation of the philosophers and free-thinkers of Christendom to the
orthodox creed. No less clearly does he insist upon the general limitation to the present hie
of every assumption of a moral retribution and in his view there is an entire absence of the
;

hope of immortality from the view of the world taken in our book. For the refutation of
these misconceptions of Bruch (which are undeniably in conflict with such passages as, on
the one side, xiv. 9; xxviii. 4sq.; xxix. 18, 24; xxx. 17 ; and on the other xii. 28 xiv. 32; ;

XV. 24; xxiii. 18, etc.), Oehler's able treatise may be referred to: " Grundzuge der altlis-

tamentl. Weisheii " (Tub. 1854, 4) ; although this deals more especially with the doctrinal teach-
ings of the Book of Job, than with Proverbs. See likewise Ewald (as above quoted, pp. 8
sq. ; Elster, J 1, pp. 1-6; Delxtzsch, pp. 714-716, and even Hitzig, pp. xii. sq.)

16. THEOLOGICAL AND HOMILETICAL LITERATURE ON THE BOOK OP PROVERBS.

Beside the general commentaries (of which we shall have especial occasion to make use of
Starke's Synopsis, the Berleburg Bible, J. Lanqe's Licht und Recht. Wohlpaeth and Fisch-
er's Prediger-Bibel, the Calwer Handbuch, and VoN Gerlach's Commentary) we must men-
tion the following as the most important exegetical helps to the study of the Proverbs. Me-
lanchthon EiplieaUo Broverbiorum, lb25 (Op/i., T. XIV.) Sebast. Munstee, Brov. Su-
: ;

lom.juxla hebr. verit. translala et annolationibus illuslrata (without date) J. Mercerus, Comm. ;

in Sa!onio)iis Broverbia, Eccl. Malbonatus, Comm. in prwcipuos libros V. Ten

el Cantic., 1573 ;

tamenli, 1643 F. Q. Salazar, hi Brov. 8al. Commentarius, 1636-7 Mart. Geier, Brov. Sa-
; ;

lomords cum cura enudeata, 1653,1725; Thom. Cartwright, Comvientarii siiccincli el diluci(L
in Brov. Sal, 1663 Chr. Ben. Michaelis, Annotaliones in Brov. (in J. H. Michaelis, " Ube-
;

riores annolationes in Hagiogr.V. Test, libros," 1720, Vol. 1); A. Schultens, Brov. Salom.
vers, integram ad Hebr. fonlem expressil at<iue comm. adjeeil, 17^8 {In comptnd. redegitii ;
 INTRODUCTION TO THE PROVERBS OF SOLOMON.

obss. erilt. auxit G. J. L. Voqel, Hal., 1768-9) ; J. D. Michaelis, Die Spruche Sal. und der
Prediger ubs. mit Anmerkungen, fur Ungelehrte, 1778; J. Chr. Dodeelein, Die Spruche Salo-
monis mit Anmerkungen, 1778, 3d edn. 1786 W. C. Ziegleb, Neue Uebers. der Denkspriiche
;

Salomonis, 1791 H. Muntinohe, Uebers. der Spr., a. d. Holland, von Scholl, 1800-2 Chr.
; ;

G. Henslee, Erlduterungen des 1 Buches Samuels und der Salom. Denkspriiche, 1796 J. Fr. ;

ScHELLiNG, Salomonis quce supersunt omnia lot. vertit notasque adjeeit, 1806 J. G. Dahler, ;

Denk-und Sittenspriiche Salomos, nebst den Abweichungen der Alex. Vers, ins Deutsche iibers.
mit Vorrede von Blessig, 1810; C. P. W. Grambebg, Das Buch der Spruche Sal., neu iiber-
setzt, sysle^nat. geordnet, mit erkl. Anm. u. ParalL, 1828 F. W. C. Umbeeit, Philol.-Krit. und ;

Philos. Comm. uber die Spriiche Sal., nebst einer neuen Uebers. Einl. in die morgerd. Weisheit
uberhaupt u. in d. Salomonisehe insbes., 1826 H. Ewald, die poetischen Biicher des A.
;

Bundes, Th. IV., 1837 F. Mattrer, Oomm. gram. erit. in Prov., in usum academiarum ador-
;

natus, 1841 C. Bridges, An exposition of the Book of Proverbs, 2 Vols., Lond., 1847 [1 Vol.,
;

New York, 1847] E. Bertheau, Die Spriiche Sal. in the " Kurzgef. exeg. Handb. z. A. T."
;

1847 Vaihinger, Die Spr. Sal., 1857; F. Hitzig, Die Spr. Sal. iibers. u. ausgelegt, 1858 E.
; ;

Elster, Comm. iiber d. Salomonischen Spriiche, 1858. [Adolf Kamphausen, in Bunsen's

Bibelwerk, 1865].
[Besides the standard general Commentaries of Heney, Patrick, Adam Claeke, Gill, Oe-
TON, Scott, Teapp and others, a considerable number of special commentaries on Proverbs have
been written bv English and American scholars. Among these are Bede, Exposilio allegorica in
Salom. Proverbial M. Cope, Exposition upon Proverbs, translated by M. Outeed, London,
1580 ; P. A. MuFFET, a Commentary on the Proverbs of Solomon, 2d ed, London, 1598 ;

republished in Nichol's Series of Commentaries, Edinburgh, 1868 ; T. Wilcocks a short

yet sound Commentary on the Proverbs of John Dod, a plain
Solomon (in his works) ;

and Jeemin, Paraphrastical Me-

familiar exposition of Proverbs (chap. ix. to xvii.), 1608-9;
ditations by way of Commentary on the whole Book of Proverbs, London, 1638 F. Taylor ;

(Exposition with practical reflections on chaps, i. ix.), London, 1655-7; Sir Edward Leigh,
in his "Annotations on the Five Poetical Books of the Old Testament," London, 1657 H. ;

Hammond, Paraphrase and Annotations, etc.; Richard Grey, The Book of Proverbs divided ac-
cording to metre, etc., London, 1738 D. Ddeell, in his " Critical Remarks on Job, Proverbs,
;

etc., Oxford, 1772; T. Hunt, Observations on several passages, etc., Oxford, 1775; B.Hodgson,

The Proverbs of Solomon translated from the Hebrew, Oxford, 1788 G. Holden, An Attempt ;

towards an Improved Translation, etc., Liverpool, 1819 G. Lawson, Exposition of the Book of ;

Proverbs, Edinb., 1821 R J. Case, Comm. on the Proverbs of Solomon, London, 1822 French
; ;

and Skinner, a new translation, etc., Camb., 1831 W. Newman, The Proverbs of Solomon, an;

improved version, London, 1839; B. E. Nicholls, The Proverbs of Solomon explained and illus-
trated, London, 1842 G. R. Noyes, in his " New Translation of the Proverbs, Ecclesiastes and
;

the Canticles." etc., Boston, 1846 M. Stuart, Commentary on the Book of Proverbs, Andover,
;

1852 J. Muensgher, The Book of Proverbs in an amended Version, etc.. Gambler, 1866 Chr.
; ;

Wordsworth, Vol. IV., Part III. of his Commentary on the Bible, London, 1868.]
Jevrish Rabbinic Expositions Ant. Giggejus, In Proverbia Salomonis eoinmeniariitrium
;

Rabbinorum; Sal. Isacidis, Abr. Aben Ezra, Levi hen Ghersom, quos A. Gigg. interpret, est, eas-
tig., illustr., Mediolan, 1620. Of the more recent Rabbinical commentaries, that in Hebrew by
Lowenstein, Frkft. a. M., 1838, is of special importance, and also that by L. Dukes, in Cohen's
Commentary (Paris, 1847; Proverbes), where the earlier expositions of learned Je%vs upon our
book, 38 in all, from Saadia to Lowenstein, are enumerated and estimated.
Literature in Monographs. 1. Critical and ex'^getical J. F. Hoffmann and J. Th. :

Sprenger, Observationes ad qucedam loca Proverbb. Sal., Tubing, 1776 * J. J. Reiske, Con- ;

jectural in Jobum et Prow. Salom., Lips. 1779 A, S. Arnoldi, Zur Exegetik und Krilik des A.
;

Tests 1. Beitrag
, Anmerkungen iiber einzelne Stellen d. Spr. Sal., 1781 J. J. Bellermann,
; ;

./Enigmata hebraica, Prov. xxx. 11 sq., 15 sq., explicata, spec. 1-3, Erford. 1798-9; H. F.

* In Umbreit (p. Ixvi.) and in Kkil (p. 395) Che. Fr. Schxcbrer is incorrectly named as theanthor of this little tie*
tise. It w;i9 rather a dissertation defended by the scholars above named under Scbnurrer's rectorate.
 ;

16. LITERATURE ON THE BOOK OF PROVERBS.

MuEHLAU, De proverbiorum qua dicuntur Aguri el Lemuelis (Prov. xxx. 1 xixi. 9) origine
alque indole, Leips., 1869. Compare moreover the works already named in I 13, note 1, among
which especial prominence should be given to Fe. Bottcher's " Neiie exegetkch-krilisclu
Aehrenlese z. A. Test. (Abth. III., herausg. von. F. Mdehlau, Lips. 1865), as likewise to the
treatises which are there mentioned by P. be jjji.gaede and M. Heidenheim (the former judg-
ing somewhat too unfavorably of the LXX, the latter in some cases contesting the exaggerations
of the former, and in other instances reducing them to their proper measure) for these are ;

important aids to the criticism and exegesis of single passages.

Practical and Homiletical
2. Sam. Bohlitjs, Elhica sacra, Ptost. 1640 (compare note to J 1)
:

J. Stocker (Pastor at Eisleben, died in 1649) Sermons on the Proverbs of Solomon Oetikger, ;

IHe Wahrheit des sensus communis in den Spritchen und dem Prediger Salomonis, Stuttg.,
1753; Staudenmaiee, Die Lehrevon der Idee (1840), pp.37 sq. (valuable observations on
Prov. viii. 22 sq.) C. I. NiTZSCH.on the essential Trinity of God, Theod. Stud. u. Krit., 1841,
;

II., 295 (on the same passage; see especially pp. 310 sq.); R. Stier, Der Weise ein Kdnig, So-

lomon's Proverbs according to the compilation of the men of Hezekiah (chap. xxv. xxix.), ex-
pounded for the School and the Life of Barmen, 1849 (the same work also elaborated for
all times,
the laity, under the title " Solomon's wisdom in Hezekiah's days ") same author " The Politics
; :

of Wisdom in the words of Agar and Lemuel," Prov. xxx. and xxxi. Timely scriptural exposi-
tion for every man, with an appendix for scholars, Barmen, 1850. [In English no other recent
work of this sort can be compared with Arnot's " Laws from Heaven for Life on Earth," 2d edn.
Lond., 1866. Bishop Hall's " Characters of Virtues and Vices," London, 1609, is designed to be
an epitome of the Ethics of Solomon. R. WARDL.iw Lectures on the Book of Proverb* (a
:

posthumous publication), 3 Vols., London, 1861].

 ! : ;

THE

PROVERBS OF SOLOMON.

General Superscription to the Collection.

Announcement of the Author of the Collection, of its Object, and of itt great value.

Chap. I. 1-6.

1 Proverbs of Solomon, the son of David,

the King of Israel
2 to become acquainted with wisdom and knowledge,
to comprehend intelligent discourse,
3 to attain discipline of understanding,
righteousness, justice and integrity,
4 to impart to the simple prudence,
to the young man knowledge and discretion ;

5 let the wise man hear and add to his learning,

and the man of understanding gain in control,
6 that he may understand proverb and enigma,
words of wise men and their dark sayings.

Introductory Section.
IVue wisdom as the basis and end of all moral effort, impressed by admonition and eommendaiion upon the
hearts of youth.

Chap. I. 7IX. 18.

7 The fear of Jehovah is the beginning of knowledge;

wisdom and discipline fools despise.

First group of Admonitory or Gnomic Discourses.

Chap. I. 8 III. 35.

1. The teacher of wisdom admonishes his son to avoid the way of viee.

Chap. I. 8-19.

8 Hearken, my son, to thy father's instruction,

and refuse not the teaching of thy mother
9 for they are a graceful crown to thy head,
and jewels about thy neck.
10 My son, if sinners entice thee,
consent thou not
41
 ! ! ; ;! ; ; :

42 THE PROVERBS OF SOLOMON.

11 If they say, " Come with us, and we will lie in wait for blood,
will plot against the innocent without cause;
12 we will swallow them, like the pit, living,
and the upright, like those that descend into the grave
13 we will find all precious treasure,
will fill Qur houses with spoil
14 Thou shalt cast in thy lot among us
one purse will we all have!"
15 My son! go not in the way with them,
keep back thy foot from their path I
16 For their feet run to evil,
and haste to shed blood ;

17 for in vain is the net spread

before the eyes of all (kinds of) birds:
18 and these watch for their own blood,
they lie in wait for their own lives.
19 Such are the paths of every one that grasps after unjust gain;
from its own master it taketh the life.

Chap. I. 20-33.

2. Warning delineation of the perverse and ruinous conduct of tlie fool, put into the mouth of
wisdom (personified).

20 Wisdom crieth aloud in the streets,

on the highways she maketh her voice heard:
21 in the places of greatest tumult she calleth,
at the entrances to the gates of the city she giveth forth her words
22 " How long, ye simple, will ye love simplicity,
and scorners delight in scorning,
and fools hate knowledge
23 Turn ye at my reproof!
Behold I will pour out upon you my spirit,
my words will I make known to you
24 Because I have called and ye refused,
I stretched out my hand, and no man regarded it,
25 and ye have rejected all my counsel,
and to my reproof ye have not yielded
26 therefore will I also laugh at your calamity,
will mock when your terror cometh
27 when like a storm your terror cometh,
and your destruction sweepeth on like a whirlwind,
when distress and anguish cometh upon you.
28 Then will they call upon me, and I not answer,
they will seek me diligently and not find me.
29 Because they have hated sound wisdom
and have not desired the fear of Jehovah,
30 have not yielded to my counsel
and have despised all my reproof,
31 therefore shall they eat of the fruit of their way
and be surfeited with their own counsels.
32 For the perverseness of the simple shall slay them,
and the security of fools destroy them :

33 he, however, who hearkeneth to me shall dwell secure,

and have rest without dread of evil !"


CHAP. I. 1-33. 4S

GRAMMATICAL AND CRITICAL.

Ver. 2. [We have iu vers. 2, 3, 4, 6 final clauses, introduced by S, and indicating the object with which these wise

sayings are recorded. That purpose is disciplinary, first with reference to "the youni? man," and then to him who is
already "wise." This discipline is contemplated not from the point of view of him who imparts, but that of those who
receive it. These considerations determine our choice of words in translating several of the terms employed. Thus in

ver. 2 we render flj^ll not "to know," as this suggests the finished result rather than the process, which is " to become
acquiiinted with, to acquire ;" so Zuckler, zu erkennen ; De Wette, ktnnen zu Urnen ; Noves. '^*from luhick men may Uam;*'
a little lees definitely, E. V.. "to know;" incorrectly Holden, "respecting the kuowleilge." " These wise sayings are to
guide to and renult in knowledge; but the verbs, except in ver. !, represent not the teaching, imparting, communicat-
ing, but the discerning and seizing. In respect to the two shades of meaning to be given to TD^O 8ee the exeg. notes.
T
Oese.v. and Fuerst agree in the etymology (10*) Fderst, however, carries back the radical meaning one step farther; G.,
;

"to chastise, correct, instruct;" F., "to bind or restrain, chastise," etc. It should, therefore, be borne in mind that more
than the imparting of informatioa is intended by the word, it is discipline, sometimes merely intellectual but more fre-
quently moral.
T
ny3
'^DK, lit., "words of discernment," "words of understanding " (so E, V., Notes, Muenschee)' ;
:

Stuart, " words of the intelligent;" 0e Wettb like ZiicKLER, *^ verstUndige Reden ;*' Van Ess and Aujou, with whom
UoLDEN seems to agree, "die Worte {Begdn} der Klugheit" " the words (rules) of prudence." A.].
Ver. 3. [73t?n ID^O. our author's conception (see exeg. notes) corresponds with that of Fuerst also, who makes
the genitive not merely objective, as Db Wette, etc., seem to do (" discipline of understanding," "di> ZucM der Vemunff''),
but makes it final, conleiuplating the end Foerst, " Z. ziir BesonrKnAetV." Zockler. "^iSic/(^Sfoiie Zucftf," discipline full
;

of discernment, insight, understanding, i. e., in its results. The rendering of most of our English expositors is ambigu-
ous or suggests other ideas E. V. and Muknschee, " imtrtcction of wisdom ;" Holden, " instruction in wisdom ;" Notes,
:

^ ..

"the instruction of prudence-" Stuart, "of discreetness" D'^IC'D* plural of that which is "ideally extended" and plea-
.

surable; Bottcher, Ausf. Lehrb., g 699. A.].

Ver. 5. [E. V., followed by Holdex and Muenscher, "a irise man will hear;"" Notes, "viay hear;" Stuart, more forci-
bly, "let the wise man listen," liktj our author, " es hiire" and Bottcher (^ 950. d., " Fu^ns debitum") "es soil horen."'
De Wette makes this a final clause, like those of the three preceding verses, "doss der Weise hiire ," but see exeg. notes.
^DVI is given by Bottcher (g 9t>4, i) as an illustration of the "consultive" use of the Jussive; Stuart makes it au ordi-
nary Imperf., and renders " and he will add ;" but his explanations are not pertinent ; the 1 need not be " conversive," it is

simply copulative, and HDV which he assumes as the normal Imperf., is already a Jussive. A.]. np7, properly that
which is "taken, received, transmitted" (comp. the verb np7 "to attain," above in ver. 3) is like the Aram. n73p (from

73p. to take), and like the Latin truditio [in its passive sense]. The parallel term ni73np (from 73n. to lead, accord-

ing to the analogy of the Arabic, and cognate with 73n. cable, and 7211) steersman) is' by the LXX correctly rendered

by jcu^epiTjffty.

Ver. 6. Luther's translation of the 1st clause, " that he may understand proverbs and their interpretation," cannot
possibly be right; for nV/D.
T
if it was designed to convey any other idea than one parallel to 71^0 could not on any
: T T
principle dispense with the suffix of the 3d person (IH"). its, comp. Vulgate: **
animadvertat parabolamet interprelationem"
T
[This is also the rendering of the E. V., which is followed by Holden. while Notes, Stuaet, Muenschee and Words-
worth, De Wette and Van Ess agree with the view taken by our author. A.].
Ver. 7. D^/^IX. derived from j)^, crassus fuit ; to be gross or dull of understanding ;
Gesen., however, derives it
v: ~T
from the radical idea " to be perverse, turned away," and Fueest " to be slack, weak, lax or lazy." [Wordsworth adopts the
latter explanation A.].
Ver. 8. [The different renderings given to the verb of the 2d clause while agreeing in their substantial import, "for-
sake," "neglect." "reject," do not reproduce with equal clearness the radical idea, which is that of "spreading," then of
*'
scattering." A J.
Ver. 10. KDHi scriptio defectiva^ for X3XP. as some 50 MSS. cited by Kennicott and De Rossi iu fact read, while some
others prefer a difl"erent pointing K3n~^t^ [thou shalt not go], which is however an unwarranted emendation. The
T~
LXX had the correct conception y.T) ^ovKr)Sjj<i, and the Vulgate ne acquiescas. [Comp. Green's Heb. Gram., g 111, 2,
: : b,
and 177, 3. Bottcher discusses the form several times in different couueciions. ^ 325, d, and n. 2, 129, B, and 1164, 2,

6, and after enumerating the six forms which the MSS. supply, {<13ri.
T
N3n. H^Njl, K3Xri. H^n. and N^in
T V
de-

cides that the original form, whose obscurity suggested alt these modifications, was X^n^^Ni^. Id significalion he
classes with the "dehortative" Ju^sives. A.].
it
Ver. 11. [E. v., Notes, WoRnswoRTn, Luther, \an Ess agree with one another in connecting the adverb with the
verb, while De Wette, Holden, Stuart, Muenscher regard it as modifying the adjective, " him whose innocence is of no
avail to protect him." A.].
Ver. 12. [E. V., Stuart and Muenscher, like our author connect Q'^n with the object of the main verb; Umbreit

and HiTziG (see exeg. notes) are followed by De Wette, Holden, Notes in connecting it with the comparative clause.
113 ''Til', for construction see e. g.. Green, gg 271, 2 and 254, 9, b. A.].
Ver. 16. [;if1'1\ masc. verb with feminine subject; Bott., 936, II.. C. a; Green, 275, 1. cA.].
T
Ver. 20. The Wisdom who is here speaking is in this verse called mO^nT which is not a plural but"a new abstract
^ -

derivative from
T T
Hl^JH, formed with the ending
:
HV (Ewald, 165, ci a form which
P^. is also found e.g., in niOnri
Ixxvlij. 15. The name recnrs in the same form in ix. 1 ; xxiv, 7. [Bottcher, however, regards this as an example of the
pluralis extens.^ to denote emphatically " true wisdom." See 679, d, 6S9, C, 6, 700, c and n. 4. There is no difficulty in
connecting a verb fem. sing, with a subject which although plural in form is singular in idea. A.].n^iH.
T T
crieth aloud,

from ni, comp. Lam. ii. 19; 3d sing. fem. as also in viii. 3 (Ewald, 191, c). [Comp. Green, g 97, 1, a, and Bott., g 929, d,

who with his usual minuteness ende.avora to trace the development of this idiom. A.].
Ver. 21. ZijcKLER, an den Idrmvallattm Orten; Ds Wette, an der Ecke larmender Strassen; Fuebst, der bewegten Straiten i
Holden, like the Eug. Ver., in the chief place of ciT^ourst.


44 THE PROVERBS OF SOLOMON.

Ver. 22. [For the vocalization of OHXil see GaiEN, Jg 60, 3, c, 111, 2, e. Per the use of the perfect nOD Be

BoTT., ^ 94S, 2. He illustrates by snch cla^ical perfects as iyvutKo., olSa. ti.itia.a, metnini, novi^ and renders this form bj
conctipiuerivi. A.].
Ver. 23. [n>*3X, an fn^tance of the intentional Imperf., iu what Bottchee calls its " voluntative" signification,

{ 965, 1. A.].
Ver. 27. [niNty3, K'ri nXliyS, the former derived from ISC' or PlXi?, the latter from X1C?, of which verbs the
T- ; T :
;

latter is obsolete except in derivatives, while the former occurs in one passage in Is. in the Niphal. The signification
eet'ms to be one, and tue forms variations growing out of the weakness of the 2d and 3d radicals. Comp. lioTT., 3^ i74, a,
and 811, 2. A.].
Instead of the Infiu. X133, we have in the 2d member, since 3 is not repeated, the Imperf. (Ewald, 337, b) HnX'
[Stujkt, g 129, 3, n. 2]. A.
Ver. 28. [""^JXTp', 'Ji'^nii'^t ^JJXVD'. These are among the few instances in which the full plural ending )^ iR

foond before suffixes. Geeen, \ 105,c, BHtt., J 1047,/. A.).

Ver. 29. For the use of ""^ Dnj"^, " therelore because," compare Deut. xxxiv. 7, and also the equivalent combination

ItPK nnn in 2 Kings xxii. 7 ; 2 Chron. xxi. 12.

to thoughtfulness ("a discipline to Ihoughtful-

ness," Zuchtigung zur Besonneiiheit^^) ; by this
EXEGETICAL.
rendering, however, the full meaning of the con-
1. Vers. 1-6. The superscription
to the col- ception is not exhausted. Righteousness,
lection, which quite long, as is common with
is justice and integrity. The Uirec Hebrew
the titles of Oriental books, is not designed to be terms pli'.DiJtys and D'lE^'O are related to each
a "table of contents" (Umbreit), nor to give
other as "righteousness, justice, and integrity, or
merely the aim of the book (so most commenta-
uprightness" (GeTechligkeit, Recht und Geradheit).
tors, especially Ewalu, Bertheau, Elster, etc.).
But beside the author of the book (ver. 1), it is
The first of the three expressions describes what
is fitting according to the will and ordinance of
intended to give first its design (vers. 2, 3), and
then, in addition, its worth and use (vers. 4-C),
God the supreme Judge (comp. Deut. xxxiii. 19);
and 80 to commend the work in advance as salu- the second, what is usage and custom among men
(Is. xlii. 1 ; 1 Sam. xxvii. 11): the third, what is
tary and excellent (Starke, Delitzsch). Ac-
right and reasonable, and in accordance with
cordingly it praises the book as a source of
wholesome and instructive wisdom: 1) for the a walking in the way of truth, and so denotes
straight-forward, honorable and upright de-
simple-minded and immature (ver. 4); 2) for a
meanor.
those who are already wise and intelligent, but
Ver. 4. To impart to the simple pru-
who are to gain still more insight and under-
standing from its maxims and enigmas (vers. 5, dence. The telio infinitive (Oiw) is co-ordi-
6J.
Proverbs of Solomon, etc In regard to nate with the two that precede in vers. 2 and
the primary meaning of 7C?0, and in regard to 3, and has the same subject. Therefore the
same construction is to be employed here also to (
the special signification which prevails here in
the superscription, "Proverbs of Solomon"
become acquainted with to attain -to impart);
and we are not, by the introduction of a final
(maxims, aphorisms, not proverbs [in the cur-
clause, to make the contents of this 4th verse
rent and popular sense]), see IntroJ., ^11.
subordinate to the preceding, as the LXX do
To become acquainted with wisdorn and ((va Su K. T. /. ), and likewise the Vulg. (ut detur,
knowledge. In respect to Doan and its sy- etc.), and Luther (" that the simple may become
nonyms (n:"3 and jl^'l) consult again the Introd., shrewd, and young men reasonable and conside-
^ 2, note 3. "1010 properly " chastisement," sig- rate "). The "simple" ('Nfia), properly, the
nifies educati(in, mor.al training, good culture "open," those who are readily accessible to all
and habits, the practical side, as it were, of wis- external impressions, and therefore inexperi-
dom (LXX: TToiJeia Vulg.: disciplina). ; In enced and simple, vi/irioi, anaKoi (as the LXX ap-
ver. 2 the expression stands as synonymous with propriately render the word in this passage; coniji.
" wisdom " (HOan), as in iv. 13 ; xxiii. 23, and Rom. xvi. 18). With respect to the relation of
frequently elsewhere in ver. 3, on the contrary, this idea to that of the "fool" h^y Vd3) com-
;

TT ^ '
it designates an element preparatory to true
:

pare what will be said below on i. 32. ami al'^.i

wisdom and insight, one serving as their foun- Introd.,
J 3, note 2. Prudence (HO'^i', de. iv.d
dation, and a preliminary condition to them.
For the "discipline of understanding" ("IDW from W^y) signifies properly nakedness, smooth-
ness (comp. theadj. U\'^y ["subtle," E.V.], naked,
l2)a7\, ver. 3) is not, as might be conceived,
i. e., slippery, crafty; used of the serpent. Gen. iii.
"discipline under which the understanding is
1); therefore metaphorically "the capacity for
placed," but "discipline, training to reason, to
escaping from the wiles of others" (Umbeeit).
a reasonable, intelligent condition " (as Hitzig
"the prudence which guards itself against in-
rightly conceives it); compare the "discipline
of wisdom " (n03n "\D10 ), xv. 33, and for " un-
jury" (xxii. 3; 1 Sam. xxiii. 22). To the
^ T T - : young man knowledge and discretion.--
'

derstnnding" (73K/n), insight, discernment, a Discretion, thoughtfulness (HBtD, LXX, hn'ma),

rational condition, see particularly xxi.
denotes here in connection with "knowledge"
16.
the characteristic of thoughtful, well con-
(n,y'1)
Umbubit and Ewaip regard '^SE'P as equivalent
sidered action, resting upon a thorough know-
 :,

CHAP. I. 1-33. 46

ledge of tilings, therefore, circumspection, cau- John i. 16 Rom. i. 17 2 Cor. iii. 18. For the
; ;

tion. verbal explanation of "enigma" and "dark say-

Ver. 5. Not the simple and immature only, ing" (nX'''7p and HTn) see Introd.,
J 11, note 2.
but also the wise and mtelligent, are to derive
This idea Certain as it is that both expressions here are
instruction from Solomon's proverbs.
only designed to embody in a concrete form the
is not, as might be supposed, thrust in the form
idea of obscure discourse that requires interpre-
of a parenthesis into the series of final clauses
tation (the parallelism with "proverbs" and
beginning ij-ith ver. 2, and reaching its conclu-

sion in ver. 6, so that the verb (i??!?'.) is to be "words of wise men" udOT and D'DOn ''131)
T T-: :

conceived of as rendering the clause conditional,

shows this beyond dispute), we h.ave no warrant
translated " if he hears " (Umbreit. for finding in this verse a special allusion to the
and is to be
Elster) it begins a new independent proposi- obscure, enigmatical contents of chap, xxx., and
;

so for insisting upon its very late origin, as Hit-

tion, whose imperfect tenses are to be regarded
zio does (see in reply Ewald). Nevertheless, it
as voluntative, and upon which the new infinitive
follows from the comprehensiveness of the plural
clause with S in ver. 6 is dependent (Ewald, expression " words of wise men" (comp. xxii. 17

Beetheat, and commentators generally). Let and Eccles. ix. 17; xii. 11) that no one could
the wise man hearken and add tp his have prefixed to his work an introduction like

learning. .\s to the expression "add to his that before us, who was not conscious that he
had collected with proverbs of Solomon many
learning" (npS t^pV) comp. is. 9; xvi. 12. The others that were not directly from him (comp.
peculiar term rendered "learning" (see critical gl2 of the Introd.).
notes above) is a designation of knowledge, doc- 2. Ver. 7 is not to be regarded as a part of the
trine, instructive teaching in general; comp. vers. superscription, as Ewald, Bertheau, Elster,
22 and 29. The word rendered "control," or Keil, etc., treat it, but is the general proposition
mastery, is an abstract derivative, strengthened introducing the series of didactic discourses that
by the ending HI (Ewald, Gmmm., ^ 179 a., follows
-a motto, as it were, for the first or in-
:

note 3), and expresses here in an appropriate troductory main division of the book, as Um-
and telling figure the idea of " skill and facility breit happily expresses it; comp. Hitziq in he.
in the management of life." Comp. xi. xii. 5; H
The proverb has also passed into the Arabic, and
;

.lob xxxvii. 12, etc. Its relation to "learning" here also frequently stands at the commencement
of collections of proverbs, whether because it is
(npS) is quite like that of "discipline" to "wis- ascribed to Mohammed, as is sometimes done in
ilom " in ver. 2 it supplies the practical corre-
: such cases, or because it is cited as coming from
lative to the other idea which is predominantly Solomon. Compare Von Diez. Denkicurdigkeiten
theoretical. II., 459; Meidani, ed. Freytag, III., 29, 610;
Ver. 6. To understand proverb and Erpe.nius, Sent, qused. Arab.,
p. 4.5. In the Old
enigma, etc. [" The climax of llie definition of Testament [and Apocrypha], moreover, the same
wisdom" Staxlet]. The infinitive (J'Om)
maxim occurs several times, especially in Prov.
ix. 10; Ecclesiast. i. 16, 25; Ps. cxi. 10. From
supplies the announcement of the end required the passage last cited the LXX repeat in our
by ver. 5: to this end is the wise man to gain verse the words appended to the first clause
in knowledge and self-command or self-disci-
'ApX^/ oofpia^ (po^o^ KVfHov, ci'veatr Jf ajnt?^ iraaiv
pline, that he may understand the proverbs and 'inQ -rroiovciv avrrjv ["and a good understanding
profound sayings of the wise, <., may know
)'.

how to deal appropriately with them. It is not

have all they that
do it"]. Beginning.

the mere understanding of thewisdom of proverbs (n'tJXI is here equivalent to Dinjl found in the
by itself that is here indicated as the end of the parallel passage, ix. 10; it is therefore correctly
wise man's "increase in knowledge and mas- rendered in Ecclesiast. and the LXX by apxv in
tery," but practice and cxpertness in using this the sense of "beginning"): compare chap. iv.
wisdom ; it is the callere senli'ntias aapien/um 7, " the beginning of wisdom ;" not, as the words
which imparts a competence to communicate themselves would allow, "that which is highest
further instruction to the youth who need disci- in wisdom," "the noblest or best wisdom."
[The latter is given as a marginal reading in the
pline. be taken in E. v., and is retained and defended by Holden
If the telle infinitive (]'3n*7) ;

this frequent sense, for which may be compared soalso by Trapp and others. A.]. Fools. The
among other passages Prov. viii. 9 xvii. 10,24; word designates properly the hardened, the
;

Dan. i. 27, we do not need with Bertheao to stupid, those fools who know nothing of God
give the expression a participial force (by virtue (Jer iv 22), and therefore refuse and contemptu-
of the fact ibat he understands,
understanding ously repel His salutary discipline (comp. above,
proverbs, etc.),
nor to maintain with Hitzio note to ver. 2).
and others that ver. G is not grammatically con- 3. Vers. 8-19. These verses show in an exam-
nected with ver. .5, on the ground that it is not ple so shaped as to convey an earnest warn-
conceival^ile that the "learning to understand the ing, how we are to guard ourselves against the
words of wise men " should be made an object of opposite of the fear of God, against depravity,
the endeavor of such as are wise already. It is which is, at the same time, the extremest folly.
an intensified acquaintance with wisdom that is They contain, therefore, a warning against turn-
here called for, a knowledge in tlie sense of the ing aside to the way of vice, given as the first il-
passage, "to him that hath shall be given, and luetration of the truth expressed in ver. 7.
ke shall have abundance," Mitth. xiii. 12; comp. Vers. 8, 9 My
son. The salutation of the


46 THE PROVERBS OF SOLOMON.

teacher of wisdom, who is liere represented as 33. The upright (D'D'On) is accusative, object
"father" in order to illustrate to his pupil the of the verb (^^^3), and therefore stands evidently
inner reality and nature of their mutual relation
(comp. ICor. iv. 15; Philem. 10). The "mother" as synonymous with Q"'pJ (innocent, comp. Ps.

who is mentioned in connection with this " fa- xix. 13) ; accordingly to be interpreted as
it is

ther" is only a natural expansion of the idea of referring to moral integrity or uprightness, and
the figure, suggested by the law of poetic paral- not of bodily soundness (as Ewald, Bertiieau,
lelism, and not a designation of wisdom perso-
and others claim). Those that descend into
nified, who does not appear before ver. 20. the grave (tn "^"1^') "'*^ ^'"'^ '"'" ^^^ sepul-
[WoEDSWORTH and many of the older English chre, i. e., the dead; comp. Ps. xxviii. 1 Ixxxviii. ;

expositors regard this as a specific address by

4 cxliii. 7.
to Rehoboam; this interpretation, how-
;

Solomon Vers. 13, 14. Reasons for the treacherous

e?er, lacks the support of Oriental usage, and too
much restricts the scope of the Book of Proverbs.
proposal of the murderers.
Thou Shalt cast
in thy lot amongus i. ., thou shalt, as
The large majority, however, of English and one having equal right with us, cast lots for the
American commentators (e. g., Tr.\pp, Holden,
spoil, comp. Ps. xxii. 18; Nehem. x. 35. Vers. 15
Bridges, Wobusworth, Muenscheb) find here
a more specific commendation of filial docility
sq. The warning,
given as an apodosis to
the condition supposed in ver. 11. As to the
and obedience. Stuart more nearly agrees witii
figurative expressions in ver. 15, comp. Ps. i. 1
our author in making the "father" and "mo-
;

Jer. xiv. 10: Prov. iv. 26; for ver. Hi compare

ther" figurative rather than literal terms .\.]. Is. lix. 7, and the passage suggested by it, Rom.
La-w (minj, here doclriiia, Instructive pre-
15. Without adequate grounds, Hitzig con-
iii.

cepts in general as in several other instances in

; jectures that ver. 16 is spurious, because, he
our book it is used of the instruction given by says, it agrees almost literally with Isaiah (as
cited), and, on the other hand, is wanting in
parents to their children, e. g., iii. 1 ; iv. 2 vii. ;

2; xxviii. 7, 9.For they are a graceful the Cod. Vatic, of the LXX. Literal quotations
croTW-n to thy head.
"Wreath of grace '

from earlier Biblical writers are in Isaiah above

all others nothing uncommon and with quite as ;

(tn n'l7) graceful crown, as in iv. 9. The com- little reason will the omission of a verse from
parison of the teachings of wisdom with pearls the greatly corrupted LXX text of our book
which one hangs as a necklace about the neck, a furnish ground, without other evidence, for sus-
figure which is a great favorite every where in pecting its genuineness (see Introd., ^ 18). Ver.
tlie East, recurs again in iii. 3; vi. 21 Eccle- 17. "The winged" (properly "lords of the
;

siast. vi. 30.

wing;" 133 'S?! 8.S in Eccles. x. 20) is hardly
Ver. 10. Transition to an intelligible admo-
nitory example hence the repetition of the fa-
;
a figurative designation of those plotted against
miliar salutation "My
son," which occurs once by the robbers, and threatened by treacherous
more in ver, 15, at the beginning of the apodo- schemes, so that the meaning would be "in vain
sis.
Sinners (D'NQn). Sinners by profession, do they lie in wait for their victims; these be-
come aware of their danger, and so their prize
habitual sinners, as in Ps. i. 1 here those in ;
escapes the assailants " (so Douerlein, Zieg-
particular whose business is murder (comp. Gen. leb, Bertheau, Elster, etc.). For 1) the causal
iv. 7, 8), robbers who are murderers. Ver. 11. conj. "for" ("3) authorizes us to look for a direct
We will lie in wait for blood, etc. The two
reason for the warning contained in ver. 15; 2)
verbs (31X and JSi") both signify to lie in wait
the allusion to the possible failure of the plans
for, to lay snares artfully (as the huntsman for
of the wicked men would not be a moral motive,
the game, with noose and net). The adverb (Din)
but a mere prudential consideration, such as
is probably more correctly construed with liie would harmonize very poorly with the general
verb (lie in wait without cause, i. ., without drift of the passage before us and 3) the ex- ;

having any reason for revenge and enmity), than pression "before the eyes" ("J"^?) stands evi-
with the adjective,
although this latter combi-
significant contrast with "in vain"
nation is also grammatically admissible. But dently in
(Dijn) it is designed to set the fact that the net
;

with the conception "him that is innocent in

vain," i. c, the man to whom his innocence shall is clearly in sight over against the fact that the
be of no avail against us, the parallel passages birds nevertheless fly into it, and so to exhibit
(Ps. XXXV. 19; Ixix. 4; Lam. iii. 52) correspond their course as wholly
irrational. Therefore we
less perfectly than with that to which we have should
interpret with U.mbreit, Ewald, Hitzig,
given the preference comp. Hitzig in Inc.
;
Ver. etc.; like thoughtless birds that witli open eyes fly
12. Will swallow them, like the pit, into the net, so sinners while plotting destruction

living. The "living" (D"n) can refer only to for others plunge themselves
in ruin.
this explanation, with which we may compare
Only with

the suffix pronoun (in DJJ73J). The connection Job xviii. 8, will the import of ver. 18 agree:
there "and these, these also" (QHI) puts the
with "like the pit" (7lNi^3), to which Umbreit
emphatic way side by side (not in
and Hitzig give the preference, gives the pecu- sinners in an
contrast) with the birds, and the suffixes desig-
liarly hard sense "as the pit (swallows) that
the oicn blood, the oicn souls of the sinners.
which lives." Comp rather Ps. Iv. 15: "they nate
Between the two verses there is therefore the
must go down living into the pit ;" and also Ps.
relation of an imperfectly developed comparison
cxxiv. 8; I'rov. xxx. 10, and the account of the
suggested by the "also" (1) as in xxv. 25; xxvii.
destruction of Korah's company. Numb. xvi. 30,
 CHAP. I. 1-33.

21 ; comp. Introd., [The view of English ex- the public preaching of wisdom. Ver. 21. In
14.
positors is divided, that of the German the places of greatest tumult she calletb,
like
scholars cited by our author. Bishop Hall,
etc. "The tumultuous" (ni'On), comp. Isaiah
Trapp, Henry and Noyes, e. g. agree with him
in finding here a comparison, while D'Oyly and xxii. 2; 1 Kings i. 41, can signify here nothing
Mant, Holden, Bridges, Wordsworth, Stuart, but the public streets full of tumult, the thorough-
MuENSCHER find a contrast. The argument fares. The "beginning" (C'N'l) of these high-
based on the particles '3 and 1 it must be ad- ways or thoroughfares is, as it were, their
mitted has very little force for '3 (see Ewald, corner; the whole expression points to boister-
;

ous public places. The LXX seem to have

J 321, b.) may be used positively or negatively
in intense asseveration, "yea. surely," or "nay;
read jllOin " walls," since it translates k-rr' anpuv
while 1, it is well known, has a very generous reixioiv [on high walls]. Before the second
clause the same version has the addition " kni de
variety of uses, among which is the antithetic, :ri'?.ai^ dii'aOTcJv 7rapedpEi-t'^ [and at the gates of
in which case it may be rendered " but" or " and the mighty she sits], an expansion of the figure

yet" (Ewald, I 330, a.). A.]. They lie in in which there is no special pertinence. In the
wait for their cwn lives. The LXX, which city (TJl'3) is probably to be regarded as a
at the end of this verse adds the peculiar but
closer limitation of "at the entrances of the
hardly genuine clause, 6k Ka-raffrpofp^ avdpuv
i)

,Tapav6fxuv KoKr/ [" and the destruction of trans- gates

" (D'"li?iJ' 'nriiia), i. e., on the inner, the
gressors is evil, or great") seems, instead of "they city side of the entrances at the gates: it is not
then to be regarded as an antithesis, as Umbreit,
lie in wait for their own lives" (Dnii:;i)j7 133X')
Bertheau, Hitzig, etc., claim, [nor is it to be
detached and connected with the next clause, as
to have read " they heap up evil" C'? ^1 ?13S');
Stuart claims]. Ver. 22. HoMsr long, ye sim-
for it renders the second number by " drjoavpilov- ple, will ye love simplicity ? The discourse
aiv kavToi^ nana " (they treasure up evils for of Wisdom begins in the same way as Ps. iv. 2. In
themselves). Comp. Heidenheim in the article
regard to the distinction between " simple" ('!^2)
cited in the Introd., J 13, note 1. Ver. 19.
Ketrospect and conclusion; comp. Job viii. 13; and " scorner" (]'/), comp. Introd. J 3, note 2 ; and
xviii. 21.
Spoil (i'X3) gain unlawfully acquired, above, the remarks on ver. 4. The perfect tense
(non), which standing be-
as in xxviii. 16. The combination >'X3 ;t?i'3 is in the second clause
tween the imperfects of the 1st and 3d clauses is
found also in xv. 27. The subject of the verb
somewhat unusual, is to be conceived of as in-
"takes" (np') isj'^3; "the life of its owner it,
choative (like the verb " despise " ir3 in ver. 7),
unjust gain, takes away." Luther, following
and therefore properly signifies "become fond
the LXX, Vulgate, and most of the ancient ex-
of," and not "be fond of." [See, however, the
renders " that one e., of the rapa-
positors,
cious) takes life from another."
(('.

But the idea critical noteon this verse].

Ver. 23. Turn ye
at my reproof,
e.. from your evil .ind per-
i.

"ownership, owner" (Q'7>'3) has no reference verse \v,iy. I will pour out upon you my
The spirit of wisdom is to flow forth
between partners in violence and spirit.
to the relation
copiously, like a never-failing spring; comp.
those like themselves, but to that existing be-
tween an object possessed and its possessor. xviii. 4; and with reference to the verb "pour
4. Vers. 20-33. After this warning against out" (il'SH) which "unites in itself the figures
the desperate counsels of the wicked there fol- of abundant fullness and refreshing invigoration"
lows in this second admonitory discourse a warn- (U.MBREiT, Elster) comp. XV. 2; Ps. Ixxviii. 2;
ing against the irrational and perverse conduct cxix. 171.
Ver. 24, in connection with 2-5, is
"
of fools. In the former case it was contempt of an antecedent clause introduced by " because
thefe.arof God, in the latter it is contempt of (U"), to which vers. 26, 27 correspond as conclu-
wisdom against which the warning is directed. sion. perfects and imperfects with 1 consec.
The
Both passages, therefore, refer back distinctly a past only in relation
in the protasis describe
to the motto that introduces them in ver. 7. The
to the verbs of the apodosis, and may therefore
admonition against folly, Avhich is now to be con-
well be rendered by the present, as Luther has
sidered, is put appropriately into the mouth of
done: "Because 1 call and ye refuse," etc. To

wisdom personijied, as is also, later in the
stretch forth the hand, in order to beckon to
book, the discourse on the nature and the origin
of wisdom (chap. viii. 1 sq). On
the street and
one, a sign of calling for attention, as in
is
Isa. Ixv. 2. The verb in ver. 26, f. c. (i'^3) is
in public places wisdom makes herself heard ;

not in secret, for she need not be ashamed of her doubtless not "undervalue, despise " as Hitzig
teaching, and because she is a true friend of the explains, following the analogy of the Arabic),
people seeking the welfare of all, and therefore but "cast off, reject," as in iv. 15, (Umbkeit,
follows the young and simple, the foolish and un- Ewald, Elster and commentators generally;
godly, everywhere where they resort; comp. comp. Luther's " let go, /n/irfH lussen"). [As
Christ's command to His disciples, Matt. x. 27; between the two the Englii^h Version is equivo-
" and
Luke xiv. 21. As in these passages of the New cal, " set at naught "]. Ver. 2ij. "Laugh
Testament, so in that before us, human teachers 4.
(the wise men, or the prophets, according to Ec-
"mock" (pnt? and J.^S) here as in Ps. ii.

clesiast. xxiv. 33; Wisdom vii. 27) are to be Ver. 27 depicts the style and manner in which
regarded as the intermediate instrumentality in calamity comes upon fools, " and accumulates

48 THE PROVERBS OF SOLOMON.

expression to work upoQ the fancy" (IIitziq). receive."* Susceptibility therefore both must ma-
Instead of the K'thibh niSa'D according to the
nifest, those who are beginners under the in.
K'ri we should read nSlU'S, and this should be struction of wisdom, and those who are more ad-
T ;
vancecf; otherwise there is no progress for them.
interpreted in the sense of "tempest" (comp.
It is indeed divine wisdom in regard to the ac-
iii.25; Zeph. i, 15). Thus most commentators
quisition of which these assertions are made and ;

correctly judge, while lIiTZio defends for the

in the possession of this wisdom, and in the com-
expression the signification "cataract," which
munication of it as a teacher, no man here belc*
liowever is appropriate in none of the passages
ever attains perfection, so as to need no further
adduced, and also fails in Job xxx. 14 (comp. teaching. It is precisely as it is within the de-

Oelitzsch on this passage). In regard to the partment of the New Testament with the duty of
alliteration nplXl
It
mS
TT
distress and anguish, faith, and of growth in believing knowledge,
comp. Isa.
:

xxx. 0; Zeph. i. 15. Ver. 28. They which duty in no stage of the Christian life in
this world ever loses its validity and its binding
shall seek me diligently, int?. a denomi-
power. Comp. Luke xvii. 5; Eph. iv. 15, 16;
native verb from TH^, " the morning dawn," Col. i. 11; ii. 19; 2 Thess. i. 3; 2 Pet. iii. 18.
signifies to seek something while it is yet early, 2. The thoroughly religious character ol
in the obscurit}' of the morningand so twilight, TVisdom as our book designs to inculcate it, ap-
illustrates eager, diligent seeking. [Of the re- pears not only in the jewel which sparkles fore-
cent commentators in English, Notes only retains most in its necklace of proverbs (ver. 7: "The fear
aud emphasizes the rendering of the E. V., of .Jehovah is the beginning of wisdom, etc."), but
' ihey shall seek me early." The rest do not also in the fact that in the introductory admoni-
iind the idea of lime in the verb, except by sug- tion, in ver. 10, it is Sinners (so designated with-
gestion.
A.]. Comp., with respect to the gene- out preamble or qualification^, the D'XtSn (Lu-
ral idea of the verse, Prov. viii. 17; Hos. v. 15.
ther, "the base knaves," dichospn Biiben). whone
[Observe also the force of the transition from seductive conduct is put in contrast with the nor-
ihe 2d person of the preceding verse, to the 3d
mal deportment of the disciple of wisdom. Ob-
person in this and Ihe verses following. .\.].
serve further that in the very superscription, vers.
Ver. 29. The " because " ('3 nnn) is not depen- 2 and 3, the ideas of discipline, righteousness,
dent on ver. 28, but introduces the four-fold justice and uprightness are appended to that of
antecedent clause (vers. 29, 30), which ver. 31 wisdom as synonymous with it. The wise man
follows as its conclusion. With ver. 81 comp. is therefore eo ipso, also the just, the pious, the
Is. iii. 10; Ps. Ixxxviii. 3; cxxiii. 4, where the upright, the man who walks the way of truth.
figure of satiety with a thing expresses likewise Inasmuch, however, as the ideas of righteousness,
the idea of experiencing the evil consequences of justice and uprightness [p'^'i- DB'l'O, D'1E''p),
a mode of action. evil devices, as also here, as every where else ... the Old Testament,
niyj,M,o,

Ps. V. 10. -Vers. Confirmatory and con- express the idea of correspondence with the re-
32, 33.
vealed moral law, the law, the law of Moses,
cluding propositions, connejted by "lor" ('3).
therefore the wise man is the man who acts and
HD^li'O,' turning away from wisdom and its salu-
walks in accordance with law, the true observer
tary discipline, therefore resistance, rebellious- of the law, who "walks in all the command-
ness. Comp. .ler. viii. 5, Hos. xi. 5, where it sig-
ments and ordinances of the Lord blameless"
nifies turning away or departure from God. " Se-
(Luke i.6; comp. Deut. v. 33; xi. 22; Ps cxix. I).
True wisdom, knowledge, and spiritual culture,
curity" (HwEf) idle, easy rest, the carnal secu-
are to be found within the sphere of Old Testa-
rity of the obdurate; comp. Jerem. xxii. 21. ment revelation only where the law of the Lord
A beautiful contrast to this false ease is pre- is truly observed. Mere morality in the sense
sented in the true peace of the wise and devout, of the modern humanitarian free-thinking and
as ver. 33 describes it. polite culture could not at all show itself there ;

moral rectitude must also always be at the same

DOCTRINAL AND ETHICAL. time legal rectitude. Nay it stands enacted also
under the New Testament that " whosoever shall
As long ago as the time of Melanchthon it break one of these least commandments, and shall
was recognized as a significant fact, that wisdom teach men so, shall be called the le.ast in the king-
claims as her hearers and pupils not only the dom of heaven " (Matth. v. 19); that " the weigh-
simple, the young and the untaught, but those tier matters of the law, judgment, mercy and
also who are already advanced in the knowledge faith," together with its less significant demands,
of truth, the wise and experienced. He remarks must be fulfilled (Matth. xxiii. 23) that he only
;

on ver. 6: "To his proposition he adds an ad- can be called a possessor of " the wisdom that
monition what the hearer ought to be. A wise is from above," and " a perfect man," who " of-
hearer will profit, as saith the Lord To him that fends not in word" (James iii. 2, 17). The fear
:

hath shall be given. And again. He shall give of the Lord, which according to ver. 7 is the be-
tbe Holy Spirit to those that seek, not to those ginning of wisdom, while again in ver. 29 it is
lliat despise, not to those that oppose with bar-
* Propositioni addit adraonUinni'm, qtcatem oportcat audilty
barous and savage fierceness. These despisers
rfm essp. Sapirrts auditor prqficief, sictit Duminus inqiiit:
of (jod, the Epicureans aud the like, he here says Flabenii dabitur. Item: Dabit spiritum mvcium. pelentibus,
do not profit, but others, in whom are the be- nnn contemnentibus, nnn repuffwintibus Itarbarica et cyclopica
ginnings of the fear of God, and who seek to be ferocia. Hos contemptores Dei, uf Epicurean et similes, ait
hie non profir/re. sed atios, in qnib'/s aunt initia timoris Dki,
CDiii rolled by God, as it is said: Ask and ye shall et qui pHunt sff rcgi a Ds'i, sicul di'.-itur
Petite et accipietis.
 ;

CHAP. I. 1-33. 49

{U'esented as tlic syiionyme of the same idea ver. 20) of the fact that wisdom is exhibited as
(comp. ii. 5; ix. 10, etc.) consisis, once for all, preaching upon the streets, i. e., in reference to
in a complete devotion to God. an unconditional her benevolent and philanthropic character,
subjection of one's own indivldualny to the be- which impels her to follow sinners, and to make
neficent will of God as revealed in the law (comp. the great masses of the needy among the people
the object of her instructive and converting ac-
Deut. vi. 2, 13: x. 20: xiii. 4; Ps. cxix. 6-3, e^c. ).
How then can he be regarded as fearing God, wlio tivity, seems to us to correspond better with the
should keep only a part of the divine commands, spirit of the doctrine of wisdom in the Old Tes-
or who should undertake to fulfil them only ac- tament, than either that of Umbrf.it, according
cording to their moral principle, and did not seek to which "it is only in busy life that the rich
also to make the embodying letter of their for- stream of experience springs forth, from which

mal requirements the standard of his life in the wisdom is drawn," or that of Ewald, which re-
Old Testament with literal strictness, in the New cognizes, in the free public appearance of wis-
Testament in spirit and. in truth ? dom an effective contrast to the light.shunning
From these observations it will appear what deeds, and the secret consultations of the sinners
right Brcch has to maintain (in the work before who have just been described, (which explana-
cited, p. 128), that in the collection of the Pro- tion, besides, would apply only to this passage,
verbs of Solomon, and in general in the gnomic and not to its parallels in viii. 2, 3, and ix. 3).
writers of Israel, the idea of wisdom is substituted The tendency of the Old Testament Hhokmah
for that of righteousness which is common in was essentially popular, looking to the increased
other parts of the Old Testament. Righteousness prosperity of the nation, to the promotion of phi-
and wisdom according to this view would be es- lanthropic ends in the noblest sense of the word.
sentially exclusive the one of the other; since Love, (rue philanthropy is everywhere the key-
the former conception *' had usually attached note to its doctrines and admonitions. "For-
itself to a ceremonial righteousness through giving, patient love (x. 12), love that does good
works," and had appeared "to make too little even to enemies (xxv. 11 sq.), which does not
reference to the theoretical conditions of all rejoice over an enemy's calamity (xxiv. 17 sq.),
higher moral culture." In the Introduction, which does not recompense like with like (xxiv.
( 15, note) we have .already commented on the 28 sq.), but commits all to God (xx. 22), love in
one-sideduess and tlie niiscouoeption involved in its manifold varieties, as conjugal love, parental
this view, according to which the doctrine of love, the love of a friend, is here recommended
wisdom (the Hhokraah-system) was Antinomian with the clearness of the New Testament and the
and rationalistic in the sense of the purely neg- most expressive cordiality." (Delitzscii, as
gative Protestantism of modern times. Furtlier above cited, p. 716). Why then should not that
arguments in its refutation we shall have occa- yearning and saving love for sinners which ven-
sion to adduce in the exposition of the several tures into the whirl and tumult of great crowds
passages there cited (see particularly xiv. It to bear testimony to divine truth, and to reclaim
xxyiii. 4 sq. xxix. 18, 24, etc.)
; See also the lost souls,
why should not this also constitute a
doctrinal observations on iii. 9. chief characteristic in this spiritual state mo-
3. That the reckless transgressor de- delled so much like the standard of the New Tes-
stroys himself by his ungodly course, that tament? It appears in how many passages!
he runs with open eyes into the net of destruc- as the type of, nay, as one with the spirit of Him
tion spread out before him, and, as it were, lies who also " spake freely and openly before the
in wait for his own life to strangle it,
this truth world, in the synagogue and in the temple
clearly presented in vers. 17, 18 is a ch.araetcr- whither the Jews always resorted" (John xviii.
istio and favorite tenet in the teaching of wis- 20); who, when He said something in secret to
dom in the Old Testament. Comp. particularly His disciples, did it only to the end that they
cbap. viii. 36, where wisdom exclaims " Whoso should afterward " preach it upon the house-
sinneth against me, wrongeth his own soul; all tops " (Matth. X. 27); who allowed himself to be
they that hate me love death." So also xv. 32; taunted as "a man gluttonous, and a wine-bib-
xxvi. 27; Eccles. x. 8; Ps. vii. l.j; Ecclesiast. ber, a friend of publicans and sinners,'' because
xxvii. 29 (the figure of (he pit which the wicked He had come to seek and to save the lost (Matth.
digs, to fall into it at last himself). But in the xi. 19; Luke xix. 10). It is at least significant
Prophets also essentially tlie same thought re- that the Lord, just in that passage in which he is
curs thus when Jehovah (in Ezek. xviii. 31;
; treating of the publicity of His working, and of
xxxiii. 11) exclaims " Why will ye die, ye of the the impression which His condescending inter-
house of Israel?" Of passages from the New course with publicans, sinners and the mass of
Testament we miy cite here Rom. ii. 5 1 Tim. ; the people had made upon the Jews, designates
vi. 9, 10; G.al. vi. 8; James v. 3-5, etc. Both Himself distinctly (together with His herald and
propositions are alike true, that true wisdom, forerunner, John the Baptist) as the persona!
being one with the fear of God and righteous- Wisdom; Matth. xi. 19; Luke vii. 3.j. It is as
ness, is "a tree of life to all that Lay hold upon though He had by this expression intended to
her " (Prov. iii. 18; xi. 30 ;xv. 4; comp. iv. 13, call up in fresh remembrance Solomon's repre-
22; xix. 23, etc ).
and that on the other hand a sentation of wisdom preaching in the streets, and
walking in folly and in forgelfulness of God is a to refer lo His own identity with the spirit of the
slow self-murder, a destruction of one's own life Old Testament revelation that spoke through
and happiness. See the two concluding propo- thiswisdom (the " spirit of Christ, 1 Pet. i. 11 ).
'

sitions of our chapter (vers. 32, 33) and the ad- I'omp. M.\RT. Geier and Starke on this passage.
mir.'ihle poetic development of this contrast in These authors appropriately remind us of ihc
the P.S. i. 4. The explanation given above (on universality of the New Teslamenls proclamalion


50 THE PROVERBS OF SOLOMON.

of salvation, and its call penetrating everywhere dation of all the culture of the children of God,
(Rom. X. 18; Col. i. 6, 28); they are in error, as the experience of the truth that " to love
however, in suspecting in the supposed plural Christ is better than all knowledge " is to con-
niDJn (ver. 18) an intimation of the number- stitute its capstone and completion.
Vers. 8, 9,
less ways in which wisdom is proclaimed in the in general a peculiarly appropriate text for a
world. The true conception of this seeming plu- sermon on education. Luther (a margin.al com-
ment on ver. 7) " He who would truly leara
ral may be found above in the Exegetical and Cri- :

tical Notes on this passage. must first be a man fearing God. He, however,
who despises God asks for no wisdom, suffers no
HOMILETICAL AND PRACTICAL. chastisement nor discipline." Melanchthon (on
ver. 7):

The fear of God, which is one with true
Homily upon the entire first chapter. Solo- reverence for God, includes 1) right knowledge
:

mon's discourse upon wisdom as the highest of God; 2) a genuine standing in fear before
good. 1) Its design, for young and old, learned 'God; 3) faith, or the believing consecration to
and unlearned (vers. 1-6). 2) Its substance: God, which distinguishes this fear from all ser-
commendation of the fear of God as the beginning vile dread, and fleeing from God 4) the worship
;

and essence of all wisdom (ver. 7). 3) Its aim: of God which aids to a true reconciliation with
a) warning against betrayal into profligacy as Him, a well ordered and assured control of the
being the opposite of the fear of God (vers. 8-10); whole life. Therefore the fear of God is not
b) warning against the foolish conduct of the
merely beginning it is quite the sum of all wis-
world as being the opposite of wisdom (vers. 20- dom, the right manager of all our counsels in
33).
The wisdom of ihe Old Testament as a lype prosperity and .ad versify. Melanchthon (again)
of true Christian feeling and action; a) with re- on vers. 8, 9:
He only reveals genuine fear of
spect to God as the supreme author and chief God who hearkens to the divinely instituted mi-
end of all moral effort (vers. 1-9); b) with re- nistry {minislerium docnidi) in the Church; and
spect to the world, as the seducing power, that to this ministry parents also belong, so far forth
draws away from communion with God (vers. as they are to "bring up their children in the
10-19) C-) with respect
; to the way and manner nurture and admonition of the Lord," Eph. vi. 4.
in which Divine wisdom itself reveals itself as "Forsake not the law of thy mother," i. c,
an earnest and yet loving preacher of righteous- hearken always to the word of God as it has been
ness (vers. 20-33).
Fear of God the one tiling communicated to the Church, and through the
that is needful in all conditions of life a) in : Church to all the children of God in the writings
youth as well as in age (vers. 4 sq.) b) in cir-
; of the Prophets and Apostles. As a reward God
cumstances of temptation (vers. 10 sq.); c) in here promises to those who practise this obedi-
tlie tumult and unrest of public life (vers. 20 sq. ); ence to His word a wreath upon the head and a
d) in prosperity and adversity (vers. 27 sq.). beautiful necklace about the neck. The wreath

Stockee: Threefold attributes of the lover betokens dominion, distinction, successful re-
of wisdom: 1) in relation to God: the fear of sults in all that one undertakes for himself and
God (1-7); 2) in relation to one's neighbors. others, so that he becomes an instrument of
and specifically, a) to one's parents; obedience blessing and a vessel of mercy for the people of
(8, 9) b) to others: the avoidance of evil com-
; God, according to tiie type of the devout kings,
pany (10-19); 3) in relation to one's self: dili- David, Jelioshaphat, Hezekiah, etc., and not a ves-
gent use of the opportunity to become acquainted sel of wrath after the likeness of a Saul, Absa-
with wisdom. lom, etc. The necklace signifies the gift of dis-
Separate passages. Vers. 1-6. See above. Doc- course, or of the command of wholesome doc-
trinal and Ethical principles. 1. trine, through the power of the word. .St.vrke

Stabke: The aim of the book, and that (on ver. 7)
True wisdom is no such thing as
:

which should be learned from it, are pointed out tlie heatlien sages taught, built upon reason and

in these verses in various almost equivalent |

the human powers, inflated, earthly, and useless
words. The aim is, however, substantially two- with respect to salvation; but it is "the wisdom
fold: 1) that the evil in man be put away; 2) that is from above, which is first pure, then
that good be learned and practised. Wohl- peaceable, gentle and easy to be entreated, full
FAKTH
the necessity of the culture of our mind
: of mercy and good fruits, without partiality and
and heart. Not the cultivated, but the undisci- without hypocrisy" (James iii. 17). The fear
plined, oppose the law ! God "will have .all men of God is, however, of two kinds, the servile and
come to the knowledge of the truth," 1 Tim. ii. the childlike and only the latter is here meant,
;

4. [Ver. 4. CARTwaioHT (quoted by Briiigks): 1 .lohn iv. 18. On Vers. 8, 9. From the fear of
"(_)ver the gates of Plato's school it w.as writ- God .as belonging to the first table of the law,

ten
M/;(if(C dye(.>/ierpTjro{; etfjiru Let no one who Solomon passes on to the second table, and be-
is not a geometrician enter. But very different gins with obedience to parents in this connection
:

is the inscription over these doors of Solomon however it is assumed that parents also fulfil their
Let the ignorant, simple, foolish, young, en- duty, with regard to the correct instruction of
ter!"] their children; Eph. vi. 4. Zeltnek: Many
Vers. 7-9. The blessedness of the fear of God, simple ones, who, however, fear God from tha
and the unblessed condition of forgetfulncss of heart, have made such progress in the knowledge

God, illustrated in the relation 1) of children of the Holy Scriptures, that they have outstripped
to tlieir parents; 2) of subjects to authorities; many of the learned. True wisdom is easy to be
8) of Christians to Christ, the Lord of the Church. learned, if only there be true fear of God in the
The proposition "The fear of the Lord is the heart, Ecclesiast. i. 22 sq. Lance: [Silom.
beginning of wisdom" must constitute the foun- LichI und RechI). The fear of God is a desira
 :
CHAP. I. 1-33. CI

flowing from the knowledge of the essence of we hear them, alas! even to-day. Truth has
all essences
of the will ami the gracious acts of become ....
the common property of all men

God, a sincere desire heartily to love Him as in thousands upon thousands of churches and
:

the highest good, in deepest humility to honor schools, from the mouth of innumerable teach-
Him, in child-like confidence to hope the best ers, in millions of written ivorks, it speaks, in-
from Him. and to serve Him with denial of self, structs, warns, pleads, adjures, so that we with
willingly and steadfastly; and all this in con- wider meaning than Solomon can say, it is
formity to His revealed will. Comp. above, Me- preached in highways and byways. If, on the
LA.NCHTHON, and .also S. Bohlius, Elhica Sacra one hand, we must greatly rejoice over this, how
'To fear God is nothing but to follow God, or to should we not in the same measure mourn that so
imitate none but God."* many despise and scorn this call of wisdom
[Ver. 7. Arnot:
"What God is inspires awe; it not fearful to observe how parents innumera-
Is !

what God has done for His people commands af- ble keep their children from schools how many
fection. See here the centrifugal and centripe- despise the preaching of the gospel, etc.? Let
tal forces of the moral world, holding the crea- us therefore learn how slow man is to good, how
ture reverently distant from the Creator, yet inclined to evil, how careless he is just in con-
compassing the cliild about with everlasting nection with his richest privileges, etc.
love, to keep him near a Father in heaven."

Vers. 22 sq. Starke:

Wisdom divides men
-Ver. 8. "This verse of the Proverbs flows from here into three classes: 1) The simple or foolish:
the same well spring that had already given 2) mockers; 3) the abandoned. Through her call,
forth the fiftli commandment."] " Jurn you at ray reproof," etc.. she aims to trans-
Vers. 10-19 Calwer Handbuch : The first rule form these into prudent, thoughtful, devout men.
for youth, " Follow father and mother," is im- No one can receive the Holy Spirit of Christ and
mediately followed by the second, " Follow not be enlightened with Divine wisdom, and not turn
base fellows." Starke:
As a good education to the sacrifice of Christ (.John xiv. 15 sq. xvi.
of children lays the first foundation for their 7 sq. ), renounce evil, and begin a new life (Ps.
true well being, so temptation lays the first xxxiv. 15). Lange :
If man does not follow the
foundation for tlieir destruction. The worM, in counsel of eternal wisdom, but walks according
order the better to lead others astray, is wont to to the impulse of his own will, be comes at last
adorn its vices with the finest colors. There he to the judgment of obduracy.
W. Stein (Fast
most of all on thy guard where the world is
; day sermon on i. 23-3-3) :

How does eternal,
most friendly it is most dangerous. It is a poi- heavenly wisdom aim to awaken us to penitence?
soned sweetmeat.
If thou art God's chilil, en- 1 Slie uncovers our sins
) 2) she proclaims heavy
;

grafted in Clirist the living vine by holy bap- judgments 3) she offers us shelter and points
;

tism, thou hast received from Him new powers to out the way of eternal salvation.
hate evil and conciuer all temptations. On vers.
FtAVEL: This great conjunction of the word
[Ver. 23.
10-19: The ungodly have in their wickedness and Spirit makes that blessed season of salvation
tlieir calamity also,
and must (by its law) pre- the time of love and of life. J. Howe: When
pare this for one another. Luther (marginal it is said, "Turn," etc.. could any essay to turn

comment on ver. 17) "This is a proverb, and

: be without some influence of the Spirit? But
means " It fares with them as is said, In vain '
that complied with tends to pouring forth a
is the net,' their undertaking will fail,
etc.; i. e., copious effusion not to be withstood. .Ar.not:
they will themselves perish." The command is given not to make the promise
[Ver. 10. Ah-N'ot :
This verse, in brief com- unnecessary, but to send us to it for help. The
pass and transparent terms, reveals the foe and promise is given not to supersede the command,
the fight. With a kindness and wisdom altoge- but to encourage us in the effort to obey. When
ther paternal, it warns the youth of the Danger we turn at His reproof, He will pour out His
that assails him, and suggests the method of Spirit; when He pours out His Spirit, we will
Defpncc.~\ turn at His reproof; blessed circle for saints to
Geier (on ver. 20, 21) : "All
Ver. 20 sq. reason in.
Ver. 24-28. Ar.n'ot When mercy:
and diligence of heavenly
this decl;ires the fervor was sovereign, mercy used judgment for carrying
wisdom in alluring and drawing all to itself: just out mercy's ends; when mercy's reign is over
as a herald with full lungs and clear voice en- and judgment's reign begins, then judgment will
deavors to summon all to him " Lange Eter- : sovereignly take mercy past, and wield it to give
nal wisdom sends forth a call of goodness and weight to the vengeance stroke. Ver. 32.
grace to the pious, and a call to holiness and
South: Prosperity ever dangerous to virtue:
righteousness addressed to the ungodly. O that 1) because every foolish or vicious person is
all would read and use aright this record written either ignorant or regardless of the proper ends
out thus in capitals! Caltver Handh.: Wisdom's and lules for which God designs the prosperity
walk through the streets. The Lord and His of those to whom He sends it; 2) because pros-
Spirit follows us every where with monition and perity, as the n.ature of man now stands, has a
reminder. Here wisdom is portrayed especially peculiar force and fitness to abate men's virtues
as warning against the evil consequences of diso- and heighten their corruptions 3) because it ;

bedience, and as pointing to the blessings of obe- directly indisposes them to the proper means of
dience.
WoHLFAiiTu: The words of grief over amendment and recovery. Ba.xter Because :
the unthankfulness and blindness of men which they are fools they turn God's mercies to their
Solomon here puts into the mouth of wisdom, own destruction and because they prosper, they
;

are confirmed in their folly.]

* "7\'nier Deum. nihil atiuU est quam sequi Deum give ne-
minsm imitari prater I?eum."
 ;

2 THE PROVERBS OF SOLOMON.

8. Exhibition of (be blessed consequences of obedience and of striving after wisdom.

Chap. II. 1-22.

1 My son, if thou reeeivest my words

and keepest my commandments by thee,
2 so that thou inclinest thine ear to wisdom,
and turnest thine heart to understanding;
3 yea, if thou callest after knowledge,
to understanding liftest up thy voice
4 if thou seekest her as silver,
and searchest for her as for hidden treasure;
5 then shalt thou understand the fear of Jehovahj
and find knowledge of God ;

6 for Jehovah giveth wisdom,

from his mouth (cometh) knowledge and understanding:
7 and so he layeth up for the righteous sound wisdom,
a shield (is he) for them that walk uprightly,
8 to protect the paths of justice,
and guard the way of his saints ;

9 then shalt thou understand righteousness and justice

and uprightness, every good way.
10 If wisdom entereth into thine heart,
and knowledge is pleasant to thy soul,
11 then will discretion watch over thee,
understanding will keep thee,
12 to deliver thee from an evil way,
from the man that uttereth frowardness,
13 (from those) who forsake straight paths,
to walk in ways of darkness;
14 who rejoice to do evil,
who delight in deceitful wickedness;
15 whose paths are crooked,
and they froward in their ways;
16 to deliver thee from the strange woman,
from the stranger who maketh her words smooth,
17 who hath forsaken the companion of her youth
and forgotten the covenant of her God.
18 For her house sinketh down to death
and to the dead (lead) her paths;
19 her visitors all return not again,
and lay not hold upon paths of lifa
20 (This is) that thou mayest walk in a good way
and keep the paths of the righteous!
21 For the upright shall inhabit the land,
and the just shall remain in it:
22 but the wicked are cut off from the land,
and the faithless are driven out of it.

GRAMMATICAL AND CRITICAL.

fVer. Isq. De Wette and Notes conceive of the first two verges as not conditional, but as containing the expTegflioo
of a direct and indepepil'^nt wish: Oh that thonwiuUif-it ri'rfivi:,etc. The LXX, Vtilg , LuTaBR.efc, make the first verBe
conditional, Imt find the apodosig in ver. 2. Muenscher finds in ver. 2 an independent condition, and nota mere sequence
to the preceding; so IloLOBX, wirti ii slightly different combinjitiun of the [mrta of ver. 2: If by inclining t/iin^. far . ..

(Ao will incline thint heart, etc. M^ H., StCaut ami other* tinii the apoiiosis of the Mrios of conditional clauses in ver. .5,
 CHAP. a. 1-22.

Hsreeing in this with the E. V. These diverae views do not essentially modify the general import of the poBsage Zucklee
it will bo observed finds the apodosis in vers. 5 and 9, vers. 6-S being parenthetical. A.].
Ver. 7. For the construction with the atat. constr. compare Isa. xxxiii. 15. [Compare Qeeen, b and 274
| g 254, 9, 2.1

Ver. 8. The infiniUve 13fjS is followed by the imperf. IDK''' as above in ver. 2. [For explanations of the nature
and uae of this Ewald, g 237, c. The literal rendering would be "for the guarding, protection,
infinitive construction see
keeping." Whose keeping
the piiths, etc.? Holdkn understands it of the righteous: " who walk uprightly by keeping the
paths, etc." Most
coniineiitators understand it ol Uod, who i^ "a shield lur tue protection, i.e., to prutect, efc."
Zockler
in traualation conforms the following Kal pret. to this intin.. while most others reverse the process. X.\
Ver. 10. [The "'3 with which the verse commences is differently understood, aa conditional or temporal, or as causal.

Thus E. v., N., M., "when wisdom, ;" S., K., Van Ess, "for wisdom, etc. ;" De W.. Z., "
etc.
if wisdom, etc.'' Between the
first and la^t there is no essential difference, and this view of the author is probably entitled to the preference. A.l.
The feminine Jl^n, "knowledge" (which is used here, as in i. 7, as synonymous with n0.3n "wisdom") has
connected with it the masculine verbal form D^J'. because this expression "it is lovely" is treated as impersonal, or
neuter, and nj!T is connected with it as an accusative of object [ace. synecd., " there is pleasure to thy soul in respect to
knowledge"]. Comp. the similar connection of nj?"T with the masculine verbal form ^pj in chap. xiv. 6; also Gen.
xlis. 15, 2 Sam. xi. 25.
Ver. 11. [For the verbal form 713^^^^. with J uuassimilated, "for the sake of emphasis or euphony," see
ISoiT., ^ HOO, 3. A.].
Ver. 12. y^ is a substantive subordinate to the stat. constr. ^^T as in viii. 13, or as in t?T ni33nn ^er- 1-t. i"

^T^'t^JK, chap, xxviii. 5, etc.

Ver. 18. nn'*3~nnty. n'S- which is everywhereelsemascuUneishereexceptionallytreatedas feminine; for riHE'

T " T T T T
is certainly to be regarded as 3d sing. fem. from n^lC. ii"d not with UMBttEiT and Elster as a 3d sing, masc, for only TI^K'

and not nnt?

T T
(to stoop, to bow) has the signification here required, viz., that of sinking (Lat. sidere). The LXX read

7^r\^ from nnE'j *nd therefore translate : edero yap iropd tw Bavart^ rof qXkov avrifi [she set her house near to deathj
in which construction however TWi^ sidere, is incurrectly taken as transitive. [Both Bottchee and Fuerst recognize
the possibility of deriving this form aa a 3d sing, fem., either from n^ti' or from nnC^ which have a similar intrans.

nieauiug. To HHC
- T
neither Rodiger (Gesen. Thes.) nor Robinson's Gesenius, nor Fuerst gives any other than a transi-

live meaning. A.]. Perhaps Bottcher (De Ntue Aehrenl., p. 1) has hit upon the true explanation,
Inferis, g 201, 292;
when he in like manner makes wanton woman the
subject, but treats nn'3 Qot aa object but as supplementary to
the
T
the verb, and therefore translates '* for she sinks to death with her house, and to thedead with her paths. [RiJD. (Thesaur.
p. 1377, a) expresses his agreement with B., but states his view differently '*
de ipsa miiliere cogitavit scriptor initio iie- :

viidichii prioris, turn vero in _fi}ie ad complcndani sententiam loco TtiiUietis subjectum. fecit nn^3." Fueest also pronounces

it unnecessary to think of any other subject than nn*3- -^-J' Compare however Hitzig^s comment on thL^ passage, who
remarks in defence of the common reading that Jl^j) is here exceptionally treated as feminine, because not so much the

house itself is intended as " the conduct and transactions in it " (comp. vii. 27 ; Isa. v. 14).
Ver, 22. With ^H^p*. the expression which is employed also in Ps. xxxvii. 9, to convey the idea of destruction,
there corresponds in the 2d clause ^nD' which as derived from HDJ (Deut. xxviii 63; Ps. lii. 5; Prov. xv. 25) would
require to be taken as Imperf. Kal and accordingly to be translated actively " they drive them out," i. e., they are driven :

out (so e. g., Umbreit, Elster, and so essentially Bertheau also). But inasmuch as the parallelism requires a passive verb
as predicate for D^njl3 (t. e., the faithless, those who have proved recreant to the theocratic covenant with Jehovah,

i-omp. xi. 3, 6; xiii.2; xxii. 12) which is employed unmistakably as synonymous with D^l^^l. and inasmuch as no verb
nnO exists as a basis for the assumed Niphal form ^nO'. we must probably read with Hitzig IPO'i * ^^ Imperf.
liophal from HDJ and compare np* as an Imperf. Hophal of T}p^ (used with the Pual o( the same verb).

du meine Rede annehmen So lass dein Ohr u. . . .

EXEGETICAL. 8. w." The E. V. ends the proposition with ver.

1. Vera. 1-9. This first smaller division of the
5 as the apodosis. A.].
If thou receivest
chapter forms a connected proposition, wiiose
my Tvords- To the idea of "receiving" that of
'* keeping '*
stands related as the more emphatic,
Iiypothetical protasis includes vers. 1-4, while
just as ** commandments " (illiTD) is a stronger
withiu the double apodosis (vers. 5 and 9) the
confirmatory parenthesis, vers. 6-8 is introduced. expression than ** words " (D'^'^i^^)' In the
The assertion of Ewalu and Berthe.\i; [with three following verses also we find this same in-
whom IvAMPHAUSEN and Stuart agree] that the creased emphasis or intensifying of the expres- j

entire chap, torms only one grand proposition, ^-^^^ j^ the second clause as compared with the i

rests on the false assumption that the "if" "3 first, especially in ver. 4, the substance of which
in ver. 10 is to be regarded as a causal particle, as a whole presents itself before us as a superla-

and should be translated by "for," to which tive, or final culmination of the gradation which
idea the relation of ver. 10 both to ver. 9 and to exists in the whole series of antecedent clauses, ,

ver. 11 is opposed. Comp. Umbreit and Hitzig in so far as this verse sets forth the most diligent

i

on this passage. [On the other hand, the LXX, and intent seeking after wisdom. Ver. 3. Yea,
Vulg., LcTHER, etc. J complete the first proposi- if thou callest after knoTwledge, ^. e., if thou >

tion, protasis and apodosis, within the first two not only incliuest thine ear to her when she |

verses; the Vulgate e. g. renders "5^ AuacfpfW^ calls thee, but also on thine own part callest I

- .inclina cor tuum^ etc.," and Luther " iviHst after her, summonest her to teach thee, goest to
. I


64 THE PROVERBS OF SOLOMON.

meet her with eager questioning. This rela-

and safety. And so he layeth up for the
tion of climax to the preceding is indicated by righteous sound wisdom. So we must trans-
the DX '3, imo, yea, rather; comp. Hos. ix. 12; Is. late in accordance with the K'thibh ]3!fl which
is confirmed by the LXX and Peach, as the old-
xxviii. 28; Job xxxix. 14 [comp. Ewald, ^343, b].
The Targum translates the passage " If thou est reading. The K'ri ISX', without the copu-
callest understanding thy mother," and must
lative,would connect the proposition of ver. 7
therefore have read DS '3 But the Masoretic with ver. 6 as essentially synonymous with it,
pointing be preferred for lexical reasons
is to to which construction the meaning is however
(instead of DX, according to the analogy of Job opposed. [The majority of commentators prefer
xvi. 14 we should have expected "HX, "my mo- the K'ri, making this verse a continuation and
not a consequence of the preceding. Kamphau-
ther"), and because of the parallelism between SEN agrees with our author what seems to us
in
vers. 1 and 3. "knowledge" (HI'S),
Still as the more forcible construction, which has the ad-
well as " understanding," which is named as its vantage also of resting on the written text ; comp.
counterpart in the parallel clause, appears BoTTCHER, ^ 929, b. A.]. J3V to protect, to
evidently as personified.
Ver. 4. Ifthouseek- preserve, after themanner of a treasure or jewel,

est her, etc. "The figure of diligent seeliing is over which one watches that it may not be
taken from the tireless exertion employed in stolen; comp. above, ver 1, and also vii. 1 x. 14. ;

mining, which has before been described in the

B00I5 of Job, chap, xxviii., with most artistic vi-
In regard to TT'tyn [rendered "sound wis-
dom" by the E V. here and in iii. 21 viii. 14; ;

vacity in its widest extent. The D'ODBO are xviii. 1]properly prosperity and wisdom united,
surely the treasures of metal concealed in thfe see Introd., J 2, note 3. The word is probably
earth (comp. Jerem.xli. 8; Jos. vii. 21)," U.mbeeit. related to t?', and denotes first the essential or
[For illustrations of the peculiar significance of actual (so e. g.. Job v. 12), and then furthermore
this comparison to the mind of Orientals, see help, deliverance (Job vi. 13), or wisdom, reflec-
Thomson's Land and Book, I., 197. A.]. tion, as the foundation of all safety so here and ;

Ver. 5. Then -wilt thou understand the iii. 21 viii. 14 xviii. 1 Job xi. 6 sq.; I.s.
Jehovah. "Understand"
; ; ;

fear of here is
xxviii. 29. Comp. Umereit and Hirzel on Job v.
equivalent to taking something to one's self as a 12. HiTziG (on iii. 21) derives the word from
spiritual possession, like the "finding" in the
the root ni!?, which he says is transposed into
second clause, or like iSt^eoiJai ["receiveth"] in
The "fear of Jehovah" (comp. i. 7) TV!i^ (? ?), and therefore defends as the primary
1 Cor. ii. 14.
is here clearly presented as the highest good and signification of the expression " an even, smooth
most valuable possession of man (comp. Is. xxxiii. path," or subjectively " evenness," i. e., of
6), evidently because of its imperishable nature thought, and so " considerateness ;" he compares
(Ps. xix. 9), and its power to deliver in trouble with this llty'D which signifies "plain " as well
(Prov. xiv. 2G; Ps. cxv. 11; Ecclesiist.
And of God. vralk
knowledge
i. 11 sq.;
as "righteousness." A shield for them that
ii. 7 sq.) find
Knowledge of God is here put not merely as a
blamelessly. The substantive [JD
" " (shield) is most correctly regarded as an appo-
parallel idea to the fear of Jehovah (as in
chap. ix. 10; Is. xi. 2), but it expresses a fruit
sitive to the subject,"Jehovah:" for also in Pe.
xxxiii. 20; Ixxxiv. 11; Ixxxix. 18, Jehovah is in
and result of the fear of Jehovah, as the sub-
like manner called a shield to His saints. In
stance of the following causal proposition in
Comp. the dogmatical and opposition to the accusative interpretation of
vers. 6-8 indicates.
]J0 [which is adopted by Stuart among others],
ethical comments. [Is the substitution of Eioldm
for Jehovah (in clause 6) a mere rhetorical or as object of the verb [SX (he securelh, or en-
poetical variation? Wordsworth calls attention sureth) we adduce, on the one hand, the mean-
to the fact that this is one of five instances in the ing of this verb, and on the other the fact that
Book of Proverbs in which God is designated as we should expect rather X'H ]JD (as an apposi-
JElohim, the appellation Jehovah occurring nearly
The almost singular exception
tive to iT'iJ'in). The old translations, as the
ninety times.
seems then to be intentional, and the meaning LXX and Vulgate, furthermore read the word
will be, the knowledge of "Elohim as distin- as a participle (tJDD or [JO) they translate it by
;

guished from the knowledge of man which is of a verb (LXX WepaaTiei ttjv nopeiav avrav). :

little worth." In explaining the all but univer-
sal use of Jehovah .as the name of God in our
on "371!, literally the "walkers of innocence,"

book, while in Eccles. it never occurs, WoRUS- are the same as "those that walk uprightly,"
WOBTH says, " when Solomon wrote the Book of Prov. X. 9 (the Dn3 D"3^in) or Ps. Ixxxiv. 11
Proverbs he %vas in a state of favor and grace
with Jehovah, the Lord God of Israel he was (the D"nn3 D"3'7in). To protect the paths
;

obedient to the law of Jehovah; and the special of justice, etc. The 8th verse gives more spe-
design of the Book of Proverbs is to enforce obe- cifically the way in which God manifests Himself
dience to that law," etc.. (see Introd. to Eccles., to the pious as a shield, and the ensurer of their
p. 78)-A.]. ,
safety. "Paths of justice" are here, by the
, . . .

Vers. G-8. The Divine origin of wisdom must substitution of the abstract for the concrete ex-
make it the main object of human search and pression, paths of the just, and therefore essen-
"
effort, and all the more since its possession en- tially synonymous with the "way of the pious
sures to the pious at the same time protection in the second clause. Comp. chap, xvii 23. Ver.
 ;
;

CHAP. U. 1-22. 55

9 carries out the import of the parallel ver 5 as Ver. 12. To deliver thee from an evil
the particle IN repeated from the preceding ^ay properly "from the way of evil." <

verse shows. Every good path This ex- From the man that uttereth perverse'
ness. n03nr) perverseness, a strong abstract
pression (31D"Sji'"D"^3) includes the three con-
form [found almost exclusively in Proverbs
ceptions given above, justice, righteousness and Fuerst] which expresses the exact opposite of
integrity, and thus sums up the whole enumera-
tion. Therefore, it is attached without a copula
D'Tt?"p ("uprightness," ch. i. 3; ii. 9), it is
therefore deceitfulness, subtlety, maliciousness.
comp. Ps. viii. ver. 9 b.
2. Vers. 10-19 form a period which in struc-
Comp the expressions, "mouth of perverseness,"
chap. viii. 13; x. 32 ; " tongue of perverseness,"
ture is quite like vers. 1-9; only that the hy-
X. 31; "man of perverseness," xvi. 28; also
pothetical protasis is here considerably shorter
than in the preceding period, where the con- passages like vi. 14; xvi. 30, xxiii. 33. Vers.
13-15 Closer description of the wayward or per-
ditions of attaining wisdom are more fully given,
versely speaking man, in which, because of the
and with an emphatic climax of the thought.
generic comprehensiveness of the conception
This is connected with the fact that in the
former period the Divine origin of wisdom, E'"X, the plural takes the place of the singular.
here, on the contrary, its practical utility for Who forsake straight paths The participle
the moral life and conduct of man forms the
chief object of delineation. There wisdom is D"3t>'n expresses, strictly interpreted, a preter-
presented predominantly as the foundation and ite idea, 'those who have forsaken;" for ac-
condition of religious and moral rectitude in ge- cording to ver. 15 the evil doers who are de-
neral,
here specially as a power for the conse- scribed are already to be found in crooked ways.
cration of feeling and conduct, or as a means of
In dark v^ays. Comp. Rom. xiii. 12; Eph. v.
preservation against destructive lusts and pas- 11 ; 1 Thess. v. 5; also .lob xxiv. 15; Is. xxix.
sions.
If wisdom entereth into thine 15. Deceitful wickedness literally "per-

heart. This 'coming into the heart" must be verseness of evil" (comp. remarks on ver. 12) a,
the beginning of all attaining to wisdom; then, mode of combining two nouns which serves to
however, she who has. as it were, been received strengthen the main idea. VThose paths are
as a guest into the heart must become really
crooked literally, " who in respect to their
lovely and dear to the soul. There is, therefore, ;"
ways are crooked for the prefixed Dn'niT^N
a climax of the thought, as above in vers 1-4
The heart is here, as always, named as the centre is to be construed asan accusative of relation
and organic basis of the entire life of the soul, as belonging to the following D'typJ? comp. xix. 1 ;

the seal of desire, and the starting point for all xxviii. In the second clause in the place of
fi.

personal self-determination. The soul, on the this adverbial accusative, there is substituted the
contrary, appears as the aggregate and sum total more circumstantial but clearer construction
of all the impulses and efforts of the inner man. with 3 "perverse in. their ways."
The former designates the living centre, the latter Vers. 16-19. The representation passes into a
the totality of the personal life of man. Comp.
warning against being betrayed by vile women,
Beck, Bibl. Seelenlehre, Delitzsch, Bibl.
p. 6-5 ;

Pxychol., pp. 248 sq.; VON Rudloff, Lehre vom

just as in v. 3; vi. 24; vii. 5 sq. From
the strange vroman, from the wan-
Menschen, pp. 59 sq. What the last mentioned
author, pp. 64 sq remarks in criticism upon Dk-
,
ton woman. As "strange woman '
(nt?N

litzsch's too intellectual conception of the idea ni!) or a "wanton woman" (n-IDJ. properly
of the heart as the 'birthplace of the thoughts," "unknown," and so equivalent to "strange or
that every where in the Scriptures it appears foreign woman") the betrayer into unehastity is
to belong more to the life of desire and feeling, here designated, so far forth as she is the wife
than to the intellectual activity of the soul, this of another (comp. vi. 26), who, however, has for-
view finds foundation and support especially in saken her husband (ver. 17), and therein has
the passage now before us, as well as in most of transgressed also God's commandment, has
the passages which mention heart and soul to- broken the covenant with her God (ver. 17, 1. c.)
gether (e. ^., Prov. xxiv. 12; Ps. xiil. 2; Jerem. The person in question is accordingly at all
iv. 19; Deut. vi. 5; Matth. xxii. 37; .\cts iv. events conceived ot as an Israelitess; and this is
32). Comp. also Hitzic on this pa.ssage. And opposed to the opinion of those who, under the
knowledge is pleasant to thy soul [For designation "the strange, or the foreign woman"
a peculiarity of grammatical structure in the (especially in connection with the last expression
original, see critical notes.] Ver. 11. Then which appears as the designation of the adulter-
ess in chap. v. 20; vi. 24; vii. 5; xxiii. 27),
will reflection watch over thee. I'i! "'nt?
think first of those not belongingto the house of
as in vi 22. 13i7 (construed, however, with a
-T ^ Israel, because the public prostitutes in Israel
mere accusative and 1S3 have al-
of the object) were formerly, for the most part, of foreign birth
ready been found connected in ver. 8 above, and (so especially J. F. Frisch: Commentaiio de niu-
liere peregrina apud Ebrmos minus honesle habita,
occur again in chap, iv 6. n3!0 here reflection,
Leips., 1744, and among recent commentators,
considerateness (LXX: (iovT,}/ Kali]), properly e. g., Umbreit). This view is in conflict with
" wisdom, so far forth as its direction is out-
the context of the passage before us quite as de-
ward, and it presents itself in relation to the un- cidedly as is the idea of the LXX, which inter-
certain, testing it, and to danger, averting it" prets the foreign and wanton woman as the per-
(HiTZIQ). sonification of temptation in contrast with wis-


50 THE PROVERBS OF SOLOMON,

dom (i. sq ), but to carry out this view is

'20 tors all return not again, because from
obliged introduce all manner of arbitrary re-
to Sheol there is no return to the land of the living;
lations,
p. g., referring that of the "companion see Job vii. 9, 10,
and comp. Prov. v. 5, 6.
of youth " in ver. 17 to the instruction in Divine Paths of life, as in Ps. xvi. 11 Prov. v. 6. ;

truth [diSaaKa?.ia veon/rog), which was a guide in

3. Vers. 20-22. While the [^dS [in order that]
youth. It is decisive against this allegorical
conception of the strange woman, which has been is strictly dependent on ver. 11, and co-ordinat
a favorite with some Christian expositors also, with the 7 of the two final clauses in vers. 12 sq.
such as Melanchthon, Joach. Laxge, Chk. B.
and 16 sq., still we are to recognize in the an-
MiCHAELis, that the wicked and perverse men in
nouncement of a purpose which it introduces, a
vers. 12-15 cannot possibly be interpreted figu-
conclusion of the entire admonitory discourse
ratively, but certainly only as individual con-
crete representatives of moral evil.
which this chapter contains, an epilogue, as it
[This word

were ("all this I say to thee in order that," etc.),
n'"13J is " especially applied to those strange which again may be resolved into a positive and
'

women' whom Solomon himself loved in his a negative proposition (vers. 20, 21 and ver. 22).
old age, and who turned away his heart from
Umbreit's translation of [Jt'O? by " therefore " is
the Lord his God, and beguiled him to favor
and encourage the worship of their false gods ungraminatical, nor can it be justified by refer-
(see 1 Kings xi. 1-8; comp. Neh. xiii. 26, 27).
ence to passages like Ps, xxx. 12; li. 4; Hos.

Here is a solemn lesson. Solomon warns his viii. 4. The upright shall inhabit the land.
son against that very sin of wliicli he himself
In the description of the highest earthly pros-
was afterwards guilty. Thus by God's goodness perity as a "dwelling in the land" [i. ., in the
Solomon's words in this Divinely inspired book native land, not upon the earth in general, which
were an antidote to the poison of his own vicious would give a meaning altogether vague and in-

example " Wordsworth]. 'Who maketh her definite), we find expressed the love of an Israe-
words smooth c \vho knows how to speak lite for his fatherland, in its peculiar strength
-i. ,

flattering and templing words comp. vii. 21 Ps.

;
and its sacred religious intensity. "The Israe-
;

V. 9; Rom. iii. 13.

V^er. 17. The companion
lite was, beyond the power of natural feeling,

of her youth. The same expression occurs which makes home dear toevery one, more closely
also in Jerem. iii. 4 comp. Ps. Iv. 13, where bound to the ancestral soil by the whole form of
;

the theocracy torn from it he was in the inmost

;
']l'7X in like manner means companion, con-
roots of life itself strained and broken. Espe-
fidant. The forsaking of this "companion cially from some Psalms belonging to the period
of youth," i. e., the first lawful husband, is, at of the exile this patriotic feeling is breathed out
the same time, a "forgetting of the covenant of in the fullest glow and intensity. The same form
her God," i. p., a forgetting, a wilful disregard of expression has also passed over into the New
of that which she has solemnly vowed to God, Testament, comp. Matth. v. 5, and also, with regard
Marriage appears here not merely as a covenant to the idea as a whole. Ps. xxxvii. 9, 11, 29; Prov,
entered into in the presence of God, but in a cer- X. 30" (Elster). But the wicked shall be
tain sense one formed with God. Quite similar rooted out from the land. See critical notes
is the representation in Mai ii. 14, where the above.
adulterous Israelite is censured for the faithless
abandoniuent of his D'^llj-'J nEyS (wife of youth) DOCTRINAL AND ETHICAL.
because God was witness with her at the forma- He only who seeks after wisdom, i. e., who
tion of the marriage covenant. That the mar- turns his practical efforts wholly toward it, and
riages of the Israelites " were not consummated walks in its ways, finds true wisdom. For wis-
without sacred rites connected with the public dom in the objective sense, is a gift of God, an
religion, although the Pentateuch makes no men- efl[iuence from Him, the only wise (Rom. xvi. 27 ).
tion of them," is accordingly a very natural as- It can therefore come into possession of Iiim
sumption,
one which, e. g., Ewald, Bertueau, alone who seeks appropriately to make his own
HiTzio, Reinke, v. Gkrlach, etc., have made on the true subjective wisdom, which is aspiration
the ground of the two passages here uuder con- after God and divine things; who in thought
sideration, especi.ally the passage in Malaclii, and experience seeks to enter into communion
Yet compare besides A KiJiii.ER on the latter with God who devotes himself entirely to God,
;

passage \Nachail. Vrnphh., IV. 102 sq,), who subjects himself fully to His discipline and guid-
finds there a witness of Jehovah, not at the con- ance, in order that God in turn may be able to
summation, but at the violation of marriage give Himself wholly to him, and to open to him
Vers. 18, I'.t. For her house sinks down to the blessed fulness of His luxture,
This main
death, e/c .\ reason for tlie strong expression thought of our chapter, which conies out with
in ver. Itj, "to deliver thee from the strange
especial clearness in vers. 5, 6, is essentially only

woman." And to the dead her paths. The another side, and somewhat profounder concep-
D'e<i3'1 [i. e., properly the weak, languid, power-
tion, Of the motto which, in i. 7, is prefixed to
less [Gesen., Thes. guieli, silen/es, FrERST,"the the entire collection, viz.. that the fear of Jeho-
:
dark, the shadowy"]; comp. the f(r5(.t/a Knfiov- vah is the beginning of wisdom, or again, of
ruu of Homer, and the timbrie of Vibgii.) are the the significant utterance in chap, xxviii. 5:
dwellers in the kingdom of the dead (comp, ix,; "They that seek God understand all things."
xxi. 16; Ps. Ixxxviii. 10; Is. xiv. 9: xxvi. 14, 18, Within the limits of the New Testament we may
19), and stand here, like the Latin inferi, for the compare above all else, what the Lord, in John vii.
world of the dead, or Sheol itself. Her visi- 17, presents as the condition of a full comprehen-

CHAP. II. 1-22. 57

sion of Himself and of the divine truth revealed bines two causes: 1) God's aid; 2) our own zeal."
in Him: "If any man will do His will he shall (No. 2 ought here necessarily to have been put
know whether this doctrine be of God;" like- first
an improvement which was made by
wise: " Ask and it shall be given you; seek and Stocker in his reproduction of this analysis of
ye shall tind," etc. (Matt. vii. 7); and also: Melanchtuon). Stocker: The rounds upon
'Awake thou that sleepest, and arise from the which one must, with divine help, climb up to
dead, and Christ shall give thee light" (Eph. the attainment of wisdom are seven: 1) eager
T. 14). Comp. further the passage from the hearing; 2) firm retention 3) attentive medita- ;

Book of Wisdom (chap. vi. 12, 13), which Me- tion 4) unquestioned progress 5) due humilia-
; ;

LAXCHTHON, with perfect propriety, cites in this tion; 6) devoted invoking of God's help; 7)
connection ' Wisdom is willingly found of them tireless self-examination.
: [Chalmers (on vers.
that seek her, yea, she cometh to meet and maketh 1-9):
The righteousness of our conduct con-
herself known to those thai desire her ;" and tributes to the enlightenment of o'.ir creed. The
also David's language : " In thy light do we see wholesome reaction of the moral on the intellec-
light" (Ps. xxxvi. 9), the well-known favorite tual is clearly intimated here, inasmuch as it is
motto of Augustine, which in like manner, as to the righteous that God imparteth wisdom].
it was employed by the profound metaphysician Starke (on vers. 1-4) ; As the children of the
Malebr.\nche, ought to be used by all Christiau world turn their eyes upon silver and treasures,
philosophers as their daily watchword and sym- run and race after them, make themselves much
bol. disquiet to attain them, though after all they are
In the second section of this admonition (vers. but shadows and vanity so ought the children
;

10-19) this true wisdom, to be conferred by God, of God to use much more diligence to attain
to be found only with God, is more completely heavenly wisdom, which endures forever, and
exhibited, on the side of its salutary influence makes the man who possesses it really prosper-
upon the moral life of humanity, especially as a ous. [Vers. 1-6. Bridges:
Earthly wisdom is
preserver against sin and vice and their ruinous gained by study heavenly wisdom by prayer.
;

consequences. After this in conclusion the Study may form a Biblical scholar; prayer puts
epilogue (vers. 20-22) contrasts the blessed re- the heart under a heavenly pupilage, and there-
sults of wise and righteous conduct and the pun- fore forms the wise and spiritual Christian. But
ishment of ungodliness in strongly antithetic prayer must not stand in the stead of diligence.
terms, which remind us of the close of the first Let it rather give life and energy to it. Arnot
Psalm and of the Sermon on the Mount (Malt, (vers. 2):
The ear inclined to divine wisdom
vii. 24-27 comp. Ps. i. 6). Comp. the exegeti-
; will draw the heart: the heart drawn will incline
cal comments on these two sections. the ear. Behold one of the circles in which God,
for His own
glory, makes His unnumbered worlds

HOMILETIC.
go round.
(Ver. 4). Fervent prayer must be
tested by persevering pains. Trapp (ver. 2):
Homilji on the entire chapter: The main stages Surely as waters meet and rest in low vallej's,
in the order of grace, contemplated from the
point of view of the wisdom of the Old Testa-
so do God's graces in lowly hearts. (Ver. 3).
A dull suitor begs a denial]. Starke (On vers.

ment: 1) The call (vers. 1-4); 2) Enlightenment 5-9)
Righteousness of faith and righteousness
:

(vers. 5, 6) 3) Conversion (vers. 7-10); 4) Pre-

; of life are closely connected. As soon as the
servation or sanctification (vers. 11-20); 6) Per- first exists (vers. 5-8) the other must also show
fection (vers. 21, 22).
Starke: The order of itself in an earnest and pure walk before God
proceeding for the attainment of true wisdom and man, Luke i. 74, 75; Phil. i. 11. Lange
and its appropriate use: 1) the order for the (on ver. tj) :

One may indeed by natural know-
attainment of wisdom consists in this, that we ledge very readily learn that God is a very be-
a) ask for it, (1-3), b) search for it with care and nevolent being; but how He becomes to a sinner
diligence (4). 2) The wisdom thus attained is the God of love, this can be learned only from
the only true wisdom, as appears a) from its own the mouth of God in the Holy Scriptures.
characteristics (5), b) from the person of its
[Trapp (ver. 9): "Thoushalt understand right-
giver (0), c) from the conduct of the men who eousness," not as coffnoscitiva, standing in specu-
possess it (7, 8). 3) This only true wisdom is lation, but as directtva vitse, a rule of life.]
protilable, a) for the attainment of I'ighteousness Vers. 10-22.
[Ver. 11. Bridges: Before
in faith and life (9-11, b) for deliverance from wisdom was the object of our search. Now,
evil (12-19), c) for the steadfast maintenance of having found it, it is our pleasure. Until it is
an upright life (20-22).
Simpler and better so it can have no practical influence. Arnot:
StoCKEr Studiosi sapientise 1) officium (1-8)
:
2) ; It is pleasure that can compete with pleasure; it
jirsemium (9-22). [The student of wisdom 1) in is "joy and peace in believing" that can over-
his duty, 2) in his reward]. Calmer Handb.: come the pleasure of sin.] Stocker (on vers.
The way to wisdom consists 1) in listening to its 10-12):
Wisdom helps such as love her in all
call (1, 2) 2) in searching for it pr.ayerfuUy
; good, and preserves them against all evil; she
(3-6) 3) in deference to that portion of wisdom directs them to the good and turns them from

;

which one has already attained, by earnestness

in a holy walk (7-9); 4) in the experience of the
the evil way.
(On vers. 12-19): Wisdom de-
livers from the three snares of the devil, viz.,
power of wisdom, which lies in this, that it pre- 1) from a godless life; 2) from false doctrine;
serves from ways of evil, especially of impurity 3) from impurity and licentiousness. Starke
(10-22). (on vers. 12 sq.):
Daily experience teaches us
Vers. 1-9. MELANCHTHON:-"He admonishes how that we are by nature in a condition from which
we niay make progress (in wisdom): for he com- we need deliverance. But how few ai-e there of
 ; ; ; ;

68 THE PROVERBS OF SOLOMON.

those who are willing to be delivered, Matt, vers. 21, 22):

People who mean rightly neither
xxiii.
steps in
37! (On :i0-22): Not merely some
vers.
tbe right way, but continuing
to
with God nor men are with their posterity
the end
rooted out of the world. He who observes will
brings blessedness, Matt. xxiv. 13 [^Granted even now see plain proofs of this, Ps. Ixxiii. 19;
that for a time it goes ill with the godly in this xxxiv. lt>. Von Geblacu (on ver. 21:) The
world. God's word must nevertheless be made meaning of the promise, so common in the law,
good, if not here, surely in eternity, Ps. cxxvi. of '-the pious dwelling in the land " depends
h.
[Bridges :
The spell of lust palsies the grasp especially on the fact that Canaan was type and
t>y which its victim might have taken hold of the pledge of the eternal inheritance of the saints in
vaths of life for hia deliverance.] Hasius (on light.

4. Continuation of the exhibition of tbe salutary results of a devout and pious life.

Chap. III. 1-18.

1 My son, forget not my doctrine,

thy heart keep ray commandments
and let
2 for length of days and years of life
and welfare will they bring to thee.
3 Let not love and truth forsake thee
bind them about thy neck,
write them upon the tablet of thy heart;
4 so wilt thou find favor and good reputation
in the eyes of God and of men.
5 Trust iti Jehovah with all thy heart,
and rely not on thine own understanding.
6 In all thy ways acknowledge him,
and he will make smooth thy paths.
7 not wise in thine own eyes;
Be
Jehovah and depart from evil.
fear
8 Healing will then come to thy body
and refreshing to thy bones.
9 Honor Jehovah with thy wealth,
and with the best of all thine income
10 so will thy barns be filled with plenty
and with new wine will thy vats overflow.
11 Jehovah's correction, my son, despise not,
neither loathe thou his chastening
12 for whom Jehovah loveth, him he chasteneth
and holdeth him dear, as a father his son.
13 Blessed is the man that hath found wisdom,
and he that attaineth understanding;
14 for better is its accumulation than the accumulation of silver,
and her gain (is better) than the finest gold.
15 More precious is she than pearls,
and all thy jewels do not equal her.
IG Long life is in her right hand,
in her left hand riches and honor.
17 Her ways are ways of pleasantness,
and all her paths (are paths) of peace.
18 A
tree of life is she to those that lay hold upon her,
and he who holdeth hsr fast is blessed.


CHAP. III. 1-35. 59

5 Description of the powerful protection which God, the wise Creator of the world, ensures to
the pious.

Chap. III. 19-26.

19 Jehovah hath with wisdom founded the earth,

the heavens (hath he) established by understanding;
20 by his knowledge were the floods divided,
and the clouds dropped down dew.
21 My
son, never suffer to depart from thine eyes,
maintain (rather) thoughtfulness and circumspection;
22 so will they be life to thy soul
and grace to thy neck.
23 Then wilt thou go thy way in safety
and thy foot will not stumble.
24 When thou liest down thou wilt not be afraid,
and when thou liest down thy sleep is sweet.
25 Thou needst not fear from sudden alarm,
nor from the destruction of the wicked when it Cometh.
26 For Jehovah will be thy confidence
and keep thy foot from the snare.

6. Admonition to benevolence and justice.

Chap. III. 27-35.

27 Refiise not good to him to whom it is due,

when thine hands have power to do it.
28 Say not to thy neighbor " Go and come again :
;"

or " to-morrow I will give it " while yet thou hast it.
29 Devise not evil against thy neighbor
while he dwelleth securely by thee.
30 Contend with no man without cause,
when he did thee no evil.
31 Imitate not the man of violence
and choose none of his ways.
32 For an abhorrence to Jehovah is the deceiver,
but with the upright he maintaineth true friendship.
33 Jehovah's curse dwelleth in the house of the wicked
but the home of the just he blesseth.
34 If he scorueth the scorners,
to the lowly he giveth grace.
35 Honor shall the wise inherit,
but shame sweepeth fools away.

GRAMMATICAL AND CRITICAL.

Ver. 6.
[The idea of the verb '^K'" is not that of gnidaDce [E. V.: "shall direct thy paths"], bnt that of makiDf
straight (Stuart), or. perhaps, better still, making smooth (Fuerst, De W., Kamph.). A.]
Vers. 7, 8. [^nn" 7K. the "dehortative " use of the Jussive, Bott., 964, 8; while in ver. 8 we have an example of the
"desponsive" use shall
it n'')ty7. For the doubling of the T by Dagesh see Bott., 392 He explains as "mi-
be. c. it

metic for greater vigor." Some texts carry this even into the succeeding \ 885, A. Fuerst (Lex., sitb verba) pronounces
itunnecessary to change the vocalization as proposed by some commentators and preferred by ZiJCKlER, and agrees with
Uhbreit in bis view ol the meaning. A.]

Ver. l'.i. In the ordinary rendering, " even as a father Ihe son in whom he deiii:hteth," or "whom he holds dear"
[which is the rendering, e y., of the E. V., De Wette, Stuart, Noyes, Mde>8CB.], nVT' is construed as in a relative clause.
But then we should expect rather the perfect HX^
T T
i and there should have been in the first clan e a comparative proposi-

tion of like construction with the one before us. The L,\X, from which Htb. xii. 5 is ]i ersilly quoted [n rendering which
HoLnEN adopts and defends], appears to ave read 1
^X^' instead of ^KD^, for it translates Ihe second clause by juotTTiyoi
fieTTavra vibv Of napaBexfTOL [scourgeth every son whom he receiveth]. This old variation, however, nprears to owe its
origin to the endeavor to securo a better paraUelism. [Kamph. adepts a slightly different rendering, which makes the lat'


6U THE PEOVERBS OF SOLOMON

ter part of the clau>!e relative, bat makes the relfitive the subject and not the object of the verb, thus obviating the objec-
tion in regaid to tense ; atid (dealeth) as a father (who) wisheth well to his son. Tbe Jl{< for J^X Jit the beginning of the

Terse is explained by Butt., I 362, 3, &a the result of assimilation to the subsequent HK- A.J
Ver, 18. In the Hebrew "ItS^XD
T '-. :
ri'DDHl the plural D' JD/l
T .- . :
is employed distribntively, or, as it were, of undefined

individuals, for which reason its predicate stands in the singular; comp. Gen. xlvii. 3; Num. xxiv. 9; Gesen., Lehrgeb., p.
Tlo; EWALD, g30'J, a [BijTT., ^'02, 8J

Ver. 2ti. The 3 in 17DD3 is the so-called 3 essentiiBt which serves for the emphatic and strengthened introductioa

of the predicate, as, e.g., in '^1^3, Ex. iviii. 4 (Gesen., Lehrgeb., 839, Ewald, Lehrb^ 217 f.).

Ver. 27. "When thy hands have power to do it ;" literally * when thy hands are for God." With this phrase com-
pare T SxS iy% Gen. xxxi. 29, Micah ii. 1, or 1" SxS TX. Deut. xxviii. 32; Neh. v. 5. [The weight, both of
lexicographiciil and esegetical authority, is, and, we think, plainly should be, against this view of the author. See, e- g.^

Gesex. and FtJERSx; 7X has assigned to it distinctly the^iguificatioti "strength,"' the abstract quality corresponding to the

concrete. " the stroug." i.e., God. It belongs to the power^it is in the power]. Inasmu''h as in these idioms the singular
T always occurs, the K'ri reads in our passage also IT. and the LXX for tbe same reason bad translated \tip <rov tho rj f

translation being a free one; Frankel, Vorstudien zur Septuaginta, p. 239]. Vet there is no grammatical reason whatever
for the change.

Ver. 28. [-TVI/, K'thibh, another distributive plural, where the K'ri has a singular; see Bott , g^ 702, d 886, c.
-A.]
Ver. 30. [Holden translates the last clause *'Burely he will return thee evil," because the ordinary rendering "gives

to the word 70i the sense of doing or performing, which it seems never to bear, but always that of returning, requiting,
- T
rfcompensing.^^ The primary import, however, seems to be to collect, to complete, which fact, together with the tense. Jus*
tiller the almost entire unanimity which sustains the ordinary rendering. A.]
curs at much shorter intervals, that between
EXEGETICAL. the " my son " in chap, ii 1 and the first in the
third chapter there are no less than 22 verses,
1. The close connection between this group of and that finally the paragraphs or " strophes "
admonitions and chap. ii. appears at once exter- formed by the repetition of this address in the
"
nally in the resuming of the address " My son two following chapters (iv. 10 sq.; iv. 20 sq.; v.
(ii. 1), which recurs three times in chap iii vers. ,
1 sq.) are by no means of equal length, and can
1, 11, 21,
without, however, for that reason, be brought into uniformity only by critical vio-
introducing in each instauceanew paragraph; for lence (the rejection of chap. iv. 16, 17 and 27).
in ver. 11 at least the series of admonitions begin- If we therefore cannot justify Hitzig's endeavor
ning in ver. 1 continues in its former tone with to produce by the exclusion of several verses a-
out interruption (comp. especially ver. 9), and symmetrical external structure for our chapter,
agnin the new commencement in ver. 21 does not ( e., a division of it into three equal strophes, we
equal in importance that in ver 19 sq., or that are also obliged to differ with him when he con-
iu ver. 27 sq. Hitzig maintains that vers. 22-26 ceives of the contents as mainly admonitory, in
are spurious, inasmuch as the promise of reward contrast with the more descriptive character of
which it contains, after the earlier briefer sug- chap. ii. For here as there we find admonitions,
gestions of virtue's reward iu vers. 4, 6, 8, 10, direct or indirect, to the securing and retaining
.-leems tedious and disturbing inasmuch as their ;
of wisdom (vers. 1, 3, 5, 7, 9, 11, 21, 27 sq.) al-
style of expression appears tame, prosaic, and ternating with delineations of the blessedness
even, in some degree, clumsy; inasmuch as there which becomes the portion of its possessors
may be detected in them traces of a strange and (vers. 4, 6b, 8, 10, 22 sq., 32 sq.), or with
later idiom [e. g., the jni D'TI [life and grace] praises of wisdom itself (vers. 13 sq., 19 sq.).
in ver. 22 ; the T\Xt! [destruction] in ver. 25 ,
Especially are the commencement and conclusion
of the chapter in close correspondence with those
the 13^0 [from the snare] in ver. 26); and
of chap, ii., and accordingly justify our concep-
finally
the thing which appears in fact to have tion of the general import of the proverbial dis-
given the chief impulse to bis suspicion inas- courses which it contains, as being a sort of con-
much as from the omission of these five verses tinuation of the longer discourse which consti-
there would result another instance of the deci- tutes the preceding chapter. Only in two points
mal grouping of verses before we come again to do we find essentially new material introduced
the address to the "children " of wisdom in chap, into the representation, which is now mainly ad-
iv. 1, just as before the 'JS [my son] in vers. 11
monitory and again chieiiy descriptive, viz., in
and 21 was repeated in each case after ten vers. 19 sq., where the protecting and preserving
verses. But since no kind of external testimony power of wisdom is illustrated by a reference to
Ciin be adduced in support of this assumption of God's creative wisdom as the original source and
an interpolation, while, on the other hand, a ver-
model of all human wisdom, and in vers. 27 sq.,
sion as old as the LXX
contains the verses en- where in the place of the previous admonitions
tire, the suspicion appears to rest on grounds of a more general nature there appears a special
wholly subjective, and to be supported by rea- admonition to love of one's neighbor, as the sura
sonings tiiat are only specious. This is espe- and crown of all virtues. Therefore (with De-
cially true of the fact that there are in each in- I.ITZSCH, comp. above, Introd., J 15) at each of
stance ten verses between the first addresses, these points we begin a new section.

" my son," which loses all its significance when 2. Conlmucd represenlalion of the salutary conse-
we observe that in chap. i. the same address re- quences of a wise and devout life. Vers. 1-18.
 " ;

CHAP. III. 1-35. 61

Vers. 1, 2. Forget not my teaching. not perchance the "commandments" mentioned

The substance of this teaching (miH, as in i. 8), in ver. 1, of which C. B. Michaems and others
here think without any good reason) ; comp. Jer.
or the enumeration of the individual commands
xxxi. 33 2 Cor. iii. 3 ["To bind God's law about
;

(mSD) of wliich it consists, begins with ver. 3. the neck is not only to do it, but to rejoice in do-
"
Iiength of days, properly "extension of days ing it; to put it on, and to exult in it as the
(D'n' '^IX) as in Ps. xxi. 4), is a description of fairest ornament." Wordsw.]. So Twilt thou
earthly prosperity as it is promised to wisdom find favor and good reputation liier.nlly,
for a reward. Comp. Ex. xx. 12 1 Kings iii. 14. "and so find," etc. (Ni'n?)
;
the Imper. with i ;

For that this long life is a liappy one, a " living consec. stands for an Imperf. (Ewald, Lehrb., 235);
in the promised land" (Deut. iv. 40; v. 30; vi. for "by the command the certainty that obedi-
2; xi. 9; xxii. 7; xxx. 16), an "abiding in the ence will follow is promoted," Hitzig. Comp. iv.
house of the Lord " and under His blessing (Ps. 4; XX. 13; Gen. xlii. 8; Isa. viii. 9; xlv. 22.
XV. 1; xxiii. 6; xxvii. 3),
this is plainly assum- [BoTT. calls this the " desponsive " imperative;

ed. Comp. the parallel expression Dl/ty [peace]
see ^ 957, 6 A.]. " Find favor or gr.ace '"

(in NYD) as in Jer. xxxi. 2 1 Sam. ii. 26 Luke ; ;

in the second member, which here, as below in

ii. 52 only thiit in these passages, instead of
;
ver. 17, describes the safety which belongs only
"in the eyes of God" (i. e.. according to God's
to the pious, the religious peace of mind of which
judgment, comp. Gen. x. 9 2 Chron. xxx. 22) the ;
the ungodly know nothing (Is. xlviii. 22; Ivii.
simpler phrase " with God " (DN. Trapa) is com-
21).
Vers. 3, 4. The first of the commandments
;

announced in ver. 1, with the corresponding pro- bined with the formula under discussion.
Thus
i

mise of reward. Love and truth. These 1

Good reputation. we translate, as
ideas HDXl IDfl which are very often associated, Hitzig does, the expression 310 /^D', which be-
I

in our Book, e. g., in xvi. 6

xiv. XX. 28,. low in chap. xiii. 15, as in Ps. cxi. 10, conveys
;

are, when predicatedof man, the designation of the idea of good understanding or sagacity [so
those attributes in which the normal perfection the E. v.. Bertheac, Kamph. render it in this
of his moral conduct towards his neighbor ex- passage also] but here, as in 2 Chron. ;

presses itself. TDTI, which, as a Divine attribute,

xxx. 20, denotes the judgment awarded to any
is equivalent to mercy or grace, designates " the one, the
favorable view or opinion held concern-
disposition of loving sympathy with others, ing any one. [Fcerst, Van Ess, etc., prefer this
which rests upon the feeling of brotherhood, the rendering, while Gesen., De W., Stuart, Noyes.
feeling that all men are of like nature, creatures MuENSCHER translate "good success." A.~\.

of the same Gol." This feeling, which is the With interpretation the "finding favor"
(his
prime factor in our moral life by wliich society will have reference more to God, the "finding
is constituted, has for its natural basis the desti- good opinion or favorable judgment " predomi-
tution and defencelessness of isolated man; from nantly to men. [Kamth.. however, insists that
which springs the deeper necessity not only to the idea is indivisible
universal favor.]
augment power by mutu.il outward help, but also Vers, h, 6. Trust in Jehovah with all
by the interchange of thoughts and emotions to thine heart, etc. : the fundamental principle of
effect a richer development of spiritual life, and all religion, consisting in an entire self-commit-

to discern what in one's own feeling is purely ment to the grace and truth of God, with tlie
individual, and what is common and eternal abandonment of every attempt to attain blessed-
(Elster). npS then designates inward truth- ness by one's own strength or wisdom comj). ;

Ps. xxxvii. 3 sq. : cxviii. 8, 9 Jer. ix. 22. Re- ;

fulness, the pectus rectum, the very essence of a

gard him. ''^J:".''> strictly "lake notice of
true man opposed to all hypocrisy and dissimu-
lation, the endeavor to mould every form into him," t. e.. recognize Him as the unconditional
the closest possible correspondence with the na- controller over all thy willing and doing. Comp.
ture of the thing, on which depends all the relia- the opposite: 1 Sam. ii. 12, and in general for
bleness and security of life's relations" (Elstek, this pregnant use of the verb Ps. i. 6 yy
comp. Umbreit). The proofs of a life regulated xxxvii. 18; Am. iii. 2, etc. Vers. 7,8. Fear
by "love" and "truth," and so of conduct toward Jehovah and depart from
evil (comp. xiv.
one's neighbor, as loving as it is true, a genuine 16; xvi. 6; Job i. 1 xxviii. 28); an absolute ;

aX?!i}eveiv cv nyaTrri [truth in love, Eph. iv. 15] contrast to the first clause of the verse for he ;

are suggested in the following admonitory dis- who fears God distrusts his own wisdom, when
course in vers. 27 sq. Bind them about thy this perchance presents evil and wayward .action

neck not as talismans and amulets, as Umbreit as something agreeable and desirable (Gen. iii.
suggests, but simply as costly ornaments, which 5). Healing will then be (come) to thy
one wears upon the neck (comp. i. 9; alsovii. 3); body. Thus probably is the phrase 'Hn ri?N21
or again as treasures which one will secure to be explained, with Bertheau and Hitzig,
against loss, and therefore (if valued like a sig- for to express the idea "healing is this to thy
net ring, Gen. xxxviii. 18; Jer. xxii. 24) wears body," (Umbreit, Ewald, Elstek, and most of
aitached to a chain about the neck. The latter the elder commentators) N'n n'.N3"; would rather
explanation, to which Hitzig gives the prefer-
ence, seems to be favored especioUy by chap. vi. have been required. Instead of ''J'pti'/ ^^Y
21, and also by the analogy of the parallel ex- navel (which, according to Umbreit, here, un-
pression " write upon the tablet of the heart," t. e., like Ezek. xvi. 4 Song of Sol. vii. 3, is intended
;

thorougiily impress upon one's self and appro- to be a designation of the whole body by a part
priate the virtues in question (love and truth
of special physiological importance) it will pro-
 ; ;
;;

62 THE PROVERBS OF SOLOMON.

bably be correct to read I'fp; as a contraction while that of the latter is "loathe, abhor." In
the present instance the rendering might easily
of TlNty'?, or ^7ty3^ as in chap. iv. 22. For
be taken as an anti-climax A.]. And holds
translations as early as the LXX
and Peshito him dear as a father his son. For the gene-
express simply the idea " to thy body," to which ral idea that God's corrections are essentially
furthermore the parallel "to thy bones" corres- nothing but revelations of His educating love
ponds better (comp xiv. 30; Micah iii. 2) than and fatherly faithfulness, comp. in the Old Tes-
to the very far-fetched expression "to ihy tament especially Deut. viii. 5 ; Ps. cxviii. 18
navel." Refreshing to thy bones, 'ipt:' Lam. iii. 33 sq.
Vers. 13-18. Enthusiastic praise of true wis-
strictly irrigation, watering, then refreshing,
dom, which is one with the fear of God.
invigoration here in contrast with the " lan-
;
Blessed is the man
that hath found wis.
guishing of the bones" (Ps. xxxii. 3, 4), i. e., dom. The perfect KX3, hath found, who
their drying up under a fever heat or an inward T T

anguish of soul, c. y., the pangs of a troubled expresses the idea of permanent possession the ;

Comp. Job xxi. '2i: Is. Iviii. 11. parallel imperfect p'i)' (from p1i3, procedere
conscience.
Vers. 9, 10. Honor Jehovah with thy therefore, to bring forth, to bring to view, to
riches. The [0 in 'IJinD and the following bring to pass, comp. viii. 3-5; xii. 2; xviii. 22)
denotes a continually renewed and repeated at-
phrase -inSOri-Ss n'C/XlO is certainly not to taining. The tKjin'O.tiv ("bring forth") used of
be construed .is partitive, as though God was to the scribe "instructed unto the kingdom of
be honored with a part only of one's wealth and heaven," Matt. xiii. .52, cannot be compared
directly with our expression, since p"3ri clearly
of the first fruits of one's increase (so e. g.,
Bertheaxi), but the preposition [0 here ex- contains an iilea synonymous and not one con-
presses the idea of a coming forth out of some-
trasted with Ni'"3.
T T
Better is her accumula-

thing, as in Ps. xxviii. 7 2 Kings vi. 27.

;
In tion than the accumulation of silver.
opposition to the comparative idea which Ew.vLO mnD does not, like the corresponding term '13
endeavors to bring out from the JO ("more than in the parallel passage, viii. 19, denote what
thy wealth") see Hitzig on this passage. With wisJoia brings by way of gain, but the very act
regard to the idea itself compare passages like of gainiijg and acquiring (e/ijropsi'iaOai, LXX).
Ex. xxiii. 19: Deut. xviii. 4 sq. xxviii. 8 sq. ;
So with nnxon,
TT
that which comes with and in
Mai. iii. 10-12. That the offering in sacrifice :

herself, the gain which exists in herself. [The

the first fruits of the field and of the other
"merchandise" of the E. V. is unfortunately
revenues of one's possessions or labors was not
only enjoined by their law upon the people of
obscure and misleading] Than the finest
gold, y^in signifies, according to most of the
God under the Old Testament, but that it was
also practiced by other ancient nations as a old interpreters, the finest and purest gold
usage connected with religious worship, appears (Vulg. auTum primum).
: The etymology leads,
in the unmistakable identity of the root ]"in with
from passages in classical authors, e. </-. Diou.
SicuL., 1.. 14: Plvt. de hide, p. 377: Pliny's that of the Greek. ;fpD'76c, at first only to the idea
Hist. Nat., 18, 2. Comp. in general Spe.nceb, of clear or bright shining, gleaming or glittering
Deleijibus Hebrxorum rilualihus, p. 713, sq. (de. {curw^eiire). Gold is therefore, on the ground of
primitiarum origine"). [Be not content with lip- its brilliancy, named in the climax as a more
service, but obey God's law by making the pre- precious possession than silver, to which in ver.
scribed oblation and by bringing also free-will 15 the "pearls" (instead of the K'thibh D"Ji3
oflFerings to Him." Wordsw. Oar author's we shall be constrained to give an unqualified
notes, in their distinct recognition of the first comp. viii. 11 xx.
j:irefercnce to the K'ri D'J'Ji!, ;

fruits as required for and by Jehovah, are to be

15: xxxi. 10, etc.) supply the culmination in
preferred to his version, which has the more ge-
the series, and the generalizing term "all thy
neral hut less Jewisli idea that "the best" should
he given -V.]
'With new wine will thy jewels" includes the three specified items with
all similar articles of value. Comp. viii. 11
vats overflo^v. ?i"^3', literally: they will ex-
Job xxviii. 18, where our verse recurs almost
tend themselves, separate, swell ap Comp. the literally. In the latter passage (Job xxviii.
use of the same verb \'')2 with reference to 15-19) besides silver, gold and pearls, various
rapidly increasing flocks Gen. xxx. 20'; Job
;
other gems, c y., onyx, sapphire, coral, amber,
i. 10.
Similar strong metaphors for the descrip- topaz, etc., are mentioned as falling far below
the value of wisdom. In the LXX there appear
tion of a rich abundance and the blessing of the
harvest may be found, e.g., Joel iv. 18: Amos both in ver. 15 and in 16 amplifying additions,
ix.13 ; Lev. xxvi. .5. in respect to which Hitzig. while not regarding
Vers. 11,12 Jehovah's correction despise as original the double clause interpolated in ver.
thou not. To the " despising" (DS3 here as 15 between* the two members: ovk avTirnacerat
ai<TTi oi'fifv TztiVTjfjSv. Er; vuorot; iariv Traatv Tuiq
in the quite similar passage Job v. 17 [from
()yi^nvmv avTiQ [no evil thing competes with her.
which WoRUSw. thinks our passage to be de-
She is well known to all those tliat approach
rived]), the "loathing" or "abhorring" (]Mp) her], yet considers it as resting upon an interpo-
is evidently the climax. [In the E. V. generally lation that had already made its way into the
this distinction between the two verbs is very Hebrnw text. The supplement added to rer. 16:
fairly made; the prevailing rendering of the in Ttih G-Ouarni; tivTij^ hn-npehcTai ^tKatoui'VTi, vdaov
former being "despise, disdain, reject, refuse," i^i nal iXcoi' i-l yXCiaaii: ipopei [from her mouth


CHAP. III. 1-35. 63

proceedeth righteousness, law and mercy doth regard as less pertinent the other proposition of
she bear upon her tongue] Heidenheim regards the same commentator, according to which the
as the gloss of an Alexandrian Jew, who de- tree of life in our passage corresponds not only
signed with ir. to oppose certain Pharisaic inter- with the tree of the same name in Paradise, but
pretations (?).
Long life is in het right at the same time also with the tree of knowledge
hand, etc. Wisdom here appears personified, (Gen. iii. 3), and so exhibits the identity of the
endowed with a human body and members, two trees of Paradise. For as a thoroughly
and in ver. IG at first in a general way, in ver. practical demeanor, consisting in the fear of
17 so that she is represented as walking, in ver. God and obedience (see i. 7) the true wisdom of
18 so that she appears standing like a tree, that the Book of Proverbs unquestionably presents
dispenses shade and precious fruits, nj'0'3 and as complete a contrast to all assuming and
"devilish" wisdom from beneath (James iii. 15)
n7lX0ty3 in ver. 16 are at any *
rate not to be as the tree of life in Paradise to that of know-
T ; :

translated " at her right hand," and ' nt her left ledge. Andhe who holds her fast is
hand " (so Luther and many old interpreters, blessed. See critical notes. See also below,
conforming toPs. xvi. 8; xlv. 9; ex. 5), but " m notes on chap. xv. 22.
her right and left hand," in accordance with 3. Description of the wisdom of God that created
Ps. xvi. 11; Is. xliv. 20, where the preposition the worlds as the mightt/ protector of him that fears
3 expresses the same idea. " life," liter- Long God: vers. 19-20. Jehovah hath with wis-
ally, "length of days," as above, in ver. 2,
dom founded the earth, etc. A connection
from which passage the LXX has here repeated undoubtedly exists between this allusion to the
aho the phrase -'Kai irr/ ^ufir." Riches and divine archetype of all human wisdom and what
has been before said, so far forth as the paradi-
honor, as in viii. 18; xxii. 4. "The blessings
siacal tree of life of primitive time seems to have
which wisdom offers are appropriately distributed
called to the mind of the author the creation of
between the hands, according to their essential
the world, and therefore atforded him occasion for
ilifference. The right hand is regarded as the
the brief delineation of the creative wisdom of
nearer; and that one live is the foundation
for his becoming rich and honored, as health is
God that lies before us, of which the passage,
chap. sq., is only a fuller development
a condition preliminary to the enjoyment of
(comp. also Job xxviii. 12 sq. Ecclesiast.
prosperity. Compare accordingly the arrange- ;

ment Kings 11-14" (HtTzio). xxiv. 2sq.). Yet if the connection were really
in 1 iii. [.\n over-
as close as it is commonly regarded (e. g., by
f;inciful elaboration of the simple idea of ttie
Bertheau, who finds in vers. 19, 20 the conclu-
passage. .\.]. All her paths are (paths of)
sion of the series of thoughts beginning in ver.
peace. Dl^iy can be regarded as a genitive, in 11 ; by Elster, who discerns here " in a certain
sense a metaphysical confirmation of the fore-
which case the construction is the same as in
going;" and in general also by Hitziq, etc.), the
Ps. xlv. 6 (according to the interpretation which
demonstrative conjunction "3 (for) would un-
is probably correct), Ps. xxx. 7; Lev. vi. 3, etc.;
conip. Gesenius, Gramm. 1 121, 6 Naec.elsb.^ch, ;
questionably stand at the beginning of the 19th
I U4, g. ;
or as a nominative, "her paths are verse this, however, is wanting both in the
;

original text and in the older versions, and was

peace," i. e., peaceable, peaceful, instead of
strife and alarm offering pure peace and joy (so firstintroduced by Luther. Therefore as the
nearly all recent commentators, with the excep- words stand, with an emphatic prefixing of the
subject "Jehovah " (as at the commencement of
tion of U.MBREiT and Elster, who seem with good
reason to prefer the former view). tree of life A many Psalms, e. g., Ps. xxvii. xcvii.; xcix.,
;

wisdom is called in ver. 18, as in chap. xi. 30 the etc.). they are evidently designed not so much
" fruit of the righteous" is described by (he same to serve as a continuation of representations
figurative expression, in xiii. 12 the fulfilment already begun, as for the introduction of ideas
of an ardent desire, and finally, xv. 4, "teniper- essentially new,
and these new thoughts are the
ateness of the tongue." The expression doubt- promises contained in vers. 21-26, of the divine
less contains an allusion to the tree of life men- protection and blessing, of which the wise man,
tioned by Moses in Gen. ii. 9; iii. 22. although /. e., he who acts and walks in accordance with
there the definite article stands before D"n, be- this divine wisdom, will infallibly have the full
enjoyment. Furthermore, comp., with reference
cause it was intended to designate the particu-
to the idea of the conformity of the practical,
lar tree bearing this name in Paradise. The ethical wisdom of man with the absolute creative
^'Tin of Genesis and the D"n ])? of '
I'J^
wisdom of God, the " Doctrinal and Ethical
Proverbs are therefore related to each other as notes. With wisdom. nnon3, literally
the familiar o vide ~ov avdpurron of the Gospels to
"through" wisdom, e., not merely with the
(.
the I'/'of a\diii',i-itv without the article in John
manifestation of wisdom as an attribute of His.
V. 27. Elsteu, without reason, attempts to deny
but by means of the personal, essential wisdom,
altogether the reference to Gen. ii. 9, and to
as an independent, creative power indwelling in
make the expression parallel with other figura-
tive representations, like "fountain of life," rtr.
Him from eternity, comp. viii. 22 sq. In tlie
same hypostatic sense, therefore, are also the
In his observation that the figure of the tree in
interchangeable ideas of "understanding" njUjI
this passage is based upon the previous personi-
fication of wisdom, and that Sol. Song, vii. 9 is ver. 19 1. c, and "knowledge" n>n in ver. 20,
therefore to be compared, Hitzig is certainly to be understood. [With this view of the au-
right (comp. also passages like Is. Ixi. 3 Jer. ; thor Bertheau agrees, so Trapp and some others
xvii. 8; Ps. i. 3; xcii. 12). We must, however, of the old English expositors Scott, Holden:


64 THE PROVERBS OF SOLOMON.

suggest it as possible ; while Stuart, Mden- The simple n02 is used in the same way in
SCHER and others, judging more correclly, we chap. X. 9. For ver. 23 1. c. compare Ps. xci.
thinlf, find here none of tliose personal attributes
which are so conspicuous in chap. viii. and there
12, for the whole verse Prov. iv. 12. Ver. 24.
On When thou liest down. The imperf. iJCil
so clearly shape the interpretation A.].
ver. 19 comp. in addition ,Jer. x. 12, and on ver.
in the first member probably designs to express
Did the seas divide. the idea of "laying one's self down to rest,"
20, Gen. i. sq.; ii. 0.
The perf. yp3J, " they have divided," refers to while the following perf. T^'22U\ would designate
the primary creative act of the divi.=ion once the efiFect and consequence of this act, the reclin-
for all of the masses of water above and beneath ing and sleeping. Thus most interpreters have
the firmament. Gen. i. 6 sq., while the imperf., correctly judged. Hitziq amends according to
'3J.'^\ relates to the constantly repeated and still the LXX : 32^ri DX, if thou sittest, which is

continued emptying of the clouds in rain, as plainly needlessly arbitrary. For the thought
a consequence of that sundering of the waters comp. furthermore chap. vi. 22; Deut. xxviii.

which belongs to the history of creation. [The 66. Ver. 2.5. Thou needest not fear from
E. V. loses this distinction and refers both to the
present, " are"]. sudden alarm. NTP^Sx literally fear thou
Vers. 21, 22. My
son, never suffer to de- not. Since however the IX in ver. 23 still has
T
part from thine eyes, etc. its effect, the expression is not to be taken merely
^ij?' 7j; (for which,
as an admonition, but at the same time as a de-
perhaps, in conformity with iv. 21 we ouglit to
scription of the future condition (Ewald, Lehr-
read '.IT) signifies literally, "there must not biic/i 310, a). [BoTT. ^ 964, a, classes it with
the "permissive negatives"]. Nor from the
escape, slip aside" (from Tn) deflezit, a via de-
destruction of the 'wicked. D'yiii"} TINB
dinavit). As subjects for the plural verb we
the old commentators utianimously regard as
usually find supplied from the preceding, es-
active; the onset of (he wicked, the storm which
pecially from ver. 1 sq., the idea "my doc-
they raise against the pious [procella quam impii
trines, my commands," [as in the E. V. and
the commentaries of Stu.\rt, Muenscher .and excitant, Chr. B. Miciiaelis). So recently Hit-
zig, while nearly all other modern interpreters
others]. But this is plainly quite too far-fetched.
since Dodeklein prefer the passive conception;
It is simpler, with Umbreit. Hitzig, etc., to con-
ceive of the following hcmislioli, "thoughtful- the
storm or destruction that will sweep away
ness and circumspection," as at the same time
the wicked. A positive decision is probably
subjects of the verb in Ihe first, and to ex-
not possible. Yet the parallel in Ps. xxxv. S,
plain their omis-ion in the former clause to
seems to favor the latter view [which is adopted
which they should properly have been attached, also by Stuart and Muenscher]. With refer-
subject compare further, for claus->
on the ground of the peculiar vivacity of the ence to the
This liveliness of expression a, Ps. xci. 5; Prov. i. 27 xxiv. 22; and for '/.
representation. ;

can in some measure be preserved in our version Job V.

21.
Ver. 26. For Jehovah will be
by a "ratlier" after tlje verb of the second thy confidence : literally,
will be in thy con-

clause. Maintain thoughtfulness and oil- fidence. 7D3 is here unquestionably trust, con-
cumspection. The more uncommon iTi^ip fidence, as in Job viii. 14; xxxi. 24; Ps. Ixxviii.
(comp. above ii. 7) stands here instead of HDIin 7. The signification "loins, side," which the
Vulgate has given to the expression {^^Domimts
(wisdom) ver. 19, and also the less frequent
and, in imitation of this, e.g.,
rrit in latere tuo '")
n3tD instead of nj'^n which occurs there, in
T- : T :
ZiEGLER, Muentingue, ctc, agrcos indeed with
order to suggest the difference between the abso- passages like Job xv. 27; Lev. iii. 4, 10; xv. 4,
lutewisdom and insight of God and the corres- etc., but not with the one before us. keep And
ponding attributes of man. The LXX instead thy foot from the snare. The substantive
of the present order appear to have found the
reverse, as they translate 3ovXi/v koI Hviuav. nSv, snare
for which more usually typIO or n3
Comp. Heidenheim (as above cited). So v^ill
occurs only here, is not, however, for that,
they be life to thy soul, etc In reply to reason necessarily to be regarded, as Hitzig
Hitzig's disparagement of the genuineness of would have it, as a sign of a later phraseology.
vers. 1'l-2^, see remai'ks above, at tlie commence- 4. Admonition to benevolence and justice : Vers.
ment of the exegesis. With respect to the 27-35. A connection of tbis exborlation with
thought of ver. 22 f. c, comp. above vers. 2, 16, some more specific point in tlic foregoing (with
18 ; also iv. 22 ; viii. 35, etc. For last clause ver. 21 or ver. 20, e. g., as Hitzig suggests, as-
comp. i. 9 ; iii. 3. suming vers. 22-26 to be spurious) need not be
Ver. 23. Then wilt thou go thy vray attempted, since the whole of Ibis brief section
definitely enough distinguishes itself from the
in safety. DDDT, in security, free from care, longer series of proverbial discourses, as an in-
full of trust and good confidence, as below in dependent and peculiar whole. Refuse not
ver. 29. ["Thou slialt ever go under a double good to him that deserves it literally, :

guard, the peace of God' within thee (Phil, " hold not good back from its master,"
' c, from .-.

iv. 7) and the 'power of God without thee. him to whom it belongs ["either by Ihe law of
(1 Pet. i. 5)." Trapp.
'

For illustrations drawn equity or of charity," Trapp, "whether upon

from travellers' experience near Jerusalem, Iheir deserving or upon their need," Bp. Hai.i.],
see Thovson's Land and Book, I., 109. .\ ].
him who is at the same time deserving and n^edy


CHAP. III. 1-35. Go

(LXX ev : TToieli' ivSey). Ver. 28. And yet Proverbs, he regarded idolatry as a thing impossi-
thou hast it : literally, and it is yet with tbee ble. He therefore left out idolatry as the Greek
on hand, there is yet a store [there is with Legislator omitted parricide from his code .as a
thee]. The LXX
adds to this admonition lo thing too monstrous to be contemplated. And yet
ready giving and to quick relief (according to Solomon himself afterwards foil into idolatry,"
the principle: bis dat qui cilo dat, " lie gives twice ^tc. A.]. With the upright he maintains
who gives quickly"), the words appropriate in
true friendship. Literally, with the upright
themselves, '^ ov }afj oldar ri Tt^erat i] kTrtnlaa'' is his secret compact" (HID), his intimacy, his
(for thou knowest not what the morrow shall confidential intimacy. Comp. .Job xxix. 4; Ps.
bring forth), which, however, occur in their XXV. 14. Jehovah's curse dwells in the
Ver. 29.
,

original place in chap, xxvii. 1. De-

house of the wicked. Comp.
the nb.X, the
vise not evil. The verb E?'^n
T
here as in vi.
cursing which, according to Zech. v. 4, will take
14, 18; 20; xiv. 22, expresses the idea of possession of the
xii.
house of the wicked, and destroy
cctitriving, and that as a development of the
it (in accordance with Dent, xxviii. 17 sq.); and
idea of "forging" (Ez. xxi. 30) and not that of for the term mso,
Mai. ii. 2 (and Kohler on
"ploughing" (as Ewald, following some older
interpreters, maintains). Ver. 30.
'Without both passages).
cause, Heb. Djn, LXX, /idrr/v, comp. Supsdv Ver. 34. If he scorneth the scorners.
this hypothetical protasis the apodosis is not
To
in .John xv. 25. What is meant by this "con-
found in ver. 35, as Bebtheau [and Stuart]
tending without cause" is made more apparent in hold,
but immediately after, in the second clause
the 2d member. In regard to the ethical signifi- of ver.
34. As in Job viii. 20 Lam. iii. 32, ;

oance of this precept comp. "Doclrinal and

there is an argumeritum a contrario.
Ethical " notes, No. 3.
Ver. 31. Emulate not Comp. our
mode of conslructing propositions, with '-while
the man of violence. For this signification on the one hand so on the other."
For the
of Kilpn-^X, which is found as early as the Vul- sentiment of the 1st member, comp. Ps. xviii. 26;
for that of the whole verse the passages in the
gate [ne stmuUris hominem injustum), the strongest
N. T. which cite freely from the LXX, 1 Pet. v.
support is the parallel thought in the 2d mem-
ber while unquestionably in passages like Ps.
;
5 James iv. C, and also above, i. 26 sq.
; Ver.
xKxvii. 1; Ixxiii. 3; Prov. xxiv. 1, the expres-
sion 3 X3p denotes rather a "falling into a pas-
Shame
s-weeps foois a-way. [iSp D'lD
35.
literally " shame lifts up," c, in order to sweep i.

sion" about some one, a "being envious." Yet away and destroy them Comp. Ez. xxi. 31; Is. Ivii. :

comp. Prov. xxiii. 17, where the meaning plainly 14, and the corresponding use of Ntyj, tollere=
resembles iliat before us. [The difference among
auferre Is. xli. 16; Job xxvii. 21. The expres-
;
these expositors, we think, is more seeming than
real. Thus Stuart renders, "Be not envious to- sion p 'p, ignominia, properly levilas (lightness),
ward," etc., and explains "do not anxiously covet at once reminds us directly of the familiar figure
the booty which men of violence acquire ;" Muen- of chaff whirled away by the wind Ps. i. 4 Is. ( ;

SCHEK renders, "Envy thou not the man," etc., xvii. 3 xxix. 5, etc.). Therefore we need not ;

and explains. "Do not be offended by the success

and prosperity," etc., " so as to imitate," etc.
take C'^O as the predicate of D'Vp3 (fools) and
A.] And choose none of his \ways. For translate it by suscipiunl in the sense of " gather
in^n the LXX {/J>/6i ^rj/Micric) must have read up," "carry away," as Hitziq does, following
innn, a reading which Hitziq is disposed to the LXX, Targ., Vatael., and Rosenmuellkk
[so NoYES, Muenscher, Wobusw., while Dk
But how easily could
accept as the original.
this change be introduced, following as a standard
Wette, Stuart, etc., agree with cur author A.];
although the distributive use of the participle in
Ps. xxxvii. 1, or Prov. xxiv. 19, where no doubt
the singular instead of the plural, would have a
innn stands as the only appropriate reading! sufficient parallel in the passage already ex-
Vers. 32-35 supply a ground in the first instance plained, chap. iii. 18 b.
for the counsels contained in vers. 27-31, but fur-
ther in general for those of the %vhole chapter:
thus ver. 35 in particular, by its contrasting the
DOCTRINAL AND ETHICAL.
comprehensive terms "fool" and "wise," reveals 1. *^Wisdo7n is life and gives life.^' This propo-
a far reaching breadth and compass in its refer- sition, which finds its most pregnant utterance
ence, like the similar expressions at the close of in ver. 18, and is formulated as a sort of Epitome
the 1st and 2d chapters. An abhorrence to of the whole chapter, is especially in ilie first
Jehovah is the deceiver.
IwJ, properly the admonitory discourse (vers. 1-18) expressed in
manifold ways and exhibited in its bearing upon
" perverse," he who is deceitfully crooked and se-
the most diverse relations, those of the present
cret (comp. ii. 16), and so is in direct contrast life
first. Above all it is long life, to which
with the "upright" or straightforward. [n3>Mj1, walking in true wisdom aids (ver. iii. 16), and
which in the E.V. is always translated by "abom- this for this reason, because such a course is
ination," or some cognate term, is often used in the indispensable condition of physical as well as
other sacred books of idolatry. In the twenty or spiritual health, or because, as ver. 8 expresses
more passages in the Book of Proverbs in which it, ' the wise findeth health for his body and re-
(he word is found it has this signification in no freshing for his frame." He who is truly wise
single instance. "It would seem," says Wonns- aims infallibly at the needful temperance, and a
woETH, m loc, " as if, when Solomon wrote the prudent self-restraint in his physical and mental
5
66 THE PROVERBS OF SOLOMON.

regimen, and thereby promotes healtli. his in- of faith in the revelation of His grace. Believing
ward and oulward well-being in the highest pos- self-devotion to the salvation which God bestows,
sible degi-ee. He contributes by his obedient which in the Old Testament is still essentially
subjection to the Divine grace, to the emancipa- placed in the future, but in Christ as the Media-
tion of his noblest spiritual powers and capaci- tor of the New Testament, has become real and

ties, secures these as well as the functions of present, is there as well as here the condition of
his bodily organization against morbid excite- the attainment of wisdom, of progressive growth
ment or torpidity, and so develops generally his and strength in its possession, and finally of the
entire personal life, body, mind and spirit, to its enjoyment of the blessed reward. That our poet
normal harmony, and the most vigorous mani- also walks in this path, that he is a representa-
festation possible of its diverse and cardinal ac- tive of the "jides Veleris Testamenti," that he be-
tivities. He who lias in this way become in- longs to that host of witnesses, exL-mplars of faith
i

wardly free through the fear of God and real under the Old Testament, which is brought be-
wisdom in life, attains necessarily also to the fore us in Hebrews xi.; this is incontrovertibly
confirmation of this his godlike freedom and vital established by the way in which he speaks of the
power in connection with the phenomena of the conditions of attaining to the blessed reward of
outward natural life, as surely as the laws of the wisdom, or of the practical demeanor of the wise
economy of nature are the same as those of the man in its details. There we hear nothing of
ethical sphere in the kingdom of God. He who outward works of the law, of meritorious ser-
is inwardly free becomes also naturally free. To vices, of the fulfilling of God's will with one's
him wlio has attained true mastery over himself own strength or reason but "trust in the Lord
;

there is soon restored dominion over the outward with all thine heart " is enjoined in emphatic

creation. that heritage of the true children of contrast with " leaning upon one's own pru-

God from Paradise, at least in its essentials. dence " (ver. 5) the being ' wise in one's own
;

And so outwai'd prosperity ii added in his ex- eyes " is put in significant contrast with the fear
perience to inward peace God " smoo'.hs his of God and the avoiding of all evil (ver. 7) yes,
; ;

paths" (ver. 6); fills his garners and cellars willing submission to God's salutary correction,
with abundance (ver. 10), makes him great humble and grateful subjection even to the strict
througli riches and honor (ver, 16), and guides disciplinary regulations which His fatherly love
him during this whole life in ways of delight, finds it good to employ this constitutes the sub-
:

peace, and prosperi'y (ver. 17 comp. vers. 2 and stance of the dispositions and modes of action
;

18). A thing, however, that rises far above all which are here prescribed (vers. 11, 12; comp.
these external blessings, above gold, silver and Heb. xii. 6 sq.). With good reason did Me-
all the treasures of the earth (see vers. 1-4 and LANCHTHON direct attention to the genuinely
15), is the grace and favor which the wise man evangelical, and even profoundly Christian cha-
finds not only with men, but much more with racter of this admonition to the patient endu-
God (ver. 4). This favor of God and of men, rance of suflFerings as wholesome disciplinary
2. ., not of all indiscriminately, but first and ordinances of God. He remarks on vers. 11, 12:
pre-eminently of the wise and devout, such as ' Here the whole doctrine of the cross is to be
agree with God's judgment, is evidently in the brought into view, and the distinction considered
view of the poet the highest and most precious between Philosophy and the Gospel. Philosophy
of the raultifiirm blessings of wisdom which he and human reason judge otherwise of the causes
enumerates. Wliat, however, is this "favor with of death and of human calamities than does the
God and men," the inseparable attendant and voice of the Gospel Christian and philo-
consequence of genuine wisdom (1 Sam. ii. 26; sophic patience must also be distinguished."
Luke ii. 52), what is this but the being a true And further, on ver. 13 sq.: "These praises of
child of God, the belonging to the fellowship of wisdom are rightly understood of revealed wis-
God and His people, the co-citizenship in the dom, i. e of the word of God manifested in the
,

kingdom of truth and of blessedness '!

We stand Church, of the Decalogue and the Gospel. Nor
here manifestly at the point at which the eudai- yet is it strange that antiquity applied these
raonism of the author, in itself comparatively ex- praises to the person who is the Son of God, who
ternal and inclining to tliat which is partial and is the revealer of the word resounding in the
sensuous, joins hands with the true doctrine of Church, and is efficient by this word, and in it
Christianity, where, therefore, the Old Testa- shows forth what God is, and what is His will."
ment doctrine of retributions predominantly How far, furthermore, the point of view of our
earthly begins to be transformed into tlie super- teacher of wisdom is removed from all possible
sensual or spiritual realistic doctrine of the New Antinomian disparagements of positive moral re-
Testament (.Matth. v. 10-12; xix. 28-30). For quirements, how clearly, on the other hand, the
if to be a child of God and to stand in relations wisdom that he teaches appears to be regulated
of grace appears as the chief value and most pre- by both factors of Divine revelation, law and
cious reward of wisdom, the goal of prosperity gospel, shows itself from the emphatic promi-
at which the lovers of this wisdom aim is far nence given to "love and truth" ('lO**!. IpH
more a heavenly than an eartlily one; and fel- ver. 3 comp. the previous analysis of these two
;

lowship with God, obedient, loving dependence ideas on p. 61) as the chief manifestations of a
on lli[ii, is then not merely the end, but at the spirit that fears God, and of a scrupulously du-
same time the principle and motive for all tiie tiful course in intercourse with one's neighbor.
thought, effort and action of the wise. As a way Love is, therefore, according to him, also, the
to the attainment of this end no other whatsoever fulfilling of the law (Rom. xiii. 10; Gal. v. 14).
can come uncler consideration but that opened and indeed to such a degree that, according in

and jioiuted out by God himself that is, the way his conception, the compliance with special pre-


CHAP. III. 1-35. 67

Boriptions of the positive external ceremonial Baptist gave to the multitude that followed him,
law, e. ^., the oi'diniuces whicli relate to the ifcompared with that fulfilment of the law pre-
bringing of the otferiugs of first fruits {see above sented by Jesus in the Sermon on the Mount as
on ver. 9), must be to it an easy thing. With the standard for the conduct of the children of
the proposition of Bruch, that our author found God under the New Testament (Matth. v. 20-48).
himself in a sort of free-thinking opposition to Let us observe also the fact, which is certainly
the positive prescriptions of the Mosaic ceremo- not accidental, that all the moral precepts in our
nial law (comp. lutrod., J 15, note), this admoni- passage are given in the form of negative impe-
tion to a conscientious devotion of the first fruits ratives or warnings, while, e.g., in the Sermon
to Jehovah, plainly cannot be reconciled. on the Mount, in the concluding and admonitory
2. .\s wisdom alone ensures true joy in life and chapters of Paul's Epistles, and in general in
abiding prosperity, it also shows itself man's most of the counsels of the New Testament, the
most reliable protection (vers. 19-26), his de- positively admonitory and preceptive tone has a
fender and guardian in all the inward tempta- decided preponderance over the prohibitory.
tions as well as the outward dangers of this
earthly life. And this essentially for this reason,
HOMILETIC AND PRACTICAL.
because it consists in ti-ustiug devotion to the
eternal and absolute wisdom of God, which most Homily on the entire chapter, starting with
richly and gloriously manifests its exhaustless the central thought in ver. 18: True wisdom as
power, and its compassionate love and faithful-
a tree of life, .considered 1) in the precious
ness, as formerly in the creation of the world, fruits which it bestows upon us (1-18); 2) in
now also in its preservation and government. the solid ground in which it is rooted (19-26);
For he who loves wisdom is also loved by her ; 3) in the cultivation which we must bestow upon
and he who by walking in faith, love, and the it by a loving and faithful integrity (27-3.5).
fear of God, confesses himself here below a friend Comp. M. Geiebs analysis of the chapter, which,
of the Divine word, in his behalf does the treating the four introductory verses as an ex-
eternal Word make confession above before the ordium for the whole, finds prescribed in it three
throne of the Heavenly Father. For further main classes of duties: 1) to God (5-26) ;
2) lo
remarks upon tlie relation to the Logos or the our neighbor (27-30)
3) to ourselves (31-35).
;

Son of God, of the Divine wisdom, which is here So St.vrke Solomon's exhortation to the mani-
:

in vers. 19-20, for the first time, hypostatically festation of that piety which flows from true wis-
presented in its quality as the power that created dom, viz.: 1) of piety in itself (1-12); 2) of
the world, see below on chap. viii. 22 sq. (Doc- wisdom as its celestial source (13-26) 3) of love :

trinal and Ethical comments). [As will be seen to our neighbors as its chief earthly fruit and
from the Exegetical notes on ver. 19, the best result (27-3.J).
modern exegesis is not unanimous in applying Vers. 1-12. Mel.\nchthon (on vers. 5-12,
this passage, like chap, viii., to the hypostatic after treating the first four verses as an Intro-
wisdom. Our author's remarks, therefore, how- duction) Three precepts of divine wisdom 1)
: ;

ever just in themselves, may be regarded as here Trust in God and fear of God (5-8); 2) the sup-
out of place, so far forth as they involve the per- port of the ministry of the word by offerings and
Bonality of wisdom .\.] 10); 3) patience under crosses and suf-
gifts (9,
3. The conditions for the attainment of true ferings (11, 12, comp. above, p. 65). Geief.
wisdom and its blessing, wliich are again empha- (on 5-18): Six cardinal duties to God: 1) confi-
sized in the concluding verses (27-36), are com- dence,
2) reverence, 3) humility,
4) honor,
preliended in the single requirement of love to 5) patience,
6) zeal for wisdom. St.\rke:
one's neighbor as the fulfilling of the Divine law. An exhortation to true piety; and 1) a prelimi-
As special manifestations of this love of our nary encouragement to attention (1-4) ;^2) the
neighbor, we have made prominent, charitable- direct admonition to the manifestation of true
ness and constant readiness to give (27, 23), piety, a) in confidence in God (5), b) in a living
sincerity and an unfeigned frankness of dispo-
knowledge of God (6), c) in the fear of the Lord
sition (29), peaceableness and placability (30), with a renouncing of one's own wisdom (7, 8).
gentleness and abstinence from all violence (31), d) in the right payment of all gifts that are due
straightforward, honorable ami upright deport- (9, lU),
e) in the patient bearing of the cross
ment in one's general transactions (32, 33). hu- (11, 12).- C/'.'r /yrtrf6. .- The multiform bless-
mility and the avoidance of all arrogant, frivo- ings of a multiform wisdom; vers. 1, 2: long
lous and scornful demeanor (34).
These ad- life, prosperity and peace; 3, 4; favor with
monitions do not rise to the full moral elevation God and men 5, 6 ;
a right guidance ; 7, 8
: :

of the New Testament's requisitions of love. even physical well-being; 9, 10: full garners
Thus there is noticeably wanting here the de-
and presses; 11, 12: grace from God also in
mand of love to enemies, although not in chap. tri.als and sufferings.
XXV. 21, and instead of this there is, it is true, On vers. 1-4. Board: See to it that on the
no hatred of one's enemy recommended (as in tablet of thine heart nothing be found but the
the casuistic ethics of the later Pharisaic Juda- word of God and Jesus Christ. According to
ism, according to Matth. v. 43), but yet a re- what is written on the tablet of thine heart, (2
striction of all dispute and controversy to one's Cor. iii. 3) will endless pain or eternal joy await
relations with an actual ofi"ender ; see ver. 30. thee, Matth, x. 32, 33.
On vers. 5-8. Hasids:
The specification of duties to one's neighbor that It is a characteristic of true wisdom that one re-
is here presented is therefore related to one gards himself as simple; men who are wise in
truly Christian, very much as the moral precepts their own eyes are far removed from true wis-
which, according to Luke iii. 10-14, John the dom. Zeltnee : Where true fear of God exists,


68 THE PROVERBS OF SOLOMON.

there is also true humility of soul, and renun- eternal life lethim hold fast upon heavenly
ciation of self Ecclesiast. i. 17, 18, e(c. [Ver.
]

]
wisdom i. e., God's revealed word. This is a
6. Tkapp: They trust not God at all that do it \ tree of life to all those who in true faith lay hold
not alone. Arnot: Trust is natural to the crea- i
upon it. Berleb. Bible : Solomon here testi-
tare, though trust in the Lord be against the fies that wisdom even in Paradise nourished and
grain to the guilty. God complains as much of supported men, and that the same is for this rea-
a divided allegiance as of none. In cleaving to son also in the restoration (the restitution of all
Christ the effort to reserve a little spoils all. The things by Christ, Acts iii. 21) ordained for their
command to "trust is encouraging as well as re-
'' spiritual maintenance. In this originates that
proving. The genuine spirit of adoption may be most blessed condition of the new man, who gra-
best observed in little things.
R. M. M'Chetne: dually becomes again like and equal to the man of
Every enlightened believer trusts in a divine Paradise. Wohlfarth : The tree of life of which
power enlightening the understanding he there- ; we are to eat day by day is faith, love, hope
fore follows the dictates of the understanding Faith is its trunk, hope its flowers, love its fruit,
more religiously than any other man. Vers. 8. [Vers. 16, 17. Arnot:
If the law were ac-
Abnot He who makes holiness happy in heaven,
: cording to a simple calculation in arithmetic,
makes holiness healthful on earth.] On vers. 9, " tlie holiest liver, the longest liver," and con-
10. Starke We should above all things seek
: versely, "the more wicked the life the earlier its
the kingdom of God, and share our means with close;" if this, unmixed, unmodified, were the
those who labor in the word, and the extension law, the moral government of God would bo
of God's kingdom but not hold our goods for
;
greatly impeded, if not altogether subverted. He
gain in order so to avoid God's service. It is will have men to choose goodness for His sake
unbelief if one accounts that lost which he vo- and its own therefore a slight veil is cast over
;

luntarily devotes to churches and schools, and to its present profitableness. South (ver. 17):
the maintenance of the ministry of the word. The excellency of the pleasure found in wisdom's
Matth. X. 42 2 Cor. is. 6 Gal. vi. 6, etc.
; ; ways appears 1) in that it is the pleasure of tho
Zeltner Th.ankfulness opens the fountain of
: mind ;
2) that it never satiates nor wearies; 3)
the divine blessing, unthankfulness closes it. that it is in nobody's power, but only in his that
Stocker Liberality toward the clerical oifice,
: has it]
considered 1) in and by 2)
according to
itself,' Vers. 19-26. Stocker:
Inasmuch as wisdom
the manner of its exercise,
3) in its reward. is so grand a thing that all was made and is still

[W. Bates Charity is a productive grace, that

: preserved by it, we are thence to infer that we
enriches the giver more than the receiver. The also can be by it preserved for blessedness. We
Lord signs Himself our debtor for what is laid should hold dear the heavenly wisdom revealed
out for Him, and He will pay it with interest], to us in the word, and earnestly crave it, should
On vers. 11,12. Egaro: God's strokes are belter learn to keep our eye upon God Himself, should
than Satan's kiss and love God smites for life,
;
entreat Him for all that we need, depend upon

Satan caresses for death. J. Lange The king- : His omnipotence and faithful care, despond un-

dom of God in this world is a kingdom of the der no adversities, etc., etc. [Bridges: (Ver.
cross; but all suffering tends evermore to the 23) Habitual eyeing of the word keeps the feet
testing and confirmation of faith. 1 Pet. i. 6, 7. in a slippery path], Starke He who orders:

Berleb. Bible : God's chastenings and cor- his ways to please the Lord, can in turn depend
rections are no signs of anger, but of love they ; upon His gracious oversight and protection. Our
are the pains which our healing and cure de- unrest and fear spring mainly from an evil con-
mand. Those who lie under the cross are often science; divine wisdom however keeps the con-
more acceptable to God, than those who taste and science from heavy sins, and stays the heart ou
experience His dainties. He finds pleasure in God. -Von Gerlach The wisdom which God
:

our crosses and sufferings for this reason, be- imparts to the man who hearkens for His voice is
cause these are His remembrance and renewal no other than that by which He founded the
of the sufferings of His Son. His honor is also earth; the holy order, which forms, keeps, sup-
involved in such a perpetuation of the cross in ports, holds together, develops into life, advances
His members (Eph. iii. 13; Col. i. 24, e<c. ) and it all. As now all that God has made is very good,
is this that causes Him this peculiar joy ! each thing according to the law of the divine or-
[V^ers. 11, 12. Arnot: Let your heart flow der that dwells in it, so in and for man all be-
down under trouble, for this is human let it ; comes good that conforms to this order. Wohl-
rise up also God, for this is divine.
to Trapi" : farth (ou ver. 21-26) The holy rest of the pi-
:

He that escapes affliction may well suspect his ous. Little as the heart's innocence, thisfairesi.
adoption. God's house of correction is His school fruit of wisdom, can preserve and wlioUy free us
of instruction.] from the sufferings which God suspends over us
Vers. 13-18. Egakd Silver, gold and pearls,
: for our refining, so surely however docs it turn
serve and adorn the body only, wisdom, how- away the worst and saddest consequences of sin,
ever, serves and adorns mainly the soul. As and ensures even amidst the storms of this life a
much as the soul is nobler than the body, so mucii rest that nothing can disturb.
[Ver. 26. Arnot:
It is the peace of God in the heart that has power
is wisdom also nobler than all treasures. Be-
ware lest thou with the children of this world to keep the feet out of evil in the path of life.]
look with delight upon the forbidden tree, and Ver. 27-35. Stocker: The virtues of beneficence
with them eat death from it. Beware lest and patience are here developed after the method
thou choose folly instead of wisdom! Stockeu: of the second table of the ten commandments; it
Whosoever desires to regain what our first pa- is therefore taught how the believing Christian

rents squandered and lost by the fall, namely. is iu his relations to his neighbor to exercise
 1 ; : ; : ; ; ; ;

CHAP. IV. 1-27. 69

himself in true charity, steadfast patience and According to true love earthly goods belong to
forbearance. Ouamer (in Stabke): Wlien God '*their lord " (ver. 27) i. c to him wlio needs
,

richly bestows upon us spiritual treasures, ought

it to be a great nialter, if we to honor Him give
them.
[Ver. 27. Arnot: The poor have not a
right which they can plead and enforce at a hu-
.ilmsfrom our temporal goods? (On ver. 32 sq); man tribunal. The acknowledgment of such a
If an ungodly man rises in prosperity, look not right would tend to anarchy. The poor are
upon his prosperity, but upon his end; that c;in placed in the power of the rich, and the rich are
easily deter you from imitating him. Wohl-
under law to God. Ver. 33. Arnot: In addi-
FARTH (on vers. 27, 28) : Thankfulness toward tion to the weight of divine authority upon the
God requires beneficence toward one's brethren. conscience, all the force of nature's instincts is
Von Gsrlach: Divine wisdom teaches the applied to drive it home.
Ver. 34. Trapp : Hu-
true communism, makes all things common. mility is both a grace and a vessel to receive grace. ]

Second Groap of Admonitory or Qnomic DiscourseB.

Chap. IV. 1 VII. 27.

7. Report of the teacher of wisdom concerning the good counsels in favor of piety, and the warm-
ings against vice, which were given him in his youth by his father.

Chap. IV. 1-27.

1 Hearken, ye children, to a father's instruction,

and attend to know understanding
2 for I give you good doctrine
forsake not my law.
3 For I was also a son to my father
a tender and only (son) for my mother
4 and he taught me and said to me
" Let thine heart hold fast my words
keep my commandments and thou shalt live 1

5 Get wisdom, get understanding;

forget not, turn not from the words of my mouth 1

6 Forsake her not and she shall preserve thee

love her and she shall keep thee.
7 The highest thing is wisdom get wisdom,
;

and with all that thou hast gotten get understanding!

8 Esteem her and she will exalt thee,
will bring thee honor if thou dost embrace her.
9 She will put upon thine head a graceful garland,
a glorious crown will she bestow upon thee.
10 Hearken, my son, and receive my sayings;
ami the years of thy life shall be many.
1 In the way of wisdom have I taught thee,
I have guided thee in right paths.
12 When thou goest thy step shall not be straitened,
and when thou runnest thou shalt not stumble.
13 Hold fast upon instruction let not go
; ;

keep her, for she is thy life.

14 Into the path of the wicked enter thou not,
and walk not in the way of the evil.
15 Avoid it, enter not upon it;
turn from it, and pass away.
16 For they sleep not unless they sin ;

their sleep is taken away unless they have caused (others) to fall
 T : T

70 THE PROVERBS OF SOLOMON.

17 for they eat the bread of wickedness,

and the wine of violence do they drink.
18 But the path of the just is like the light of dawn,
that groweth in brightness till the perfect day.
19 The way of the wicked is as darkness,
they know not at what they stumble.
20 My son, attend to my words,
incline thine ear to my sayings.
21 Let them not depart from thine eyes
keep them in the midst of thine heart.
22 For they are life to those who find them,
and to their whole body health.
23 Above all that is to be guarded keep thy heart,
for out of it flow the currents of life.

24 Put away from thee perverseness of mouth,

and waywardness of lips put far from thee.
25 Thine eyes should look straight forward,
and thine eyelids look straight before thee.
26 Make straight the path of thy foot
and let all thy ways be established.
27 Turn not to the right or to the left,
!"
remove thy foot from evil

GRAMMATICAL AND CRITICAL.

Ver. 2. ^ 947,/.), anticipating a sure result, and so confirming confidence; not
[^nnj, an "affirmative" perfect (Bott.

merely have already (?iven, etc.; it will always be found true. See like instances in ver. 11. A.].
I
Ver. 10. [A masculine verb agreeing with a fem. subject, the nioi'e readily because the verb precedes. The same thing
recurs in ver. 25; in V. 2: vii.ll; x. 21,^2; .\v.7: xvi. 3; xviii. r>. A.]
Ver. 13. The fem. suffix in n~1^J refers strictly to HDJll [TOtO being masculine], which idea, on account of its
TV;- T T :

close relationship, could be easily substituted for *1D^0 'coiup. i. 3; xv. 33), and all the more readily because this idea was
T
constantly before the poet's mind as the main subject of his dis'-ourse. Like anomalies in the gender of sutfixes may ho
found, .". /. ill I.ta. iii. 10, Judg. .xxi 21. [To euipiia-^ize ilie injuncti.m the form ot the verb is '-.xp^inded from the simple
,T1^J by doubling the middle radical by Uagesh forte diriment, and by alt;iching the suffix in its fullest form. See BiiTT.
J
.Wi), 12; JJ 1042, b. 1043, 6. A.].
Ver. 14. [FufiaST takes "lii^XH in its more common causative and therefore transitive sense, supplying as its object

^3 7 he reaches, however, the same

; result. The third declarative use of the Piel we have not found given here by any
modem commentator. A ].
Ver. 16. [For the form given in the K'thibh iSlIJO", see Qree.v, J SS, BiJTP. ? 367, 3. A.].
Ver. 20. [The paragogic Imperative usually and uaturally takes its place at the beginning of the clause ; riJ'E'pn
here, and in ver. 1 follows its object as well as the vocative 'JS. BoTT. g 960, c. A.].
Ver. 21. ^Vl'' fnt. Uiphil from U'l with a doubling of the first radical, as in lj'7' from r^7. [Verb IJ* treated like

a verb J>^,Oreex, 160, 1 ; Bott., 1147, B. 3. A.].

Ver. 25. [Holden makes HDJ? an object and not an adverbial modifier "behold that which is right." This can

hardly be reconciled with the strict meaning of TIDJ. For the peculiar OiV", in which the first radical retains fully its

consonant character, resisting quiescence, see Stdart, g 69, 2; Green, g 150, 1; Butt., g 458, a, 40S, 12. A.]

of positive appeals to strive after wisdom and

EXEGETICAL. the fe.ir of God. A starting point lor these
admonitory discourses is furnished by the com-
1. The address to the sons, i. ., the pupils or munication made in the preceding chapter, con-
hearers of the teacher of wisdom, in the plural cerning the good instructions which the author
number, appearing for the first time in ver. 1, as a child had had urged upon his notice by his
and then recurring twice afterward, in v. 7 and father. The negative or admonitory import of
vii. 24 (as well as in one later instance, in the tiiese teachings of the father is now more fully
discourse of the personified Wisdom, chap. viii. '
developed in the discourses, some longer, some
:{'2) annouuces the beginning of a new and larger .shorter, of the next three chapters. And among
fleries of proverbial discourses. Tiiis extends to these special prominence is given to sins against
the end of chap, vii., and is characterized by a chastity, which had not, it is true, been expressly
preponilerance of warning, and also by the clear ;
named by the father, but still must now come
and ininulc delineation of the by-paths of folly j
under consideration as involving dangers espe-
and vice wliich are to be avoided, that now : cially seductive and ruinous for the son, as he
lakes the place of th" tone, hitherto predominant, 1 grow up from boyhood to youth. To these Ihe'e-

CHAP. IV. 1-27. 71

fore the poet reverts no less than three times ia The LXX here translate the word oulriglit by
the course of the admonidoiis which he attaches (!(j/30p(Vulg. donum).
Ver. 3. For I also was a
to his account of the precepts of his father as son to my father, i. e., "1 also once stood in
given in chap. iv. (viz., v. 3 sq. ; vi. 24 sq. ;
the relation to my (actual) father, iu which you
vii. 5 sq ). And in each instance the transition stand to me. your paternal instructor," (IJer-
is made in a peculiarly natural way, and with a THEAU). [MiiE.NSCH. Icss forcibly makes ''3
far more complete delineation of the repulsive
details than had been earlier given on a similar
tempor.al: lehen I was, f/c] A
tender and
oocision (ch ip. iii. 16-19). Of the oldere-iipositors
only (son) to my
mother, strictly, before
my motlier, in hor siglit comp. Gen. xvii. 18.
;

e.g., Egaru, J. Lange, 8tarke, and of the more Tlie mention of the mother is prob,ably occa-
recant Elster are in favor of extending the sioned here, as in i. 8, by the poetic parallelism;
father's admonition from ver. 4 to the end of this for in what follows it docs not occur again.
chapter. In favor of those limits may be ad-
Tender, "^1, not equivalent, as sometimes, to
duced especially the fact that vers. 26, 27 form
a peculiarly appropriate conclusion for the "susceptible of impressions, tractable," as the
father's discourse,
far more so not only than LXX conceive in translating it by vwi/KooQ but
the expression, in connection with TiT, "an
;

Ter. 9 (with wliich Jerome, Bede, Lavater, the

W'drteinberg Bible, and most commentators of only one" (oorap. Gen. xxii. 2), indicates that the
modern times, e. g., Ewald, Bertueap, Hitzio, child has been to his parents an object of tender
[iMuEsscuER, Kamph.] %vould closo the discourse) care; comp. Gen. xxxiii. 13, where .Jacob speaks
but also tliau ver. 20, (to which point e. g., Um- of the tenderness of his children. Furthermore
BRsiT would extend it). Against those who the LXX, doubtless in remembrance of the fact
would regard chap. v. 1-6 as also belonging to that Solomon, according to 1 Chron. iii. 5, was
tie father's address (Hansen, Delitzsch) we not the only sou of his mother, renders Tn' by
have the substance of these verses, which, at
least from ver. 3 onward, seem no longer appro-
aya-uutvoi;(beloved). That sever.al ancient
priate to an admonition addressed to a boy still manuscripts and versions have substituted for
tender" (see iv. 3); we have besides the still
more weighty fact that chap. v. forms an indivi-
''TbV. \iSi'}, '3X \}2\ the sons of my mother,
sible whole, from which the first sis verses can doubtless rests upon the same consideration.
plainly not be separated, on account of the re- Tlie earlier exegesis in general thought far too
ference to them contained in ver. 8. It is fur- definitely of Solomon as the only speaking sub-
thermore by no means necessary that the address ject in the whole collection of proverbs, and
"ye sons" (v. 7) should stand at the very com- therefore imagined itself obliged in every allu-
mencement of the discourse where the poet sion to a "father" or a "moiher" of the poet,
resumes it. In reply to Hitzig who, for the to think specifically of David and Bathsheha.

sake of restoring a symmetrical relation of This is also the explanation of the fact that
numbers, in the present chapter once more pro- the LXX in the verse following exchanged
nounces certain verses spurious (vers. 16, 17 the singular, "he taught me and said," for a
and 27), see the special remarks on these verses. plural [at eAeynv Kal t(i/(5at7/cof //f), and accordingly
2. Ver. 1-3. Hearken, ye children. It represented all that follows as instruction pro-
seems quite certain that this address, occurring ceeding from both parents.
only here and in chap. v. 7 and chap. vii. 21, is 3. Vers. 4-9.Let thine heart hold fast
occasioned by the fact, that the author designed my words. The father's instruction begins
to represent himself in and after ver. 4 as him- quite in the same style as all the other .adinuni-
self a sou and the object of his father's counsels tions in this first main division of the Book of
and warnings. The aim was to present the ex- Proverbs. At the end of ver. 4 the Syrian Ver-
ample of the one son plainly before the many sion adds the words "and my law as the apple of
sons for this is the relation in which the teacher
; thine eye." which U, however, plainly a supple-
of wisdom conceives of his hearers or readers. mentary gloss from chap. vii. 2, in which passage
For this reason again he does not say, "my also the expression occurs, "keep my command-
sous," but "ye sons, ye children," here as well ments and ihou shalt live." Bektheau regards
as in chap. v. 7.
To a father's correction, the addition as original here also, in order thus
I. e., to the instruction of a man who is your to do away with the peculiarity of three mem-
spiritual father; not to the instruction of your bers in ver. 4 (which is surrounded by nothing
several fathers. For, just as in chap i. 8, the but disticlis), and to make of the three clauses
author does not intend in the first line to four. But the triple e'ructure owes its origin
exhort to obedience to parents, but simply simply to the fact that the first member, as an
to obedience in general. To learn under- introductory formula for the following discourse,
must necessarily be maile to stand outside the
standing. The nr3 nj^'17 here corresponds
series of clauses which are otherwise always
with rT3Dn njl?']7 in the superscription, chap. arranged iu pairs. Ver 5. Get vyisdom, get
i. 2, and
therefore to be similarly understood.
is understanding, literally, " Ay wisdom, bug
HiTZio's idea " to linow with the understanding " The doubling of the verb
understanding."
is evidently needlessly artificial. Ver. 2. For makes the demand more vehement as Umbreit
explains it, an "imitation of the exclamation
;

good doctrine, etc. np7, something received, of a merchant who is oifering his wares."
handed over (see on i. .5) the author here de- Forget not, turn not from the words of
;

scribes his doctrine in this way because he him- my mouth. The zeugma appears only in the
self received the substance of it from his father. translation, not in the original, since the verb


THE PROVERBS OF SOLOMON.

njS> elsewhere, c. g., Ps. cii. 5, is found con- introduced as an ornament, and not as a protec-
tion and defence.
strued with ]0. In the idea of forgetting there
Vers. 10-19. The father instructs his sol
4.
is naturally involved a turning aside or away concerning
the way of wisdom (vers 11, 18) in
from the object. Ver. 7. The highest thing
which lie should walk, in contrast with the rui-
is -wisdom. This is the interpretation to be nous path of impiety (vers.
14, 19).
here given, with Hitzig (following Merger, De the years of thy life be many. Comp. chap,
So shall
DiEU and some older expositors), to the expressiou iii. 2. [VVoRuswoRTH says "This word D'"n
nniJn ri'nxi. Itisusuallyrendered" The begin-
is plural in the original, as in iii. 2, as if Solo-
ning of wisdom," [e.y.bytheLXX.Vulg., Luther] mon would comprehend the future life with the
o.nd the following clauses, " get wisdom, etc." present, and add Eternity to Time." He forgets
are taken as the designation of that in which the that the abstract idea of life is never expressed
beginning of wisdom consists, viz., in the "reso- by the singular of this noun except as its stnt.
lution to get wisdom " (Usibreit), or in the in- conxtr. 'n is used in formulas of adjuration, e.
stant observance of the admonition which re-
g.. Gen. xlv. 15, 16; 1 Sam. i. 26, etc. See Lex-
lates to this (comp. Elster on this passage [and
icons generally, and BiixT. | 697, 2, \ 689, B. a.
also K.\MPH.]). But as the beginning of wisdom
the fear of God is every where else designated
A.] Ver. 11. In the of wisdom, i. e., way
not "in the way to wisdom," but in the way in
(see Obs. on i. 7) and for the absolute use of
;

which Wisdom walks, here also again as it were

n'ti'SI in the sense of prsestantissimum, aummum personified,
a way which is lovely and peaceful
"
(the highest, most excellent thing) we may com- (according to iii. 17), a way with " right paths
pare on tlie one hand Job xxix. lio, and on the (lit., " paths of straightness," comp. ii. 9, 12) as
other Gen. i. 1. And
with all that thou the 2d member and the following verse describe
hast gotten get understanding. The beau- it (comp. Job xviii. 7). [Ver. 12. The pecu-
tiful verbal coriespondeuce iuthe Hebrew phrase liar significance of such promises to an inhabi-

is well indicated in the above rendering [in tant of Palestine, see illustrated, e. g., in Hack-
which the ambiguity of the E. V. is avoided; ett's Illustrations of Scripture, p. 20. -\.]. Ver.
u-ilh is not to be taken in the sense of in coiinec- Vi. Hold fast upon instruction; let not
lion with, but n-ilh the ezpenHiture of, or at the price go; keep her; she is thy life, as the be-
of, German um or fiir]. For the thought comp. stower of long life iii. 2, 16, 18; see below, ;

iii. 14 sq.
Ver. 8. Esteem her. The verb ver. 2.S. Ver. 14.
walk not. etc. lE'X And
So'^D which occurs only here, the Pilel of properly, to go straight on, here used of the bold,
arrogant walk of the presumptuous; comp. is.

77D, might possibly, as an intensive formed
6; xxiii. 19. To translate 1CfNn-'7X by "do
from this verb, which as is well known signifies
"to heap up, to build a way by mounds and em- not pronounce happy" (comp. iii. 18) as the LXX,
bankments," express the idea of enclosing with Vulg., aud Syr. propose, contradicts the paral-
a wall, of a firm surrounding and enclosure. So lelism with "enter not" in the first member.
the LXX understood it, translating by -eijixnjja- Ver. 15. Avoid it. On J?^3 to abhor, reject,
Kuaov avri/f; so also theChald., Syr., Vulg., and
several modern interpreters, e. g., Berthe.vu,
comp. i. 25. Turn from it and pass away.

all of whom find expressed in the word the idea i. e., even if thou hast entered upon it d'^j.^)
of a loving clasp and embrace. It is however
still turn aside from it and choose another way,
probably simpK-r and more in accordance with which carries thee by the ruinous end of that
the sense of DOn in the parallel clause to take one.
Ver. 16, 17. For they cannot sleep
the word, as Abe.v Ezra, Luther, and most mo- unless they sin, etc. Hitzig thinks that in
dern interpreters do, in the sense of " to exalt, this reference to the energy of the wicked in
sin-

esteem ;" [So H., M., N., St. agreeing with the ning there can be found no appropriate ground
E. V.]. "With this conception also the second for the warning in ver. 15 he iherelbre declares ;

clause best agrees, for in this tliere is added to vers. 16, 17 a spurious interpolation,
and at the
the exhortation to prize and honor wisdom, the same time inverts the order of tlie two
following
otiier admonition to love her.
If thou dost verses, t. e., makes the 19th the 18th; he then
embrace her. Wisdom here appears personi- connects the '3, "for," the only genuine frag-
litjd as a loved one or wife, whom one lovingly ment remaining of ver. 16, immediately with Ihe
draws lo him, ar.d embraces; comp. v. 'JO; Eccl.
:]^T of ver. 18 (19j "For ....
iii. ;',. Ver. 9. She will put upon thy
Dj;|y^ /c., ;

head a graceful wreath. Comp. i. 9. Will

the wiiy of the wicked is as midnight, etc." Since
however no ancient M.8S. or translation exhibits
she bestow upon thee. The rare verb JJO
anything that favors this emendation, and since
wliich again in Hos. xi. 8 stands parallel with
a certain irregular movement, an ah.indonment
inj, according to this passage and Gen. xiv. 20 of that order of ideas which would seem simpler
undoubtedly signifies to offer, to give, to pre- and more obvious, corresponds in g.neral with
sent some one with somclhing (construed with the style of our author (comp. i. 10 sq.; iii. 3
two accusatives). The old translations took it sq. viii. 4 sq.), we may fairly disregard so vio-
;

gOHietimes in the sense of protecting (LXX: ix- lent a treatment. Besides, the substance of vers.
tnan-i<7:i cou; Vulg. proteget le; so the Syriac), 16, 17, so f.ir forth as they depict tiie way of the
;

as though it were a denominative from J.JD. wicked as a restless, cruel aud abominable course
as Ihe
shield. With this, however, the "glorious of procedure, is plainly quite pertinent
this way. And
crown" does not correspond, which is evidently foundation of a warning against
 1

CHAP. IV. 1-27.

that subsequently the concluding description of destruction of the ungodly, i. 27 sq. ; also ii. 18,
this way as a way of darkness (ver. 19) is not 22; iii. 35.
intro<luced until after the contrasted represen- 5. Ver. 20-27. The father's admonition closes
tation of the way of tlie pious (ver. 18), is an with an urgent warning to the son against for-
arrangement favorable to the general rhetorical getting this counsel, with a special reference tii
effect of the whole, like several which we have the ruinous consequences which such a forget-
already found, especially in chap. iii. 'Si, 35, ting will ensure. Let them not depart from
and also at of cliapters i. and ii.
the end thine eyes. The meaning is " depart, escape."
Unless they have caused (others) to fall, just as in iii. 21. Bertheau's interpretation is
i. c, unless they have betrayed into sin the ob- ; needlessly artificial,
" let them not withdraw
ject viz., others, in general
-does not need to them" (3 Plur. without a definite subject), (. f.,
be here distinctly expressed. For the Hiphil let them not be withdrawn.
Ver. 22. For they
O'K'T, which should be the reading here ac- are life to those virho find them comp. iij. :

2, 16; iv. 13: and especially for the use of

cording to the K'ri, in the ethical sense of " causing " find " in the sense of to attain or to be blessed
to stumble " in the way of truth and uprightness,
comp. especially Mai. ii. H, where the " causing
with anything, see iii. 13; viii. 35. to And
their whole body health. Comp. iii. 8,
to fall" is brought into even closer connection
than in our passajre with the idea of "turning where rHK3") is found instead of the Ni313
from the way." [The K'lhihh would require the of our passage. Ver. 23. Above all that is
translation " thoy liave stumbled," i. e.. (figura-
tively) sinned]. For they eat bread of wick- to be guarded keep thy heart "lODS-'^SO
T T ;

edness, and 'Wine of violence do they literally, " more than every object of watching."
drink. Against the translation of Schultens, for this is beyond all question the sense of
MuE.\TisGHi5, Umbreit, Elster, [Kamphausen] lOU'O, and not, as Aben Ezra and Jarchi take
:

" for wickedness do they eat as bread, and vio- T :

It, "a thing against which one must guard,"

lence do they drink as wine" (comp. Job xv. 16; which would not
correspond with the radical
xxxiv. 7), may be .adduced the position of the
words, which should rather stand somewhat in
meaning of IDE'. The heart as the chief object
tills way
for they have eaten wickedness as of moral watchfulness, is plainly nothing but

bread for themselves if designed to convey the the conscience, the pure moral consciousness of
meaning of a mere comparison. The expressions man, the aya^i) airpeidi/nic, 1 Tim. i. 5, 19; 1 Pet.
"bread of wickedness, wine of violent deeds," iii. 16. So HiTziG, with unquestionable cor-
plainly conveying a stronger meaning, remind us rectness, referring to Ps. Ii. 10; Job xxvii 6: 1
of the "bread of affliction," Dent. xvi. 3; of the Sam. XXV. 31. For out of it (flo^) currents
" bread of sorrows," Psalm cxxvii. 2, and like- of life. Lit., " issues of life " (Bertiikau) l c,
wise of the " wine of the condemned' (D"iV1JX ]") oflifeinthe physico-organic as well as in the
ethical sense; of life so far forth as it manifests
Am. ii. 8.
itself in the normal course and movement of the
Ver. 18, 19. Like the light of dawn that functions of the bodily organism, just as also in
groweth in brightness till the perfect day,
the full development of the spiritual powers and
literally, "that grows and brightens (familiar He- their working
upon external nature. Comp. re-
brew idiom, as in .Judges iv. 24; Esth. ix. 4; comp. marks on ii. 8 sq. Hitzig also, who translates
EwALD, ieArA. 280 6.) even to the establishing of
D""n niSSlP not quite appropriately by "paths
the day." JIDJ (lons^ s/a^c of the part. Niphal of
of life," admits the fact that the expression
]0) lit., the established, the (apparently) station- rests upon the recognition of the heart as the
ary position of the sun at noon (comp. the Greek seat and fountain of the blood, and therefore also
TO fjTa&epijv Trj(^ iieGijfi^pia^, which however the
as the central home of the entire life of the phy-
LXX do not here employ). For Djj, used of the sical being (in accordance with Lev. xvii. 11;
hrightness of the rising sun, comp. Isa. Ix. 3 Ixii. Dent. xii. 23; and in opposition to BERTHEAr.
;

1. The comparison of the path, i. e., the moral who denies this reference). So also U.mbkeit.
course, of the just with the light of the rising sun, except that he, with a view somewhat partial and
bright and ever brightening, is most appropriate. obscure, conceives of the heart as the "seat of
If the whole pat his light, a bright, clear knowledge the sensibilities," and the life that flows from it
of salvation, illumination by the heavenly light as the
" general sensation of being." ["AH vital
of divine revelation (comp. vi. 23; xxviii. 5; Isa. principles are lodged there, and only such as aro
ii. 5, etc.) there can naturally be no idea of stumb- good and holy will give you pleasure. The ex-
ling and falling suggested (comp. John xi. 9, 10) ercises of religion will be pleasant when they are
;

rather will he who walks in this wjiy attain more natural, and flow easily out of their own foun-
arid more to perfect clearness in the inward state tain." John Howe, Delighlinr/ in God. A.].
oC his heart and conscience, and therewith also Ver. 24. Put away from thee perverseness
in increasing measure to outward prosperity. of mouth, e/c "Following the first clause of
The way of the w^icked is as darkness, ver. 23 the 24th and 25th verses warn against an
1

arbitrary perverting of the moral judgment, into

the exact opposite to that of the righteous. pSilX
which evil passions so easily betray, and admo-
|

strictly " thick darkness," midnight gloom. The nish not to give a misdirection to thought (the
degree of this darkness and its evil consequences (7o>.5 animi) within the department of morality "
for liira who walks in it, the 2d clause clearly de- (H1TZI15). Let thine eyes look straight
picts ; comp. John xi. 9, 10, and for the general forward, etc. A prohibition not of an indolent
subject, the previous delineation of the sudden " gazing about " (Bebtheau), but of the false
 ;: ;

74 THE PROVERBS OF SOLOMON.

aud evil look of the self-seeking, who doe3 not scription of the book (i. 3 comp. i. 7) was desig-
;

intend honoriible dealing with his neighbor, but nated as ID'O or discipline.* To this chief end,
seeks in all his course and dealing to outwit, to
the holding his son to discipline, to obedience,
deceive and overpower him; conip. vi. 13; x.
and the cherishing of his wholesome words and
10 xvi. 30;
; Ecclesiasl. xxvii. 25; Matth. vi.
23.
Ver. 2G. Make
straight the path of thy
teachings, all the other prominent ideas which
find expression in the father's discourse are
foot. Plainly sometliing that is possible only in
made subservient; the exhibition of wisdom as
connection with eyes that look straight forward
the one costly jewel, whose acquisition is above
and correctly; lliis is therefore the necessary
every other, and if necessary, at the cost of all
practical consequence of the course commended
other possessions, to be sought and secured (vers.
in the preceding verse. He only who is from the
5-9; comp. Matth. xiii. 44-40); the emphatic
heart honorable and upright is able also in the
admonition to be subject to "discipline," and
individual forms of his moral action to avoid
every false step.
Let all thy \7ays be esta- not to let it go, even because it is the life of the
true and obedient child of God (ver. 13); the
blished. 133" does not mean "let them be clear delineation of the two paths; the way of
darkness in which the ungodly walk, and the way
sure" (Berth.), but "let them be definite, of light in which the pious and wjse are found
fixed," which can be the case only with a course (vers. 14-19); the counsel to guard with all dili-
rightly regulated, straightforward, and sure gence not merely the word of truth received into
comp. Ps. cxix. 133; Heb. xii. 13. The latter the heart (vers. 20-22 comp. the l/iipvro( /oj'Of,
;

passage plainly contains an allusion to our verse, Jas. i. 18), but also the heart itself, as the seat
the first member of which according to the LXX of the conscience, and the source of all life and
reads: 'O/Ji^af Tpoxiiit^ Tvoiet aoi^ Tioniv. Ver. '11.
prosperity (ver. 23); and finally the commenda-
Turn not to the right or to the left, keep tion of a life of honor and integrity, without
thy foot far from evil. This fuller explana-
turning to the right hand or to the left, as the
tion of that fixedness and certainty of the way
salutary result of that inward disposition which
which is demanded in ver. 26 completes the fa- is both pure and sure (vers. 24-27). That a pure
ther's admonition in a way altogether appropri- heart, i. e., one purified by the grace of God, and
ate, and is therefore neither to be declared, with with this a firm heart, i. e., one firmly rooted in
HiTziQ, a spurious addition, nor is it, in agree- truth as its ground, is the source and common
ment with 15ERTHE.\n, to be deprived of its posi- fountain for the successful development of all
tion and meaning as a concluding appeal, by re- the main activities aud functions of human life,
ceiving into the text as genuine the two verses those belonging to the sphere of sense, as well as
which appear after it in the LXX
(and Vulgate) to the psychical and spiritual realms, and that
'O^ov^ yap Tag t'/c 6f^i(ov o16ev b -deot;, ^tearpafJUEvat this must more and more manifest itself as such
dt' EtGiv ul ff apiaTcpijv. AiVof ds op&at; Troa'/ffet a centre of the personality, sending forth light
rac Tpoxi-ag t^ov, rag d iropsiai^ gov ev Eipi/vrj Trpoa^et.

These two verses, whose substance appears to be

and life: this thought, expressed in ver. 23 in
a way peculiarly vigorous and suggestive, un-
a mere repetition from vers. 2f5, and 27, seem to questionably presents the most profound, com-
owe their origin to the design to secure here prehensive and controlling truth, that the father,
again, as in the preceding section (vers. 10-19) ;
in the course of his counsels aud warnings, gives
a full decade of verses. In opposition to this to his son, standing before the portal of the
view, arbitrary and theoretical, that the struc- school of life, to be borne with him on his way
ture of the paragraphs or strophes in the chap- (comp. the advice of Tobias to his son Tub. iv. :

ters before us is uniformly equal, i. e., always

consisting of ten verses
a view to which even
0). Yet we must also mark as one of the most
noteworthy of the fundamental ideas of this dis-
Bertheau attaches much importance see, above,, course, the designation, contained in ver. 7, of
the Exeget. Notes on chap, 3, No. 1. wisdom as the "chief thiug," which is to be
sought above all things else, and to be prized
above all possessions and treasures. Yet this
DOCTRINAL AND ETHICAL. passage probably requires a dift'erent conception
and application from that which is usually
The counsel given by the pious and wise father
to his son begins with the appeal to him to hold
found,
so far forth as the thought which has
already been expressed, e. g., above, in chap. ii.
fast hiswords (ver. 4), and ends with an earnest
3 sq., " that one must practise wisdom to become
warning against a course made insecure and
wise " (comp. Melanchthon on this passage
dangerous by disregard of these words (vers.
Obedience to the word of revealed Iriith as
Starke, and of recent writers, especially Elster),
20-27).
probably does not correspond with the true im-
fnifhimitted within the covimunity of the children of
God. and bequeathed, by parents to their sons, this port of noon iTtl'N'^ ; the expression being de-
i^ the gener.al statement of the invpoi-t of tlie do- signed rather to serve for the designation of wis-
manils of Iliis chapter as a whole, so far forth as dom as the highest end of all human counsel and
it may be roduecfl to a single brief expression.
action.
Il is essentially, as Mei,a.\othon says, " ailhorla
tiones ad sludiitmoiiedienliie el ad diliyentiavi reyendi
I * In llus particular. KoiTLIus certiiidly took the correct
disriplinam," that, are contained in this passage. I view, that in his otherwise reiiuirlijible clHssitication of the
The whole is a chapter on the riykt (Christian) contents of the firet nine clwpt.-ra acci'rding to the seven
training of children, nn exhibition of the nature principifl gt/iices divinir dediictiva (Daath, liinah, Sediel,
Titsuliijah, Mus:ir, Msinonali, OrliDili), he assigns to the 4tti
of that chief manifestation of the Hhokmah
I

ctiiipter tlio .Musar (or the e.oliigaUt infnrmatm, as he o:;plaiud

[practical wisdom], which in the general super- the tenn;. See JiUiica Sacru, Uisp. VI., p. bj sq.


CHAP. IV. 1-27. 7C

pious can avoid the snares of destruction through

the light of the Holy Spirit but the ungodly
HOMILETIC AND PRACTICAL. ;

stumble in darkness and fall into the pits of

Homily on the entire chapter: The two paths death. As one from darkness walks on in dark-
in
which youth can walk, that of obeiUence and ness, so from light into light (ver. 18; comp. Prov.
that of vice (or llie way of wisJom and that of xii. 28; Ps. Ixxxiv. 7; Job v. \2-\i). Berleb.
folly; the way of light and that of darkness; Bible : The soul in its conversion to God must
comp. the minute picture of the two ways in the 1) hear His word 2) receive the influence of
;

Ep. Barnabie, | 18-20).

Educational SermoD: this word, and by it be directed to the way of
The fundamental principles of a truly Christian truth; 3) be guided by God in this way 4) un- ;

education of children, exhibited according to the der God's guidance and protection learn so to
standard of the counsels of a sage of the Old run in this way that it shall nowhere stumble nor
Testament to his son. 1st principle: True wis-
dom (which is equivalent to the fear of God) the

fall. [Ver. 19. Emmons: Sinners are in such
darkness that they are insensible to the objects
highest end of all regulations adopted in the that are leading them to ruin thus they stumble :

educational action of parents (vers. 4-9) 2d ; a) at the great deceiver b) at one another c) at ; ;

principle : As means to this end, an earnest in- Divine Providence d) at their common employ-
;

sisting both upon the reward of walking in the ments e) at the nature and tendency of their re-
;

light, and upon the punishment for walking in ligious performances; /) at the preaching they
darkness (vers. 10-19); .3d principle: Results to hear g) at the blindness of their own hearts.]
be anticipated simply from this, that God's word
;

Vers. 20-27. J. Lange The inner spiritual :

be received and cherished in a susceptible and life begins with the heart. As is the heart so are
good heart (vers. 20-27).
Comp. Stocker: all its issues for " from the heart proceed evil
;

Warning against evil companionship: 1) the sim- thoughts," etc., Matth. xv. 19; xii. 3o. Ber-
ple command that one must avoid evil company leb. Bible: The heart must keep tlie doctrine,
(vers. 1-19) 2) the way in which tiiis can be
; and the doctrine the heart. Both are so inti-
done (vers. 20-27). Starke How David admo-
: mately connected that neither can be without the
nishes Solomon: 1) to the reception of wisdom other. . Nature herself in the natural heart
. .

(4-13); 2) to the avoidance of impiety (14-19); shows with what care we must keep the spiritual
3) to the practice of piety (20-27). (ethical) heart. In this we can never be too
Vers. 4-9. Stakke :
Should the case arise, precise, too sharp, or too careful. If we guard
that one must lose either true wisdom or all tem- our house, much more must the heart be
poral good, forego rather the latter; for wisdom guarded; the watches must there be doubled,
is better than gold (chap. xvi. 16; Matth. xix.
etc. In this all the duties of a door-keeper com-
29). Honor, accomplishments, graces, esteem, bine, reminding us who goes in and out, what
each man desires for himself. If thou wouldst sort of thoughts enter into the heart, what sort
attain this wish of thine, then seek wisdom she ; of desires go out, etc. Self-denial is the best
gloriously rewards

her admirers.
[Ver. 4.
Bridges: This heart-keeping is the path of life.
means to such a keeping of the heart. It must
stand as porter before the heart's door; and the
GocLBURN: Endeavor to make your heart a cross and the patience of Christ is tiie best door
little sanctuary, in which you may continually of the heart, well preserved with bolts and bars
realize the presence of God, and from which un- against all intrusion or violence. Saurin (ser-
hallowed thoughts and even vain thoughts must
mon on ver. 26): On the needful attention which

carefully be excluded.]
Berleb. Bible:
The each should give to his ways. Calwer Ilandb.:
two conditions of the Christian life: 1) its com- Threefold counsel in regard to the w.ay and
mencement, the seeking and finding of wisdom means of continuing in the right path 1) give :

(ver. 7, according to the common interpretation); good heed to thy heart 2) pui aw,ay a perverse
;

2) its continuance, dependent upon preserving mouth (ver. 24) 3) let thine eyes look straight-
;

wisdom, and thereby being preserved, advanced, forward (vers. 25-27). Von Gerlach: Tlie
and brought to honor by it (vers. 8, 9). [Ver.
7. Trapp: Make religion thy business: other
first and most immediate thing proceeding from
the heart is words, then deeds. Let the former
things do by the by].
Vers. 10-19. Hasius : be above all things truthful and sincere; tlie lat-
To set one's foot in the way of good is ofi limes ter circumspect, well considered, and then exe-
not so difficult as to go vigorously forward in it. cuted with certainty and confidence (vers. 26.27).
The power of temptation is great; the tinder of Comp. Kom. xiv. 23; and Seneca's well known
vice is naturally in us even a little spark can
; maxim: Quod dubitas, ne fcceris. [.Arnot: We
kindle it. Zeltner: Impossible as it is that a cry to God in the words of David, Create in me
stone fall into the water and remain dry, so im- a clean heart, and He answers back by the mouth
possible is it that a lover of evil company be not of David's son. Keep thy heart. Keep it with
betrayed, Ecclesiast. xiii. 7 1
; Cor. xv. 33. the keeping of heaven above, and of the earth
[Ver. 18. .\rnot: The sun is an emblem not of beneath,
God's keeping bespoken in prayer, and
the justified, but of the justitler. Christ alone is man's keeping applied in watchful etfort. Ver.
the source of light: Christians are only its re- 27. Tkapp: Keep the king's highway: keep
flectors. The just are those whom the Sun of within God's precincts, and ye keep under His
righteousness shines upon; when they come protection. Bridges Though to keep the heart
:

beneath His healing beams, their darkness flies be God's work, it is man's agency. Our efforts
away. They who once were darkness are light are His instrumentality.]
now, but it is '-in the Lord."] Starke: The
 ; ;

76 THE PROVERBS OF SOLOMON.

8. Waiting against intercourse with wanton women, and against the ruinous consequences of
licentiousness.

Chap. V. 1-23.

1 My son,
give heed to my wisdom,
to my
prudence incline thine ear,
2 so that thou maintain discretion,
and thy lips preserve knowledge.
3 For the lips of the strange woman distil honey,
and smoother than oil is her mouth :

4 but at last she is bitter as wormwood,

sharp as a two-edged sword.
5 Her feet go down to death,
her steps lay hold upon the lower world ;
6 the path of life she never treadeth,
her steps stray, slie knoweth not whither.
7 And now, ye children, hearken to me,
and depart not from the words of my mouth 1
8 Turn away thy path from her,
and draw not near to the door of her house !

9 that thou mayest not give to others thine honor,

and thy years to a cruel one
10 that strangers may not sate themselves with thy strength,
and (the fruit of) thy labor (abide) in a stranger's house,
11 and thou must groan at last
when thy body and thy flesh are consumed,
12 and say, " Why then did I hate correction
and my heart des|)ised reproof?
13 and I did not hearken to the voice of my teachers,
did not incline mine ear to those that instructed me?
14 Well nigh had I fallen into utter destruction
in the midst of the assembly and the congregation I"
15 Drink waters from thine own cistern,
and flowing streams from thine own well spring 1

16 Shall thy streams flow abroad

as water brooks in the streets?
17 Let them be thine alone,
and none belong to strangers with thee.
18 Let thy fountain be blessed,
and rejoice in the wife of thy youth,
19 the lovely hind, the graceful gazelle;
let her bosom charm thee always
in her love delight thyself evermore.
20 Why, my son, wouldst thou be fascinated with a stranger,
and embrace the bosom of a wanton woman ?
21 For before the eyes of Jehovah are the ways of man,
and all his paths He marketh out.
22 His own sins overtake him, the evil doer,
and by the cords of his sin is he held fast.
23 He will die for lack of correction,
and in the greatness of his folly will he perish.

CHAP. V. 1-23. T7

GRAMMATICAL AND CRITICAL.

Ver. 1. [The shortened Imperative is even more thaa the paragogic entitled to the first place in its clause; here Con

follows its object, Bott., ^ 960, z. ex. (comp. critical note on iv. 20). A.]
Ver. 2. TDC' 7. The construction in the Hebrew is the same as in chap. ii. 8 ; the Infinitive with 7 is followed by

the finite verb. [^^XJ*, a masc. verbal form with a fern. 8ubject,^-comp. note on iv. 10. For empliasis or euphony the assi-

milation of tlie J is sometimes dispensed with. BiiTT ,1100, 3. A.]

Ver. 14. [^Tl^^n, a Perf. with the signification of a pluperf. subj .; a very little and I should lutve fallen. Comp. BiiTT.,

3947, d. A.l
Ver. 18 [Bott., ^964, 6, makes ^TIP ^o example of the desponsive use of the Jussive, and therefore makes it more than
the e-\pre8sion of a wish (see Exeg. notes): it becomes an anticipation or promise. A.J
Ver. 22. [IJ^^?*, a unique example of the attachment of a more common suffix of the Perf, to the lengthened form
1,

of the third plur.'masc. of the Imperf See Bott., gg 881, 1042, 10i7, correcting EwAU>, 2o0 who makes the
A, 5, ex., g 6,

J epenthetic. See also GbEM, g 105, c. A.]

honey" (033, comp. Ps. xix. II) because of the
EXEGETICAL.
sweetness not of her kisses but of her words.
1. In oppositioa to the opinion of those who Comp. the
quite similar representation. Song Sol.
refer vers. 1-6 to the discourse of the father in iv. 11, and as a sample of the wanton woman's
ch. iv. 4sq., consult above, p. 71. J. A. Benqel words that are sweet as honey, Prov. vii. 14 sq.
appears even to have regarded the entire fifth Smoother than oil is her mouth. The
chapter as a continuation of that discourse, for palate (^n) as an instrument of discourse occurs
he remarks on ver. 1, "Inasmuch as David's
also chap. viii. 7 Job vi. 30 xxxi. 30. The ; ;
careful directions to Solomon bear upon un-
"smoothness" of discouise as a symbol of the
chastity, it seems likely that David and Bathsheba
flattering and seductive, chap. ii. 16; vi. 24.
were concerned lest Solomon might also pursue
a course like that in which the parents sinned
Ver. 4. But at last she is bitter literally
"her last is bitter" (comp. xxiii. 32), e., that ;'.

together " (see Beilrdge zu J. A. Be.ngel's Schrift-

which finally reveals itself as her true nature,
firkldrung^ mitgetheilt von Dr. OsK. Waechteu,
and as the ruinous consequence of intercourse
Leips., 18(3.5," p. 26). But the son addressed in
the preceding chapter was conceived of as a with her. As wormvrood (nji'7, for which
"tender child;" the one now addressed is a the LXX inaccui'ately gives ;fo/'.;), gall), a well
young man already married, see vers. 15-19. known emblem of bitterness, as in Deut. xxix.
For, as in the similar admonitions of the 6th and It is "a
18; Jer. ix. 15; Am. v. 7; vi. 12.
7th chapters, it is not simple illicit intercourse, plant toward two feet high, belonging to the
but such an intercourse within marriage rela-
Genus Artemisia (Spec. Artemisia absinthium),
tions, adulterous intercourse with lewd women,
which produces a very firm stalk with many
that constitutes the object of the admonitory
branches, grayish leaves, and small, almost round,
representations of the teacher of wisdom.
pendent blossoms. It has a biiter and saline
Furthermore, as Bertheau rightly observes, the taste, and seems to have been regarded in the
passage before us. in its substance and ils form, East as also a poison, of which the frequent
variously reminds us of chap, ii., especially in
respect to its form, by its long propositions ex- combination with 1?S1 gives an intimation" (Um-
tended through several verses (3 sq , 8 sq., 15 breit; comp. Celsius, Mierobot. 1. 481); Oken.
sq.). .\s the three main divisions of thediscourse Naturgesch. III. 763 sq.). As a two-edged
are of not quite equal length, we may with HiT- s^rord literally as a sword of mouths, a sword
zio distinguish the introductory paragraph, vers. with more than one mouth {riV2 3^n, comp. Ps.
1-6; the central and chief didactic section, vers.
cxlix. 6 Judg. iii. 16). [The multiplicative
7-20; which again falls into two divisions, vers. ;

plural is sometimes u.sed thus even of objects that

7-14 and 15-20; and the epilogue, vers. 21-23.
2. Vers. 1-6. My
son. give heed to
occur in pairs; comp. Bott., 702, 3 A.] "The
my
wisdom, etc. Quite similar are the demands fact that the surface of the sword is also smooth

which introduce the two subsequent warnings is in this antithesis to the second clause
of ver.

against unchastity.
Chap. vi. 20 and vii. 1.
3 properly disregarded," HiTZid. Vers. 5 and 6
explain and contirm more fully the statement of
So that thou maintaia discretion literally
ver. 4.^ Upon the loTwer world her steps
reflection, niBtO, which elsewhere is usually
lay hold /. e., they hasten straight and surely
employed in a bad sense, of base deceitful propo- to the kingdom of the dead, the place of those
sals, but here denotes the wise prndential consi- dying unblessed. [The author cannot be under-
deration, the circumspect demeanor of the wise ;

comp. the singular in ch. 1. 4. And thy lips stood as meaning that 7lNt|' is always and only

preserve knowledge. The lips not precisely the place of those dying unblessed. The passage
the heart, chap iii. 1
are to preserve knowledge cited, chap. i. 12, is inconsistent with this, so
30 far forth as it is of moment to retain literally is the first passage in the 0. T. where the word
the instructions of wisdom and often to repeat occurs. Gen. xxxvii. 35, so is the last passage,
them. Ver. 3. For the lips of the strange Hab. ii. 5, so are many intervening passages,
Woman distil honey^^The "stranger" is the especially such as Ps. xvi. 10; Eccles. ix. 10. If
liarlot, as in chap. iii. 16. Her lips "drop the word here has this intensive meaning, it must
 )

78 THE PROVERBS OF SOLOMON.

appear from the connection. See, therefore, D"n to the injured husband, who
will punish the pa-

amoral import. Comp. ramour of his faithless wife with merciless seve-
in ver. 6, which plainly has
rity, perchance sell him as a slave, or even take

Fuekst's Handw. A.] Comp. ii. 18 vii. 27, ;
[This explanation is grammatically
his life.
and OQ '7iNt?. Hades, the lower world, i. 12. better than that (of Holden, e. g.) which makes
of life she never treadeth. The the "cruel one" the adulteress, and more direct
The path
than that (of Stuart and others) which makes
Terb dSs, here just as in iv. 26, means to measure him the purchaser of the punished adulterer.
off (not to "consider," as Berthf,.\u maintains), A.]. Comp. vi. ?A. find below, ver. 14 Ver. Id.
to travel over. The particle JD, ne forte, stands 1

That strangers may not sate themselves

xxxii. 13, "independent of any
here, as in Job |
with thy strength. nj might, strength, is
preceding proposition, and in accordance with
here undoubtelly equivalent to property, posses-
its etymology signifies substantially 'God forbid
sions, as the parallel ^"^i^,, thy toils^ i. e., what
that,' etc., or 'there is no danger that,'" elc,
HiTziG it is therefore equivalent to "surely
; thou hast laboriously acquired, the fruit of thy
not, nevermore." Aben Ezra, Cocceius, C. B. bitter sweat (Vulg. laboris tut), plainly indicates.
The idea is here plainly this, that the foolish para-
MicHAELis and others regard oHSiT as second mour will be plundered through the avaricious
pers. masc; "viam x-itic ne forte expemlas, vagantur demands of the adulterous woman (comp. vi.
orbitx ejus" ["lest perchance thou shouldst pon- 26), and that thus his possessions will gradually
der the way of life, her paths wander ;" which is pass over into other hands (Ecclesiast. ix. 6).
very nearly the language of the E. V.]. But the A different explanation is given by Ewald, Ber-
second clause shows that the wanton woman must theau, Elster (in general also by Umbreit);
be the subject ot" the verb. Bertheau's transla- that the proper penalty for adultery was accord-
tion is however also too hard and forced, accord- ing to Lev. XX. 10; Dent. xxii. 22 sq.: John viii.
ing to which the first clause is dependent upon 5, stoning ;in case, however, the injured husband
the second, but it is to be regarded as a negative had been somewhat appeased, the death penalty
final clause prefixed " that she may not ponder (!
; was on the ground of a private agreement
the path of life, her paths have become devious," changed into that of a personal ownership, the
etc. [This is the view adopted by Holden, entrance into the disgracefully humiliating con-
Stuart, Wordsworth, and De Wette Kamph. ; dition of servitude, and that allusion is here
has the same conception of the relation of the made to this last contingency. But while the
clauses, but prefers the verb einschlagen, adopt or superficial meaning of vers. 9 and 10 could be
enter A.] The LXX, Vulg. and other ancient reconciled with this assumption, yet there is no-
versions already contain the more correct inter- thing whatsoever known of any such custom, of
pretation, regarding |3 as here essentially equiva- transmuting the death prescribed in the law for
the adulterer by a compromise into his sale as a
lent to N*7 only that the emphatic intensifying
;
slave; and as the entire assumption is besides
of the negnlion should not be overlooked. complicated with considerable subjective difficul-
[Fcerst (Handw.) is also decidedly of this opi- ties (see Hitzig on this passage), the above ex-
nion ; he renders " dassja nicht "=so that by no planation is to be preferred as the simpler and
means ; he explains the idiom as representing a luore obvious.
Ver. 11. And thou must
necessary consequence as an object contemplated.
needs groan at last literally "at thine end,"
A] Her steps stray, she knoweth not i. e., when thou hast done, when all is over with
whither. V^i is here doubtless not intended as DHJ used of the loud groaning of the poor
thee.
an inceptive ("they fall to staggering"), nor in
and distressed also in Ez. xxiv. 23 comp. Prov. ;

general does it design to express a "staggering xix. 12; XX. 2; xxviii. 15, where the same word
of the tracks or paths," a figure in itself inap- The LXX
describes the roaring of the lion.
propriate. It probably signifies rather a roving,
(koi fieTafie?.ri&//ay) appear to have read ^l^|^J]
an uncertain departure from the way (vngigrcssus,
a gloss containing a true explanation, but need-
Vulg.) and the j.nn lO which is connected lessly weakening the genuine sense of the word.
;

with it is not to be explained by "she marks it When

thy body and flesh are consumed.
without her perceiving it, unawares" (as it 'jlKU'? i. e., plainly thy whole body; the
not, 'l"''??,
is usually taken, after the analogy of Job ix. -5; of which describes the
two synonymes, the first
Ps. XXXV. 8) [so by Notes, Stl'art, Muenscu.; and the second the
flesh with the frame,
while the E. V. follows the old error of making flesh in the strictest sense, without the bones, are
the verb a second person. .\ ],
but by "she designed to emphasize the idea of the body in its
knows not whither," as an accusative of direc- totality, and that with the intention of marking
tion subordinated to the foregoing idea (Hitziq, "the "utter destruction of the libertine" (Um-
De Wette). breit). Ver. 12.
did I then hate cor- Why
2. Vers. 7-14. And
noTW, ye children, rection ? Literally, How did I then hate cor-

hearken to me. nr^i^l draws an mlereuce rection? i. e., in what an inexcusable way'.'
from what precedes, and introduces the following How could I then so hate correction? Ver.
14.
admonition; comp vii. 24. The "words of my A
little more, ind I had fallen into utter
mouth " are the specific words contained in ver. destruction i. e., how narrowly did I escape
8 sq
Ver. 9. That thou mayest not give a fall into the extremest ruin, literally,
"into

thine ho^or to others ;. e., as an adulterer, entireness of misery, into completeness of de-
who is apprehended and exposed to public dis- struction!" As the second clause shows, the
gracc.--And thy years to a cruel one i. e.. allusion is to the danger of condemnation before

CHAP. V. 1-23.

the assembled congregation, and of execution by ings,i. e., of the prosperity and joy which the
stoning see above on ver. 10.
;
Assembly and husband is to prepare for his wife, as an instru-
ment in the favoring hand of God. This, which
congregation Hebrew 7np and mj;' stand is Hitzig's view, the connection with the second
in the relation of theconvened council of the el- clause recommends above that of Umbreit, which
ders acting as judges (Deut. xxxiii. 4, 5), and the explains '^113 as here meaning " extolled," and
concourse of the people executing the condemn- also above that of Bertheau, which contem
ing sentence (Numb. xv. 35; comp. Ps. vii. 7). plates "children as the blessing of marriage."
For /Tip is in general always a convened assem- And rejoice -with the w^ife of thy youth.
Couip. Deut. xxiv. 5; Eccles. ix. 9. "Wife of thy
bly, convocaiio; mj,' on the contrary is a multi-
youth," i. e., wife to whom thou hast given the
tude of the people gathering without any special fair bloom of thy youth (Ujibkeit). Compare
call, coefiis sive inuUtlitdo. the expression "companion of youth " in ii. 17.
4. Vers. 15-20. To the detailed warning set In a needlessly artificial way Ewald and Ber-
forth in vers. 8-14 there is now added a corre- theau have regarded the entire eighteenth verse
sponding positive antithesis, a not less appropri- as a final clause depending on the second member
ate admonition to conjugal fidelity and purity. of ver. 17: "that thy fountain mny be blessed,
Drink -waters outof thine o^wn cistern, etc., and thou mayest have joy," elc. Hitzig rightly
i. ., seek the satisfaction of love's desire simply observes that to give this meaning we should
and alone with thine own wife. "The wife is have expected ^il"! instead of Tl], and likewise
appropriately compared with a fountain not
pnOU'l instead of nDtyi, and that in general ver.
merely inasmuch as offspring are born of her,
but also since she satisfies the desire of the man. 18 does not clearly appear to be a final clause.
In connection with this we must call to mind, in [Stuaet makes the second clause final, depending
order to feel the full power of the figure, how in on the first, which is also unnecessarily involved.]
antiquity and especially in the East the posses- ^Ver. 19. The lovely hind, the graceful
sion of a spring was regarded a great and even gazelle. Fitly chosen
images to illustrate the
sacred thing. Thus the mother Sarah is com- griiceful, lively, fascinating nature of a young
pared to a well spring. Is. li. 1, and Judah, the wife; comp. the name "gazelle" ('3i", tuiii'Dd
patriarch, is spoken of as 'waters,' Is. xlviii. and its equivalent AopKac as a woman's proper
"

1 as also Israel, Num. xxiv. 7

; Ps. Ixviii 26 ; name Acts ix. 36 also Song Sol. ii. 9, 17 viii.
; ; ;

(U-mbbeit). Compare also Song Sol. iv. 12. 14. refers to numerous parallels from
Umbreit
And flowing streams from thine OTwn -well Arabic and Persian poets, which show the popu-
spring With
T13, e., properly "cistern," an
;'. larity of this figure in Oriental literature.
anificiiiUy prepared reservoir, there is associated [ These pretty animals are amiable, affectionate

in the second clause "^N3, fountain, t. e.,a natural and loving by universal testimony and no
sweeter comparison can be found." Thomsoji,
spring of water conducted to a particular foun-
tain or well spring. Only such a natural founlaiu-
'J'he Land and the Book, I., 252 A.] Let her
head (comp. Gen. xxvi. 15-20) can pour forth bosom charm thee al^vays. Instead of
H'TT, her breasts, the Versio Veneta reads T\"V\
T T V
O'^ilJ, i. e., purling waters, living, fresh, cool :

her love {al

\
ravTTj^
,
^c?.iai),
,

which reading
J

water for drinking (Song Sol. iv. 15; Jer. xviii.

Hitzig prefers ("iA7-e Minne^*). A needless
14). Vcr. lij. Shall thy streams flowr alterationand weakening of the meaning, in ac-
abroad as iwater brooks in the streets? cordance wiih Song Sol. i. 2; Prov. vii. 18, as
Umbreit) or 7X (Ew- rendered by (he LXX. Comp. rather the remarks
To supply ]3 (Gese.\ics,
below on ver. 20.^In her love delight thy-
ALD, BEPTHE.^n, Elster [Stuart], e(c.) is
self evermore. njE' elsewhere used of the
needless, if the verse be conceived of as interro- TT
gative, which, like Prov. vi. 30 Ps. Ivi. 7 sq., is
;
staggering gait of the intoxicated (chap. xx. 1 ;

indicated as such only by the interrogative tone. Isa. xxviii. 7), hereby a bold trope used of the

So with unquestionable correctness Ilnzio. A ecstatic joy of a lover. That the same word is
purely affirmative conception of tbe sentence, employed in the next verse for tlie description
according to which it is viewed as representing of the foolish delirium of the libertine hastening
the blessing of children born of this lawful con- after the harlot, and again in ver. 23 of the ex-
jugal love under the figure of .a stream overflow- hausted prostration of the morally and physi-
ing and widely extending (Scbultens, Doder- cally ruined transgressor,
and is therefore used
LEiN, Von Hofmann, Schn/lbew., II., 2, 375 in eacb instance with a somewhat modified mean-
[HoLDEN, Notes, Mcenscuer, Wordsw.], elc.) ing, indicates plainly a definite purpose. The
would seriously break the connection with ver. threefold use of MJE' is intended to constitute
T T
17. As to the subject, i. e., the description of a a climax, to illustrate the sad consequences of
wife who has proved false to her husband and
runs after other men. comp. especially chap. vii.
sins of unchastity.
Ver. 20. Emphatic sequel to
the foregoing, concisely and vigorously summing

Ver. 18. Let thy fountain be blessed.

12. up the admonitory and warning contents of vers.
'n' "attaches itself formally to the jussive 8-19. And embrace the bosom of a v7anton
ViT of the preceding verse" (Hitzig), and so -woman. This expression (pn p^nP) testi-

dds to the wish that conjugal fidelity may pre- fies to the correctness of the reading H'^'l in
vail between the married pair, the further wish ver. 19.
that prosperity and blessing may attend their 5. Vers. 21-23. Epilogue for the monitory pre-
anion. ^^13 doubtless used of substantial bless- sentation of the truth that no one is in condition
 :

80 THE PROVERBS OF SOLOMON.

to conceal his adultery, be it ever ao secretly As a homily, therefore, on the entire chapter
practiced,
that on the contrary God sees this On the right keeping of the 6th commandment,
with every other transgression, and punishes it a) through the avoidance of all unchastity b) ;

with the merited destruction of the sinner. For through the maintenance of a faithful (vers. 15-
before Jehovah's eyes are the Tways of 20) and devout (vers. 21-23) demeanor in the
sacred marriage relation. Melascuthon; The
man, and all his paths He marketh. (D^3 sum of the matter is Love truly thine own wife,
:

here also not to "ponder," but to " marli out," and be content with her alone, as this law of
see note on ver. 6.) An important proof text not marriage was at once ordained in Paradise
merely for God's omniscience, but also for His (Gen. ii.): "they shall be one flesh," i. e., one
special providence and '^ concursus^^ [cooperation male and one female united inseparably. For
in human conduct]. Comp. Job xxxiv. 21; x.\iv. then also, even if human nature had remained
2-i; xxxi. 4, etc. Ver. 22. His sins overtake incorrupt, God would have wished men to com-
him, the evil doer. The double designation of prehend purity, and to maintain the exercise of
the object, by the suffix in 1J1I3T and then by the obedience by observing this order, ('iz.,by avoid-
expression *' the evil doer," added feu* emphasis,
ing all wandering desires. Comp. Augustine:
gives a peculiar force. Comp. xiv. 13; Ezek. xvi.
Marriage before the fall was ordained for duty,
after the fall for a remedy.
Jer. ix. 25. By the cords of his sin. .

3 ;

Comp. Isa. V. 18, and in general, for the sentiment Vers. 1-4. Eoard:
A harlot is the devil's de-
coy, and becomes to many a tree of death i^nto
of the whole verse, chap. i. 31, 32; xi. 5; xviii. 7;
xxix. 6; Ps. vii. 15; xl. 12; John viii. 34; 2 Pet.
death. The fleshly and the spiritual harlot most
ii. 19.
Ver. 23. For lack of correction. fill hell (chap. vii. 27). The devil comes first
with sweetness and friendliness, to betray man,
This is undoubtedly the explanation of ID'S I'N3,
afterward however with bitterness, to destroy
and not "without correction" (Umbeeit). The
3 is not circumstantial, but causal (instrumental),
the soul.
[Ver. 3. Traf_' There is no sucii
:

pleasure as to have overcome an offered plea-

as in the 2d member. As to the meaning of sure neither is there any greater conquest
;

njt? see above, remarks on ver. 19. than that that is gotten over a man's corrup-
T T
tions.] Staeke: Beware of the spiritual anti-
christian harlot, who tempts the whole world to
DOCTRINAL, ETHICAL, AND HOMILETIC. idolatry, and to forsaking the true God (1 John
our chapter holds up in opposition
That V. 21).
There are in general many allegorical
to unregulated gratification of the sexual
all interpretations in the old writers, in which the
impulses, the blessing of conjugal fidelity and strange, lascivious woman is either partially or
chastity, requires no detailed proof. It is a outright assumed (as, e. g., more recently in the
chapter on a pioits marriage relation, appropri- Berlrb. Bible) to be the designation of " the
ately attached to the preceding, on the right false church," of antichrist, of worldly wisdom,
training of children for pious and strict disci-
; etc. [See also Wobdsw. in loc., and also on ver.
pline of children is impossible, where the sacred 19, together with his citations from Bede, etc.
bonds of marriage are disregarded, violated and A.]. For Evangelical preaching, naturally,
trampled uuder foot. In conformity with the only a treatment that is partially allegorical, can
thoroughly practical nature of the doctrine of be regarded admissible, and in the end expedi-
wisdom (the Hhokmah), the author, as vers. 15- ent ;such a treatment as consists in a generali-
20 show, completely overthrows all the demands zation of the specific prohibition of unchastity
and suggestions of a sensual desire that has into a warning against spiritual licentiousness or
broken over all the sacred bounds prescribed by idolatry in general.
God, and so, as it were, has become wild and in- Ver. 15-23. Staeke : An admonition to hold
sane, by exhibiting the satisfaction of the sexual to one's own wife only ; 1) the admonition (15-
impulse in marriage as justified and in conformity 17); 2) the motives a) the blessing on .such con-
:

with Ibe divine rule. An important hint for a jugal fidelity (18, 19) b) the dishonor (20, 21)
;

practical estimate of the contents of this chapter, and c) the ruinous result of conjugal unfaithful-
from which evidently there may be drawn not
merely material and arguments for a thorough
ness (22, 23).
[Ver. 15. Arnot: God conde-
scends to bring His own institute forward in ri-
treatment of the Christian doctrine with respect valry with the deceitful pleasures of sin. All
to the sixth commandment in general, but spe- the accessories of the family are the Father's
cially for the exhibition of the true evangelical gift, and He expects us to observe and value
idea of marriage, in contrast with the extrava- them.
H. Smith (quoted by Bridges): First
gant asceticism of Romish theology, and also of choose thy love ; then love thy choice.] -Eoard :
many sects both of ancient and modern times A married life full of true love, joy and peace, is
(Montanists* Eustalhians, Cathari, Gichtelites, a paradise on earth on the other hand, a mar-
:

eir.). In this connection 1 Cor. vii. must also, riage full of hate, unfaithfulness and strife is a
naturally, be brought into the account, especially real hell. Von Gerlach : The loveliness and
(he 5th verse of this chapter, which exhibits the enjoyment of a happy domestic relation as tlie
fundamental idea of vers. 15-20 of our section, earthly motive, the holy ordinance of matrimony
reduced to the briefest and most concise form watched over by God with omniscient slrictnes.",
that is possible ; with the addition of the need- as the higher motive to chastity. Calmer Iland-
ful corrective, and the explanation that is ap- buch : Be true to thine own wife therein is hap-;

propriate in connection with the " always" and piness! Sin against her, and thou becomest
" evermore " of ver. 19, which might possibly be through thine own fault wretched! [Ver. 21.
Thapp: a man that is about any evil should

misunderstood.
 ; ; !; ! ! : ; :

CHAP. VI. 1-35. 81

Htand in awe of himself; how much more of the instrument of punishing sinners retribution
(totll Arnot: Secrecy is the study and hope in the system of nature, set in motion by the aol
111" the wicked. A sinner's chief labor is to hide of sin].
his sin ;and his labor is all lost. Siu becomes

9. Warning against inconsiderate suretyship.

Chap. VI. 1-5.

1 My son, if thou hast become surety for thy neighbor,

hast given thine hand to a stranger;
2 if thou art entangled through the words of thy mouth,
art snared by the words of thy mouth
.3 then do this, my son, and free thyself,
since thou hast come into the hand of thy neighbor
go, bestir thyself, and importune thy neighbor!
4 Give no sleep to thine eyes,
nor slumber to thine Hyelids;
5 free thyself, like a roe, from his hand,
and like a bird from the hand of the fowler.

10. Rebuke of the sluggard.

Chap. VI. 6-11.

6 Go to the ant thou sluggard

consider her ways and be wise
7 which hath no governor,
director, or ruler
8 yet) she prepareth in summer her food,
(

she gathereth in harvest her store

9 How long wilt thou lie, sluggard? O
when wilt thou rise from thy sleep?
10 "A little sleep, a little slumber,
a little folding of the hands to rest ;"
11 then cometh thy poverty like a robber,
and thy want as an armed man

11. Warning against deceit and Tiolent dealing.

Chap. VI. 12-19.

12 A worthless creature is the deceiver,

he that walketh in perverseness of speech ;

13 he who winketh with his eye, who speaketh with his foot,
who hinteth with his iinger.
14 Perverseness is in his heart,
he deviseth evil at all times
he stirreth up strifes.
15 Therefore suddenly shall his destruction come,
in a moment shall he be destroyed, and there is no remedy.
16 These six things Jehovah hateth,,
and seven are an abhorrence of his soul
17 haughty eyes, a lying tongue,
and hands that shed innocent blood ;

6
 ;
82 THE PROVERBS OF SOLOMON.

18 a heart that deviseth evil plots,

make
haste to run to evil
feet that
19 one that uttereth lies as a false witness,
and one that stirreth up strifes between brethren.

12. Admonition to chastity with a warning delineation of the fearful consequences of adultery.

Chap. VI. 20-555.

20 Keep, O my son, thy father's commandment,

and reject not the law of thy mother:
21 bind them to thy heart evermore,
fasten about thy neck.
it

22 When thou walkest let it guide thee,

when thou liest down let it guard thee,
and at thy waking let it talk with thee.
23 For a lamp is the commandment, and the law a light,
and the reproofs of corrections are a way of life;
24 to keep thee from the vile woman,
from the flattering tongue of the strange woman.
25 Long not for her beauty in thy heart,
and let her not catch thee with her eyelids!
26 For for the sake of a harlot one cometh to a loaf of bread,
and a man's wife lieth in wait for the precious life.
27 May one take fire in his bosom,
and his clothes not be burned?
28 Or may one walk upon coals,
and his feet not be scorched ?
29 So he who goeth to his neighbor's wife;
no one that toucheth her shall be unpunished.
30 Men do not overlook the thief, when he stealeth
to satisfy his craving when he is hungry;
31 if he be found he must restore seven fold,
the whole wealth of his house must he give.
32 He who committeth adultery is beside himself;
he that destroyeth himself doeth such things.
33 Stripes and disgrace doth he find,
and his reproach will not pass away.
34 For jealousy is man's fierce anger,
and he spareth not in the day of vengeance.
35 He regardeth not any ransom,
and is not willing if thou increase thy gift.

GRAMMATICAL AND CRITICAL.

Vers. The form TtT'l. which ih found io some texts, is not a plural, bat the '- " iodlcaies in panae the pro-
1, 3.

nunciation with ~ as in Gen. xvi. 5; Ps. ix. 15," HiTZia. Many MSS., moreover, exhibit here the regular form HV*)

[BoTTCHEU, 2 888, n. 2, utterly rejects the possibility that TJ?T can be a singular form, and also that the plural form is

admlssililc here. Holden's renderin;; *'thy friends," ia incorrectly based upon the plural reading. A.].
Ver. 8. [Note the appropriate thauge of teuse. The future VDy\i " ^ens solitum^^ Bott. ^ SitS, 6, and the perf.

^^J5^, "Perfectvm, fjfftictivinn" ^ 94(), 4; 950, 4; the continually recurring "preparation," the ensured "gathering." A.]
T : T I

Ver. 12. ^77! stands here with the simple accusative without 3 aa in Mic. li. 11; Is. xxxiii. 15; Ps. xv. 2.

Ver. 13. [vSip used here alone with 5, usually with a direct object. 77^0 : the verb is in use only in Piel. For

the occurrence of participial forms In Piel thus resembling Kal, see Fuebst (sub.
- T
v. 77O), and BiiiT. g 994, 4. A.].
Ver. 14. For the explanation ct D''J''^D (instead of the K'thibh D'JID) see HlTZia
tflo ii ri on this paeage, who
T : T :

\a probably right in referring to G.-n. xxxvii. 36 aw the source and occasion of this substitution.
Ver. 16. [The fern. used nf tliut which is distinctly neuter. See BiiTT. g 862, 4. A.].
n^H
Ver. 19. The n'S' can be regarded as a relative Imperf, with which the participle 1171^0 interchanges, or it may
ke regarded as an irregular participial form, lengthened from nD^ I's. xxvii. 12, and formed like X'V'i 7"3J, e^c.
 ;

CHAP. VI. 1-35. 83

(So HlTzro explains the form) [Fozest regards it an Imperf,, but Bott., very decidedly as a Hiph. participal, here and in xii.

17 ; xiv. 25; xix. 5, 9; Pa. xii. 6; xxvii. 12. See ( 994, 9. A.].
VflT. 21-1 [D*^i!'pt a masc. suffix referring to fern, nouns. Bott. g 877, 3, declares it characteristic of " secular proB,
; It
popular poetry, and the majority of the later Hebrew writers thus to disregard exactness in the use of the suffix pro-
nouns. Chap. XX. 12 is the only similar example adduced from Proverbs. Comp. Green, g 104, g. A.J.
Ver. 32. riTlC^O a future participle. The suffix in HiK'J^^ refers to the 2''3XJ which is readily supplied from the

nE?X ^XJ of the first member. [Interpretations divide as to tne subjec- anil predicate clause of the sentence.

MuBNSCHEA, NoYES, HoLDEN agree with the E. V. in making destructioa toe predicted fate of the adulterer; Stuart,
Kauph., and Dfi W. agree with our author in making adultery the natural and certain course of the self-destroyer. A.j.
2. Vera. i-5. Warning against suretyship.
EXEGETICAL AND CRITICAL. My son, if thou hast become surety for
tay neighbor. The frequent warnings which
1. The sixth chapter consists of four indepen- our book contains against giving security for
dent admonitory discourses of unequal length, of others (comp. in addition xi. 15; xvii. 18; xx. 16;
quite different contents, and a merely external xxii. 26), are to be explained doubtless by the
and circumstantial connection (through points of severe treatment, which, in accordance with the
contact, as between "sleep and slumber" in old Hebrew jurisprudence, was awarded to sure-
ver. 4 and the same expressions in ver. 10 ties; for their goods might be distrained or they
through the triple warning against impoverish- even sold as slaves, just as in the case of insolvent
ment: vers. 11, 15 and 20, etc.). This is as ap- debtors (2 Kings iv. 1 ; Matth. xviii. 25 comp. ;

parent as is the fact that it is only in the last of Ecclesiast. viii. 13; xxix. 18-25, and also the
these four sections that the subject of adultery, warning maxim of the Greek philosopher Thales;
that was treated in the fifth chapter, is resumed. "fyj-ia, ndpa 6'aTa" [give surety, and ruin is
It is nevertheless arbitrary and lacks all clear near], and the modern popular proverb "Burden
proof, when Hitzio declares the three preceding soil man wiirgen" [the alliteration cannot be
sections to be the addition of an interpolator translated ; an approach can be made to it in
different from the author of chaps, i.-ix., who is " worry a surety "]. In the passage before us
supposed to have taken them from some old book the warning is not so much against suretyship in
of proverbs, and to have enlarged the third by general, as merely against the imprudent assump-
adding vers. 16-19. For, it is argued, this nu- tion of such obligations, leaving out of account
merical group of proverbs, of eight members, the moral unreliableness of the man involved;
clearly shows itself to be the personal production and the counsel is to the quickest possible release
of the interpolator, who was led by the sixfold from every obligation of this kind that may liave
division of the categories in vers. 1*2-14 to the been hastily assumed. Hast given thine
composition of this group of the six things that hand to a stranger. The stranger (11) is not
the Lord hates. As though this parallel sixfold the creditor, but the debtor, who in the first
or rather sevenfold arrangement in vers. 12-19 clause had
been designated as "neighbor." For
could not be the work of the composer of tlie en-
according to Job xvii. 3 the surety gave liis hand
tire group of proverbial discourses that lies be-
to the debtor as a sign that he became bound
fore us, just as in the series of similar numerical
for him. Therefore the translation of Ewald
proverbs contained in chap. xxx. (comp. Introd.
and Elster, "for a stranger," is unnecessary as
^ 14) And
! still further, as if there had not been it is incorrect. Ver. 2. If thou art entangled
already in what has gone before at least one iso-
lated warning against unchastity and adultery,
through the words of thy mouth. This
second half of the protasis, which, according to
as a demonstration of the fact, that in thi& con- Hebrew idiom,
is still dependent on the "if" of
nection also the advisory and admonitory dis- ver.
1, refers to the involved and embarrassed
courses that relate to this matter (cliap. v. 1 sq.;
condition of the surely some time after his in-
vi. 20 sq.; vii. I sq.), must not necess.arily form
considerate giving of bonds. Ver. 3. Then do
a whole continuing without interruption, but
might very naturally be interspersed with other phatic
this, my
son, etc. The apodosis, with its em-
warning (which extends through ver. 5),
shorter passages of differing contents, like those
is fitly introduced by the intensive particle
forming the first half of chap. vi.i^Apart from
this, HiTzia is undoubtedly correct in judging,
N^3X, now, now therefore. Comp. Job xvii. 15 ;

that attention should be called to the close con- Gen. xxvii. 32; xliii. 11. Since thou hast
nection of vers. 16-19 with vers. 12-15, and that come into the hand of thy neighbor.
the first mentioned group should be regarded as HiTziG, interpreting the ''3, as in ii. 10, as equi-
a mei-e continuation and fuller expfinsiou of the valent to DX, translates "if thou hast come," etc.
import of the last mentioned. A special argument
But the introduction of a reason is here more
for this is the literal repetition of the expression,
pertinent, since the case of an unfortunate issue
"stir up strifes," from ver. 14 in ver. 19. The to the suretyship had
already been assumed in
Tiew recently prevalent (see e. </., Umbrf.it,
Bertheau, Elster on this passage), according
ver. 2.
Stamp with the foot. This meaning
of DSinn, which is attested also by Ps. Ixviii. 30,
to which vers. 16-19 form a separate group of
verses as really independent as tlie rest (1-5, 6- is urgently commended by the following, " impor-
11, etc.) is to be estimated by what has been al- tune thy neighbor" ('I'i'l ^i?"^)- [1" our ver-
ready said. The correct division has been before sion of this phrase in its connection we have
presented by Delitzsch (Herzoq's Real. Enci/cl. substituted Fcterst's interpretation which is also
XIV., 698), and also by Ewald (on this pas- Holuen's. The verb is found only here and in
sage). Ps. Ixviii. 30. Gesenids and many others, start-
I
 . A

84 THE PROVERBS OF SOLOMON.

ing with the radical idea, " to trample," which when wilt thou, etc. The ''00-1^ of the first

they find in tyS"! and assume in 031, translate clause and ''TO of the second stand in the same or-
the Hithp. in both passages, "suffer thyself to der as in Nehem. ii. 6. The meaning of the two
be trampled," i. e., "prostrate thyself." [So parallel questions is substantially "Wilt thou con-
the E. v., De W., M., N. and St.]. Hupfeld
(see Comm. on Ps. Ixviii. 31) and others adopt
tinue lying forever ?
Wilt thou never rise ?" The
double question is, as it were, a logical protasis to
the indirect reflexive as the true meaning, the apodosis which follows in ver. 11 after the in-
"prostrate before thyself, i.e., subdue." Fuekst, terposing of the sluggard's answer (ver.lO): "then
distinguishing the two verbs, interprets D3T as Cometh (Heb. N35j like a robber," etc. Comp.
meaning, in accordance with many Arabic ana-
logies, "to move, stir, hasten," and the Hithp.
Bertheac on this passage. A little sleep, etc.

as meaning "s;'cA beeiUn, sich sputen,'^ i. e., in the

Ironical imitation of the language of the lazy
Imperative, make haste, bestir thyself. Although
man; literally repeated in chap. xxiv. 33.
this rendering has not in its favor the weight of
little folding of the hands
i. e., a little fold-

ing of the arms, a well-known attitude of one who

authorities, the internal evidence appears to us
is settling himself down to sleep (comp. Eccl. iv.
to be decidedly for it. A.] The meaning is that
5), and who in that act does just the opposite of
one should in every way force the heedless

debtor for it is he, and not possibly the creditor,
that fur which the hands and arms are naturally
designed, that is, for vigorous work. Then
that is here again intended by the "neighbor "
to the fulfilment of his obligations, before it is Cometh thy poverty like a robber. ':i'7n'3
too late, i. ., before the matter comes to the dis-
strictly grassator, a frequenter of the roads, a
traint of goods or otlier ju'lici.-il processes on the
part of the creditor.
Ver. 5. Free thyself as
highwayman, a footpad (LXX: Ka/cuf 6<5'jijro/30f ).
a roe from his hand, and like a bird, etc. The parallel passage, xxiv. 34, has the Hithp.
G.izelle and bird
in the original a paronomasia: participle ^SnnD without 3, which gives the far

'3S and 113X are appropriate emblems of a cap- weakersense " thencomelh qniftly thy poverty."'
:

tive seeking its freedom with anxious haste and As an

armed man lit., as one armed with
exertion. The way is already prepared for these a shield (jJO f'X) ; for even the assailing rob-
figures by the expressions employed in ver. 2.
ber, since liemust necessarily be prepared for
Instead of, l^"^ "out of the hand," all the old
resistance, must carry with weapons of offence
versions, except the Vulg. and Venel., had the the means
of defence.
reading n3D, " out of the snare." But this is an 4. Vers. 12-19. Against the deceitful and
attempt at rhetorical improvement (perhaps ac-
violent. Concerning the relation of the two
cording to the analogy of Ps. xci. 3), "in which divisions of this group of verses, the first of which
it was overlooked, that the hand was introduced (vers. 12-15) depicts the seven modes of deceitful
the first as well as the second time with a refer- action, while the second (vers. 16-19) expressly
ence to the giving of the hand on becoming se- designates them a seven hated by God, repeating
curity " (ver. 1). Comp. Umbreit and Hitzig also their enumeration,
see above, ^ 1 of these
on this passage. exegetical comments. A
vrorthless is man
3. Vers. 6-11. Go
to the ant, tboa slug-
the deceiver. In support of this construction

gard. The :mt, ever working of its own impulse of ]1N D'X as the subject and of the prefixed
quietly and unweariedly. is proverbial as an
emblem of industry, botii among Orientals and 7i"73 DIN as the predicate [a construction pre-
in the West; comp. MctD.wi's Arabic Proverbs, ferred also by Notes. Kamph. e/c. ] we have, be-
III., 468; S.vADi's Persian fable of the ant and sides the arrangement, especially the substitution
the nightingale Aristotle's Historia Anim., 9,
;
of 13 Dl!< for 13 ly'X, which was rather to have
26: Virgil's Geor^., I., 186 sq.; Hor.^ce, Serm., TT
I., 1,33; also the German word "Hmaig" (Old been expected according to the analogy of 2 Sam.
High Germ, emazic), which is derived from xvi. 7, etc. If the second expression were only
^-Ameisc'^ (Weigand, dcii/sches Wurterb., I.. Sd). "an intensive appositive to the first" (Bertheau;
see also Luther [Wordsw., M., St., H., in agree-
SSee Thomson's Land and Book, I., 519, 520, for
lustrations both of the diligence of the ant and ment with the E. V.] "a heedless man, a mis- :

the utter laziness of Oriental laborers, "which chievous person"), then we should have looked
liave no governor, director, or ruler." A.] Ver. for fX in both instances. With JIN 'i^'N, "man
7. 'Which hath no governor, director or of deceit, of falsity, of inward untruth and vile-
I

ness," comp. furthermore flX "Hp, Job xxii. 15;

ruler. The three expressions t'i'p ^OV and 7^0
Arabic and also, below, ver. 18 He that walketh
are relatively like the oflicial titles,
in perverseness of speech. Comp. iv. 24 ;

"Kadi," "Wall," and "Emir." The "lOii* in par- xxviii. 18.

Ver 13. The three participles of this
ticular is the manager, the overseer, who, e. g., in verse are best understood, with Hitzig. as
connection with puhlic works urges on to labor prefixed appositives to the subject contained in
(Ex. V. 6, 14 sq.).
Furthermore, compare chap
13S3, ver. 14, which indeed the same as
is that
XXX. 27, where also the first clause of ver. 8 re-
curs, in almost literal agreement with our passage. of the 12th verse.
'Who winketh -with his
Vers. 9-11 ad<l positive admonition to
to the eyes. Comp. x. 10; Ps. xxxv. 19. "Who
industry an emphatic warning against the evil speaketh with his feet c gives signs in i.

consequences of its oppo.sile. HoTW long mysterious ways (LXX ajiunivFi), now with one
:

wilt thou lie, O

sluggard Literally?
till : foot, then witlithe other. Who hinteth with


CHAP. VI. 1-35. 8fi

his fingers. n^lD Hiph. part, from m\
erous dealing are enumerated in these verses, it
here
used in its most primitive me,aning.
does not perfectly correspond with the order ob-
The evil
served in ver. 12-14.
intent involved ia the three forms of the language
There the series is mouth,
eyes, feet, fingers, heart, devising evil counsels,
of signs as here enumeiated is of course implied.
Ver. 14. He deviseth evil at all times.
stirring up strifes; here it is eyes, tongue,

Comp. iii. 29. He stlrreth up strife. Lite-
strife.

hands, heart, feet, speaking lies, instigating
With reference to the organs which are
rally "he lets loose contentions" (Hitzig), or
'he throws out matters of dispute" (Behtheau); named as
the instruments in the first five forms

comp. ver. 19 and chap. xvi. 28. Ver. 15. of treacherous wickedness, in the second enu-
Therefore suddenly shall his destruction meration an order is adopted involving a regu-

come. Comp. i. 17; iii. 2.5; xxiv. 22. lar descent (ver. lG-19, eyes, tongue, hands,

Quickly V7ill he be destroyed, p^c.^Comp. etc.) the base disposition to stir up strife, or to
;

let loose controversy (see rem. on ver. 14) in

xxix 1; Is. i. 28; x.\x. 14; .ler. xix. 11.
Without remedy. l^omp. iv. 22. both cases ends the series.
Vov. 10. These six things Jehovah hateth, 5. Vers. 20-24. Admonition to chastity, prepar-
and seven, etc. Of the origin of this peculiar ing the way for a subsequent warning Mgaiusl
proverbialform, using symbolical numbers, a form adultery. Keep, O myson, thy father's
for which Arabic and Persian gnomic literature commandment, etc This general introduc-
supply numerous illustrations (comp. Umbreit on tion to the new warning against adultery corre-
this passage), Elster probably gives the simplest sponds with the similar preparatory admonitions
and most correct explanation, deriving it "purely in chap. v. 1, 2 and vii. 1-5, and serves, like
from the exigencies of parallelism." " The form these, to announce the great importance of the
of parallelism could not, on account of harmony, succeeding warnings. With respect to ver. 20 in
be sacrificed in any verse. But how should a particular comp. i. 8.
Ver. 21. Bind them to
parallel be found for a number ? Since it was thy heart evermote, etc. So chap. iii. 3 and
not any definite number that was the important vii. 3. On account of the plural wliich occurs
thing, relief was found by taking one of the next in the verse, with which the singular is inter-
adjacent numbers as the par.allel to that which changed in ver. 22, Hitzio conjectures the inser-
was chiefly in mind." In a similar way Hitzio tion of this verse by a late interpolator, and that
on Amos i. 3 (where the numbers put into this in accordance with the standard furnished by
relation are three and four); "To the number chap. iii. 3, in which place the passage is held
three the number four is appended to characterize to be original. This is arbitrary, for no single
the first as one optionally taken, to convey the idea ancient manuscript or version confirms the sus-
that there are not understood to be preciseU/ three and picion. Just as well might ver. 22 be declaimed
no more, but possibly more.^'' At any rate, those interpolated, inasmuch as only in this is the
expositors are in the wrong, who, as e. g., re- singular form found, while immediately after, ia
cently Bertheau and Vo.N Geiilacu, find the ver. 23, the double designation "commandment"
design of this mode of numeration in the fact
and " doctrine" returns. Ver. 22. When thou
that the last of the enumerated elements, the walkest let It guide thee. The contrast
seventh vice therefore in the case before us, is between walking and sleeping or lying is like
to be brought out with especial emphasis. [Stan- that in iii. 23, 24. When thou wakest let
let (Hist. Jewish Church, II. p. 2-58), adduces this it talk vrith thee. The accusative suffix in
as a probable example of the "enigmas" or in'C'ri is here employed as in Ps. v. 4 ; xlii. 4 ;

"riddles," which were one of the most charac-

Zech. vii. 5, etc., for the designation of the per-
teristic embodiments of the wisdom of the wise
son to whom the intercourse indicated in the
king. .\rnot There is one par.allel well worthy
:

of notice between the seven cursed things here, action of the verb relates. With regard to n'E?

and the seven blessed things in the fifth chapter to take, to converse, comp. also Ps. Ixix. 13 with ;

of Matthevv. The first and last of the seven are reference to the sentence as a whole comp. Ps.
identical in the two lists. "The Lord hates a cxxxix. 18.
Ver. 23. For the reproofs of
proud look" is precisely equivalent to "blessed correction are a vyay of life, i. e., they leail
are the poor in spirit;" and "he that soweth to life, comp. ii. 19; iii. 2, 16. " Reproofs of dis-
discord among brethren" is the exact converse of cipline" (1D1D mnjin) corrective reproofs, re-
the "peacemaker." A.].
Ver. 17. Haughty
proofs whose aim iscorrection. Ver. 24. From
eyes: literally, high or lofty eyes; comp. .\xx.
the vile vroman, strictly the woman of evil,
13 Ps. xviii. 27 cxxxi. 1 Job xxi. 22 xl. 11

;
; ;

also the Latin expression grande supercdiuia.

; ;

of vileness. y^ (for which the LXXhere read

Hands that shed innocent blood. Comp. iJI) is therefore a substantive, as in the phrase
i. 11 sq., and Isa. lix. 7, witli wliich passage "the way of evil" in chap. ii. 12. From the
ver. 18 also corresponds in the form of expres- flattering tongue of the strange woman ;

Bion, without for that reason being necessarily literally, from the smoothness of the tongue of
derived from it, as Hitzio holds. For in case
of such derivation the order of words ought to the strange woman. For instead of [liy^, from
correspond more exactly with the alleged ori- which reading of the Masoretic text the meaning
ginal, as in Rom. iii. 15-17.
Ver. 19. One would result " from the smoothness of a strange
that uttereth lies as a false vritness, literal-
ly, one that breathes lies. The same characteri- tongue," we must doubtless point [Ity/ (construct
zation of the false witness is found also in chap, state), since the subject of remark here is the
xiv. 6, 25; xix. 5, 9. As respects the arrauge- strange, wanton woman (just as in ii. 16; v. 20).
ment in which the seven manifestations of treach- while the thought of a foreign language [y^Mrjaii


86 THE PROVEKBS OF SOLOMON.

aX?MTpia, LXX) is altogether remote from the thief in a milder light, serves evidently to dis-
context. In opposition to the translation of play the punishment that befalls the adulterei:
EwALD, Bertheau aud Elstee, "from the with whom he is here compared, as one more
Bmooth-tongued, the strange woman," comp. HiT- richly deserved. For the more presumptuous
zio on this passage. his crime, the less excused, or, as it were, de-
6. Ver. 2o-a5. Warning against adultery itself. manded by his necessities, the more just is the
With her eyelids, with which she throws punishment that comes upon him! If HiTZia
amorous and captivating glances at her lover, had taken due notice of this meaning of ver. 30,
comp. Ecclesiast. xxvi. 9. The eyelids (or, more which is transparent enough, he would have
literally, eyelashes) are here compared with the seen ia advance how unnecessary aud excessively
cords of a net, as in Eccles. xii. 3, with the lattice artificial is the attempt to explain the verse as
of a window, or as in the erotic songs of the Arabs interrogative. [Kamph. adopts his view but
and Persians, with darts, with lances, daggers or does not strengthen it].
He must restore
swords. Ver. 26. For, for the sake of a harlot sevenfold. According to the prescriptions of
one Cometh to a loaf of bread, i. e., to the last the law in Ex. xxi. 37
xxii. 1 sq., it should
;

bit, the last morsel of bread, as a sign and emblem strictly be only four ortivefold (comp. the publican
of utter poverty (thus Schulte.ss, C. B. Mi- Zaccheus, Luke xix. 8). But in common Ufa
cuAELis, Umbreit, Elster) or again, the mean-
;
these prescriptions were probably not ordinarily
ing may be to the begging a loaf of bread, to observed: the injured parly allowing his silence,
beggary (thus Abe.n Ezra, Vatablus, Rosen- his declining a judicial prosecution of the mat-
HUELLER, Elster, Hitzig). In opposition to ter, to be purchased at a higher rate than was
the translation defended by most of the ancient exactly allowed. Furthermore, that " sevenfold"
expositors, and recently by Ziegler, Ewald, is here used loosely, only as a round number
Bertheau, etc., "For as the hire of a harlot one (comp. Gen. iv. 15), and is not designed, as might
gives hardly a bit of bread," or as others prefer be tliought, to mark the highest conceivable
"merely a bit of breail," may be adduced 1) the ransom, appears from the 2d member, which
context, see the 2d clause; 2) tlie lexical fact suggests the probability of losing "the whole
that 1)1 can neither mean "hardly" nor "mere- wealth of his house." Ver. 32 stands in the
ly;" 3) the fact, historical and archaeological,
same relation to the two preceding as ver. 29 to
27 and 28 it expresses the conclusion that is to
established by Gen. xxxviii. 17, etc., that the ;

harlot's reward in ancient Palestine doubtless

be drawn from the meaning, which is clothed in
amounted to more than a mere loaf of bread, e. g. the form of an analogy or parable, with refer-
ence to the well-deserved recompense of tho
a kid, as in the case cited from Genesis, or a
adulterer. It is therefore hasty and arbitrary
price considerably higher, as seems to follow
Luke in HiTZiG to reject
this as a spurious gloss, and
from Prov. xxix. 3 Ecclesiast. ix. 6
; ;

XV. 30. Lieth in wait for the precious life. to find in ver. 33 the direct continuation of tho
thief's punishment, which has been depicted in
Very appropriately has i^pj, "life," the predicate ver. 31. He that destroyeth himself doeth
mp' "costly" connected with it; for its value such things. Literally, "whoso will destroy
rises .above all mere property: comp. Ps. xlix. 8. his life,
he does it." Ver. 33. Stripes and
Ver. 27-29. The meaning is this: impossibleas disgrace. The i^JJ, plaga, may here very well
it is that the clothing on one's breast, or that one s
stand in its literal sense, and so designate the
feet should remain unharmed by scorching if fire blows with which the adulterer detected in the act
be brought near them, so inconceivable is it will be visited by the husband of the unfaithful
that the adulterer should follow his unlawful wife, and will be driven from the house (Umbreit,
intercourse without evil consequences and just Hitzig).
retribution. The two questions in vers. 27, 28

Ver. 34. For jealousy is man's
fierce anger, i. ., the jealousy (HX^p as in
imply a strong negation, like the interrogative
lauses in Amos iii. 4-6. Ver. 29 is connected chap, xxvii. 4) of the injured husband is a fire
with the two negative antecedent clauses as a blazing fiercely, burning and raging with all the
correlative consequent, and is therefore intro- miglit of a man comp. " the hurling of a man "
;

duced by ]3, so. Vers. 30, 31. A new figure to [or
17.
as others "a mighty prostration"] Is. xxii.
The 2d half of the verse explains this
illustrate the punishment, surely impending and
somewhat brief expression, " man's wrath,"
severe, which threatens the adulterer. Men
which, moreover, appears to be chosen not with-
do not overlook the thief, etc. ; literally out collateral reference to the more rsipidly
"they do not contemu it in the thief." The im- evaporating wrath of women. Ver. 3.5. He re-
perf. 1IO' expresses the idea of custom, that gardeth not any ransom, literally, "ho does

which occurs in accordance with experience. not lift up the face ot any ransom," i. c, does uot
[Interpreters are divided between the two ideas receive it as adequate to allay his wrath as one
of "scorn" and "disregard" as proper render- lifts up the face of a suppliaut when his request
ings of the verb. Stuart, Mue.nsch., Words. is granted or favorably received. is not And
adopt the former; men do not despise the thief, trilling, i. e., to forego his strict right of re-
though he must be punished they do despise venge.
;

the adulterer. Words, calls attention to a dis-

position in modern society to reverse this judg-
DOCTRINAL AND ETHICAL.
ment. Notes, Holden, like De W., Fuerst aud
our author, adopt the other view. A ]. To 1. The warning against improvident suret/'-
satisfy his craving nrhen he is hungry. sbip in the unqualified form, and the urgent and
This circumstance, which exhibits the guilt of the almost passionate tone in which it is presented
 ; ;

CHAP. VI. 1-35. 87

in vers. 1-5, rests upon the consideration that '

pure longings, or unchaste desires and thoughts of
"all men are liars" (Ps. cxvi. 11 ; Rom. iii. 4), I
the heart. Comp. the last commandment of the
that therefore no one can be trusted (corap. Jer. Decalogue (Kx. xx. 17), as well as Christ's inten-
xvii. 5; "Cursed be the man that trusteth in sifying and spiritualizing of the Mosaic prohibi-
man"), tliat every neighbor is at the same time tion of adultery Matth. v. 28.
;
The admonition
in a certain sense a " stranger" to us (see above also, which is prefixed as introductory, to keep
on ver. 1), in a word, that one must be prepared continually before the eyes and in the heart the
for manifestations of unfaithfulness, or unrelia- teachings of Divine wisdom (comp. Tob. iv. 6),
bleness, on the part of any one whatever, though serves as an emphatic utterance of this "Obsta
he stood ever so near us. Hence the duty, for prmcipiis !" or the exhibition of the necessity
the sake of preserving one's own independence that the very first germs and roots of the sin of
and sparing one's own strength for his personal unchastity must be rooted out.
work (bodily as well as mental), of extricating
one's self at any cost and as speedily as possible HOMILETIC AND PRACTICAL.
from every relation of suretyship, from the con-
tinuance of which injurious consequences might In the endeavor to comprehend in one homi-
result to our own freedom and welfare. With letic whole the four main divisions of the chap-
the admonitions of our Lord in the Sermon on ter, one would first of all need to have clearly in
the Mount, to be ready at all times for the lend- view the suggestions given in vers. 2, 11, 15 and
ing and giving away of one's property, even in 26 sq., with reference to the danger of sinking
oases where one cannot hope for the recovery of into poverty and destitution, and to employ these
what has been given out (Luke vi. 30, 34, 8S in fixing his central idea. In some such way as
comp. 1 Cor. vi. 7) this demand is not in conflict. this then Even in the present life want and evil
:

For Christ also plainly demands no such readi- of every sort are wont to be the attendants a) of
ness to sufi"er loss on account of our neighbor, the lighter oS'ences 1) of inconsiderateness (vers.
as would deprive us of personal liberty, and rob 1-5) and 2) of slothfulness (vers. 6-11): b) of
us of all means for further benetioence and yet
; the grosser transgressions and vices, such as re-
this sort of evil result from suretyship is what sult 1) from pride and malignity (vers. 12-19),
the author of our passage has in his eye. and 2) from lust of the eyes and sensuality (vers.
2. Also in the subsequent warning against 20-^5). Comp. SxiiCKER: Against unfaithfulness
stothfulness (vers. 6-11) the reference to the in life and conversation, as it displays itself 1) in
danger of impoverishment appears to be the suretyship ; 2) in fulfilling the duties of one's
luaiu motive, brought forward with especial calling: 3) in daily converse with human society
emphasis. This is above all things else the pre- 4) in married life.
cise thing to be learned from the example of the Ver. 1-5. Starke: A teacher of the divine
ant, that it is important to gather diligently "in word becomes in a certain sense a surety to God
summer," that one may not suffer in winter, for the souls of his hearers (Ezek. iii. 18); there-
that the "harvest time," when all is within fore must he watch over them day and night, that
reach in abundance, is the time for earnest and none be lost through fault of his (Acts xx. 28).
unceasing toils, that one may be able calmly to J. Lange : In Christ our friend we have a faith-
meet the later seasons of want which offer to the ful surety who can and will free us from all our
most willing and vigorous industry no opportu- debt. WoHLFABTB From credulity to put at
:

nity for acquiring. Comp. the example of Joseph risk one's property, to which one's children have
in Egypt (Gen. xli. sq.), and apply all this to the first claim, and which one should employ only
the spiritual department of labors in Christ's for the general good, and thereby to give an im-
service, e. g., those of the pastor, the missionary, pulse to the follies and sins of others, is quite
etc. as ruinous as it is morally blameworthy.
3. The six or seven vices, twice enumerated Ver. 6-11. Melancuthon Diligence is the
:

in different order and form of expression, against virtue by which we are disposed steadfastly
which the paragraph vers. 12-19 warns (comp. and firmly for God's sake, and the common welfare,
the exegetical notes on ver. 19), are at the same to perform the labors belonging to our calling,
time all of them manifestations of hatred against with the aid of God, who has promised aid to those
one's neighbor, or sins against the second fable that seek it. The extremes of this virtue are in-
of the Decalogue ; yet it is not so much a gene- dolence and abusy oiBciousness (TroAiin-paj/ioai)!'??).
ral unkindness as rather an unkindness consist- The indolent omits too much the oiBcious, either
;

ing and displaying itself in falseness and malice from excess of ardor, undertakes many things
that is emphasized as their common element. th:tt are not necessary, or undertakes l)y-works
.Vud only on account cf the peculiarly mischiev- (-apFp^.a) and interferes with others' vocations,"
ous and ruinous character of just these sins of
etc. Egard; God will not support thee without
haired to one's neighbor, is he who is subject to work, but by work that is His holy ordinance
;

them represented as an object of especially in- (Gen. iii. 19). Do thy part, and God will do
tense abhorrence on the part of a holy God, and His. ... To know how rightly to employ time
as threatened with the strongest manifestations and opportunity is great wisdom. Gather in
of His anger in pen-alties (vers. 15, 16). summer that thou raayest have in winter gather ;

4. As a fundamental proposition for the suc- in youth that thou mayest have in old age Bcr- 1

cessful avoidance of all converse with impure leb. Bible : Where the ways of Christianity
wantons, and of the dangers thence resulting, are not directed in accordance with the perfect
there is introduced in the 1st clause of ver. 2o a law of liberty (.Tames i. 25) and according to the
warning even against the very first beginnings impulse of the Spirit of God, but according to any
uf all unlawful sexual intercourse, against ini- human constitution, there men go more foolishly
 ;
e8 THE PROVERBS OF SOLOMON.

towork than the ants in their labor. [Trapp : the sound parts, corrupts the actions of every
They are utterly out that think to have the plea- virtue,and deprives them of their true grace and
sure of idleness, and the plenty of painfulneas]. glory. J. Edwaeds It is vain for any to pre-
:

Vers. 12-19. Egaed: A proud heart has never tend that they are humble, and as little children
done anything specially for God's honor and a before God, when they are haughty, impudent,
neighbor's good; through humble hearts God and assuming in their behavior amongst men.]
does great things. Staeke The evil heart can-
: Vers. 2U-35. Stockee (on ver. 25) : Solomon
not long be hidden it soon shows itself in evil
;
here warns chiefly against the things by which
gestures, words and deeds.
(On ver. 18) :The one may be enticed into adultery, namely 1)
against evil desire and lust in the heart; 2)
heart underlies the seven vices which are an
abomination to God, and in the midst, because it agaiust wanton, over-curious eyes. Staeke (on
is the fountain from which evil flows in all direc- ver. 25): Since evil lusts spring up in the heart,
tious (Matth. xii. 34, 35; xv. 19). The Lord Solomon would have us at the very beginning
therefore hates not only the actual outbreakings slop up the fountains, i. e., suppress the very first
of sins, but also the devices of the ungodly with instigations of corrupt flesh and blood (James i.

which they encompass diiy and night. (On ver.
lOsq.): Eyes, hands, tongue, heart, feet, are in
14, 15). For it is always more difficult to extin-
guish sparks already existing than to guard
themselves good and well-pleasing to God; but against the heart's receiving any. Von Geb-
when they turn from the path of virtue and in- LACH (on vers. 34, 35) The fearful rage of the
:

cline to vice, then they are evil and cannot please jealous husband grows out of the deep feeling
God. Wohlfauth: Before the Lord proud eyes, that the wife is one with her husb.ind, a part of
false tongues, guilty hands, elc, cannot stand. him, whose worth cannot be counterbalanced by
His hand lays hold upon all such transgressors any possession however great, outside of him.
according to the holy law according to which Comp. J. Lange Just as little as the adulterer
:

every kind of evil finds its penalty. ^[Ver. 16, taken in his adultery is left unpunished by the
17. W. Bates Pride is in the front of those sins
:
injured husband, so little, yea even less will the
which God hates, and are an abomination to spiritual adulterer remain unpunished of the
Him. Pride, like an infectious disease, taints Lord (1 Cor. iii. 17).

13. New admonition to chastity, with a reference to the warning example of a youth led astraj
by a harlot.

Chap. VII. 1-27.

1 My son, keep my words,

and treasure up my commandments with thee.
2 Keep my commandments and thou shalt live
and my instruction as the apple of
thine eye.
3 Bind them to thy fingers,
write them on the tablet of thine heart.
4 Say to wisdom " Thou art my sister !"
and call understanding " acquaintance,"
5 that they may keep thee from the strange woman,
from the stranger that flattereth with her words.
6 For through the window of my house,
through ray lattice I looked out,
7 and I saw among the inexperienced ones,
discerned among the youths, a young man void of understanding.
8 He passed along the street near her corner,
and sauntered along the way to her house,
9 in the twilight, in the evening of the day,
in the midst of the night and darkness.
10 And lo, a woman cometh
to meet him,
a harlot, and subtle in heart.
in the attire of
11 Boisterous was she, and ungovernable;
her feet would not tarry in her house
12 now in the street, now in the market places,
and at every corner did she watch.
 ; ; !

CHAP. Vn. 1-27. .S9

13 And she laid hold upon him, and kissed him,

put on a bold face and said to him,
14 " Thankofferings were (binding) upon me,
to-day have I redeemed my vows;
15 therefore came I out to meet thee,
to seek thy face, and I have found thee.
16 Tapestries have I spread upon my couch,
variegated coverlets of Egyptian linen ;

17 1 have sprinkled my couch

with myrrh, aloes aud cinnamon.
18 Come, let us sate ourselves with love till morning,
and enjoy ourselves in love!
19 For the man is not at home,
he has gone a long journey
20 the purse he has taken with him
not till the day of the full moon will he return."
21 She beguiled him with the multitude of her enticements,
by the allurements of her lips she led him astray.
22 He followed her at once,
as an ox goeth to the slaughter,
and as fetters (serve) for the correction of fools
23 an arrow pierceth his liver:
till

as a bird hasteneth to the snare,

and knoweth not that his life is at stake.
24 And now, ye children, hearken to me,
and observe the words of my mouth
25 Let not thine heart incline to her ways,
and stray not into her paths.
26 For many slain hath she caused to fall
and all her slain are many.
27 Ways of hell (is) her house
going down to the chambers of death.

GRAMMATICAL AND CKITICAL.

Ver. 7. [ny^Xi tbe 1 consec. ocnitted, as is sometimes the case, the form resembling a simple iDtentional. Gf>
T T
FEN. i/ir<;6. p. S74., BoTT. ^ ^ SruiRT (comm. in loc.) seems to be in error in regarding this a real voliin-
Qf^S. 6; 973, 5.
might see amung the simple, aud observe, etc." A.].
tative, and reuderiug '" that I
Vers. 8. [For the form H^D instead of the full form HH^S (with the ordinary form of fern, nouns with suff.), Sfs
T TT
BiiTT. g 724, 6. Comp. however Exegetical notes in regard to the proper reading. A.].
Ver. 11. [>.23'y^i usel of repeated recurrence in the past Fiens mvUiplex preeteriti according to the terminology of

BoTT. 949,/. A.]

Ver. 13. In the verb n'^T! (lit., she made hard, corroborairti) the doubling of the 2d radical is omitted, as in hShH,
T .^ .. ..

.Tud.XX, 40. [Given by BoTT, g oOO. .n, .as an example of the simplifying of that which is usually doubled, to express tiie
idea of the permanent, gradual or gentle. See also 1123, 3. Cump. (iREEN, ^141, 1 St(J\rt, ^ 66, 11. A.J. ;
Ver. 15. [.Stuart's rendering of the last clause as final, " that I might find, eic," is unnecessary; it is rather a simple
consecutive. A.]. ,

Ver. 18. [nDvJ?nj, the co/iortod'ue use of the Intentional. Bott., 965, 2. A.].

therefore a didactic narrative, with a purpose of

earnest warning, here presented as a conclusion
EXEGETICAL.
to the second larger group of admonitory dis-
1. From the preceding warnings against un- courses. It is not possibly an allegory, for no-
chastity and adultery (chap. ii. 10-19; chap v. thing whatsoever in the text points to such a con-
;

chap. vi. 20-3.5) the one now before us is distin- ception of the adulteress, by virtue of wiiich she
guished by the fact, that the poel, after a preli- might be regarded as introduced as a personifi-
minary general introduction (vyr^. 15; comp- calion of the abstract idea of folly (in contrast
chap. vi. 20-24), for the sake of delineating more with that of wisdom personified). Not till we
clearly the repulsiveness and various conse- come to chap. ix. 13 sq. do we tind such a pre-
quences of intercourse with wanton women, de- sentation of folly under tlie image of a wanton,
picts in narrative form the example of a single adulterous woman. In contrast with the exposi-
adultero'.is woman, wiio by her lascivious arts tors of tlie ancient church, most of whom gave
betrays a foolish youth into adultery. This is allegorical interpretations, the correct view is
 ;

90 THE PROVERBS OF SOLOMON.

found as early aa M. Geier, Vatablus, Merce- many recent expositors, e. g., Umbreit and Hit-
Rus, Egard, Hansen, Michaelis, Starke, and zig. translate and explain accordingly. But in-
also in nearly all the moderns except Von Ger- asmuch as according to ver. 12 (which Hitzio,
i.ACH. The view of several of those named, es- without any reason, pronounces spurious), tho
pecially that of Starke, that the whole narration adulteress is accustomed to watch "at every
is to be regarded a true history, an actual expe- corner," therefore at street corners in general,
rience of the poet, lacks sufBcient support in the it is not quite needful to refer the corner here

style and form of the delineation. The history mentioned to her dwelling. All the ancient ver-
may just as well be imaginary as the contents of sions moreover have read only the simple HjIS
many narrations of Christ, e. g., that of the (LXX : napa yuv'iav \ \\\\^.; juxta angulum^ etc).
good Samaritan, of the prodigal son, etc. And sauntered along the way to her
2. Vers. 1-5: Introduction in a general form,
house. Psychologically it is pertinent to depict
in which ver. 1 reminds us of chap. i. 8 ii. 1 ; the young man predisposed to sin as strolling
vi. 20; so ver. 2 of iv. 4; ver. 3 of iii. 3 vi. 21 ; ; before the house of the adulteress, and this as
ver. 5 of ii. 16; vi. 24. Ver. 2. And my the beginning of his imprudence, so far forth as
teaching as the apple of thine eye, lit. " as he thus plunges himself into temptation. The
the little man in thine eye." The same figura- verb l^X is fairly chosen, as it always expresses
tive description is found in Arabic and Persian
Comp. also the
a certain care and intention in his going. We
(see Umbreit on this passage).
say substantially " he measures his steps, he
Greek Kcip^, Kopdaiov (=]];?^-n| [the daughter pi.ces before her door" (Umbreit). Ver. 9. In
of the eye] Lam. ii. 18) and the Latin pupa,ptipiUa. the twilight, in the evening of the day.
The apple of the eye is also in Deut. xxxii. 10; The accumulation of the expressions is explained
emblem of a precious
Ps. xvii. 8: Zech. ii. 12, the by the fact that it was fitting to characterize the
possession guarded with peculiarly watchful action and conduct of tiie young man as belong-
care. Ver. 3. Bind them to thy fingers, ing to the works of darkness, the deeds of night.
not precisely as an amulet, as Umbreit thinks, Comp. Luke xxii. 53; Kom. xiii. 12; 1 Thess.v. 4-7,
but as an ornament, a costly decoration, like a etc. There is furthermore no contradiction be-
ring; comp. Song Sol. viii. G, and the observa- tween the notation of time in the first clause and
tions on iii. 3.
Without adequate reason HiTZio that in the second ; for 'Ityj strictly signifies not
regards the verse as spurious, on account of its
the evening twilight, but the later period of
first
partial correspondence with Deut. vi. 8; xi. 18.
evening darkness, i'rom 9 o'clock to 12 (see Job
As though the figures here employed, especially
vii. 4; xxiv. 15), and so the time immediately
that in the first clause, did not occur very fre-
bordering upon the true black night or midnight.
quently within the sphere of the Old Testament,
and that in every instance with a form somehow
In the blackness of night literally, " in
the pupil of the night," comp. xx. 20, K'ri. The
slightly modified! Comp. e. g., Ex. xiii. 9, 16;
tertiuin comparatio7iis is to be found, doubtless ia
Jer. xxii. 24; H.ag. ii. 23. Ver. 4. "Thou art
both, the blackness and the middle, and not in
my sister!" Comp. Job xvii. 14; xxx. 29;
the first alone, as Umbreit holds. Comp. besides
Wisd. viii. 2. The parallel "acquaintance" in
the phrase "heart of the night" in the poetic
the 2d clause corresponds with the Hebrew ex-
language of the Persians (see Umbbeit on this
pression ^fllO, which denotes knowledge, ac-
passage).
quaintance, and then (abstract for the concrete, 4. Vers. 10-20. The adulteress. lnth.eatX.ixe
as occurs, e. g., also in the use of the French
tonnaisance [.and the English " acquaintance "])
of a harlot. njil jTiy, dress of a harlot (comp.

one well known, a friend, familiaris. The same with respect to JT'E', dress, apparel, Ps. Ixxiii.
expression is found also in Ruth ii. 1 as the K'ri. 16), stands here with no connecting word in ap-
Comp. P. Cassei. on this passage, who however position to " woman ;" a woman a harlot's dress,
both for that passage and the one before us gives as though the woman herself were nothing more
the preference to the K'thibh i^l'O (comp. Ps. than such a dress. Thus, and with good reason,
Bertheau explains [and Words.], while Hitzig
Iv. 14 ;Ixxxviii. 9) as the more primitive reading.
3. Vers. 6-9. Tlie foolish young man. Through altogether artificially explains TVW by TIE' (from
my lattice I looked out. Comp. the quite nit?)' as equivalent to D-IOT, likeness,
TT :
and accord-
similar representation in the song of Deborah, ingly translates "with the outward appearance of
.ludges V. 28. 3JtyX denotes as it does there a lat- a harlot;" in the same way also the LXX: cUoq
ticedaperture, an arrangement for the circulation ixovaa TropvtKdv. Subtle in heart. 21 D^^VJ
of fresh air (Hitzig). Ver. 7. I saw And is strictly"one who is guarded in heart,"
among the inexperienced ; literally, among i. e.j one whose lieart is guarded and inaccessi-
the vr/Kioic, the simple; comp. remarks on i. 4,
ble,who locks up her plans and counsels deep in
where the same expression D'NDi) is used, .synony- her breast, comp. Is. Ixv. 4. Thus Cur. B. Mi-
mous with 1^'J, boy, as here with D'33. It is not cuAELis (citing the French reteuu), Umbbeit,
necessary, with Aiinoldi, Berthead and Hitzig,
Bertheau, Elster, etc., and from earlier times
at least the Vers, Ve/ieta: vei/ivXay/iiv?/ rf/v Kap(Var.
to explain the expression in exact accordance
with the Arabic hy jiivenea [young men]. Ver. [With these Wobdsw. is in substantial agree-
H.
Near a corner. The Masorelic punctuation ment; "her heart is like a walled fortress,"
The other ancient versions expressed the idea
e/c.].

TM3 with mappik in the il (comp. mo. Job xi. 9)

"one carrying away the heart of the young man,"
represents the corner as hers, i. e... the corner of
the adulteress, the corner of her house, and as though they had read n|^XJ (so also recently


CHAP. VII. 1-27. 91

AaNOLDi). EwALD explains "of hardened coach, etc.

Hitzio, who translates the verb by
heart, bold and confident ;" HiTZio, in accord- " have perfumed," has in mind a mere per-
I

ance with the Arabic and comparing the saacia in fuming of the bed or of its apparel by means of
Vikgil's .Eiieid. IV. 1 "an arrow in her heart,
: the swinging of a censer filled with myrrh, aloes
wounded by love's dart," and therefore ardent and cinnamon. But while '^i does properly

ami wanton both of these being plainly altoge- signify to raise, to swing, yet the signification
ther artificial and adventurous. [Fuerst, treat- "sprinkle" is easily enough derived from this;
ing the adjective as fern, constr. from Ili'J, ren- and although the spices in question were not
ders "watching (for hearts of young men"). sprinkled precisely in the form of water holding
Boisterous was she and ungovernable them in solution, they still produced a satisfac-
With the epithet (literally, shouting) comp.
first
tory result if strewed upon the coverlets of the
chap. ix. 13: with the second, Hos iv. 16, where couch in little bits, fragments of the bark, fibres
the same word is used of a wild heifer that will or scales. In no other way than this is it to be
not submit its neck to the yoke. Ver. 12. Novr supposed that the same fragrant materials (with

in the street, etc. That we have only here a cassia)were employed, according to Ps. xlv. 8, in
perfuming the king's robes of state; comp. also
custom, a habit of the wanton woman described,
while in the preceding verse we have delineated
Song Sol. iii. 6; iv. 14. Ver. 18. Let us sate
her condition in a single instance, is an entirely
ourselves Twith love, etc. Comp. v. 19, and
arbitrary assumption of Hitzig's, which is alto- also the phrase "tn npty, Song Sol. v. 1.
gether opposed by the use of the Imperfect in Enjoy ourselves in love. Instead of the
both oases (^iyjj], ver. 11, and a'isn, ver. 12). meaning "enjoy" or "delight one's self," well
Therefore the argument that the verse is spuri- attested by Job xx. 18; xxxix. 13, the old inter-
ous, resting as it does mainly oti this alleged
preters give to the verb in this instance the
difference in the substance and scope of the stronger meaning "to embrace passionately, to
verse, is to be rejected (comp. above, remarks on cohabit" (LXX; eyKv^uG-^unev epurt; A(jutL.\ and
ver. 8).
Ver. 13. Put on a bold face. Comp. Theodotion: (7vu~ppiXlKu^v so also Hitzig:;

chap. xxi. 29; Eccles. viii. 1. Ver. 11. Thank- "let us join in love's indulgence!"). But it is
oSerings were binding upon me that is,
plainly unnecessary to substitute an obscene im-
in consequence of a vow, as the second clause port, artificially and with a possible appeal to
shows. She has therefore on the day that is the Arabic, for the simpler meaning, which is

hardly gone ("to-day" the day is here repre- abundantly attested by the usus Inquendi of the

Old Testament. Ver. 19. The is not atman
sented as continuing into the night) slain a vic-
tim in sacrifice that had been vowed to the Lord
home. Let it be observed with how cold and
for some reason or other, and has prepared for a strange a tone the faithless wife speaks of her
meal the flesh of this animal, which in accordance husband. He has gone a long journey.
with the law. Lev. vii. 16, must be eaten on the Lit., "upon a journey from afar;" the idea
" from afar " is loosely appended to that of
second day, at the latest. To this meal, which,
to judge from the description of the luxurious "journey" much the
in order to represent not so
furnishing of the chamber, in vers. 10 sq., is no way rather the person traversing it as
itself as

simple afi'air, she now invites the young man. far removed.
Ver. 20. The purse he hath
Ver. 16. Variegated coverlets of Egyptian
taken with him and therefore proposes ex-
tensive transactions at a distance from home, and
linen.^nupn which the older translators
will continue journeying a considerable time.
nearly all interpret as "variegated coverlets," the On the day of the full moon he will return.
larger number derive from the Arabic \^ ^
In the Hebrew the XD3 (for which
,
in Ps. Ixxxi.

4 we have the form ^^^2) forms an alliteration

to be many colored (therefore tapetes vrrsicolores with the 'IDS in the first member, which is pro-
8. picti, as it is found as early as the Vulgate) ; bably not undesigned " the verse flows so
;

Bertueau, on the contrary, derives from 30n= smoothly along (comp. ii. 13) and one imagines
3yn to cut, to make stripes or strips (therefore that he hears the sweetly musical voice of the be-
striped material) Hitzio finally derives from the
; trayer " (Hitzig). Furthermore the "day of the
full moon" is not a designation of the full mooa
Arab. cotton, appealing to Puny, of the feast of tabernacles which was celebrated
. \^ ,. If.
with peculiar festivities (Umbreit, Elster), but
the expression plainly relates to the next suc-
iV, XIX., 1, 2, according to whom cotton fabrics
in great quantity were manufactured from native ceeding full moon. Since now, according to ver.
9, the time to which the narrative relates must be
material. The first of these explanations, as the
simplest and best attested, deserves the prefer- about new moon, the cunning woman means to
hint that her husband will not return for about
ence.

p!3S is equivalent to the ^Egypt. Alhi-
a fortnight. See Hitzio on this passage.
ouniau, linen, and is found in Greek also in the
5. Vers. 21-23. The result of her enticinfj arts.
form bA6v7i or biidviov. [The rendering of the Ver. 21. 'With the multitude of her entice-
E. V. " with carved works, with fine linen of
Egypt" conforms too closely to the primary ments. npy, learning (i. 5; ix. 9) is here iro-
meaning of the verb 30n "to carve." It cannot nically employed of the skilful and bewildering
refer to any carved frame work of the bed, but rhetoric which the adulteress has known how to
rather to the embroidered figures which resemble employ.
With the expression "smoothness of
carving .V.]. Ver. 17. I have sprinkled my lips" comp. "smoothness of tongue," chap. vi.


92 THE PROVEKBS OF SOLOMON.

24. Ver. 22. At once, Hebrew DNHS, implies stag, and connected it with ver. 23; so alea
that he had at first hesitated, until this fear of more recently Schellino and Rosenmuelleb,
his to take the decisive step was overcome by evil e.g.; "and a deer rushing into fetters."
like
appetite, and he now with passionate promptness HiTZiG passage with the great-
finally treats the
est violence, since he transfers ver. 23, third
formed the vile purpose and executed it at once,
to cut off all further reflection. Here is evi- clause, to the place of the 2d clause in ver. 22;
in this line, by altering DJ^f to D>'3 he changes
dently a strolie in the picture of the prof'oundest
psychological truth.
As an ox goeth to the the meaning to "for the fool is angry at correc-

slaughter. Therefore following another, and tion;" he finally transposes the first and third
clauses of ver. 23, so that the two verses have
with a brutish unconsciousness. Comp. the cor-
responding figure, which, however, is used with this general import:

a purpose of commendation, in Is. liii. 7. And Ver. 22. " He followeth her at once,
as fetters (serve) for the correction of the as an ox that goeth to the slaughter,
fool.
With the fetters (ODj! comp. Is. iii. 18) we and as a bird hasteneth to the snare.
have here compared, of course, the adulteress who Ver. 23. For the fool is angry at correction,
suddenly and by a single efi'ort prevails upon the and seeth not that it is for his life,
thoughtless youth.
and not, possibly, the young until an arrow pierceth his liver."
man himself (as U.MBREiT supposes, who finds the This might indeed have been originally the
significance of the comparison in this, that the meaning of the passage but in.asmuch as neither
;

foolish and ensn.ared youth is represented first as manuscripts nor old versions give any evidence
a dumb beast, and then as a simply material phy- of any other arrangement as having ever existed,
sical thing, as a mere dead instrument. As (he the whole emendation retains only the value of
obstinate fool /').i<) who treads a forbidden
a bold hypothesis.. Ver. 23. Till an arrcw
(

path, is suddenly caught and held fast by the

pierceth his liver. Since this clause plainly
refers to the young man, and neither exclusively
trap lying in ii, so h.is the deceitful power of the
to the ox nor the fool, the two examples of a
adulteress caught the foolish young man. Thus,
self-destroying folly which in the second and
and with probable correctness, Elster, and long
third clauses of ver. 23 are compared with
ago many of the older expositors, like Sol,
him, its position is parenthetical (Umbkeit,
Gl.^ss, I'hilol. Sacra, p. 738, and M. Geier on
this passage (only that they unnecessarily explain
Elster, Bertheau, etc.); for in the following
clause still another example is added to the two
by an hypaUage: "as fetters for the correction of
afool," in other words, "as the fool (comes) to the

mentioned before, that of the bird hastening to
correction of fetters"). Somewhat differently the snare. The "liver" stands here as the re-
presentative of the vitals in general (comp. Lam.
Bertheau, and before him Luther, Starke,
" He comes as if to li. 11) as in some instances the heart or again
etc. [and recently Stuart] ;

the reins (I's. xvi. 27: Isxiii. 21; Prov. xxiii.

fetters, which are decreed for the correction of
Iti, elc). According to Dklitzsch, Bibl Psychol.,
the fool ;" but to supply before DDJ? '^X from the pp. 275 sq., the liver is here made prominent as
preceding has the order and parallelism against the seat of sensual desire. Since the ancient
it. [FuERST regards the noun as an instrumental Greeks, Arabians and Persians in fact connected
accus., and translates "and as in fetters, i. e., this idea with the organ under consideration,
slowly, the fool is led to correction," but re- and since modern Oriental nations also predicate
gards the evidence as ,all indicating a defective of the liver what we say of the heart as the seat
text. Notes and Muenscher treat the noun as of the feelings and sensibilities (. ff., the Malays
instrumental, but vary the construction of the in Java, see Ausland. 18G3, p. 278), this view may
other words: " as one in fetters to the chastise- be received as probably correct. By no means
ment of the fool." WoRDSw. suggests two or is the designation of the liver in the passage
three renderings, of which that of Notes is one, before us to be regarded as a purely arbitrary
but indicates no preference. Zockler's render- poetical license or as a mere accident. And
ing is brought, we think, with the least violence, kncOTeth not that his life is at stake, liter-
into correspondence with the other two compari- ally, "that it is for his soul ;" the expression
sons, where the idea is plainly that of a certain 1U/2J3 signifies " at the price of his life," com)i.
fate, notwithstanding unconsciousness of it. So
Numb. xvii. 3.
fetters await the fool, though he may not be
Vers 24-27. Concluding exhortation intro-
aware of it Many
older interpreters, either
.\.]
0.
duced by "and now." like the corresponding
failing to understand the figure, or judging it in-
final epilogue, chap. viii. 32; comp. also v. 7.
consistent with the context, have sought relief in
more violent ways. The LXX, Peschilo and Ver. 25. And stray not, J'^rl 7N, [a dehorla-
Tai'gums explain the D3i| or some word substi- tive] from n^Tl, to go roaming about, comp. HJi?
tuted for this, as referring to a dog (LXX : chap. V. 20.
uaTTf/) Ki'tjv tKiwhich is here made a
Seajiioi-c), Ver. 26. And all her slain are many.
parallel to the ox and then the bird in the fol-
D'OSJ?, meaning " strong" (Bertheau), is never-
lowing verse ; so also more recent commen-
tators, like MiCHAELis, Kohler, etc. The Vul- theless on account of the parallelism with D"3^

gate probably read V23 instead of 02j}, since it in the first member be taken in the sense of
to

translates "as a wanton and stupid lamb."

"numerous, many," comp. Ps. ixxv. 18; Joel
i. 5, [Hold., Notes. Miiexsch., De W., K., agree
Others, as of the older class the LXX, Peschito,
with our author Stuart and Words., like the
;

Targums, Arabic vers., elc. altered the 7']X to rX E. v.. keep closer to the original idea of strong: li,


CHAP. VII. 1-27. 93

many strong men" have been her victims. LiAN, dejejuii. adv. Psychicos, c. 1: "Lust without
A.] Witli the expression in the first member gluttony would indeed be deemed a monstrosity,
comp. Judges is. 40. the two being so united and conjoined that, if they

Ver. 27. TRTays of hell her house. "Her could by any means be parted, the sexual parts
house" is the subject, having here a plural pre- would first refuse to be attached to the belly.
dicate connected with it, as chap. xvi. "25; Jer. Consider the body the region is one, and the or-
;

xxiv. 2.
Chambers of death. Comp. ' depths der of the vices conforms to the arrangement of
of death" or " oi ucll," clKip. is. 18: and with the members first the belly, and all other sensual-
;

reference to the general sentiment of the verse, ity is built immediately upon gluttony; through
chap. ii. 18 v. 5.
; indulgence in eating sensual desire ensues," elc.
In tbe horailetic treatment we are naturally
DOCTRINAL, ETHICAL, HOMILETIC AND not to dwell too long upon these details, lesf the
entire impression produced by the picture of the
PRACTICAL.
young man ensnared by the adulteress be unduly
From the earlier and copious warnings weakened. An analysis of the chapter into
against adultery the one now before lis is distin- several texts for sermons is inadmissible on ac-
guished by the fact, that while chap. v. con- count of the closely compacted unity of the action.
trasted the blessing of conjugal fidelity and .Vt tbe most, the five introductory verses may be

chaste marital love with unregulated sexual in- separated as a special text (comp. Starke) yet;

dulgence, and chap. vi. 20-35 particularly urged even these would better be connected closely with
a contending against the inner roots and germs the whole, and all the more since they conform
of the sin of unchastity, our passage dwells very nearly in expression and contents to similar
with special fullness upon the temptations from introductory paragraphs of a somewhat general
without to the transgression of the sixtli com- nature, of which there have already been several
mandment. It also sets forth the folly and the (see exeget. notes, No. 2).
ruinous consequences of yielding to such temp- The homily that should comprehend the entire
tations, by presenting an instructive living ex- chapter might therefore present some such theme
.araple. What elements in thisviviil moral picture as this: How the dtntf/n's frovi lemptntion to nn-
stand forth as ethical and psychological truths chantily are to be eacappd. Answer: 1) By avoid-
to be taken especially to heart, has been already ing idleness as the beginning of all vice (ver. (>,
indicated by us in the detailed interpretation. sq.); 2) By shunning all works of darkness
Abide from the fact that it is nocturnal rambling, (ver. 9) ; 3)By subduing the sensual nature, and
that delivers the thoughtless, heedless and idling eradicating even the minor degrees of evil appe-
youth into the hands of temptation (ver. '.)), and tite (ver. 14 sq. ); 4) By the serious reflection,
HHide from the otlier significant feature, that after that yielding to the voice of temptation is the
a first brief and feeble opposition he throws certain beginning of an utter fall from the grace
himself suddenly and with the full energy of of God, and of eternal ruin (vers. 21, 27).
passion into his self-sought ruin (ver. 2'J comp,
; Comp. Stakke: Sin is like a highway robber,
James i. 15), we have to notice here chiefly the tlnit at first joins our company in an altogether
important part played by the luxuriius and friendly way, and seeks to mislead us from the
Havoi-y feast of the adulteress as a cooperating right path, that it may afterwards slay us (Rom.
factor in the allurement of the self-indulgent vii. 11) Im.aginary pleasure and freedom in the
youth (see ver. 14 sq. ). It is surely not a feature service of sin are like gilded chains with which
purely incidental, wittiout deeper significance or Satan binds men. Though the tempter is deeply
design, that this meal is referred to as preceding guilty, he who suffers himself to be tempted is
the central and chief sin; for, that the tickling not for that reason excused. Let every one there-
of the palate with stimulating meats and drinks fore flee from sin as from a serpent (Ecclesiast.
prepares the way for lust and serves powerfully
xxi. 2.1. Comp. M. Geier: Be not moved by the
to excite sexual desire, is an old and universal flattering enticements of the harlot, the world,
observation, conp. Ex. xxxii. 6 (1 Cor. .x. 17). false teachers (that betray into spiritual adultery
"The people sat ilown to e.at and to drink, and and abandonment of God), or of Satan himself.
ro.se up to play:" as also similar passages from Close thine ears against all this, /. e. refuse in
classical authors, ?. ^f. Euripidks, Alceslis, 788; genuine Christian simplicity and faithful love to
Plactus, Miles qlorinsus, HI., 1, 83; Abrian. the Lord to hearken to any solicitation to diso-
Anab. Alex., II., '), 4 and the well-known Roman bedience. Follow not Eve's example, but Jo-

;

proverb from Tekence (Eunuch., IV., .5. tj comp.; seph's. Gen. xxxix. 8, etc. [Trapp : (ver. 0)
Appui.., Attium., If., 11), "Sine Cerere el Libera Foolish men think to hide themselves from God
friijel Venus" [without Ceres (food) and Bacchus
(wine) Venus (loye) is cold} and finally Tkbtul-
; words make fools fain].

by hiding God from themselves. (Ver. 22). Fair
 1 ! ! : ;

94 THE PROVERBS OF SOLOMON.

Third Oronp of Admonitory or Proverbial Discoarse*.

Chap. VIII. 1IX. 18.

14. A second public discourse of wisdom persoiufied.

Chap. VIII. 1-36.

a) The richness of her gifts.

(Vers. 1-21.)

1 Doth not wisdom cry aloud,

and understanding lift up her voice?
2 Upon the top of the high places, by the way,
in the midst of the way she placeth herself.
3 By the side of the gates, at the exit from the city,
at the entrance to its doors she calleth aloud
4 " To you, ye men, I call,
and my voice is to the sons of men
5 Learn wisdom, O ye simple ones,
and ye fools, be of an understanding heart
6 Hear, for I speak plain things,
and the utterances of my lips are right things
7 for my mouth meditateth truth,
and wickedness is an abomination to my lips.
8 All the words of my mouth are right,
there is nothing crooked or false in them ;

9 they are all right to the man of understanding,

and plain to them that have attained knowledge.
10 Receive my instruction and not silver,
and knowledge rather than choice gold I

1 For wisdom is better than pearls,

and no precious things equal her.
12 I, wisdom, dwell with prudence,
and find out knowledge of sagacious counsels.
13 The fear of Jehovah is to hate evil,
pride, arrogance and an evil way,
and a deceitful mouth do I hate.
14 Counsel is mine, and reflection ;

I am understanding I have strength. ;

15 By me kings reign
and rulers govern justly.
16 By me princes rule
and nobles, all the judges of the earth.
17 I love them that love me,
and they that seek me find me.
18 Riches and honour are with me,
increasing riches and righteousness.
19 Better is my fruit than the purest, finest gold,

and my revenue than choice silver.

20 In the way of righteousness do I walk,
in the midst of the paths of justice,
21 to ensure abundance to those that love me,
and to fill their treasuries.
 ! : ; ; ; :

CHAP. VIII. 1-36. i6

b) The origin of her nature in God.

(Vers. 22-31.)

22 Jehovah created me as beginning of his way,

before his works of old.
23 From everlasting was I set up,
from the beginning, before the foundation of the earth.
24 When there were as yet no floods was I brought forth,
when there were no lountains abounding with water.
25 Before the mountains were settled,
before the hills was I brought forth ;

26 while as yet he had not made land and plains

and the first clods of the earth.
27 Whenhe prepared the heavens I was there,
when he stretched out the firmament over the deep
28 when he established the clouds above,
when the fountains of the deep raged loudly
29 when he set to the sea its bounds,
that the waters should not pass its border;
when he settled the foundation pillars of the earth
30 then was I at his side as director of the work,
and was delighted day by day,
rejoicing before him continually,
31 rejoicing in his earth,
and my delight did I find in the sons of men.

The blessing that flows from the poBseBsion of her.

h
c)

(Vers. 32-36.)

32 And now, ye children, hearken unto me

Blessed are they that keep my ways!
33 Hear instruction, and be wise,
and be not rebellious.
34 Blessed is the man that heareth me,
watching daily at my gates,
waiting at the posts of my doors
35 For whosoever findeth me findeth life
and obtaineth favor from Jehovah ;

36 and whosoever sinneth against me wrongeth his own soul

all they that hate me love death."

GRAMMATICAL AND CRITICAL.

Ver. 2. ri^3=r3, in tht midst, is an Ar:imaic idiom, occurring also in Ezebiel xli. 9. A.
Ver. 3. As to the form Hi'lp comp. i. 20. [Bott. 929, 6. A]
Ver. 6. Instead of 31 ^y27\ [understand ye in heart, " be ye of an understanding heart," E. V.],we should probably
read with the LXX [eVfleo-^e wapStai'J, Vul.c., Arnolpi and HiTZio 2 7 IJ'jn, direct your heart, i. ., exert your under-
standing, appUcaU animum. Cump. |13J ^S, Ps. Ivii. 8 ; and also 1 Sam. Tii. 3 ; Job xi. 13 ; and to illustrate the use of s'l
in the sense of the understanding, the reason, comp. seyeral other passages in the Proverbs, especially xv. 32 ; itii. Ifl:
xix. 8.
Ver. 6. C'l'JJ. [An illustration of the principle that "single adjectives describing what is pre-eminent or etrikini;

appear in the more elevated style, raised aa it were to personality, and are therefore put in the masc, nlural :" see BiJTTCHER.
{707,2.-A.]
,
Ter. 13. HNJI^, [an infinitive of a verb N7 having the feminine termination of the verbs n? ; see BiJTT., J 10S3, 13. A. J.
DnX [regularly 3n!<X. after the rejection of one of the weak consonants, the vowel is "assimilated " fr-un the
Initial vowel of the neighboring form "3nS; for examples of the normal modification, 3nS. with and without siiBlitcs,

ee Mai. 2; Hos. xi. 1 ; xlv. 5: Ps. cxix. 167. BijtT., 425, A. A.]
i.

'JJKSp', [an example of the retention of the fuller form of the plural ending with weakened vowel and tonelesi
ufflx;'see PBtt., | 1047,/. A.J

THE PROVERBS OF SOLOMON.

Ver. 24. H^J'VD. "With this fem. plural form there occurs in an isolated instaDce, Pe. civ. 10 [together with four

others of construct and suffix formd], the masculine D*y^*0 i for which reason the masc. of the adjective ^133J is the

less striking (Bebtheau).

Ver. 26. [Perfect lense with D1t3 in the sense of a Pluperfect. Bott., 947, c A.]
Ver. 29. [.n3>" n'?!. Imperfect with xSi '"^"S" ' *''''P'^^'^- ^"''j-' "*""'**>" ^- Bott., J 949, J 2. A.]
Ver. 29. ip.in2 stands either for 'lpn3, or as Hlizio perhaps more correctly assumes for the Poal form 1ppin3.
[BiiTTCHER prefers the of these explanations, citing this as an exam|)le of usage varying in certain words, and sug,
first

gesting as a reason for the adoption of the fuller form in this case, correapoudeiico with iOW2
in the first clause. See

{J 766, 71, and 1147. A.]

This form of interrogation (with tOri) which

EXEGETICAL. expects as its answer an assenting and emphatic
"Yes, truly !" points to the fact clearly brought
1. Preliminary Remark. From the preceding view in all that has preceded, that wisdom
to
larger group of admonitory discourses (cliap. iv.-
bears an unceasing witness in her own behalf in
vii.), that now before us, comprising only chap,
the life of men.
viii. and ix., is distinguished chiefly by the fact
Ver. 2. Upon the top of the high places
that it returns to the representation, which has
by the v?ay, in order that those who pass along
already been made in chapters i.-iii. of Wisdom by the way may observe her. In the midst
as a person. And this is so done that the two of the iway. This Aramaic idiom gives no oc-
features of the representation which there ap- casion for pronouncing the passage spurious
peared separately the exhibition -of Wisdom as
;
(contrary to the view of Hitzig, who furthermore
a public preacher (i. 20-33), and as a divine takes exception to the allusion to " high places
"
agent In the creation of the world (iii. 19-26), in the 1st clause, and therefore summarily pro-
are now combined in one whole. Here Wisdom
nounces the entire 2d verse interpolated). Um-
appearing as a preacher herself testifies to the BREiT translates " at the house where roads
aid which she rendered God at the creation (viii. cross," and interprets, not indeed of an inn lo-
22 sq.). Besides tliis point of contact with the cated at cross-roads (as Doderlein does), but
first main group, we may also direct attention to still of a house situated at the junction of several
the mention of the fear of God as a disposition in streets. But these "ways" are roads, solitary
the most intimate alliance, and even identical paths, not streets in the city, and the delineation
with wisdom (viii. 13) this also is common to
;
proceeds in such an order as to exhibit Wisdom
the division before us and the first; for only in first, in ver. 2, as a preacher in the open country,
chapters i.-iii. (see i. 7; i. 29; ii. 5; iii. 7) was in grove and field, on mountains and plains, and
any express utterance given to this form of the then in ver. 3 to describe her public harangues
Hhokmah doctrine. The middle group (chap, in the cities, and in the tumult of the multitudes.
iv.-vii.) nowhere contains the expression "the
The condition therefore is unlike both to that
fear of Jehovah." There are however continu- presented in i. 20, 21, and to that in ix. 13, where
ally coming to view many conned ions between in both cases the interior of a city alone furnishes
the second and third groups especially the plu-
;
the scene for Wisdom's activity as a preacher.
ral address "ye children," repeated in the dis- Ver. 3. At the exit from the city, literally
course of the personal Wisdom (viii. 32) from " towards the mouth of the city," i. e., standing
chap. iv. 1 ; v. 7 vii. 24 (see above, p. 95).
at the gate and facing the streetB which centre
;

Observe also the representation of Folly personi-

fied, as a counterpart to Wisdom (chap. ix. IS-
there.
At the entrance to its doors, (comp.
i. 21), i. e., standing on the farther (outer) side
IS), appearing as an adulteress of mien and
of tho gateway.
bearing quite like the adulterous woman of chap, 3. Vers. -1-11. This more general introduction
vii. who is as it were exhibited here, " developed
to Wisdom's discourse, with the addition of ver.
into a more comprehensive character" (comp.
12, Hitzio declares spurious, partly on account
HiTzio, p. 09). ^Furthermore this last section of of the alleged tautological nature of vers. 6-9,
the first main division of the Book of Proverbs
giving no genuine progress to the thought,
consists of only two discourses of unequal length,
partly because ver. 10 is almost identical with
chapters viii. and ix. each of which, however, in
(urn includes several subdivisions clearly distin-
viii. 19, and ver. 11 with iii. 15, and lastly,
guishable,
chap, viii., comprising the three that partly because of the peculiar form D''ty''X in

have been given above, and chap. ix. the two pa- ver. 4, which is said to betray a later date. Yet
rallel delineations of the personal Wisdom (vers. this very form is found also in Isa. liii. 3, and
1-12) and Folly personified (vers. 13-18). The Ps. cxli. 4, for both of which passages the later
unequal length of the two discourses HiTiir. origin (in the exile, or even after the exile) is in
seeks to a certain extent to remove by striking like icanner yet to be established. And as re-
out from chap. viii. a large number of verses, specls the alleged tautologies and repetitions,
sixteen, and from ch.ap. ix. a smaller number, similar ones occur throughout the entire Book
six, as spurious additions by a later hand. His of Proverbs (comp. Inlrod. | 12). The codices
grounds of distrust are, however, here again of and old versions, however, know nothing what-
a purely subjective kind, and do not present for ever of the absence from tlie text of even a single
a single one of the passages in question any reli- one of these verses.
able evidence of their spurious character, as we Ver. 5. Learn wisdom. O
ye simple ones.
shall hereafter have occasion to sliow in detail. Comp. i. 4. Yefools, shovr understanding.
2. Vers. 1-3. Doth not wisdom cry aloud? sec ci'itical note, above.
 "

CHAP. VIII. 1-36. 97

Ver. 6. I speak plain things. The word dence" expresses a confidential or friendly rela-
licre translated ' pliun " niiglit, it is true, desig- tion.
the same idea which is elsewhere indicated
nate "noble, princely tbiug.s," (conip. the ajivd by the Hiphil of the closely related verb po ;

of the LXX, the "res magnie" of the Vulg., etc.); comp. Ps. cxxxix. 3 Job xxii. 21. Inasmuch aa
;

[So WoRDSw., H01.DEN, N. and M.], the paral- the verb stands here with the simple accusative
lelism however rentiers more natural the signifi- of the noun, without the prepositions ordinarily
cation "plain, evident" (clara, mani/est'a) ; [So signifying "with" (for this construction comp. e.
Stuart] comp. a similar term in ver. 9. This
;
17. Ps. V. 6) many translated "I inhabit prudence"
.

only appropriate sense we find already given iu and so conceive of prudence either as the shel-
the ChaMee and Syriac versions. tering roof (as e. g., U.mbreit explains), or as a
Ver. 7. For my
mouth meditateth truth, property subject to the disposal of prudence (thus
literally, "my palate," comp. Song Sol. v. 1(5; Bertheau) but both are alike harsh and inap-
;

Job xxxi. no. The functio.i of speech docs not. posite. Tbe correct, view is found in Ewald,
appear to be here immediately associated with HiT/.iQ, Elstee, the last of whom illustrates the
the palate, but, as the antithesis in the 2d clause relation of wisdom to prudence by the remark,
shows, rather the inward moulding of the word "prudence (Ha^^') denotes here right know-
as yet unspoken, by the silent working of the
spirit,
the reflective consideration which pre-
ledge in special eases, in conti-ast with the mnro
comprehensive idea of intelligence in general;
cedes speech.
the practical realization of the higher principle
Ver. 8. Right, literally, "in righteousness."
For this use of the prepo-ition employed 10 in-
of knowledge found in wisdom (noDn) "
^ T T:
'
And
troduce the predicate, and forming as it were the find out know^ledge of sagacious counsels.
transition to the 3 esscniix, compare passages " To find out knowledge " here stands for "to
like ProT. xxiv. 5 Ps. xxix. and Ew.\ld,
know" (comp. Job xxxii. 13); the expression
; 4, 2
as a whole would therefore find its equivalent in
L'17 f.
the simpler "and know sagacious counsels"
Ver. 9. Right to the man of understand-
ing plain to them that have attained
. . .
(ni^n J'nXI). Comp. furthermore the notes on
kno'wledge. Slrai;/ht and plain stand cun- i. 14.
Iriistedwith the crookt:d and false of the preceding Ver. 13. The fear of Jehovah is to hate
verse. [Tuapp: "Plain in things necessary to evil. Only thus far is the 1st member of tliis
salvation for as all duties so all truths do not
; ver. to be carried; the following exjiressions,
concern all men. God doth not expect or re- "pride," "arrogance," and "an evil way" (li-
quire that every man should be a doctor in the terally,"way of evil ") are, in spite of the pre-
chair; but those points that direct to duty here sent accentuation, to be regarded as prefixed ob-
and salv:ition hereafter, are clear, express and jects to the verb "I liate," so that the meaning
obvious to them thatdesire to understand them."] of the entire verse is substantially this; "Inas-
The " man of understanding " is he who is so much as the fear of God, this beginning of all
wise as not to despise the words of wisdom, who wisdom (see i. 7; ix. 10) comprises within itself
rather duly takes them to heart. " They that as a distinguishing characteristic the hatred of
have attained knowledge," literally "the finders evil, I, wisdom, accordingly hate everything
of knowledge," are those who have made pro- proud, wicked and crafty." (Comp. Hitzio on
gress in the sphere of ethical knowledge, the this passage). The general proposition forming
" knowing," the mature and experienced. Um- the first member of the ver., which naturally
BREIT incorrectly interprets "to them that wish gives us no exhaustive definition of the fear of
to find knowledge ;" the participle is here to be God, but only a description of it by one of its
taken in a preteritive sense; comp. Gen. xix. chief characteristics (comp. Heb. xi. 1), is there-
11 Neh. x. 29.
: [Other examples may be found fore, as it were, the major premise, from which
cited by 15 ttcheu. ^ 997, 2, II.] the conclusion is drawn that forms the 2d and
Ver. 10. Receive instruction and notmy 3d members. The minor premise, however,
silver, i. e., when you have the choice prelVr which might have had some such form as the
my instruction to silver. There is therefore first clause of chap. ix. 10, is omitted; the rea-
here a comparison like that in the 2d clause, only soning, as it here stands, taking the form of a
Boniowhat otherwise expressed. Rather than lemma. In opposition to the diverse methods of
choice gold. Hitzio. following the LXX and punctuating and interpreting, such as are found
Chald., "than tried gold." Bui IH^J means in Umbreit, Bertheau, and most of the earlier
"selected, chosen," and we have no trace else- commentators, comp. Hitzig and Elster on this
where of the use of the partic. tn^J, which is
passage.
For the expression "mouth of deceit
or "crafty mouth" comp. ii. 12; x. 31.
indeed similar in form and easily substituted, for Ver. 14 Hitzio pronounces an addition growing
the designation of tncd gold (^lyjtia/oi^ dEihKi/^ao/ie- out of the similar passage Job xii. 13, as he also
vov). Comp. besides ver. 19, and in the forego- explains the iwo following verses as "founded
ing, iii. 14; with ver. 11 comp. iii. 15. upon the reading of Isa. xxxii. 1," and condemns
4. Vers. 12-21. I, Wisdom, dwell with them. But the accordance with these other pas-
prudence. That Wisdom who is speaking here sages is far too remote and partial to permit us
emphatically calls herself by name is doubtless to think of a derivation from them. In the case
to be explained by the fact that only just before, of ver. 14 and Job xii. 13 we might more readily
had spoken of herself in the Sd
in ver. 11, she think of the converse relation of dependence, in
person. Very unwarrantably Hitzig infers from case one must at all maintain any such relation
this circumstance the spuriousness of this verse as existing, which seems hardly necessary. For
also. The "dwelling" of wisdom " with pru- aa respects the expressions "wisdom," " eoun-


es THE PROVERBS OF SOLOMON.

f el," ' understanding," and " strength," which gold" (in Hebrew properly two synonymous ex-
lire brought into combination in these verses, pressions for the idea of "fine gold," comp. Ps.
they are lound, with the exception of the second, xix. 1 1 ; xxi. 4 ; Song Sol. v. 1
1
) compare iii. 14.
combined elsewhere, especially in Isa. xi. 2, Ver. 21. To ensure abundance to those
where they are adduced quite as they are here, that love me. The word here translated
as attributes of the true ruler. The instances " abundance " [^^) must here necessarily be a
of paronomasia, however, in vers. 15 and 16,
substantive, of similar import with a derived
("kings are kings," and "rulers rulers"), were
of themselves so natural, and suggested them- form (D'CZ-in) occurring in ii. 7, and substantially
selves so obviously, that neither for the author of equivalent to the inrap^i^ of the LXX and the
our verses was there need of any reading of Isa. nhaia of the Venetian version. For the verb
xxxii. 1, nor for Isaiah of any recollection of "to ensure " plainly requires an object, and the
Prov. viii. 15, 16, to give occasion for the employ- position of this noun at the end of the clause
ment of this trope. [Wordsw. ; Sound wisdom, shows that this is precisely the object governed
the very essence of things, whence they derive by the verb. Moreover, if Hitzig's conception
tlioir soundness and strength]. I am
under- of the expression as an impersonal verb in the
Btanding, I have (lit. "mine is") strength. sense of prxsto est, it is at my command, ("I
Tliis change in the pronouns is certainly not un- have it ") were correct, we ought rather to have
designed: "understanding" is to be exhibited as
one with wisdom, "strength" however [i.e., true a pronominal object ('y C'.', "there is to me").
efficiency or energy), as a possession, or more pre- The verse as a whole, therefore, forms a conclu-
cisely a result of wisdom, just as previously in sion to the preceding, setting forth the object of
the Jirst clause "counsel" and "reflection" Wisdom's walking in paths of righteousness as
(comp. with respect to them ii. 17) are named described in ver. 20; in other words, what result
as constant products, possessions, or attributes follows from such a course to her friends and
of wisdom. attendants. Comp. Bertheau on this passage.
Ver. 16. Andnobles, all Judges upon After ver. 21 the LXX
has the words, " If I
earth. These two subjects, attached without any declare to you the things that occur day by
copula to the "princes" of the 1st clause, are day, I will remember to enumerate the things
plainly intended to signify that all possible diverse that are from eternity" [tnv ai'ayyei?u vfiiv ra
classes of princes or rulers derive their power Ka^' jjiikpnv yivdfieva, fivTipovcvcD ra ff alijvoc
from the celestial wisdom of God (comp. the simi- dpt'S/if/aai']. This addition is evidently designed
lar enumerations in Eph. i. 21 Col. i. 16, etc.).
;
to prep.are the way for the subsequent descrip-
The idea that this proposition can hold only of Just tion of the antemundane origin and working of
rulers, owes its origin doubtless to the old read- Wisdom ; it appears, however, as ill adapted to
ing "judges of righteousness " instead this as to any possible place either at the begin-
(P^Jf)
ning of the chapter, such as Jaeger proposes to as-
of "judges of the earth" (]'.7^.), (found in Syr.,
sign it [Obscrvatt., p. 63), or again before ver. 10,
Chald., Vulg., R. NoRzi, and still preferred by where Hitzio would be disposed to transfer it.
BeFlTUEAU). See objections to this mid argu- 5. Vers. 22-26. In this delineation of the
ments in support of the iIa.soretic texliu HiTziG. divine origin of the personal Wisdom, the first
Ver. 17. I love them that love me. This half directs attention first to her existence before
pointed text ('SnS). The writ- time, or her creation as the first of all created
conforms to the
(nonS), "them that love her (Wis-
things. Jehovah created me
as the begin-
ten text
ning of his course. Thus versions as old as
" is not in
dom) keeping with the context, seems the LXX (iKriof). Chald., Syriac, with most of
to have been occasioned by a w.'indering of the the modern commentators;
while the exegesis of
transcriber's eye to the form of the verb follow- the ancient church from the time of the Arian
ing [which although a peculiar form of the 1st controversy judged itself coniptUed to render

person see critical note above might, unpoint- the verb in the sense of possfdit me (Vulg.), or
ed, bo mistaken for a form of the od person], and enrr/caTo (thus the Vers. Venet. and even Aquila):
has therel'ore with abundant reason been rejected and this turn of expression was given, that the
by all the old versions, several MSS., and by idea of a creation of eternal Wisdom, or what
most of the recent interpreters (Umbeeii', Ewaid, was equivalent, of the personal Word of God,

Elster, and Hitzig). VVith the 2d clause of ver. might be excluded. But against the rendering,
17, comp. i. 28. "Jehovah possessed me," may be adduced, 1)
Ver 18. Comp. iii. 16. Increasing riches. the fact that the verb (HJp) does not signify
This is probably the meaning which, with
simply "to possess," but "lo attain to the pos-
Hnzio, we should adopt (growing means,
" widisend Vermorjen") ; for the common render- session," " to acquire," which latter signification
would find here a poor application 2) the fact
ing, "old" or "durable " riches, seems less ap-
;

propriate, since the old is by no means necessarily thattheadjunct of the verb (13'^^ Tt'^t';!) agrees
the sound and permanent. Comp. rather, with better with the idea of creating than that of
reference to the idea of a steadily growing or possessing; 3) that the double mention of Wis-
accuiiiulaliug wealth, Ps. Ixii. 10. right-And dom's "being horn," in vers. 24. 25, and not
eousness. Wliat this here signifies is more less the expressionin ver. 23, "I was set up"
fully explained in the first clause of ver. 20. ("or wrought out"), corresponds belter with the
Ver. li). Better is my
fruit, comp. the re- idea of a creation than with that of possessing
presentation of wisdom as the tree of life in or having and 4) that the parallel passages.
;

chaj). iii. 18, and to illustrate the "purest, ftncst Ecclesiast. i. 4, 9 ; xxiv. 8, which are evidently


CHAP. VIII. 1-36. 99

formed on the model of that before us, also em- expression like that occurring in Isa. xxiii. 7
ploy the verb Kri^eiv (create), and not some such (yiX riDTp), denoting the earliest primseval
as Ixetv or KeiiT?/ai)ai (have or possess). Even period, the
time of the beginning, the origin of
thouo'h accordingly the personal Wisdom is re- the earth. How this establishment or production
presented as one created at the beginning of the of Wisdom "from the foundation of the earth"
divine activity, not begotten, as a Knaiia, ov is to be understood, namely, in the sense of an
yii'vr/ua, si ill we may by no means draw from existence of Wisdom even prior to the earth
this the conclusion of the correctness of the (comp. Ps. xc. 2), appears from the three follow-
well-known Arian dogma that the Son of God is ing verses.
the first creation of God. For the delineations Ver. 24. When
there were as yet no
of the whole passage before us are of a poetical floods. Hitzig regards the meniion of the
nature, and are not adapted to a direct applica- waters before the mountains as inappropriate,
tion in forming dogmatic conceptions and the;
and therefore conjectures that the verse is spuri-
personal Wisdom of our didactic poem is by no ous. As though in Ps civ. 6 and Job xxxviii. 8
means simply identical with the Logos, or the
Son of God. Comp. the Doctrinal notes. the seas were not mentioned immediately before
the earth as a whole, and also before llie moun-
"The beginning of His way" is a second accu- tains !Fountains abounding -virith water.
sative depending on the verb; "as beginning or The meaning is, doubtless, tlie springs from
first fruit of His way," i. e. His activity. His
which the floods or the deep broke forth comp. ;
creative efficiency. His self- revelation. Instead
Gen. vii. 11, and below, ver. 28.
of the singular, "His way," we ought perhaps, Ver. 2.5. Before themountains-wereasyet
with the LXX, the Vulgate, and many recent settled, with their "roots (Job xxviii. 9) in the '

expositors, especially Hitzig, to read in thepliant earth comp. Job xxxviii. 6, where mention
;

plural "His ways" (Oil); the parallel expres-is made of the settling even of the pillars of the
sion "before His works" seems to spe.ak de- earth (in the infinite space of the heavens). With
cidedly for this reading. Before his ^^orks. the second clause comp. Ps. xc. 2. Land
The word here translated "works" (D'7>'30) and plains. The LXX had in their day cor-
rectly rendered niXin by aoiKi'/Tovc [uninhabita-
occurs only here; yet comp. the corresponding
ble places] these are " unoccupied commons or
;

feminine form in Ps. xlvi. 9 (niS^'SD). The plains," regions lying outside the occasionally
word translated "before" (Dip) Hitzio regards occupied land (comp. Job v. 10). The first
as also a substantive, synonymous with "begin- clods of the earth. Thus, wiih HiTztG, are
we to understand this expression, and not "the
ning " (n't^XT), and therefore translates " as sum or mass of
the clods of the earth" (Coc-
foremost of His works " Yet the conception of CEics, ScHULTESs. Bektueau, EiSTER, e(c.); and
it as a preposition is favured by the usage of the still less "the first men" (Jarchi), or even
0. T. elsewhere.
Of old liXO), long ago, liter- " man as born of the earth" (U.mbreit); these
ally, "from long ago," comp Ps. xciii. 2. last interpretations are plainly too far-fetched.

Ver. 2.3. From eternity. It seems neces- 6. Vers. 27-31. From the aniemundane exist-

sary, with the expositors of the early church ence X){ Wisdom the poet now passes over to the
and many of recent times, such as Umbi'.eit, description of her active cooperation in the crea-
Bf;RTHEAD, Elster, (Ic, to regard thi.s difficult tion of the world. The same progress from the
verb which follows as a Niphal from ^DJ, and pre-existence to the world-creating activity of
the divine Logos is found in sever.al passages of
therefore to transhate it "I was anointed," t. e.
the N. T., especially in John i. l-, Col, i. 1.5-16.
consecrated to a priestly royalty
ordinila sum of the Vulgate.
comp. the
;

But the verb is not

'

When he stretched out the firmament

over the deep, e. when He fixed the vault
i.
elsewhere used in this conjugation and the par-
;
of heaven, the arch of heaven (comp. Gen. i. 8;
allelism with ver. 22, as well as with those fol-
Job xxii. 14), over the waters of the earth, as a
lowing, calls for a, verb having some such mean-
bari^ier between the upper and lower waters
ing as " establish, create, call into being." It
(Gen. i. 6; Job xxvi. 10). Over the deep, in
seems therefore needful to read with the LXX,
the Hebrew literally " upon the surface of the
"I was established" (^^^D1J=" jiJf/ieA/ucrev^e"), deep," comp. Gen. i. 2.
or, which would be better advised, so to inter- Ver. 28. When he fixed the clouds
pret the form in the text as to give the idea of above. Literally. " when He made firm, made
a being created, or something equivalent. To strong" (iV3X2); i. e. the clouds are, as in Job
this end we may either translate, with the Versio xxvi. 8; xxxviii. 37, conceived of as bags, which
Veneta, comparing Ecclesiastic. 1. 9 (fff^ffv only in case they are suitably secured and do
avTf)v), Ki:xvuai, " 1 was poured forth," or which
not burst, prevent the mighty outpouring of the
is on the whole to be preferred, with Hitzig we upper
waters upon the earth. When the
may vary fountains of the deep (see ver. 24 above)
the punctuation ('nilD:), so that the
raged violently. This is the interpretation to
expression shall stand as Perfect Niphal, of the
be given, with Umbreit, Winer, Hitzig, elc;
verb ^DD, and have the signification "I was
for the verb here unquestionably has the in-
woven or wrought ;" with this may be compared transitive meaning, inralescere, vehementer agitari
Ps. cxxxix. 1.): Isa. xxxviii. 12. From the (comp. in Isa. xliii. 16 the "mighty waters").
beginning, from the foundation of the The transitive signification, "when He made
earth " From the beginning," ae in Isa. firm, i. e. restrained, bound up" (LXX;
most
xiviii 16. "The foundation of the earth," an of the other versions, and recent interpreters


100 THE PROVERBS OF SOLOMON.

like Elstee) is inadmiBsible from the absence 12, 18,31); comp. also Wisdom vii, 22, 27,
of the suffix with the infinitive. 29 sq. A
reference of these expressions in ver.
Ver. 20. When he set to the sea its 31 to any period subsequent to the creation (Um-
bounds. "Bound" here in its local sense, ereit: " In his earth do I now delight and am
limit, barrier, as in Jer. v. 22; substantially the the joy of the children of men," comp. Mer-
same as -'its border" (1"3) in the 2d member. CERns and many of the elder interpreters, and
For this expression (D'H '3) mouth or shore of also Luther), is suggested by nothing in the
context, and is rather decidedly at variance with
the sea, instead of the phrase, elsewhere usual, the connection. Not before ver. 32 does the
"lip of the sea" (D'H ^1317), as in Gen. xli. 3; author with "and now" return from the past to
comp. Isa. xix. 7 and for the description of the the present.
;
When Hitzig feels constrained
separation between the sea and the land in to strike out as spurious the second clause of
general, see Gen. i. 9, 10; Ps. xciv. 9. When ver. 30 ("and I was in joy of heart day by
he settled the foundation pillars of the d,ay"), and also the 1st clause of ver. 31 ("sport-
earth; end of the description of the earth's ing in His earth"), this results from the fact that
creation, comp. Job xxxviii. (J. he has wholly missed the progressive character
Ver. 30. Then was I at his side as direct- of the description, which gradually descends
ress of the vTork. This noun, derived from a from God and His seat in the heavens to earth,
verb (|"5Xj signifying to be firm, true, reliable and more specifically to the human race; just
as, in his representation which shows throughout
(and also liindred to ['3', dexter, "the right
a peculiarly external and mechanical conception
hand," yet not to be regarded as Hoffmann of the nature of wisdom, he maintains, "The
talces it, Sclu-iflbeu-., I. 0.3, us an infinitive abso- 1st clause of ver. 31 comes into contradiction
lute used adverbially, but necessarily as a sub- with the first of ver. 30: for if wisdom is near
stantive), denotes like the parallel form found in Jehovah she cannot appropriately be at the same
Song Sol. vii. 2, " arlifcx, artist, master of the time disporting herself on the earth " A !

work." [So WoKDSw., Hold., Mue.nsch., Notes; mere hasty glance at the later representations
Stuart translates confidant." A.] Comp. of the nature and activity of the hypostatic
the description, undoubtedly based on the pas- Wisdom, like Wisd. vii. 8; Ecclesiast. xsiv., etc.,
sage before us, found in Wisdom vii. 21 : j? i' might have convinced Hitzig of the superficial
TzavTuv rf^^i'Znc (7o0/a ("wisdom which is the and untenable nature of such a view. Yet this
worker of all things") comp. the epithet apuo- is in truth nothing more than the necessary fruit
;

Cwna (adapting) in the LXX, and the cuncia of his entire rationalistic view of God and the
componens of the Vulgate, in our passage. In world.
opposition to the rendering of JION by " fos- 7. Vers. 32-36. Concluding admonition and
ter-child, ff/u?nn!i.s, nutri'cius" (.\qi-ila, ScnrL- promise, based on ver. 22-31 as well as ver. 1-21.
TENS, RosE.N.MnELLnR, Elster) may be urged Ver. 33. Hear instruction, etc. Hitzig
first, that then in accordance with Lam. iv. 6 would have this whole verse stricken out
we ought to point p'3N, [wliich pointing Bott- "because it has no rhythm," and because it
comes in only as a disturbing element between
CHER favors, see ^ fi'JO, 6 and n. 1], and then,
the benedictions in ver. 32, 2d clause, and ver.
that this form could hardly have stood in the
34. But the lack of rhythm that is asserted rests
text as a substantive without some adjunct de-
on the conception of the subjective taste: and
fining it more closely. The verb should be
the position between two benedictions produces
rendered, not "then became I" (Bertheau),
" no distraction whatever; all the more since to
but then was I." For the existence of wisdom
the first and shorter of these two sentences be-
before the world's creation and at the time of the
ginning with "Blessed," a corresponding admo-
world's creation formed the principal subject of
nition had been prefixed, ver. 32, 1st clause.-^
the preceding description, and not, e. g., her
passing from previous rest to more active rela-
And be not rebellious. Thus with Ujibreit,
Elster, etc., must we understand the prohibition
tions. And was delighted day by day.
Literally, " I was delight day by day." This without a grammatical object (1>'">3n 7N1). To
abstract noun plainly stands in the predicate
supply from the 1st clause the idea "instruc-
quite as appropriately as the parallel term in the " especially since the intran-
tion is unnecessary,
3d clause (the participle ^pO?"?) ""'^ aims like sitive "and be wise " had been interposed as the
this expression to indicate that wisdom enjoyed and immediate antithesis to the verb
" refuse, or ra-
delighted in her creative activity. For the idio- bel," For the etymology and signification of
matic use of this abstract noun comp. e. </., Ps. this verb (i'"'3) see, furthermore, notes on:. 25.
cix. 4 ("but I am prayer"); also notes on vii. 10 Ver. 84. That hearkeneth to me, watch-
above. The verse following then declares that ing, efc. The expression, " sr, that he watch ^
this her delight and exultation relates particu-
larly to the manifold creatures of the earth, npiv'?) like the following pnrase "so that hs
chiefly to man. The creative agency and control keep," expresses not so much the design as tha
of the wisdom of God in (he origin of the earth result of hearkening to wisdom these expres- ;

and its inhabitants, is therefore here represented sions give, as it were, the manner of this heark-
as attended and sustaineil by the heartiest satis- ening, and thus correspond with the ablative of
faction in the natvtres that are created, especially the gerund in Lutin, or with the pres. participle
in man, the personal image of Goil ;and this is (LX.\: (ijpi'TvrJ)' T7jfitjv). For whosoevei
quite in harmony with the "God saw that it was findeth me, findeth life. This is in accord-
good" of the six days of creation (Gen. i. 10, ance with the K'ri. The K'thibh is somewhai


CHAP. VIII. 1-36. 101

more artificial, " for the finders of me are finders Gottes (Letter to Lucke, in the Slud. und
einiffkeit
of life," i.c, those who find me, they find life. ii. ; especially pp. 310 sq.).
Krit., 1841,
One may choose between the two readings which 2. In the picture of wisdom drawn in our chap-

in import do not differ. [Ruetschi proposes ter tlic two conceptions of the divine wisdom, and
(Stud. u. Krit, Jan. 1868, p. 134) to solve the the wisdom of the creature, or of the celestial
difficulty in another way, retaining the conso- type of the Hhokmah and its earthly and human
nants of the K'thibh, but modifying the punctu- counterpart, are plainly so combined that they
ation, so that the two forms will be singular and more or less flow into each other, and without a
clear discrimination of their difference inter-
apparently identical ('K!fD}, the second being
change, (as in the shorter description of the pro-
'"
a form artificially constructed with as a tection and blessing going forth from God's crea-
"union vowel," (Ewald, ^ 211, 6, 1), so as to tive wisdom for those who honor it, chap. iii.
secure the juxtaposition of two forms app:irently 19-2(1). That wisdom is at the outset introduced
the same. A.]. And
obtain favor from Je- as teaching and preaching (vers. 1 sq.), shows
hovah. Literally "and draws forth,"' i.e., at once that she is regarded essentially as a self-
gains for himself, harvests, bears away. conscious personal being, as a reflection there-
Ver. 36. And
\whosoeversinneth against fore of the absolute personality, or the Godhead.
me. Literally "who misseth me" in contrast And even within the first section (vers. 4-21),
with " who findeth uie " in ver. 3.5. Comp. Job which refers in the first instance only to her ma-
V. 24; Judges xx. 111. All they that bate me
nifestations in the moral and religious life of
love death. Comp. iv. 13, 22; vii. 27, and man, several features suggest the supernatural
also Ezek. xviii. 31. in her nature and relations. Thus especiallj' the
predicates "counsel, understanding, strength,"
DOCTRINAL AND ETHICAL. (in ver. 14) with which she is endowed as the
Messiah is in Isa. xi. 2. So also the allusion to
1. For a correct understanding of the section the fact that she imparts to and preserves for the
before us two things in general are to be ob- kings, rulers, princes, and judges of the earth,
served; 1) that the entire discourse is poetical, all their power (vers. 1.5, 16)
; and finally, with
and that therefore the personification of Wisdom no less plainness, the declaration that she " lovea
which forms its chief subject is also to be re- them that love her," and accordinglj' shows lier-
garded as essentially, and in the first instance, self to be the dispenser of all benefits and bles-
the product of a bold poetical sweep of thought, sings to her faithful ones (ver. 16-21). Of a
and of a vivid oriental imagery; 2) that, how- purely earthly and creature principle all this
'ever, because of the solemn earnestness and pro- could not be asserted. It is plainly not an ab-
foundly religious character of the discourse, its stract conception of moral philosophy, or any de-
figurative element cannot possibly be viewed as finition pertaining to the moral and intellectual
the mere play of fancy: or an empty ringing of conduct of men, that is thus described, but some-
phrases, but must rather every where stand in thing higher, a nature fundamentally identical
more or less exact harmony with the supersen- with the divine providence, the activity of God
euous truth that is to be set forth. Wisdom, in preserving and ruling the world, a personal
which here appears personified, as the principle principle belonging to God's revelation of Him-
of the world's creation, as well as of its preser- self, which is not essentially different from the
vation and government, having sprung from (jod Logos of the New Testament or the Son of God.
himself, and being absolutely supernatural, is no This conception of the idea of a superhuman
unsubstantial pbantom, no unreal fiction of the wisdom, which determines and controls with ab-
fancy, no poetic creation without an underlying solute power and knowledge the destinies of our
higher reality. It is rather a result of the pro- race, conducts, however, immediately to the pro-
foundest religious an'l ethical inquiry, an object per and hypostatic representation of Wisdom as
of the purest and most genuine knowledge of di- an emanation from God's eternal nature, as the
vine things, nay a product of divine revelation partaker and mediator in His absolutely creative
only that this revelation has here passed through activity. From the description of Wisdom as the
the medium of a poetic conception and repre- mediating principle in divine Providence (vers.
sentation, and for that very reason appears in its 14-21), the poet passes to the exhibition of her
formal relations partially reflected, broken, or mediating participation in the creation of the*
inaccurately exhibited. It is really thi- free po- world, and in this connection he reveals in the
etic form, ideal in its portraiture, to wliicli must same act tlie deepest sources and beginnings of
be ch.arged whatever in the .statements before us her nature (vers. 22-Sl ). Wisdom is, it is true,
is partially inadequate, inconsistent, and not di- also a creation of God, but one coming into being
rectly applicable in the formation of dogmatic before all other creatures, a " first born " (ivpu-
"
ideas. The substance, which is easily separable TdKTLnrov) a "beginning of the creation of God
from this form, bears the impress of tlie most [apxv r^c KTioeug tqv r^eov), comp. Rev. iii. 14.
genuine divinely revealed truth, and forms one And for that very reason she took part in His
of the most important and strongest of the foun- work of creation; she was not merely witness,
dation pillars of Old Testament theology, on but helper in the revelation of His power in the
which the theology and Christology of tlie New primitive creation that called His heavens and
Testament is reared, the doctrine of the Trinity earth into being. She maftifested herself as the
in the ancient church, and indeed the whole glo- regulative and formative principle, who in those
rious structure of Christian dogmatics. Comp. mighty acts of creation "rejoiced before Him,"
Staui'ENMAier, Die Lehre von der Idee, pp. 31 sq., i. ., developed before Him in free, happy action,

end particularly Nitzsch, Ueber die weaentl. Drei- as it were in joyous sport and play, her infinitely

lOti THE PROVERBS OF SOLOMON.

rich life, and thus produced an infinite number The connection, it is true, with a right exege-
and variety of creature forms. This creative ac- main points involved (see notes on vera.
sis of the
tivity of wisdom found however its end and its 22, 23, and 30, above), does not reach so far that
completion in the creation of men in whom she wisdom is described outright as a child of God, be-
has her delight in an altogetlier pre-eminent de- gotten in eternity and " anointed," i. . solemnly ,

gree (ver. 31) for they are called to be her con- consecrated and sealed,
and so is attended by
scious recipients, and under her enlightening in- those characteristic predicates with which Christ
fluence to grow up into a walk in holy fellowship describes His absolutely unique metaphysical
with God. Precisely for this reason the posses- relation as Son to God (.John x. 36; v. 26 xvii. ;

sion of wisdom, e., in the first instance tliat

i. 5; comp. i. 1, 18). And yet when she also is
comparative, creative wisdom which is identical declared to have been created as beginning of the
with the fear of God and righteousness, is the ways of God, there are surely not wanting em-
sura of all that can be recommended to man as phatic intimations that her character is abso-
the means to the attainment of the highest tem- lutely above that of creatures in both respects,
poral and eternal welfare. For tliis relative that which concerns her coming into being be-
wisdom is in fact nothing but the reflection and fore all creatures, and also her intimate fellow-
emanation of that which is absolute. It is the ship of essence and of life with God. While fur-
absolute divine wisdom as this has found its in- thermore the primaeval consecration to be a ruler
dividual reflection in the life of individual man, overall things, to the ranks of a priestly regal
the eternal wisdom of God entering into the mediatorship between God and His creation is
subjective conditions of man, and so becoming not to be found among the points expressly em-
creaiural. When the concluding verses of the ph.asized in the description of Wisdom, yet the
chapter (vers. 32-30) emphatically advise (he ob- way in which she is described in vers. 14-16, aa
taining of this wisdom which has thus become possessor and dispenser of all sovereign power
mundane and human, and point to the blessed and wisdom, reminds us distinctly enough of the
consequences of its possession, they seize again omnipotence in heaven and earth that is given to
upon that which was the starting-point in the the Son, and of His being endowed with the un-
whole admonition, and show how the secondary divided fulness of the Divine Messiah-Spirit,
wisdom is derived from the primitive and con- which Isaiah in his day pronounces a spirit of
ducts again to it, how the same holy life-power all wisdom and understanding, all counsel, all
infinite in its perfection, which was active in the strength, knowledge, and holy fear (Isa. xi. 2;
first creation of the world and of man, must also comp. John iii 34; Matth. xxviii. 18). And al-
be efiicieut in their moral recreation .lud their though, finally, the name "son" or "child" is
perfecting after God's likeness. Comp. Stachk.n- not given to her, and the "exultation" in the
M.\IER, as cited above, p. 38: "The eminence of presence of God at the time of His creative ac-
man consists not merely in the fact that wisdom tivity, cannot fitly be conceived of as the intima-
comes in him to self-consciousness, but also in tion of a relation in any way like that existing
the fact that by the Creator there has been con- between a sportive favorite child and his father,
ferred upon him in the gift of freedom the power still the appellation "directress of the work"
to become as it were the second creator of his characterizes this being distinctly enough as a
own life according to the innate divine idea. personal emanation from the very nature of God.
This idea appears therefore now a practical one: And a mediatorial participation not only in the
the impulse to become practical existed already creative, but also in the redemptive and sancti-
in its living energy, or was this very energy ;
fying activity of God is suggested, if only in gen-
and with this it is at the same time clear that tle intimation, by what is said of her "delight in
man with his freedom has pre-eminently a prac- the sons of men." To these points of correspon-
tical religious and moral problem set before him. dence which are presented in the chief individual
Since however by this very freedom he also has features of the picture in Prov. viii. 22 sq., there
it in bis power not to follow his destination, and may be added sever.al unmistakable allusions to
even to resist it. Wisdom appeals to him to hear our chapter found in the New Testament. Among
her voice, and does this as she speaks to him these the essential identity of the creative wisdom
both from within and from without,
from within of God that is here described, with the Logos or
by ideas (through the voice of reason and con- tlie pre-existent Christ stands out most distinctly.
science), from without, through divine revelation When our Lord in Matth. xi. 19 (Luke vii. 35)
in which absolute wisdom dwells." and probably also in Luke xi. 49 (comp. Van
3. This representai ion of wisdom as a personal OosTERZEE on this passage) designates hiiuself as
principle mediating between God and man. ex- the "Wisdom of God," and at the same time
isting in God as the prototype, in man in the an- speaks of "children of this wisdom," meanitig
titype, plainly stands in the closest relationship by this the men who are subject to her revealing
to the doctrine of the Logos in the New Testa- and enlightening influence, especially the Jcw.m,
ment.* as having been Divinely intiuenced by law and
prophecy, He can have chosen this mode of des-
* Comp. NiTZSCH as cited above " Do you aeo here no triice
ignating Himself only with His eye upon the
:

of a "iivine process a j^erul of Hn ontotogical selt-distiDCIion

ill liod? For ttiis Wisdom is indeed a' first God's coinmiini- Biblical delineations that were familiar to His
atiou localized in the world, particularly in man, and still hearers ; and to these, beside EcclesiaslicUL
more especially in Israel. Yet it will tie understood aa no the passage be-
mere creature liite otliers, no angel, no dependent power or xxiv. and Wisdom vii.-ix., etc.,
effect; it claims in lie known and honored in its divinity.
Without exhausting the idea of divinity it claims to lie ftod The truth of this representation holds also ai against that
of tlod ".Ti'hovah created me" a creation wliicii according which VoN IIoFMAN.l {S-hriflhrm, I. pp. 9)sq.) his tirought
to the connection gi k'ea no natural, creatnrely heing liut f irwaid in support of the opposite view, i.e., that whicli do-
has a significance pliiinty transcending these bounds, tte.'" nies tliL- hypostatic nature ot wisdom in our passage.


CHAP. VIII. 1-37. 103

fore us would pre-eminently belong. When John lament, near as he may have come to the idea,
ascribes to the Divine Logos both alike, the act- was therefore unable to rise to an altogether
ing as medium of the activity of God in the crea- clear discernment of the relation existing between
tion of the world, and the accomplishment of His God and His eternal Word, who in all His like-
enlightening and saving efficiency on the world. ness of nature is yet personally distinct, and
when he in doing this distinctly characterizes while appearing as the " first-born of every crea-
the Logos not as a mere attribute or impersonal ture," still on the other hand appears also as the
reason of God, but as a hypostasis self-conscious only begotten Son of the living God, or as eternal
and freely coming forth from the absolute ground personal emanation from the Divine essence.
of the Divine essence, as a Divine personality The hypostatic Hhokmah of our author (and also
seeking incarnatiou (.John i. 1-18), the harmony the SoijJm of the Apocrypha, which differs from it
of this description of his witn Solomon's praise in no essential characteristic) appears accord-
of the Divine Wisdom cannot have continued to ingly as an imperfect introduction and prepara-
be merely unconscious. And this is all the less tion for the idea of the Logos in the Neu- Testa-
possible, from the consideration that this wisdom ment, the conception not having yet reached a
had already before his time and in manifold in- full symmetrical development. So also the
stances been designated by the name Aojof, e. g., "Spirit of God" in the prophetic literature of
Eoclesiast. i. 4 (comp. xxiv. 3), Wisdom, ix. 1. the 0. T. shows itself to be the prototype, the
When Paul in numerous passages asserts the germinal basis for the Trvn/ia ayinv of the N. T.,
same of his pre-existent Christ (especially 1 Cor. this distinctly personal third Divine agent in
viii. 6 ; Col. i. 15 sq.; Phil. ii. 5 sq.), among the salvation, with the Father and the Son.*
passages from the Old Testament lying at the In any event, however, this conception stands
foundation of his views in this matter, Prov. viii. much nearer to the idea of the Logos or the Son
'11 sq., cannot have been wanting. And further- in the New Testament, and contributed more di-
more his designation of the Son as the " Wisdom rectly to its development, than that personification
uf God" (I Cor. i. 24, 30; comp. Rom. xiii. 27 of the creative " word of Jehovah" which appears
;

Col. ii. 3) cannot have developed itself on any here and there in Psalmists and prophets (e.
g.,
oilier basis. The same holds tinally also of the Ps. xxxiii. 6; cxlvii. 15; Is. Iv. 11, etc.). For
author of the Epistle to the Hebrews (see Heb. this last expression has, after all, no other value
i. 2 :?q. ), as well as of the writer of the Apocalypse, than poetic figures in general, hastily thrown
who. by his emphatic use of the name of the Lo- out. The Hhokmah of our passage, however, is,
goi (Rev. xix. 13), shows himself plainly enough notwithstanding the poetic character of its
io be no other than the Evangelist John. His drapery, a conception developed with the great-
pjculiar designation of Christ, already adduced est care, a fruit of profound and consecrated
above, as ' the beginning of the creation of speculation, a bright ray of Divine revelation,
God" (chap. iii. 14) may perhaps be viewed out- which, among the Messianic prophecies of the
right as a literal allusion to verse 22 of our 0. T. that relate to the Divine side of the Re-
chapter.* deemer's nature, holds one of the most conspicuous
If this were the case, the idea of a "beginning places. Comp. Nitzsch, as above cited, pp. 319,
of the creation of God" would by no means for 320.
that reason require to be interpreted in the -Vrian [5. The error in our English exegetical and
sense. For in an author who elsewhere adopts theological literature with respect to our passage
the doctrine of the Logos the representation of has been, we think, the attempt to force upon it
Christ as the first creature of God would palpably more of distinctness and precision in the revela-
be a monstrosity. John can in this expression tion of the mysteries of the Divine nature than is
intend to designate the Lord only as the active disclosed by a fair exegesis. Sometimes it is the
principle in the creation (comp. Dcesterdieck doctrine of the Logos that is made to stand out
oil this passage). In just this active sense shall with all the clearness of the New Testament an-
we be obliged to interpret the expression which nouncement sometimes it is " the eternal gene

;

possibly suggested John's language, the ''be- ration of the Son" that Solomon is made, as tho
ginning of the ways of Jehovah " in our chapter, Spirit's mouthpiece, to reveal. Owen's elaborato
!. e , as relating to that activity of the eternal arguments (Comm. on the Epistle to the Hebrews,
Wisdom of God which commenced His manifesta- Exercitalion xxvii,), and IIolden's extended and
tion of Himself in creation, its mediating coope- learned comments (Comm. in loc), appear to ua
ration in God's world-creating act (see remarks very plainly to err in this excess. If it be not
on this passage above). unworthy of the Holy Spirit to employ a bold
4. The only noteworthy difference between the and graphic personification, many things in this
idea of the Logos in the New Testament, and the chapter may be said of and by the personified
hypostatic Wisdom of our passage consists, there- Wisdom; which these and other similar authors
fore, in the decidedly created character ascribed regard as triumphantly proving that we have
to the latter by the expression " Jehovah created here the pre-existent Christ, the Son of God.
vii" in ver. 22, and the parallel expression in How weak would that personification be whicli
ver. 23. Our teacher of wisdom in the Old Tes- did not ascribe to the imagined person hate, love,
power, etc. (see Holden) Why cannot a personi-
!

* We herrt prt'snppo^e ttio spurious character of the fied attribute, if the personification be at all
iKicKjfiTia% (which, besides, was early expunRed by the cor-
rectors of Ilie text) standing in the place of xTttjew? in the successful, be represented as being born, as being
djd. S'n If tiii-f lem^rkable readiiijj: were ge:iiiioe, the by or near the Deity, as rejoicing in His sight,
meaiiiug of ih" expression would certainly be altngether dif-
ferent Hut tile iis^umption can hardly be avoided that there
etc. (see Holden again) '? And yet we need not
i.s here ail atti-nipted emendation in the interest of the Anli-

uiouarehians or Anti-arians. * Comp. also subsequent notes on ch. xxx. Ssq.

 a .

THE PROVERBS OF SOLOMON.

go so far asOwen and say, "A personal transac- Vers. 1-11. Egard: The Eternal Son of God
tion before the creation of the world, between gathers, plants, builds His Church by a voice,
the Father and the Son, acting materially by i. e., His word. All true teachers of the word
their One Spirit, concerning the state and condi- are crying voices through which Christ calls.
tion of mankind, with respect to Divine love and Out of Christ's school is no true wisdom they
;

favor, is that which we inquire after, and which who deem themselves wise and shrewd are unfit-
is here fully expressed." Wordsworth not ted to learn of Him. So long as Christ's wisdom
agreeing with Ge-senius, etc., in regard to the is still speaking outside of thee it avails thee

primary meaning of the much debated HJp* nothing; but when thou allowest it to dwell in
admitting that it originally signifies acquire,
thee it is thy light and thy life. Thou shouldst
have one heart and one mouth with Christ; if
nevertheless agrees with Gesen., Hupfeld (?),
false and perverse things are found in thy mouth
NoYES, Stu.\rt and others in here rendering
it "created," because he wants an "eternal
thou art still far from Christ. Silver and gold

generation " as the product of his exegesis, is mere vanity and nothingness ; what can it
help in the day of wrath and judgment? Let
product far enough from the thoughts of most of
thos3 who agree with him in his rendering. We
God's word be thy highest and best treasure
Berleb. Bible: Wisdom (who speaks to us not
can, to say the least, go no farther th;in our au-
only through the word %vritten and preached, but
'hor has done in discovering here the foresh.a-
also inwardly, as God's voice in our hearts) is so
dowings of the doctrine of the Logos. We are
far from keeping silence, that although we stop
inclined to prefer the still more guarded state-
our ears, we yet hear her correction within at
ments, e. g.. of Dr. J. Pye Smith (Scripture Tes-
the entrances and doors of the heart; and al-
timony to the ile.ssiah, I., 3-52), that this beautiful
though we will not understand her, we must ne-
picture "cannot be satisfactorily proved to be a
vertheless feel her. And this is a testimony how
designed description of the Saviour's person ;"
desirous God is of our blessedness.
or that of Dr. John Harris (Sermon on Prov.
Vers. 12-21. Melanchthon (on vers. 14 sq.):
viii. 30-36). "At all events, while, on the one
Those counsels are just which agree with tlie
hand, none can demonstrate that Christ is here
directly intended, on the other, none ca.a. prove
word of God ; and these counsels will at length
have joyful issues, with the aid of the Son of
that He is not contemplated; and perhaps both
God, who wills to aid those that continue in tlie
will admit that under certain conditions language
word which He has given, and who call upon
such as that in our text may be justifiably applied
to Him. One of these conditions is, that the
Him. LuTUER (marginal comment on vers. 15,
16): "Princes should act, speak, work, honora-
language be not employed argumentatively or in ,

bly and praiseworthily, that men may glory iu

proof of any thing relating to Christ, but only for
and follow their example ; and not as the tyrants,
the purpose of illustration; and another is that
when so employed, it be only adduced to illus-

the foul, the Cyclops," etc. Hasius When true
:

wisdom taken into counsel in every thing. Dien

is
trate such views of the Son of God as are already
in all ranks that will occur which each one's
established by such other parts of Scripture as
are admitted by the parties addressed." A.]
purpose demands according to a perfect ideal.
Kings, princes, nobles, counsellors will act in
HOMILETIC AND PRACTICAL. conformity with the aim of their calling (2

Homihj on the entire chapter. See the translation

Chron. xix. 6, 7). Things would stand much
better in the world if men exercised their spirit
above, andcomp. Stocker: The heavenly Wisdom more after holiness, and strove with greater zeal
which is the word of God is urgently commended for wisdom, Matth. vi. 33. Berleburg Bible:
to us: 1) by the good opportunity which we have No one can rightfully take to himself the name
to study it (vers. 1-5) ; 2) by the rich blessing of a Christian ruler, but he who subjects himself
that it brings us (vers. 6-21) 3) by the eminence
;
in spirit and truth, in humble obedience to the
and majesty of the teacher who teaches it, and control of the Almighty, lays himself at His feet
who is no other than Christ, the eternal Son of and allows himself to be wholly ruled by Him.
God (vers. 22-36). St.^rke : The true Wisdom's Others exercise a rude, violent and tyrannical
invitation of all men to the Kingdom of God 1) :
control, and an assumed authority over the per-
the invitation itself (vers, l-ld); 2) the induce- son of men. Von Gerlach: The wisdom who
ments to give heed to it, namely: a) the inesti- here announces herself is tlie very wisdom of
mable value of wisdom (vers. 11, l2) b) the
;
God, and is therefore also, as all good can be
blessings of those who accept her invitation to from God alone, the soul of all good laws and
tlie Kingdom of God (vers. 13-36). Calmer ordinances (vers. 14-17), and must, as every
Uandbuch : Wisdom commends herself: 1) in thing earthly is ruled, disposed and rightly dis-
general (vers. 1-5) 2) by her truthfulness (vers.
;
tributed among men by God, necessarily reward
6-9); 3) by the prudence, understanding, honor her disciples with welfare, honor and riches
and power that she imparts to her followers (vers. 18-21). [Ver. 12. Charsock: All arts
(vers. 10-21); 4) by her eternal existence, her among men are the rays of Divine wisdom shining
participation in the creation, her delight in the upon tliem. Whatsoever wisdom there is in the
sons of men (vers. 22-36). Wohlfarth Wisdom world, it is but a shadow of the wisdom of God.
:

the truest and best friend of men, her doors Ver. 13. Arnot: To fear retribution is not to
(ver. 34) standing open day by day to every one hate sin iu most cases it is to love it with the
;

that needs and desi res her. wliole heart. It is when sin is forgiven that a
*rFor a very full and candid discussion of this with other sinner can hate it. Then he is on God's side.
related points, see an article by Prof. E. P. Barrows, BMioth. Instead of hating God for his holiness, the for-
Sacra, April, 1858 also, Libdon's Bamp. Lectures, pp. 00, 01.
given man instinctively loathes the evil of his
;

-A.]
 :
CHAP. IX. 1-18. J 05

own heart. JoxA Euwarus: " The affection of wonder at it (comp. Eph. iii. "the manifold
10.
hatred as having sin for its object is spolcen of in wisdom of God"). Von Gerlach That
:
Scripture as no inconsiderable part of true reli- " play " of wisdom in which the Lord takes
gion. It is spoken of as that by which true re- pleasure, and her joyousness on the earth, in
ligion may be known and distinguished." Ver. which she finds her joy among men, points to
1.5. Bp. Sanderson :On the efficient cause and the childlike gladness of the love that ruled in
consequent obligation of human law. Hooker; creation, and to the confidential relation into
*' By makings reign," etc. Not as if men did which the children of wisdom on earth (Matth.
behold (hat book and accordingly frame their xi. 19) enter, to her the very wisdom of God ;

laws; but because it worketh in them, because it comp. Prov. x. 23. In this passage there is a most
discovereth and (as it were) readeth itself to the clearly prophetic gleam of the light of the New
world by them, when the laws which they malie Testament: God's eternal wisdom comes forth

are righteous. -Ver. 18. Arsot The riches : from Him that He may delight Himself in her ac-
which the King of saints imparts along with the tivity
; His own eternal nature the Father for his
patent of nobility to support its dignity withal, own blessedness contemplates in the Son. And
are linked to righteousness and last forever. it is in a love most intimately blended with wis-
Handfuls are gotten on the ground, but a soulful dom that the Father created the world, to His
IS not to be had except in Christ.] own blessedness and that of His creatures.
Vers. 22-31. Geier:
From this delineation Vers. 32-36. Geier The true fruits of obe-
:

there follows: 1) the personal difference of the dience should follow the hearing of the word.
Son from the Father; 2) the essential likeness To these belong: 1) walking the prescribed way;
of the Son to the Father, as parlaker of the Di- 2) willing reception of the Divine correction 3) ;

vine activity in creation; 3) the unutterable love the extirpation of all inner opposition 4) zealous
;

of the Father to the Son (ver. 30?) 4) the deep ; and persistent seeking after salvation 6) thank-;

and grateful love which we in turn owe to this ful enjoyment of the true wisdom when found.
Divinely loved director and mediator in creation Von Geklach (on vers. 34 sq.): Wisdom here
and redemption. Zeltner: All the works of appears as a sovereign, separate and secluded
God's omnipotence and wisdom thou shouldst in the style of Oriental monarchs. so that only
contemplate with holy joy and wonder, praise those know any thing of her who diligently keep
the Creator for them, and with them strengthen watch at her doors. Wisdom, who is universal in
thyself in faith in His paternal providence. As her call and invitation (vers. 1-3), yet in the
nn essential and indescribable fellowship exists course of communication, in order to test the
between the Father and the Son, so does there fidelity of her admirers, veils herself at times in
exist between God and the believer a gracious a mysterious darkness, and reveals herself only
spiritual union, on which the Christian must be lo those who never intermit their search (Matth.
most intent. Starke All things have had their
: vii. 7) [John Howe: There ought to be an ex-
beginning except the Son of God regarded in pectation raised in us that the vital savor dif-
His Divine nature. He is with the Father and fused in and by the word may reach us; and
the Holy Ghost true God from everl.a.sting to many are ruined for not expecting it, not wailing
everlasting. All that this Eternal Wisdom does at the posts of wisdom's door. Trapp: Hear,
in the kingdom of nature, as well as in that of etc. This way wisdom enters into the soul.
grace, she does with gladness and delight: yea, Hear, therefore, for else there is no hope he.ar, ;

there is in this work so lovely and wise an alter- howsoever. Flavel : It is good to lie in the path
nation and mauifolduess, that we must in reason of the Spirit.]

15. Allegorical exhibition of the call of men to tbe possession and enjoyment of true wisdom,
under the figure of an invitation to two banquets.

Chap. IX. 1-18.

a) The banquet of wisdom: Vers. 1-12.

Wisdom hath builded her house,

she hath hewn out her seven pillars
hath slaughtered her beasts, spiced her wine,
hath also spread her table ;

hath sent out her maidens she inviteth ;

on the highest points (summits of the high places) of the city:

"Whosoever is simple, let him come hither!"
Whoso lacketh understanding, to him she saith
 :
106 THE PROVERBS OF SOLOMON.

5 " Come, eat of my bread

and drink of the wine I have mixed!
6 Forsake the simple, and live,
and walk in the way of understanding.
7 He who correcteth a scorner draweth upon himself insult,
and he who rebuketh the wicked, it is his dishonor.
8 Reprove not the scorner lest he hate thee ;

admonish the wise and he will love thee.

9 Give to the wise and he becometh yet wiser,
insitruct the upright and he learneth yet more.
10 The beginning of wisdom is the fear of Jehovah,
and knowledge of the Holy (one) is understanding.
11 For by me will thy days become many,
and the years of thy life will increase.
12 Art thou wise, thou art wise for thyself,
and if thou scornest thou alone shalt bear it."

b) The banquet of Folly : Vers. 13-18.

13 A simple woman (and) clamorous,

is Folly, and knoweth nothing whatsoever.
14 She sitteth at the door of her house
enthroned in the high places of the city,
15 to invite the wayfarers
who go straight on their ways
16 " Whosoever is simple let him come hither !"
whoso lacketli understanding to him she saith :

17 " Stolen waters are sweet,

and bread taken in secret is pleasant,"
18 and he knoweth not that the dead are there,
in the depths of hell (the lower world) her guests.

GRAMMATICAL AND CRITICAL.

Ver.3. [BijTTCHER cites ^0*^D aa illustrating a peculiar Hebrew idiom by which the emphatic plural of generic de-

Bignatione of perftona, places and things is used for the singular with an indefinite article, which the Hebrew lacked, and
only in its later periods began to suppl-ment by the numeral. He would therefore translate "on one of the high places
of tho city." See AusfiilirL Lehrb., J 702, d.].
Vers. 4. [TD'i an e.-iample of the " consultive" use of the Jussive form (see B TT. 964, 2), which under the influ-
*._T

eace of the succeeding word retains the u vowel ( 956, g,^ 1132, 3), the ordinary Jussive being lb"- mpX Perf. con-

sec, employed, as it sometimes is in the lively discourse of oratory and poetry, without the connective 1, B. g 974].

Ver. 9. [D3iT1, ^lOVl, examples of Jussive with 1 consec, in the "conseca/ree-a^rroattije" sense, as giving an

assured result. BoTT. 3 9l>4. a.l. .... .j , o/,n x . .

i, /^ j
Ver. 13. [no is regarded by BiiTTCHEE also as an indefinite, quidquid or quidquam, Q 899, e), as it is by Gesbhids and
translates " and careth for nothing "].
FtJERsT. GESES^however finds a different "hade of meaning in the verb, and
Ver. 16. (miDNl. an example of the Perf. consec. in the sense of the
" riens solitum, the " future with the idea of
T t: :

customary action. B5tt. 981, B. p.].

pillars suggests the splendor of the completed

EXEGETICAL. building. The sevenfold number represents this
as a sacred work for seven stands here, as it so
;

1. Vers. 1-3. 'Wisdom hath builded her

frequently does in the Old and New Testaments,
bouse. figure of the building of a house
The as a sacred number (comp. my article " Sieben-
which is readily suggested by the appellation zakl" in Heuzoq's Theol. Reat-Enq/d.. XIV. 353
" director of the work " in chap. viii. 30, appro-
sq.). The house of the celestial Wisdom is by
priately provides for a transition from the de-this peculiar and emblematic description repre-
scription of the agency of eternal Wisdom in the
sented, as it were, in advance, as a temple, and
creation of tlie world, to thai here symbolized as
the banquet offered in it as a sacred sacrificial

an invitation to a banquet, her activity among meal. Special significance in the seven pillars,
men, summoning and morally instructing them. c. J/., in connection with the seven attributes of

Comp. chap. xiv. 1. The designation of Wisdom the higher wisdom enumerated in James iii. 17;
(nin:in) is the same as in i. 20. Hath hewn or the seven gifts of the Holy Spirit referred to
out her seven pillars. 'X^Xa hewing out of in Rev. i. 4, 12 sq. iii. 1 iv. 5 v. 6, etc. (Vl- ; ; ;


CHAP. IX. 1-18. m

TRINGA, C. B. MiCHAELIS, J. LaNGE, VoN GeB- For the verses following give this very counsel,
LACH, etc.], or the seven principia deducliva Ethi- not to keep company longer with the simple,
ces divinse (according to S. Bohlius, comp. re- with fools and scorners, because these are
marks above, p. 74, note), or finally, the first still incorrigible. The old versions and most
seven chapters of the Book of Wisdom now be- modern commentators [as e, g., St., N., M ] re-
fore us,
all this is indicated by nothing what- gard the noun .as abstract (equivalent to the sing.
ever in the context, and is therefore wholly ar- 'ri3 in i. 22, or the abstract derivative n?'"n3
bitrary. The suffix in n'1^3^, since r\'2 is in ver. 13), and therefore translate " Forsaka
simplicity, let your simplicity go." [As Tiiapp,
usually masc, seems to refer to Wisdom as the
her, not its seven in his
pithy way expresses it: "No coming to
subject of the proposition,
this feast in the tattered rags of the old Adam:
pillars.
must relinquish your former evil courses and
Ver 2. Hath slaughtered her beasts. you
Notwithstanding the sacred character of the ban- companies"]. But such a signification of this plu-
ral is attested by no example whatsoever. Just
quet, nn3i3 is still not to be necessarily trans-
as unadvisable is it to construe the verb abso-
lated " her victims," but signifies " that which is lutely, by which HiTzioreaches the translation,
slaughtered," slain animals in general. There
"Cease, ye simple," etc.; for in Jer. xviii. 14,
is probably no reference to vii. 14. The "mix-
the verb is construed not absolutely, but rather
ing of the wine " seems not to refer to a mere with and the connection with w(iat follows
[!3 ;

mixing of wine with water, but to the prepara-

at least decidedly favors our explanation, which
tion of a strong spiced wine with myrrh, etc. ;
is supported by Umbueit also among others of
comp. Isa. V. 22; Prov. xxiii. 30, etc.
Ver. 3. She inviteth on the highest points the later expositors.
of the city, ;. e., so that her servants must as- Ver. 7.He who correcteth the scorner
cend the highest elevations of the city (not spe- dratweth upon himself insult. Usually the
connection with ver. 4-6 is so conceived as if
cifically the roofs of palaces), from which their
calls of invitation to the banquet are most widely
Wisdom were here (in ver. 7-10) explaining her
heard. Hitzig singularly translates " on the conduct in inviting especially the simple she is ;

bare elevations of the city," because D"3J in supposed to turn to these alone, for the reason
that if she wished to invite the scornful and
Exod. xxi. 3, 4, and according to the Arabic, wicked also she would only expose herself to in-
means naked, unclothed (?). Furthermore the dignities, and yet would effect nothing. But
maidens sent forth, the servants of Wisdom, cor- against this view of the course of thought may
respond to the servants by whom the Lord in the be urged decidedly, the warning and admonitory
Gospel (Luke xiv. 10 sq. Matth. xxii. 1 sq.) has
;
tone of vers. 8, 9, and the didactic nature of ver.
the guests invited to his banquet.
10, which make it easy to find expressed in ver.
2. Vers. 4-12. " ^A^hosoever is simple let
7 also the spirit of dissuasion, and so to regard
him come hither!" etc. On accnuut of tlie si-
vers. 7-10 as an argument in support of the de-
milarity of this verse to ver. Iti, which contains
mand embodied in the 1st clause of ver. 6, to
the words of Folly's invitation, and on account
avoid further intercourse with the simple, scorn-
of the summons to eat breud (ver. -5) which does
ers, villains, etc. A comparison with i. 22 shows
not agree with the mention of the slain beasts in
that under the "simple " may be included very
ver. 2, HiTZiQ pronounces vers. 4 and 6 spuri-
readily mockers, the violent, etc., as belonging
ous. But it is very significant and pertinent
to the same category so does also the name "sim-
;

that Wisdom's inviiatiou appears clothed in the

plicity " (nrriiJJ which is below, in ver. 13,
same words as that of Folly (comp. the analogous
directly given to the personification of Folly.
verbal repetitions in Christ's parables and di-
dactic narratives, e. g Matth. xxv. 20, 22: Luke
,
"Abandon intercourse with such persons" is
xvi. etc.); and to "eat bread" therefore Wisdom's admonition, " for you gain
V. 6, 9; 6, 7,
stands here as in iv. 7, and indeed frequently
from it nothing but insult, hate and contempt:
forsake the camp of the simple (D'Xn3) and
(e g.. Gen. iii. 19; Lev. xxvi. 5; Deut. xxix. (i;
Judges xix. 5; 1 Sam. ii. 30, etc.), by synec- come over into that of the wise (D'ODll), whose
doche for " the partaking of food, the taking a watchword is the fear of God and knowledge of
meal " in general. [The allegorical view of (his the Holy; so will you find abundance of happi-
passage as held, e. g., by WoRnsw., and in his ness and blessing." Hitzig, whose oonceptioir
Commentary supported by ample use of the of the 1st clause of ver. makes the recognition
Church Fathers, may be illusi rated by the sup- ofthisasthe true connection of thought from
posed reference of ver. 5 to " the Body of Christ, the first impossible, summarily rejects ver. 7-10
the Living Bread, and the mystery of His blood, as a later interpolation. But if in fact the "if
bj' which we are refreshed at His Holy Table." thou scornest " in the 2d clause of ver. 12 sug-
A.]. The destitute of understanding, to gested this interpolation, the verses introduced
him she saith. Before the 3 (.""lOn there is would both in form and substance have been es-
sentially different. And the form in which
in
to be supplied from the 1st member the pro-
the passage has come down the manuscripta
in
noun 'D, literally, therefore " who is destitute
HiTziGS hypothesis of an interpolation here
of understanding, to him she saith." The dis- again finds no kind of support. And
he 'who
course accordingly here (and in the 2d member rebuketh a wicked man to him it is a
of ver. 15) falls back from the style of recital to shame. The word 1010 (his fault or shame)
that of description.
Forsake the simple. will he cannot be dependent on the verb (np7) of the
Ver. 0. It
easiest to take this phrase in its literal sense. first clause which is associated with 17 [he
108 THE PROVERBS OF SOLOMON.

taketh to himself his shame], but must be re- rous, [violently excited] is Folly. The ab-
garded as a predicnte: "this is to him shame, stract nrr\i3, simplicity, foolishness (see above
such action is his disgrace." Comp. Eccl. v. 16 remarks on ver. 7) is here plainly the subject,
;

Ps. CSV. 7. and designates the personified Folly, the exact

Ver. 0. Give to the wise and he be- opposite of Wisdom in ver. 1 With this subject
cometh 1)^1361. Comp. chap. i. 5, which pas- is associated and prefixed as the main predicate,
sage although expressing an idea lilfe that before the appellation " woman of folly," i. e., sim-
us, must not for that reason be regarded as de- ple woman the P'Oin " clamorous, boisler-
;

T
rived from this (in opposition to Hitzig). [Lord ous" is in turn
an attribute of this predicate,
Bacon (Ada. of Learnini/, Book II.) says, " Here and describes the passionately excited, wanton
is distinguished the wisdom brought into habit,
desire of the foolish woman represented as an
and that which is but verbal and swimming only adulteress, just as in vii. 11, with which deli-
in conceit for the one upon the occasion pre- neation that
;
before us has a general and doubt-
sented is quickened and redoubled, the other is less intentional correspondence.
amazed andconfused "]. Withver. lOcomp. i. 7; eth nothing \whatever. In this way in ac-
And know,
ii. 5. Corresponding with the "Knowledge cordance with Job xiii. 13, this phrase of the
of God " in the latter passage we have here
"knowledge of the holy," i. e. not "knowledge Masoretio text (n3"n>''l''"731) must unques-
of the holy" [in plural] (LXX, Vulgate, and tionably be interpreted. Utter ignorance (comp.
most Catholic expositors), but "of the Holy" [in John xi. 40, "ye know nothing at all ") would
singular, "dcs jjeiliytn"''], i. e. of God. Comp. accordingly be what is here asserted of Folly.
further for this plur. majest. chap. xxx. 3 and But perhaps Hitzig is right, according to the
Hos. xii. 1. [See still further examples of the LXX {jj ovK EiGTaTcu aloxwrji^ "who knowetb
use of participial plurals in the same way in Isa.
not shame") in reading T\3~l3 instead of
liv. 5; Ps. cxxi. 6; Eccl. xii. 1, etc., Ewalk,
Uhrb., I 178, h, BoTT., I 701, Green, I 202. no (the disappearance of the two consonants
AVith regard to the interpretation compare Dr. might easily have been occasioned by the false
J. Pte Smith (Script. Test, to the Messiah, I.,
reading nO"'73), and therefore in translating
311): " According to the usual construction of
"andknoweth no shame," which agrees admi-
Hebrew poetry, the plural epithet "the Holy"
rably with the "boisterous " of the 1st clause.
must be understood in apposition with Jehovah
So H., St. Ver 14. She sitteth at the door of hei
in the former half of the distich."
N. house, like harlots who watch for passers by;
M., and A.]
comp. Jer. iii. 2 Gen. xxxviii. 14, and the con-
;

Vers. 11, 12 are not to be regarded as taking duct of the adulteress described in chap. vii. 10
up the discourse after the alleged digression in
vers. 7-10, and attaching themselves to the words
sq. Seated in the high places of the city.
The place thus described is not the same as that
of invitation in vers. 4-6 to justify them (Bee- but some other, farther re-
in the 1st clause,
THEAn, Hitzig), but give the reason for the gene- moved from the door of the house. The harlot
ral affirmation in vor. 10, which had been added
is therefore quite like the one in chap. vii. 10 sq.,
as a peculiarly strong motive to the acceptance represented as running irregularly this way
of Wisdom's invitation. The address in the sin-
and that and often changing her place. In this,
gular has therefore nothing remarkable in it; it however, the representation accords with that in

simply follows vers. 8, 9. By me vsrill thy ver. 3 as Wisdom so also Folly sends forth lier
;

days become many, etc. Comp. similar pro- call of invitation from elevated places of the
mises of long life, chap. iii. 2 iv. 10. [For the
;
A real throne as
city (comp. also chap. viii. 2).
use of this 3d pers. plural ^3'pV see the gram- her seat, which she has erected under the open
mars generally, e.g. Ges., J 134, 3; Green, ^ air, and which, in contrast to the "bald, un-
243, but niore fully BiiTT., 935, 6], Art
2, 4, covered heights" (?) mentioned in ver. 3, is sup-
thou virise, thou art -wrise to thyself. The posed to be covered with tapestry (Hitzig), is
Biune thought is found somewhat more fully de- certainly not intended; but the "throne" is
veloped in Job xxii. 2, 3; xxxv. 6-9; comp. .also here metaphorical; a "lofty throne of the city"

Rom. xi. 3.5 Rev. xxii. 11,1 2. If thou scorn-
;
(U.mdueit) is a figurative and probably an ironi-
est thou alone shalt bear it. Comp. Numb. cal representation of a specially high place on
ix. 13; Jer. vii. 19; Job xxxiv. 31, and also the which the wanton harlot has stationed herself,
Latin dictum of Petuonius, "5^6^ quisque pcccat.^' and therefore is as it were enthroned.
The LXX offer in ver. 12, 1st clause, the fuller Ver. 1-5. Whogo straight on their ways,
reading "thou shalt be wise for thyself and for thy and therefore qniei, unwary travellers who li.ke
neighbor" {nal tCi irh/aiov) which is surely the re- no thought of circuits or by-paths. The expres-
sult of interpolation, like the addition which they sion is doubtless to be taken literally, and yet
append to ver. 10 {to yap yvuvat vdfinv diavoiac not without a secondary moral significance.
ifjTiv (ij-niJ^f). The longer additions .also of three Ver. 17. Stolen waters are sweet, etc.
verses each, which they with the Syriac and Plainly words of Folly, and not of the author
Arabic translators exhibit after ver. 12 and ver. (EwALD, Bertheau), Or even of one who has
18, hardly rest upon a genuine original text thai been ass.ailed and ensnared by Folly's allure-
was before them, altliough they may readily be ments (Elstek) for tlie suggestion of the at- :

rendered back into Hebrew (see HiTZio's at- traction and charm of forbidden pleasures ap-
tempts at this, pp. 86 and 88), and therefore very pears most appropriately in the mouth of the
proljably date from pre-Alexandri.an times. beguiler. Comp. Umbreit on this passage.
Vers. 13-18. Asimple woman, clamo- Instead of wine (ver. 5) water is here mentioned

!

CHAP. IX. 1-18. 109

as the ingredient of the feast, probably with ensnared by the contagion of her wanton lust
reference to the waters mentioned in chap. v. 15. In the former instance it is simple words of God
Bread of secrecy, ;. e. not simply bread that make up the inviting testimony, words that
secretly enjoyed, but also unjustly g;wned an in part with a literal exactness agree with the
:

image of the forbidden enjoyment on which the gracious calls of mercy and love with which the
;ilulterer seizes (comp. chap. xxx. 20). Son of Man once called sinners to repentance
Ver. 18. And he knoweth not, i. e. the (comp., for example, ver. 5 with John vi. 35,
fij'olish victim who heeds her call and enters her vers. 7, 8 with Matt. vii. 6; ver. 9 with Matt,
ln)u3e(comp. viii. 22). That the dead (shades) xiii. 12; vers. 6, 11, 12 with Matt. xi. 28-30);
are there, ;'.
e. children of death, who are in the latter it is a Satanic voice of temptation
surely moving on toward the horrors of the that is heard, setting forth with the boldest ef-
lower world, and therefore even now, while the frontery as a commendable principle to which
body still lives, are tenants of the lower world we should conform our lives, the well-known
1D'N3"1, comp. ii. 18), or " dead " (thus quite " we ever strive for the forbidden, and desire
correctly according to the sense, Luther [the the
denied " [nitimur in veiitinn semper cupimusgue
Knglish version, etc.~\: comp. Matt. viii. 22; negata) ! comp. ver. 17 with Malt. iv. 3, 9; Eom.
Eph. ii. 1, etc.)
In the depths of hell her i. 32, etc.
guests; literally, "in the depths (not as Um- In the homiletic treatment of the passage as a
BREiT and Ew.\LD would read 'in the valleys') whole it will be appropriate to set in the clearest
of Sheol her invited ones." Therefore although light this parallelism of the banquets that are
in the house of Folly and to be found at her ban-
compared, with their special resemblances and
quet those ensnared by her are in truth already contrasts in some such way as this then
; The :

in hell. For that house as a throat of hell friends of the kingdom of heaven and the friends
reaches down to it (comp. ii. 18; vii. 27), is as it of this world; or, The call of Christ to His
were only a station on the way of these sinners, Church, and the enticement of Satan to the ser-

which leads surely and irresistibly down to hell. vice of sin ; The feast of death, etc. Comp.
or.

Thus, and doubtless correctly, HiTzio, in opposi- Stocker : Christ's wisdom and humanity (t/JiAai'-
tion to others who make this language only anti- dpuTzia) ; Antichrist's folly and desiructivcness.
cipative. As to the three verses which the LXX Starke : A lesson on the founding of the church
supply after ver. 18 see above on ver. 12. of the Messiah, and the collection of its mem-
bers: 1) The founding of the Church by the
DOCTRINAL AND ETHICAL, HOMILETIC work of redemption (vers. 1, 2). 2) The invita-
tion to the enjoyment of the blessings of Christ's
AND PR.\CTIC.\L.
salvation in the Church; and in particular:
The prototypical relation of the contents of a) How Christ invites to the enjoyment of these
this chapter to our Lord's parables founded on blessings of His salvation (vers. 3 0); b) How
banquets (Mt. xxii. 1-14; Lu. xiv. 16-24) is evi- this invitation is foolishly despised by many
dent, and therelore its special importance to the men, and the allurements of sin preferred to it.
doctrine of the call to salvation. What peculiarly
WoHLFAKTH
The cross-roads ; while wisdom
:

characterizes the representation before us is, how- calls us to the w.ay of virtue and offers herself
ever, the twofold banquet to which invitation is as our guide on it, at the same time the pleasure
given, and the correspondent resemblances and of this world calls and offers everything imagina-
differences in the two feasts with their accompa- ble to draw to itself earth's pilgrims of all race^
niments. In both instances, .^t Wisdom's feast as ages and conditions.
well as that of Folly, it is the " simple," i. e. the Single, passages. On vers. 1-6. Stocker :

great mass of the unrenewed, the children of (Sermon on Christmas eve) Christ's friendliness ;

this world, those indeed needing but not yet par- and condescension, as it appears 1 from the )

taking the divine salvation, to whom the call founding of His Church ana its maintenance by
goes forth. It also goes in both cases (Ver. 4 "seven pillars," i. e. by the apostles endowed
and 16) with the same words of invitation, and with the manifold gifts of the Holy Ghost (ver. 1 );

under quite similar conditions, that is, in such 2) from His costly work of redemption in His
a way that those to be invited are laid hold upon own sacrificial death (ver. 2) bj' the institution
;

in the street, and at once taken into the house of the means of grace in His Word and Sacra-
(comp. Matt. xxii. 9; Luke xiv. 21). With these ment (vers. 2-3) 4) from the gracious invitation
;

analogies which are found mainly at the begin- to partake of .all this (vers. 4 sq.).
ning of the acts compared, how great are the On vers. 7,8. Cramer: In the office of the
diti'erences, how fearful the contr.asts! In the Christian ministry the function of discipline
former case it is a splendid palace with its col- must .also be especially maintained. It docs not,
umns, a holy temple of God, in which the feast however, produce uniform fruits; some reform,
occurs; in the latter a common house, a harlot's some are and continue scorners.
abode, built over an entr.ance to the abyss of VEL:
[Ver. 7. Fh.\-
What we fear might turn to our bene-

hell! In the lirst the entertainer, represented fit. The reproof given is duty discharged and ;

as the princely occupant of a palace, remains the retort in return is a fresh call to repent-
quietly at home, while her servants take charge ance for sin past, and a caution against sin to
of the invitations in the last the common woman come.
;
Vers. 7-9. Arnot; Reproof how to
goes out herself on the streets and high places give it and how to take it. There should be
of the city, that sitting in the attire of a harlot jealousy for the Lord's honor, and compassion for
(comp. vii. 10), with the open heavens as a men's souls like a well-spring ever in the heart;
canopy above her, she may craftily .and shame- and then the outgoing effort should be with all
lessly attract as many as may be affected and the wisdom of the serpent and the harmlessnesa
 ;

110 THE PROVERBS OF SOLOMON.

of the dove. For rightly receiving reproof the be of God, and to beseech God that He will
rule is, be more concerned to get the benefit of guide us in the right way. Alas to many men
.'

the reproof than to wreak vengeance on the re- in consequence of their corrupted taste in spiri-
prover.] tual things there is more relish in the bread of
On ver. 7-12. Calwcr Handbuch ; Reflections vice and in draughts from the impure sloughs of
on the reception which Wisdom's invitation finds the world, than in what is off'ered to them on the
among men mocliers answer it with derision
; table of Jesus' grace. Berhhury Bible: The
wise, i. e. God-fearing men, and such as continue more faithfully one serves the world, the more
in sanctification grow not only in wisdom, but also he allows himself to be led by corrupt reason
in outward prosperity: the gain is in every case and gives ear to the fascinating voice of tempta-
ours, as the loss is the scorner's.
On vers. 11, 12. tion, the more enamored he is of tlie deceitful
H.^sius :
Wisdom and virtue lose nothing by harlot, so much the deeper will he sink into
being reviled and defamed; he, however, inevi- the lowest depths of hell .... Who would pre-
tably loses who makes sport of them.

[T. Adams: fer hell to heaven who would go after death

!

Wisdom is the mother of abstinence, and absti-
nence the nurse of health; whereas voluptuous-
that may attain life!
[Ver. 17. Trapp:
eat that on earth that they digest in hell.
Many
Ar.not:
ness and intemperance (as the French proverb When you have tasted and seen that the Lord is
hath it) dig their own grave with their teeth.] gracious, the foolish woman beckons you toward

On vers. 13-18. Stakke: If the temptation her stolen waters, and praises their sweets in
of Satan and bis agents is so strong so much the vain the new appetite drives out the old].
:

more needful is it to try the spirits whether they

II. ORIGINAL NUCLEUS OF THE COLLECTIONGENUINE PROVERBS OF SOLOMON.

Ethical maxims, precepts and admonitions -with respect to the most diverse relations
of human life.

(Proverbs mainly in the form of antithetic distichs.)

Chap. X. 1 XXll. 16.

1. Exhibition of the difference between the pious and the ungodly, and their respective lots in life.

Chap. X-XV.

b) Comparison between the pious and the ungodly with respect to their life and conduct in gene-
ral. Chap. X.

1 Proverbs of Solomon.
A wise son inaketh glad his father,
but a foolish son is the grief of his mother.
2 Treasures of wickedness do not profit,
but righteousness delivereth from death.
3 Jehovah will not suffer the righteous to famish [E. V.: the soul of the righteous],
but the craving of the wicked He disappointeth.
4 He becometh poor that worketh with an idle hand,
but the hand of the diligent maketh rich.
5 He that gathereth in summer is a wise son,
but he that sleepeth in harvest is a bad son.
6 Blessings are upon the head of the just,
but the mouth of the wicked hideth violence.
7 The memorj- of the just is blessed,
but the name of the wicked shall rot.
8 Whoso is wise in heart will receive precepts,
but he whn i- of foolish lips shall fall.
9 He th.'it walketh uprightly walketh securely,
but he that perverteth his way shall be made known.
 1

CHAP. X. 1-32. lU

10 He that winketh with the eye causeth trouble,

and he that is of foolish lips is overthrown.

1 A fountain of life is the mouth of the righteous,

but the mouth of the wicked hideth violence.
12 Hate stirreth up strife,
but love covereth all transgressions.
1.3 On the lips of the man of understanding wisdom is found,
but a rod (is) for the back of the fool.
14 Wise men store up knowledge,
but the mouth of the fool is a near (speedy) destruction.
15 The rich man's wealth is his strong city,
the destruction of the poor is their poverty.
16 The labour of the righteous (tendeth) to life,
the gain of the wicked to sin.
17 A way to life is he who heedeth correction,
he who resisteth reproof leadeth astray.
18 He that hideth hatred (hath) lying lips,
and he who spreadeth slander is a fool.
19 In much talking transgression is not wanting,
but he that governeth his lips doeth wisely.
20 Choice silver is the tongue of the righteous,
the heart of the wicked is of little worth.
21 The lips of the righteous feed many,
but fools die for want of knowledge.
22 Jehovah's blessing, it maketh rich,
and labour addeth nothing thereto.
23 It is as sport to a fool to do mischief,
but to the man of understanding wisdom.
24 What the wicked feareth cometh upon him,
but the desire of the righteous is granted them.
25 When a storm sweepeth by the wicked is no more,
but the righteous is an everlasting foundation.
26 As vinegar to the teeth and smoke to the eyes,
so is the sluggard to them that send him.
27 The fear of Jehovah muUiplieth days,
but the years of the wicked are shortened.
28 The expectation of the righteous is gladness,
but the hope of the wicked shall perish.
29 .lehovah's way is a bulwark to the righteous,
but destruction to evil doers.
30 The righteous shall never be moved,
but the wicked shall not abide in the land.
31 The mouth of the righteous bringeth forth wisdom,
but the perverse tongue shall be rooted out.
32 The lips of the righteous know what is acceptable,
but the mouth of the wicked perverseness.

GRAMMATICAL AND CEITICAL.

Ver. 1. [nSK^'; cited by BoTT (J943, c, e;900f) as an illustration of the employment of the Imperf. to express what
must be from the very nature of the case, Fiais dthitum, "must gladden.".A.]
Ver 2.
[^7^^V : as above, with the meanins " cannot profit:" gOfiO, p. A.] c.

Ver. 3.
[3*_J?T ; an example of the Fims solitttm. what is wont to be; g950, 6.] The LXX, arbitrarily assimilatiu^

the language of the first and second clauses, read in the second D*J?t!^^ H^n, for they translate "the life of the on.

godly," ^wiji' Bk acrc^uii/ avarpeij/et. [n^H has been quite variously rendered. The E. V. translates "substance," the ob-
jert of the desire of the wicked. LtjTHEa. fnllowinp: the in':tdia.'; of the Vulg., renders by "Schind<'rei=,exaHwns or f>pprf:$-
f'on. Hoi.DEN translates "iniquity." .N.. St., and M. agree with our author in retaining the simple meaning -craving, ur
Ere(.'lv 'leRire." So GtSEN., Fuer.st. etc. A.]
Ver 5. [^'30 is taken by Gesen., Fuerst, Stdaet as intransitive, in the sense of "acting basely." N. M., 11. agree

THE PROVERBS OF SOLOMON.

with the E. V. in deriving it from a different radical idea Id the verb, and making it a causative Ilipbil. The difference in
the final import is nut very great, yet tlie termer conception of the word appears to have the best warrant. A.]
Ver. 8 [np't ^i^ris hcUuia, ''is diaposed to receive," etc. BoTT, 9o0, c. X.]

Ver. 21. "ion is here sUit. ccmstr. not of the adj. IDHi aa 0- above in ver. 1.3, but of the no'in ^OH, ag the old trans-

lators correctly judged. Bertheau is therefore wrong in rendering "through one void of underRtanding.' FuERST takes
our author's view so BijTT. (^ 7y4), who would interpret ver. 10 iu the sauie way, ^* the bacli of fully." A.]
;
ceeds comp. i. 8.
; As in that instance, and as
in XV. 20; xvii. 25; xxiii. 24 there is found here
EXEGETICAL.
an attempt, by means of an antithetic parallelism,
1. Oeneral prelimmary remark. The main di- at Metalepsia or the distribution of the proposi-
Tision of the collection of proverbs that begins tions between father and mother in detail. [In-
with chap, x., by the scattered isolation and the genious expositions of the diverse effects of dif-
mosaic-like grouping of its individual elements ferent kinds of conduct upon the father and the
contrasts quite strongly with the longer and well mother, like tliat of Lord Bacon in the "Advance-
compacted proverbial discourses of tlie first nine ment of Learning and more elaborately in the
,''''

chapters. And yet one would go too far in as- "Z>c Augmentis Scientinriim," overlook the nature
suming an entirely planless and unregulated ac- of the Hebrew parallelism A.] "Grief, anx-
cumulation of the proverbs contained in chaps, iety," derived from HJ' i^moestus esse, dolere),
x.-xsii., and failing to recognize at least an at- LXX : /liiTT^ ; comp. xiv. 13; xvii. 21 Ps. cxix.
;

tempt of the collector to secure a ntethodical 28.

grouping of the rich store of maxims that he has 3. Vers. 2-7. Six verses or three pairs of verses
to communicate. HiTZio's assumption, it is true, relating to the earthly lot of the just and the un-
seems altogether artiticial, and tenable only as just, the diligent and the sluggish. Treasures
the result of violent critical dealing, viz., that
of wickedness profit not. Because they
chaps, x.-xxi. may be resolved into four sections cannot avert the sudden and unhappy death that

of equal length, of .about 90 verses each; 1) awaits the wicked comp. vers. 25-27. With the ;

chaps, x.-xii. (xiii. 1 making a commencement second clause compare chap. xi. 4-19.
parallel to x. 1); chap, xiii.-xv. 32 (in which Ver. 3. Jehovah will not suffer the
division xiii. 23 is to be stricken out to make 91 righteous to famish. Literally, " the spirit of
verses, as in the preceding section); chap. xv. the righteous;" for tliis is the sense which in

33-xix. 3 (where by omitting xvi. 25 and insert- agreement with most interpreters we must find
ing two verses from the LXX after xvi. 17 the here, and not " the desire, the craving of the
number of 89 verses must be reached that shall righteous," as Elster thinks, appealing for con-
correspond with the section following) and firmation to vi. 30; xxiii. 2. For this strong
;

chap. xix. 4-xxi.31. Ho also assumes that within expression is inappropriate before we come to
these four principal subdivisions groups of verses the aniithesis in the second member, and here
symmetrically constructed of six, seven and the idea is plainly enough expressed by the word
eight verses respectively, succeed one another. mri, "longing" (comp. HiN, Deut. xii. 15; 1
But although such a construction according to
Sam. xxiii. 30). Comp.are xi. G.
definite relations of numbers is not demonstrable,
or at least is demonstrable only in single in-
Ver. 4. He becometh poor thatTvorketh
stances (c y. chap. XV. 33
,
xvi. 1.5; see remarks
with an idle hand. n'0"l-^3, not a "deceit-

on this passage), still the existence of larger or ful, crafty hand," but an "idle, sluggish hand,"
smaller groups of proverbs of similar import nanus remissa (Vulg.); comp. xii. 24, 27; xix.
cannot be denied and many of these groups
;
15 ; Jer. xlviii. 10.-1^X1, for which the LXX T
relating to one and the same subject are very and Vulg. must have read 12'NT the substantive
probably attached one to another according to a (irfrm, egestas), is the third Sing. Perf. Kal [or
definite plan or construction of ideas. And yet the participle] with the scriptio plena (like DSp
these in most cases stand in a loose co-ordina-
in Hos. X. 14), and with the signification "he is
tion, and wilhal quite frequently appear accom-
impoverished," inopsfit: comp. Ps. xxiiv. 10. With
panied or interspersed by single verses that are
altogether isolated. In the chapter before us the phrase T HHy, to stir the hand, to work
-
^ T T
groups of this sort, governed by a certain unity with the hand, comp. Jer. xlviii. 10. But the
of idea, may be found in vers. 2-7, 8-10, 11-14, hand diligent literally, " of the
of the
15-21, 22-2.5, 27-30. Vers. 1, 26, 31, 32 stand sharpened," comp. xii. 24.
isolated. Hitzig's attempt to construct from x. Ver. 5. He that gathereth in summer is
1 xi. 3 exactly five groups of seven proverbs
a wise man lit., "is a son that doeth wisely,"
each appears untenable after an unprejudiced and so in the second member, "a son that doeth
examination of the real relations of the matter. badly." These same predicates stand contrasted
With reference to the contents of the six groups also in chap. xiv. 35, in that case to define more
of verses, together witli the individual verses closely the term " servant," but here as attributes
accompanying hem, and also with respect to
I of the "son," which designation is chosen in this
central thoughts that m.ay possibly be drawn instance rather than "man," probably because
from these elements, see the "Doctrinal and "the heavy labors of the field which are here
Ethical" notes. spoken of devolve especially upon the younger
2. Vers. 1. A
't;7ise son maketh glad his men, and also because idleness is particularly
father, dc.
This thought, wliich is quite gene- ruinous to youlh" (Ei.sTrn). For the general
r.'il, is ]i!ainly designed (o serve as an introduc- sentiment comp. also chap. vi. 8, 9.
tion to the entire collection of proverbs that suc- Ver. 6. Benedictions (come) upon the head
 CHAP. X. 1-32. 113

of the just, but the mouth of the \vicked To secure a stronger antithesis to the verb of the

hideth violence. -lu this strictly literal rea-
first clause Hitzig reads Ob/" or t03 J', " casta
dering of tlie vers there is no sharp antithesis be-
tween the first and second clauses, for which reason them away," i. e. the commandments. But it is
many, following the LXX and Vulg., reverse the precisely the correspondence with the 2d clause
relation of subject and object in the second clause, of ver. 10, where Hitzig must admit the passive
and either translate with Dodeblein, Dathe, etc., meaning of the verb, that makes it certain that
" wickedness closeth the mouth of the vicious." this is here also the intended meaning for such
;

or, inasmuch as the noun D3n cannot possibly verbal repetitions of whole or of half verses are
T r
_ _ among the fancies of the author of this division
he used in this sense of " wickedness, evil dispo-
of our book see above, remarks on ver. 8.
sition," explain with Umbreit among others,
;

[The wise "speaks little, but hears much: re-

"tlie mouth of the profligate crime covereth."
ceives commands: therefore it goes well with
[E. v.: "violence covereth the mouth of the
him" (ver. 9, 1st clause chap. iii. 1 sq.) but he
; ;
wicked."] (This is substantially the explanation
" who is of foolish lips," who by his words shows
of HiTZiG also, except that he points T\D3' instead
himself a fool, is ever talking and not receiving
of nDD\ and takes the noun D3n coutrary to instruction, is ruined; literally, is overthrown.
V- :' T T *^

usage in the sense of " pain, ruin ;" " tlie mouth It is ingeneral a peculiar charm of mauj' pro-
of the wicked is covered with sorrow.") [Words. verbs that the parallelism is not perfectly close,
gives a doubtful support to this view.] But why but it remains the function of the reader to seek
in just this passage and the second hemistich of out the intermediate thoughts, and to make tho
ver. 11 which corresponds literally with it, it deductions." Rueetschi, as cited above].
should be particularly the mouth and not the/ace Ver. 9. Is made manifest, lit., "is made
of the wicked that is named .is the object to be known," i.e. as a sinner deserving punishment,
covered with crime, is not readily seen; and to an allusion to the judicial strictness of God, the
read "face" {'A?) iiistead of "mouth" ('3) in All-seeing, [so Wobdsw.], (the verb, therefore,
accordance with Ps. 16; Jer. li. 51, would
xliv. not used as in chap. xii. 16). Hitzig strangely
evidently not auswev on account of the double renders "made wiser," as though the Niphal weru
occurrence of the expression. Therefore, with here passive of the Iliphil. [Rueetschi again
1>erthe.\u, Elster, etc. [N., St., and M. in a (as cited above, p. 136) agrees with Zocklek, and
qualified way], we should hold fast the above thus develops the antithesis: "he adopts crooked
explanation as the simplest and most obvious, ways in order, as he thinks, to be able to practice
and accordingly reckon our verse among the ex- iniquity more secure aud unobserved; but he is
ceptions, which, moreover, are not very rare, to ever known and exposed, he must himself always
that antithetic mode of constructing propositions fear recognition, and this gives to his walk 'in-
which altogether predominates in the division of security' "].
the book now before us. [Rueetschi, in the Ver. 10. He that -winketh -with the eye.
Stud, und Krit., 1868, I., 13.5, not only agrees Comp. vi. 13, where as here the "winking with
with our author in his construction of the verse, the eye" immediately follows the mention of
but endeavors more fully to justify the parallelism crooked and perverse action. Instead of the -i
by the following explanation. " While the clause, which is identical with the 2d clause of
righteous, who is himself for others a fountain of ver. 8, and which here yields no antithetic'paral-
life and blessing (ver. 11), nothing but love and lelisin to the 1st clause, Ke.nsicott, D.vtue, Ber-
fidelity, is himself also to expect blessing (ver. 7), the.vu, Elster prefer the very dilferent reading
the wicked has in himself only destruction; he of the LXX: 6 6e k'/.eyx^^v fitra afiprjoiai; e'ipTjvo-
hides it, covers it, it is true (comp. 7TD3, ver. 18), TToiel (but he that rebuketh boldly maketh peace).
This however appears rather to be an attempted
with his mouth, yet has it in him (Ps. v. 9) and ;

this very fact, that he covers in himself Tuin for

emendation, the result of well-meaning reflection
others, turns the blessing away from him."]
than the restoration of an original Hebrew text.
Ver. 7. The name of the Tvicked lottetb,
We must here again assume a momentary depar
ture of the poet from his ordinary strictly anti-
strictly " will rot or moulder," ;. e., the memory
thetical construction of his sentences. In con-
of the wicked not only disappears quickly and
surely, but also so as to excite sensations of ab-
nection with this, however, we are not to give to

horrence and disgust in other men (like ill the verb D^v' conjecturally the meaning of
smelling mould).
4. Three proverbs bearing upon the
Vers. 8-10. "stumbling" or of "groping blindly" (Hitzig),
contrast between wise men and fools. He who but that which is found also in ver. 8, " having
is of foolish lips is overthrow^n. With the a fall," "self-destruction" (Umbreit).
again Rueetschj comes to the defence of
[Hcri
wisely disposed (in the first clause) there is sig-
nificantly contrasted the foolish speaker, the fro- the poet's antithesis, with the explanation
ward talker, and that, too, with the designation " he that winketh, the false, causes sorrow,
suggested by the organ of his foolish discourse, produces vexation to himself, and he who in his
openly utters evil falls." The results difl'er
folly
"the The verb (03^'), for the
fool in lips."
according to the nature of his wickedness;
most part misunderstood by the older translators, "vexation when he has done wrong secretly,
can express only the meaning of being brought overthrow, destruction, when he has done it
to a downfall, being oveithrown, prsecipilari, and openly " (as above cited, p. 13G)].
accordingly sets forth the consequence of that 5. Vers. 11-14. Two pairs of sentences con-
refusal to receive comm.andments which charac- cerning the contrast between good and evil, wis-
terizes the fool in contrast with the wise man. dom and folly, associated by the mention which
8

Ill THE PROVERBS OF SOLOMON.

is common to the first and last proverb, of the Ver. 16. The labor of the righteous, his
mouth of those in whom the contrast appears (as acquisitions, earnings, comp. 2 John 8.
his
the preceding group was characterized by the men- Tendeth to life, comp. xi. 19 and also xvi. 8.
tion of the lips in vers. 8 and 10). fountainA The contrast to this, "tendeth to sin," includes
of life is the mouth of the righteous, on the idea not fully expressed, " and accordingly
account of the hearty, edifying, lovmg character to all misfortune and ruin as the result of sin."
of its utterances. For this ligure compare xiii. HiTZiG, " to expiation," i. e. to making good the
14; xviii. 4. For the 2d clause see remarks losses which his sins bring upon him as just
above on ver. (j. penalties (with a reference to Zech. xiv. 19 Jer. ;

Ver. 12. Hate stirreth up strife, lit., "dis- xvii. 3); Schultens, Arnoldi. Umbreit, etc.,
putes," "litigations:" comp. vi. 14. All trans- " to downfall, to misfortune." Both expositions
gressions love covereth over, by ignoring fail to conform to the usual signitication of JINtSn.
them, by palliating words, by considerate and Ver. 17. Avyay to life is he v^ho heedeth
conciliatory demeanor; comp. xvii. 9; James v. correction. "Away to life," (a well known
20; 1 Pet. iv. 8; 1 Cor. xiii. 4. [Trapp: Love expression like " a way, or path of life " in
hath a large mantle]. chap. V. 6, and therefore not to be changed by a
Ver. 13. A
rod for the fool's back, i. e.
new punctuation into D-'Hy H^S, " a traveller
merited punishment overtakes him, the man void
of understanding whose lips lack wisdom (comp. to life," as Ziegler and Ewald propose)
so the :

xxvi. 3; xix. 29). The imperfect and suggestive wise obsever of good instruction is here named
form of the antithesis is like that in vers. B and 8. because he also guides others to life, in contrast
Ver. 14. VTise men
reserve knowledge, with the n^'nOi 'i' '<^o misleads, the despiser
lit., "conceal knowledge," ;. e. husband the know-
of wholesome discipline and correction, who not
ledge and understanding which they possess for only fails of the right way himself, but shows
tlie ri.zht time and place, do not squander it in un- himself an evil guide to others also (Matt. xv.
seasonable talk and babbling (comp. ver. 8). [So 14). [The rendering of the E. V., " ia in the
W ,N., St., and M.]. In the parallel passage way," although followed by H., N., M., W., is
xiii. i'i the eyuouymous verb to "cover" (HulS) not full and exhaustive enough. Such a man is
forrespoud.') with the one here used. Comp. also not merely "in the way to life :" he is a guide,
Mai. ii. 7. Is a near destruction, i. ever
e. is by a bolder figure he is a way to other men.
inclined to break forth with its foolish sugges- A.] The intransitive conception of this parti-
tions, and thereby to bring upon itself and upon ciple (LXX, Vulg., LtiTHER, and also Umbeeit.
others alarm and even destruction. Comp. the Ewald, etc.), may if necessary be reached by
sentiment of chap. xiii. 8, which although indeed modifying the punctuation n^iT? (Hithp., HiT-
somewhat differently constructed is still in gene- ZIg); but the"going astray" even then does not
ral similar. ["Near" is an adjective, and the correspond remarkably with the "way to life,"
rendering should be more distinct than the am- so far as this expression is correctly understood.
biguous and misleading translation of the E. V. [" This sentence is an example how sometimes
The mouth of the wicked is not simply passively that which is simplest and most obvious can be
near to being destroyed; it is a quickly destroy- persistently missed: these words so simple and
ing agency.-A.] true have been refined upon because the real
6. Vers. 1.5-21. Seven proverbs mostly relating The meaning is simply
idea was not taken.
to earthly good, its worth, and the means of its this: example is efficacious ;" e(c. Rdeetschi,
attainment,
connected with the two preceding as above, p. 137].
groups (although only loosely and externally) by Ver. 18. He
that hideth hatred (hath)
the "destruction" of ver. 15, and the allusion to lying lips, strictly, "is lips of falsehood," i. e.
the lips in vers. 18 and 19. With the 1st clause is a man of deceitful lips. [Here again the E. V.
ef ver. 15 comp. xviii. 11 Ecclesiast. xl. 26: and
;
sacrifices much of the original. " Lying lips"
Eccles. vii. 12.
The destruction of the poor is not here instrumental; it is the predicate.
is their poverty, ;. e., on account of their desti- So H., N., S., M., W.
A.] Comp for this im-
tution lliere is every instant threatening them mediate personification of the sinning organ,
an utter destruction or the sundering of all their chap. where in the first instance the
xii. 19, 22,
relations; they tlierefore come to nothing, they "lying tongue" and then the "lying lips" ap-
are continually exposed to the danger of a com- pear personified. For the sentiment comp. xxvi.
plete ruin in all their circumstances, while to the 24. Peculiarly hard and arbitrary is Hitzigs
rich man his means secure a sure basis and a Ip''/ (falsehood)
exposition; that instead of
strong protection in all the vicissitudes of life.
Naturally the author is here thinking of wealth we should read ItfP. (union), and that the ex-
well earned by practical wisdom; and this is at pression thus resulting, " close, compressed lips"
the same lime a means in the further efforts of (?) is to be taken as the
description of the de-
wisdom; and again, of a deserved poverty which ceitfully and maliciously compressed mouth of
while the consequence of foolish conduct, always the man who is full of hate Ewald is also !

causes one to sink deeper in folly and moral arbitrary (although following the LXX) that ;

need. Comp. the ver. following. Uitzig here instead of Ipt? we should read p^S (righteous-
following Jer. xlviii. 39 lakes this destruction
ness) ; "the lips of the righteous hide hatred,"
(nnnp) subjectively, as equivalent to "conster- i. e. cover their enmity with love (?) He ^ho
nation, terror," [Notes], which view, however, spreadeth slander is a fool. The meaning
is opposed by the use of the expression in the of tliis I'd clause does not stand in the relation
preceding verse and in ver. 29. of an antithesis to the preceding, but that of a
 :

CHAP. X. 1-32. 115

tlimax, adding a worse case to one not so bad. of the proverb to make prominent the other side
If one conceals his hatred within himself he be- of the case, overlooked by restless toilers, what
comes a malignant flatterer; but if he gives ex- God does in the matter, so as to warn against
pression to it in shmder, abuse and base detrac- the delusion that man can conquer by his toil
tion, then as a genuine fool he brings upon alone," etc-l). This view is correctly taken by
himself the greatest injury. [RuEiiTSCUi objects Jarchi, Levi ben Gekson, Ewald, Hitzig, etc.,
to this, 1) that the analogy of xii. 19, 22 does while others (LXX, Vulg., Umbreit, Bertheau,
not justify our taking the expression "lying Elster, [the E. V., H., N., St., M.]) translate
lips" in the 1st clause as the predicate, and 2) "and addeth no sorrow thereto." But then in-
that the emphatic pronoun " he " (N'H) in the
stead of n3i' we should rather have had TT'IV
-
2d clause is still less intelligible on this view of T T V
the structure of the verse he regards this rather
;
(comp. Jer. xlv. 3).
as one of the instances, of no very rare occurrence, Ver. 23. As sport to a fool is the practice
in wliich the two clauses make but one proposi- of iniquity, literally, " like a laugh Is it to the
tion, and renders, " whoso conceals hatred with fool to execute evil counsel." This "like sport"
is then to be supplied also before the 2d member;
lying lips and at the same time utters slander
he is a fool," aiding the explanation " one of the "but to the man of understanding wisdom is as
most odious of vices is where one conceals hatred an enjoyment." [.M. agrees with our author
under fine speech, and yet slanders behind the whose view is both more forcible and more ac-
back; such a man is in sight of God and men cordant with the Hebrew idiom than that ex-
despised and spurned "]. pressed in the E. V. and retained by N. and S.
" a man of understanding has wisdom." More
Ver. 19. Transgression is not v^anting.
In this way is the verb to be rendered, with Um- than this is meant wisdom is his delight. A.]
:
BREiT, HiTziG and most others and not with
:
The verb to practice (nity;t?. ) is probably not to
Uertiieau, transgression " does not vanish " (as be supplied here before "wisdom" (nojn) ; it
though we had here something to do with a re- is self-evident (in opposition to Hitzig's view)
moval or obliteration of actual guilt) only with
;
that wisdom is considered here as something
the former rendering does the antithesis in the
practiced and not merely possessed. With tlie
2d member correspond, where it is plain that phrase "man of understanding," the discerning
taciturnity and discretion in speech are recom-
man, comp. xi. 12.
mended oomp. xiii. 3 xvii. 27, 28. [Noyes's
; ;
Ver. 24. What
the wicked feareth, lit.,
translation, "offence," has the fault, rare with
"the dread of the wicked," comp. Isa. Ixvi 4;
him, of obscurity or ambiguity]. With the ex-
pression " to govern the lips" compare the Latin

Job iii. 25; Prov. xi. 27. The desire of tlic
compescere linyuam and the parallels from Arabic

righteous is granted them. The verb ([P];
and Persian poets which Umbreit adduces in can be regarded either as impersonal [like the
illustration of our pass.age. German 'esgibl," there is: comp. xiii. 10 and Job
Ver. 20. Choice silver, as in chap. viii. 19 xxxvii. 10], or directly changed to the passive
(comp. 10) is here used to indicate a very great as the Vulg., the Targums, and among re-
(tip")

value. Is of no ^vorth. literally, "is as no- cent interpreters Ew.\ld and Hitzig, e. y., do.
thing, is as a trifle," a popular and proverbial To supply as the subject "Jehovah" (ABr:N
circumlocution for the idea of utter nothingness Ezra, U.mbreit, Elster, Stuart, etc.) has its
or worlhlessness. Ver. 21. Feed many, i. e. parallels indeed in xiii. 21, 22, but is here less
nourish and refresh many with the wholesome doc- natural than there.
trines of godliness (comp. Eccles. xii. 11; Ezek. Ver. 2.5. When
a storm s'weepeth by the
xxxiv. 2 sq ;

Acts xx. 2). -But fools die for wicked is no more. Thus correctly Ewald,
'V7ant of kno^^ledge, i. e. persistent fools Bertheau, Hitzig, [Holue.s, Stuart, Muen-
scher]. Against the conception of the first
(D'TIX) .are not only incompetent to become to
phrase (^.i2^2) as a comparison, " ,as a -storm
others teachers of truth and guides to life: they
sweepelh by, so," etc. (Umbkeit, Elster, [E. V.,
are in themselves children of death for their lack
Notes], etc.) we may urge the conjunction 1 before
of understanding.
7. Vers. 22-25. Four proverbs relating to the px, as well as the idea of an " everlasting foun-
conduct of the righteous and the ungodly and dation " in the 2d member. With the latter -ex-
their respective lots. The lot of the righteous, pression comp. ver. 30, and also Ps. cxxv. 1.
which consists in God's blessing which makes With the first clause comp. Job i. 19; Isa. xxviii.
rich without any efl'ort, forms the starting point 18, 19: Prov. i. 27.
of the description in ver 22.
And labor add- 8. Ver. 2li. An isolated proverb relating to the
eth nothing beside it, i. e. as supplementary uselessness and repulsiveness of the sluggish.
and exterior to it, that divine blessing which is Comp. xxii. 13, and also vi. 6 sq. xii. 27 xix.; :

all in all, which enriches the friends of God even 24.

As vinegar to the teeth. So the majority
in sleep (comp. Ps. cxxvii. 2 [and in connection correctly render, while the LXX, Pesch., .Irab.,
with this Hupfeld's comments: "NMtiirally this
etc., falsely translate the noun (V3n, comp. Num.
is not to be taken literally, as thougli perchance
labor in itself were cast aside, and the Oriental vi. 3 Ps. Ixix. 22) by "sour grapes" (buipn^).
;

indolence commended nor again is the privilege To them that send him. Perhaps this phrase
:

given to the pious of being released from ordi- as referring to the idea which must be supplied,
nary human toils, and of folding their liands in the authority, the master (D''^nX), comp. sxv.
reliance on their powerful Friend; the aim is 13, might be transhited by "his sender, his em-
only, after the emphatic and one-sided manner ployer." Comp. Hitzig on this passage.


116 THE PROVERBS OF SOLOMON.

9. Vers. 27-30. Four proverbs bearing upon rooted out, destroyed. Ver. 32 adds " The lips
the prosperity of the pious and the ruin of the of the righteous know," etc. " The righteous finds
ungodly. With ver. 27 comp. iii. 1; ix. 11 xiv. ; always, as if instinctively, what is acceptable
27. Ver. 28. The expectation of the right- is, as it were, inspired with it, so that his lips,

eous is gladness, i. e. as its object comes lutu as it were, naturally find it, while, on the other
possession of him who indulges it. With the 2d hand, the wicked knows and understands only
clause comp. xi. 7; Job viii. 13; Ps. cxii. 10. what is distorted or perverse, and his mouth
Ver. 29. Jehovah's way
is a bulwark to therefore speaks only this" (as cited above,
the innocent. The meaning doubtless is, Jeho- p. 138)].
vah's way in the administration of the world. His
providence, His righteous and gracious rule, DOCTRINAL AND ETHICAL.
proves itself to the pious a strong protection and
defence (comp. the "strong city" of ver. 15. also The contrast between the righteous and the
Ps. xxxi. 21 xxxvii. 39; xliii. 2, etc.) [Wordsw.
; : wicked, or between the wise and foolish, forms
wherever he goes he is in a casllel. Only with evidently the main theme of our chapter. This
this objective conception of "Jehovah's way" contrast, after being suggested in a general and
does the antithesis in the 2d clause agree (comp. prefatory way in ver 1, isdeveloped with spe-
vers. 14, 15), and not with the subjective, which cial reference, 1) to the attainment or non-attain-
makes it religion, a devout life. Many, however, ment on both parts of earthly possessions, espe-
(Aenoldi, ZiEGLEB, Umbkeit, Elstek, [NuvesJ, cially riches and a good name (vers. 2-7) 2) to
;

their differing dispositions as expressed by mouth

etc.) unite DH in one conception with ^'I'l and and lips, the organs of speech, with diverse in-
translate "A fortress is Jehovah to the innocent" fluence on their prosperity in life (vers. 8-14);
(upright in his way); comp. Prov. xiii. 6; Job 3) to the effect, tending on the one side to bless-
iv. G. One must make his choice between the ing, on the other to destruction, which the labor
two interpretations, as both are grammatically of the two classes (whether with the hands or
admissible and yield essenti.ally the same mean- with the lips) has upon themselves and upon
ing.
Ver. 30. With the first clause comp. xii. 3: others (vers. 15-24 and ver. 26) 4) the different
;

with the second, ii. 21 Ps. xxxvii. 29.

; issues of the lives of both (vers. 2.5, 27-32).
10. Vers. 31, 32. Two proverbs standing iso- With the individual groups of proverbs, as we
lated, treating of the mouth of the righteous and had occasion to combine them above in the exe-
that of the ungodly and their respective utter- getical notes, these main divisions in the treat-
ances or fruits. The mouth of the righteous ment of the subject correspond only in part ; for
putteth forth w^isdom, as the sap of a fruit- the formation of the groups was determined as
ful tree develops boaiitiful flowers and fruits; we sasv in manifold ways, and by quite external
comp. the "fruit of the lips," Isa. Ivii. 19 and the circumstances and relations.
corresponding expression /capTof xe'^-f"" in Heb. A peculiarly rich return, in an ethical view, is
xiii. lli
In the 2d clause this figure is aban- yielded by those maxims which refer to the
doned, so far as respects the expression "the earthly revenues and possessions of the pious
perverse tongue ;" but the "is destroyed " re- and the foolish (2-7, 15, 16, 22, 27 sq.). They
minds distinctly enough of the hewing down and all serve to illustrate the great truth, " On God's
dying out of unfruitful trees; comp. Matth. iii. blessing every thing depends," while they no less
.
10 vii. 19. Ver. 82. Knowr what is accep- interpret that other saying (2 Thess. iii. 10;
table, >. e., are familiar with it, know how to comp. vers. 4, 5 of our chapter). "If any man
say much of it. The noun ]i!f1 is here ob- will not work, neither shall he eat." Eminently
important and comparatively original (;'. e., never
jective in its meaning, used of that which pro-
before brought to an emphatic utterance) are
duces delight (with God and men) the lovely, the
also the proverbs relating to the worth of a cir-
charming (comp. Luke iv. 22). Hitzig on ac-
cumspect reserve in speech (vers. 8, 10, 13, 14,
count of the aiToa-d^ci of the LXX
(they distil,
18, 19, comp. James iii. 3-12) those relating to
;

they send forth) reads ]'>'?! instead of |'i'7.'.' the case with which the evil man brings forth his
from which we do certainly gain a better paral- evil and the good his good
plainly because an
lelism of meaning with the 1st clause of the pre- evil heart underlies the works of the one, a loving
ceding verse. And yet it seems at least suspi- spirit the other's whole mode of action (ver. 23;
cious to go so far in this endeavor to secure a comp. vers. 11, 12, 18, 20, and pussages of the
parallelism in the contents of the two verses, as New Testament like Matth xii. 33-35; 1 Johu
actually to transpose, as HiTZio does, the order iii. 7 sq.; v. 3) and lastly those relating to tlie
;

of their second clauses, and so combine them in spiritual blessings for others also that spring
the following order: 31, 1st 32, 2d 32, Isl forth from the mouth of the pious as (he whole-
31, 2d. [llUEETSCiii, in liis criticism upon this some fruit of his wisdom (vers. 11, 21, 31 comp. ;

tampering with forms and arrangement, says : Matth. vii. 16 sq.; John xv. 4 sq.; Gal. v. 22;

" It is all needless nay, it destroys a beautiful, Phil. i. 11; James iii. 18).
life-like thought, and substitutes for it a dry
commonplace." Ver. 31 says: "The mouth of HOMILETIC AND PRACTICAL.
the righteous shooteth forth wisdom, but the
perverse tongue is rooted out;" if the mouth of Homily on the entire chapter. The pious and the
the righteous may be compared to a goud tree or ungodly compared in respect, 1) to their earthly
field, that must yield good fruit, tlie ilccuitful good 2) to their worth in the eyes of men; 3)
;

tongue is a bad tree, that can hear only rdtten to their outward demeanor in intercourse with
fruit, and for that very reason is cut down, others 4) to their disposition of heart as thij
;
 :

CHAP. X. 1-32. 117

appears in their mien, their words, their acts ;

Apostles, Prophets, Martyrs, etc. The ofTensive-
5) to their diverse fruit, that which they produce ness of the ungodly, on the contrary, where even
in their moral influence on others; tj) to iheir so much as the mention of their name is involved,
different fates, as awarded to ihera at last in the is perpetu.al.
Funeral discourse on ver. 7.
retribution of eternity.
Comp. Stocker: True ZlEGLER (in ZtMMERMANfl's SmuUagsfcier, 1858,
righteousness: 1) its basis (ver. 1) 2) ils mani- ; pp. 760 sq.): The memory of the just is blessed
festation and maintenance in life (vers. 2~o) o) ; I) because of his winning friendship; 2) because
its utility (vers. 6, 7) 4) tlie manner of itb pre-
: of his unfeigned piety; 3) because of his stead-
servation and increase (ver. 8 sq.).* fast patience 4) because of his noble, public-
;

3tarke :
The great difference between the spirited activity.
[Ver. 7. J. Foster: Thejust
pious and the ungodly: 1) in respect to temporal show in the most evident and pleasing manner
blessings (vers. 1-7) 2) in respect to conduct
; the gracious connexion which God hasuonsiantly
(vers. 8-2t)) 3) in respect to their prosperity
; maintained with a sinful world they are verify- ;

and the issue of their deeds (vers. 27-32). ing examples of the excellence of genuine reli-
Calwer Handbuch : Of righteousness through gion they diminish to our view the repulsive-
;

wisdom and of unrighteousness through folly and ness and horror of death their memory is com-
;

mockery. 1) Warning .against the vices which bined with the whole progress of the cause of
quench delight in rigliieousness (1-14); 2) admo-
God on earth, .with its living agency through
nition to the careful government of the tongue as every stage. Trapp Be good and do good, so
:

tliat on which above all things else the life and shall thy name be heir to thy life.]
the true fruits of righteousness depend (15-21); Vers. 8-14. Geier (on ver. 8): Long as one
3) allusion to ric'.ies, long life, the joyful attain- lives he has to learn and to grow in knowledge,
ment of one's hopes, contidence in (iod, security, but above all also in Ihe an of governing the
good counsel, eic.^ as impelling to righteousness, tongue. A fool is in nothing sooner and better
as well as to the opposite of all these as the evil recognized than in his conversation [Ver. 9.
result of sin (22-32). B.\RROW Upright simplicity is the deejv'st wis-
:

Vers. 1-7 (Text adapted to a sermon on Educa- dom, and perverse cratt the merest shallowness;
tion). Egakd: Will thou have joy and not sorrow he who is most true and just to others is most
in thy children, then train them in the nurture faithful and friendly to himself, and whoever
and admonition of the Lord (Eph. vi. 4). .Stock- doth abuse his neighbor is his own greatest cheat
er: Are there to be people that walk justly, e., ;'. and Bridges: ''Show me an easier path"
foe.
honorably and sincerely before God, then must is nature's cry."Show me," cries the child of
they be trained to it from childhood. Tiie educa- God, "a sure path." Such is the upright walk,
tion of cliildren is the foundation that must be under the shield of the Lord's protection and
laid fjr righteousness.
Ver. 3 sq. Starke: Al- providence under the shadow of His promises,
;

though all depends cliiefly on God's blessing, yet in the assurance of His present favor, and in its
not for that reason is man discharged from labor. peaceful end.]
J. Lange (on ver. 10): In his
Labor is the ordinance in which God will reveal very bearing and gestures the Christian must so
His blessing (Ps. cxxvlii. 2). Von Gerl.ich: carry himself that there can be read in them
The Lord maketh rich, but by the industry which true love, due reverence and sincerity. He who
the righteous by His grace exercise. ^[Bp. But- has too many compliments for every body is sel-
ler: Riches were first bestowed upon ihe world dom sincere; trust not such a one, etc. [Ver. 11.
as they are still continued in it, by the blessing of Arxot: The Lord looks down and men look up
God upon the industry of men. in the use of (heir expecting lo see .a fringe of living green around
unilerstanding and strength.]
Vers. 0, 7. Oshn- the lip of a Christian s life course.] Zeltner
DER (in Starke): A good name among men is (on ver. 12): Love is the noblest spice in all
also I'easonably to be reckoneil among the excel- things, the first fruit of faith, the most useful
lent gifts of God, Ps. cxii. 6; Eccles vii. 1. thing in all conditions, yea, a truly Divine virtue,
Geier To the righteous not only does God grant
: for God Himself is love.
Take love out of the
good in this life aad the future; all good men world, and thou wilt find nothing but contention.
also wish them all good and intercede for ii day Of the utility of true love one can never preach
by day, witliout their knowing or suspecting it, enough [T. Adams " Love covcrelh all sins,"
:

Ihat may descend on them from God. Many

it saith Solomon covers them partly from the eyes
;

righteous m3n unknown, or even hated during of God, in praying for the offenders partly from ;

,bcir life, are first truly known after their death the eyes of the world in throwing a cloak over
and distinguished by honors of every kind, as the our brother's nakedness especially from its own
;

eyes, by winking at manj' wrongs ofl'ered il.]

Stocker brings the contents of chap^. x. xxiv. in gene-
* Cramer (on vers. 13, 14) It is no shame to :

ral under five titles, coirespoailinf: to the fie chief virtu, s; know nothing, but indeed to wish to know no-
it is
.lustice. Modesty, WiaiK.m TeniperMni-e I'itlieiice To .lus-
tictt he assijius ttie cunients ot cliapters x ami xi.; lo Mo-
thing Learn in thy youth, and thou h;isl bene-
deration chnps. xii. and xiii.; to Wisdom cliaps. xiv
xvi,; fit therefrom thy life long. Hasius (on ver. 13)
tu 'feniperanee ch^ips. xvi. xxiii.; to Patieme chtip. x.\iv. He who makes his tongue a rod to scourge others
tie himself admits the arbitrariness of this division, and yet
tliinliS there is no undue violence done thereby to the i-ro-
with, must often in turn give his back lo correc-
veibs m(juestion; for there is "in these proverlts ot Sulo- tion. Von Gerlach The fool must like the
:

liion (in cliaps. x.

xxiv.) in g-nera) a certain qualirysuch beast be corrected with the stick, since he is ca-
JIM we may have seen in a beautiful green meaduw, on which

all manner uf beautiful, lovely, gl-nidus flowers of many

pable of no rational teaching. [Bradford: He
sorts and colors are to be fallen in with or found, which lhat trembleth not in hearing shall be broken to
stand wonilerliilly mixed and confused, and are only nfter- pieces in feeling.]
wiir.is to be brought and placed in a ceit.On order by some
iiiaideu who gatheis ihem lor a wreath." {Sermons, etc., Vers. 15-21). Geier (on vera. 15, 16): Riches
p. Itiii.) I
are a means lhat may be employed for good, but

118 THE PROVERBS OF SOLOMON.

as, alas, generally happens, may be misused in With all the good cheer of sinners there is yet
the service of vanity and evil. Poverty is in it- sometimes found in them a strange unrest. Their
self a sad thing (Prov. xxx. 8), and brings be- own conscience chastises them and causes dis-
sides serious dangers to the soul ; for an humble
may. (On ver. 26) Indolence is injurious to
;

every one, whether in a spiritual or a secular

heart, however, that, child-like, submits to God's
correction and guidance, it may also become a calling. Not by ease, but by diligence and fide-
security against many kinds of sins. [Vers. 15, lity does one honorably fulfil his office 1 Cor.
;

16. Tk.\pi'

Surely this should humble us, that
:

that should be our rises to raise us up to

iv. 2.
[BuNYAN All the hopes of the wicked
:

shall not bring him to heaven all the fears of

riches ;

God, or glasses to see the love of God in our the righteous shall not bring him to hell. Ar-
corrupt nature uses them as clouds, as clogs, etc.,
not: Fear and hope were common to the
yea, sets them up in God's place. Lord B\coN : righteous and the wicked in time: at the border
This is excellently expressed, that riches are as of eternity the one will be relieved from all his
a stronghold in imagination, and not always in fear, the other will be deprived of all his hope.
fact; for certainly great riches have sold more (On ver. 26) :The minor morals are not ne-
men than they have bought out. Brii>ges; Our glected in the Scriptures. He who is a Christian
labor is
God's work wrought in dependence on in little things is not a little Christian. He is
Him not for
life, but to life.
Ver. 18. Barrow: the greatest Christian and the most useful. The
Since our faculty of speech %vas given us as in baptism of these little outlying things shows that
the first place to praise and glorify our Maker, he is full of grace, for these are grace's overflow-
80 in the next to benefit and help our neighbor, ings.] Bcrleb. Bible (on vers. 19-21): As si-
it is an unnatural, perverting and irrational lence is in many ways needful, as Christ Himself
abuse thereof to employ it to the damage, disgrace, hath taught us by His own example, so on the
vexation or wrong in any kind of our brother. other hand we should offend God and rob Him
Arnot: Strangle the evil thoughts as they are of His honor if we would keep silence when He
coming to the birth, that the spirits which trou- will have us speak. The lips of the righteous
bled you within may not go forth embodied to often serve God as an instrument by which He
trouble also the world.
They who abide in speaketh and instructeth him that needeth.
Christ will experience a sweet necessity of doing Vers. 27-32. Zeltxer: There is no grosser self-
good to men they who really try to do good to
;
deception than when one in persistent impeni-
men will be compelled to abide in Christ.] tence and impiety yet imagines that he is at last
Starke (on ver. 18). Open hatred and secret to live in heaven. Geier If thy hope of eternal
;

slander are both alike works of Satan against blessedness is not to fail thee, it must be based on
which a true Christian should be on his guard the righteousness of Christ appropriated by faith,
(On vers. 19-21) The more one gives free course
:

to his tongue, the more does he defile his con-

for this alone avails with God. (On vers. 30):
Let us love and long for that which is really eter-
science, comes too near God and his neighbor. nal and unchangeable; for only then can we say
But how usefully can a consecrated tongue be em- "I shall not be moved," Ps. x. 6; xxx. 6.
ployed in the instruction, consolation and counsel Starke (on vers. 31, 32): When God's honor and
of one's neighbor Therefore let the Holy Spirit
! the edification and improvement of one's neighbor
of God rule thy heart and thy tongue, Eph. iii. 29. is not the chief end of our speaking it is a sign
;

(On ver. 2:^) It is devilish to sin and then boast

: that eternal wisdom has not yet wholly sanctified
of sin. The wanton laughter of the wicked is our hearts, comp. ver. 13, 14. Wohlfarth (oa
followed at last, and often soon enough, by weep- vers. 23-32) : The sinner's fear and the hope of
ing and wailing, Luke vii. 25. (On ver. 24) : the righteous (comp. 1 John iv. 18; iii. 3).

h) Comparison between the good results of piety and the disadvantages and penalties of ungod-
liness.

Chaps. XI. XV.

a) With reference to just and unjust, benevolent and malevolent conduct towards one's neighbor.

Chap. XI.

1 A
false balance is an abomination to Jehovah,
but a true weight is his delight.
2 Pride cometh, then cometh shame,
but with the humble wi-^doin. i.s

3 The integrity of the upright guideth them,

but the perversenesa of the ungodly shall destroy them.
 2

CHAP. XI. 1-31. ^^1

4 Riches profit not in the day of wrath,

but righteousness delivereth from death.
5 The righteousness of the upright maketh smooth his way,
hut by his wickedness doth the wicked fall.
6 The integrity of the upright delivereth them,
but by their transgressions shall the wicked be taken.
7 With the death of the wicked (his) hope cometh to nought,
and the unjust expectation hath perished.
8 The righteous is delivered from trouble,
and the wicked cometh in his stead.
9 The hypocrite with his mouth destroyeth his neighbor,
but by the knowledge of the righteous shall they (he) be delivered.
10 In the prosperity of the upright the city rejoiceth,
but at the destruction of the wicked (there is) shouting.
11 By the blessing of the upright is the city exalted,
but by the mouth of the wicked it is destroyed.
1 He that speaketh contemptuously of his neighbor lacketh wisdom,
but a man of understanding is silent.
13 He who goeth about as a slanderer reveal eth secrets,
he who is of a faithful spirit concealeth the matter.
14 Where there is no direction the people fall,
but in a multitude of counsellors is safety.
1-5 He shall fare ill that is security for a stranger,
but whoso hateth suretyship liveth in quiet.
16 A pleasing woman retaineth honor,
and strong men retain riches.
17 A benevolent man doeth good to himself,
and the cruel troubleth his own flesh.
18 The wicked gaineth a deceptive result,
but he that soweth righteousness a sure reward.
19 He that holdeth &st integrity (cometh) to life,
but he that pursueth evil to his death.
20 An abomination to Jehovah are the perverse in heart,
but they that walk uprightly His delight.
21 Assuredly (hand to hand) the wicked goeth not unpunished,
but the seed of the righteous is delivered.
22 A jewel of gold in a swine's snout,
(and) a fair woman that hath lost discretion.
23 The desire of the righteous is good only,
the expectation of the wicked is (God's) wrath.
24 There is that scattereth and it increaseth still,
and (there is) that stinteth only to poverty
25 A
liberal soul shall be well fed,
and he that watereth others is also watered.
26 Whoso withholdeth corn the people curse him,
but blessings ( come) upon the head of him that selleth it,

27 He that striveth after good seeketh favor,

but he that searcheth for evil, it shall find him.
28 He that trusteth in his riches shall fall,
but as a green leaf shall the righteous flourish.
29 He that troubleth his own house shall inherit wind,
and the fool shall be servant to the wise in heart.
30 The fruit of the righteous is a tree of life,
and the wise man winneth souls.
31 Lo, the righteous shall be recompensed on earth,
much more the ungodly and the sinner.

lao THE PROVERBS OF SOLOMON.

GRAMMATICAL AND CRITICAL.

Ver. 2. JC3 is given by BaTTCHEB, 950, 1, as an example of tbe Per/ecUim relativum, the precise time being a matter

of indifference. The then a contingent tense describing a normal consequence, ^980 B.]
Iniperf. that follows is
"Ver. 3. DlC/l, to he read Dlt!'^ ^ith the K'ri. [Bottcheb, in explaining forms like this, of which he adduces a (on-
Biderable number, ^ !*23, 0. refers to but rejects the old explanation which makes the 1 an older form of the 3d persoii.il
prefix (from the prunuuii K.iH), and regards it as representing in the view of thy K'thibh the conjunction 1, an ei ror wliicli

is here corrected in the K'ri.]

Ver. 15. V'y in _^*1"1*' I'T is probably not Infin. abs. Kal. (which should be _i*n). but a substantive, here used ad-

verbially and attached to the reflexive Future Niphal j;!"!" to strengthen the idea. [Fuerst, while giving JJT as an intran-

sitive Infin. abs.. also suggests that it may bp. a noun, giving it however the place and power of a masc. and not a neuter,
and making it the subject, " df.T Schl&:thandeindi',"^ht^ that manages ill.]
Ver. 25. X"ir is eithtr to be t.iken as the Iraperf. Hopha! of N"l''=n"l^, or by change of pointing to be read X'^V
and this is then to be regarded as another form of 711"!" (Hitzig ; comp. Zieglee and Elsieb).

the form may be participial from the verb ]'N

EXEGETICAL. with the signification "the troubled, the sorrow-
ing," and BoTTCHER, I 811, 3, deriving it as a
1. Vers. 1-11. Eleven proverbs on the value participial form from HJN, reaches the same
of a just demeanor towards one's neighbor, and meaning; this is also Stuart's view, while
on the curse of unrighteousness.
With vers. 1 Kajiph. agrees with our author
A.] The anti-
cump. XX. 10. 2.J, and also Meid.^ni's collection of thesis in idea between the first and second
Arabic proverbs. III., 538. where the first mem- clauses which is lacking in this verse, the LXX
ber at least appears, and that too expressly as a attempts to supply by reading in the first clause
proverb of Solomon. A
true 'weight, lit., "when the righteous mitu dieth, hope doth nut
"a full stone ;" comp. Deut. xxv. 13, ^^'here JIIX perish " [Te7.VT//aavT0(; dinaiov ovk b'/./.vrat av6f>b^
in likemanner signifies the weight of a balance. iX-if they thus put the hope of the righteous ) ;

Ver. 2. Pride cometh, then cometh reaching beyond death in contrast with the hope-

Bhaiue; lit., "there hath come pride, and tliere less end of the life of the ungodly. This thought
will come sliame," e.. on the proud comp. xvi. the original text certainly does not express; hut
;. ;

18: xviii. 12.

But with the humble is wis- immortality and a future retribution are yet pre-
dom.
That wisdom, -naniely, winch confers sumptively suggested in the passage, as Wt'N-
honor (iii. l(i viii. 18). ' The humble," derived TINGHE, U.MBREIT, LuTZ (Bill. Jjogmatik, p. 100,
;

from HK, which in Chaldee sig.iities "to con- etc.) and others have correctly assumed. Comp.
ceal," denote strictly those who hide tliemselves, the "Doctrinal" notes.
or renounce self [raTrsivoi., raTrervnOpavec). Yer.
Ver. 8. The righteous is delivered from
3. The ^faithlessness of the fal.-e) perverse- trouble, elc. This proposition presented so con-
ness of the ungodly destioyeth them. clusively "cannot be the result of experimental
" Destroyeth,"
from Die root 'Iii' whicii means observation, but only the fresh, vigorous expres-
" violently to fall upon and kill," ;.ii.i not merely to sion of faith in God's justice, such as believes

"desolate" (comp. Jer. v. 0). ^70 should in ac-

where it does not see " (Elstlr). -Ver. 9. The
flatterer (hypocrite) with his mouth de-
cordance with the Arabic be explained either by stroyeth his neighbor For the verbal ex-
"falseness, perverseness " (as ordinarily), or planation of njn which, according to the old Rab-

with HiTziG " trespass, transgression." Ver. 4.
binical tradition, and according to the Vulgate,
In the day of wrath, viz., the Divine wrath and
denotes a hypocrite (Vulg., simulator), comp. Hit-
judgment; comp. Zeph. i. 18; Ezek. vii. 19; Job
xxi. 'Mi. With reference to the general thought zig on this
passage. He moreover needlessly ni-
ters this first clause in harmony with the LXX

comp. chap. x. 2. Vers. 5 and G are ex.actly jia-
(in the mouth of the hypocrite is a snare for liis
rallel not only each to tiie olher, but al.so to
and gives to the second member also a
ver. 3. Comp. also iii. fi x. 3. And by their neighbor),
;
lusts are the wicked taken. Literally,
totally ditferent form "and in the misfortune of
By the knov7-
;

"and by the lusts ('cravings' as in x. 13) the righteous do
they rejoice."
ledge of the righteous are they delivered;
of the wicked (false) are they (the wicked)
taken:" the construction is the same therefore as

they, i.e., his neighbors the sing, "his neigh- ;

bor," which is altogether general, admits of be-

in Gen. ix. U Ps. xxxii. 6
; comp. also ver. 3. ;
ing thus continued by a verb in the plural. The
Ver. 7.
.\ further development of the idea in
a whole is " By the pro-
the second clause of x. 28.
The unjust ex- meaning of the verse as knowledge
power of that which serves

pectation. Lit., "the expectation pf depravi- tective
righteousness, they are delivered who were en-
ties, of wickedness " (D'JIX plur. of 1'!!^). Most
diiygered by the artifices of that shrewdness
interpreters regard (he nnnn liere as tin abstract which is the ins rument of wickedness" (El-
for ;i concrete " the expectation ot' theungodly, ster].
;

(he wicked" [so De W., E. V., il., N., M." W.]. Ver. 10. In the prosperity of the upright
j'^\v.\LD interprets it in aceordaitce with i;ce. ix. 2'-02, an infinitive construction:
literally,
4 by " sorrows " (continuance of sorrow) others
"when it goes well to the righteous," as in
;

in accordance with Is. xl. 2(5, render it by

nbx|, " in the perishing,"
"might." In .support of our interpretation see the second clause
Uiizii; on this passage. [FiiKus^r suggests that when they perish. Comp. xxix. 2. HiTZia


CHAP. XI. 1-31. 121

strikes out tliis verse mainly to secure again righteousness and the deserved judgment of im-
within vers. 4-11 a group of seven proverbs, as piety. A gracious 'woman retaineth honor
before in x. 29
x). 3, but without being able to and strong men retain riches. So reads
allege any ground whatever of suspicion that is the Hebrew text, according to which there is
really valid.
Ver. 11 gives the reason why the a comparison made here; as mighty men (lit.,
population of a city rejoices at the prosperity of "tyrants, terrible men," comp. fitanrai, Matth.
the righteous and exults at the downfall of the xi. 12) retain their wealth and will not allow it
wicked. By the blessing of the righteous is to be torn from them, with the same energy and
the city exalted,
p., by the benehceul and
;'.
decision does a " gracious woman " (comp. v. 19)
salutary words and acts (not by the benevolent watch over her honor as an inalienable posses-
wishes only) of the righteous (literally, "the sion. Comp. the similar sentiment, chap. xxix.
straight, true, straightforward") is the city 23 (where we have the same, "holdeth fast ho-
raised to a flourishing condition and growth, nor "); and as to the force of comparative sen-
exaltabitur cwitas (Vulg.). Not so well Elster: tences formed thus simply with the copulative
"is the city made secure'' as
if the idea here conjunction 1, comp. xxv. 2.5 xxvi. 9 Job v. 7 ;
: ;

related to the throwing up walls of defence. xii. 11 ; xiv. 18, 19, e/c The LXX, whom
2. Vers. 12-1.5. Four proverbs against talka- ZiEGLER, EwALD, HiTZiG foUow, read D'if'Tn
tiveness, a slanderous disposition, foolish counsel
(i. diligent men, comp. x. 4), and besides in-
e.,
and thoughtless suretyship. He
that speak-
eth contemptuously of his neighbor. sert two clauses between the first and second of
this verse, so that the whole proverb has this
This is the rendering liere required to correspond
expanded form :

with the antithesis in the second clause; comp.

xiv. 21 ; xiii. 13. [The and Holden in- "A gracious woman obtaineth honor;
E. V.
vert this relation of subject and predicate, while but a throne of disgrace is she that hateth
De W., K., N., S., and M. agree with our author virtue.
in following the order of the original A.]
Ver. The idle will be destitute of means,
but the diligent will obtain wealth."
13. He that goeth about as a slanderer be-

trayeth secrets. With this expression, "to go For the authenticity of this fuller form may be
tattling, to go for slander," comp. Lev. xix. l(i; urged especially the vigorous expression " throne
of disgrace" [9p6vo^ aTifuai), which is hardly
Jer. ix. 3. With the expression TO HvJ. revela- the product of later invention, but rather agrees
vit arcanum, "to reveal a secret." comp. xx. 19: antithetically with the expression which is seve-
XXV. 9; Am. iii. 7. That not this "babbler of ral times found, "a seat or throne of honor"
secrets" is subject of the clause (Hitzig), but (^'13:] ii02), 1 Sam. ii. 8 Is. xxii. 23 Jer. xvii. ; ;

"he that goeth slandering," the parallel second 12. [While RcEETScni (as cited above, p. 138)
clause makes evident, where with the "slari- seems to admit the antiquity of the form repro-
derer " is contrasted the faithful and reliable, duced in the version of the LXX, he thus defends
and with the babbler the man who "concealeth and amplifies the sense of the shorter form found
the matter, t. e., the secret committed to him." in the Masoretic text, " A woman is powerful hiy
Comp. Ecclesiasticus xxvii. 10. her grace as the mighty are by their strength.
Ver. 14. Where there is no direction. In grace there lies as great force as in the im-
For this term comp. i. 5. In the multi- posing nature of the mighty nay, the power of

tude of counsellors there is safety. This the strength of the latter gains only more pro-
;

tliought recurring again in xv. 2J xsiv. 6, perty, while the woman gains honor and esteem,
;

is naturally founded on the ass.umption that the

which are of more worth."]
counsellors are good and intelligent persons, and Ver. 17. The benevolent man doeth good

by no me.'ins conflicts with the conditional truth to himself. Lit., "the man of lore," who by
of the modern proverb, "Too many cooks spoil the goodness wliicli he manifests towards others,
the broth;" or this, "He who asks long errs benefits his own soul. The second clause in its
long," etc. contrast with this: "And his own flesh doth the
Ver. 1-5. He
shall fare ill that is surety for cruel trouble," does not aim to characterize any

a stranger. 111, ill dots it go with him, thing like the unnatural self-torture of gloomy
ill, very ill will he fare,
ill at ease will he be,"
ascetics, but to express the simple Ihouglit that
etc Instead of "who is surety," etc., the origi- on account of the penalty with which God re-
nal has literally "if one is surety," etc.
With quites cruel and hard-hearted conduct, such con-
the second clause comp. remarks above ou chap, duct is properly a raging against one's self.
vi. 1 sq. Instead of D'i.'pljT (partic.) we ought Thus the LXX had correctly expressed the ideii,
probably to read here D'i'pn (subst.) (Hitzio), and among modern Interpreters Hitzig, Elstek,
etc., while the great body (U.mbeeit, Ewald,
or to take the plural participle in the sense of
Berthe.^u among them), comparing Ecclesiast.
the abstract "striking hands" (instead of
xiv. 5, find the meaning of theverse to be directed
"those striking hands)." Thus. c. .17., U.mbreit.
against niggardliness, or ascetic self-torture:
Not so well the majority of commentators (Ew.\li>, He who
deals harshly and unkindly with him-
Berthe.vu, Elstee, among others), who read
self will treat others also no better."
*' he that hateth sureties," i. e., who will not
Ver. 18. The wicked gaineth delusive
belong to their number, who avoids fellowship
with such as lightly strike hands as sureties,

gains, i. e. such as result in no good to himself,
such as escape from under his hands. Comp. x.
who therefore does not follow their example.
3. Vers. lC)-2o. Eight proverbs of miscellaneous 2, and with reference to rivi'S, gain, acquisition,
import, mostly treating of the blessing til at at lends X. 16
But he that soweth righteousness,

122 THE PROVERBS OF SOLOMON.

a sure reward.
The "sure reward" (nox 13t^. in a word, a chaste and pure heart, an unchaste
perhaps ia ils sound in intentional accord with woman. Only with this conception does the
figure of the swine agree, and not with that
^pty in the first member) is also governed by the
given by Rosen-muellee, Beetheah, Ewalu,
" without judgment," i. e. stupid, weak.
verb "gaineth" or " worketh out" (nb^'j comp. Elster,
;

Compare furthermore the Arabic provero here

Jer. xvii. 11, etc. For this figure of " sowing cited by Hitzig (from
Scheid's Selecta qusdam
righteousness," i. e. the several right acts, which ex aenlentiis, etc.,
47) : "Mulier sine verecundia est
like a spiritual seed-corn are to yield as their
ut cibas sine sale, [a woman without modesty is
harvest the rewards of God's grace, comp. James
like food without salt]. For the "gold ring"
iii. 18; 1 Cor. ix. 11 2 Cor. ix. 6 also Job iv.
Whoso holdeth fast integ- (ring for the nose, DO, not circlet for the hair,
; ;

8; Gal. vi. 8, etc. Luther) comp. Gen. xxiv. 47 Isa. iii. 21, and
[3 before nplX (right-
rity (cometh) to life.
;

also in general what is cited by Umbreit, in con-

eousness) if genuin?, (the LXX and Syriae ver- nection with this passage, on the habits of the
sions read instead [3, "sou"), can be only an Eastern women in respect to this kind of orna-
adjective or participle derived from the verb p3 ment.
to be firm," having the meaning firm" (comp. Ver. 23. The desire of the righteous is
Gen. xlii. 11, 19) it therefore denotes "the stead- good only,
; e. nothing but prosperity and
i.

fast in righteousness," i. e. as the antitheiic blessing, because God rewards and prospers them
phrase in the 2d member shows, "he who holds in everything. Comp. x. 28, and with the 2d
fiist to righteousness, who firmly abides in it." clause where "wrath" denotes again God's wrath,
Thus ZlEGLER, EWALD, U.MBREIT, Et.STER, etC. comp. ver. 4 above.
Oiliers, like Cocceius, Schultens, Mich.\elis, 4. Vers. 24-2G. Three proverbs against ava-
UiioERLEiN, take the word as a substantive rice, hard-heartedness and usury. Many a one
Steadfastness (?) still others regard it as a par-
; scattereth and it increaseth still. Coinp.
ticle in the ordinary meaning "thus" (by which Ps. cxii. 9 (2 Cor. ix. 9), where the same verb is
construction however the verse would lose its used of the generous distribution of benefactions,
iuJependeut character, and become a mere ap- of scattering (nKop-i^eiv) in the good sense (differ-
pendage to the preceding proverb); and finally, ent from that of Luke XV. 13). For it is to this only
HiTZ[G conjeoturally substitutes 023 and trans- true form of prodigality, this " sowing of righte-
ousness" that the expression applies, as the two
lates "As a standard is righteousness to life."
Vers. 20, 21. Two new maxims concerning the
following verses plainly show. And many
contrasted lot of the righteous and the wicked,
save only to poverty, literally, " and a with-
holder of wealth only to want;" (thus Bertheait
serving to confirm vers. 18 and 19. With ver.
correctly renders, following Schi'ltens, etc.).
20 comp. ii. 21 xvii. 20.
;
Assuredly, literally,
"hand to hand," a formula of strong assevera- With the participial clause (1C''0 ^"il'ni) the af-
tion, derived from the custom of becoming surety firmative of the preceding clause (t?', there is,
by clasping hands (ver. 15), and therefore sub- there appears) still continues in force. Hitzig's
stantially equivalent to " I pledge it, I guarantee
attempted emendation is needless, according to
it." Comp. the German formula which challenges
to an honest self-scrutiny, " die Hand au/'s
which we ought to read VT U'jbh] in corre-
Ilerz.'' (the hand on the heart!); and for the spondence with the language of the LXX, e'lal Si
sentiment of the 1st clause compare xvi. 6. Kal 01 cwayavTei;. Others, like Schelling, U.M-
[FtTERST and K. regard the formula as one of BREiT, Ewald, Elster (comp. also Lother),
" ;"
asseveration ; Gesen., De W. and Notes inter- translate who withholdeth more than is right
pret, by the analogy of some similar expres- but thus to give a comparative force to [D after
sions in cognate languages, as referring to time, "tlt^n has no sufficient grammatical support, and
"through all generations;" H., M., S. and W.
instead of 1ii''0 we should, according to xvii.
retain the rendering of the E. V., " though hand
join in hand." The exceeding brevity of the 26, rather expect 1!?' 7J^ The signification
Hebrew formula stimulates inquiry and conjec- "wealth," opulentia for 117' is abundantly con-
ture without clearly establishing either interpre-

tation. A.] But the seed of the righteous firmed by the corresponding Arabic
Ver. 25. A
word.
liberal soul is well fed, lit.,
escapeth, literally, "delivers itself" (D'70J a Ni- "a soul of blessing is made fat," comp. xiii. 4;
phal participle with reflexive meaning), that is, xxviii. 25; Ps. xxii. 29; Isa. x. 16;
xvii. 4, etc.

in the day of the divine wrath, comp. vers. 4, 23.

Andhe that \!vatereth others is likewise
The " seed of the righteous " is not the posterity watered, lit., "he that sprinkleth others is also
" inebriat .... in-
of the righteous (soboles justorum, Sch.iller, sprinkled" (comp. Vulgate,
RosENMUELLER, Bertheau) but is equivalent to ebriabilur"). The meaning of the expression is
the multitude, the generation of the righteous. unquestionably this, that God will
recompense
Comp. Isa. Ixv. 23, " the seed of the blessed of with a corresponding refreshing the man
who
Jehovah." refreshes and restores others. Comp. Jer. xxxi.
sentiment
Ver. 22. A gold ring in a swine's snout ; a 14, and with reference to the general
fair v7oman that hath lost discretion. This Eccles. xi. 1 Ecclesiast. xi. 11, etc.
:

Ver. 26. 'Whoso withholdeth corn, him

last phrase (DJ,'I3 n'^D) literally denotes "one

the people curse. The withholding of grain is
who has turned aside in respect to taste," i. e. a peculiarly injurious form of the "withholding
one who lacks all moral sensibility, all higher
appreciation of beauty and sense of propriety, of property" mentioned in ver. 24. DIS7. people,


CHAP. XI. 1-31. 12&

multitude, as in xxiv. 24. With the 2d clause of clauses see Umbreit, Behthead and Hitziq
comp. X. 6. on this passage.
5. Vers. 27-31. Five additional proverbs re- Ver. ai. Behold the righteous shall be
lating to the contrast between the righteous and recompensed on earth. That the "?hall
the wicked and their several conditions. be recompi-aseJ " denotes specifically requital bi)
Seeketh favor, that is, God'sfavor, gratiam Dei; punishmcH.', and therefore the retribution of
the
comp. Ps. V. 12; Isa. xlix. 8. With the senti- sins of the righteous, cannot be positively
main-
ment of ver. 27 compare in general x. 24; Am. tained on account of the comprehensiveness
of
" ^ recompense (dW),
Ver"^28. He that trusteth in his riches "'^ '^^^ Yet a compa
shall fall. Comp. x. 2 ;
son with the 2d clause unquestionably makes this
Ps. xlix. 6; Ecclesiast. '

v. 8. But as a green leaf shall the righteous specific meaning very natural; the whole then
flourish. Comp. Ps. xcii. 12; Isa. Ixvi. 14. "As appears as an aryumentatio a mujori ad minus, and
'

a leaf," e. like a fresh, green leaf on a tree, in

;'. LnxnER's rendering, " Thus the righteous must
'

contrast with the withered, falling leaf, to which suffer on earth," substantially hits the true
the fool should rather be compared who trusts in meaning. On the other hand the Alexandrian
his riches. J.\eoer and Hitzig (following the version introduces a foreign idea when it renders.
"If the righteous be scarcely saved" (Ei o jue"
LXX) read n7;''31"and he who raiseth up," Srnmo^ fidhc auZ^Tat, see also the New Testa-
that is, raiseth up the righteous man, proves ment's
citation, 1 Pet. iv. 18); for the verb zhu
himself their helper in time of need. On account never signifies
"to be delivered."
of the appropriate antithesis to the 1st clause
this reading is perhaps preferable.
DOCTRINAL AND ETHICAL.
Ver. 29. He
that troubleth his own house,
"saddeneth" (as in ver. 17),
lit., e. the avari- ;'.
That it is chiefly that righteousness which is lo
cious man, who is striving after unjust gains, be manifested
intercourse with one's neighbor
in
straitens his own household, deprives them of that is commended
in the proverbs of our chap-
their merited earnings, oppresses and distresses ter, and against the opposite of which they
all
them, etc.; comp. chap. xv. 27: 1 Kings xviii. 17 warn, needs no detailed proof For the first
(where Elijah is described by .\hab as the man eleven verses relate solely to this antithesis, and
tint -'trjubleth" Israel, ;. e. allows them to in the second and larger section of the chapter
suifer, brings them into calamity). Shall in- also there are added to the proverbs which refer
herit wind, i. e. with all his avaricious, hard- to the duties of justice for the most part only
hearted acting and striving will still gain nothing. commendations of merciful, and censures of
Comp. Isa. xxvi. 18; Hos. viii. 7. The fool be- cruel, hard-hearted conduct (vers. 17, 18, 24-26,
cometh servant to the wise in heart, that is, 29, 30). Those proverbs which have reference
this -same foolish niggard aud miser by his very to the lack of intelligent counsellors
(14), to in-
course is so far reduced that he must as a slave considerate suretyship (15), and to feminine
serve some man of understanding (a master not grace and purity (16, 22), take their place among
avaricious but truly just and compassionate). the precepts which enjoin righteousness in the
Comp. ver. 21. widest sense (in so far as wisdom in rulers is an
absolutely indispens.ible condition of prosperity
Ver. 30. The fruit of the righteous, i. e. that
in civil, and a wise economy and womanly honor
which the righteous man says and does, the re-
in domestic society). The separation of these
sult of his moral integrity, and not in an alto-
j
interspersed proverbs, it is true, renders it im-
gether specific sense, his reward, as Hitzig
possible to demonstrate within the section before
maintains (in accordance with Jer. xxxii. TJ).
Is a tree of life (comp. note on iii. 18),
us (vers. 12-31). any grouping as undertaken
according to a definite principle of classification.
a, growth from which there springs forth life
for many, a fountain of blessing aud of To that which is comparatively new in the
life for many.
dogmatical or ethical line, as presented in our
Umbreit, Elster and others
chapter, there belongs above all else the sugges-
unnecessarily repeat "fruit" ('">3) before the tion of a hope of immortality in ver. 7. With the
"tree of life" ("n ];;); "is a' fruit of the death of the ungodly all is over for him from ;

tree of life." And the wise man winneth the future life he has nothing more to hope; hf
souls, by the irresistible power of his spirit he has had his good here below in advance his re- ;

gains many souls for the service of God and for ward has been paid him long beforehand there :

the cause of truth. [The E. V. which has the awaits him henceforth nothing more than a
support of H., S., and M., here again inverts the cheerless, hopeless condiliun of unending pain,
order of subject and predicate, conforming to the " a fearful awaiting of judgment and fiery indig-
order of the original. The parallelism seems to nation that shall consume the rebellious" (Heb.
favor our author's rendering which is also that X. 27; comp. Luke xvi. 25 Matt. vi. 2, 16; vii.
;

of De W. and N. Both conceptions are full of 23; XV. 12, etc.). This is the series of thoughts
meaning and practical value. A.] Hitziq here
again alters in accordance with the LXX, sub-
which is inevitably suggested by the proposition
"with the death of the wicked hope perishes;"
the bright reverse of this here quite as distinctly
stituting DOT for D3T\: "but violence taketh as in the similar representations of the Psalms,
life" ZlEGLER, DODERLEIN, D.\THE, Ew-
(? !). especially in the 49th Psalm, which is so pre-
ALD transpose the clauses of vers. 29 and 30 into eminently important for the doctrine of the Old
this order: 29, 1st; 30, Ist; 29, 2d; 30, 2rl- Testament concerning immortality and future
*or arguments against this violent transposition ;
retribution, depicts the certainty that the right
 a ;

124 THE PROVERBS OP SOLOMON.

eous will attain to an eternally blessed life, 10-15); 3) to domestic life (vers. 1C~
life (vers.
certainty whose foundation is in God (comp. Ps. 31) therefore yu(i7(a privala, publica, cecono-
it is

xlix. 14, 15, and in connection with this HoF- mica.

;

Starke : The advantage which the pious
MANN, Schriftbew., II. 2, p. 467). Elster denies have from their piety, and the injury which the
that the sentiment of the verse points indirectly wicked experience from their, wickedness: 1)
to a life after death, because "according to the from righteousness and unrighteousness in busi-
doctrine of Proverbs the hope of the righteous ness iu general 2) from good and evil conduct
;

is already fulfilled in the earthly life" (comp. with respect to the honorable fame of one's
.ilso BRron, Weisheitshhre. etc., p. 117), But the neighbor (vers. 12. 13); 3) from good and evil
doctrine of retribution set forth in our book is government (vers. 14, 15) 4) from seeking or
;

(see below, remarks on xiv. 32) as far from being sontemnlng true wisdom (vers. 16-23) 5) from ;

an exclusively earthly one, limited to the present beneficence or uncharltableness (vers, 24-ol).
life, as that of the Psalms or the Book of Job Vers. 1-11. Melancuthon (on ver, 1); Weight
(comp. Delitzsch on .Job six. 2K sq. and also
; and balance are judicial Institutions of the Lord,
KiiNia, Die Unsterblichkcitslekre des Baches Iliob, and every weight is His work. But marriage
1 855). And as respects our chapter in particular, compacts also, political confederacies, civil coa>-
the two-fold allusion to the divine wrath (vers. paots, judgments, penalties, etc., are ordinances,
4, 23), and the assurance which is expressed of Divine wisdom and justice, and are effectively
altogether without qualification, that "the wicked superintended by God. -(on ver. 2)
Usually In :

will not go unpunislied" (ver. 21; comp. noies prosperity men become remiss both in the fear of
above on this passage), point with sufficient God, and also in prayer. If in this way God's
clearness to this conclusion, that to the religious fear is at length wholly stifled, men in their car-
consciousness of the author of our Proverbs a nal security allow themselves all manner of en-
retribution beyond the grave was an established croachments on the rights of their neighbor.
fact. The closing verse of the chapter, "Be- Experience has, however, taught even the heathen
hold, the righteous is recompensed on earth that certain penalties do by Divine ordinance In-
how much more the ungodly and the sinner! " is fallibly overtake such pride and arrogance when
by no means opposed to tliis view. For the main these pass beyond the bounds of one's calling,
stress here falls not upon the " on earth," but and they have therefore designated this law of
upon "the righteous" (comp. the exegetical ex- the Divine administration of tne world according
planation of the passage) and ii is not the cer-
; to which pride is the sure precursor of a speedy
tainty of a visitation of sin occurring within the fall by the expression adpaareia, "inevitability."
earthly life, but the certainty of such a visitation Comp. 1 Pet. V. 5 sq. [Arnot; God claims to
iu general upon the wrong committed on the be in merchandize, and to have His word circling
earth (by the righteous as well as the wicked), through all its secret channels. Bridges: Com-
that forms the proper substance and object of merce is a providential appointment for our so-
the expression. cial Intercourse and mutual helpfulness. It is

Besides these, characteristic utterances of our grounded with men upon human faith, as with
chapter that are of special dogmatical and ethi- God upon Divine faith. Jermtn: Such dperfect
cal signiticance are, the announcements concern- stone is a perfect jewel, and a precious stone in
ing the blessing which goes forth from wise and the sight of God. Ver. 2. Trapp The humble :

upright citizens upon their fellow-citizens (vers. man, were It not that the fragrant smell of his
10, 11, 14, comp. especially the exegetical com- many virtues betrays him to the world, would
ments on the last passage) concerning the seri- choose to live and die in his self-contentlug se-
;

ous injury which the h.-ird-iiearted and cruel crecy.] .1.

Lange (on vers, 1-3): Pride and
does above all to himself, especially when lie malignity are, so to speak, the first nurses of in-
leaves his own iiouse and his nearest connections justice In business, Ecclcsiast, x. 15, 16,
to suffer from his avarice (vers. 17, 29, comp. [Ver. 6. Trapp: Godliness hath many troubles.
1 Tim. V. 8); concerning the blessing of benefi- ;ind as many helps against trouble. Ver. 8.
cence, and the injurious and perverse nature of Bridges The same providence often marks Di-
:

avarice in general and of avaricious usury in vine faithfulness and retributive just Ice.] Geier
particular (vers. 24-26) and finally concerning
; (on vers. 7, 8) The righteous man is in the end
:

the life-giving and soul-refreshing power which surely free from his cross If it does not come
:

the conduct of a just and truly wise man lias, about as he wishes, then assuredly it does as is
like a magnet endowed with peculiar attractive most useful for him if not before his temporal
;

power and working at a distance (^ver. 30, comp.

Matt. xii. 30, the "gathering with the Lord")
death then in and by means of this.
10, 11).
(On vers.
The growth and prosperity of a civil

community is to be ascribed noi so much to Its
political regulations as rather to the prayers of
HOMILETIC AND PRACTICAL.
Its pious citizens, who therefore deserve above
Homily on the entire chapter. Not justice only, others to be protected, honored and promoted.
which gives and leaves to every one his own, but J. Lange (on vers. 10, 11). Pious and devout
love, which from spontaneous impulse resigns its rulers of a city or a land are a great blessing, for
own to others, and even for God's sake and in which we should diligently pray, lest God should
reliance on Him scatters it without concern, peradventure chastise us with t^'rannical, selfish,
this is the conduct of the truly wise. For "love ungodly masters.
worketh no ill to his neighbor; therefore love is Vers. 12-15. Geier (on vers. 12, 13): Taci-
the fulfilling of the law" (Rom. xiii. 10).
Comp. turnity Is never too highly praised, nor is it
Stocki'.k ; .Justice, as Solomon here commends it. ever thoroughly acquired. Disgraceful and in-
relates Ij to private life (ver.s. 1-Hj 2) to civil jurious as loquacity is, equally admirable is trua
;

CHAP. XI. 1-31. 12?)

reserve in speech.
(On ver. 14) The welfare of fortunes stands behind visible causes; Hebe-
:

a land does indeed by all means depend on wise stows His blessing upon the insignificant and in-
and faiihful counsellora yet to God, the supreme creases it. His curse upon the abundant, and it
;

source of all prosperity, must the highest honor wastes away. Thus every where it is the deeper
ever be rendered.
Rueuel (on ver. 14 in causes that determine advance in wealth or im-
Rohr's Predigermagazm): Means by which we poverishment. The blessing which we diifuse
all may work beneficially from our domestic upon among others turns to our account; he who wa-
the public life (by the fidelity of our action, by ters the dry land of others thereby brings ad-
purity of morals, love of peace, and a genuine vantage to his own.
religious sensibility).
[T. Ada.ms (on ver. 24): The
Von Gerlach (on ver. communication of this riches doth not impoverish

14): In the affairs of a city, a state, a society, the proprietary. The more he spends of his
we should look far more after the spiritual than stock, the more be hatb. But lie that will hoard
after the external means and appliances. the of his charity shall grow poor,
treasure
WouLF.iRTU (on vers. 9-15) The blessing which
: empty and bankrupt. .\rnot (on ver. 25): To
the pious confers even here, and the curse that be a vessel conveying refreshment from the foun-
goes forth from tbe sinner. tain-head of grace to a fainting soul in the wil-
Vers. 16-23. Zeltner (on ver. 16) Zealous as : derness is the surest way of keeping your own
tyrants are to acquire and keep their wealth, so spirit fresh, and your experience ever new.
diligent should the pious mau be in attaining and Tratp: Bounty is the most compendious way to
preserving his true honor, which is the fear of plenty, neither is getting but giving the best
God and virtue. [.Aknot (on ver. 17) In every : thrift. Chalmers: God in return not only en-
act that mercy prompts there are two parties, riches and ministers food to such as have wil-
who obtain a benefit. Both get good, but the lingly parted with Iheir carnal things, but in-
giver gets the larger share. J. Edwards (on creases the fruits of Iheir righteousness.]
ver. 19): Solomon cannot mea.n. temporal iXetiXh, Vers. 27-31. Starke (on ver. 27) The oppor-
:

for he speaks- of it as a punishment of the wicked, tunity to do good one should not let .slip from his
wherein the righteous shall certainly be distin- hands. Gal. vi. 10. If thou art always deferring
guished from them.] Geier (on ver. 17): The from one time to another, it is easy that nothing
gifts wliich have been received from God one should come of it
(On ver. 28) If thou wilt be
:

may enjoy with a good conscience, only it must and continue truly prosperous, then seek eagerly
be done with a thankful heart in the fear of God, the rigliteousncss of Jesus Christ, and not the
and in connection with it tlie poor may not be perisliable riches and pleasures of this world.
forgotten.
(On ver 18) The hope of the un-
:

For the object of their labor

(On ver. 30) To win gold and possessions is far
:

godly is deceptive. from being so great wisdom as to win souls and

they do not attain, because death suddenly over- deliver them from the way of destruction.
takes them (Luke xii. 19). Their accumulated [Trapp (on ver. 28) Pilches were never true to
:

wealth does not reach the heir of the third gene-

any that trusted to them. -Lord Bacon (on ver.
ration, they leave behind them an evil name, and 29) : In domestical separations and breaches
the worm of conscience concinually preys upon men do promise to themselves quieting of their
them. (On ver. 22) Extei'ntil physical beauty
:

without inner beauty of soul is like a whitewashed

mind and contentment; but still they are deceived
of their expectation, and it turneth to wind.
.J.

sepulchre, that within is fuU of dead men's bones, Edwards (on ver. 31): The persecutions of
Matih, xxiii. 27. [Flavel (on ver. 20): God God's people, as they are from the disposing
takes great pleasure in uprightness, and will own hand of God, are chastisements for sin. Bp.
and honor integrity amidst all the dangers which Jos. Hall (on ver. 31): Behold even the most
befall it.] Vo.\ Gerlach (on ver. 22): Personal just and holy man upon earth shall be sure of
beauty is like the mere ornaments of an animal, his measure of affliction here in the world; bow
attached <o it only externally, and often standing much more shall the unconscionable and ungodly
in sharp contrasi with itself; it is that within man be sure to smart for bis wickedness, either
which makes the man a man. Berleburg liihle here or hereafter.] Melaxcktuon (on ver. 31):
(on ver. 23): The righteous desire nothing hut If even the righteous in this life suffer correction
what is good, and are by God really made par- and affliction, which nevertheless tend to im-
takers of these things which they desire. The provement, how much more surely will they who
ungodly, on the contrary, instead of what they defiantly and fiercely persist in their sinful course
hoped for, are made partakers of God's wrath. be punished, if not in this life, then in the life to
V'ers. 21-20. Cra.mer: Almsgiving does not come (Luke xxiii. 31 1 Pet. iv. 18). Von Ger-
;

impoverish, as many men from lack of love sup- lach (on ver. 30) From the righteous there go
:

pose. Hasius Thougli God may not requite our

: forth life and blessing, as from a tree of life,
beneficence in every instance by increasing the wherefore he also gains ascendency over the souls
abundance of our possessions, yet He does in this of many, just as the tree of life was the oentre
that it contributes to our true welfare. Von of Paradise, and from it went forth the prosperity
Gerlach God as invisible regulator of human
: of the whole.
 : ; ; ;;; ; ; : ;

136 THE PROVERBS OF SOLOMON.

P) With reference to domestic, civil and public avocations.

Chap. XII.

1 He that loveth correction loveth knowledge

but whosoever hateth rebuke is brutish.
2 The good man obtaineth favor from Jehovah ;

but the man of wicked devices doth he condemn.

3 A man shall not be established by wickedness ;

but the root of the righteous shall not be moved.

4 A good wife is the crown of her husband,
but one that causeth shame is as rottenness in his bones.
5 The thoughts of the righteous are justice;
the counsels of the wicked are deceit.
6 The words of the wicked are a lying in wait for blood,
but the mouth of the upright delivereth them.
7 The wicked are overturned and are no more
but the house of the righteous shall stand.
8 According to his wisdom shall a man be praised
but he that is of a perverse heart shall be despised.
9 Better is the lowly that serveth himself,
than he that boasteth and lacketh bread.
10 The righteous careth for the life of his beast
but the sympathy of the wicked is cruelty.
11 He that tilleth his land shall be satisfied with bread
but he that followeth after vanity is void of understanding.
12 The wicked desireth the spoil of evil doers,
but the root of the righteous is made sure.
13 In the tra!isgression of the lips is a dangerous snare,
but the righteous escapeth from trouble.
14 From the fruit of a man's mouth shall he be satisfied with good;
and the work of one's hands shall return to him.
15 The way of a fool is right in his own eyes,
but he that hearkeueth to counsel is wise.
IG The vexation of the fool is at once known
but he that hideth offence is wise.
17 He that uttereth truth proclaimeth right,
but the lying tongue deceit.
18 Tiexe is that talketh idly like the piercings of a sword:
but toe tongue of the wise is health.
19 The lip of truth shall be established forever
but the lyiug tongue only for a moment.
20 Deceit is in the heart of those who devise evil,
but to those who give wholesome counsel is joy.
21 There shall no evil befall the righteous
but the wicked are full of calamity.
22 Lying lips are an abomination to Jehovah;
but they that deal truly are his delight.
23 A prudent man hideth knowledge
but the heart of fools proclaimeth foolishness.
24 The hand of the diligent shall rule :

but the slothful shall be obliged to serve.

25 If heaviness be in the heart of man it boweth it down
a good word maketh it glad.
 : ;

CHAP. XII. 1-28. 127

26 The righteous guideth his friend aright

but the way of the wicked leadeth him astray.
27 The idle catcheth not his prey,
but a precious treasure to a man is diligence.
28 In the path of righteousness is life
but a devious way (leadeth) to death.

GRAMMATICAL AND CRITICAL.

Ver. 11- 'DriT (This plural is cited by Bottcher, g 699, among the examples of that, ideally itendd and abitract,
which vividly and agreeably impresses the spirit, and therefore is fitly represented by a plural comp. 'IjyX,
; etc.]

Ver. 17.nj^OX n'3^ (comp. D'3T3 n"3", chap. vi. 19) is to be regarded as a relative clause. [BaTTCHEB. bow-
.ver, regards n"3' here and in vi. 19; xiv.M, xix. i, 9; Ps. xii. 6; xxvii.l2,as a Hiphil parlicipleof
peculiar form found
only in a few mstauces in connection with roots containing a labial that would closely follow the n
which is the ordinirv
prefix of the Hiphil participle. The omission of this givei a form approaching the Kal.O BGtTceEB objects to Ew.,u,'s
description of this as an intransitive Kal participle
(J 1C9, a), that this verb is not intransitive, etc. See J 994, 9 and
Ver. 28._An additional objection to the ordinary interpretation (see exegetical notes below)
the absence of
is Mappin
in the n of riJ ilj. which must nevertheless be regarded as a third pers. suffix referring to
'' nplX, "the way of its
'" ''^'
path."

which the wicked seek to direct others (DiSanri,

EXEGETICAL. comp. xi. 14), are in themselves deceitful and un-
1. Vers. 1-3. Three proverbs on the contrast real, and therefore lead solely to evil.
Ver. 6.
between good and evil in general. 'Whosoever The words of the wicked are a lying in

hateth correction is brutish. ^i'S, brutus, wait for blood, i. e., they mean malice, they
are the expression of a bloodthirsty and murder-
Btupid as a beast a peculiarly strong expres-
sion. Comp. chaps, xxx. 2
;

Ps. xlix. 10 Ixxiii.

;
ous disposition; comp. i. 11 sq.; xi.9. Altogether
needlessly Hitzig alters the phrase m-3iX to
;

22; xoii. 6. Hitziq prefers to read 'iff'S, which
^1 ^.'???. "are a snare for them." The mouth
alteration, however, appears from the passages of the righteous,

however, delivereth
just cited to be unnecessary. Ver. 2. The them,
that is, the righteous (comp. xi C),
good man obtaineth favor from Jehovah. may be also the innocent who are threatenedor it
by
For the use of this verb "obtain" (lit. "to draw the lying in wait of the wicked
for blood fcomp.
out") couip. iii. 13: viii. 35. But the man of xi. 9). [So WoRiisw. and Mi-enschkrJ. Ver. 7.
wicked devices doth he condemn, i. e., The wicked are overturned and are
Jehovah. Others regard the verb as intransitive,
no
e.g., the Vulgate, 'impie agit,"
more. The infin. abs. ']^3'n here stands em-
and now HiTZIO,

who finds expressed here the idea of " incurring phatically for the finite verb, and furthermore,
penalty." But for this signification of this Hip- for this is certainly the simplest assumption, in
hil there is wanting the necessary illustration an active or intransitive sense [comp. however in
general on this idiom Bottchee, ^ 990, <;. A.]
and support; and as evidence that the VJ^1X\
;

"the wicked turn about, then are they no more "

ni3t0 may be regarded as an accusative without [comp. the proverbial expression "in the turning
the sign flX comp., e. g., x. 11 ; Ps. Ivi. 8; Job of a hand "]. To regard it as a passive (Ew.\Li),
xxii. 29, etc. With ver. compare
x. 25,
Elsteb, Hitzig) [K., M., S.] is unnecessary;
this gives a stronger meaning than the poet pro-
and with the second clause in particular ver. 12
below. bably designed, i.e., "the wicked are over-
2. Vers. 4-11. Eight proverbs on the blessings
thrown " (or even "turned upside down," Hit-
and banes of domestic life, and on the cause of zig). The subsequent clause "and are no
both. Ver. 4. A
good wife is her husband's more " would not harmonize with so strong a
meaning in the antecedent clause, especially if,
cro^n. Literally, a woman of power, i. e.,
of moral power and probity, such as mani- as HiTzio supposes, the verb really designs to
fests itself in her domestic activity remind us of the overthrow of Sodom and Go-
comp. xxxi. ;

10; Ruth iii. 11. The "crown" or the gar- morrah (Gen. xix. 21). With the second clause
land (H'lDi^) is here regarded evidently as an comp. X. 25 Matth. vii. 25.
;

emblem of honor and renown, comp. the "crown Ver. 8. According to his wisdom. "sS
cf rejoicing " (orf^lnTOf rnvxi'/OFuc), 1 Thess. ii. [literally "in the face or presence of "], "in pro-
19: also Prov. xxxi. 23, i;8. But like a rot- portion to," "according to the measure of,"
as in
tenness in his bones is she that, causeth .ludges i. 8 and frequently

shame. Literally a worm-eating, i e., a ruin that is of a perverse
elsewhere. But he
heart shall be de- "
inwardly undermining and slowly destroying; spised, lit., "the crooked
heart," ;. e., the
in
Eomp. xiv. 30: Job iii. 16. Ver. 5. The perverse man, wlio does not see things as they
thoughts of the righteous are just; the are, and therefore acts perversely and injudi-
counsels of the wicked are deceit. ., i. ciously (Hitz[g).
the very thoughts of the pious, mueh more theii Ver. 9. Better is the lowly that serveth
their words and deeds, aim at simple justice and himself. With this
righteousness the shrewd counsels, however, by oant," comp.
use of "lowly, insigniti-
;
1 Sam. xviii. 23. The phrase


128 THE PROVERBS OF SOLOMON.

iS 13^1 the Targum, Aben Ezra, Bertheau, genitive being however possessive and not ob-
Elsteb [De W., N., S.], regard as expressing jective, i. c, such prey as evil doers take];

tliis idea, "aud he has at the same time a ser-

Ewalu however and Hixzio regard the passage
vant." But the parallelism demands the mean- as altogether corrupt, on account of the widely
divergent text of the ancient versions (LXX,
ing early given in the LXX, Vulgate and Syr.
versions [and now preferred by K., H., M., W.], Vulg., Syr.), and tlierefore propose emendations
*^ minislrans sibi ipsi,^' serving himself, which is
(Ewald, "the desire of the wicked is an evil
here evidently put in contrast with the foolish, net;" Hitzig, "the refuge of the wicked is
impoverished pride of birth mentioned in the crumbling cl.iy"). It is ctTtaiuly noteworthy

whether we retain the Masoretic that the LXX and Vulgate ofl'er a double render-
Bccoiid clause,
reading, or, with Ziegler, Ewalu and Hitzig, ing of the verse, first one that widely departs,
and then one less seriously differing from the
read '^ npi'l (participial). And lacketh form of the Masoretic text. With the second
bread. Com'p. With the ge-
2 Sam. iii. 29. clause comp. ver. 3, second clause. For the verb
neral seniimenl compare the passage which un- ]ri' it is probably not needful to supply as sub-

doubtedly grew out of this, Ecclesiast. x. 30. ject the word "Jehovah," which has been omit-
Ver. 10. The righteous careth for the life ted (Umbreit, Bertheau, Elster [Wordsw. (?)],
of his beast,
^. f., he knows how
his beast etc.) [nor with Luther, De W., E. V., N. and
feels, he concerns himself, he cares for his do-
mestic animals, does not allow them to hunger.
M.
(fruit)]
to supply
but, as
an object,
giveth or yieldeth
the instance in x. 24, to
in
;

[Arxot: When the pulse of kindness beats strong change the punctuation to the passive jr*.", or
in the heart, the warm stream goes sheer through iigain, to write \Ty (derived from 1^!^' , firmus 'fuit,
the body of the human family, and retains force
iomp. the proper name ]n"X) w-ith the Targum,
enough to expatiate among the living creatures
that lie beyond]. Comp. Ex. xxiii. 9, "Ye know Reiske, Hitzig [Stcaut], etc. Ver. 13. In the
the heart of the stranger," from which parallel transgression of the lips is a dangerous
passage it appears that Ziegler, Elstee, et'-.-, snare; i. e., he who seeks to ruin others by evil
speaking is himself overthrown in the same way.
are in the wrong in translating lysp here by
Bertheau proposes construe so as to give the
to
" hunger." For examples of this use of jhe verb
meaning "is a snare of or for the wicked," which,
i'l" "to know," in the sense of "to concern however, is contrary to the analogy of Eccles. ix.
one's self, to care for something," comp. also 12. After this verse also the LXX introduces
xxvii. -3; Gen. xxxix. 6; Ps. i. 6, etc. But the a peculiar addition consistiug of two clauses,
compassion of the wicked is cruelty, which, however, is probably nothing more than
lit., "is cruel."
With the whole proverb comp. an old gloss on the following verse; comp. Hit-
Ecclesiast. vii. 23. Ver. 11. But he that fol- zig on this passage.
Ver. 14. From the fruit of a man's mouth
lo'weth after vanity. D"P'7. is probably not
the designation of "vain persons," as in Judg. ix.
is he satisfied vrith good.
Lit., "from the
fruit of the mouth of the man doth he satisfy him-
4; 2 Sam. vi. 20 comp. 2 Kings iv. 3 (U.mukeit,
self with good;" !. c, it is the good fruit which one
;

Bekthead, etc.), but is to be regarded as neuter, brings forth in wise, intelligent, benevolent dis-
i. ., as an abstract, and therefore as meaning course, that results in blessing to him. Comp.
vain things, vanities, and, as the contrast witli In the second clause to good
xiii. 2; xviii. 20.
the first clause shows, specially " idleness, inac-
words good works are added, and as "returning
tion, laziness." Comp. the LXX, who have here
upon him" (comp. Ps. vii. IG) they are therefore
;

rendered the expression by fiaraia, but in the represented as being in a sense the personified
passage almost literally identical, chap, xxviii. bearers of reward and blessing. Compare the
19, by c,-[()A;/r in like manner
; SvMMAcnus
similar thought, referring however to future ret-
(airpayinv), Vulgate [otium), etc.
ributions, and therefore somewhat differently
3. Vers. 12-22. Eleven additional proverbs
expressed. Rev. xiv. 13, "their works do follow
with regard to virtues and faults in civil rela-
tions, e.-!pecially sins of the tongue and their op-

them." Vers. 15 and Ifi belong together, as
bulh refer to the fool and his opposite. The
posites. The Tvicked desireth the spoil of way of a fool is right in his eyes,^ own

evil doers, /. c, one wicked man seeks to
i. e., according to his own judgment (comp. iii.
deprive another of his gains, one of them is
7), which presents to him his own mode of action
evermore seeking the injury and ruin of ano- in a light favorable enough, although others may
ther, 80 that no peace prevails among them (Is.
ever so often, and in a way ever so convincing,
xlviii. 22 Ivii. 21) they are rather " by the con-
: ;
point out its perverseness. The exact opposite
flict of their selfish strivings ever consuming
of this is found in the conduct of the wise man,
one another." Thus, and doubtless correctly, Comp.
the willing listener to wise counsels.
Umbreit and Elster [to whose view K. gives a xiv. 12; xvi. 25; xxi. 2
The vexation of
Bertheau, following the
qualitied assent], wliile
the fool is at once known, lit., "is known
Targum, translates 11X0 by "net," and to illus- even on the s.niie day," i. e.. at once, after a short
trate the meaning thus obtained, compares chap, time (Vulgate, statim). In contrast with this
viii.35 [this is also the rendering of the E. V., passionate breaking out of the offended fool, the
which is followed by W., M., H.; S. renders wise man exercises a prudent self-control in a
"desireth an evil net," i. e., destruction, being seemly disregard of the insult put upon him, as
80 intent upon his evil deeds as to disregard the Saul once did, 1
Sam. x. 27. Ver. 17. He that
consequences N. renders in seeming agreement
;
uttereth truth proclaimeth right, <., always (.

with our author " the prey of evil doers," the gives utterance to that which is strictly just; so
 :

CHAP. XII. 1-28. 129

especially in judicial examinations as witness. 4. Vers. 23-28. Six proverbs which relate to
This " truth " (nj?ON) is subjective truth, fidelity the contrast between the wise and the foolish, the
to one's own convictions (TriaTi^, LXX), the op-
diligent and the slothful.
With reference to the
first clause of ver. 23 compare x. 14, 17 with the
posite to the lies which characterize the false ;

witness; comp. xiv. 5, 1^5. second clause, xiii. 16; xv. 2. Ver. 24. The
Ver. 18. There is that talketh idly, as hand of the diligent will rule; but tha
though it were thrusts of a sword, lit., "like slothful will be obliged to serve. With
the first clause compare x. 4; with the second,
piercings of a sword. or "like knife thrusts"
'

(HiTziG); i. e., he breaks out with speeches so xi. 2'J. nTD"* "slothful," is doubtless an adiec-
inconsiderate and inappropriate, that the persons tive belonging to the noun (hand), and not an T
present feel themselves injured as if by sharp abstract substantive "sloth," standing here for the
thrusts. This rude and inconsiderate babbling concrete, 'the sluggard," as .1. D. Miciiaelis,
of the fool is here fitly described by the verb UouERLEiN, Bertheau and Elster suggest.-'
n02, which is equivalent to NI33, used in Lev. v. Will be obliged to serve," literally, "will be
T T T T
4 Numb. xxx. 7 Ps. cvi. 33 (of speaking hastily,
: for tribute, for service," i. e., will be forced to

;

rnshly, unadvisedly). But the tongue of labor as one owing tribute.

Ver. 25. If trou-
the wise health. is
Medicine, healing" ble be in the heart of man it bo'weth it
(coiup. iv. 22), forma here an exceedingly apjn'o- down. The sufBx attached to the verb seems
priate antithesis to the inwardly wounding effect like tliat connected with the parallel verb, which,
of the inconsiderate babbling mentioned before. moreover, rhymes with this, to refer to the noun
Vers. 10. But the lying tongue only for a "heart," and this as a synonym with tbi)!

moment. Literally, till I wink again, till I "soul." has here the force of a feminine.
complete a wink of the eye;" conip. Jer. xlix. 19 [BoTTCHER,
g 877, e, cites this among the exam-
and 1. 44. This is therefore a detailed poetical ples of the u^e of tlie fem. singular as a neuter
circmnlocution for the idea of a little while, an with reference to objects named before but con-
instant (Is. liv. 7): the verb here employed ceived of as neuter.
i>'"J"in) is a denominative derived from i'JT A.]
See also Green, | 197, b
In this connection it is indeed remarkable
a wink. Deceit in the heart of those Twho
is that njXl (trouble), also contrary to its natural
devise evil. Deceit, malignity" (comp. gender, appears here construed as a masculine.
ver. 17,second clause) might here be made anti- Mfiice tlie varying views of many recent exposi-
thetic to "joy," because the necessary effect of tors, y, that of Umbreit and Elster; "if
<?.

deceit is sorrow and trouble. Therefore this trouble be in a man's heart, let him repress it
noun nolo is not to be transformed to ni"l3 T
.

(the sorrow) ;" or that of HiTZio, who refers the

T ; _ : I

bitterness (Houbigant), nor to be interpreted by suffixes of both these verbs to (he noun "hand"
"self-deception," or by "joy in evil" (Sc/iar/eii- of the verse preceding, and accordingly renders
freiiile) with Umbheit. But to those who (at the same time in a peculiar way reproducing
give wholesome counsel is joy. The the rhyme)
common rendering (as also that of U.mbreit, Kl- " Is sorrow in the man's heart, he bends it (/. e.,
STEU, c/c ), is "who counsel peace;" comp. the the hand, down).
old reading of the LXX, ol fiovAoftevoi. elpijvijv^ and But if gladness, he extends it."

the(Iprfi'o-K-moi of Matth. v. 9. But UilU is here [tliTzir.'s rhyme is made with the verbs sen/cet
tobe taken in the general sense of " welfare, that and sckwenkef, which are rather violent equiva-
which is salutary," as, for example, in Ps. xxxiv. lents to the Hebrew terms, but are perhaps fairly
14; xxxvii. 37. The special signification matched by bends and exicnds, or abases and
"peace" would not correspond with the evil" raises. A.] In favor of the rendering which we
of the first clause, which is nowhere equivaleiit prefer are the old versions, and among recent ex-
to strife, division (not in Judges ix. 2o, as Um- positors ROSENMUELLEK, DaTHE, DoDEBLEIN,
Br.EiT thinks). The "joy" of the well-meaning EwALD, Bertheau.
counsellor is furthermore probably to be con- Ver. 2ti. The righteous guideth his
ceived of as one to be found in the heart, the in- friend aright. Tue verli '^^}\ Hiphil of T^H
ward cheerfulness and happy contentment of a (which is cquiv.alent to l-p), means " to set right,
good conscience (as HiTzio rightly maintains toguitleto the right way, odr/yeh' ;'^ ^10 is then
against BERTtiEAU and others). equivalent to J^*^, friend, companion, as in Gen.
Ver. 21. No evil befalleth the righteous.
-For this verb (Pual of njX) comp. Ps.
xxvi. 26; Judges xiv. 20; xv. 0. [So Gesen.,
Riiu., FiTKBST, EwALD, Bertueau, K., S., M.
xci. 10; Ex. xxi. 13.
lo. (IN here signifies not i
and W.] Uthers, especially LtiTHER, M. Geier,
"sin," but 'evil, misfortune, calamity," like the etc., following the Chaldee version, regard lil'
parallel term in the second clause, or the nyi in as an adjective followed by the object of compari-
^ T T
the 91st Psalm cited above.
With respect to the son "better than his friend is (or fares) the
:

sentiment, which naturally should be regarded righteous man." [So the E. V., which is followed
as a relative truth, not as unconditionally illus- by Notes]. Others still, like Datue, J. D. Mi-
trated in every experience, comp. chap. x. 3; xi. CHAELis.ZiKGI.Enarid Hitzig (the latter changing
23 xii. 2, 3, etc.
:
With ver. 22 compare xi. 20. the verb to ip^), read in^'^lO, ' his pasture," and
It is unnecessary to alter the plural 'Uy into the so reach the meaning " the righteous looketh af-
ter his pasture," i. e., his path in life. It seems,
siugular ni?j> (with the LXX, many MSS., HiT- however, altogether needless to depart from thij
xio, etc.). above explanation, which is grammatically ad"
9

130 THE PEOVERBS OF SOLOMON.

inissible, and meaning which agrees well the predominating reference of the third main
jrives a
with that of the second clause
But the wray group (vers. 12-22) to sins of the tongue or lips,
of the wicked leadeth them astray; them, leads us to regard social or civil life as the special
i. e., the wicked. The construction is the same department here chiefly contemplated. Still this
as in chap. xi. 0, and probably also xii. (J. classification is after all only a general one, and
Ver. 27. The slothful catcheth not his proverbs of a more general moral tendency and
prey. " The slolhtul," properly here again an bearing, like those contained in the introductory
adjective, "idle' hand, expresses the idea of group (vers. 1-3) are interspersed through each
I

eloth, and then, as an abstract for the concrete, of the three large groups (e. g. in vers. 5, B, 12,
stands for "the sluggard, the slothful." 'il^n 21, 2(j, 28); these therefore show the impossi-
bility of carrying through a division of the con-
then, an diraf Afjo/ifi'oi' in the Old Testament, is
tents of the chapter according to definite and
explained by tbe Rabbins, following the Aramean
clearly distinct categories.
( Uan. iii. 27), by "to singe, to roast;" therefore
Berthe.iu, e.g., still translates "the slothful
Moral truths to which an emphatic prominence
is given are found in the very first verse, on which
ro.asteth not his prey," and then supplies the
.dea, "because he is too lazy to catch it." [M. Umbreit pertinently remarks, "The thought
seems. weak, and to a spirit practised in reflec-
:idopts this explanation, and S. doubtfully.]
tion hardly worth recording, yet on its truth
i)tliers, more simply, and in conformity with the
rests the possibility of a spiritual progress in
old versions, render "the idle man catcheth not
the human race, its development to a higher
his game " [so K., H., and N.], for which signifi-
oitlon of hunting, catching, seizing, HiTZio cites
humanity one might even say, the very condi-
;

l>;xical analogies from the Arabic. [Fueest, tions of history lie in that proverb." Again we
find them in ver. 10, a proverb which sets foith
criticising this interpretation, and defending the
that tender care for animals as man's fellow-
other, urges 1) th.at not to catch game is no sure
creatures, which impresses itself on so many
sign of laziness, and 2) "his prey" must be .al-

ready in hand -\.] But a precious treasure other passages of the Old Testament, e.g. Ex.
to a man is diligence. To reach this meaning XX. 11;
xxii. 29, 30; Lev. xxii. 27; Deut. xsii.
6 sq. XXV. 4; Ps. xxxvi. 6; civ. 27: cxlv. 15 sq.;
it is necessary either to take "Oil exceptionally
;

cxlvii. U; Job xxxviii. 39 sq. xxxix. 5 sq. ; ;

in the abstract sense of diligence, or with C. B.
Jonah iv. 11, etc.*
MicH.\ELis and Hitzig to read as an infinitive
We find like important truths in ver. 13, ns
Vnn, " to bestir one's self, to show one's self also in general in all the proverbs that relate to
diligent." Others, like Kohleb, U.mbiieit, the right use of the lips and tongue (compare
Slstek, etc., resort to a partial transposition of besides vers. 14, 10-19,22, 25); so also in the
the words, yielding the meaning "but precious commendation of a willingness to receive good
treasure belongeth to the diligent man
" an al- counsel, ver. 15, with which we may appropri-
teration which is favored in advance by the Sy- ately compare Theoonis, Gnom., V., 221-225
riac version, and to some extent also by the (see the passage in Umbreit, p. 158) and ;

LXX. again in the admonition to a wise self-command
Vcr. 28 But a devious way (leadeth) to and presence of mind under experience of injury,
death. This is doubt less the interpretation to be ver. Hi, with which should be compared admo-
given with HiTZiii clause; for in Judges v.
to this nitions of the New Testament against persistent
li; Is. Iviii. 12, n^'flJ in fact signifies (in contrast anger and heat of passion, such as Rom. xii. 19;
with mS) a crooked winding by-path, and the Eph. iv. 2(5, 31 James i. 19, 20, etc. li has
;

already been made evident that the concluding

modification of "TS to '^X seems the more justifia-
verse of the chapter (ver. 28, 2d clause) unlike
ble in proportion as the combination on which chapter xi. 7, probably contains no hint of a
the ordinary rendering rests is otherwise un- hope of immortality.
known (niO-bx as equivalent to niD-X7) " and ;

HOMILETIC AND PRACTICAL.

the way of its path is not-death" (which is to
be understood as "immortality," Ewalu, Um- Homily on the entire chapter. On the true
UREiT, Elsteb E. v., N., S., M.], elc).
[K., wisdom of the children of God, as it ought to
furthermore, the form of expression (\y^ before appear 1) in the home, under the forms of good
discipline, diligence and contentment; 2) in the
ni'ilJ) indicates plainly that to the second of
state or in the intercourse of citizens, under the
Ih'eterms employed not its ordinary sense, but a forms of truthfulness, justice, and unfeigned
ouite peculiar signification, a quasi adjective im- benevolence (ver. 12-22) 3) in the Church or in
;

port is to be given. [Hodgson and Holden ex-

the religious life, as a progressive knowledge of
press a decided preference for this view]. With God, a diligent devotion to prayer and striving
the general sentiment of the verse compare x. 2 ;
after eternal life (vers. 23-28).
Comp. Stocker:
xi. 19. On true discipline; 1) its general utility (vers.
1-8); 2) the blessing on those who receive dis-
DOCTRINAL AND ETHICAL. cipline, and the curse on those who bate and
despise it (vers. 9-10); 3) comprehensive repeti-
The contrasts between diligence and indolence, tion of wliat has been taught concerning the
which present themselves as
wisdom and folly,
Starke:
of the second and saluiariness of discipline (vers. 17-28).
the strongest characteristics
fourth of the groups of verses found in (his
On the injurious nature of ungodliness and
the proverbs of these
tiiapter, lead us to refer * Cunip. ZdCKLKR, Ttifnlogia NaturaH^; Entwur/ eintr y

groups mainly lo private or domcslic lifc.-while tematuc/ien ^'uturphilosopftie, etc., I , pp. 5;iJ sq.

;
:

CHAP. XII. 1-28. 131

the utility of piety; 1) in general (vers. 1-3); look into a wicked heart, they stay not there, as
2) in particular, a) in the marriage relation those that like not their lodging.
There is a council in heaven will dash the

(On ver. 7):
(ver. 4) b) in comnioii life (vers. o-iS) c) in the
; :

care of cattle and in agriculture (0-11); d) in mould of all contrary counsels upon earth.
the use of the tongue (12 23 e) in attention to
; (On ver. 11): Sin brought in sweat (Gen. iii. 19),
one's calling (24-28).
Calwer Haiulbuch: The and now not to sweat increaseth sin. Lord
heart, the action and the speech of the fool and Bacon (on ver. 10)
The tender mercies of the
:

the wise man.

or, of the life that is to be found wicked are when base and guilty men are spared
in the way of righteousness, and the ruin that that should be stricken with the sword of justice.
is to be found in tiie way of ungodliness. Pity of this sort is more cruel than cruelty
Vers. 1-3. Geier:
No one is so perfect that itself. For cruelty is exercised upon indivi-
he might not sometimes fail, and consequently duals, but this pity, by granting impunity, arras
need a chastisement not only on the part of God, j
and sends forth against iunocent men the whole
but also on the part of men.
(On ver. 3) He
who by faith and love is rooted in God (Eph. iii.
: army of evil-doers. Chalmers (on ver. 10)
The lesson is not the circulation of benevolence
:

17) will not possibly ever be rooted up by any- within the limits of one species. It is the trans-
thing; Ps. Ixxiii. 2-5; Jobnx. 28. St.^rke It : mission of it from one species to another. The
is better to be with true sympathy ch-istised by first is but the charily of a world. The second
a just man, than to be deceitfully praised. is the charity of a universe].

Berleburg Bible:
He who sutfers himself to be Vers. 12-22. Melanchthon:
In everything
guided comes constantly nearer to wisdom, i. e. are we exhorted to good, and to striving after
to Christ, and for such a one His fellowship with truth, in the knowledge of God, in science and
all its blessedness stands open VoN Geblacu arts, in all honorable occupations and compacts
(on ver. 1);
All that raises man above the brute and because truthfulness belongs to the most
is secured to him by training, by the wholesome glorious and eminent virtues, therefore the vice
discipline of his parents and teachers.
ver. 3) : The ungodly has no ground
(On
in

which he
opposed to it is condemned in strong language,
and pronounced (ver. 22) an offence and abomi-
is rooted, no stability in assaults from without, nation in the sight of God. Osiander: AVe
while the righteous man is rooted in the eternal use the gift of speech rightly when we employ
nature of the Creator Himself. Hence the it to God's glor}' and to our neighbor's benefit.

righteous man is a tree by a river's side, a

Zeltner: As one has here used his tongue,

house on a rock, the ungodly, however, is a whether for good or evil, he will hereafter be
fleeting storm-cloud, a tree in a dry laud, a recompensed. Truth is a daughter of rigliteous-
house built on the sand, and even chaft' that the ness ; apply thyself diligently to this, and thou
wind driveth away, Ps. i. 3 sq.; Isa. xliv. 4, etc. hast the true witness in thyself that thou art of

[Arnot (on ver. 1): The fool casts aw.ay the the truth and a child of God (1 John iii. 18, 19).
precious because it is unpalatable, and the wise Fidelity and veracity have indeed in the world,
man accepts the unpalatable because it is pre- whose watchword is only hatred, a poor reward;
cious. Nature hates reproof; let grace take the but so much the more precious are they in the
bitter potion and thrust it down nature's throat, sight of God (Ps. XV. 1, 2). [.-Vrnot (on ver. 13)
for the sake of its healing power. .\. Fuller When a man is not true, the great labor of his
(on ver. 1):
He, and he only, that loves the life must be to make himself appear true; but if
means loves the end. The means of knowledge a man be true, he need not concern himself about
are "instruction in what is right, and "re-
"
appearances. Trapp (on ver. 20): Such coun-
proof" for what is wrong. He who is an enemy sellors shall have peace for peace: peace of
to either of these means is an enemy to the end. conscience for peace of country]. On ver. 20,

Bridges (on ver. 3): Firm and unshaken is Tischer (in Zimmerman's " Sotmtagsfeier," 1835,
the condition of the righteous. Their leaves may No. 41 ) :

Every one can become acquainted with
wither in the blast. Their branches may tremble
in the fury of the tempe.st. But their root the
himself from his social intercourse.
ver. 22):
[SotTTH (on
A lie is a thing absolutely and intrin-
true principle of life shall not be moi'ed~\. sically evil it is an act of injustice, .and a vio-
:

Vers. 4-11. Geier (on ver. 4): By vicious lation of our neighbor's right. The vileness of
conduct a woman destroys her husband as it its nature is equalled by the malignity of its
were with subtle poison, but even then harms effects; it first brought sin into the world, and is
herself the most. Zeltneb (on ver. 4): He since the cause of all those miseries and calami-
who will enter into the marriage relation should ties that disturb it; it tends utterly to dissolve
begin with God, with hearty prayer, sound re- and overthrow society, which is the greatest
tlection, and devout purposes, lest he be com- temporal blessing and support of mankind it
;

pelled afterward bitterly to bewail his folly, lias a str:inge and peculiar efficacy, above all
Tob. viii. 4 sq.
(On ver. 9) An honorable life
:

in narrow circumstances is much better and

other sins, to indispose the heart to religion.
is as dreadful in its punishments as it has been
It

more peaceful, and besides not subject to so pernicious in its effects].

many temptations, as when one lives in ever so Vers. 23-28. Hasius
The ordinary modes
:

high a position in the view of the world. To of acquisition are always the safest and best.
make a great figure and to aim at being great is Him who loves crooked ways and devices we
the ruin of many a man, Tob. iv. 14 Ecclesiast. ; never find prospering; but those who walk in
iii. 19, ZO.~Wiirtemberg Bible (on ver. 10) : The ways of innocence and justice, cannot become
brute has no one that can do him good but man ; unsuccessful. Osiander:
Follow thy calling
^

tlierefore treat it kindly, with reason and mode- in the fear of God and with diligence, and thy
ration [Trapp (oq ver. 5):^If good thoughts possessions will be with God's blessing richly

132 THE PROVERBS OF SOLOMON.

multiplied. Starke :
He who squanders time, with friendly words; yes, consolation is then
I

shuns and burfes his pound in a napkin, is often in itself help because it leads to God, the
toil
unworthy to dwell on earth (Luke xix. 20, 24). true helper in all need! [Trapp (on ver. 27) :

WoHLFARTH (oH ver. 25); The friendly word. Jabal and Jubal, diligence and complacence,
Where we can help by actual deeds, such real good husbandry and well contenting sufficiency,
help is by all means better than mere consola- dwell usually together. Chal.mers (on ver. 28):
tion in words. If however the means for such
The deeds of the hand have a reflex influence
aid are wanting to us, if the evil is of such a on the state of the heart. There is life in spi-
sort that no human help whatever is possible, ritual-mindedness; and it serves to aliment this
then it Is a double duty to cheer the depressed life to walk in the way of obedience].

y) With reference to the use of temporal good, and of the word of God as the highest good.

Ch.^p. XIII.

1 A wise son hearkeneth to his father's correction,

but a scoruer to no rebuke.
2 By the fruit of one's mouth doth he enjoy good,
but the delight of the ungodly is violence,
3 He that guardeth his mouth keepeth his life,
he that openeth wide his lips shall be destroyed.
4 The sluggard desireth, but without the satisfying of his desire,
but the desire of the diligent is abundantly satisfied.
5 Deceit the righteous hateth,
but the ungodly acteth basely and shamefully.
6 Righteousness protecteth an upright walk,
but wickedness plungeth into sin.
7 One maketh himself rich and hath nothing,
another professeth to be poor yet hath great riches.
8 A ransom for a man's life are his riches,
but the poor heedeth no threatening.
9 The light of the righteous rejoiceth,
but the lamp of the wicked goeth out.
10 By pride cometh only contention,
but wisdom is with those who receive counsel.
11 Gain through fraud vanisheth away,
but he that gathereth by labor increaseth it (his gain).
12 Hope deferred maketh the heart sick,
but desire accomplished is a tree of life.
13 Whosoever despiseth the word is bound to it,
he that feareth the commandment is rewarded.
14 The instruction of the wise man is a fountain of life
of death.
to escape the snares
15 Kindly wisdom ensureth favor,
the way of the ungodly is desolate.
16 The prudent man doeth all things with understanding,
but a fool spreadeth abroad folly.
17 A
bad messenger falleth into trouble,
but a faithful mes.senger is health.
18 Poverty and shame (to him) that refuseth correction |
he that regardeth reproof is honored.
19 Quickened desire is sweet to the soul,
and it is abomination to fools to depart from evil.
20 Walk with wise men and become wise!
i)Ut whoso delighteth in fools becometh base.


CHAP. XIII. 1-25. 138

21 Evil pursueth sinners,

but to the righteous God repayeth good.
22 A good man leaveth an inheritance to his children's children,
and the wealth of the sinner is laid up for the just.
23 The poor man's new land (yieldeth) much food,
but many a one Is destroyed by iniquity.
24 He that spareth his rod hateth his son,
but whoso loveth him seeketh correction.
25 The upright eateth to the satisfying of his hunger,
but the belly of the wicked shall want

GRAMMATICAL AND CRITICAL.

Ver. 2. [The
literal rendering is "/fte 5oti/ o/ (/le 7ict?ti (shall feed nponl violence.** Subetantially this rendering hi
given by the E. v., by H., N., S and M. Zockler [see exes;, uotesj regards this verse as
, conveying the two ideas that
violence is the wicked man's delight, and that it is his recompense. lie I'eeds on it while he lives, and dies by it. Con-
ceiving the former to be the more prominent idea here be gives to \^ii} a secondary and figarative meaning, the lonff-

ing, the delight.We think that he has lost rather than gained by this refining. A.]
Ver. According to the Masoretic punctuation the clause would be literally rendered " His soul the slnggard'e
4.
longeth [strongly desiretbj, and there is nothing," [" His appetite." Z.] The suffix in lU/SJ would then stand pleonaati-
tally before theappended genitive 7V V [as e. ^. Num. xxiv. 3; Deut. xxxii. 43] ; T'Xl would however be introduced as
T ' -T
a parenthesis between the predicate and the subject, and would express substantially the idea "without satisfaction,
without finding anything." It appears simpler and less forced, however, to change the punctuation as Uitzio does, thus:
S^f^l liySJ rXI 'niXnO) in which cose K'SJ receives the meaning by metonymy "object of desire " (comp. Ph.

XXXV. 25; and the meaning of the whole clause is aa in our version.
Isa. Iviii. 19),
Ver. 5. [U?^X3^i which Z. regards aa equivalent to ly'^^ Bott. (see g 1147, C. t.) regards as substituted for it by a
: T
mere interchange of weak and kindred consonants. The VL-rbs are nearly related, 1^X3 being used of that which in
o^ensive to the sense of smell, t^l^ of that which changes color, by turning pale or otherwise. The one describes mis-
(unduct as offensive, the other as shameful. A.]
Ver. 9. The verb !ly^^ seems to form a designed accord with n?3t!/^ ; comp. xii. 25.
'
T : T :
,
Ver. 11. [The different renderings grow partly out of different conceptions of the meaning of the noun /27) and
partly from different syntactical constructions. 7371, originally " breath," then " nothingness " or " vanity," is by most
interpreters tak^n in some metaphorical sense. The rendering of the E. V., followed by ,is ambignous, "by or through H
vanity." M. and St. render ' without effort ;" Fd erst agries wiih Z. in giving it an ethical meaning, that which ia
morally nothing, nothing right, nothing good. It so desci ibe-i fraud and iniquity. Gesen., Noyes, etc., retain the primi-
tive meaning, and treat the TO as comparative. See xeg. Notes. A.]
Ver. 15. [The rendering of 3lD~7DU' i^ ^^^ E. V., is again ambiguous: "good understanding." H., N., S., M. agree
substaatially with interpreting the phrase as descriptive of prudence or discretion joined with kindness.
Z., Others, e. g.
FnER8T,give it, with less probability, the passive meaning of "consideration" or "reputation." A.]
Ver. 16. Instead of ~7J) we should read 7^, in accordance with the correct rendering of the Vulg. : Astutus omnia
agit cum consilio. [The English commentators without exception, so far as we know, follow the E. V. and the LXX. trans-
late according to the pointing ^f the M.is. text: TTasTravovpyo<:; "every wise man," e^c. Z.'s rendering is certainly moie
forcible, and justifies the vowel cliange. A.]
Ver. 19. [The weight of authority has been decidedly against the author's conception of the poetic nTlJ. Gesen.
T : ,

and FuERST are against him, as well as the commentators citfd. Kamph. may be added to those who agree with Z. in
reii'iering thisNiph. participle "become" as meaning "come into being," " developed," while the other conception is that
it describes what has been "completed, accomplished." Comp. ver. 12, 6, "desire that bath come.' which is generally
understood to be satisfaction. We cannot think that the proverb relates to the pleasure of desiring, but to that of being
satisfied. The 2d clause is by H. regarded as an inference, "therefore," etc.; E. V, N S., M. re^jard it as an antithesis ,

notwithstanding their certain disappointment fools cling to evil. K. shapes tlie antithesis dilferently: "a new desire is
pleasant to the soul, but if it be evil fools abhor to renounce it." Z.'s view appears in the not s A.]
Ver. 20. [For the imper. use of the inf. abs. see Grken 268, 2 and grammars generally. l?i'^^ Niph. Iraperf., more
distinct than ^*^^ which might be a neuter Kal. Bott. ^ 1147, A. A.]

partly from the difficulties, often utterly insu-

perable, which meet the attempts to point out
EXEGETICAL.
real divisions at the beginning and end of the
1. With chap, xiix Hitzig would have a new several alleged groups of verses. It appears
section comtiience, extending to chap. xv. 3J, further from the fact that here again it is neces-
anu consisting of three subdivisions of symme- sary to stamp as spurious one verse at least (xiii.
trical structure. The first of these subdivisions 23), a violent critical expedient to secure the sym-
would be chap, xiii., consisting of four groups metrical relation of groups that is demanded.
of six verses each; the second, chap, xiv., five Comp. above, Exeget. notes on chap, x., No. 1.
groups of seven verses each; the third, chap. With respect to the groups of verses that do
XV., four groups of eight verses each
altogether develop themselves with satisfactory distinct-
91 verses, precisely the same number as the ness, and in general with reference to the order
preceding Section {chaps, x. xii.) contained. and progress of thought in the chapter before
How arbitrary these assumptions are appears us, see the Doctrinal and Ethical notes.


184 THE PROVERBS OF SOLOMON.

2. Vera. 1-3. Three introductory proverbs, preposition (comp. xix. 13). The old versions,
general in their import. A
'wise son heark- and among modern expositors Bertheau,
eneth to his father's correction. In tliia [FuERST, H., N., M., S.], take the object as an
" from
tirst clause we must supply " hearkeneth abstract for the concrete, and therefore translate
the second as predicate. The conception of " wickedness overthroweth sinners," by which
others, e.g. 3. 1>- Michaelis, Bertheau, etc.: A rendering a more exact parallelism between o
wise son is his father's correction, i. e. the object and 6, it is true, is secured.
of his correction,
is less natural on account of its Ver. 7. One maketh himself rich, and
harshness. Parallel to the milder expression
hath nothing at all. Comp. xii. 9, a maxim,
"instruction, correction" (1D10) in clause a, which, like the one before us, is aimed at foolish
pride of birth and empty love of display on the
we have in b the stronger term "rebuke"
part of men without means. The " boasting one's
(mi?J, as in xvii. 10). No rebuke, no threaten-
self" there corresponds with the "representing
ing, no earnest enforcement of law makes any one's self rich " here. Comp. also the similar
impression on the "soorner" (i. 22; ix. 7), the proverb of the Arabs, in Meidani, III. 429.
heedless reviler of religion, who has long ago [The second clause is differently understood;
thrown aside all childlike piety, and reverence W. interprets it as referring to the "being rich
for the holy. With ver. 2. clause a, comp. xii. in good works, and sacrificing all worldly things
14; with b comp. x. 6. The delight of the for God and His truth." So Holden ; while
ungodly is violence, (. e. the eager desire Trapp, Bridges, N., S. and M. regard the clause
ttyUJ) of maliciously disposed sinners is for as referring to the deceitful concealment of

violence (DOn), which they wish to exercise riches. The parallelism requires this view. A.]
upon others, and which therefore in turn recom-
Ver. 8. A
ransom for a man's life are his
riches, ;. e. the rich man can and under certain
penses them. " Violence," therefore, stands
circumstances, as e. g. before a court, or when
here with a twofold meaning [active and pas- taken captive by robbers or in war, must employ
sive] as in chap. x. 6.

[See Critical Notes].
Shall be destroyed. nnno, ruina, "destruc-
his wealth for his ransom. But the poor
heedeth no threatening, i. e. no warning or
tion," just as in ["Take heed that thy
x. 14.
tongue cut not thy throat;" an Arabic proverb
threatening however sharp ("rebuke" as in
ver. 1) will be able to force anything from him
quoted by Trapp from Scaliger, Arab. Proo. who has nothing: the poor is deaf to every
i. 75. A.] threat that aims at the diminution of his posses-
.3. Vers. 4-12. Nine proverbs relating mainly sions, for " where there is nothing, there the
to the worth and right use of wealth. The Emperor has lost his rights." The spirit of this
sluggard desireth, but writhout the satis- maxim, in itself morally indifferent, seems like

fying of his desire. [See Critical Notes].
But the desire of the diligent is abundant-
that of the similar proverb, chap. x. 15, to be
directed to the encouragement of industry, and
ly satisfied, literally, "is made fat," couip. xi. of some earthly acquisitions though they be but
25.
Ver. 5. Deceit the righteous hateth. moderate. Elster is certainly in the wrong,
in holding that the proverb depicts, not without
1pE("'15"' appears to be not " word of falsehood,"
a shade of irony, "the advantages as well of
deceitful language (Umbreit, Bertheau), but a
great wealth as of great poverty." Against
designation of everything falling under the cate-
various other conceptions of the verse, especially
gory of the deceitful ("^31 being therefore equiv- of clause 6, comp. Bertheau in loco. [Holdem
alent to irpnyfia) comp. Ps. xli. 9 Isa. xliv. 4;
; ;
construes interrogatively " Doth not the poor,"
it means therefore lies and frauds, deceit. But :

etc , understanding it of the helplessness of the

the ungodly acteth basely and shamefully. poor N. and M. understand it of the safety of
;

[See Critical Notes]. t^'N^^, lit., "maketh of- the poor in his poverty W. of his light-hearted
;

fensive, stinking," stands here as equivalent to independence; S. of the viciously or heedlessly

ty"3', "acteth basely, or causeth shame ;" comp. poor, whom nothing can arouse to virtuous in-

chap. xix. 26. The Hiphil form T3n\ which is

dustry.
A.]
Ver, 9. The light of the righteous burn-
found also in the parallel passage, here has an
eth joyously. The verb is here intransitive:
active meaning, "acteth shamefully," while in "is joyous, i. e. burns brightly, with vigorous
Isa. liv. 4 it stands as passive cometh to shame,
:
blaze." HiTZiG rightly directs attention to the
or is put to shame. [So the E. V., H., N and ,
fact that the same root (nDty) in Arabic signifies
M., while S., K., elc, give the causative render-
ingA.].
to "laugh, or sport.
'

But the lamp of the
wicked goeth out. The "lamp" oi the wicked
Ver.Righteousness protecteth an up-
0.
(^p) does notseem to be emphatically contrasted
right walk, lit., "innocence of way." an nh-
siract for the concrete, and therefore equiva- as a dim night lamp with the bright light of Iho
walk uprightly" (comp. x. 29)
lent to "sucli as righteous, but is probably a simple synonym of
But wickedness plungeth into sin. Wick- "11f< determined by the parallelism comp. Job ;

edness (H^tyi), literally, "perverse, malicious xviii. 5, 6 xxi. 17 xxii. 28 xxix.

; ; ; 3.
Ver. 10. By pride cometh only conten-
iisposition " describes that evil state of the heart
tion. "Only" (pi) although in theHebrew put
which necessarily leads to sinful action (HNDn).
first in the clause, belongs nevertheless to the
The verb, which is here used in its natural mean-
ing, "overturn, plunge into something," has the
subject (nSD), and not to the "by pride" [1113

end of its action, sin, connected with it without a [as in E. V., and Stuart] ; as though the mean-
 ; A

CHAP. XIII. 1-25. 135

ing were, only by pride (or, only in excitement, xvi. 20). The word of divine revelation is here,
ebullition of passion, Umbbbit) does one begin as it were, personified as a real superhuman
birife. Comp. rather as an example of this pre- power, whose service one cannot escape, and in
fixing of "only" (p'^), Ps. xxxii. 6 [where default of this he comes in bondage to it, i f.
Hi/PFELD and others do not admit this explana- loses his liberty. [The verb according to this
tion " only to him," etc.] and for similar hyper-
rendering describes mortgages, bonds and other
;

bata with OJ and ^X oomp. Prov. xix. 2; xx. 11

such legal obligations; u-ird veipfiindet," %.
A.] Thus ScHULTENS, EwALD, Elster corrcctly
Ism. xxxiv. 14. [N. and M. agree with our render, while many others,
e. q. Umbreit, Bek-
author. H. takes pT as a noun, "ignorance" THEAU, [K., E. v..
N., S., M.] explain "for
with pride, etc. But if it be objected to the him is destruction provided, he shall be de-
simple and obvious rendering of the words in stroyed." HiTziG, however, altogether arbitra-
their Hebrew order, that pride is not the only rily takes the " word" of clause a in the sense
or chief cause of contention, it may no less be of "command," and the "command" (DlXf^) of
objected that contention is not the only or chief
clause b in the sense of "prohibition," and ac-
result of pride. Why may not the proverb be cordingly translates " whosoever despiseth the
interpreted as comparing two dispositions, the
command is seized by it, and whoso avoideth
proud, self-sufficient spirit, of clause a, and the
(heedcth) the prohibition is rewarded " (?). For
modest inclination to consult and consider others,
the plirase "he is requited, to him is requital,"
of clause b? Only by the former of these two
is contention produced. .V.] But wisdom is comp.
xi. 31.
Ver. 14. The instruction of the ^vise man
with those who receive counsel. Comp. is a fountain of life. Comp. x. 11, where
xii. 15, b. Instead of D'S^'IJ, "the well advised, the "mouth of the righteous," and xiv. 27,
those who hearken to counsel," Hitziq proposes where the fear of God is described by this
to read D'^^IK, the " modest." An unnecessary figure. In the latter passage the 2d clause of
our verse appears again. " Snares of death " an
change to correspond with xi. 2.
established formula for the description of mortal
Ver. Gain through fraud vanisheth
11.
perils ;comp. Ps. xviii. 5 Prov. xxi. 6, and
;

away. [See Critical Notes]. The SoHO pH also the Latin laquei mortis, HoR. Od. III. 24, 8.
U used to describe "gain coming from nothing- Ver. 15. Kindly 'wisdom produceth fa-
ness, from the unreal," i. e. secured in an un-
substantial, inconsiderate, fraudulent way (Ew-
vor. Comp.
where however the ^'SO'l'yS
iii. 4,

ALu, LuTHEE, e(c.). Or (with Ziegler, Doder- expresses a somewhat different idea, viz., pas-
sively, "good reputation." [See Critical Notes].
LEiN, Elsteb, Hitziq) let the pointing be 73710
The way of the ungodly is desolate.
(Pual part.); i. e. a hastily, fraudulently ac- liTX, perennis, elsewhere descriptive of a brook
quired wealth, substantia festinata, Vulg. To or river that flows inexhaustibly, seems here to
regard /SHD as a comparative, "sooner than a denote either a "standing bog" (J. D. Mi-
breath" (Dmbreit, Notes and others), has this CHAELis, Umbreit), or, which is perhaps more
against it,
that a "vanishing away," a "dimi- natural, it belongs as an adjective to the noun
" way" (^"^7)' *''*' characterizes the way of trans-
nution " cannot be well predicated of a /3n. a
gressors as " ever trodden," i. e. altogether hard,
nothing, a mere phantom, but may be naturally of
solid, and therefore desolate and unfruitful
a possession gained in an unsubstantial or un-
worthy manner. But he that gathereth by (Bertheau, Ewald, Elster, etc.). [As compared
common conception of the hard
with the more

labor increasetb it. T-7J7 is either "handful way as rough, stony (Fuerst, H., S., M., W.)
this has the advantage of following more natu-
alter handful" (Ew.\ld, Bertueah, Elster,
rally from the radical idea of continuance and
'c. ), or, "according to his tihWitj,*^ pi'o portione
s. mensura sua (Hitzig). In both cases it de- permanence.
A.] Hitzig prefers to read [nK".
scribes the gradual and progressive accumulation makes hateful, produces hatred (?). [This is
of wealth, resulting from diligence and exertion, NoYEs' explanation].
and so is in significant contrast with the impa- Ver. 10. [See Critical Notes]. For the mean-
tient dishonesty of the preceding clause. ing "the wise man doeth all things with under-
Ver. 12. Hope deferred maketh the heart standing." comp. xii. 23: xv. 2. Ver. 17. A
sick; comp. x. 28. The predicate is not a sub- bad messenger falleth into trouble.
sianiive, "sickness of heart" (Umbeeit), but a "bad messenger" (lit., "wicked") is not, as
Hiph. partic.
For the figure of the " tree of might be thought, one who is indolent, tardy, as
life'' in clause b comp. xi. 30. ["Desire that in X. 26 (so Bektheau), but one who is faithless,
liaili come," (Kal part.) is by common consent not true to his master, betraying him. He "falls
of lexicographers and commentators desire ac- into trouble" as a punishment for his faithless-
CDuiplished. This should be remembered in the ness. Abnoldi and Hitzig unnecessarily sub-
exposition of ver. 19 a. A.] stitute the Hipbil for the Kal, and render "throws
4. Vers. 13-17. Five proverbs relating to the into trouble." The antithesis between a and 6
value of the divine word as the highest good, is at any rate not an exact one.
But a messen-
and exhorting to obedience to it. 'Whosoever ger of fidelity, a faithful messenger. Comp.
despiseth the word is in bonds to it, i. e. xiv. .5; XX. 6, and lor this participial form of the
I lie word or the law of God (comp. for this epithet, XXV. 13. For this use of "health,''
alisolute use of the term " word " (^3T) e. g. healing medicine, comp. xii. 18,
 "
13G THE PROVERBS OF SOLOMON.

5. Vers. 18-25. Eight additional admonitory solute use of the Hiph., "causeth to inherit, trans-
proverbs, pointing to tlie blessedness of obedi- mitteth his estate," comp. Dent, xxxii. 8. Fot
ence to the divine word.
Poverty and shame the sentiment comp. Job xxvii. 17; Eccles. ii. 26.
(to him) that refuseth correction. The par- Ver. 23. The poor man's ne^v land (yield-
ticipial clause is to be taken as conditional, "if eth) much food. The noun TJ according to
one refuses correction " (comp. Job xli. 18). The Hos. X. 12; Jer. iv. 3,describes "newly broken,
connection with the main clause is "not gram-
newly ploughed land," i. e. a field newly cleared,
matically complete, because intelligible of itself, and therefore cultivated with much efiForl (Vulg.
comp. ProT. xxvii. 7 (HtTZic), For the meaning correctly ntiDaif'a; Luther less exactly "furrows"
of the verb comp. i. 2.5; iv. 1-5; viii. 33. With (Furchen). If such a field nevertheless yields
clause b comp. xv. 5, 32. its poor possessor "much food," he must be a
Ver. 19. Quickened desire is sweet to devout and upright poor man, and so possess the

the soul. ^[See Critical Notes.] "Desire that main condition of genuine prosperity, which is
has come to be " (Niph. part.) cannot be designed wanting to the man mentioned in clause b, who
to describe "appeased desire" (Vulg., Luther,
is evidently a man of means, a rich man, who
Uertheau, Ew-tLD, Elstek [Fuerst, H., N., S., in consequence of his iniquity (lit., "by not-
M., clcl, but, as the import of clause b and a
justice") is destroyed. Hitzig on the ground
comparison of 12, b suggest, a desire that is just of the phraseology, which is certainly somewhat
originated, has just attained its development, now
hard and obscure, y)ronounces the verse corrupt,
first vividly experienced but not yet satisfied
and therefore read-s 3'J instead of TJ, and so
(U.MBREiT, HiTZio). Now that this desire is in
many instances directed toward evil, and that gets for clause a the meaning "A great man who
this evil desire is especially hard, to appease, consumes the income of capital" (!). Further-
this is the truth to which clause b gives expres- more he pronounces the whole verse spurious,
sion (comp. James i. 14, 15). The second clause and thinks it originally formed a marginal com-
is not then antithetically related to the first, but ment on xi. 24 (!!)but then by the mistake of some
it makes strongly prominent a single side of the copyist was introduced into the text just at this
general truth already uttered. [To what is said point. [RuEETscHi (as above quoted) interprets
in the Critical Notes Rueetschi's comment may clause a in like manner of the righteous poor
be added {Stud. u. Krit., 1868, p. 139). He man's newly cleared land, which, although
renders clause a like the Vulg., E. V., etc., re- wrought with difficulty, abundantly rewards the
garding it as the statement of a general psycho- laboi'. The t?' of clause b he regards not as a
logical fact, while b supplies a particular case,
verb "there is," but as a substantive (comp.
illustrative and not contrasted. His practical viii. 21), with the meaning "substance, wealth."
use of the sentiment of the proverb is embodied This is destroyed where there has been unright-
in the appeal "Therefore see to it that thy de-
cire be a good one in whose accomplishment thou
eousness. A.]
Ver. 24. He that spareth his rod hateth
mayest rightly rejoice I" He pronounces Hitzig's his son. See iii. 12; xxiii. 13, 14; xxix. 15:
and Z.'s rendering of HTiJ as untenable lexi- Ecclesiasi. xxx. 1.
But whosoever loveth
cally, and false to fact. .\.] him seeketh it, correction. The suffix of the
Ver. 20. Walk
vrith ^vise men
and be- last verb here, as in ver. 'I'l, refers to the object

come TWise. So ai-corjing to the K'thibh: an immediately following, and this noun is here
infin. abs. [used as an imperative] followed by an used actively in the sense of "chastisement, dis-
imperative iustead of a consecutive clause, cipline which one employs with another." Others
which is to be preferred to the K'ri [which is fol- lake the suifix as the indirect object, equivalent
lowed by LXX, Vulg., E. v., H., N., S. and M.].
"for him;" he seeketh for him (the son)
to 17,
The latter makes
the language less spirited and
This, however, is not grammatically
correction.
needlessly assimilates it in form to the 2d clause.
Hitzig maintains that the verb is
admissible.
But wrhosoever delighteth in fools be- here to be taken after the analogy of the Arabic

cometh base. In the Hebrew there is a pl.ay in the sense of "lame, subdue," and that the
upon words: he who tendeth fools (n>''^) slioweth noun is a second accusative object (?), and that
himself base J?i^'. [This might be thus imitated we should therefore translate "he restraineth
in English: he who attendeth fools tendeth to
him \>y correction." So also Hofmann, Schriflbeic.
with correction). With
folly]. For this use of the verb Hi'l, to follow II. 2, 377 (follows him up
to some one, sedari aliquem,
ver. 25 comp. Ps. xxxiv. 10 (11), Prov. x. 3, etc.
or attach one's self to
cultivate intercourse with one, comp. xxviii. 7;
xxix. 3; Jer. xvii. 16. From this is derived DOCTRINAL, ETHICAL, HOMILETIC, AND
JIT "friend, comrade." PRACTICAL.
Ver. 21. To the righteous God repayeth The idea which appears in the very first verse,
good. As subject of the verb we should supply
of salutary discipline, or of education by the
in this instance not the indefinite subject, " one,"
word of God and sound doctrine, also reappears
man, but rather Jehovah (unlike the instances
afterward several times in a significant way
in X. 24 ; xii. 12). Hitzig needlessly substitutes comp. vers. 6, 10, 20, 21);
(vers. 13, 14, 18, 24 ;

as an emendation DTjT', "meetelh," suggested it therefore to a certain extent controls the whole
by the KaTtt?.r/il>irai of the LXX. For the mean- development of thought throughout this Section,
ing comp. X. 25; xi. 3, 5, etc. we may speak of anything of the kind.
so far as
Ver. 22. A good man leaveth an inheri- ^
We
have also here again as in chap. iv. (see
tance to his children's children. For this ab- above, p. 74,) a chapter on the true religious
 :

CHAP. XIII. 1-25. 137

training of children. Only it is here specifically his inward poverty stands in the right relation,
training to the wise use of earthly blessings (so in which he can become truly rich in the grace
in particular the group vers. 4-12), and to the
knowledge of God's word as the chief blessing
of God.
(On ver. 8) The poor man may have
:

many advantages over the rich, in case he knows

(so especially in the 2d half, vers. 13-25); this
is urged by most of the proverbs that are here
how to use his poverty aright. (On ver. 11):
That many men of means become poor is caused

grouped. Hence the frequent allusions to the by the fact that they do not wisely apply what
blessing of constant diligence, and patient labor is theirs, but waste it on all manner of use-
in one's eartlily calling in reliance upon God
(vers. 4, 11, 23, 25); also to the great value of
less things.
(On ver. 12) If thou hast made
:

some promise to thy neighbor, defer not long

earthly possessions gathered under God's gra- the fulfilment of the promise. He who gives
cious help, as important instrumentalities for the promptly gives double. [Briuoes (onver. 5):
fulfilment of the spiritual duties also involved in It is not that a righteous man never lies. Nor
one's calling (vers. 8, 11, 12, 18, 22) further to
; is it a proof of a righteous man that he avoids
the hateful and harmful nature of pride and lying. But true religion brings in the new
vanity (vers. 7 a, 10. 16, 18) to the evil conse-
; taste conformity to the mind of God. Tiupp
quences of unfaithfulness, since it necessarily (on ver. 9) :

A saint's joy is as the light of the
"smites its own lord" (vers. 2, 5, 15, 17); to the sun, fed by heavenly influence, and never ex-
importance of good company, and of a decided tinct, but diffused through all parts of the
abhorrence of that evil companionship which cor- world.
(On ver. 11): Ill-gotten goods flyaway
rupts the morals (vers. 1, 6, 20; comp. 1 Cor.
XV. 33), etc.
without taking leave of the owner.
12):
(On ver.
We are short-breathed, short-spirited.

Therefore, in the homiletic treatment of the But as God seldom comes at our time, so He
chapter as a whole, we have as a subject "The never fails at His own; and then He is most
true Christian education of children." 1) Its sweet because most seasonable. Arnot (on ver.
basis: God's word (vers. 1, 13, 14); 2) its 12): If the world be made the portion of an
means: love, and sirictness in inculcating God's immortal spirit, to want it is one sickness, to
word (vers. 1, 18, 24); 3) its aim: guidance of have it is another. To desire and to possess a
the youth to the promotion of his temporal and perishable portion are only two different kinds
eternal welfare (vers. 2 sq., 16 sq.) Or, on the of misery to men].
J. Lange (on ver. 12):
right use of God's word as the basis, the means, Children of God must often hope long under the
and the end in all human culture. Or, on the cross for their deliverance. Yet when this
word of God as the most precious of all posses- comes at length, it is so refreshing and joyful,
sions (comp. Matt. vi. 33; xiii. 44-46; 1 Pet. i. that they begin as it were to live anew. Zelt-
23-25). Stockeii:
The wise man's discipline
NER (on ver. 12): Set tliy hope not on the vain,
[Disciplina sapientis). 1) Wherein it consists uncertain and transient, but on the imperishable
(1-10); 2) What qualities the well-trained wise and eternal, on God and His word, 1 Cor. iv. 18;
man possesses, viz. chietly, a) Moderation and 1 Tim. vi. 17.
prudence in the use of earthly good b) Humility
; Vers. 13-17. Tubinff en Bible {on yer. 13): It
and modesty 3) What is the blessing of a wise
; is very great wisdom gladly to receive correction
training. when one has erred but it is folly to be angry ;

Vers. 1-3. Starke:

No one is born pious; when one is warned against everlasting destruc-
every one brings sin with him into the world tion. ;

Geier: Faithful discharge of the duties
therefore from the tenderest childhood upward that devolve on us secures a good conscience
diligence should be employed with youth that and reward from God and men. [Trapp (on

they may grow up " in the nurture and admoni- ver. 15): Natural conscience cannot but do
tion of the Lord" (Eph. vi. 2). There are spirits homage to the image of God stamped upon the
that from merest infancy onward have their jests natures and works of the godly. Arnot: It
at everything that belongs to virtue and piety is far-seeing mercy that makes the way of trans-
(Gen. xxi. 9) to improve such always costs gressors hard
; its hjirdness warns the traveller
;

much work and prayer. (On vers. 2, 3): If to turn that he may live]. Starke (on ver. 16)
words spoken heedlessly before a human tribunal
If thine act and project are to prosper, begin
are often so dangerous that they can bring one with prudence and good counsel, and so continue
into the greatest misfortune, how can evil words till thou hast doue. Wohlfarth: Wisdom as
be indiS'erent in the view of God the Supreme the fountain of true life. Its correction like its
Judge (Matt. xii. 36) ? Woulf.vrth
On what counsel is health and blessing; its yoke is soft
:

does the happy result of education depend? 1) and light, because it urges us to act and to walk
On the side of parents, on the strictest conscien- simply according to our destination. Von Ger-
tiousness in the fulfilment of their duties as i.ACH (on vers. 13 sq.): A despiser of God's
educators (vcr. 1); 2) On the side of children, word involves himself in its penalties, he falls
on their thankful reception of this training sooner or later under its chastisement: while on
(vers. 2-9). the contrary his reward never fails the right-
Vers. 4-12. Starke (onver. 5):
The natur.il eous.' (On ver. 17) While the wicked messenger :

man shuns lying and deceit on account of the out- prepares misfortune for himself as well as for
ward shame and reproach the pious abhors his master, the faithful makes good even his
;

ver. 7): A man's condition may not be with

them with all his heart for God's s.ake. (On lord's mistakes.
Vers. 1 8-25. Berleburj Bible (on ver. 18) :
certainty inferred from the out w.ird appearance: Where one finds a spirit that can tolerate no
"all is not gold that glitters" (Eccles. viii. 4; correction, is always excusing and defending
1 Sam. xvi. 7). The spiritually poor who feels itself, or throwing the blame on others, liom
 1

138 THE PROVERBS OF SOLOMON.

such a one there is no good to be hoped. (On (on ver. 23)

It is better to possess small means,
:

ver. 20) : It is very profitable to cultivate friend- but use them well, and enjoy them witli pious
liip and familiar intercourse with spiritually- aud contented mind, than to he:ip up great
uiinded men, because one is in general wont easi- treasures, that pass not away without otfences
ly to take to one's self the spirit of those with of many kinds. Osiander (on ver. 23). God
whom one associates. Zeltner (on ver. 20): gives to a pious man who is poor nevertheless
If thou shunnest an infected house, how much nourishment enough if he only labor diligently
more shouldst thou shun the company of the un- in his calling and forsnke not jjrayer.
J. Lange
godly, that thou mayest not be touched by the (on ver. 24) :

A good fatherfoUows his children
poison of their sins and vices. [Arnot: The unweariedly with prayer, correction and counsel,
issue to be decided is not what herd you sliall tiiat he may not be forced afterwards bitterly to
gr.aze with a few years before your spirit re- deplore omitting correction at tlie right time.
turn to the dust; but what moral element you Von Gerlach (on ver. 24)
.V loving father
:

shall move in during the few and evil days of strives to correct his child early he does not
;

life, till your spirit return to God who gave it]. wait till urgent need forces him to it. [John

Starke (on ver. 21): Sin evermore draws
Howe: Fond parents think it love (that spares
after it God's wrath and judgments as the the rod) ;but divine wisdom calls it hatred.
shadow always closely follows the body. [T.
Bridges; The discipline of our children must
Adams (on ver. 22) :
-The usurer lightly begets commence with self-discipline. Nature teaches
blind children that cannot see to keep what their us to love them much. But we want a controlling
father left them. But when the father is goi>e principle to teach us to love them wisely. The
to hell for gathering, the son often follows for indulgence of our children has its root in self-
scattering. But God is just]. Mblanchthon indulgence].

(5) With reference to the relation between the wise and the foolish, the rich and the poor, masterg
and servants.

Chap. XIV.

1 Woman's wisdom buildeth her house,

but folly teareth it down with its own hands.
2 He that walketh uprightly feareth Jehovah,
but he that is perverse in his ways despiseth him.
3 In the mouth of the foolish is a rod for his pride,
but the lips of the wise preserve them.
4 Where there are no oxen the crib is clean,
but much increase is by the strength of the ox.
5 A faithful witness cannot lie,
but a false witness uttereth lies.
6 The scorner hath sought wisdom, and findeth it not,
but to the man of understanding is knowledge easy.
7 Go from the presence of the foolish man ;

thou hast not found (with him) lips of knowledge.

8 The wisdom of the prudent is to understand his way,
the folly of fools is a deception.
9 The sacrifice maketh sport of fools,
but to the righteous there is favor.
10 The heart knoweth its own bitterness,
and let no stranger intermeddle with its joy.
1 The house of the wicked is overthrown,
hut the tent of the uj>right shall flourish.
1:J There is a way that seemeth right to man,
but the end thereof is the ways of death.
13 Even in laughter the heart will be (perchance) sad,
and the end of joy is sorrow.
14 He that is of a perverse heart shall be satisfied with his own ways,
but a good man (shall be satisfied) from him (E. V. " from himself").
 CHAP. XIV. 1-3.3. 13J

15 The simple believeth every word,

the wise giveth heed to his way.
16 The wise feareth and departeth from evil,
but the fool is presumicg and confident.
17 He that is quick to anger worketh folly,
and the man of wicked devices is hated.
18 The simple have secured folly,
but the wise shall embrace knowledge.
19 The wicked bow before the good,
and sinners at the doors of the righteous.
20 The poor is hated even by his neighbor,
but they that love the rich are many.
21 Whosoever despiseth his friend is a sinner,
but he that hath mercy on the poor blessings on him !

22 Do not they go astray that devise evil ?

and are not mercy and faithfulness with them that devise good?
23 In all labor there is profit,
but mere talk (leadeth) only to want.
24 The crown of the wise is their riches,
the folly of fools (is evermore) folly.
25 A
true witness delivereth souls,
but he that uttereth lies is a cheat.
2G In the fear of Jehovah is strong security,
and to His children He will be a refuge.
27 The fear of Jehovah is a fountain of life,
to escape the snares of death
28 In the multitude of the people is the king's honor,
but from want of people (cometh) the downfall of the prince.
29 He that is slow to wrath is great in understanding,
but he that is hasty of spirit exalteth folly.
30 The life of the body is a quiet spirit,
but passion the rottenness of the bones.
31 He that oppresseth the poor hath reproached his Maker,
whosoever honoreth him hath had mercy on the poor.
32 By his wickedness is the wicked driven forth,
but the righteous hath hope (even) in his death.
33 In the heart of a man of understanding doth wisdom rest,
but in the midst of fools it niaketh itself known.
34 Righteousness exalteth a nation,
but sin is a reproach to any people.
35 The king's favor is towards a wise servant,
but his wrath against him that is base.

GRAMMATICAL AND CRITICAL.

Ver. 1. Read rilODn, as In i. 20; ix. 1, and not niOjn (fem. plur. constr.), as though "the wise onea among iro-

nien " (comp. Jud. v. 29) were to be here designated (so the LXX, Viilg.. Lutheh). [So substantially the E. V., Notes, etc
.

distributing the plural on account of the singular of the verb. fnERsT regards Ijn as merely another form of the abstract

noun. BiiTT. does not admit the possibility of this, but explains the form in the text as an indef. or distributive plural,
holding, nevertheless, that the antithesis with ph^H requires here the usual abstract. g 700, c and n. 4, and
702, c. . A.l
Ver. 2. The 1 in ^HliS is one of the few examples in the early Hebrew of the Hholem plen. in emphatic verbal
forms besinning or endine: a clause. See BiiTT., ^167. A.]
Ver. 3. The form D'^.'^K'J^ should probably be changed to D^IDtJP, since the assumption of the lengthening
of the vowel (vocal Sheva) in the syllable preceding the accent seems hardly.iuBtified by analogies like Ex. xviii. 26; Ruth
ii. 8. Conip. UlTZlo on Ibis passage. fBoTT. defends the form donbtfully, unci regards it as probably an illustration of tho
speech of the common people. The fern, form of the verb is indicated only by the prefix, and not by its ordinary termina-
tion. See Jg367. fc, low, ) and n. 3, andl047, e. See Oreen, 3105, rf. A.]
Ver. 5.[373', one of Bottchee's examples of the "Pirns hcitum" what may or can be
J 950, c, 3 ; will not=can not. A.]
;

Ver. 6. [t:;p3 a "relative" perfect, like ci^n and ryin in ver. 31; "hath been seeking .... and it is not," "hath
already virtually reproached his Maker," " hath already shown mercy." BolT., 950, 1. A.]
 :

140 THE PROVERBS OF SOLOMON.

^p3 is undoubtedly a neuter participle.^rivpji a trifle, a small, easy matter.

Itt t|-: I

Ver. 7.
[Three points come under consideratioD : 1) the meaning of 7 HJilOj 2) the force of the perfect tense

nyTi fi'Dd 3) the meaning of the connective V On the first, in addition to the arguments *if Z. in the exegetical notes,
r : -T :

ROEBTScm urges (as before cited, p. 140) that with verbs of motion the only natural *'nderiDg is "from iKfbre/' the

7 being justified by Deut. xxviii. 66 as well aa the passage in Judges. Id regard to tUe second the simple perfect is easier

tiiau a predictive perfect ; thou hast not=thou surely wilt not. Z. omits the conuective 1 in his version ;
" and " might

be equivalent to *' in c;ise, or where thou hast not," etc. Rueetschi somewhat more unnaturally renders "otherwise ;" he
obtains the very forcible meaning "otherwise thou hast not known lip* of knowledge" hast not learned their nature,
and art now m;iking this evident. De Wette agrees with Rosenmueller in rendering clause b as a relative clause "and
/rom him in luhnm thou ha^t not," etc. A.]

Ver. 10, [3"l_^r\'' ~ for - in final syllable under the influence of the guttural, Gbeen, 119, 1; Bott., ?^378, 1,

1055. In n"^r3, derived from TIO, we have one of the few Instances of a doubled "1. See Green, 60, 4, a, Bottchee,

392.2. c
A.]
Ver. 12. \iry\ is used in the first clause a^ masc, in *^he second as fem. In the historical books, Jerem. and Proverbs,

this confusion is ';)mnjnn. See EiiTT., ^3657; 2; 877, y. t. A.]

Ver. 13. The suffix in Hn'^nXI
T - ~ refers to the following nnoty?
: T
as in the passages cited above in connection with
:

xiii. 4. To divide I^H n*'^nX1 (J* D- Michaelis, Hitzig) is an alteration altogether unnecessary in the case before us,
where the expression " j<^y " ^ clause h is nothing but a repetition of that of " laughter " in clause a.

Ver. 14. To change to TT-:-

^''b'^UOO^ (L. Capellus, Jaeger,

T .
e(c.), or to V7VO
- (Elster, comp.EwAU)) is plainly needless

in view of the simple and obvious interpretation of V7t*3 given in the notes.
T T"
[BiiTT. proposes with great confidence to amend clause 6 by substituting for C'''N *lie verb ^'D^ ; ?460, 2, a, and
T
1143, 6; "good will di-part from him." A.]

Ver. 15. [Observe the emphatic change of accent and vocalization in ^HiD.]
Ver. 17. In view of the explanation which may be given of the text, attempted emendations appear needless and in-

appropriate, such, e. g., as Ewald's, who proposes instead of KJU?** to read K^U'^ (" be quiets his anger," " keeps his equa-
T V~
. :

nimity "); or that of HiTZiG, who to secure the same meaning reads TXE^*! ^^' [Rueetschi emphatically defends the re-

ceived text.] I

Ver. 18. [Observe the change of tense ; ^ 7nJ. "i%r/ec(wm rtptTdinwm" used of that which
-:t
is easily and quickly done ;

^^^J^D''* "Fiens liciium^^ are disposed or inctine i to wait, etc. Bt5TT., 2 950, B ; 940, 2; 943, c, a. A.]
Ver. 25. [n*i3' 3S in vi. 19; 17; xix. xii. 5, 9, an irregular participial form.]

Ver. 28.
|in a collateral form of TTIT, as
is pit^J7 of pl!/!^. The expression hero stands as a parallel to ^SDi m
the plural DJTTI often stands side by side with 0070.
.
T :

Ver. 30. [Q*1ty2, plural, probably, on account of the following jllOVl*. EiJTT. however (695, 5) explains it as an
T T -:
example of the "pluraUs
:

extensivus^' used also of the entire, the complete, the large, '' the life of the whole body." A.]

proverb is not quite the same as in x. 15 ; xiii. 8
EXEGETICAL. (a commendation of moderate wealth as a means
of doing good and as a preservative from spiri-
1. Vers. 1-7. On wisdom find folly in general.
tual want). Rather is this the probable meaning:
Woman's 'wisdom buildeth her house. "He who will develop his wealth to a gratifying
[See critical notes]. It is plain that in contrast abundance must employ the appropriate means;
with thia wisdom of the godly we are to under-
for "nothing costs nothing, but brings nothing
stand by " folly " in clause b especially woman's
in" (Elster, Hitzig). With ver. 5 comp. xii.
folly. With ver. 2, a. compare x. 9; with b, ii.
15; iii. 3i*.
Ver. 3. In the fool's mouth is
17; with b in particular vi. 19. Ver. G. The
scorner hath sought ^7isdom, and findeth
a rod for his pride, lit., "a rod of pride." it not,
lit., " and it is not," comp. xiii. 7. The
[Is this genitive subjective or objective? a rod
bearing of this proverb is plainly directed agninst
which his pride uses, for himself, or others, or that superficial, trivial, seeming culture of the
both, as it has been variously understood, -or scoffers at religion, (who, in the perverteil sense
a rod by which his pride is itself chastised ? The of the word, are " the enlightened'"), which lacks
antithesis commends the latter, which is the view
all genuine earnestness, and for that ver}' reason
of Berthead, Kamph., etc., as well as Z. Ac-
cording to S., *' pride" is the subject and not a
all really deep knowledge and discernnioui
But to the man of understanding know-
limiting genitive A.]
Hitzig unnecessarily
ledge given. See critical notes.
is

proposes to understand HIN^ in the sense of IJ

Ver. 7. Go from the presence of the fool-
''back," a meaning which even in Job xli. 7
hardly belongs to the word [although given by dered;
ish man. So Lx'ther had already correctly ren-
also De Wette, Bertheau, Elster: for
Aquila, Jerome, efc-l (Comp. Delitzsch on ilie
IJjp [from the front, from before] does not de-
passage. But the lips of the wise preserve
)

theia
For the construction comp. xi. (; xii. 0. pcribe motion directly toward or at one (Ewald,
etc.; for the meaning, x. 13. 14.
Ver. 4. Where comp. Umbreit), but remoteness from him, as Is.
there are no oxen the crib remaineth
empty. DOX, *'crib," not "stall" (Umbreit); i. ]fi; Am. ix. 3 and for the connection with
"7
;

which, it is true, is unusual, comp. Judges xx.

^3, in itself meaning "pure, clean," is here
34, [See critical notes]. Hitzig, following tlie
"empty;" so sometimes *pJ. The drift of the LXX and Syr. vers., writes the first word cf tne
 .

CHAP. XIV. 1-35. 141

verse 73 instead of 1^1, and in clause b reads thereof are ways of death, ;. e., the way
of vice, which at the beginning appears straight
n^J^^'Sa instead of Hi'T "73, from which the (the way is not directly described as the way of
meaning is obtained " TUe foolish man hath every vice, yet is plainly enough indicated as such), at
thing before him, but lips of knowledge are a re- length merges itself wholly in paths that lead
ceptacle of understanding " (LXX 077/.a de mc&ii- : down to mortal ruin; comp. ver. 4; vii. 27.^
(Ttaif ). But the idea of the second clause experi- The same verse appears again below in xvi. 25.
ences in this way no possible improvement, but Ver. 13. Even in laughter the heart will be
only an injury (observe the tautological charac-
(perchance) sad. The Imperf of the verb here
ter of the expressions "lips of knowledge" and expresses a possible case, something that may
" receptacle or vessel of knowledge"), and for easily and often occur. The contrasted condition
this reason we should retain the meaning given is suggested by Eccles. vii. 4: "Though the face
above for the first clause also. In clause b the be sad, the heart may yet be glad." [Nolwith-
verb is a proper perfect, " thou hast not known standing Holuen's observation, that "though
or recognized lips of knowledge," this is, if thou sorrow may be occasioned by laughter, it does
soughtest any such thing in him. [W. is wrong not exist in it," it is a deeper truth, that in cir-
in rendering ' over against," and " wilt not cumstances producing a superficial joyousness,
know." A.] there is often an underlying, profounder sor-
2. Vers. 8-19. Further delineation of the wise row.
A.] And
the end of joy ^s sorrow
and the foolish, especially with reference to their [not by a mere emotional reaction, but] in such
contrasted lot in life. The vsrisdom of the a case as this; the heart, which under all appa-
wise is to understand his way, lit., "ob- rent laughter is still sad, feels and already anti-
serve his way." For this use of the verb with cipates the evil that will soon have wholly trans-
the accusative, in the sense of to "observe or formed the gladness into grief.
consider something," comp. chap. vii. 7: Ps. v. 2. Ver. 14. He that is of a perverse heart
For the sentiment of (he verse comp. xiii. 16, and shall be satisfied with his ovrn w^ays, i. e.,
ver. 1.5 below. The folly of fools is decep- he who has departed from God (lit., "he that is
tion. "Deceit" here in the sense of self-de- turned aside in heart," comp. Ps. xliv. 19) is
ception, imposition on self, blindness, which is surfeited with his own ways, partakes of the
at last followed by a fearful self-sobering, a ruinous results of his sinful action comp. xii. ;

coming to a consciousness of the real state of the 14; xiii. 2; xxviii. 19. But a good man
case (comp. Ps. vii. 15; Job xv. 3.5). (shall be satisfied) from him, (. e., the good
Ver. 9. The sacrifice maketh sport of man solaces himself in the contemplation of the
fools, i. e., the expiatory sacrifice which un- wicked and his fate (chap. xxix. 10; Job xxii.
godly fools offer to God is utterly useless, fails 19; Ps. xxxvii. 34; Iviii. 11); or, it may be,
of its object, inasmuch as it does not gain the the upright man enters into tlie possession of the
favor of God, which is, on the contrary, to be good which the other loses (comp. xi. 8, 29; xiii.
found only among the upright (lit., "between
upright men," i. e., in the fellowship of the up- 22). V 7^*0, Etrictly " from with him," expresses
right or honorable, comp. Luke ii. 14). Thus here this idea.
"from that which belongs to
Bekthe.ib, Ew.4ld, Ei-ster [Stu.art and Words- him as its foundation" (HiTzir;), and therefore
worth], etc., while the majority, disregarding "from his experience, from the sorrowful oc-
the singular member in the verb, translate currences of life in which he is deservedly in-
"Fools make a mock at sin" [E. V., M., N., H.] volved." [E. v., H., N., M. render reflexively
("make sport with sin," Umbreit, comp. Lp- "from himself," and make the experiences pa-
ther). [Hodgso.v, rightly conceiving the gram- rallel each shall be satisfied "with his own
;

matical relation, but making both subject and ways," or "from himself." The third pers. suf-
object concrete, renders 't sinners mock at
fools"]. HiTziG here again proposes violent fix has this reflexive meaning after 7,JTg dis-
emendations, and obtains the meaning "The tinctly in 1 Sam. xvii. 22, 39 ; Jonah iii. 6. The
tents (?) of the foolish are overthrown (??) in "his own ways,"
suffix in clause a is reflexive,
punishment the house (?) of the upright is well
;
and we must regard the same constructiou as
pleasing." the simplest and most natural in b A.]
Ver. 10. The heart knoweth its own bit- Ver. 15. The simple believethe very Tword,
terness, lit., --a heart knoweth the trouble of Elster: "every thing."
But as objects of
itssoul," i. e., what one lacks one always knows belief, it is, and most di-
in the first instance
best one's self; therefore the interference of rectly, words alone that come under considera-
strangers will always be somewhat disturbing. tion, and reference is made here precisely to the
If this be so, then it follows that it is also not unreliableness of words as used by men, as in
advisable "to meddle with one's joy," and this chap. vi. 1 sq.; x. 19; Eccles. v. 1 sq.; Ps. cxvi.
is the point that is urged in clause b. A precept 11, elc. With clause
compare above ver. 8 a.
b
applicable unconditionally to all cases is of Ver. 16. With clause a compare xvi. 6, 17.
course not designed liere. The author of our The fool is presuming and confident.
proverbs will hardly be put in antagonism to
what the Apostle enjoins in Rom. xii. 15. It is
Comp. xxi. 24 xxviii. 10. The latter of these
;

descriptive terms unquestionably describes a

rather a hard and intrusive manifestation of false security, and carnal arrogance, which is the
sympathy in the joy and sorrow of one's neigh- opposite of the fear of God. Tlie former epithet
bor, that is to be forbidden.
With 11, a, comp. means "self-exalting, bearing one's self inso-
xii. 7; Job xviii. lu; with 4, Is. xsvli. 0. Willi lently," or it may be (like ihe Kal conj. of the
ver. 12, a, comp. xii. 15; xvi. 2. But the end same verb in chap. xxii. 3) " boldly rushing on,

342 THE PROVERBS OF SOLOMON.

overriding" (Hitzig, comp. Luther, "rushes cond clause the kindred figure " carve out
wildly through "). good," !. f., contrive or devise good (bona machi-
Ver. 17. He that is quick to anger work- nari). Instead of V?' "ihey err, or go astray "
eth folly. Strictly,
" he who foams up (comp. Job XV.
31) HiTZio reads ^i'"!' (from
quickly, who flies into a passion," contrasted
yy^y. "Ought it not lo go ill with them that devise
with the man who is " slow to anger," ver. 29.
evil?" But the language of the text character-
[0'3K, the nostrils, then the breathing, which
izes with sufficient strength and clearness tlie
by its quietness or its excitement, marks the unsettled and disastrous condition of those who
stale of the temper]. the And of Tvick- man
I

have departed from Ciod's ways. And are not

ed devices is hated. Literally, "the man" mercy and truth with those that devise
of shrewd reflections, well contrived counsels good ? The interrogalive particle aft'ects the se-
(comp. remarks on i. 4, and also chap. xii. 2; cond clause as well as the first (so Umisreit. and
xxiv. 8 ; Ps. xxxvii. 7), who is not here set as a doubtless correctly, in opposition to loo^t modern
contrast, but as a counterpart to the passionate interpreters [e. g., E. V., De W., Bmitue.vu. H.,
man the crafty and subtle man, who, in spite
;
M., S., K., while Notes agrees with oiii- author] |.
of all his show of mildness, is still as thoroughly The construction is like that in xiii. 18.
hated as the irascible and passionate man. The " Mercy and truth " are probably God's mani-
relation of the two clauses is accordingly not an- festations of Himself toward them, as in Gen.
tithetic, but that of a logical parallel. With one xxxii. 11; Ps. Ixi. 7, and not human attributes,
manifestation of an evil disposition another is as above in chap. iii. 3 (see note lor.o), or as in m
immediately associated, with a suggestion of the xvi. 0; XX. 28. [So Teapp and others, while
results which are in accordance with it; comp.
chap. X. 10, 18.
M. and S. make them human, M. making these
the experience^ and S. the action of those who
Ver. 18. But the -wise shall embrace devise good-

kno^vledge. "TflJ^ (comp. Ps. cxlii. 8), liter-
A.]
Ver. 23. In all labor there is profit, but
ally, "surround, enclose," cannot here mean idle talk (leadeth) only to vtrant. (Comp. xi.
** they crown themselves, or are crowned"

[the 24; xxi. 5); in the latier passage "profit" and
verb is not reflexive] (U.mbueit, comp. Luther "want" are contrasted precisely as here. "Idle
[De W., E. v., H., N., S., M.. W.]), but, as the talk;" in the Hebrew literally, "word of the
parallel verb in clause a indicates, must convey lips;" comp. Isa. xxxvi, 5; Job xi. 2 xv. 3. The ;

simply the meaning of "laying hold upon," !. e., sentiment of tlie entire verse is moreover plain :

gathering, accumulating [so Fderst, Bertheau, "One should beware of idle talk more than of
Kampu., f/!-.]. the hardest toil" (Bertheac). Comp. Matt,
Ver. 10. And
the wicked at the doors xii. 30.
of the righteous, f.,
iliey bow there (the
;'.
Ver. 24. The cro'wn of the 'wise is their
verb is to be repealed from the first clause). The riches, i. c. the well-earned possessions of the
figure lying at the basis of this representation is wise become his honor, are a real adornment lo
that of the ambassadors of a conquered people, him, for which he is with good reason praised.
who, kneeling at the doors of their conqueror's " The folly of fools, on the other hand, is and
palace, await his command. For the general continues folly," though he may ever so much
Bentiment comp. xiii. 9, 22 also Psalm xxxvii. parade and swell with it, though he may in par-
;

25, elc. ticular studiously employ any riches he m.ay

3. Vers. 20-27. On riches and poverty in their chance to possess in splendidly decorating him-
causal connection with wisdom and folly.
The self, and giving himself a magnificent appear-
poor is
hated even by his neighbor. Comp. ance by all manner of outward trifles and finery
xix. 4; EccIesiasL vi. 7 sq.; xii. 8 sq. Numerous (comp. Bertheau, Umbreit, Elster on this
parallels from classic authors (c ff., Theognis, passage). [Trapp " Why, was it not foolish-:

V. Oil, 097 OviR, rrist-, I., 9, 5, 0), and also ness before they were rich
: Yes, but now it is "?

from Rabbinical and Arabic authors, may be become egregious foolishness"]. Hitzig has
found in U.mbueit's Commentary in loco. " Is here again needles.sly felt constrained to amend.
hated," e., "is repelled as disagreeable, is ob-
i. He reads in clause a "their prudence," DO"^J',
noxious" (comp. Deut. xx. 15; Mai. i. 3). How and in clause b, as the subject, "ostentation,
"

this may come to pass, how former friendship

between two persons may be transformed into HjIK instead of H/'X so he obtains the mean-
;

its opposite on account of the impoverish- ing, "The crown of the wise is their prudence
ment of one of them, is impressively illustrated (?) ;the pomp of fools is
drunken (??)."
by our Lord's parable of the neighbor whom a Ver. 26. A
true witness delivereth souls,
friend asks for three loaves (comp. Luke xi. 5-8.) i. e. from the death involved in some false ch,arge

Ver. 21. 'Whosoever despiseth his friend brought against tiiem before the court, and which
is a sinner, e., he who neglects a friend that
i.
therefore threatens Ihem in case a truthful wit-
has fallen into destitution (comp. ver. 20 a), who ness does not clear them and bring tiieir inno-
does not render him assistance, sins just as surely cence to light
But he that uttereth lies
as his act is praiseworthy who is compassionate (comp. ver. 5; vi. 19) is a cheat. Compare xii.
to the poor or wretched (read D'''3^ with the 17, where, however, "deceit" nr3"10 is object

K'thibh). With the benediction in clause 6 com- of the preceding verb "showeth forth," and
"
pare xvii. 20. not predicate. Here the abstract " deception
Ver. 22, Do they not err that devise evil? stands emphatically for the concrete, "a deceit-
The figur.itive expression " carve evil " (comp. ful man, one without substance or reliableness;"
jii. 29; vi. ]4j has as its counterpart in the se- comp. above ver. 8, b. [Rueetschi (as above,
 -
CHAP. XIV. 1-35. 143

p. 142) would simplify the construction by re- ing here "health," but composuie, a tranquil con-
lAiniug 7'XO as the common predicate of both
dition, as in XV. 4; Eccles. x. 4). But passion
clauses, and would give to the second object the
the rottenness of the bones. Comp. xii. 4,
and for this use of nxjp, "passionate zeal."
meaning "wrongtul or unrighteous possession,"
violent excitement in general (not specifically
citing as a parallel Jer. v. 27. We cannot com-

mend the suggestion. A.] Hitzio instead of
envy or jealousy) Job v. 2. Ver. 31. With clause
o compare xvii 6, with A, xix. 17 o, and above
"deceit" (HD^D) reads HS^O " he destroyeth"
ver. 21.
(i. e. souls), in order to obtain as exact an anti-
Ver. 32. By his wickedness is the wicked
thesis as possible to the " delivereth" in the first driven forth, driven forth, e. from life; he is i.
clause. by a violent death swept away from this earthly
Ver. 26. In the fear of Jehovah is strong Ps
life (comp. xxxvi. 12; Ixii. 3). But the
security, or, the fear of Jehovah is strong secu- righteous hath hope (even) in his death, lie
rity, is a sure reliance for the preposition may "is confident,"
;
viz. in Jehovah; comp. Ps. xvii.
properly stand before the subject as the 2 essen- where the same absolute use of the
7, participle
tiie, as in Isa. xxvi. 4; Ivii. 6 (so Hitzig). "trusting" occurs (the " trustful " in general,
And to His children He will be a refuge. believers). As in chap. xi. 7, and if possible
'To His children," i. e. doubtless to His wor- even more distinctly than in that passage, we
shippers, those faithful to Him, who for that have expressed here a hope in the continuance
very reason are His favorites and objects of His of the individual life after death, and a just
care (comp. Deut. xiv. 1). This reference of the retribution in the future world. Hitzig, to avoid
suffix to Jehovah Himself is unquestionably more this admission, reads in accordance with the
natural than to refer it to the pious, an idea LXX (ff rj? eairrav oatirjjri) l^n3, in his upright-
which must first be very artificially extract-
ness, "but in his innocence doth the righteous
ed from the " fear of Jehovah " (contrary
trust." But may not this divergent reading of
to the view of U.mbreit, Ewald, Bertheac,
the LXXowe its origin to the endeavor to gain
Elster, [H., N., M., S.]). HtTZio reads VjbS an antithesis as exact as possible to the " in his
" to its t. e. to them who seek to build
builders," wickedness" of the first clause? [Rueetschi
up that strong fortress, that " security" of the (as last cited) preserves the recognition of a hope
fear of Jehovali (?), With ver. 27 comp. xiii. of immortality and also the poetical parallelism,
14. [RuEETSCHi (as above, p. 142) supports the by giving to the word "evil," nj71, a physical
idea rejected by Zockler, that the divine pro- rather than an ethical meaning "in his mistor- ;

tection extends to the children and the children's tune (or adversityj tlie wicked is overthrown,
children of such as honor God. Although not but the righteous has confidence even in his
without grammatical warrant for the construc- death " For the wicked all hope is gone. This
tion, and conveying beautifully a precious scrip- seems to us a happy reconciliation of the gram-
tural truth, we must regard the rendering as matical and spiritual demands of the two pirls
here somewhat forced. .\.] of the verse. A.]
4. Vers. 28-30. Continued parallels between In the heart of a man of under-
Ver. 33.
the wise and the foolish, the rich and the poor standing doth w^isdom rest, e. quietly, si- i.

with the addition of the closely related compari- lently; comp. X. 14; xii. Hi. 23, and for this use nf
son of masters and servants. From 1)73111 of the verb 1 Sam. xxv, But in the midst of
'.I.

people (Cometh) the downfall of the prince. fools it maketh itself know^n, ;. e. not " fools
draw otit the wisdom of the wise," which isnaiu-
' People " (DxS) .as in xi. 2G. Whether in the r.illy quiet, in opposition to them and their folly
choice of tlie word rendered "prince" there is (Hitzig), but, tools carry their wisdom, which
a hidden allusion to the ordinai-y meaning, is, however, in fact, only folly, always upon
"consumption" (Hitzig, comp. Umbreit) must their tongues, and seek most assiduously to make
remain in doubt. For this use of n"3i3, down- it known (comp.xii. 23; xiii. 16 xv. 2). The ;

fall, ruin,comp. x 14; xiii. 3. expression is pointed ami ironical, and yei not
Ver. 2.1. He that is
slow to anger is great for that reason unintelligible, especially after
in understanding. Literally, he that is
expressions like those in vers. 8, Iti, 24, etc. It

long or slow in anger, fipiMx fJf opyr/i; James is therefore unnecessary with the Chaldee version

I'J; therefore, the to supply the noun "folly" again with the verb.
i. forbearing, the patient.
"Great, i. e. rich in understanding" (comp. Ver. 34. Righteousness exalteth a nation.
"great in acts," 2 Sam. xxiii. 20); comp. the Righteousness,
^
HpIV, is here used with a very
Latin muttus prudenlia.
But he that is hasty
Itt:
comprehensive import, of religious and moral
in spirit (quick-temperud) exalteth folly, e. ;. rectitude in every relation and direction, and js
makes much of it, carries it to excess. Thus therefore not to be restricted, as it is by many
Hitzig, and doubtless correctly, while the ma- recent commentators (Umbreit, Hitzig, etc.), to
jority take the verb in the sense of "to exalt the idea of virtue. Just as little is the idea of
before the view of men," maiiifentare, declarare, "exalting" to be identified with the idea of
for which idea however the parallel pass.ages "honoring" (as Elster. Hitzig, etc., would
xii. 23; xiii. 10 are by no means conclusive have it) it is rather a general elevation and ad-
;

[H., S., M., W. all lake this view]. vancement of the condition of the people that is
Ver. 30. The life of the body is a quiet to be indicated by the term; comp. above, ver.
spirit. Lit., "life of the members (see Critical 29. But sin is a reproach to the people.
Notes) isa heart of quietness " {N3"10 not mean- For the Aramaic term fOn, " shame," comp.
144 THE PROVERBS OF SOLOMON.

xxviii. 22 (also xxv. 10), and Job vi. 14. And of sorrows and joys, which his neighbor must
yet in this national reproacli and disgrace there leave to him as a quiet sanctuary for himself.
i:?to be included the corresponding injury and For in the liveliest sympathy of which one may
misery of other Icinds, so that in this view there ever be conscious, it will still often be altogether
is a certain justification for the Vulgate's ren- impossible to enter into the peculiarity of others'
dering, " miseros facit " (w)iich however rests sensibility with such a panicipation as is really
upon the different reading lOni; comp. the LXX beneficent. Therefore a Turkish proverb (in
and the Syr. vers.), and for Ltjther's "Verder- Von H.^.mjier, Morgenl. Kleebl., p. G8) also says
'Eat thine own grief and trouble not thyself for
derben," destruction.
Ver. 35. With clause a comp. xvi. 12. But another's'" (Umbreit). Comp. above, our exe-

his wrath will find out the base, lit., "his getical notes on this passage.
Ver. 12. The self-deception of many men in re-
wrath will the base be;" comp., e.g., xi. 1,
where *' his abomination" means the object of gard to their courses, imagined to be healthful,
his abhorrence. To supply the preposition "to,"
but in reality leading to eternal ruin. Comp.
Mehnchtho.n " The admonition relates to the
:

7, from clause a, is therefore needless (in oppo- mistiness and weakness of man's judgment, and
sition to the view of Umbreit, Bektheait). his many and great errors in counsel, for it is
manifest that men often err in judging and in
DOCTRINAL AND ETHICAL. their deliberations. Now they are deceived
either by their own imaginations, or by the ex-
The representation of the entire chapter is ample of others, or by habit, etc., and being de-
plainly shaped by the contrast between the wise ceived, they rush on all the more fascinated by
and the foolish, aud it is only toward the end the devil, as is written of Judas in John xiii. 27."
(vers. 20 sq.) that the kindred contrast between Ver. 14. The fool ever accumulating nothing
the rich and the poor, and at the very last (vers. but folly, and the wise man gaining in know-
27 sq.) that between rulers and servants, is ledge. Like ver. 24 this proverb is especially
added. Ethical truths to which a significant instructive with respect to the deep inner con-
prominence is given, are contained especially in nection that exists on the one hand between fool-
the following proverbs : ish notions, and a poor, unattractive, powerless
Ver. 1. The building of the house by the wis- earthly position, destitute of all influence, and
dom of woman. "Only the characteristic wis- on the other hand between true wisdom and large
dom of ipoman (not that of the man) is able to ability in the department both of the material
'
build itself a house,' i. e., to make possible a and the spiritual. Vo.N Gerlach pointedly says,
household in the true sense of the word; for the " There is a certain power of attraction, .accord-
woman alone has the capacity circumspectly to ing as a man is wise or foolish; the possessions
look through the multitude of individual house- also which the one or the other attains, are in
hold wants, and carefully to satisfy them and
; accordance with his disposition."
also because the various activities of the members Ver. 28. A sentiment directed against feeble
of the family can be combined in a harmonious princes who nevertheless array themselves with
unity only by the influence, partly regulative disproportionate splendor; and this, as also ver.
and partly fostering, of a feminine character, 34, is designed to call attention to the principle,
gently but steadily efficient. But where there is that it is not external and seeming advantages,
wanting to the mistress of the house this wisdom but simply and solely the inward competence and
attainable only by her and appropriate to her, moral excellence, whether of the head or of the
then that is irrecoverably lost which first binds members of a commonwealth, that are the condi-
in a moral fellowship those connected by rela- tions of its temporal welfare.
tionship of blood that which makes the house Ver. 31. Compassion to the poor is true service
from a mere place of abode to become the spiri- of God; comp. James i. 27. Since God has
tual nursery of individuals organically associ- created both rich and poor (1 Sam. ii. 7), since
ated." (Elster). He designs that they shall exist side by side and
Ver. 6. The impossibility of uniting a frivolous intermixed (Prov. xxii. 2), since the poor and
disposition and jests at religion with true wisdom lowly man is in like manner a being created in
and understanding. " It is not by a one-sided His image (James iii. 9), therefore he who deals
action of the thinking power, but only by undi- heartlessly and violently wiih the poor insults
vided consecration of the whole nature to God, that Being Himself who is the Maker and Ruler
which therefore involves above all other things a of all. The compassionate, on the contrary, dis-
riwhl relation of the spiritual nature to Him, that cerns and honors His disposition toward His
true knowledge in Divine things can be attained. creatures, and the love which he manifests to-
The wise man, however, who has found the true ward them, even the humblest and most unwor-
beginning of wisdom, in bowing his inmost will toward God Himself;
thy, is in fact manifested
before the Divine, not as something to be mas- comp, Malth. XXV. 40.
Ver. 32. The-confidence
tered by the understanding, but as something to which the righteous man possesses even in his
be simply sought as a grace by the renunciation death. Compare the exegetical explanation of
of the very self, he can easily on this ground the passage.
which God's own power makes productive, at-
tain a rich development of the nnderstanding." HOMILETIC AND PRACTICAL.
(Elster.)
Ver. 10. The disturbing influence of an nnin- Homily on the entire chapter : The wisdom
vited interference in the sorrow and the joy of and folly of men considered in their respective
one's neighbor. "Every one has his own circle foundations, natures aud results; and 1) within

: . a
;
:

CHAP. XIV. 1-35. 145

the sphere of domestic life (vers. 1-7) ; 2) within Book VIII.), on vers. 8 and 15 He who applies :

that of civil life (vers. 8-25) 3) within that of

; himself to the true wisdom takes heed of his own
political or national life (vers. 26-35). Stockbr: ways, foreseeing dangers, preparing remedies,
Of human wisdom as the fruit of a right cul- employing the assistance of the good, guarding
ture, and 1) of the wisdom of domestic life himself against the wicked, cautious in entering
(prudentia wconomica, vera. 1-25); 2) of the wis- upon a work, not unprepared for a retreat,
dom of public life (prudentia politica, vers. 2B-3o). watchful to seize opportunities, strenuous to re-
Stakke The results of piety and ungodliness
: move impediments, and attending to many other
1) in the household, and in social life generally things which concern the government of his own
(1-25): 2) in the relations of rulers in particular actions and proceedings. But the other kind of
(2t>.35). wisdom is entirely made up of deceits and cun-
Vers. 1-7. Berleburg Bible:
That wise women ning tricks, laying all its hope in the circumvent-
build their house, is to be understood not so ing of others, and moulding them to its pleasure
much of the edifice consisting of wood, stone, which kind the proverb denounces as being not
plaster, as rather of the family and the house- only dishonest, but also foolish, etc. T. Adams
hold economy, which a wise woman always strives (on ver. 9) Mocking is the medium or connec-
:

to keep in good condition and to improve. Ps. tion that brings together the fool and sin thus ;

cxxvii. 1. Tubingen Bible (on vers. 3): He who he makes himself merry they meet in mockery.
;

is wise keepeth his mouth and still more his Through many degrees men climb to that height
heart, that he may not in connection with out- of impiety. This is an extreme progress, and
ward consideration and high dignities fall into almost the journey's end of wickedness. Arnot
pride. (On ver. 4) He that doth not work also
:

shall not eat; the poverty of many springs from

(on ver. 10) The solitude of a human being in
:

either extremity of the experiences of the human

this, that they lack imlustry and diligence. heart is sublime and solemnizing. Whether you
Starke (on ver. 6) He who in seeking wisdom
: are glad or grieved, you must be alone. (On ver.
has for his end pride and ambition, will never 12): The result accords not with the false opi-
attain true wisdom, unless he changes his views. nion, but with the absolute truth of the case.
(On ver. 7): Evil one always learns more There is a way which is right, whatever it may
quickly and easily than good therefore avoid
; seem to the world, and the end thereof is life.
evil company.

[A. Fuller (on ver. 6): If our God's way of coming to us in mercy is also our
inquiries be influenced by a spirit of pride and way of coming to Him in peace. (On ver. 15):
self-sufficiency, we shall stumble at every thing Trust is a lovely thing; but it cannot stand un-
we meet with but he who knows his own weak-
; less it get truth to lean Howe (on
upon. JoHiV
ness and conducts his inquiries with humil- ver. 14) : The good man
not the first fountain
is
ity, shall find knowledge easy of attainment. of happiness to himself, but a subordinate one a
Aknot Those who reject the Bible want the first
:
'
good man is, from himself
and so is satisfied
qualification of a philosopher, a humble and i fountain fed from a higher fountain by deriva-
teachable spirit. The problem for man is not to tion from Him who is all in all, and more inti-
reject all masters, but to accept the rightful I
mate to us than wo ourselves. But the wicked
One. Submission absolute to the living God, as : man is the prime and first fountain of all misery
revealed in the Mediator, is at oncf *be best li- j
to himself. Flavel : The upright is satisfied
berty that could be, and the only liberty that from himself, that is, from his own conscience,
is. Trapp (on ver. 6) : He that would have which, though it be not the original spring, yet
heavenly knowledge must first quit his heart of is the conduit at which he drinks peace, joy and
corrupt affections and high conceits.]
encouragement. R. South (on ver. 18): 30th
Vers. 8-17. Tiibingen Bible (on ver. 8) : of Posthumous Sermons].
Steady watchfulness and attention to one's self Ver. 18-25. Zeltner (on ver. 19) Bear pa- :

is a great wisdom.

(On ver. 9) To make sport
of sin is the height of wickedness. Starke (on
: tiently the pride of the ungodly
long.
it lasts not
Starke (on vers. 20, 21): The many
;

ver. 10) He who knoweth the heart alone

: promises that God will graciously reward kind-
knoweth the needs of thy heart, which no other ness to the poor must make the Christian joyous
besides doth know. He can likewise give thee and willing in labors of love (On ver. 22):
joy where no other can create it for thee.
ver. 16): Reverence and love to God must be
(On Virtue and piety reward those who cherish them,
but vices and sins cause nothing but pain and
with us the strongest motive to avoid sin.
ver. 17): Between the hasty trespasses of pas-
(On trouble. Geier (on ver. 23): Prating and
boastful men are like an empty vessel if one :

sionate natures, and the deliberate wickedness strike it, it does indeed give forth a sound, but
of malicious man, there is always a great dis-
tinction to be made. Von Gerlacu (on ver. 10)
for all that nothing goes in. (On ver. 26) Be
intent upon truth in thy words, gestures, acta,
:

How hard it is to console and soothe others, Job's and in thy whole walk.
answers to the discourses of his friends are a Vers. 26-35. Starke (on ver. 28) : It is the
signal illustration.
(On ver. 12) In connection
with the deceptive, seductive show made by im-
: duty of the lords of the land to see to it that
their Land be well cultivated, and in particular
piety, it is important to give more careful heed that "mercy and truth dwell in the land, right-
to one's way
life.in
(On ver. 17) man who : A eousness and peace kiss each other " (Ps. Ixxxv.
quickly into a passion does indeed commit
falls 11). (On ver. 29): Impatience opposes the will
a folly, but yet is far preferable to the coldly and
selfishly calculating villain. One may well be
of God, and is therefore the greatest folly.
ver. 30)
(On
Passion and wrath ihorten the life, and
:

indignant at the first
the last makes himself care makes old before one's time. (On ver. 31)
odious. [Lord Baco.n [Advancement of Learning, Despise no man, be he ever so humble, for Ihou
10


146 THE PROVERBS OF SOLOMON.

knowest not but in that act thou art despising a clearly see it or not 2) Good men in common dc
;

true child of God. (On ver. 32) : There is surely

a future life to be hoped for after death other-
in fact enjoy a comfortable hope 3) The hope
;

which the righteous hath shall be accomplished.

;

wise how could the righteous bo so comforted in S.1URIN (ou ver. 34): As there is nothing in
their death ?
(On ver. 34) Sin is the cause of
: religion to counteract the design of a wise system
all misery under the sun. (On ver. 35): If the
fidelity of his subjects is pleasing to a king, how
of civil polity, so there is nothing iu a wise sys-
tem of civil government to counteract the design
much more will God take pleasure if one serves of the Christian religion. The exaltation of the
Him faithfully and with the whole heart, through
nation is the end of civil polity. Righteousnes
the strength of Jesus Christ! [Arnot (on ver.
is the end of religion, or rather is religion itself.
25) :The safety provided for God's children is
Emmons (on ver. 34): It is the nature of sin
1) to lessen and diminish a people; 2) to sink
confidence in Himself, the strong tower into which
the righteous run. ( On ver. 31): The necessary
and depress the spirit of a people 3) to destroy ;

dependence of human duty upon Divine faith. the wealth of a people; 4) to deprive them of
S. Davies (on ver. 32) 1) Every righteous man the blessings of freedom
: 5) to provoke the dis-
;

has a substantial reason to hope, whether he pleasure of God and draw down Hi8 judgments.]

3 With reference to various other relations and callings in life, especially within the sphere of
the religious life.

Chap. XV.

1 A
soft answer turneth away wrath,
but a bitter word stirreth up anger.
2 The tongue of the wise maketh knowledge attractive,
but the mouth of fools poureth forth folly.
3 The eyes of Jehovah are in every place,
beholding the wicked and the good.
4 A
mild tongue is a tree of life,
but transgression therewith is a wound in the spirit,
5 The fool despiseth his father's correction,
but he that regardeth reproof is wise.
6 In the house of the righteous is a great treasure,
but in the gain of the wicked is trouble.
7 The lips of the wise spread knowledge,
but the heart of fools (doeth) not so.
8 The sacrifice of the wicked is abomination to Jehovah,
but the prayer of the upright is his delight.
9 An abomination to Jehovah is the way of the wicked,
but he loveth him that searcheth after righteousness.
10 There is sharp correction for him that forsaketh the way ;

he that hateth reproof must die.

11 Hell and the world of the dead are before Jehovah,
how much more the hearts of the sons of men?
12 The scorner liketh not that one reprove him;
to wise men will he not go.
13 A
joyous heart maketh a cheerful countenance,
but in sorrow of the heart the spirit is stricken.
14 An understanding heart seeketh after knowledge,
but the face of fools feedeth on folly.
15 All the days of the afflicted are evil,

but he that is of a joyful heart a perpetual feast.
16 Better is little with the fear of Jehovah
than great treasure and tmuble witli it.
 ! ;

CHAP. XV. 1-33. J*?

17 Better is a dish of herbs, when love is there,

than a fatted ox and hatred with it.
18 A
passionate man stirreth up strife,
but he that is slow to anger allayeth contention.
19 The way of the slothful is as a hedge of thorns,
but the path of the righteous is a highway.
20 A
wise son maketh a glad father,
but a foolish man despiseth his mother.
21 Folly is joy to him that lacketh wisdom.
but the man of understanding goeth straight forward.
22 Failure of plans (cometh) where there is no counsel,
but by a multitude of counsellors they come to pass.
23 A
man hath joy through the answer of his mouth,
and a word in due season, how good is it
24 An upward path of life is the way of tlie wise
to depart from hell beneath.
25 The house of the proud will Jehovah destroy,
and he will establish the border of the widow.
26 An abomination to Jehovah are evil devices,
but pure (in his sight) are gracious words.
27 He troiibleth his own house that seeketh unjust gain,
but he that hateth gifts shall live.
28 The heart of the righteous studieth to answer,
the mouth of the wicked poureth forth evil.
29 Jehovah is far from the wicked,
but the prayer of the righteous he heareth.
30 A
friendly look rejoiceth the heart,
good tidings make the bones fat.
31 The ear that heareth the reproof of life
will abide among the wise.
32 He that refuseth correction despiseth himself,
but he that heedeth reproof getteth understanding.
33 The fear of Jehovah is a training to wisdom,
and before honor is humility.

GRAMMATICAL AND CRITICAL.

Ver. 1.
t3VJ?~^3T andoubtedly meuns wrathful worde, bitter words ; Ges. reaches this through a sabjectire meanius
<''
SVJ'. labor, pain to the wrathful spirit; Fderst takes the objective, catting words, that cause pain to their victim;
the latter retains most of the radical meaning of the verb. A.]

Ver. 2. [3*'t3T\, lit maketh knowledge good but the radical idea of the Heb. 3113 is that which is good to the senee,
, ;

apecially sifrht; fherefDre bright, brilliant. and afterward, that which is agreeable to other senses, hearing, taste. tc.
The etymologic;il meaTiin;^ here best suits the sense "m.ike knowledge appear attractive." A.]
Ver. 5.
[BiilT. ( lfl.ili. III.), commenting on the three passages where the defective form Q^TO occurs, proposes ;in

the probable reading D"^.^'"*. A.]

Ver. 6. ni3J^3 (from 1^^, chap. xi. 29) is a neuter partic. used substantively in the sense of ruin, destruction
tomp. in Is. X. 2a n.i"^nj, and also
T T .
n^^HD in ver. 16 below.
-.: T
[Ver. 7. Masc. verb with the fem. ^nSC?, as in ver. 2; i. 21, 32.]
Ver. 9.
[BiiTT. (g 412, 3) suggests rhythmical reasons for the peculiar and solitary form 3nX^, usually 3nX^. Comp.
Ormn, ?n2, 5, cA.]
Ver. 15. I'he construction is elliptical; 34~31D is logically a genitive limiting the 'D' of clause a, and r\r\UJ2 is a
predicate to it: "the days of him who is cheerful in heart are a feast," etc. Comp. HiTzio on the passage.
Ver. 21.The Infin. r)Jl without 7 uiiide dependent on the verb "M^^^ (EwALD, Lehrb., g 285, a.)

Ver. 22. The Infin. abs. 13n is here naturally prefixed, instead of the finite verb, as t. g., in xii. 7. [Active used in-

stead of passive, with an indefinite subject, in Hiphil and Piel as well as Kal. infinitives. See Bottcbeil b 99U.
1, o. A.)
Ver. 25. Instead of 3V^1 we must with Hitzio, e^c, and in accordance with the anc. versions read yi^^ ; for the

optative rendering "and him

establish," dc. (BERTHE4U) does not agree with the parallelism. fBoTT. regards
let it as
s.Tussive, expressing that necessity which is seen to be involved in the moral order of the world (964, 7). A ]

M8 THE PROVERBS OF SOLOMON.

prosperity. [Holden and some others make th

earthly treasure too prominent, as though the
EXEGETICAL
direct teaching of the verse were that " temporal
1. Vers. 1-7. Against sins of the tongue of va- prosperity attends the righteous." We find in
rious kinds. A
soft answer turneth away the verse rather an import that holds equally
^7rath,
lit. ' bringetli or turiietli back passion,"
, good in the absence of outward abundance. A.]
comp. I.s. ix. 11, IC, 20. The opposite of this The direct opposite of this is the " trouble " that
'* turning back "' or " beating down " the violence is found in the gains of the wicked. Ver. 7.
of wrath is the "stirring it up," causing wrath With clause a compare x. 31. [A rendering of
to flash up or blaze out. Comp. Eccles. x. 4; nr is urged by Rueetschi, that is more in keep-
Ps. xviii. 8, 9.
-With the use of the epithet
"soft, gentle" (^1^), comp. xxv. 15. "A bitter ing with general import, and particularly ita
its
meaning in chap. xx. 8, 26, tv'z.; to "sift," or
word" (see critical notes) is more exactly "a word " winnow;" the lips of the wise sift knowledge,
of pain," i. ., a smarting, offensive, violent word separating the chaff, preserving the pure grain.
such as the passionate or embittered man speaks.
Ver. 2. The tongue of the -wise maketh
A.] But the heart of fools (doeth) not so,
i, e., with him it is quite otherwise than with the

knowledge attractive, lit., "maketh know- heart of the wise man which spreads abroad
ledge good" (see critical notes); i.e., presents wisdom and knowledge; a suggestion, brief in-
knowledge in apt, well arranged and winning deed but very expressive, of the mighty differ-
ways (comp. xxx. 29; Is. xxiii. IC). In contrast ence between the influences that go Jorth from
with this "the fool's mouth poureth forth folly," the wise man and the fool. Hitzig, to avoid
i. c, in ils repulsively confused and noisy utter-
ances, brings to view not wisdom and true dis- this interpretation of {5"8<7, which, as he thinks,
cernment, but only folly. "Poureth forth," a is "intolerably flat," explains the expression in
decidedly stronger expression than "proclaim- accordance with Is. xvi. 6, by " that which is
eth," chap. xii. 23. not so as it is asserted to be," and therefore by
Ver. 3. Comp. 2 Chron. xvi. 9 Ecclesiast. xv. ;
"error or falsehood;" he therefore takes this as
19; xvii. 16; xxiii. 28; also Ps. cxxxix. 1 sq.; an accusative object to the verb " spread
Matt. X. 30; Heb. iv. 13. abroad," which is to be supplied from clause a.
Ver. 4. Gentleness of the tongue is a tree The LXX and Syr. adopt still another way, ac-
of life. With
"
use of flie noun rendered
this
cording to which [3 is an adjective with tho
(not " health ") comp. xiv. 30, and
"gentleness
for the expression "tree of life," xi. 30. But meaning "sure, right,"
"the fool's heart is not
transgression there'with is a w^ound in the sure," not certain of its matters, and therefore
incompetent to teach others (so also Bertheau).
spirit. The noun 'ylO probably does not here This last explanation is doubtless possible, and
mean " perver.seness" (Berthe.\u; E. V., etc.)^ yet the first seems at all events the simplest and
but apparently "trespass, transgression," which most obvious. [This is also tho rendering of the
seems to be its meaning also in chap. xi. 3 (comp. E. v., etc.; S., N., M., W. agree substantially
Hitzig). Transgression with the tongue is, with the last view, but differ in the grammatical
however, probably not here falsehood (Luther, connection of the word "sound, right," S. and
and the older commentators comp. Ew.\ld,
; M. making it a predicative epithet, N. and W.
"falling with the tongue"), but its misuse in the making it the object, "what is not sound,"
exciting of strife and contention, and so "irrita- "folly." A.]
tion, excitement" (Umbreit, Elster). "A 2. Vers. 8-15. Of God's abhorrence of the
wound in the spirit," i. c, disturbance and de- wicked heart of the ungodly. With ver. 8 comp.
struction by restless passion of the regulated and xxi. 27 ; xxviii. 9 ; also ver. 29 below. "Sacri-
normal state of the spirit; comp. Is. Ixv. 14. fice" and "prayer" are not here contrasted as
HiTZio conjectures a corruption of the text, and the higher and the lower [so Burgon, quoted by
therefore translates the second clause in partial Wordsworth]; but "sacrifice" is a gill to God.
accordance with the LXX, Syriac and Chaldee "prayer" is desiring from Him. Comp. Is. i.
versions, "and whoso eateth its fruit (the tree n, 15, and besides passages like Hos. vi. 6;
of life), stretcheth himself comfortably (! ?)." Mic. vi. 6-8; Jer. vii. 21; Ps. xl. 6(7); li. 17
[RuEET.scHi (as before cited, p. 143) carries the (18), elc.
Ver. 9 stands in the relation, as it
idea of gentleness through the two clauses as the were, of an explanation of or a reason for ver.
central idea; "it is precisely with this gentle 8; comp. xi. 20; xii. 22. But he loveth
speech which otherwise does so much good, that him that searcheth after righteousness.
the wicked is wont to deceive, and then one is "Searchetli after" [" pursuelli," as it were,
by this more sorely and deeply stricken and dis- Piel part.], stronger than "foUowelh, chap. '

tressed than before." .\

]
xxi. 21 comp. xi. 19 also Deut. xvi. 20 Ps.
; ; ;

Ver.."). Comp. i. 7; xiii. 1. But he that xxxiv. 14 (l"i).

regardeth reproof is wise (reproof on the Ver. 10. (There is) sharp correction for him
part of his father, or in general from his pa- that forsaketh the way, lit., "is to the one
rents). For this verb, "is wise, prudent, dcal- forsaking the path," i. e., the man that turns
eth prudently," comp. xix. 25 1 Sam. xxiii. 22. aside from the right way (comp. ii. 13). He
Ver. 6.
:

In the house of the righteous is a that hateth reproof must die, lit., "will

great treasure, lit., "house of the righteous," die." Comp. Rom. viii. 13. This "death" is
" mentioned in the
probably an accusative of place. The treasure the very " sharp correction
Btorcd up in such a house is the righteousness first clause, just as he who hates correction is
that prevails in it, a source and pledge of abiding identical with the man who forsakes tha
 ;

CHAP. XV. 1-33. 149

way. Comp. x. 17. Ver. 11. Hell (Sheol) ver. RuEETscHi (as above, p. 144) objects that the
and the w^orld of the dead are before Je- very general ustis loquendi refers 'JJ^ to out-
hovah, e., are not concealed from Him,
i.
ward circumstances, and when inward condi-
lie open and uncovered before His view, comp.
tions are described by this term it is never in
Ps. cxxxix. 8; Job xxvi. ti. In the latter pass.age
the way of depreciation, other terms being used
|n3K, lit. " place of destruction, abyss of the to describe distress. He renders " all the days
pit" stands, as it does here, as a synonym of of a poor man are (indeed) evil (in regard to his
Sheol; so likewise in Prov. xxvii. 20. Ho'w outward circumstances) but whosoever is of a
;

much more ('.D -"IX as in xi. 37) the hearts joyful heart has (nevertheless) a continual
of the sons of men; comp. Jer. xvii. 10; feast." A.].
]Ieb. iv. 13.
Observe furthermore how this pro- 3.
vices.
Vers. 16-23.
With Iti,
Of various other
a, comp. chap. xvi.
virtues
8.
and
Than
verb also stands related to the next preceding,
giving its reiison, as in vers. 8 and 9.
great treasure and trouble with it.
Trouble, Sopviior, here probably not the anxiety
Ver. 12. To wise men doth he not go ;
which apprehends losing the treasure again
among them he will liiid deliverance from his
folly by stern reproof, it is true, and censure
(Bertheau), but the care which accumulated
the wealth, and constantly seeks to increase it,
and reprimand; comp. xiii. 1, 20. Hitzig un-
Ps. xxxix. 6(7), (HiTZiu). [Rueetscui observing
necessarily proposes to read, with the LXX,
" with " instead of "to," "with wise men he the more general use of the noun, understands it
to refer to the confusion and disorder in human
doth not associate."
society attendant upon riches without the fear
Ver. 13. A
joyous heart maketh the
countenance cheerful. The verb " maketh of God. A.].
Ver. 17. Batter is a dish of herbs, w^hen
good" (ver. 2). "maketh pleasant" is here
equivalent to " brighteneth." Bat in sor- love is there, literally, "a portion of
lovr of the heart is the spirit stricken.
green," t. c, vegetables fJer. xl. 5; lii. 24; 2
Kings XXV. 30). Vegetables represent simple
Others, Umbreit, Hitzici, etc., render " is the
fare in general (comp. Dan. i. 2), while meat, as
breath oppressed, made laborious." It is true
that in this way there is produced a better pa-
always and every where in the East, is holiday
fare, especially the flesh of fatted oxen (Luke
rallelism with the " cheerful countenance " in
clause a. But in ch:ip. xvii. 22 also (comp. Isa. XV. 23, 30).
Observe, furthermore, how the
Ixvi. 2) a " broken spirit " is described by this
verse before us exhibits on the one hand a mean-
ing exactly parallel to the preceding, while on
phrase, and not a labored breathing; and in-
the other hand it presents a climax to its ideas
stances in which, instead of the outw.ard effect,
the inward cause which underlies it is named in
(fear of God
love to one's neighbor; trouble
the second clause, are by no means unknown
hate).
As a substantial parallel compare the
elsewhere; comp. x. 20; xii. 22, etc. proverb in Meid.'VNi II. 422: " Want with love
Ver. 14. With clause a compare xiv. 33. is better than hatred with riches." With ver.
The face of fools feedeth on folly. The
18 comp. above, ver. 1, as also xxvi. 21
25; xxix. 22; Ecclesiast. xxviii. 11-13.
xxviii. ;

K'ri and the ancient versions read '3 (mouth)

Ver. 1 9. The way of the slothful is as a
instead of 'Jil (face) for which reason many
hedge of thorns, ;. f., because he is alw.iys en-
moderns adopt the same reading, e.g., Bkrthold countering obstacles and hinderances, does not
[De W., Berthe.mj, E V S.. N., M., H., who come away having accomplished his life's work,
,

plead not only the authority of the Versions, but but must find his foot every where entangled and
the singular number in the verb, and the greater kept back. [The special aptness of this figure in
naturalness of the expression]. But as in Ps. Palestine is amply illustrated in H.vckett's
xxvii. 8, a " seeking " is predicated of the face Scripture Illustrations, Thomson's Tlie Land and
[according to the rendering of Hitzig, in which the Book, etc. K\ It is otherwise with the
iio stands almost alone, "seek him, my face," " upright," i. e., the man who unmoved .and un-
while the vast majority of interpreters make remitting goes about the performance of his duly,
God's face the object sought], so here there and continues with vigorous efficiency in the
might very fitly be ascribed to the face a " feed- work of his calling. His way is, according to
ing on something." a.pa.sci, especially as this verbis clause b, "built up," i. e.. lit raised by throw-
here employed only in a figurative way, to denote ing up a ridge (Isa. Ivii. 14; Ixii. 10; Jer. xviii.
dealing with a matter (comp. xiii. 20). [Fuerst 15, etc.), a way which leads easily and surely to
(Lex., sitii mrho) takes the verb in quite a different its end. Hitzig without any necessity reads
sense; he makes a second radical meaning to be
"to unite with," and then "to delight in." He TC'^y for I'iy, to obtain as he thinks a more
also recognizes distinctly the use of this plural appropriate antithesis to the word " upright."
noun with verbs in the singular. See also (Dnt:;';). But that the slothful may be very fitly
NoRDHEi.MER, Hi'h. Grirm. ^ 7.J9, 3, a. .\.].
contrasted with the upright or righteous, ap-
Ver. 1-5. All the days of the afflicted
evil.
pears abundantly from proverbs like x. 26
are "JJ? is here not the outwardly dis- xxviii. 19 vi. 10, etc.
;

tressed, the poor, but the inwanlly burdened Ver. 20. With clause a compare the literally
and afflicte<J. as the parallel in clause b shows. identical first half of x. 1. But a foolish
But he that is of a joyful heart (hath) a man, lit. "a fool of a man;" comp. xxi. 20,

perpetual feast. or, a perpetu;il feast are his .and the similarly constructed expression "a
days. The meaning of the verse is a tolerably wild ass of a man," Gen. xvi. 12. Berthe.mj
exact parallel to ver. 13. [To this view of the wrongly renders "the most foolish of men."

150 THE PROVERBS OF SOLOMON.

Folly (here unreasonable conduct,

Ver. 21. ful gains, seeks plunder, comp. i. 19; for the
joy to him that lacketh
senseless action) is former phrase "disturb or trouble the house,"
^(risdom. Comp. x. 23. Goeth straight xi. 29. The sentence as a whole seems to be
forward, lit. " maketh straight logo." Going aimed especially at unjust judges, who are will-
straight forward is naturally acting rightly in ing to be bribed by gifts, in contrast with the
moral and religious matters. judge that " hates gifts," and so is incorruptible
Ver. 22. (There is) Failure of plans -where and uuchange.ably upright; comp. xxviii. 16.
there is no counsel. Literally, "a breaking Ver. 28. The heart of the righteous
of plans " comes to pass, " where no counsel
is, studieth to answer, i. e., reflects upon its
is." For the meaning comp. xi. 14, especially answers with all care, that it may utter no-
also with respect to clause b. They come to thing evil or perverse, while the wicked thought-
pass, i.e., the plans. The singular of the verb lessly ** pours forth" his evil and perverse
is used in the Heb. distributively, as in chap. iii. thoughts (pours forth, comp. ver. 2) compare ;

18 (see notes there). .Matth. xii. 35.

With ver. 29 comp. ver. 8.
Ver. 23. A man hath joy through the Ver. 30. A
friendly look rejoiceth the
answ^er of his mouth, and a -word in due heart. Lit. " lustre of the eyes :" it denotes,
season, ho^w good is it! That the second like the "light of the countenance" in chap,
clause cannot be antithetic (o the first (HiT- xvi. 15, the cheerful beaming of the eye of
/.la),but stands as its explanation or its cli- the friendly, w-hich exerts on one's neighbor
nuiK is evident for the " word in its time" is
; also an influence refreshing to the heart, espe-
just the " answer" of clause , exciting joy be- cially at the time when, as clause b indicates, it
cause apt and exactly meeting the inquiry. communicates a " good message,'' " joyful
Comp. furthermore parallels like x. 20, 31, tidings " (comp. xxv. 25). For this " rich nour-
32, etc. rishing of the bones " (lit., making fat), comp.
4. Of several other virtues espe-
Vers. 24-33. xi. 28; xiii. 4: also xvi. 24.
In this conception
cially of the religious life. An up^ward path of the verse which is the simplest and on all
of life is the vray of the w^ise; lit. a sides well guaranteed, according to which-clause
path of life upward is to the wise." i. e., the b only defines more exactly the import of clause
man of understanding walks in a way which as , there is no need either of giving an objective

a way of life leads ever upward, to ever higher cast to the idea of "brightness to the eye," as
degrees of moral purity, elevation and power, though it meant "friendly recognition "( Lu-
but .also in the same ratio to an ever-increasing ther, De Wette, Beetheau). or of changing
prosperity. A
reference to heaven as the final lisp to nx'ia (Hitzig).
limit of this upward movement
of the life of the Ver. 31. The
ear that heareth the re-
righteous is so far forth indirectly included, as proof of life,
e., reproof which has ti-ue
/.

the antithesis to the "upward;" the "hell be- life for its end. which points out the way to it.
neath " (hell downwards, hell to which one tends and for that very reason already in advance has
ilownward), suggests a hopeless abode in the life in itself and imparts it. Will abide
dark kingdom of the dead, as the final destina- among the -wise, i. e., will itself become
tion of the sinner's course of life. Therefore we wise (xiii. 20), and therefore permanently be-
have here again the idea of future existence and longs to the circle of the wise. For this verb to
retribution (comp. xi. 7 xiv. 32) a meaning: " abide"
which Bektheau and Hitzig seek in vain to take (f '), lit- to pass the night, i. e., to
from the proverb. Comp. Elster on this pas- tarry long at some place, comp. Ps. xxv. 13;
sage. xlix. 12 (13) Job xix. 4. The ear here stands
;

Ver. 2.'). The house

of the proud -will by synecdoche for the hearer, as in Job xxix.
Jehovah destroy. For the verb comp. ii. 11 ; Ex. X. 20; 1 Kings xix. 18.
22. By "liouse" is here meant not the mere Ver. 32. He
that refuseth correction de-
dwelling, but also tlie family of the proud, just spiseth himself, lit. "undervalues, lightly

as in xiv. 11 compare also xiv. 1.

; es- And values his soul," in so far as he does not en-
tabiisheth the border of the ^ffidovy, i. e., sure life, in so far as, without knowing aii'l
the innocent widow who is in danger of being willing it, he loves death more than life (comp
wronged Ijy tlie proud through encroachment viii. :;(i). But he that heedeth reproof
upon her borders. Comp. moreover with this getteth understanding comp. iv. 5, 7
; :

expression Deul. xxxii. 8. xvi. 10. The man who "getteth understand-
Ver. 26. Compare xi. 20. But pure (in ing " is, however, according to xix. 8 the very
Hi.s sight) are gracious -words, here pro- man who does not hate his own soul but loves
bably specificallywords sweetly consoling, words
of love and compa-Jfion toward troubled souls,
it.

Ver. 33. With clause a compare i. 7; ix. 10.

comp. xvi. 24. Such words are in Jehovah's And before honor is humility. Humility
judgment pure or precious, /. e., with a pure and here plainly appears as the necessary correlate
genuine ring; comp. Ps. xix. 8, 9 (9, 10). HiT- to the fear of God, and as a chief manifestation
of wisdom, which is elsewhere named as that
r.: proposes instead of D'linU to read D'733
which confers honor, e.g., iii 16; viii. 18. Com
[adhere, cleave] from which comes the meaning pare xviii. 12, b, where the second clause of the
iirengthening the antithesis of the parallel: verse before us occurs again
The entire verse,
' ami pleasant words cleave fast
(?).
"
by virtue of its somewhat general character, is
Vim- 27. He troubleth his own house ei|ually well adapted to close a long series oi
that seeketh unjust gain. For the last ex- proverbs, and to open a new section. It is there-
prc'^-'ioii -po.lelli .^^^oil,*' i.e.. goes after Unlaw- lore unnecessary, as llnzic does, to transfer il

CHAP. XV. 1-33. 151

to the following chapter, and to regard it as a (1 Sam. XV. 22), demonstrated 1) in good and
sort of superscription to the second half of that perverse conduct with the mouth and tongue
livision of the Book of Proverbs in which we (ver. 1-7); 2) in proper worship or the religious
now are (chap, xvi.-xxii.). life (ver. 8-l.j) 3) in the intercourse of man
;

with his neighbors (vers. 16-33). Or again;

Love (10 God and men) as the germ and the true
DOCTRINAL AND ETHICAL.
norm of all religious rectitude (Hos. vi. 6; Matt,
Among the proverbs of the chapter before us, ix. 13; xii. 7).
Comp. Stocfer How true pru- :

which hardly admit of a grouping according to dence (wisdom) must guard man against sins 1)
any well-established, clearly conspicuous prin- of the tongue (1-9); 2) of the heart and the
ciple of classification (comp. the four divisions hands (10-22); 3) against other sins of various
wliich are distinguished in the " Exegelical kinds (23-33).
In a similar way Wohlfarth:
Notes:" vers. 1-7; 8-15; 1(3-23; 24-33), several The effect of prudence a means of guarding
;

stand out as of no slight theological and soterio- one's self against sins of various kinds.
logical importance,
especially the beautiful re- Ver. 1-7. St.irke (on vers. 1, 2) ; when ge-
ference to the omniscience of God, the holy and nuine piety exists there will not be wanting other
righteous Ruler, in ver. 3 and ver. 11, and thu manifestations of friendliness and gentleness.
twice repeated emphasizing of the religious Even where there is occasion for earnestness in
worthlessness of outward shows of reverence for the punishment of transgressions, a friendly
God, without true devotion and consecration in spirit must still be combined with it. Ear-
the heart, vers. 8 and 29. The last mentioned nestness without friendship profits as little as
truth is among the favorite ideas of the enlight- friendliness without earnestness Geier (on
ened prophetic teachers and men of God in the vor. 3) If God knows all things then He
:

Old Testament (compare the pamllel passages

;
knows also His children's need, and is intent
cited above in connection with vers. 8). It lets
the clear light of that evangelical saving grace,
on their help and deliverance. (On ver. 5):
If even to the most capable and powerful spirits

wliich was already operative under ihe economy thei-e is still nee I of good discipline and in-
of the law, but which only in Christ rose as .a struction, how much more to the indolent and
full-orbed sun, snine with quite peculiar bright-
ness on the dark ground of Old Testament life,
drowsy !

(On ver. 6) In connection with tem-
:

poral blessings be intent upon righteousness in

hi this connection there is, it is true, the dis- their attainment, contentment in their possession,
tinction to be made (noticed above under ver. 8) prudence and system in their employment, sub-
between "sacrifice" and "prayer;" that the mission in their loss! [.\rnot (on ver. 1):
former term describes a gift brought to God, the Truth alone may be hated, and love alone de-
latter a desire directed to Him. Yet this is by no spised; man will flee from the one and trample
means an essential diS"erence for both, sacrifice
; on the other but when truth puts on love, and
;

and prayer, which indeed falls likewise under love leans on truth, in that hallowed partnership
the category of offering in the broadest sense lies the maximum of moral power within the
(Ps. cxix. lOS; Heb. xiii. 1.5), come under con- reach of man in the present world. Tr.\pp (on
sideration here only as general tokens of reve- ver. 6) ; Every righteous man is a rich man,
rence for God; and the value of both is clearly whether he hath more or less of the things of
defined by this test, whether the state of heart in this life. For. first, he hath plenty of that which
those who bring them is or is not well pleasing is precious. Secondly, propriety: what he hath
to God (comp. Isa. xxix. 13; Mitt. xv. 7 sq.) ; is his own].
in other words, whether the ofl^ering brought is Vers. 8-19. Cramer (on ver. 8) : It is not
a purely outward act, or the fruit of a sincere works that make Ihe man good, but when the
self-consecration of the entire personality in spi- man is justified, then his works are also good ;

rit and in truth, a "reasonable service" in tlie God in His grace makes well-pleasing to Himself
-iense of Rom. xii. 1. the works that come of faith, even though great
Closely related to the scope of these proverbs imperfections still mingle with them. -StauivE
is what was said above, on ver. 17, of the worth- (on ver. 11) The doctrine of God's omniscience
:

lessness of outward shows of beneficence, espe- is already in the Old Testament revealed fre-
cially free hospitality without inward love (comp. quently enough, and so clearly that no one can
1 Cor. xiii. 2). Furthermore a specially serious excuse himself on the ground of ignorance con-
consideration is due to the warnings against low
greed and avarice, as leading, nevertheless, to
cerning it.
(On ver. 12 He is wise who gladly
)

associates with those from whom he can learn

:

the destruction of one's own home : ver. 6 and something, though it be disagreeable to the flesh
27 to the repeated allusions to the necessity that
; to do so. Zei.tner (on vers. 13 sq.): He is the
one readily submit himself to reproof and cor- most prosperous m.au who possesses the treasure
rection for his faults: vers. 5, 10, 12,31, 32; to of a good conscience and seeks to preserve it he ;

I lie beautiful commendation of humility as the can always be joyful in God (Acts xxiv. 16).
first step to true honor: ver. 33; and finally to the WoHLFARTH (vcrs. 13-17): The joyous heart.
reiterated reference to the righteous judgment What can all the good things of this earth profit
iif God, which reaches its completion only in the us when our inner nature is in trouble and our
life to come : ver. 25 (see notes on this passage). countenance sad ? How rich are we, even with
little earthly possession, if we only possess the

HOMILETIC AND PRACTICAL. one good of a conscience at peace, and a heart

joyful in God I
Vo.\ Geblach (on ver. 19):
Homily on the entire chapter : Right sensibi- The sluggard lets his paths grow over, t. e., his
lity or a pure heart the only true service of God means of acquisition go to waste, and his re-

162 THE PEOVERBS OF SOLOMON.

sources decay. [Charnock (on ver. 11): God important is the way in which this is done.
knows the whole state of the dead things that Von Gerlacu (ouver. 24): The very direction
seem to be out of all being; He knows the of the way which the wise enters saves him from
thoughts of the devils and damned creatures, extreme disasters ; it leads toward God, toward

whom He hath cast out of His care forever into the kingdom of eternal light, welfare and life.
the arms of His justice; much more is He ac- (On ver. 33) Honor one can attain in the way of
:

quainted with the thoughts of living men, truth only by giving honor to the Lord alone,
elc.'\ !. e., by profound humility (1 Peter v. 6). .1.
Vers. 20-33. Hasius (on vers. 22, 23): Many Lange True humility consists not in all manner
:

eyes see more tlian one, and many souls think of outward gestures, but in the fact that one in
more than one; therefore never esteem thyself perfect self-denial agree with the will of God,
so wise that thou shouldst not seek others' coun- Luke i. 38. [W. Bates (on ver. 33) Humility
:

sel. ... A good thought on which one falls at preserves the true and noble freedom of the
the right time is not to be valued with much mind of man, secures his dear liberty and peace-
gold.
WoHLFARTH (on vers. 22-26) Important: ful dominion of himself. This is the effect of
as it is in general that one testify the truth, as excellent wisdom].

2. Admonition to a walk in the fear of God and obedience.

Chap. XVI. 1. XXII. 16.

a) Admonition to trust in God as the wise Ruler and Governor of the world.

Chap. XVI.

1 Man's are the counsels of the heart,

but the answer of the tongue is Jehovah's.
2 All the ways of a man are pure in his own eyes,
but Jehovah weigheth the spirits.
3 Commit thy works to Jehovah,
Bo will thy plans be established.
4 Jehovah hath made every thing for its end,
even the wicked for the day of evil.
5 An abomination to Jehovah is every one who is proud in heart,
assuredly he will not go unpunished.
6 I5y mercy and truth is iniquity atoned,
and through the fear of Jehovah one departeth from evil.
7 If Jehovah hath pleasure in the ways of a man,
he maketh even his enemies to be at peace with him.
8 Better is a little with righteousness,
tlian great revenues without right.
9 Man's heart deviseth his way,
but Jehovah directeth his steps.
10 Decision belongeth to the lips of the king,
in judgment his mouth speaketh not wickedly.
11 The scale and just balances belong to Jehovah,
His work are all the weights of the bag.
12 It is an abomination to kings to commit wickedness,
for by righteousness is the throne established.
13 A delight to kings are righteous lips,
and he that speaketh uprightly is loved.
14 The wrath of a king (is as) messengers of death,
but a wise man appeaseth it.
15 In the light of the king's countenance is life,
and his favor is as a cloud of the latter rain.
IC) To gain wisdom
how much better is it than gold!
and to attain understanding to be preferred to silver!
 !

CHAP. XVI. 1-33. 153

17 The path of the upright departeth from evil;

he preserveth his soul that giveth heed to his way.
18 Before destruction cometh pride,
and before a fall a haughty spirit.
19 Better is it to be humble with the lowly,
than to divide spoil with the proud.
20 He that giveth heed to the word findeth good,
and he who trusteth Jehovah, blessed is he
21 The wise in heart shall be called prudent,
and grace on the lips increaseth learning.
22 Understanding is a fountain of life to him that hath it,

but the correction of fools is folly.

23 The heart of the wise maketh his mouth wise,
and increaseth learning upon his lips.
24 As honey of the comb are pleasant words,
sweet to the soul and health to the bones.
25 There is a way that seemeth right to man,
but its end are ways of death.
26 The spirit of the laborer laboreth for him,
for his mouth urgeth him on.
27 A worthless man
searcheth after evil,
and on his lips is as it were scorching fire.
28 A perverse man sendeth abroad strife,
and a backbiter separateth friends.
29 A violent man enticeth his neighbor,
and leadeth him in a way that is not good.
30 Shutting his eyes to devise mischief,
biting his lips, he briugeth evil to pass.
31 A crown of glory is the hoary head ;

in the way of righteousness it shall be found.

32 He that is slow to anger is better than the mighty,
and he that ruleth his spirit than he that taketh a city.
33 The lot is cast into the lap,
but from Jehovah is all its decision.

GRAMMATICAL AND CRITICAL.

Ver. 1. In nilTO 'he JO sUads as simply synonymoua with the ^7 auctoris of the first clause.
T ; I

Ver. 3. [A miisc. verb agreeing with the fem. subject 'Tn^DnO, which is less unnatural where the verb preceden;
ee BoTT., ?936, a. A.]
Ver. 4. [?nj^37 distinguished by the article and the daghesh as the noun njJ7D with preposition and suffix, and
not the comp. preposition |J707 with a suffix. See Green, Heb. Gram., 246, 2, a. A.]
Ver. 7.[dSjI'j niph. Imperf. written d?/icKi. Bott. Buggesta the proper reading as dSe?' "absimilated " from
the following X. See ? 1013 A.J
Ver. 13.{Ordinarily feminine forms of adjectives are employed in Hebrew to supply the lack of neuter and abstract
forms. Occasionally as ia Q'lB^' masc. forms are used in elevated style. See Bott., ^ 707, 2. A.J
Ver. 16. [Both the masc. and fem. forms of the Infin constr. are here used, HJp and riUp, but with a masc. predi-
cate, the Niph. part. 'in^J, which has here the meaning of the Latin part, in dm. Bott., ??996, 3, 3, and 997, 2, c .*.]
For examples ol the form HJp comp. xxi. 3; xxxi. 4.

Ver. 19.- 73ty in nn-7|Jty is here probably not to be regarded as the adjective, as in xxix. 23: Is. Ivii. 15 (so BiR-
TBEAD. Elster, and others regard it), hut an Infinitive, which is therefore equivalent to humiliari (Vulgate, comp. Ewalu,
For in the second clause an " to divide spoil :"
Ukbkeit, BlTZlQ, dc.) Infin. is the corresponding term: S'?!? pbn.
comp. with this Is. liii. 12. [Fuerst, however (Lfx., suh verbo), pronounces decidedly in favor of the adjective construc-
tion. BoTT. regards it as an Infin., g987, 5, u. A.]

Ver. 20. S'3t^n appears in Neh. viii. 13 construed with Sx instead of S^*: compare, however, for this interchange
of Sk and 7^ chaps, xxix. 5: Jer. vi. 10, 19, etc.

Ver. 27. [VriiJl^ is one of the few instances in which in the Masoretic punctuation a dual or plural form is disre-

garded in the vocalization of the suffix. Cases of the opposite kind are not rare. Bott., 3 886, c. The LXX conform to
llje K'thibh. A.J
 ;

154 THE PROVERBS OF SOLOMON.

Ter. 28. U1J

It :
(i^iSvpos, Eccleaiast. v. 14), is cognate with JTJ, a verb which in the Arabic moans
TT
mtum to
whisper.
--
Ver. 30. nSi>, related to DS^?. daunt,
-io.-r is found only here in the Old Testament. [It is a gesture accompanying ana
expressive of crafty scheming ; Fuerst, b. v.]

Ver. 33. For the impersonal use of the passive 7tOV with the accusative, comp. Gen. iv. 18 ; xvii.6; Jos. vii. 15; Pa
Ixxii. 15, eCc.

" works," will then have a sure basis and result.

EXEGETICAL. Comp. xix. 21 Ps. xc. 17.
;

2. Vers. 4-9. God's wise and righteous admi-

Vers. 1-3. Of God .ts the wise disposer and
1. nistration in respect to the rewarding of good and
controller of all things in general. Man's are the punishment of evil. Jehovah hath made
the counsels of the heart, but the ansvyer
of the tongue is Jehovah's. Tlie " answer
everything for its end. The noun nj;?n here
signifies, not "answer," as in ver. 1, or in xv. 1,
of the tongue" miglit indeed of itself signify the
23; but in general that which corresponds with
answer corresponding to the tongue, i. e., the
the thing, the end of the thing. The suffix refers
supplicating tongue, and so denote ' the granting
back to the "all, all things." The Vulgate ren-
of man's request" (Elster, coinp. Umbreit, Ber-
ders "propter semet ipsum," but this would have
THEAU, etc.) But since the heart with its hidden
plansandcounsels (lit.., "arrangements:" D'3"'^D l^i?7- [See critical notes. Bertheah, Ka.mph.,
equivalent to the more common fem. nO^VD), De W., N., S., M., etc., agree with our author in
is here plainly contrasted with the tongue as the the interpretation which is grammatically most
instrument in the disclosure of such plans (comp. defensible, and doctrinally least open to excep-
X. 8; xiv. and numerous exx.), therefore tion. An absolute Divine purpose and control
20,
tile " answer of the tongue" must here be "the in the creation ami administration of the world
movement and utterance of the tongue," and is clearly announced, and also the strength of
Jehovah comes info the account as the giver of the bond that joins sin and misery. A.]
right words, from which health and life go forth, Even the wicked for the day of evil, i. e.,
as the dispenser of the wholesome " word in due to experience the day of evil, and then to receive
season" (chap. xv. 23); comp. Matth. x. 19, 20; His well merited punishment. It is not specifi-
also Rom. viii. 2tJ 2 Cor. iii. 5.
; Luther there- cally the day of final judgment that is directly
fore renders correctly " But from the Lord intended (as though the doctrine here were that
Cometh what the tongue shall speak;" in general of a predestination of the ungodly to eternal
lIiTzio is also right, except that he would unne- damnation, as many of the older Reformed in-
terpreters held), but any day of calamity what-
cessarily read "to" Jehovah l'7 instead of
soever, which God has fixed for the ungodly,
l'5. and so thinks too exclusively of Jehovah
whether it may overtake him in this or in the
merely as the judge of the utterances of man's future life. Comp. the "day of destruction,"
tongue. The idea " Man proposes, God dis- Job xxi. 30; the "day of visitation," Is. x. 3.
poses " (rfer Mensch denkt, Golt lenkt), forms [Holden's rendering "even the wicked He
moreover quite as naturally the proper subject daily sustains," is suggested by his strong aver-
of discourse in the verse before us, as below in sion to the doctrine of reprobation, but is not
vers. 9 and 33. [Our English version sacrifices justified by the use of the Hebrew phrase, or by
entirely the antithetic nature and force of the the slightest requirement or allowance in the
verse. A.] parallelism. Liberal interpreters like Noyes
Ver. All the ways of a man are pure find not the slightest reason for following him.
2.
in his o'wn eyes, ., according to his own
?'. -A.]
judgment, comp. xii. 15. Lit., "something Ver. 5. With clause a compare xv. 9, 26, 26
clean;" comp. Ewald, Lehrb., 307, c.
But with h, xi. 21. In regard to the two verses in-
Jehovah weighetb the spirits, ., he tries terpolated by the LXX (and Vulgate) after ver.
(.

tlii'ni, 5, see HiTZiG on this passage.

not literally ponderable, with reference to
their moral weight he wishes
moral Ver. (i. By mercy and truth is iniquity
to test their
;

competence. The "ways" and the "spirits" atoned. " Mercy and truth " here unquestion-
here stand contrasted as the outward action and ably, as in chap. iii. 3 (where see notes), describes
the inward disposition comp. 1 Sam. xvi. 7. In a reljxtion of man to his neighbor, and not to God,
;

the parallel passage, chap. xxi. 2, "hearts" as Bertheait maintains (see in reply to his view
(.ni3^) occurs instead of " spirits " (nini'1) (com-
especially Hoffmann's Sc.hriflhew, I., 518sq.).
[Nor is it God's mercy and truth, as Holden
pare also xxi. 12) and "right" (IE'') instead of suggests]. Lovingand faithful conduct towards
"clean " C^T). one's neighbor is, however, plainly not in and
Ver. 3. Commit thy v7orks to Jehovah. of itself named as the ground of the expiation
For this phrase to " roll sonu-tiiing uu some of sin, bnt only so far forth as it is a sign and
one," i. e., to commit and entrust it wholly to necessary expression of a really penitent and
him, comp. Vs. xxii. 8 (9), also xxxvii. 5 (where believing disposition of heart, and so is a cor-
relative to the fear of God, which is made pro-
7^ is used instead of 7X, " u]ion " instead of minent in the second clause; just as in the ex-
"to").
So -will thy plans be established, pression of Jesus with reference to the sinning
i. e., thy thoughts and purpo.Mes, those accord- woman; Luke vii. 47; or as in Isa. Iviii. 7; Dan
ing to which thou proposest to shape thy iv. 24, etc. One departsth from evil, lit.,

eHAP. XVI. 1-33. 15a

" there is remaining far from evil," i. e., tliis weigjits of the bag. Hig weights the oriental
is the result: so ver. 17.
"Evil" is here ac- merchant (in Persia, c. g., even at the present
cording to the parallelism moral evil (not misfor- day) is wont to carry in a bag; comp. Deut. xxv
tune, calamity, in conformity with vers. 4, 27, as 13; Mic. vi. 11. Stones were in preference em-
HiTzis holds). This is however mentioned here ployed as weights because they do not wear away
with an included reference to its necessary evil so easily, as iron, e. g., which from rusting easily
results and penalties therefore, if one chooses,
; changes its weight. Comp. Umbkeit on this
it is evil and calamity together comp. vers. 17. ; passage. Bertheati is quite too artificial. "His
-With vers. 7 compare xxv. 21, 22, where as work is all of it stones of the bag, " i. e., is as
means to the conciliation of enemies there is sharply and accurately defined "as the smallest
mentioned the personal loving disposition of the and finest weights ('?)" Vers. 12, 13. Two
man involved, who here appears as an object of verses connected, expressing a single
closely
the divine complacency.
With vers. 8 comp. xv. truth, which is brought out firsi negatively and
16 with clause b in particular, xiii. 23.
: Ver.
then positively. It is an abomination to kings
!). Man's heart deviseth his 'way. The to commit iniquity i. e, injustice practised or
;

Piel of the verb here denotes a laborious consi- at least attempted by their subjects is an abomi-
deration, a reflecting on this side and that. nation to them, representing, as they do, God
Bat Jehovah directeth his steps. He de- and divine justice. Comp. ver. 10, and with
termines them, gives them their direction, guides clause A also especially xxv. 5. he that And
them (comp. notes on ver 1, A). Umbreit, Bf.r- speaketh uprightly is loved. For this u.-^e
TBEAti, Ew.tLD, Elstek, [Noyes, Stu.irt,] "he of the plur. masc. of Ip"''. upright, which is
makes them sure." But then another conjuga- therefore "upright things, uprightness," comp.
tion (Pilel, UO") would probably have been ne- Dan. xi. 17 ; also Job iv. 2-3. The verb ^HN'
cessary, as in Ps. xxxvii. 23. For the Hiphil is either to be taken with an indefinite subject,
comp moreover Jer. x. 23. " him one loveth," i.e., he is loved (Umbreit.
3. Vers. 10-15. Of kings as intermediate agents Elsteb, etc.), or distributively, " him he loveth,"
or instruments in God's wise administration of the i. c, whoever is king for the time being.

world. .4 divine decision belongeth to the Vers. 14, 15. Verses in like manner closely
lips of the king. ODD, oracular decision or connected, and essentially expressing but one
iu'ediction, here used in a good sense of a divine tliouglit. The -wrath of the king (is as)
utterance [ejfalujn divinujn ; corap. in the
Vulg.,
messengers of death. This plural in the pre-
dicate of the sentence hints that when the king
divinaiio). As representative of .lehovah, tlie
supreme ruler and judge, a king, and especially is enraged manifold means and instruments
the theocratic king of Israel, speaks words of stand at his command for the immediate de-
liivine validity and dignity (comp. Ps. Ixxxii. 6 ;
struction of the object of his wrath. Remember
.John x. 34), which give an absolutely certain de- the despotism and the capricious arbitrariness
cision, particularly in contested judicial ques- of Oriental sovereigns, and compare xix. 12; xx.
tions. Therefore that continues true which the I
2; Eceles. viii. 3, 4. In the light of the
second clause asserts In judgment his
;
King's countenance is life. The " friendly
mouth doth not speak wickedly.
\

countenance," lit. "light of the countenance,"

He
deceives not, sins not" is not possibly, a wisli as in Ps. iv. 6 (7), is contrasted with the
(' his mouth should not err in judgment," Um- "wrath" ver. 14,0, as also are "life" and
breit, Berthe.\u), but "the passage rather lays

"deaih." As a cloud of the latter rain.
down the principle: the King can do no wrong, The harvest rain or latter rain (Vulg., imber sf-
in a narrower assertion of it, and with this dif- rolinux) is a rain falling shortly before the har-

ference, th,at it is here no political fiction, but a vest, in March or April, whose timely and abun-

believing conviction. dant occurrence is indispensable to the success

Righteousness at least in
the final resort was under the theocratic monar- of Eastern harvests, especially so in Palestine ;

chy of the Old Testament so absolute a demand comp. xi. 14; Jer. iii. 3; v. 24 and particu- ;

of the idea, that one could not conceive it to be larly Job xxix. 23, 24, which latter passage is
unrealized" (Hitzig). [We have here the theory here a general par.allel. [See Thomson's L'liid
of the king's relations and obligations, and a clear and Book; I. 130, II. 66].
statement of the presumptions of which ho Vers. 16-26. Of God's righteous admiiiislra-
should, according to the divine order, have the tion in respect to the wise and the foolish. To
benefit. These must be clearly overthrown by gain wisdom how much better is it
liim, before the people are entitled to set tliem than gold, than the acquisition of gold;
i. e.,

Comp. Rom. compare, for an example of this abbreviated com-

aside. xiii. 1, 2. Had this pro-
verb been penned near the end, instead of near parison (eomparalio decurtala) Job xxviii 8; Ps.
the beginning of the Jewish theocracy, it would iv. 7 (8), etc. For the general sentiment of the
have been difficult (o avoid the suggestion that ver. compare iii. 14; viii. 10, 11, 19.
the ideal and the actual are often strangely, Ver. 17. The path (the raised, well-graded road
sharply at variance. A.]. n7Dp) of the upright departeth from evil,
Ver. 11. The scale and just balances be- lit- "IS abiding far (to abide far) from evil," as
long to Jehovah. The proposition expresses in ver. 6; comp. also x. 17; xi. 5, 20. Hitziq
the idea of an ownership in Jehovah as (he first expands tlie verse by four clauses which he in-
c.iuse : for like agriculture (Ecclesiast. vii. l-'j) troduces from the LXX, and in such an order
God instituted weights and measures, as an in- tliat the second clause of the Masoretic text is
dispensable ordinance and instrument in just separated from the first by three of the inserted
business intercourse. His w^otks are all the clauses, and a sixth is appended as a final clause.
 ;

156 THE PROVEKBS OF SOLOMON.

Yet he fails to give salisfaetory proof that this comb " see Ps. xix. 10 (11).
to the S'weet
expanded form was the original, three verses be- soul. The pWD,
which we might ex-
adj. for
ing now represented by one.
Ver. 18. Comp. xv. 25, 33. The word here
pect the plural is to be regarded as a neuter
used substantively something sweet, sweetness
;
;

rendered "fall" (ji^E'.?. tottering, downfall) comp. Ezek. iii. 3, and also ver. 2 above.
Ver. 2-5. Literally identical with xiv. 12:
is used only in this passage in the Old Testa-
ment.
With respect lo the sentiment of the ver. stricken out by Hitzig from the passage before
us, because it is superfluous in the group (vers.
compare also the Arabic proverb, ' The nose is
in the heavens, the seat in the mire " {Nasiis in
22-30) assumed to consist of eight only ('!).
Vers. 26. The spirit of the laborer labo-
ccelo est, nates infimo), and the expression of Ho-
race "... feriuntque summos fulgura monies
reth for him, ;. e., supports him in his labor,
impels him to greater perseverance and exertion
(Odes, II. 10: 11,12).
And ever, where
to gain his daily bread. [Zocklek renders "the
[
The mountain's summit points in air, hunger," etc. So Kamphausen. This seems to
Do bolted lightnings flash."
Theo. Marti.n'b Translation.] us unnecessary. MJ is often the animal soul
or spirit as distinguished from the higher intel-
Ver. 19. Better is it to live humbly -with lectual, moral and religious nature. It is this
the lov7ly. U"'y^_ (with which reading of the spirit that feels the pressure of life's necessities,
K'ihibh the LXX agrees, while the K'ri reads and impels to effort for their relief: comp. x.
D'IJi' ) describes those who are bowed down by 3, etc. A.]. For bis mouth urgetb him on,
troubles, the sufferers, the lowly ; comp. Zech. t. e., as it longs for food. This verb (construed
ix. 9. with and the accus. of the person) denotes,
7J?
Ver. 20. He that giveth heed to the v^ord
according to Arabic analogies " to heap a load or
findeth good, <., naturally, to the word of
i.
burden on one " (comp. 'l^X, a weight, bur-
God, the word par excellence ; comp. xiii. 13.
\Yith the expression "findeth good, or prosper- den. Job xxxiii. 7) [E. V. "be heavy upon
ity," comp. xvii. 20; xix. 8. " Blessed is he !
'
thee"] and here specifically, to bind one. to
:

drive and force him to do something" (Vulg.,

(Vltys) comp. xiv. 21.
-wise in heart shall be call-
The
compulit).
With the general sentiment compare
Ver. 21. Eccles. vi. 7.
ed prudent, unJerstandiug, knowing, a pos- 5. Vers. 27-33. A new delineation of God's
sessor of T\y2, discernment. Comp. xiv. 33. justice in punishing the wicked and rewarding
And grace on the lips (lit. "of lips") in- the pious. Vers. 27-30 form here one connected
creaseth learning, e.. secures for learning an!. description of the ungodly, nefarious conduct of
easy access in ever widening circles, comp. 23, the evil men on whom God's judgment falls.
b. The " grace " or literally the "sweetness" Vers. 31, 32 contrast with these wicked men the
of the lips is here represented as a necessary at- upright and the gentle in spirit as the only hap-
tendant and helper of wisdom, as in chap. xv. 2. py men; ver. 33 is a gener.al conclusion point-
Vers. 22. A
fountain of life is under, ing us back to the beginning of the chapter.
standing to him that hath it, lit. "is tlie Ver. 27. A
vrorthless man ("man of Beli-
wisdom possessor."
of its The thouglit is here al ") searcheth after evil, literally " diggeth
in the first instance unquestionably of the bless- evil, shovels out evil for himself," i. e., from the
ing which comes directly to the possessor from pit which he prepares for others, to destroy them
his wisdom, and not of its life-dispensing, life- (comp. xxvi. 27; Jer. xviii. 20 sq.). For this
promoting influence on others, as BEitTHE.tu expression "man of Belial'" compare vi. 12.
"
thinks. For this figure of a " fountain of life On his lips is as it virere scorching fire
compare x. 11; xiii. 14; xiv. 27. But the (comp, ver. 23), The words of the worthless
correction of fools is folly. The subject, man are here on account of their desolating ef-
according to the antithetic parallelism, is "fol- fects, compared to a blazing or scorching fire
ly," as " wisdom " is in clause a. The meaning (comp. Ezek.xxi. 3; Prov. xxvi. 23; Job xxxi. 12;
can be no other than this; the folly of fools is James iii. 5 sq.).

for thetn a source of all possible disadvantages Vers, 28. With clause a compare vi. 14, 19,
and adversities the lack of reason is its own pu-
; And a backbiter separateth friends, lit
nishment (comp. HiTZiG on this passage). [So " divideth off the friend. The singular is not
'

N. and W., while H., M., and S. give to 1D10 here used collectively, but in a certain sense dis-
tributively " divideth a friend from his fellow."
its active meaning, "the instruction of fools," ;

i. e., that which they give, "is folly." A.]. So in xvii. 9; comp. xix. 4, For the use of
remarks on ver. 21. And ]J^J, " backbiter" comp. xviii. 8 xxvi. 20, 22.
Ver. 28. Comp. ;

increaseth learning upon his lips. "Upon Ver. 29. With clause a compare iii. 31 : i. 10
Ills lips," so far fortli as tlie word that comes sq. With h compare Ps. xxxvi. 4 (5) ; Isa.
from the heart rests on the lips, comp. ver. 27; Ixv. 2. [RuEETscHi (as above cited, p. 14.5)
Ps xvi. 4 and also the expression " on the
: thinks these verses (27-29) more expressive if
tongue," Ps. XV. 3 [where the original expresses in each the first words are regarded as the pre-
morethan mere instrumentality (kvVA the tongue) dicates, prefixed for emphasis and stronger con-
" who beareth not slander on his tongue " (Hdp- trast " a worthless man is he, etc. ;" "a per-
;

ri;i.D,on tlie passage), etc. A.]. verse, contentious man is he, etc.," " a backbiter
Ver. 24. As honey of the comb are is he, etc.;" "a man of violence is he, etc. .-" al-
pleasant "words, lit. "words of loveliness," as though he may excuse his conduct as mere sport.
in XV. 20.
For a like reference to the " honey- -A.].
 ,

CHjP. XVI. 1-33. 157

Ver. 30 describes more precisely, by two par- delineation of the authority of human kings, as
ticipial clauses which belong to the " man of counterparts and representatives of the great
violence " in ver. 29, the way in which this wick- King of heaven and here there is special refe-
;

ed man executes the ruin which he devises. rence not to the speech but to the action of men
Shutting his eyes to devise mischief, lit. (ver. 9). Finally it forms the conclusion of tho
'to meditate craftiness;" comp. ii. 12, vi. 14. chapter, and that in the form of a reference to
Biting his lips. With this description, " press- the supreme control which God holds in His hand
pressing together his lips." comp. vi. 13;
in^i' in, over the lot as any where employed by men (ver.
X. 10, this verb is used of the correspond-
where 33). It is the doctrine of the divine government

ing action with the eyes. of the world (the gubernatio, with its four promi-
Ver. 31. With clause a comp. iv. 19 xx. 29
;
nent forms or methods, permissio, tmpeditio, direc-
with b, iv. 10 sq., iii. 2. [ tio and determinalio) ; or agiin the doctrine of

Ver. 32. With a compare xiv 29. And

he the divine co-operation with the free self-deter-
that ruleth his spirit than he that taketh mined acts of men (the concursiis as it exists tait
a city, n'l here not merely the spirit or the ad bonas quam ad malas actumes homimim [with
soul, but the temper, the passionate movement reference both to the good and to the evil actions
of men]), that is asserted in these propositions
and excitement of the spirit. Comp. Pirke Aboth
cap. iv. 1, where the question. Who is after all
and developed in various directions. Especially
does the intermediate place which human kings
tlie true hero ? is answered by a reference to the
proverb of Solomon now before us. The Lord, and judges assume as representatives of the di-
vine justice, and in a certain sense prophets of
moreover, in Matth. v. 5, promises to the meek
the divine will (ver. 10), also as typically gods
that they shall inherit the earth.
Ver. 33. The lot is cast into the lap. Hit.
on earth (ver. 13-15; comp. Ps. Ixxxii. 6), in
" In the bosom the lot is shaken," a render- their relation to the destiny of individual men,
zio :

stand out in a significant prominence it thus af-

ing which does indeed conform more closely to ;

fords instructive premonition of the exhortations

the import of p'n, " the bosom of the clothing,"
of the New Testament to obedience to the magis-
but who are not Orientals gives a meaning
to us trates who stand in God's place, such as are
easily misunderstood. For we are wont to call found in Matth. xxii. 21 Rom. xiii. 1 sq. 1
; ;

the doubled or folded front of the dress the

Pet. ii. 17, etc. Compare what Mel.^nchtho.n
"lap." But from Jehovah is (cometh) all observes on ver. 10 sq. "These words afiirm
;

its decision, the final judicial sense as it were,

that the whole political order, magistrates, laws,
("judgment," comp. Xumb. xxvii. 21) in which distinctions in authority, contracts, judgments,
tile result of the lot is reached. Comp. xviii. 18, penalties are works ordained by the wisdom of
where, however, the discourse is specifically limi-
God within the human race. Therefore since
ted to the settling of judicial disputes by lot,
we know that political order is God's work, let
v/hile here attention is evidently directed to lots
us love it, and seek to maintain it by our duty,
in general (and therefore to cases like Josh. vii.
and in modesty obey it for God's sake, and let
19; 1 Sam. xiv. 37 sq.. Numb. xvi. 8; Ps. xxii.
us render thanks to God the preserver, and let
IS (19), etc.)
us know that the madness of devils and of men
who disturb the political order is displeasing
DOCTRINAL AND ETHICAL. to God, etc."
Other ethical truths to which a significant pro-
A course of thought running with any unity minence is given are contained particularly in
through the entire chapter it is here again im- Ver. 6. A reference to the fear of God, and
possible to detect. Only small groups of con- penitent and believing consecration to God as the
nected proverbs stand forth liere and there from only way to the development of genuine fruits of
the general level; e.g., vers. 1-3, vers. 10-1.5, love and of righteousness (see notes on this pas-
vers. 27-.30 (comp. especially the remarks on sage).
vers. 27 sq ). Hitzig's endeavor to develop Ver. 20. Combined view of the two chief re.
here and in the two following chapters [i. e., in quisites to a really devout life; 1) obedience to
general terms throughout the section xv. 33 the word of God, and 2) inspiring confidence in
xix. 2), symmetrically constructed groups of God.
eight verses each, is quite as unsuccessful as his Vers. 21 and 23 (comp. also ver. 24). Tho
similar assumptions in respect to the construc- stress on the great value of an eloquent
laid
tion of the general division, chap. x. xxii. 16, mouth, as an appropriate organ for a wise heart
on definitenumerical principles (comp. above, re- exercising itself in the service of the Lord.
marks on X. 1 sq.; and on xiii. 1). Ver. 32. Reference to gentleness of spirit and
A decided pre-eminence belongs in the chapter, the ruling of one's own passions, as the best and
as it is now defined, to the idea that God controls surest means to the attainment of real power and
the action of man altogether according to Bis own wise greatness an expressive Biblical testimony
judgment and good pleasure. That " man pro- against all uncharitable advancement of self in
poses but God disposes," this truth which sum- the way of strife, and against the combative spi-
mons to humble confidence in God, and a child- rit of brawlers and duellists.
like and unconditional surrender to the fatherly [.Vndrew Fuller: The doctrine of verse 7
guidance of the Lord's hand, stands at the head stands in apparent contradiction with 2 Tim. iii.
of the section as a whole (ver. 1), with a special 12. The truth seems to be that neither of tha
emphasizing of the divine influence exerted over passages is to be taken unii'ersally. The peace
the manner and the results of human speech. It possessed by those who please God does not ex-
recurs again in vers. 10-15 before the connected tend so far as to exempt them from having ene-


158 THE PROVERBS OF SOLOMON.

mies, and though all godly men must in some the day of calamity comes upon him all without

;

form or other be persecuted, yet none are perse- exception must serve Him. [Charnock (on
cuted at all times. The passage from Timothy ver. 4) If sin ends in any good, it is only from
:

may therefore refer to the native enmity which that Infinite transcendency of skill that can
true godliness is certain to excite, and the pro- bring good out of evil, as well as light out of
verb to the Divine control over it.] darkness Waterland (on ver. 4): God bridles
the wicked by laws and government and by the
incessant labors of good men and yet more im-
HOMILETIC AND PRACTICAL. ;

mediately by His secret power over their hearts

Homily on the chapter as a whole; Of God's and wills, and over all their faculties as well as ;

wise and righteous government of the world, as over all occurrences and all second causes through
it is exhibited 1) in the life of men in general the whole universe and if He still affords them
;

(1-9) 2) in the action and administration of

; compass enough to range in, yet notwithstand-
earthly rulers (10-15) 3) in the endeavors and
; ing He rules over them with so strong and
results of human wisdom (16-'i6); 4) in the steady a hand, that they cannot move a step but
righteous retribution which awaits both, the by His leave, nor do a single act but what shall
good and the evil (27-3.3) Stocker: On God's be turned to good effect. Beveridge (on ver.
gracious care for men. i Proof that such a pa- 4) God in His revelations hath told us nothing
) :

ternally upholding and governing providence of of the second causes which He hath established
God over men exists, a) in general (vers. 1-9); under Himself for the production of ordinary
6) through the government of the world in par- effects, that we may not perplex ourselves about
ticular (10-15). 2) The duties of the pious in them, but always look up to Him as the first
recognition of this paternal providence and go- cause, as working without them or by them as He
vernment of God (vers. 10-33). Wohlf.\rth sees good.
: But He hath told us plainly of the
On the providence and government of God, and final cause or end of all things, that we may keep
man's duty. Man proposes, God disposes, our eyes always fixed on that, and accordingly
usually otherwise than we devise and desire, but strive all we can to promote it.
Bp. Hall (on
always more gloriously and better than we could ver. 6): It is not an outward sacrifice that God
do. Hence humility, prudence and trust in God regards in His remission of the punishment of
are the chief duties of man in return. our sin; but when He finds mercy to the poor,
Vers. 1-3. Melanchthon:
It is well to con- and uprightness of heart towards Himself and
sider that our resolves are a different thing from men, then He is graciously pleased to forbear
their success. That we may form successful and His judgments inasmuch as these graces, being
;

salutary resolutions we need God's aid in two wrought in us by His Spirit, cannot but proceed
forms in examining the different possible ways, from a true faith whereby our sins are purged.

;

and then in conforming our course to them We Bonah (on ver. 6): Forgiveness, ascertained
must therefore at all times be of this firm pur- forgiveness, conscious forgiveness, this is the
pose, to let our whole life be ruled by God's word, beginning of all true fear. This expels a world
and for all things to invoke God's help Geier of evil from the human heart and keeps it from
(on ver. 1): Teachers, preachers and rulers re-entrance It works itself out in such things
especially must call earnestly on God for the as these
obedience, fellowship, love, zeal].
careful government and sanctiiication of their Starke (on ver. Ij) Not of merit but of grace
:

tongue, in order that in the fulfilment whether are the sins of the penitent forgiven for Christ's
of their public or their private duties the right s.ake. One of the chief fruits of justification is.
word may always stand at their command, and however, the exhibition of fidelity and truth to-
nothing unseemly or injurious may escape them. wards one's neighbors (Eph. ii. 8, 9; iv. 20).
(On ver. 8) The duties of our calling we must (On ver. 7): Think not that thou wilt thyself
:

indeed fulfil with fidelity and diligence, but yet subdue and overcome thine enemies, but only
in all patience await from the Lord blessing and seek to have God for thy friend He can of all
;

success. Berleh. Bible: If one is notable with- thy foes make thee friends. [Bates (on ver. 7):
out God to utter a word that one has already Many sins are committed for the fear of the an-
conceived, how much less will one be able to ger of men, and presumption of the mercy of
bring any thing to pass without God's aid. And God but it is often found that a religious con-
;

how much more will this be true within the stancy gains more friends than carnal obsequi-
sphere of the spiritual life, since man is wholly ousness. Trapp (on ver. 7) When God is dis-
:

"insufficient of himself to tliink any thing as of pleased, all His creatures are up in arms to fetch
himself" (2 Cor. iii. 5), but must receive all in His rebels, and to do execution. At peace

from the Lord, <!^<!. [.Vrnot (on ver. 2): The with Him, at peace with ihe creature too, that
human heart is beyond conception cunning in gladly takes His part, and is at His beck and
making that appear right which is felt pleasant. check]. Zelt.neu (on ver. 9): Be presumptuous
The real motive power that keeps the wheels of in none of thy schemes, but thinking of thine own
life going round is this men like the things weakness put as the foundation of every under-
:

that they do, and do the things that they taking "if the Lord will" (James iv. 15).
like.] [.\rnot (on ver. 9) The desires of human hearts
:

Vers. 4-9. Wiirt. Bible (on ver. 4): God's pro- and the efforts of human hands go into the pro-
vidence extends over good and wicked men cesses of providence and constitute the material
{ Matth. V. 45) through His ordaining it comes to on which the Almighty works]
;

pass that the ungodly are punished in their time Vers. 10-15. Melanchthon; comp. Doctri-
and as they deserve. Von Geri,.\ch (on ver. 4) nal and Ethical notes.
: Starke (on ver. 10)-.
The wicked man also fulfils God'i design, when For the right conduct of the office of ruler and


CHAP. XVII. 1-28. lijy

judge it is nol enough to understand well secu- (on ver. 26) Since that which causes us labor
;

lar laws and riglits Divine wisdom is also abso-

; and trouble becomes a means of our subsistence,
lutely essential.
(On ver. 12): Kings are not
only not to do evil, or to let it be done by others
it in turn helps us overcome labor and trouble,
for this very thing, by virtue of God's wise, re-
with impunity; they are to hate and abhor it gulating providence, becomes for us a spur to in-
with all energy. Vo.n Gerl.\ch (on ver. 11): dustry. [Lawso.s
(on ver. 26) Self-love is a
:

Weight and measure as the invisible and spiri- damning sin where
reigns as the chief princi-
it

tual means by which material possessions are ple of action; but the want of self-love where it
estimated and determined for men according lo is required is no less criminal.]
their value, are holy to tlie Lord, a copy of His Vers. 27-3.3. Starke (on vers. 27 sq.): The
law in the outer world; taken up by Himself into lack of genuine love for one's neighbor is the
His sanctuary, and therefore, as His work, to be source of all deception, persecution and slander
regarded holy also by men. (On ver. 14): of the innocent.
Hypocrites can indeed by nn
Seasonable words of a wise man can easily avert assumed mien of holiness deceive men, but before
the wrath of kings, destructive as that is. the eyes of God all tliis is clear and open, to
Therefore let each one mould himself into such a their shame.
(On ver. 32) The greatest heroes
:

and conquerors of the world are often just tiie

wise man, or find for himself such a one.
Vers. 10-26. [Cii.\lmers (on ver. 17) The : most miserable slaves of their lusts
E. LiiscH
reflex influence of the outward walk and way on (on ver. 31
see Sonntagsfeier, 1841, No. 27):
the inner man. .Vrnot (on ver. 17): Doctrine, Age, its burdens, its dignities; means to the at-
although both true and Divine, is for us only a tainment of a h.appy old age. Saurin (Sermon
shadow, if it be not embodied in holiness. -W.^-
on ver. 32) On true heroism what it is, 1) to
:

TERLAND (ou ver. 18) Sliame and contempt the

: be ruler of one's spirit; 2) to gain cities and
end of pride, a) by natural tendency; 6) because lands. Von Gerlach (on ver. 33) Chance :

of God's detestation and resolution to punish it. there is not, and man can never give more than
MuFFET (on ver. 19) It is a pleasant thing to
: the outward occasion for the decision, which lies
be enriched with other men's goods: it is a wholly in the hand of the Lord. [Trapp (on ver.
gainful thing to have part of the prey: it is a 30) : Wicked men are great students. Their
. . .

glorious thing to divide the spoil. It is better to wits will better serve them to find out a hundred
be injured than to do injury it is better to be
; shifts or carnal arguments than to yield to one
patient than to be insolent; it is better with the saving truth, though never so much cleared up
afflicted people of God to be bruised in heart and to them. Mhffet (on ver. 31): Commendable
low of port, than (o enjoy the pleasures or trea- old age leaneth upon t\vo staves
the one the re-
sures of sin or of this world for a, season. membrance of a life well led, the other the hope
Trapp (on ver. 20) He that, in the use of law-
: of eternal life.
See Emmoxs' Sermon on ver.
ful means resteth upon God for direction and 31. J. Edwaiuis (on ver. 321 The strength of
:

success, though he fail of his design, yet lie the good soldier of Jesus Christ appears in no-
knows whom he hath trusted, and God will thing more than in steadfastly maintaining the
" know his soul in adversity "]. Geier (on ver. holy, calm meekness, sweetness and benevolence
20) :In doubtful cases to hold fast to God's of his mind, amidst all the storms, injurie'?.
word and believingly hope in His help, ensures strange behaviour, and surprising acts and
always a good issue. Starke (on vers. 21, 22): events, of this evil and unreasonable world.
Eloquence combined with wisdom is to be re- Lawson (on ver. 32) The meek obtain the no-
:

garded as an excellent gift of God, and produces blest victories and enjoy the happiest kind of
BO much the more editication and profit. Lange authority. South (on ver. 33) : Sermon on
(on ver. 21): One must first learn to think "All contingencies under the direction of God s
rightly before he can speak well. Von Geklach providence."]

p) Admonition to contentment and a peaceable disposition.

Chap. XVII.

Better a dry morsel and quietness therewith

than a house full of slain beasts with strife.
A
wise servant shall have rule over a degenerate son,
and shall have part of the inheritance among the brethren.
The fining pot is for silver, and the furnace for gold,
but he that trieth hearts is Jehovah.
Wickedness giveth heed to lying lips,
deceit giveth ear to a vile tougue.
 ! ;

160 THE PROVERBS OF SOLOMON.

5 He that mocketh the poor hath reproached his Maker,

he that rejoiceth over a calamity shall not be unpunished.
6 The crown of the old is children's children,
the glory of children is their parents.
7High speech doth not become the fool,
how much less do lying lips the noble!
8 As a precious stone is a gift in the eyes of him that receiveth it,

whithersoever it turneth it maketh prosperous.

9 He that covereth trangression seeketh after love
but he that repeateth a matter estrangeth friends.
10 A
reproof sinketh 3eeper into a wise man
than to chastise a fool an hundred times.
11 The rebellious seeketh only evil,
and a cruel messenger shall be sent after him.
12 Meet a bear robbed of her whelps,
and not a fool in his folly.
13 He that returneth evil for good,
from his house evil shall not depart.
14; As a breaking forth of waters is the beginning of strife ;

before the strife poureth forth, cease

15 He that acquitteth the wicked and he that condemneth the just,
an abomination to Jehovah are they both.
16 Why this price in the hand of a fool ?
(It is) to get wisdom, and he hath no heart to it.
17 At all times the friend loveth,
but the brother is born of adversity.
18 Aman void of understanding is he who striketh hands,
who becometh surety in the presence of his friend.
19 He loveth sin that loveth strife,
and lie that buildeth high his doors seeketh destruction.
20 He that is of a false heart tindeth no good,
he that goeth astray with his tongue falleth into evil.
21 He that begetteth a fool doeth it to his sorrow,
and the father of a foul hath no joy.
22 Ajoyous heart promoteth health,
but a broken spirit drieth the bones.
23 A gift from the bosom a wicked man wiU receive
to pervert the ways of justice.
24 Before the face of the wise is wisdom,
but the fool's eyes are in the ends of the earth.
25 A
grief to his father is a foolish son,
and a trouble to her that bare him.
26 Also to punish the righteous is not good,
to smite the noble contrary to right.
27 He that spareth his words hath knowledge,
and he that is quiet in temper is a man of understanding.
28 Even a fool who keepeth silence will be counted wise,
and he that shutteth his lips is wise.

GRAMMATICAL AND CRITICAL.

Ver. 4.
J?^n is probably not a Hiph. part.: "a wicked man," but an abstract substantive, as the parallel term "^pE?

intlicates (EwALI), IIitzig); and riD stands, according to the parallel 3*tVpO for TTX'^- [BiiTT. insists upon regarding
the form as a Iliph. part, masc, distinguished by the vocalization from U13 "friend" (see 21121, A ; 764, c) ; Fderst
gives to the full form J?'^0, which never occurs, but is assumed as the singular of D*'.J^*^D, the active signification " male-

fwu$" evil doer, but maintains that J?*1D. which occurs only here except with a pausai modification, has naturally thu
neuter abstract meaning. See also Greev, 140, 5. A.]
Ver. 10. From the infin. DISH there is easily supplied as an object 713*3. i"\nn is the Imp *rf. of the verb

nnj, to descend, to penetrate (comp. la. xxx. 30) : the form without abbreviatiou would, according to Pa. xxxviii. 3, have

CHAP. XVII. 1-28. 161

l)"ea nnjri- [SoBott. who also defends the position of the accent on the ground of emphasis (^497, 3), and criticizes,
1>>th on the ground of specific form and general construction, Fuerst's assigning it as on apoc. Imperf. to
n.-in--A.j
T T
Ver 11. That _J?*1
is the subject of the clause, and not possibly ''10, as the Syr., Chald., UMBREIT, Ewu-D,
tt".., maintain, appears from the position of ^X before the btter word, and also from the unquestionable reference of

tlie 13 in the 2d clause to J?T as a masculine substantive. [RuEETScai (as above, p. 146) replies that *!|X may as well

throw its emphasis on an entire proposition as on a single word (see Nordheimer, 1072, 4) and that 13 refers to ^"^D
the subject of the proposition, which is an abstract in tlie sense of u concrete. Versions and interpreters are very equally
divided; with our author enipha.3i2ing """lO as object, " only rebellion, nothing but rebellion," are the E. V., V. Ess,

Bertheap, K., S. ; with Rueetschi are De W., M., N., and substantially H. and W. "We render with the latter in opposi-
tion to ZocKLER's view. A.].

Ver. 13. The K'thibh ty^DjI'ftO is to be retained, since the Hiphil tl'^OH baa in Ps. Iv. 12 also the intransitiva
T
meaning "depart.^
Vers. I'X .Vkbn Ezra, Qeier, ScnnLTENS, etc., take the expression "to make high the door, or gate," as meaning "to
open wide the mouth, to utter a vehement outcry" (nni3 ifeing taken as equivalent to 713, as oifiwrn is to us ; comp.
Ps.cxli. 3 ; Eccles. xii. 4). But the idea would then be very obscurely expressed, and instead of rT'S.iD we should expect

Vers. 22. nni is not equivalent to 711 J or TT'li, "body," (Chald., Syr., Berthead, e(c.) but is to be derived from
T T" 1 ;

tlie radical T}TM,

TT
Uos. v. 13, and therefore means "healing, recovery" (HlTZlo, "the closing up of a wound" 7)

[FUBRST prefers the rendering of the Targ., Syr., etc. ; Gesen. that adopted by the author. .4.].
Ver. 27. Tlie rendering which we give conforms to the K'tliibh, n-ll Ipl, to substitute for which with the K'rt

(which is followed by the Vulg., Luther, ete.) nil Ip"*' " of a noble spirit," seems here less appropriate. [The LXX
follow the K'thifih].

den misfortune," according to clause a probably

EXEGETICAL. sudden poverty. Comp. Job xxxi. 29, a similar
utterance regarding the penal desert of an un-
1. Vers. 1-9. Admonitions to contentment and charitable delight in calamity.
a wise moderation in earthly possessions, ami in Ver. 6. With clause a comp. Ps. cxxvii. 5.
the use of the (ongue. Better a dry morsel The glory of children is their fathers. As
and quietness therevT'ith. "A dry piece of the pride and honor of the grivy-headed is the
bread," without wine, without even vinegar family circle that surrounds them, or the advanc-
(Ruth ii. 14) or water with it (1 Sam. xxv. 11). ing series of their children, grandchildren, etc.,
The thing contrasted with it is DTIDI, not "sac- so " on their part children, so long as they are
rificial banquets" (Umbreit, Elster, [Fuerst]), not also parents, can only reach b.ackward and ;

but animals slaughtered for sacrifice, as consti- with the genealogy, the farther b.aok it reaches,
tuting the chief element in a rich, sumptuous the honor of the family increases" (Hitzig).
meal: comp. chap. ix. 2; Gen. xliii. 16. For Ver. 7. High speech doth not become
the general meaning compare xv. IG, 17; xvi. 8. the fool. " A lip of excess, of prominence "
Ver. 2. A
wise servant (comp. xiv. 3.5) plainly denotes an assuming, imperious style of
shall have rule over a degenerate son, speech, not the "elevated, or soaring," as
lit., -'a bad, unprofitable son," who becomes EwALD, Elster, Umbreit claim; for the paral-
impoverished and even a slave, because he has lel "lip of deceit" in clause b indicates its sin-
squandered his means, etc. the bre- Among ful character. How much less do lying
thren shall he divide the inheritance, i. e. lips the noble? "The noble," the spirit of
among brethren who are sons of the testator, lotty dispositions (comp. ver. 2tj), to whom
while he himself who inherits with them, is not deceitfulness, and crafty, sly artifices of speech
a son but only a servant. Comp. Abraham's are less becoming than to any other man, stands
apprehension in regard to his servant Eliezer, contrasted with the " fool " just as in Isa. xxxii.
Gen. XV. 3 sq. With this expression ''in the 5 sq.
midst of the brethren" compare a similar one in Ver. 8. As a precious stone is a gift in
Ho3. xiii. 15.
Ver. 3. With clause a compare the eyes of him that receiveth it. Lit.,
xxvii. 21 a (which is literally identical) with b : "a stone of loveliness," a costly stone, gemma
compare xv. 11; xvi. 2; xxi. 2; xxiv. 12. ffratis.^ima [Vn\g.) comp. i. 9. The "master"
;
Ver. 4. Wickedness giveth heedto of the gift is here evidently not its giver (Elster,
lying lips. See critical notes. The meaning comp. Luther, and many of the older exposi-
is plainly this: ".\ wicked heart, inwardly cor- tors), but he that receives it, he who is won by
rupt, gladly attends to lying talk and deceit " it; and the "gift" is here to be taken not in
;

so clause b asserts in addition e. a heart full

the bad sense, of bribery (as below in ver. 23),
)'.

of inward insincerity and hypocrisy, a hypocri- but rather of lawful presents; comp. xviii. IG.
tical man given to lying (abstract for concrete), Whithersoever it turneth it maketh pros-
" hearkens to a perverse tongue," i. e. finds perous; i. e. to whomsoever it may come it will
pleasure in wicked discourse, which supplies have a good result and secure for its giver sup-
words to its own base thoughts, and develops porters and friends. The expression conforms
them into definite evil propositions and designs. to the idea of the "precious stone " in clause a
Ver. 5. With a compare xiv. 31.
He that (although it is not the jewel, but the gift that ia
rejoiceth over a calamity shall not be subject of the verb "turneth"). For a really
unpunished (comp. xi. 21; xvi. 5). " Sud- beautiful and well-cut stone sparkles, whichever
U
 ; ;

162 THE PROVERBS OF SOLOMON.

way one may turn it, and from whichever side 21 ; with A, 2 Sam. iii. 29. " Evil " here in tba
one may view it just so is it with the good
;
sense of misfortune, the penalty for acts of in-
result of a well-directed generosity, by which justice done the good.
the hearts of all are necessarily won. A truth Ver. 14. As a breaking forth of craters
which naturally is to be taken quite in a relative is the beginning of strife [Zockler: "he
and conditional sense. letteth fortli waters," etc. Z. also conceives of
Ver. 9. He that covereth transgression the latter part of the clause as meaning literallv
seeketh after love, e. not "seeks
/. to gain "who (lets loose) the beginning of strife;" in
the love of others " but " seeks to exercise love, his view the participle is to be repeated before
a truly charitable spirit" (so HiTzio with un- the word O'tyXT "beginning." The use of the
doubted correctness, in opposition to Beetheau). verb in the sense of "send forth, bring
"1103
[Bridges and M. also take this view, which out" confirmed by the Targum on Ex. xxi. 2<).
is
commends itself both as the deepest and the The participle cannot, however, in Z.'s view, be
most disinterested representation. A.]. For
taken here in a neuter sense, as Ewald maintains
the "covering transgression" comp. x. 12, and (so Umbreit). Fuerst maintains the view of
the remarks on the passage.
But he that E. and U. and cites analogous forms of verbal
repeateth a matter separateth friends (see nouns. We adopt it as justified by verbal ana-
xvi. 28). "Repeateth a matter" O^n^ TiVV) logies and simplifying the construction. A.]
is not " to return with remarks" or " with a Luther expresses the substantial idea thus:
word" [)'. e. to repeal] (Ewald, Bertheau, " He who begins strife is like him that tears
Elster, Fuebst, etc.), but "to come back with away the dam from the waters " Before the
a matter," [Gesen.] i. e. to be continually re- strife poureth forth, cease! The meaning
verting to something, repeatedly to bring it up
of the verb i'v^nn which is best attested is here,
and show it forth, instead of letting it alone and
covering it with the mantle of charity. This as in xviii. 1 xx. 3, "to roll forth."
; Here, as
expression is different both from the Latin, " ad in verse 8, the figurative conception employed
alius deferre, demintiare " (Winer) and also from in clause a influences the selection of the verb
the Greek Snutpovv Xbyov. Comp. furthermore in b. The strife is conceived of as a flood whieli
Ecolesiast. six. 6-10. after its release rolls on irresistibly. Umureit.
2. Vers. 10-20. Admonitions to a peaceable Elster, etc., following the Chald. and Arabic,
spirit; warnings against a contentious and un- explain "before the strife becomes warm;"
cliaritable di.position. A reproof sinketh Hitziq (and Ewald also) "before the strife
deeper into a -wise man than a hundred shows its teeth." As though an altogether new
stripes into a fool, (comp. Deut. xxv. 3) figure could be so suddenly introduced here,
lit, "than to smite the fool with a hundred." whether it be that of a tire blazing up, or that
With the meaning of the verse compare Sal- of a lion showing his teeth! [As the wonl
lust's Jugurlha, c. 11: aliius in pectus descendd, occurs but three times, and the cognate roots in
and the common phrase "to make a deeper im- the Hebrew and its sister languages are not
pression." decisive, the moral argument may well turn the
Ver. 11. Clause a, see critical notes for the scale ;and this certainly favors the view in
reasons for our ileparture from Zockler's ren- which Z. has the concurrence of Fuerst, Ber-
dering. And a cruel messenger shall be theau, Stuart, etc. .\.]
sent after him, i. e. by God, against whom we Ver. Comp. xxiv. 24; Isa. v. 23. An
1.5.

are to regard the "rebellion" mentioned in abomination to Jehovah are they both
clause a as directed. So the LXX and Vulg. lit., "an abhorrence of Jehovah are also they

rendered in their day, and among recent inter- two;" comp. 2 Sam. xix. 31, where DJ, also, ex-
preters Bertueau, e. g. ; for to think of a mere
presses as it does here the associating of a sec-
imman messenger, as in xvi. 14, is forbidden by ond with the one.
the analogy of passages like Ps. xxxv. 5, 6;
Ver. 16. 'Why this price in the hand of
Ixxviii. 49; IliTzia's rendering, however, "and
a fool, etc. [Wiiile there is no essential dis-
a cruel angel (a wild demon of passion, as it agreement among expositors in regard to the
were), is let loose within him," is altogether
general meaning of the verse, they are divided
artificial, and rests upon modern conceptions
as to the punctuation and the mutual relation of
liat are quite foreign to the Old Testament be-;
t
the clauses. The Hebrew points arc not deci-
sides we ought probably to have found 13"^P3 sive. Z. agrees with the Vulg., E. V., H., S.,
" in the midst of him," instead of 13. etc. in making the sentence one complex inter-
Ver. 12. Meet a bear robbed of her rogative sentence. Ue Dieu, Schultens, Van
vrhelps. The Iniin. abs. here stands for the Ess, Be Wette, Notes, etc., make two interroga-
Imprr or .lussive; comp. Gen. xvii. 10; Deut. tive clauses, followed by one affirmation. We
i. IG; Jer. ii. 2, etc. For the use of the epicene have chosen the more equal division of the LXX.
21 for the she-bear comp. IIos. xiii. 8; 2 S.am.
A.] The getting or buying of wisdom is by
xvii. 8. The "fool in his folly" is naturally a no means a thing absolutely imfiossible, as ap-
fool who is peculiarly malignant, one who is in pears from chap. iv. 5, where express admoni-
a very paroxysm of folly, and whose raving is tion is given to do this. But for earthly gold, for
more dangerous than the madness of a wild a price, it is not for sale, and especially not for
beast. Comp. Schiller " Gcfdhrlich ists dm the fool, who has no understanding.
:
For the last
Leuzuwecken," etc. ['Tis perilous to wake the clause, " and heart, understanding, is not, does
lion]. not exist," compare the substantially equivalent
Ver. 1.3. With clause a compare 1 Sam. xxv. expression in Ps. xxxii. 9; also Jer. v. 21, etc.
 "
;
CHAP. XVII. 1-28. 163

Ver. 17. Comp.are xviii. 24; also Ecclesiast wisdom. "Before the face," here it would
xii. 7. But the brother is born of ad- seem " very near" and therefore "close before
versity. The ideas ' Iriend" and "brolhei' the face" (Berthe.\u. Elster, etc.): or again
are related the one as the climax of the other. with ZiEGLER, Hitzio, etc., the explanation may
The "friend," the companion with whom one be in accordance with Deut xvi. 16, "Wisdom
preserves a friendly intercourse cherishes a con- floats before the man of understanding, he has
stant good-will toward his comrade; but it is it in his eye" (comp. xv. 14), But the eyes
only necessity that develops him further into a of the fool (range) to the end of the earth.
" brother," as it gives the opportunity to attest I. e. "his mind is not on the subject, but roams
bis loving disposition b}' offerings of love, such in undefined, shadowy distance" (Hitzig): he
as in truth only one brother makes for another. thinks of many and various things, on every
Comp. Ennius, in Cic. Liel. c. 17: Amicus cerlus possible thing, only not of the very thing that
in re incerta cernitur ; and also the Arabic pro- is needful and important; comp. iv. 25. Ver.
verb (Sent. 63 in Erpenius Gramm.) : "The 25. Comp. ver. 21 and x. 1.
friend one finds out not till one needs him." Ver. Also to punish the righteous is
2(j.

niV "he is born," as a new being, into the new not good, to smite the noble contrary to
right. The also (Dj) plainly gives prominence
conditions of the actual, brotherly relation.
to the verb that immediately follows, and this
mS7 must here mean "of adversity" (Hitzio, verbshould be allowed lo retain its ordinary signi-
K.), not "in adversity" (Umbkeit, N.), or "for fication, "to punish with a fine, to impose a
adversity" (Ew.\ld, Beetheau, Elster, De W., pecuniary fine" (comp. xxii. 3). The fine as a
S., M., etc.). [The grammatical justification of comparatively light penalty, which may easily
at one time or another fall with a certain justice
Z.'s view is found mainly in the fact that 7
even on a "just " man (e. g. when he from inad-
is ordinarily used when in a passive construction vertence has in some way injured the property of
the efficient cause is to be expressed see Gesen. :
another), stands contrasted with the much se-
Lekn/eb. 221, Rod, Gesen. Ileh. Gram. 140. verer punishment with stripes and as these two
;

2. Of course it m.iy also denote the final cause. verb.al ideas are related, so are also the predi-
A.] For ver. 18 compare vi. 1-5; xi. 15. cates "not good" (comp. ver. 20), and "con-
Ver. 19. With clause a compare James i. 20; trary to right" (above desert, beyond all pro-
with b, Prov. xvi. 18. 'Who buildeth high portion to the just and reasonable), in the
his doors; i. e. seeks to transform his simple relation of a climax. On the other hand the
residence into a proud and splendid edifice, luit "righteous" and the "noble" (as in ver. 7) are
by that very process only hastens its " destruc- essentially persons of the same class. The pro-
tion " (lit., "shattering, downfall," comp. the
verb, which evidently contains an admonition
similar term in x. 14, etc.). [Sh.^rpe's Tezts of to mild and reasonable treatment of upright
Bible explained, etc. : "Private houses were some-
men, or a warning against the inhuman enforce-
times built ostentatiously with a lofty gateway menl of penal laws upon active and meritorious
which would naturally breed jealousy in the citizens, has been in many ways misunderstood
neighbors, and invite the visits of the tax- and falsely applied and this is true of most of
;
gatherer; and in a time when law was weak the recent expositors with the exception of Um-
and property very unsafe, might easily lead to BREiT, who alone interprets with entire correct-
the ruin of its owner." .\.]
The sentiment is ness. (Bertheau and Elster are also essential-
therefore directed against pricle as the chief
source of a quarrelsome spirit, and the most ly right, except that they do not take the "Ity-Sif
common cause of ruinous contention. "contrary right" as the predicate, but are
to
Ver. 20. With clause a compare xi. 20 xvi. ; disposed to connect it by way of more exact
20. He that Tvandereth with his tongue, definition with the phrase " to smite the noble ").
i. e. speaks now this way, now that; therefore [The LXX, Vulg., followed by the E. V.. W., M.,
has a deceitful tongue, "a wayward tongue," H., N., render " for their equity." S. and K.
X. 31 (comp. viii. 13). Falleth into evil ; agree with Z., both in the meaning and the pre-
see xiii. 17. Observe the climax existing in the
negative expression "no good " in a, and this
dicative construction. A.]
" evil."
Ver. 27. With a comp x. 19. And
he that
is of a quiet temper. Comp. the opposite of
Vers. 21-28. Proverbs of various content,
3. the "coolness of spirit" here intended (i. e.
directed especially against want of sense, and cautious, moderate, quietly considerate deport-
loquacity. He
that begetteth a fool doeth ment); Ps. xxxix. 3 (4) Ver. 28. Comp Job
itto his ov7n sorrowr. Comp. x. 1; xviii. 13 xiii. 6; Prov. x. 19, etc.
and the converse of the thought here presented,
chap, xxiii. 24 ; also xv. 20.
Ver. 22. A joyous heart promoteth DOCTRINAL AND ETHICAL.
health. See critical note. For the sentiment The introductory verse with its commendation
comp. XV. 13; with clause b in particular, iii. 8. of contentment and a peaceable spirit at the same
Ver. 23. A gift from the bosom a wicked time, or of contentment as the source and basis
man will receive. " From the bosom," e. ;. of a peaceable disposition and conduct, may be
becrelly and stealthily; comp. xxi. 14. The regarded as a prefatory announcement of tha
term "gift" is here used naturally of unlawful main subject of the chapter. Contentment U
bribery.
With clause b compare xviii. 6; Am. furthermore commended (at least indirectly) in
ii. 7. vers. 2, 5, 8, 10, 19, 22-24; a peaceable and for-
Ver. 24. Before the face of the wise is bearing disposition in vers. 4, 9-15, 17. 19, 'i't,


]Gi THE PROVERBS OF SOLOMON.

26. The summons which comes out in the open-

ing verses, 1-9, to combine with contentment HOMILETIC AND PRACTICAL.
the appropriate restraint and regulation of the
tongue, or to be abstemious not merely with the Homily on the entire chapter: A peaceable Bplrit
mouth but u-tth the tongue (by truthfulness and gen- and contentment as the sum of all wisdom \\m ;

tleness in speech, and by a taciturn disposition, opposite (contentiousness and foolish aspiring
ver 28), recurs again in the last two verses. after things that are high, see especially ver. 19)
It may therefore to a certain extent be regarded as the source of all failure in things temporal as
as in general the fundamental idea of the entire well as spiritual. Stockek: Of true temperance
section. In the asceticism of the early Church in controlling all unseasonable debate and strife;
and of the monasticism of the middle ages, this 1) the causes of these last (vers. 4-13) ; 2) the
idea that there must be an inward organic coex- most important means of averting them (14-19);
istence of bodily and spiritual fasting, or that 3) the serious injuries and disadvantages which
one should bring the tongue under a serious and grow out of them (20-28).
strict discipline, as the organ not merelij of taste, Vers. 1-8. H.\sius (on ver. 2): To attain to
but also of speech, found as is well known only power and influence in this world more depends
too prolific practical appreciation. For, appeal- on understanding and prudence than on birth
ing to the supposed model of Christ's forty days and outward advantages.. Laxge (on ver. 3) :

of fasting in the wilderness, men added to the All human inve.stigationsand theories concerning
injunctions of fasting unnaturally strict pre- the interior world of thought in man are incon-
scriptions of silence in many forms (see my clusive and deceptive. The searching of the
"Critical History of Asceticism,' pp. 297 sq.j. heart of man is one of the kingly prerogatives
Apart from these extravagances and exaggera- of God. [Tk.\pp (on ver. 3): God tries us that
tions, the organic connection, and living reci- He may make us know what is in us, what dross,
procity of influence between the activity of the what pure metal and all may see that we are
;

tongue as an organ of tiiste and an organ of such as, for a need, can "glorify Him in the
speech, sucli as exists in every man, is a matter very fires " (Is. xxiv. 15)
Bbidges (on ver. 4):
deserving distinct recognition ; and sins of the The listening ears share the responsibility of the
tongue in both directions must be with all earn- naughty tongue.] Zeltner (on ver. 4) Accord- :

estness shunned, and together subdued and de- ing as tlie heai't and disposition of a man are
stroyed (comp. James iii. 22). moulded, he delights either in good or in evil
Other ethical sentiments of special value and discourse Wohlfarth (on ver. 7): Force not
compass are found in ver. 4 the heavy guilt thyself above, degrade not thyself below thy

:

not only of the tempter, but also of the tempted, cuniliiion. Von Gerlach (on"ver. 7): The out-
wlio, on account of his inward corruption and ward and the inward must always be in harmony,
vileness, gives a ready hearing to the evil solici- else a distorted and repulsive display results.
tations of the former; comp. James i. 14 sq. As the fool cannot fitlj' speak of high things, so
Ver. 6. The blessing of a consecrated domestic senseless must a falsehood appear to the noble.
life, as it shows itself in both the parents and Lange (on ver. 8) Though one may effect much
:

their posterity, in their mutual relations and with an unjust judge by presents, how much
demeanor. The opposite of this appears in vers. better will it be if thou bringest thine heart to
21, 25. the Lord thy God as a gift and offering!
Ver. 16, The pricelessness of true wisdom, and Vers. 9-15. [Lord Bacon (on ver. 9): There
the worthlessness of earthly posses.'sions and are two ways of making peace and reconciling
treasures in the hand of a fool. differences; the one begins with amnesty, the
Ver. 17. The great worth of a true friend in other with a recital of injuries, combined with
time of need. apologies and excuses. Now I remember that it
Ver. 26. The necessity of a mild, considerate was the opinion of a very wise man and a great
bearing on the part of persons in judicial and politician, that "he who negotiates a peace,
magisterial station, toward deserving citizens of without recapitulating the grounds of difference,
the state, in cases where they have perchance rather deludes the minds of the parties by repre-
gone astray or come short of duty. Comp the senting the sweetness of concord, than reconciles
nxegetical remarks on this passage. them by equitable adjustment,'' But Solomon,
[L.iwsos, ver. 4: "Wicked men have a great a wiser man than he, is of a contrary opinion,
treasure of evil in their hearts, and yet approving of amnesty and forbidding recapitula-
liave not enough to satisfy their own corrupt tion of the past. For in it are these disadvan-
dispositions. tages; it is as the chafing of a sore ; it creates

Ver. 15. Justifying the wicked has an appear- the risk of a new quarrel (for the parties will
ance of mercy in it, but there is cruelty to mil- never agree as to the proportions of injuries on
lions in unreasonable acts of mercy to individu- either side) ; and, lastly, it brings it to a niattei
als. Ministers are guilty of the sin of condemn- of apologies whereas either party would rathei'
;

ing the righteous when they preach doctrines be thought to have forgiven .an injury than to
unscripturally rigid, making those things to be have accepted an excuse.] Melanchthon (on
uinful which are not condemned in tlie word of vers. 9-12): As the monitor must show sincerity
(jod, or carrying the marks necessary to discover and love of truth, and guard against a slander-
grace to a pitch too high to suit the generality ous love of censure, so in him who is admon-
of true Christians, or applying to particular ished, there is becoming a readiness to be in-
persons those terrors that do not justly be- structed, and both must keep themselves free
long to them. Such was the fault of Job's from <pi?.oreiKia, from an ambitious quarrelsome-
friends."] ness. Cramer (on ver. 10<i To him who is of a
 ; ;
CHAP. XVIII. 1-24. le.'j

noble sort words of rebuke are more grievous many others. Contention and pride are almost
than blows, and he yields to the discipline of always sisters, and of a most destructive sort,
mere words. Starke (on ver. 13): If God Vo.v Gerlach (on ver. 22) The heart, the
:

sharply punishes ingratitude, from this it is also fountain of life, works to bless the whole of
evident how dear to Him, on the other hand, man's condition when it is really sound, i. e.,
thankfulness must be.
(On ver 14): From a
little spark a great fire may arise (James iii. 5)
when the grace of Jesus Christ has healed and
renewed it. [Trapp (on ver. 22) When faith :

but he who buries in the ashes the kindling con- hath once healed the conscience, and grace hath
tention may thereby avert a great disaster. hushed the affection, and composed all within, so
[Trapp (on ver. 10) The fool is beaten, but not
: that there is a Sabbath of spirit, and a blessed
bent to goodness amerced but not amended.
;
tranquility lodged in the soul; then the body also
(On ver. 13) To render good for evil is Divine,
: is vigorous and vigetous, for most part in very
good for good is human, evil for evil is brutish, good plight and healthful constitution, which
evil for good is devilish. Bkidc.es (on ver. 1-5): makes man's life very comfortable. Bridges
If God justifies the wicked, it is on account of (on ver. 22) :Liveliness needs a guard lest it
righteousness. If he condemn the just, it is on should degenerate into levity a grave tempera-
;

the imputation of unrigiiteousness. Nowhere ment lest it should sink into morbid depression.
throughout the universe do the moral perfections Christian principle on both sides is the princi-
of the Governor of the world shine so gloriously ple of enlarged happiness and steady consist-
as at the Cross of Calvary.] ency.]
Ver. 16-22. Zeltnek (on ver. 17): The most Ver. 23-28. Starke (on ver. 24) The more :

reliable and faitliful friend, on whom one may one gapes after vnnily, the more foolish does the
depend most contidenily in the very time of
need, is the Lord Jesus. Strive for His friend-
heart become.
(On ver. 25): A wise father
has indeed now and then a foolish sou if he has ;

ship above all things, and thou hast treasure not himself perchance deserved this, by neglect
enough! [Arnot (on ver. 17): In the Scrip- in education, let him bear his cross with patience.
tures we learn where the fountain of true friend- (On ver. 26): He sins doubly who declares
ship lies, what is its nature, why its flow is im- evil good, and besides visits the goodness of a
peded now, and when it shall be all over like the righteous man with penalties. Berleburg Bible
waves of the sea. Our best friendship is due to (on vers. 27, 28) It is better to say nothing
:

our best friend. He deserves it and desires it. than foolish things. Von Gerlach (on ver. 28):
The heart of the man Christ Jesus yearns for tlie By silence a fool abates something of his sense-
reciprocated love of saved men, and grieves when lessness, and since he gets the opportunity to
it is not given.]. Starke (on ver. 19) He who : collect himself and to reflect, a beginning of
first leaves room for one sin falls afterward into wisdom is developed in him.

y) Admonition to affability, fidelity in friendship, and the other virtues of social life.

Chap. XVIII.

1 He that separateth himself seeketh his own pleasure

against all counsel doth he rush on.
2 A fool hath no delight in understanding,
but that his heart may reveal itself.
3 When wickedness cometh then Cometh contempt,
and with shameful deeds reproach.
4 Deep waters are the words of man's mouth ;

the fountain of wisdom is a flowing brook.

5 To have regard to the wicked is not good,
(nor) to oppress the righteous in judgment.
6 The lips of the fool engage in strife,
and his mouth calleth for stripes.
7 The mouth of the fool is his destruction,
. and his lips are a snare to his soul.
8 The words of a slanderer are words of sport,
but they go down into the innermost parts of the body.
9 He also who is slothful in his work
is brother to the destroyer.
 ;;

IGG THE PROVERBS OF SOLOMON.

10 A
Strong tower ia the name of Jehovah ;

the righteous runneth to it and is safe.

11 The possessions of the rich are his strong city,
and as a high wall in his own conceit.
12 Before destruction the heart of man is haughty,
and before honor is humility.
13 He that answereth before he hath heard,
it is folly and shame to him.
14 The spirit of a man will sustain his infirmity,
but a wounded spirit who can bear ?
15 An understanding heart gaineth knowledge,
and the ear of the wise seeketh knowledge.
16 A
man's gift maketh room for him,
and bringeth him before the great.
17 He that is first is righteous in his controversy
then Cometh his neighbor and searcheth him out.
18 The lot causeth contentions to cease,
and decideth between the mighty.
19 A brother resisteth more than a strong city,
and (such) contentions are as the bars of a palace.
20 With the fruit of a man's mouth shall his body be satisfied;
with the revenue of his lips shall he be filled.
21 Death and life are in the power of the tongue
he that loveth it shall eat its fruit.
22 Whoso findeth a wife findeth a good thing,
and shall obtain favor of Jehovah.
23 The poor shall use entreaties,
and the rich will answer roughly.
24 A
man of (many) friends will prove himself base,
but there is a friend that sticketh closer than a brother.

GRAMMATICAL AND CRITICAL.

Ver. 1. Tt would perhaps be admissible with Uitziq (following the LXX and Vulg.) to exchange niNH; for the rarer

njKn? (Judg. xiv. 4), from which we should obtain the meaning "He (hat separateth himself seeketh after an occasion

(of Strife) ;" Vulg.; Occasiones quarit, qui vuU recedere ab amico. For the use of iyp3 with 3 see also Job x. 6. [The B.
T. in the text understands the 3 as indicating the condition, and so supplying the motive of the seeker; the reading of the
margin ia '*according to his desire." H., N., S., M., etc., agree with our author in connecting it with the object desired.
The views of commentators, whicb are very diVTse, may be fouml in considerable number in Mdenscheb, in loco. A.]
Ver. 3. Instead of Lt[VT we shall be obliged, with J. D. Michaeus, Uitzio, Umbeeit, etc., to point VV\ as the parallel
TT ~ V
infamy, infamous conduct," tuTpitudo) indicates.
t'^Rc-
Ver. 6. [A roasc. verb again with the fern, noun ^ilBEy. as in ver. 2; x. 21, 32; xv. 7. A.]
Ver. 10. Without any necessity HiTZio proposes to read Qn^ instead of VW, and to translate " by it (the name of

.lehovah) riseth up high." [Rdeetschi (as above, p. 147^ concurs in rejecting both IIitziq's emendation and his conception
of the proposition. lie justifies by exiiruplea liky 1 Kings x 26; 1 Sam xxv. 26; Joshua xxiii. 7, e/c, the use of 3 after
verbs of motion, and suggests that the concluding participle marks the quick and sure result of the preceding
act. A.J
Ver. 17. The K'ri' N3^ the K'lhibh perhaps more appropriately ND*.
: is

Ver. 19. The LXX and Vulg. appear to have read J Oo>]9ou^ecos, adjuvatur)
_j;ty 1 instead of ^C'S J J UlTZlo proposes

to read by emendation ^^3 itlN, " to shut out sin is better than a strong tower," ttc.

Ver. 24.^J^linn?, which is probably to be derived from the root J^l, i'i^^i ^^^ ^ ^ regarded as the reflexive

of the Intensive form (comp. the Niphal form UlT, chap. xi. 15), must have the copula riTl supplied to give a full verbal
T T
sense (comp. chap. xix. 8): it therefore means ''is to prove himself base, serves for this, to show himself base (i. c, herrt
Rpecifically an unworthy comrade, u bad friend)." The alliteriKion whicb is doubtless intentional between D'.^1 and

Vi^ilnn led even the early translators (Syr., Chald., Vulg., and also TaEOnOT.) to derive the latter word from n^^l. asso-

ciire, and accordingly to explain by "to make one's self a

it friend, to cultivate friendly intercourse" (comp. Ps. Ixv. 4).

So recently HlTZlo :
" There are companions for sociability," for he also reads ty* (or C'N, Mic. vi. 10) for ly^X, appealing

to the Syr. and Chald., who appear to have read the text in the same way. [BiiTT. supports this emendation or restoration
(458, 2,) and proposes uithuut asserting tU.. tbTivati.jii of the verb frouij,*!, as a denominative (gU26,2)]. But

K^^X is proved to bo original by the Vulg , Tbeodoket, etc.; and between clauses a and b there appears to be a proper an-
 A
CHAP. XVIII. 1-24. 167

tithesis and not merely a climax. This strictly antithetic relation is also interfered with liy the method of explanatioa
adopted by those who. like LiMBafilT, Elstkr, etc., render the verb by * ruin themselves, make theniMeivea trouble ;" Kwald's(

conception re.^embles this, except aa it has a still more artificial double import "must be a friend to trouble"); the result
lollows no le^s Irom the dei ivatiu.t from ^*0, Juhilare (so the Vers. Veuet.: d^ijp i^LAwf tiiarc aAoAd^ei^', and of recent in-

terpreters Hensler: " He that hath friends may exult "}.

[Of the English commentators Holden renders "is ready to be ruined;^' Noyes. "brings upon himself ruin:" Stdart,
*
will show himself as base;"' Muenscheb, "will be ruined;" Wordswortr, *\for his own destruction^
his fate is not to be
||. Iped by his many friends, but to be ruiued by them." Of the Germans not cited by Z., De Wette, "Aa( vid Umgang zu
seinem Uniirgang ;'^ BERTaE.\u, "isi um sidt als schtechten zuerweisen;" KAilP., " so uiird ei>Kwi u6eZ mi/(/e5i>tefi ;" Fuerst,
"77it*5s 5icft ats schlecht erweisen." A.J
sage also, of "destruction, or ruin," there is
here added by way of exemplification the figure
EXEGETICAL.
of a " snare," as employed by huntsmen; comp.
1. Ver. 1-9. Against unsociableness, love of xii.13 xiii. 14 xiv. 27
; ;

controversy, and other ways in which an uncha- Ver. 8 The -words of a slanderer are as
ritable and fooli.sh disposition manifests itself V7ords of sport. The slanderer, or backbiter,
He that separateth himself seeketh after
as in xvi. 28. The predicative epithet D'Dn7jlO
his desire, i. e. he who in an unsocial and
misanthropic spirit separates himself from is here, as also in xxvi. 22, where the whole
intercourse with others, will as a general verse is literally repeated, very variously inter-
rule hold in his eye only the satisfaction of his preted. It is most obvious to go back to a root
own pleasure and his own seliisb interest. on? assumed to be cognate with 71717. " to play,
Against all counsel (wisdom) doth he rush to sport "(comp. remarks on xxvi. 10). and ac-
on, i. e. against all wise and prudent counsel cordingly to find contrasted the design of the
(comp. iii. 21) lie sets himself, and will hear inconsiderate words of the backbiter, intended,
nothing of it. In respect to the verb, comp. as it were, sportively, and their deeply pene-
remarks on xvii. 14. Hitzig in this passage as trating and sorely wounding power (see clause
in that holds to the signification which he there b). So C. B. MiCHAELis, Berthe-*u, Elsteb,
assumes, and therefore translates, '"Against all etc. Others explain differently e. g. Schultens,
;

that is fortunate (?) he gnashes his teeth." UjiBRErr (following the Arabic), as " dainty
Ver. 2. Compare similar censures of tlie lo- morsels" [so Gesen., De W., N., M., W.] Ew- ;

quacity of fools, and their delight in their own ALD, "as if whispering:" Hitzig, "like soft
discourse, as they prefer above all besides to airs;" [Fuerst, "like murmured, mysterious,
hear themselves speak, and gladly display every- oracular words ;" while the rendering given in
where their imagined wisdom, in passages like the E. v., as also by some commentators, sup-
xii. 23 xiii. 10
; sv. 2, etc. ;
poses a transposition of the radical consonants
Ver. 3. When -wickedness cometh then
(for D/n); Bertheau and Stuart agree sub-
Cometh contempt. For the sentiment comp.
stantially with our author The whole matter is
xi. 2.
conjectural, the word occurring in the Hebrew
Ver. 4. Deep -waters are the vrotAs of
Scriptures but twice, and no sure aualogy exist-
man's mouth. "Deep," i. e. hard to fathom
and exhaust (xx. 5; Eccles. vii. 24). This is true,
ing for our guidance. A.]
Into the inner-
naturally, only of the words of discreet and
most parts of the body, lit "into the cham- ,

bers," comp. xx. 27, oO xxvi. 22.

etc. ; ;
wise men, who, according to the parallel in
clause 6, are evidently alone intended here.
Ver. He also -who is slothful in his
9.

Only they indeed can be called a flowing ^Tork is brother of the destroyer, lit., " of
brook," i. e. a brook never drying up, one always
the master of destruction,"
for the participle

pouring forth an abundant supply of refreshing form irntyo is here impersonal as in Ezek. v. IG ;

water; compare a similar plirase in Am. v. 24. "the master of destruction" means "the de-
Others regard the meaning of the second clause stroyer " (xxviii. 23) and here the squanderer,
as contrasted with the I'rst, as they either define who wastes his possessions, the dissipans sua
" deep waters " in a bad sense, of dark, obscure, opera (Vulg. ), and not the highway robber or the
enigmatical words (Doderlein, Zieqler), or, in captain of banditti as Hofman.n, Sc/iri/lbew. II.,
spite of the parallel in xx. 5, read 2, 377, maintains.
D'P5i'"3 '!?.
2. Vers. 10-16. Seven proverbs of miscellane-
instead of D'pp,^ D]0, and understand " waters
ous import, referring especially to confidence in
of excavation," and think of the contrast be-
tween cistern waters which readily fail, and a
God, and humility as the only true wisdom.
Strong to^7er is Jehovah's name; /. e. the
genuine spring of water, Jer. ii. 13 (so Hitzig). revealed essence of God, His levelatioii of Him-
Ver. 5. To have regard
to the wicked is self in the history of salvation, with its ble.ssed
not good. The last phrase used as in xvii. 26. results, shows itself to those who confide in it,
The first, lit., " to lift up, to show respect to the who in a childlike spirit submit themselves to its
face of some one" (LXX: ^avjuatrat rrpdcuirov)^ as guidance, as a stronghold securely protecting
in Lev. xix. 15; Deut. x. 17, etc. [Z. renders still (hem (soPs. lxi.3 (4).) [Kueetschi: "Thenama
more specifically "to take part, to take sides," always designates Himself, as man knows Him,
elc.'\. With clause b comp. xvii. 23; Isa. x. 2; as he receives Him to his knowledge and faith,
Am. ii. 7, etc.; with the sentiment as a whole, and bears Him in his heart. It is precisely what
xvii. 16. man knows of God that is for him a strong tower.
Vera. 6 and 7 are in close connection for the ; When man stumbles or falters it is precisely be-
former comp. xix. 29; for the latter, xiii. 3. cause he has not run to this refuge, has, as it
To ibe idea, which occurs in the parallel pas- were, not reminded himself where his strong
 ;

168 THE PROVERBS OF SOLOMON.

tower is"]. The righteous runneth to it collision those who in reliance on their physical
and is safe, lit., "and is lifted up," i. e. gains strength are specially inclined to quarrel. Comp.
a high and at the same time sheltered station, Heb. vi. 16, where a like salutary influence is
where the shafts of his enemies can do him no claimed for the judicial oath as here for the lot.
harm. Comp. another form of the same verb in Ver. 19. A brother (estranged) resisteth
xxix. 25. more than a strong city. The participle
Ver. 11. With clause a comp. x. 15. And as
;?^3J, which, according to the accents, is predi-
a high -wall in his own
conceit. liTi)iyp3
cate of the clause, is to be taken in the sense of
(comp. Ps. Ixxiii. 7) the old Vers. VeneL renders "setting one's self in opposition, resisting."
quite correctly by v ipavraaia avrpv^ while tiie Now a brother who resisteth or defieth more
Vulg., the Chald., etc., read 1^31703, "in his than a strong city is necessarily an alienated or
enclosure," an expression which would be super- litigious brother. Furthermore the whole con-
fluous with the "high wall." [FtJERST, starting nection of the verse points to this closer limita-
from this idea of figured or carved work, furni- 1
lion of the idea of "brother," and especially
ture, (c , understands the allusion to be to a ! the second clause, which aims to represent the
''hall of state." Neither the simple meaning difficulty of subduing the passion once set
nor the complicated construction seems admissi- free, under the figure of the bars of a fortress,
ble; "and as behind a high wall is he in his hard to thrust back or to burst.
hall of state." A.] Ver- 20. Comp. xii. 14; xiii. 2.
Ver. 12. With a compare xvi. 18; with A, xv. 33. Ver. 21. Death and life are in the power
Ver. 13. Compare Ecclesiast. xi. 8. of the tongue Comp. James iii. 5 sq. and :

Ver. 14. The spirit of a man will sustain also the Egyptian proverb y'Aunaa tvxi, yAunaa
:

his infirmity, lit., "supports his sickness." Sainuv (Plut.akch, Is. p. 378). He
thatloveth
The spirit that does this is naturally a strong, it shall eat of its fruit; i. e. he that suitably
courageous spirit (comp. Num. xxvii. 18), the employs himself with it, employs much diligence
opposite of a "smitten" spirit, which rather in using it in discourse, whether it be with good
needs, according to the second clause, that one or bad intent, as n'/Myiv or Kam/Jiyuv, blessing
sustain it. Furthermore the nn
in clause a is or cursing, (James iii. 9; comp. I Cor. xii. 3),
will experience in himself the elfects of its use
used as a masculine, because it here appears en-
or its abuse. Against the one-sided application
gaged in the performance of manly action in ;
of this "loving the tongue" to loquacity (Hit-
clause 4, on the contrary, as a feminine, because
ziG), IS to be adduced the double nature of the
it is represented as powerless and suffering.
Ver. 15. Comp. xiv. 33; xv 14. The ear of expression in the first clause, as well as the ana-
logy of the preceding verse.
The LXX (oi Kpa-
the ^7ise seeketh knowledge. The ear here
comes into consideration as an organ working in TovvTeg aiiTf/g) seem to have read n'''ns (those
the service of the heart for it is properly only
;
laying hold upon it) instead of n-jriK, but this
the heart that pursues the acquisition of wisdom,

and which actually acquires it, not indeed with-
reading can hardly have been the original
comp. rather viii. 17, where the verb "to love"
out the co-operative service of the senses (espe-
expresses essentially the same idea as here,
cially hearing, as the symbol and organ of obe-
that of a cherishing and cultivating or careful
dience, Ps. xl. 7).
developing.
Ver. 16. A
man's gift maketh room for
4. Vers. 22-24. Of conjugal, neighborly and
him [and nowhere more than in the East; see
e. g. Thomson's Land and Bonk, II., 28, 3fj9]. friendly aifection. 'Whoso findeth a vyife
tPO here and in six. 6 undoubtedly equivalent to findeth a good thing. It is naturally a good
wife that is meant, a partner and head of the
inii* in chap. xvii. 8, and therefore used of law- household such as she should be, a wife who
ful presents, and proofs of generosity, whose really stands by her husband's side as a "help-
beneficent results are here emphasized, as also meet for him" (Gen. ii. 18,20). The epithet
there, without any incidental censure or irony "good," which the LXX, Vulg etc., express, is
,

(as many of the old expositors, and also Umbueit therefore superfluous (comp. also xix. 14; xxxi.
hold). Altogether too far-fetched is Hitzig's 10), and is probably quite as little an element in
idea that the "gift" is here "spiritual endow- the original as that which in the same version is
ments or abilities," and is therefore substantially appended to our verse: " He that pulteth away
like the xopKrua of the N. T. a good wife putteth away happiness, and he tliat.
3. Vers. 17-21. Against love of contention and keepeth an adulteress is foolish and ungodly."
misuse of the tongue. He
that is first is With clause A compare furthermore iii. 13; xii.
righteous in his controversy i. e. one thinks
; 2; Ecclesiast. xxvi. 3. [Arxot's view is more
th.at he altogether and only right in a disputed
is defensible: The text which intimates that a pru-

matter, -then suddenly comes the other and dent wife is from the Lord tells a truth, but it is
searches him out, i. e. forces him to a new exami- one of the most obvious of truths: the text
nation of the matter at issue, and so brings the which intimates that a wife is a favor from the
truth to light, viz. that the first was after all not Lord, without expressly stipulating for her per-
right. Comp. the same verb in xxviii. 11; also sonal character, goes higher up in the history
Job xxix. 16, where however the investigator is of providence, and deeper into the wisdom of
the judge, and not one of the two contending God. So substantially Muffet, Lawson and
parties. others].
Ver. 18. Comp. xvi. 33. And decideth be- Ver. 23. The poor aseth entreaties, but
t^7eeD the mighty, i. e.. it keeps from hostile the rich aDS'7ereth roughly, lit., " opposeth

CHAP. XVIII. 1-24. ley

hard things" (contrasted with the supplications friends. Its main causes are: 1) Within the
of clause n). Comp. the similar proverbs di- sphere of the Church impiety (vers. 1-4): 2j
rected against ho hardness of heart of the rich
I Within the sphere of civil life, pride and injus-
:

chap. xiv. 21 xvii. 5.

;
tice (vers. 6-10) 3) In domestic life, want of;

Ver. 24. A man of many friends will love (vers. 19-24). Calwer Handbuch:-Testimooy
prove himsslf base. The "man of friends." against the faults which chiefly harm human so-
of many friends, the "friend of all the world," ciety.
will show himself a bad friend,
he with whom Vers. 1-9. Geier (on ver. 1) :^Love of sepa-
ie contrasted in clause b the instance which is ration [singularitatis studium) is the source of
indeed rare and isolated, of a true friendly love, most contentions in Church and State. -(On ver.
which endures in every extremity (xvii. 17), and 4) :

Eloquence is a noble thing, especially when
even surpasses the devotion of one who is a its source is a heart hallowed by the Holy Ghost.
brother by nature. See Critical notes for an
Berleburg Bible: When the soul has once at-
exhibition of the many meanings found in the tained steadfastness in God, then words go forth
verse, etc. from the mouth like deep waters, to instruct
others and to help them for it is a spring of ;

DOCTRINAL AND ETHICAL, HOMILETIC water, inasmuch as the soul is in the Fountain.

AND PRACTICAL. Starke (on ver. 6) Calumniators do not :

merely often start contentions; they themselves
That the chapter before us treats mainly of the seldom escape unsmitten. -Von Geklach (on
virtues of social life, of sociability, affability, ver. 9):
Slothfulness leads to the same end as
love of friends, compassion, etc., appears not extravagance.
merely from its initial and concluding sentences, Vers. 10-16. Vo.N Gerlach (on ver. 10): The
the first of which is directed against misanthro- name of Jehovah (He that is) reveals to us His
pic selfishness, the latter .against thoughtless eternally immutable essence in this there is ;

and inconstant universal friendship, or seeming given to mutable man living here in time the
friendship, but also from the various rebulies firmest ground of confidence, by which he may
which it contains of a contentious, quarrelsome hold himself upright in trouble. Starke (on

and partizan disposition, e. g. vers. 5, 6, 8, 17-21. ver. 11): Money and property can, it is true,
But in addition, most of the propositions that accomplish much in outward matters but in the ;

seem to be more remote, may be brought under hour of temptation and in the day of judgment
this general category of love to neighbors as the it is all merely a broken reed. [Bbiuges (on
living basis and sum of all social virtues so vers. 10, 11):
;
Every man is as his trust. \
especially the testimonies against wild, foolish trust in God communicates a divine and lofty
talking (vers. 2, 7, 13, comp. 4 and 1.5); that spirit. We feel that we are surrounded with
against bold impiety, proud dispositions and God, and dwelling on high with Him. A vain
hardness of heart against the poor (vers. 3, 12, trust brings a vain and proud heart the imme-
23): tliat against slothfiilness in the duties of diate forerunner of ruin. Bates (on ver. 10,
one's calling, foolish confidence in earthly riches, 11) :

Covetousness deposes God, and places the
and want of true moral courage and confidence world, the idol of men's heads and hearts, on
in God (vers. 9-11; comp. 14). Nay, even the His throne it deprives Him of His regalia. His
;

commendation of a large a means

liberality as royal prerogatives, etc. The rich man will trust
of gaining for one's self favor and influence in God no further than according to visible supplies
human society (ver. 16), and liliewise the praise and means]. Zeltner (on ver. 14): Wouldst
of an excellent mistress of a family, are quite thou have a sound body then see to it that tliou
;

closely connected with this main subject of the hast a joyful heart and a good courage, a heart
chapter, which admonishes to love tow.ard one's which is assured of the grace of God and well
fellow-men ; they only show the many-sided
completeness with which this theme is here
content with His fatherly ordaining.
(on ver. 14)
[T. Adams
The pain of the body is but the
:

treated. body of pain the very soul of sorrow is the
;

[Chalmers :
Verse 2 is a notabile. Let me sorrow of the soul. Flavel: No poniards are
restrain the vanity or the excessive appetite for so mortal as the wounds of conscience. Water-
sympathy which inclines rae to lay myself bare land ;
On the misery of a dejected mind].
before my fellow-men. Lawson (on ver. 13) :
Vers. 17-21. [Lord Baco.v (on ver. 17) In :
" Ministers of the word of God are instructed by every cause the first information, if it have dwelt
this rule, not to be rash with their mouths to for a little in the judge's mind, takes deep root,
utter anything as the word of God in the pulpit, and colors and takes possession of it insomuch ;

but to consider well what they are to say in the that it will hardly be washed out, unless either
name of the Lord and to use due deliberation
; some clear falsehood be detected, or some deceit
and inquiry before they give their judgment in in the statement thereof. Ar.not Self-love :
cases of conscience, lest they should malie sins is the twist in the heart within, and self-interest
and duties which God never made, efc."]. is the side to whicli the variation from right-
Therefore as a homily on the chapter as a eousness steadily tends in fallen and distorted

whole: Of love (true love for the sake of God nature.] Starke (on ver. 17): He that hath
and Christ) as the "bond of perfectness," which a just cause is well pleased when it is thoroughly
must enfold all men, and unite them in one fel- examined for his innocence comes out the more
;

lowship of the children of God.

Or again: On clearly to view. Zei.tner (on ver. 19): The
the difference between true and lal.ie friendship sweeter the wine the sharper the vinegar; ac-
(witli special reference to ver. 24.)
Stocker: cordingly the greater the love implanted by
Against division (alienation, contention) between nature, the more bitter the hate where this love
 1 :
170 THE PROVERBS OF SOLOMON.

18 violated.
[Tbapp (on ver. 19): No war breaks blessing of a pious wife can only be found, not
out sooner or lasts longer, than that among won or gained by one's own merit.
divines, or as that about the sacrament a sacra-
; Vers. 23, 24. Starke (on ver. 23): If poor
ment of love, a communion, and yet the occasion, men must often enough knock in vain at the
by accident, of much dissension]. Tiibingen doors and hearts of the rich of this world, this
Bible (on ver. 20, 21) :

Speak and be silent at should be to them only an impulse, to plead and
the right time and in the divine order, and thou to call the more on God who surely hears them.
shalt be wise and blessed. (On vers. 24): Pour out your heart before the
Ver. 22. Lutheb (marginal note on ver. 22) Lord in every extremity He is a friend whose
;

The married who is truly Christian knows that, friendship never dies out. Von Geelach (on
even though sometimes things are badly matched, ver. 24) :The number of one's friends is not the
still his marriage relation is well pleasing to thing. they are often false, unfaithful, and for-
God, as His creation and ordinance; and what sake us in misfortune. Let none despair for that
he therein does or endures, passes as done or reason; there are triends who are more closely
sutfered for God. Stockee Praise of an ex-
: and intimately joined tons than even brothers.
cellent wife [probi conjugis commendaiio) : 1) how [Arnot: The brother and the friend are, through
such a one may be found; 2) what blessing her the goodness of God, with more or less of imper-
husband has in her. Zeltnek: The great mys- fection, often found among our fellows; but they
tery of Christ and His church (Eph. v. 32) must are complete only in Him who is the fellow of
ever be to married Christians the type and model the Almighty.]
of their relation. Vom Geslach: The great

S) Admonition to humility, mildness, and gentleness.

Chap. XIX.

1 Better the poor that walketh in his integrity

is
is perverse in speech and is a fool.
than he that
2 Where the soul hath no knowledge there likewise is no good,
and he that is of a hasty foot goeth astray.
3 The foolishness of man ruineth his way,
yet against Jehovah is his heart angry.
4 Wealth maketh many friends,
but the poor is parted from his friend.
5 Afalse witness shall not go unpunished,
and he that speaketh lies shall not escape.
6 Many court the favor of the noble,
and every one is friend to him that giveth.
7 All the brethren of the poor hate him,
how much more doth his acquaintance withdraw ;

he seeketh words (of friendship) and there are none.

8 He that getteth understanding loveth his soul,
he that keepeth wisdom shall find good.
9 Afalse witness shall not go unpunished,
he that speaketh lies shall perish.
10 Luxury becometh not the fool,
much less that a servant rule over princes.
1 The discretion of a man delayeth his anger,
and it is his glory to pass over a transgression.
12 The king's wrath is as the roaring of a lion,
but as dew upon the grass is his favor.
1.3 Afoolish sou is trouble upon trouble to his father,
and the contentions of a wife are a continual dropping.
14 House and riches are an inheritance from fathers,
but from Jehovah cometh a prudent wife.
 CHAP. XIX. 1-29. 17?

15 Slothfulness sinketh into inaction,

and an idle soul shall hunger.
16 He that keepeth the commandment keepeth his soul,
he that despiseth his ways shall die.
17 He lendeth to the Lord, that hath pity on the poor,
and his bounty will He requite for Lira.
18 Correct thy son while there is still hope,
but to slay him thou shalt not seek.
19 A
man of great wrath suffereth punishment,
for if thou wardest it oft' thou must do it again.
20 Hearken to counsel and receive instruction,
that thou niayest be wise afterward.
21 There are many devices in a man's heart,
but Jehovah's counsel, that shall stand.
22 A
man's delight (glory) is hb beneficence,
and better is a poor man than a liar.
23 The fear of Jehovah tendeth to life;
one abideth satisfied, and cannot be visited of evil.
24 The slothful thrusteth his hand in the dish,
and will not even raise it to his mouth again.
25 Smite the scorner and the simple will be wise,
reprove the prudent and he will understand wisdom.
26 He that doeth violence to his father, and chaseth away his mother,
is a son that bringeth shame and causeth disgrace.

27 Cease, my son, to hear instruction

to depart from the words of wisdom.
28 A
worthless witness scofTeth at judgment,
and the mouth of the wicked devoureth mischief.
29 Judgments are prepared for scorners,
and stripes for the back of fools.

GRAMMATICAL, AND CRITICAL.

Ver. 15. Altogether unnecessarily HiTzia proposes to read SoP instead of S'-JjT and D'Tl/l infltead oi

nOT^n, nd translatL-8 " slutUIuluess gives tasteless herbs to eat." [K. calls this a "remarkable alteration'of the text;"
and RuEETSCHi pronounces it " nothing but a shrewd fancy of Hitzio's"].
Ver. 16. Instead of the K'thibh HOV, " shall be put to death," (the familiar expression of the Mosaic law for th-j>

Infliction of the death penalty), the K*ri reads more mildly niO\ which is probably original in chap. xv. 10, but not
here. Instead of TITIS Hitziq reads in accordance with Jer. iii. 13 Tn'3: " He that scattereth his ways," but by this
process reaches a meaning uniioubtedly much too artificial, which furthermore is not sufficiently justified by an appeal to
xi. 24; Job xxxi. 7. [While Gesen. makes the primary meaning of nf3 "to tread under foot," FuEEaT makes it "to
TT
scatter, divide, waste," nil interprets the " dividing one's ways" as a want of conformity to the one established worship.
This is in his view the antithesis to ' keeping the commandment." The only other passage in which he finds this literjU
moaning of the verb is Ps. Ixxiii. 20, where Dg Wette (see Comm. in Incoi admits that this would bo a simpler completion
of the verse, but thinks himself obliged to take the verb, as has usually been done, in the sense of " despise." Foebst's
rendering and antithesis seem preferable. A.J.
Ver. 19. Instead of the K'thibh 7^J1 (which would probably require to be explained by " hard " or " frequent," as
r :

ScetTLTENS and Ewald explain it from the Arabic), we must give the preference to the K'ri, which also has the support of
the early translators. [FnERST takes the same view]. Hitziq's emendation, Soi instead of ^^J (he that dealotb in
anger) is therefore siiperflnous.
Ver. 23. y^ '
Calamity, evil " is attached to the passive verb Tp3* as an accusative of more exact limitation.
HiTZio reads instead of ^p3^ ^^3", so that the resulting meaning is; "one stretches himself (?) rests, fears no
sorrow " (?).

Ver. 25. n''3in in clause b is either to be regarded as an unusual Imperative form (= 113^71), [so B., M., S.], or,
which probably preferable, as a finite verb with an indefinite pronoun to be supplied as its subject (tis, quisquam^ Einer,
is

one); so Mekceb, Uitzio. [Fdeest calls it an Inf constr., and BiirT. would without hesitation read fl'^in (? 1051,

<i).-A.],

Ver. 27. HlTZlfl alters yo^l to VDt?7 which according to Arabic analogies is to he interpreted " to be rebellious
to reject."

172 THE PROVERBS OF SOLOMON.

as the " shall not escape " at the conclusion, for

which in the second instance there appears
EXEGETICAL. " shall perish." Hitziq it is true proposes also
1. Ver. 1-7. Admon- ions to meekness and ten- the exchange for the phrase "he that speaketh
derness as tbey are to be manifested especially lies " in 9, b, "he that breatheth out evil ;" but
toward tlie poor. Better is a poor man tliat the LXX can hardly be regarded as sufficiently
walketh in his integrity than he that is reliable witnesses for the originality of this di-
perverse in speech and is a fool. The vergent reading.
"crooked in lips" (conip. the crooked or per- Ver. 6. Many
court the favor of the no-
verse in heart, xi. 20; xvii. 20) is here doubtless ble, lit. "stroke the face," i. e., flatter him (Job
the proud man who haughtily and scornfully mis- xi. 19) who is noble and at the same time liberal,

uses his lips; for to refer the expression to him who is of noble rank (not precisely "a
strange and false utterances is less natural on prince " in the specific sense, Elstek) and at the
account of the antithesis to " the poor " in clause same time of noble disposition, comp. xvii. 7, 26.
a. The ideas contrasted are on the one hand If accordingly the "noble" expresses something
that of the "poor" and therefore humble, and morally valuable and excellent, the "gift" in
" perverse of lips," and on the other hand the pre- clause b cannot express anything morally repre-
dicates to these conceptions, "walking in inno- hensible, but must rather be employed in the
cence," and the "fool" (i. e., foolish and un- same good sense as in xviii. 16. "The man of
godly at the same time, the direct opposite of a gilt " will therefore be the generous, he who
humble innocence). There is therefore no need gives cheerfully, and the " aggregate " or

of substituting some such word as "''C'J^ (rich, "mass" of friends (J^'?.n"73) whom he se-
cures by his gifts, will be lawfully gained friends
mighty) for S'p3 (the fool), as the Syr., Vulg.
and not bribed or hired creatures. The right
and HiTziG do, nor yet of conceiving of the fool as conception is expressed as early as the transla-
the "rich fool," as most of the later interpreters tion of the Vulg., while the LXX, Chald, and Syr.,
judge. Chap, xxviii. 6, where, with a perfect |
embodying the common assumption which finds
identity in the first clauses, the "rich" is after- in the verse a censure of unlawful gifts for bri-
ward mentioned instead of the "fool," cannot de-
bery, go so far as to read J?in~73 " every
cide the meaning of this latter expression, because
the second member dilfers in other respects also wicked man " (Traf 6 KaKoc, etc.).
Ver. 7. Comp. ver. 4, b. How much more
!

from that of the proverb before us, "his ways"

do his acquaintance vsrithdraw from him.
j

being mentioned instead of "his lips." I

Ver. 2. Where the soul hath no know- il?.?.(comp. remarks on chap. xii. 26) we shall
ledge there like'wise is no good. DJ, also, be obliged to take here as an abstract with a col-
stands separated by Hi/perbalon from the word
lective sense (" his friendship " ^
his friends),
for only in this way is the plural of the verb to
to which it immediately relates, as in chap. xx.
be explained (for which Hitzig arbitiarily pro-
11 (see remarks above on xiii. 10); the "not-
knowing" of the soul, is by the parallel "of poses to write pnT). Heseeketh vsrords (of
hasty foot," in clause 4, more exactly defined
as friendship) and there are none. In some
a want of reflection and consideration; the soul such way as this we must explain the third
finally, is here essentially the desiring soul, or clause, with which this verse seems remarkably
if one chooses, the "desire," the very longing enriched (comp Umbreit and Elster on the
after enjoyment and possession (comp. xiii. 2 ; passage) the K'thibh is to be adhered to, [so
;

xvi. 26). So likewise "he that hasteth with his BoTT. II., p. 60, n. 4) which evidently gives a
feet" is undoubtedly to be conceived of as one
striving fiercely and passionately for wealth ;
better meaning than the K'ri, IH w
in interpret-
ing which so as to conform to the context ex-
comp. the " hasting to be rich," chap, xxvii. 20,
positors have vainly labored in many ways (c. r/.
and also 1 Tim. vi. 9, 11).
man EwALD: "he that seeketh words, to liim they
Ver. 3. The foolishness of ruineth
belong;" in like manner Berthe.ai). Tlie LXX
his -way. The verb f]"^? is not " to make rug- instead of this third clause, wliich does indeed
stand in an exceptional form, like the fragmen-
ged or uneven" (Umbreit, Elstee) but prxcipi-
tary remnant of a longer proverb, have two whole
tare, " to hurl headlong, throw prostrate, bring
verses; liie second of these: 6 7r(MXa KaKn-atibt^
suddenly down," which is its ordinary meaning;
Te?.euiovpyd Knt^iav, of Se ep\)iCei }.6ynv(;, iw CL}\iij-
comp. xiii U; xxi. 12. The verb in clause b is
GSTai ["he that does much harm perfects mis-
to rage, to murmur,
here to accuse .lehovah
i. r.,
chief; and he that uses provoking words shall
as the author of the calamity comp. Ex. xvi. 8; ;

not escape:" Brenton's Transl. of the LXX],

Lam. iii.39; Ecclesiast. xv. 11 sq.
seems at least to come tolerably near to the ori-
Ver. 4. Comp. xiv. 20; also, below, vers. Csq.
But the poor is parted from his friend,
ginal sense of the passage. HiTZio through se-
veral emendations obtains from this the sense
that is, because the latter wishes to have no fur-
" He (hat is after gossip hatcheth mischief,
ther acquaintance with him, separates his way
hunting after words which are nothing."
wholly frotn liim; comp. ver. 7, h.
Ver. A
false witness shall not go un-
"i.
Others, as Bertheau, c g., infer from the nii
punished; comp. xvii. 5, and for the expression au-Hi/oc-ai of the LXX, that the original text in-

"ultercth or breatlieth out lies" in clause A, stead of nsn X7 (they are not) exhibited
comp. cliap. vi. 19; xiv. 5. The entire proverb
D^ra' Kv (shall not escape), but they sup]ily
occurs again in ver. 9, literally repeated as far
 ;

CHAP. XIX. 1-29. 173

nu definite proof (hat this is original. At any 5. He that taketh no heed to his ways
rate we must concluJe that our present text is shall die. See critical notes. Ver. 17. With
detective, inasmucli as verses of tliree members clause a compare xiv. 31; with i, xii. 14; with
in the main division of tlie Book of Proverbs the general sentiment (which appears also in the
which is now before us occur nowhere else. Arabic collection of Meid.\ni), Eccles. xi. 1
(This is otherwise, it is true, in Division I.; see Matth. XXV. 40; Luke vi. 30-35.
remarks above on chap. vii. 22, 23, and also in 3. Vers. 18-21. Admonition to gentleness in
the supplement of Hezekiah's men: Comp. In- parents and children, with respect to the work
trod., J 14). of education. Correct thy son while there
2. Vers. 8-17. Further admonitions to mild- is still hope,
that is, that lie may reform and
ness, patience, pity, and other prominent mani- come to the true life. This last phrase "while
festations of true wisdom. that getteth He there is hope" appears also in Job xi. 18 Jer. ;

understanding (comp. xv. 32) loveth his

xxxi. 16 sq. .With b compare xxiii. 13. [Rueet-
soul; comp. the opposite, viii. 36; xxix. 21. scHi calls attention to the deep import of this se-
cond clause, ordinarily misunderstood. It is not
For the construction of the predicate 313 NX07 a caution against excess of severity, but against
in clause bcompare notes on xviii. 24 for the ; the cruel kindness that kills by withholding sea-
expression of chap. xvi. 20, etc, sonable correction. He suggests as further pa-
Ver. 9. Comp. notes on ver. .5. rallels xiii. 24; iii. 12 ; xxii. 1.5; Ecclesiast. xxx.
Ver. 10. Luxury becometh not the fool. l.-.\.]
Comp. xvii. 7 ; xxvi. 1 ; and for clause h, xxx. Ver. in. A man of great wrath suffereth
22: Eccle-i. x. 7; Ecclesiast. xi. -5. Inasmuch as
punishment. One "great of wrath" is one
luxury naturally and originally belongs only to who has great wrath (Dan. xi. 44; 2 Kings xxii.
princes and the like exalted personages, clause b 13); comp. Jer. xxxii. 19 "One great in coun-
:

stands as the climax of a. That "servants rule sel." For if thou ^wardest it off thou must
over princes" will, it is true, not readily occur
among common slaves in their relation to their
do it again. For this use of Vsn, lit., " deli-

masters it may however

: the more easily happen ver," with
reference to the ruinous action of
at the courts of oriental despots, who frequently angry and contentious men specifically to "avert
eiiougli exalt their favorites of humble rank or ward off" (Hitzig), comp. 2 Sam. xiv. 6.
aUove all the nobles of the realm. [But this very passage favors more the common
Ver. 11. The discretion of a man delay- rendering for the object is personal, which re-
;

eth his anger, makes him patient, lit. "length- quires the meaning "take away. (. e., deliver,"
ens, prolongs his anger," [in the sense of defers while the rendering preferred by Z. and Hitzio
raiher than extends it his patience is what is
;
demands for the object the ^)y, punishment,
" lengthened out " and not his pnssion] : comp.
Isa. xlviii. 9. as well as chap. xiv. 17, above, in of clause a. De W., B., N., S., M., W. agree
regard to impatience as the token of a fool. with this view, while K. supports the general
And his glory is to pass over transgression, idea of Z.
.\.] The last phrase can express
lit, "to go away over transgression," comp. only the idea that such an interposition must be
MIc. vii. 18. frequently repeated, and therefore that in spite
Ver. 12. Roaring like that of a lion is the of all eti'orts to the contrary the wrathful man
must still at last fall into calamity and punish-
^rath of a king comp. xxvi. 2 also xvi. 14
; ;

xxviii. 1-"). With the figure of the sweetly re-

;
ment. The entire verse accordingly gives a rea-
freshing dew in clause 6 compare xvi. 1-5; Ps. son for the dissuasion in ver. 18 against too vio-
Ixxii. 6. lent passion in the correction of disobedient
A children [but see the supplementary note in re-
Ver. 13. son is stroke upon
foolish
stroke to his father. The plural " troubles, gard to the true meaning of clause i] yet this ;

is not done in any such way that the " thou must
calamities," expresses the repetition, the suc-
cession of many calamities; Umbreit ami HiT- do it again " would refer to frequent corrections,
zio therefore will translate "ruin upon ruin;" and so to the sure prospect of real reformation,
as many of the older expositors maintain.
comp. also Zieoler " a sea of evils." the And Ver. 20. Comp. xii. 1.5. Afterward lit., in
brawling of a wife is a continual drop-
ping; phrase see also xxvii. 1.5;
for this latter thy future, comp. Job iii. 7; xlii. 12. Ver. 21
a pertinent tigure, reminding of the distilling of gives the constant direction toward God whicti
the dew in \1. b. although contrasted with it in the wise conduct of the well trained son mu^t
itsimpression. The scolding words of the bail take during his later life. Comp. xvi. 1, 9.
wife are as it were the single drops of thesteady 4. Vers. 22-29. Miscellaneous admonitions, re-

rain, as her perpetual temper pours itself out. lating especially to humanity, truthfulness, the
Ver. 14. Comp. xviii. 22, and the German and fear of God, eic. A
man's delight is his be-
English proverb according to which " marriages
neficence. 1?n (comp. note on iii. 3) is here
are made in heaven" ["a proverb which," says to be taken in the sense of the active manifesta-
Archbishop Trench, " it wouUl have been quite tion of love, or charitableness, for it is not the
impossible for all antiquity to have produced, or loving disposition, but only its exhibition in li-
even remotely to liave approached"]. Ver. 1-5. bera.1 benefactions and offerings prompted by
Slothfulness sinketh into torpor; lit, love to others, that can be the object of man's
"causeth deep sleep to fall" (comp. Gen. 21),
ii. longing, desire or delight [Fuerst renders
:

brings upon man

stupor and lethargy conip. vi. "Zier," ornament, honor.] Comp. Acts xx. 35:
9, 10. Withclause i compare x. 4; sii. 23.
:

"It is more blessed to give than to receive."

Ver. 16. With clause a comp. xvi. 17; Eccles. viii. \
With this conception of clause a the preference
 ;
:

174 THE PROVERBS OF SOLOMON.

expressed in 4 best corresponds, that of the Umbreit [W., H., N., S., etc.}). must chooet We
poor and lowly to the "man of lies," i. c, the for ourselves between the two interpretations,
rich man who promises aid, and might give it, although the connection in which the proverb
but as a selfish, hard-hearted man, still fails to stands with the preceding verse seems to speak

render it. The LXXandVulg. deviate somewhat decidedly for the former of the two.
in the first clause from the literal rendering of Ver. 28. A
worthless 'witness scofFeth at
the original. From their readings, which more- judgment e-, i. hy tlie lies which he utters.

over diflFer somewhat the one from the other, And the mouth of the -wicked devouretb
HiTZiQ has by combination reached what he rep- mischief, /. e., mischief is the object of his pas-
resents as the original meaning: "From the sionate desire; it is a real enjoyment to him to
revenue (?) of a man comes his kind gift." produce calamity he swallows it eagerly as if
;

Ver. 2.3. With a compare xiv. '27. One it were a sweet fruit (Job xx. 12 Is. xxviii. 4) ;

abideth satisfied and cannot be visited of he " drinketh it in like water " (Job xv. 16). Thus
evil, because .Jehovah does not suffer such as apprehended the expression " to devour mischief
fear Him to hunger (x. 3), but in every way pro- or wrong " has nothing at all offensive in it, and
tects, promotes and blesses them (x. 29 xiv, 26
;
we do not need either with the Chaldee (comp.
xviii. 10, etc.). Tlie subject of the verbs in clause Geier, etc.) to get rid of it by exchanging the
A is strictly the possessor of the fear of God, the idea of "devouring" for that of "uttering," or
devout man. in any other way; nor with Hitzig (following
Ver, 24. The slothful thrusteth his hand the LXX) to read instead of "mischief"
in the dish, etc .\a .allusion to the well-known (px) "justice {y^), and to translate accordingly
method of eating among Oriental nations, which "and the mouth of the wicked devoureth jus-
needs no knife and fork. A simil.ar figure to tice."
characterize the slothful is found in chap. xii. 27. Ver. 29. Judgments are prepared for
Compare also the proverb in chap. xxvi. lH, scorners and stripes for the back of fools.
which in the first half corresponds literally with The " scorners " are quite the same as the
the one before us, "fools," as the first clause of ver. 25 shows; and
Ver. 2.5. Smite the scorner and the sim- the " stripes " (the term the same as in xviii.
6)

ple ^ill be wise, Since the scorner, accord, are a special form of "judicial penalties or
ing to chap, xiii, 1 (see notes on this passage), judgments." The verse as a whole, with which
" heareth not rebuke," but is absolutely irre- chap, xiv, 3 xxvi. 3 should be compared, stands
;

claimable, the einiple who "bccometh wise" in in the relation of an explanation to the preceding,
view of the punishment with which the other is especially to the idea that the wicked eagerly
visited, will be such a one as is not yet quite a devours calamity. [Their eagerness is not for-
scorner, but is in danger of becoming so, and gotten by a just God, and fitting judgments await
therefore must be deterred by fear of the pe- them A.]
nalty. In contrast with this "simple" one who
walks in the right way only by constraint (comp. DOCTRINAL, ETHICAL, HOMILETIC AND
remarks on i. 4), the "man of understanding,"
he who is really prudent, learns at once on mere PRACTICAL.
and simple reproof, because he has in gener.al In the considerably rich and v.aried contents
finer powers to discriminate between good and of the chapter, that which stands forth most con-
evil (Heb. v. 14), and has moreover a reliable spicuously as the leading conception and central
tendency to good. idea is the idea of the gentleness and mildness to
Ver. 26. He that doeth violence to his be manifested in intercourse with one's neigh-
father. The verb "1^!^ signifies "to assail vio- bors. Gentleness and an humble devotion, ready
even for suffering, man ought to exhibit first of
lently, roughly, to misuse," as in xxiv. 15; Ps.

xvii. 9. n'^^n is then " to cause to flee, thrust all toward God. against whom it is not proper to
complain even in calamity (ver. 3), who is in all
or chase away." With b compare xiii. 5; with things to be trusted (vers. 14, 17). according to

W'2J in particular x, 5. whose wise counsels it is needful always to shape

Ver. 27. Cease, my son, to hear instruc- the life (ver. 21), and in whose fear one should
tion to depart from the avoids of vrisdom. ever walk (ver. 23). Not less is a gentle de-
Two conceptions are possible: 1) The "instruc- meanor a duty for the married in their mutual
tion " is that of wisdom itself, and therefore a intercourse (ver. 13, 14); for parents in the
good, wholesome discipline (hat leads to life; training of their children (vers, 18, 19. 25): for
tlien the meaning of the verse can be only ironi- children toward their parents (vers. 20, 26) for :

cal, presenting under the appearance of a dis- the rich in dispensing beneficlions among the
Bu.asion from discipline in wisdom a very urgent poor (vers. 1, 4, 7, 22) for rulers and kings to-;

counsel to hear and receive it (so Ewald, Bkr- ward their subjects (ver. 12 comp. vers. 6, 10); ;

THEAD, Elster). [To Call this "ironical" for men in general in their intercourse with
seems to us a misnomer. "Cease to hear in- their neighbors (ver, 11; comp. vers. 19, 27, 28).
struction only to despise it." What can be more By far the larger number of the proverbs in the
<lirect or literally pertinent? Cease to hear chapter are therefore arranged with reference
"for the departing," e., to the end, with the
>. to this leading and underlying conception of
sole result of departure.
A.] 2) The "instruc- gentleness the whole presents itself as a tho-
;

tion " is evil and perverted, described in clause rough unfolding of the praises and commenda-
b as one that causes departure from the words of tions of meekness New Testament, which
in the
wisdom. Then the admonition is one serioiLsly are well known Matth. v. 5; James i. 20.
; e. g.,
intended (thus most of the old expositors, and 21. Only some single proverbs are less aptly

CHAP. XIX. 1-29. 175

classified in this connection, such as the warning ]

partners in marriage. Von Gerlach (on ver.
against hasty, inconsiderate, rash .action (ver. 2); 17) The poor the Lord regards as specially His
;

that against untruthfulness (vers. 9, 2H) against ; own, and therefore adjusts those debts of theirs
slothfulness (vers. 1.5. l!4) against folly and a
; which they cannot pay. -Berleb. Bible: With
mocking contempt of the holy (vers. ti. 16, 29). that which the righteous man dispenses in bene-
.Vnd yet these interspersed sentences of a some- factions to the poor, he is serving God in his
what incongruous stamp do not by any means
essentially disturb the connection of the whole
counsels with respect to men. [Lord Bacon (on
ver. 11): As for the first wrong, it does but of-
which is maintained and ruled by the fundamen- fend the law but the revenge of that wrong put-
;

tal idea of gentleness. teth the law out of office. Certainly, in taking
Therefore we may very suitably, in the homi- revenge a man is but even with his enemy, but
lefical treatment of the chapter as a whole^ take in passing it over he is superior. Trapp (on
this as the general subject The prai.se of meek-
: ver. 11): The manlier any man is, the milder
ness, as it is to be exhibited, 1) in respect to and readier to pass by an offence. When any
God, by the quiet reception of Ilis word (James provoke us we say. We will be even with him.
i. 21), and bringing forth fruit with patience There is a way whereby we may be not even with
(Luke viii. 15) 2) in relation to one's neighbors, him, but above him, and that is, forgive him.

:

by humility, obedience, love, compassion, etc. Arnot: The only legitimate anger is a holy
Comp. Stooker: Against contempt of poor emotion directed against an unholy thing. Sin,
neighbors: 1) Dissuasion from this peculiarly and not our neighbor, must be its object zeal ;

evil fruit of wrath and uucharitableness (vers. for righteousness, and not our own pride, must
1-1.5) ;2) enumeration of some of the chief means be its distinguishing character. ^Iuffet (on
to be used against wrath in general [remedia, s. ver. 17): The Lord will not only pay for the
Tclinacula irie, vers. 16-29). Wohlfarth : On poor m.an, but requite him that gave alms with
contempt of the poor, and the moderation of usury, returning great gifts for small. Give,
anger. then, thy house, and receive heaven give tran-
;

Vers. 1-7. Geier (on ver. 1): To the pious sitory goods, and receive a durable substance ;

poor it may impart a strong consolation, that give a cup of cold water and receive God's King-
notwithstanding their poverty they are better
dom W. Bates: As there are numerous exam-
esteemed in the sight of God than a thousand un- ples of God's blasting the covetous, so it is as vi-
godly and foolish rich men. Berleburg Bible (on sible He prospers the merciful, sometimes "by a
ver. 1 ) He who has nothing that is his own, who
: secret blessing dispensed by an invisible band,
accounts himself the poorest of all men, who sees and sometimes in succeeding their diligent en-
nothing good in himself, and yet with all this deavors in their callings.]
stands in the uprightness of his heart and in all Ver. 18-21. Tiibingen Bible : CrueMy \o cWiMran
simplicity, is far more pleasing to God than the is no discipline. Wisdom is needful, that one in
souls that are rich in endowments and in learn- the matter of strictness may do neither loo mucli
ing, and yet despise and deride the simple. nor too little to them. Zeltner: Too shar]i
St,vrke (on ver. 4) Art thou forsaken by thy
: makes a notched edge, and loo great strictness
friends, by fatiier and mother, by all men, be of harms more than it helps, not only in the disci-
good comfort! if it bo only on account of good- pline of children, but in all stations and rela-
ness, God will never forsake thee. (On vers. 6,
VVe often trust iu men more than in God. but
tions. Starke (on ver. 21): God is the best
counsellor. Who ever enters upon His cause
7) :

find very often that this hope in men is abortive,

and is brought lo shame. [Robert Hall (on ver.
with Him must prosper in it [J. Foster: The
great collective whole of the "devices" of all
2) :Sermon on the advantages of knowledge to hearts constitutes the grand complex scheme of
the lower classes,
T. Adams (on ver. 4): Solo- the human race for their happiness. Respecting
mon says not tlie rich man, but riches; it is the the object of every device God lias His design.
money, not the man, they hunt.] There is in the world a want of coalescence be-
Vers. 8-17. [Moffet (on ver. 8): Every one tween the designs of man and God; an estranged
hath a heart, but every one possesseth not his spirit of design on the part of man. God's
heart. He possesseth his heart that, furnishing design is fixed and paramount, and " shtiU
it with knowledge of the truth, holdeth his heart stand."]
firm and fast therein, not suffering his courage Vers. 22-29. Melanchthon (on ver. 25): Not
to tail, nor losing tliat good possession which he all, it is true, are improved by the warning ex-
hath gotten. Chalmers (on ver. 10); With all ample of the correction which comes upon the
the preference here expressed for virtuous po- wicked, but some, that is, those wlio are rational

verty the seemliness of r.ank and the violence and not insane, those who hearken to admonition
done by the upstart rule of the lower over the and follow it. Starke (en ver. 25) The fin.ai :

higlier, are not overlooked.] Melanchtho.n (on aim of all penalty should be the improvement as
ver. 10) The ungoverned and uneducated are in
: well of him who is punished as of others who
prosperous conditions only the more insolent and
base, as, e.g., Rehoboam. when he became king, 26) :

may there see themselves mirrored. (On ver.
He who would not experience shame and
Alexander the Great after his great victories, etc. sorrow of heart from his children, let him accus-
Tiihingen Bible (on ver. 11); It is great wisdom tom them seasonably lo obedience, to the fear of
to bear injustice with patience, and to overcome
God and reverence. J. Lange; God's word is
and even to gain over one's persecutors with '^'' the right rule and measure of our life. Wiioso-
nelils, 1 Pet ii. 19; JIatth. v. 44 sq. (On vers.
13, 14): Goil's wise providence manifests itself
ever departs from this, his instruction is deceitful
and ruinous. Hasius (on ver. 29) Every sin,
:

very specially in the besio^val of good and pinus whether gre.at o;- small, has by God's ordinance
 1 ; ; ;

ITG THE PROVERBS OF SOLOMON.

its Jofinile penalty. Happy he who recognizes and satisfactions of a spontaneous and living
this, and knows how to shun these punish- principle of righteousness. Bp. Sherlock (on
ments. ver. 27) Since the fears and apprehensions of
;

[Bp. Hall (onver. 22): That which should be guilt are such strong motives to infidelity, the
(he chief desire of a man is his beneficence and innocence of the heart is absolutely necessary to
kindness to others; and if a rich man promise the freedom of the mind. We must answer for
much and perform nothing, a poor man that is the vanity of our reasonings as well as the vanity
unable either to undertake or perform is better of our actions, and if we take pains to invent
than he. Arnot: A poor man is better than a vain reasoning to oppose to the plain evidence
liar; a standard has been set up in the market that God has afforded us of His being and power,
place to measure the pretences of men withal, and and to undermine the proofs and authority on
those who will not employ it must take the con- which religion stands, we may be sure we shall
sequences. Ch.\lmeks (on ver. 23) Religion : not go unpunished.]
may begin with fear, but will end in the sweets

e) Admonition to avoid drunkenness, sloth, a contentious spirit, etc

Chap. XX.

1 Wine isa mocker, strong drink boisterous,

whosoever led astray thereby is not wise.
is

2 As the roaring of a lion is the dread of the king;

he that provoketh him sinneth against his own soul.
) It is an honor to a man to dwell far from strife,
but every fool breaketh forth.
4 The sluggard plougheth not because of the cold ;
he seeketh in harvest and hath nothing.
5 Counsel in the heart of a man is as deep waters,
but a wise man draweth it out
6 Many proclaim each his own grace
but a faithful man who can find ?
7 He who in his innocence walketh uprightly,
blessed are his children after him !

8 A king sitting on his throne,

searcheth out all evil with his eyes.
9 Who can say, I have made my heart clean,
I ara pure from my sin?
10 Divers weights and divers measures,
an abomination to .Jehovah are they both.
1 Even a child maketh himself known in his deeds,
whether his work be pure, and whether it be right.
12 The ear that heareth, and the eye that aeeth
Jehovah hath created them both.
] ^ Love not sleep, lest thou come to poverty
open thine eyes, and be satisfied with thy bread.
14 "It is bad, it is bad " saith the buyer,
!

but when he is gone his way then he boasteth.

1 5 There is gold, and a multitude of pearls
but a precious vase are lips of knowledge.
10 Take his garment that is surety for a stranger,
ami for strangers make him a bondsman.
17 Br^ad of deceit is swee.t to a man,
but afterward his mouth is filled with gravel.
IH T'Ltus are established by counsel,
and with good advice make war.
 ! :

CHAP. XX. :-oO. m

ly He that goeth about as a talebearer revealeth secrets ;

with him that openeth wide his lips have nothing to do.
20 He that curseth father and mother,
his light goeth out in utter darknej=s.
21 An inlieritance that is hastily gained in the beginning,
its end will not be blessed.

22 Say not: Let ine avenge the evil

wait on Jeh')vah he will help thee. ;

23 An abomination to Jehovah are diverse weights,

and a deceitful balance is not good.
24: Man's steps are of Jehovah
how
;

man shall he understand his way?

25 It is a snare to a man that he hath vowed hastily,
and after vows to inquire.
26 A wise king sifteth the wicked,
and bringeth the (threshing) wheel over them.
27 The spirit of man is a candle of Jehovah,
.searching all the chambers of the body.
28 Grace and truth preserve the king,
aud he upholdeth his throne by mercy.
29 The glory of young men is their strength,
and the honor of old men is the grey head.
30 Wounding stripes are a correction of evil,
aud strokes in the inner chambers of the body.

GRAMMATICAL AND CRITICAL.

Vtfr. 2. n2j,*nO is either to be pointed with Uitzio n3j?nD (partic. with suffix from a denominative Terb of A.i-

m*ic form "^31*1^, " to throw into a passion, to excite wrath " [TI'lD^*]. or, which is probably simpler, with Ewald, Ber-
THEAtr. [Fuerst', fite., to conceive of it aa a Hithp. piirtiriplf, whose ordinary ra^-aniog, ' to become exciteil agaiost any

ont^.' (comp. xxvi 17) here passes over into the traiisiiiv- iU'-m.. "t.> excite wume one against one's self, to call some ono
forOi against one'a self." Altogether too artificial, and in conflict with the did version^s ("LXX: b napo^vvmi- avrov; Vulg.:
*tai pr-'vocit cum)U L mbbeit's txplnnaiiou ' he ih.it HiuusrtU himself (riflelh up) against him ^the king]."
: [E. V., H.,
S., M., tic., agree with onr author; Dk Vi. and Notes, with Umbreit].

Ver. 3. il3U' is according to the Miisoretic punctuation the Infinitive of ^^'* [as in Isa. xxx. 7] and not, as moat of
T
the recent interj r-ters [among them Umbreit, Ewald, Hitzio. [Fderbt. M . fie]], rf gard it, a substantive from the root
n3E2'. for whith derivation certainly no other support could be adduced than Ex. xxi. 19.

Ver, 4. The K'ri 7Xt71 is doubtless preferable to the K'thihh 7NC''' CPs. cix. 10), for "to beg in harvest" would
give a meaning too intenne. [So U., S., etc.]. UiiziG changes fpn^ into fllplD. which, according lo Arabic analogies,
should mean " a fruit basket ;" be then reads 7N^^ " he demands, desires," and obtains the meaning

"A pannier [7] the sluggard doth not provide [?],

'trieth to borrow [?j in harvest, and nothing cometh of it[?]."

Ver. 9. ['jT^nU, cited by Bott. 948, c, as one of the exampIeK of the " stative" perfect, used to describe spiritual

itatea. TOX*, one of his examples of the" ^ien^ licitum" the Imperf. used to express what can be; 'who can say;'"

i '."SO, 3. A.] ,

Var. 16. rpp7 standing emphatically at the beginning of a verse, one of the few instdncea of the full Imperative

form ; Bott.
lUl'. g A.]. 2
Ver. 18. JiiWALD proposes instead of T}t^)? to read the Infin. nti'l?. as in chap. xi^i. 3 ; but the Imperative seems more
]);nopriate. and gives to the expression greater vivacity.

Vr. 22. llh 1*1^*1, one of the few examples of double acc.nt, the penultimate accent marking the rhythm, that on
I
It j-j:
th ultima sustaining its vowel; Bott.^ 4S2. e.f.
The Jussive form with 1 conaec. is naed to assert a sure result; Bbrr.
* a_jirinativ consecutiv."
A.J
Ver. 25, Vr,
esbentittUy identical with ni*/. signifies, according to the Arabic, " to spe^ik inconsiderately, to pro-
-T "tt
mine thoughtlessly ;" here not a substantive, but an Infinitive continuing the finite verb. According to this
]^1p is

im|de explanation, which is lexically well justified, Ewald's conception of L'7'' as a substantive, which should be pointed
!*"^'.auii translated, "hasty vow,"' niiiy be dismissed as superfluous; and also the derivation preferred by Jerome, Ldtheb
and oth rs of ilie ol ier ex|iOfitors, from the root L*!*!
'*
to swallow'' [Vulgate : devorare sanctus ; Luthee :
" das Htitige

Iti-stem'^]. [Ges;cn. and FtJKRST are authorities for the view adopted by our author, while Bott., with great positiv-ncs*

I? 961, 5and n. 7] protmiinci'S the form a Jussive form with a " permissive" meaning, from ^Tl7 or J,*^^'7 ''let him only, ;

. e ifhe only hurry or haxten too much." A.]

Ver. 2:1. [Q^ianS' young men, jtJn, aa distinguished from D'1^n3> yonih, juMntas ; comp. Bott., g 408,3 A].
' '' '

12
 " a

178 THE PROVERBS OF SOLOMON.

laboriously from a deep place (Ex. ii. 16, 19)

metaphor suggested by the figure in clause a,
EXEGETICAL. and evidently very expressive.
1. Vers. 1-5. Various precepts of prudence 2. Vers. 6-11. On the general sinfulness of

and integrity, (especiiiUy directed against drunk- men. Many proclaim each his ovrn grace
enness, a, conleiitious spirit and indolence). (or love). The verb which is originally to "call"
Wine is a mocker. The spirit of wine, and is here to " proclaim, to boast ot," priedicarc.
in like manner tliat of "mead" or "strong t^'X, "each individual " of the " many a man,"
drink " (l^t?, ainepa, Luke i. 15),* a frequent the mass or majority of men. But a faithful
accompaniment or substitute of wine (comp. man who can find? For the phrase "a man
Lev. X. 9; Num. vi. 4 sq.
3; Judg.
Isa. v. xiii. ; of comp. xiii. 17
fiJelitj'," xiv. .5: for the gen-
;

11; xxviii. 7, elc), appears Ijere "personified, or eral meaning, Ps. cxvi. 11 Kom. iii. 4. ;

represented as in a sense an evil demon, which Ver. 7. He ^7ho in his innocence w^alk-
excites to frivolous wantonness, to wild and eth upright. Thus, taking pnV attributively,
boisterous action, and by the confusion of the
as an adjective subordinated to the participle, the
senses into which it plunges man, robs him of
LXX, Vulg., Syr., had already treated the con-
all clear self-possession" (Elstee). Whoso- struction, and later Ewald and HiTzio [and
ever is led astray thereby is not iwise. Kampu,]; while recent expositors generally
With this phrase "to stagger, or reel because of render, "isa righteous man" [H. and N.], or
or under something" comp. v. 19. For the
in other instances treat the "righteous" as the
general meaning, Isa. xxviii. 7.
subject (Umbreit, Elster, etc.), [S. and M.,
Ver. 2. With clause a compare xix. 12 (which
is literally identical with the clause before us,
E. v., and De W.].
With this benediction upon
the descendants of the righteous in clause A
except that this has HO'N, "dread" [terrible
comp. xiv. 26; with the Vins "after him," i. e.
word, an utterance that spreads terror] instead
of 'll")- ^^ that provolieth him sinneth after his death. Gen. xxiv. 07 .Job xxi. 21.
Ver. 8 Aking ....
searcheth out all
;

against his own soul. For the phrase see first

with his eyes.
Critical Notes. " Sinneth against his own soul
evil The natural reference is
king as he corresponds with his ideal, that
to the
iW3i, an accusative of respect) ; comp. kindred he be the representative on earth of God, the
although not identical expressions in viii. 36; supreme Judge. Comp. xvi. 10; also Isa. xi. 4,
vi. 32. where similar attributes to these are ascribed lo
Ver. 3. It is an honor to a man to dwell the Messiah, as the ideal typically perfect king.
far from strife. See Critical Notes. To "dwell With this use of the verb "to silt or winnow,"
far from strife" is an apt expression to describe to separate, comp. ver. 26.
the quiet, peaceable demeanor of the wise man, Ver. 9. 'Who can say I have made : my
in contrast with the passionate activity of the heart clean, I am
pure from sin ? The my
contentious multitude. For the meaning and question naturally conveys a decided negative
by implication "No one can say," c(c. comp.
: ,*

use of the verb of clause b, j?vjn', comp. xvii.

ver. A, and ver. 24 A. It is not a permanent
14; xviii. 1; with the meaning of the whole purity, a " having kept one's self pure " (from
expression comp. xix. 11. birth onward) that is the subject of the emphatic
Ver. 4. The sluggard plougheth not be- denial in this proverb (in opposition to Bee-
cause of the cold, thut is, because the season TUEAu's view), but a having attained to moral
in which his field should be cared for is too dis- perfection, the having really conquered all the
agreeably rough and cold for him. [For illus- sins that were in existence before, that is denied.
tration see Tho.mson's Land and Book, I., 207]. We sliould therefore bring into comparison not
Inconsequence of this indolent procedure "he passages like Job xiv. 4; xv. 14; Ps. li. 5 (7),
teeketh in harvest
"
for fruits of his field " and but such as 1 Kings viii. 46; Eccles. vii. 20; 1 John
there is nothing." See Critical Notes. [Rueet- i. 8; .lames iii. 2, etc. With this expression. " I
SCHI, ubi supra, p. 149, retaining the general have made my heart clean," comp. Ps. Ixxiii. 1;^.
meaning, objects that the tenu here used is not
Ver. 10 draws attenlion to deception in busi-
the one that of itself describes the cold and
ness intercourse as a peculiar and prominent
stormy harvest time; he therefore retains the
form of that universal sinfulness which has just
temporal meaning of the preposition, and ren-
been spoken of as having no exceptions. Comp.
ders, "from the time of the (fruit) harvest on-
chap xi. 1, and ver. 23 below. With the lan-
ward," etc., this being the proper lime for the
guage in clause A compare xvii. 15 A.
ploughing and sowing, a time which none can
Vers. 11. Even a child maketh himself
suffer (0 pass by. .\.]
Ver. 5. Counsel in the heart of man is as
knoTwn in his deeds. With regard to the OJi
deep paters, rlc; i. . the purpose that one has " even." which does not belong to the word next
forn)ed may be difficult to fathom (see the same following, but to the "l^'J, "child" (as Geier,
figure, chap, xviii. 4) a wise man nevertheless
;
Umbbeit, Elster, Hitzio rightly interpret),
draws him out, elicits from him his secret, and
comp remarks on xix. 2. " His deeds" Ewald
brings it to light. H/T means to " draw " water and U.MBBEiT are inclined to render by "plays,
sports," in disregard of the uniform meaning of
with a bucket ('7"!. Isa- xl. 15), to bring it up tlie word, and in opposition to the only correot

* a full anrl valimhie (liBriicsion of the meaning of

F(r construction of the "even." D'/Si'n is rather
tbeBc and kindrt-d term.-*, nee an article by Dr. Lau*rie in tlie T -:

Bibiiuititca Sacra, January, 1809. A. the works, the actions, the individual results or

CHAP. XX. 1-30. 17M

the child's self-determination, from which it may bondsman any such inconsiderate
hesitation as
even now be with coufidence inferred of what surety. for strangers make him a
And
Bort "his work" is, i. e. the entire inner ten- surety. Instead of the K'ri "for a strange
dency of his life, his character (if one prefers woman," e., an adulteress, we should unques-
i.

the notion), the nature of his spirit (Hitzig). tionably retain here the K'thibh, " for strangers,
That this thought also stands related to the fact unknown people;" while in the corresponding
of universal sinfulness needs no fuller demon- passage, chap, xxvii. 13, 'iV')^} " the strange
stration. Oomp. the familiar German proverb, "
" Was ein Dornchen wei-den loill spitzt sich bei
woman undoubtedly the correct reading.
is
Ver. 17. Bread of deceit is sweet to a
X'ilm" [what means to become a thorn is early
man, i. e., enjoyments and possessions secured
sliarpening].
3 Vers. 12-19. Admonitions to confidence in
by means of deceit; comp. xxiii. 3; ix. 17. For
this use of "s.and, gravel," (an appropriate em-
God, prudence and integrity. The
to in lustry,
blem to describe a thing not to be enjoyed) comp.
ear that heareth, and the eye that seeth
Lam. iii. IG.
Jehovah hath created them both. An al- Ver. 18. Plans are established by coun-
lusion, plainly, not to the adaptation, the divine
sel, nyj; here equivalent to TID, counsel
purpose and direction in the functions of hear-
ing and seeing (HiTZtc), but to God's omniscience which one takes with another, comp. xv. 22.
as a powerful motive to the fear of God and con- And with good advice make war. The
fidence in Him ; comp. xv. 3, and especially Ps. " advice " or management (comp. i. 5) is plainly
xciv. 9. contemplated as the result of the counsel that
Ver. 13. With a compare vi. 9, 10. Open has been taken comp. xxiv. 6. ;

thine eyes, and thou shalt be satisfied Ver. 19. With clause a compare xi. 13; with
with bread. The imperative clause, "be sat- b, xiii. 3.
isfied with bread," has here the meaning of a 4. Vers. 20-23. Against hatred of p.arents, le-
consecutive clause, as in iii. 4. [This illustrates gacy-hunting, revenge, deceit. He that cur-
what BoTT., \ 957, 6, calls the "desponsive" use seth father and mother, and so in the boldest
of the Imperative, conveying sure promises]. w,ay transgresses the fifth commandment of the
With this language compare xii. 11. To "open law, (Ex. XX. 12, comp. Ex. xxi. 17: Lev. xx.
the eyes " is naturally the opposite of sleep and 9). His light goeth out in utter darkness.
drowsiness, and therefore the description of The same figure is used also in xiii. 9, here as
wakeful, vigorous, active conduct. there serving to illustrate the hopeless destruc-
Ver. 14. " It is bad, it is bad " saith the
buyer, but w^hen he is
!

gone his way

tion of life and prosperity. In regard to ]ity'N,

the "pupil of the eye, blackness, midnight"

(17 7!S1, for which we should perhaps with for which the K'ri unnecessarily demands the

HiTzio read 17 7jN1, corresponds with the Ger- I

Aramaic t'CX comp. notes on vii. 9.

man, " imd trollt er sich " [when he lakes himself Ver. 21. All inheritance that hath been
off], when he has gone his way) then he hastily gained in the beginning. In favor
boasteth, i. e. of the good bargain that he has of the K'ri nSnbo, "hurried, hastened " (comp.
made. The verse therefore censures the well- ;

known craft, the deceitful misrepresentation, {

Esther, viii. 14, and also remarks above on
with which business men seek
their wares
to buy chap. xiii. 11), we have the testimony of the an-
as cheap as possible, below their real value if
cient versions, the parallel in xxviii. 20, 22, and
they can. In opposition to the true meaning of '
besides the position of this verse after verse 20.
For it is precisely the wayward sou, who de-
iljp, as well as inconsistently with the idea of i
spises and curses his parents, that will be very
boasting in the second clause, Schultens and readily disposed to seize upon his inheritance be-
Elsteii (and Luther likewise) render: "It is fore the time against their will (comp. Luke xv.
bad, it is bad ! saith the owner (?) of his posses- i
12), and possibly even to drive his parents vio-
sion; but when it is gone(?) then he boasteth of j
lently out of their possession (comp. xix. 20).
it(?)." That no blessing can rest upon such possessions,
Ver. 1.5. There is indeed gold and a that as they were unrighteously acquired at first
multitude of pearls, etc. \s these precious j
so they must in the end be wasted and come to
things are compared in chap. iii. 14, 15; viii. 11, nougiit, is a truth which clause A in a simple
with intelligent, wise dispositions and discourse,
way brings to view. The K'thibh nbnba would
io are they here compared with wise lips, that is,
with the organ of wise discourse. In this con- either signify " cursed," in accordance with
tiection we should doubtless notice the dilference Zech. xi. 8 (so Elster, e. g., regards it), or in
between " gold .and pearls " as valuable native accordance with the Arabic, " acquired by ava-
material, not yet wrought into articles of orna- rice " (soUmbreit). [H., N., W., S., M., Ber-
ment, and on the other hand, the lips as an ar- th eac, Kamph, etc agree in supporting the ex-
,

tistic "vase" or other "vessel" (tliat lias come position adopted by our author],
forth from the hand of the divine artificer, and Ver. 22. Say not: let avenge the evil;me
is adorned and embellished by man's wise use '. do not desire to requite evil with evil, do
e ,

of it). not avenge thyself for offences that have been

Ver. 16. Comp. vi. 1-5; xi. 15; xvii. 18. In- done thee: comp. xxiv. 29; Dent, xxxii. 3-3;
stead of the warnings that are there found against Rom. xii. 17; 1 Pet. iii. 9. The second member
foolish suretyship, we have here in a livelier of clause 6 is evidently a consecutive cl.-iuse, as
style a demand to give over at once, without the Jussive frequently is after the Imperative ;
 ;
180 THE PROVERBS OF SOLOMON.

fomp. Isa. viii. 10; 2 Kings v. 10. The Vulgate sent object). On the contrary the inner light or
correctly renders ^^ei liberabit te," while the LXX, eye, (to tpiji; to ev aot) of which the Lord speaks
RosKNMUELLKR, EwALD, etc., treat the words as in Matth. vi. 22, 23, is unquestionably an organ
' that he may keep thee." or factor of the higher spiritual soul, more pre-
a final clause ;

Ver. 23. Comp. ver. 10. A deceitful ba- cisely designated as the vovi; or the reason. 1q
lance is not good; (Z., "is shameful," lit. is support of the idea that PIDtyj in the passag*
not good, is no good," as in xvii. 20; xviii. -5)
before us signifies essentially this and nothing
a liloUs, expressing the idea of that which is very
else, there may be adduced the identity of
base.
5. Ver. 24-30. Miscellaneous admonilinns to D"n mai with O'-n nn as indicated by %
the fear of God and integrity. From Jeho- comp.irison of Gen. vi. 17 with Gen. ii. 7. The
vah are man's steps; comp. xvi. 9; Ps. expression " candle of Jehovah " moreover seems
.txxvii. 23. The "steps" are naturally "not to point rather to the spirit as that factor in hu-
acts in their subjective ethical aspect, but these man personality which proceeds immediately
acts according to their result, their several is- from God, than lo the soul which inheres in the
sues in a parallel series of experiences, and physical life, and does not rise essentially above
therefore those events depending on the action of
man which make up its external counterpart"
it.* [WoRDsw. and some other English exposi-
tors understand the allusion to be specifically to
(Hitzig).
In regard to the emphatic negative the conscience the majority are content with
;

import of the question in clause b, compare re- the more comprehensive term spirit, including
marks on ver. 9. intellectual and moral factors. A.]. Search-
Ver. 25. Before the t^ip ^h^ [he hath vow- ing all the chambers of the body, look-
i. e.,

ing through its whole interior, which clearly

ed hastily] there should be supplied the con- suggests the ruling relation of this "searcher"
junction DX, "if;" therefore render literally to the body, the sphere of its activity, and so is
"it is a snare to a man. vows he hastily," /. e., very pertinent with respect to the spirit, but
if he in a hasty manner promises to devote a not to the soul. In regard to the " chambers of
thing to God as sacred (as ttopjav, Mark vii. 11). the body " comp. ver. 36, and xviii. 8.
See Critical notes. Furthermore
hasty conse- ViT. 28. Grace and truth preserve the
crations, and in like manner, according lo clause king. "Mercy and truth," or "love and
b the hasty assumption of vows, are here called a truth," not quite in the sense of iii. 3; the at-
tributes of a king are intended by the terms,
"snare" (E'"'p, comp. remarks on xviii. 7), be-
which should rather be rendered " grace and
cause he who makes the rash vow afterward trutli." With this idea of " preserving " comp.
easily repents of it, and falls under the tempta- Ps. XXV. 21 with that of "upholding " in clause
;

tion sinfully to break or to recall his vow (comp. b, Isa. ix. 6.

Numb. XXX. 3; Eccles. v. 3). Ver. 29. Comp. xvi. 31 xvii. 6. ;

Ver. 26. A
wise king sifteth the wicked. Ver. 30. 'Wounding stripes are a correc-
To "sift" or "winnow" expresses here, just as tion of evil and strokes (that reach) to the
it does in ver. 8, a discriminating separation of
chambers of the body i. e., stripes or blows
;

the chaff from the grain; comp. for this familiar that cause wounds, such as one administers to
and pertinent figure Ps. i. 4 ; Isa. xvii. 13; .\iu.
his son under severe discipline (comp. xix. 18),
ix. 9. And bringeth the wheel over them, have this beneficial effect, that they intend a sa-
i.e., the wheel of the threshing cart (Isa. xxviii. lutary infliction or correction "on the evil" in
27 sq.), which however is contemplated here not this son, as a scouring of the rust which has ga-
80 much as an instrument of harvesting, as ra- thered on a metal cleanses and brightens the me-
ther in the light of a means and emblem of the tal. And not merely does such an external
severe punishment of captive enemies ( in accord- chastening as this accomplish the sharp correc-
ance with 2 Sam. xii. 31 1 Cliron. xx. 3 Am.
; ;
tion of the son it penetrates deep into the in-
;

i. 3). There is therefore no offence to be taken most parts of the body (comp. remarks on ver.
in view of the fact that in the operation of thresli-
27), i. e., to the innermost foundations of his per-
ing the crushing with the wheel preceded the sonal life and consciousness, and so exerts a re-
winnowing or sifting, while here it is not men- forming influence on him. Thus Ewald and
tioned until after it (in reply to Berthratj). Elster correctly render, and substantially Um-
Ver. 27. The spirit of is a candle of man breit also (comp. Luther's version, which ex-
Jehovah; lit., ' ain-ii a breatli," for this is the presses the true meaning at least in general),
meaning of the Hebrew term nOE'3 (Gen.
first while Bertuead regards pnipri, "remedial
il. yet it is not the snul which pervades and
7) ; application," as the subject, and (after the ana-
animates all the members of tlie body (as H(T- logy of Esther ii. 3, 9, 12) understsinds it to re-
T.IG renders), according to the view of many of fer to "the application of oinimenls and per-
the elder expositors, as also Starkb, Von Okr- furiips for beautifying" (! ?) HiTzin, however,
;

I.AOH, etc., but the spirit, as the higher manifes- natur.ally emends again, and by changing p'"'nn
tation of soul-life, or if any one prefers, the rea- 2p' ibn obtains the meaning: "Wounding
to
.lon, selJ-conseiouHness (Umbreit, Elster) that is
stripes drop (?) into the cup of the wicked (?)
intended by the expression. For all analogies
are wanting, at least within the range of the Bi-
and strokes into the chambers of the body."
ble, for a comparison of the sonl with a light (the
[Our English version is defective from its obscu-
Arabic maxim in Kazwini Cnmnog. I. S.'i"), in
rity: The hlueness of a tiionnd cleanselh away evil.

which the soul, designated the light

JVepliench, is * Vov RCDLOpp, Lehrf. vtym Menschf^, 2(1 Ed., p. 48, also takQ%
of the body, plainly has no bearing on our pre- a correct viow of the passage.
 ;
CHAP. XX. 1-30. l?i

Recent expositors are clearer in tlieir renderings, the very line of thought that has been indicated,
and differ but sligbtly in their clioice of terms. is at all events the testimony given in ver. 9 t<
Stuart; Wounding siripes (II.; the bruises of a the impossibility of ever attaining in this present
wound) are the rented)/ for the base (H. are a ; human life to a complete moral purity and perfec-
cleanser in a tricked man) N. and M.
; The scars
;
tion. We have here .a proverb which, in addition
{stripes) of a wound are a cleansing from evil to the universalitj'. guiltiness and penal desert,
WoBDSW paraphrasing soniewliat more: The
,
of the original corruption of human nature, at-
stripes of a wound are the (only) wiping away of tests very distinctly also ii& permanent character.
(certain cases of) eviL'\ i. e., its continued obstinate and ineradicable in-

herence in the soul and body of man, its '' tena-

citas, sive pertinax inh^sio,^^ by virtue of which a

DOCTRINAL AND ETHICAL. certain spark of evil (or tinder for evil), a con-
cealed germ and root of sinful lust (fomes pec-
It is evidently impossible to derive the many cafi s. concupiscentia) remains in all men, even the
maxims of the chapter fi-om a single primary and most sanctified and morally elevated, until their
funiiamental thought. The warning against very death. This proverb is also especially note-
drunkenness or the passion of the intemperate, worthy, because "in contrast witli the style of
which introduces the diversified series, has in conception which is elsewhere predominant in
the further progress of the discourse no succes- the proverbs, according to which the imperfec-
sor whatsoever of similar form, and could be re- tion of all human piety is but slightly empha-
tained as the theme or the germinal thought for sized, and he who is relatively pious is allowed
the whole only by the most artificial operations, to pass as righteous, it gives expression to the
auch as Stocker, e. g., and others of former unsatisfying nature of all moral endeavors, as
times undertook (conip. the introductory para- never conducting to the full extirpation of the
graph to the Homiletic hints). Much more rea- sense of guilt, and a perfect feeling of peace with
dily might a contentious and revengeful spirit be God it accordingly suggests the need of a higher re-
;

regarded as the chief object of the admonitory velation, in which the sense of guilt, and of an ever
representations and suggestions of this section imperfect fulfilment of duty shall finally be wholly
(see vers. 2, 3, 6, 14, 19, 22). But a space at overcome^'' (Elster).
le.ast equally large is given to the dissuasions Memorable doctrinal and ethical truths are
from indolence and deceit (vers. 4, 10, 13, 14, furthermore contained, particularly in ver. 1.
17. 23), and again to tlie commendations, sonie- with its significant personification of the demon
wliat more general in their form, of wise and^up- of mockery, and wild, boisterous recklessness,
right conduct (vers. 7, 0. 11. 15, 18, 2426, 2',)). which as it were lurks concealed in wine and
Only a single group of proverbs in this chap, other intoxicating drinks;
in vers. 12 and 21,
stands out from th:j mass of diverse and isolated \vilh their allusion to the mightily pervading in-
maxims and aphorisms, as contemplating one fluence of God, the Omniscient, over all the acts
object with con>iderable compactness and unity
and fates of men; in ver. 22. with its dissuasion
of view. This is the division which relates to from avenging one's self, and the spirit of retalia-
l\\egeneral sinfulness of men (vers. 0-11). And tion, so suggestive of the New Testament com-
this in fact presents also the richest and most
mand of love to enemies; in ver. 2.5, with its
important doctrimil material which the chapter warning against the hasty .assumption of reli-
anywhere contains. Starting with the fact, gious vows; in ver. 27, with its beautiful illus-
alas! too palpible, that really faithful men, i. c. tration of the all-embracing authority, and the
men who are on all sides reliable, free from all moulding influence which man's spirit, as his in-
falsehood and untruth, are to be found nowhere ward divine light, must exercise over his entire
on the eartli (ver 6; chap. John vi.i. 46, and the physical and spiritual life (and in the norma!
passages citC'l above in notes to ver G), the re- self-determination does actually exercise) ;

and
presentation brings into tlie foreground the ideal finally, in ver. 28, with admirable exaltation
its
of moral innocence, upriglilness, and the practi- of the loving, faithful, upright disposition of
cal prosperity which b -longs to it, as tliis ought kings as the firmest prop to their thrones. Com-
actually to be realized by humanity (ver. 7). It pare above, the Exegetical explanations of all
then at once suggests the crying contrast which these passages.
exists between the real moral condition of liii- [L.\wsoN (on ver. 7): The integrity of the just
nianity and the ethical .aim of its perfect state, man is not like the pretended integrity of the
pointing to the manifold and numberless forms moralist, for it includes piety, justice, sobriety,
of evil in conflict with which, in judicial expo- and a conscientious regard to every precept of
sures and punishments of which, earthly kings God, without excluding those that appear to vain
even now are engaged (ver. 8). It next gives men to be of small importance, or those that most
an outright expression lo the universal need of directly oppose the prevailing disposition of the
pui'ification and improvement (ver. 9), and then mind. Chalmers (on ver. 27) In order to sal-
:

brings forward a sp.^cial and conspicuous exam- v.aticin, the Spirit must deal with the subjective
ample of the deceitful acts and endeavors of all mind, anil illuminate the ruling faculty there, as
men, so odious to God (ver. 10). It concludes well as set the objective word before us, which
at l.!ngth with a hint of that corruption in thede- is of His own inspiration. \ more vivid con-
vices and impulses of the human he.art which science will give us a livelier sense of God's law :

appears even in the earliest periods of youth a more discerning consciousness, reaching to all
(ver. 11: Gen. viii. 21). The most important the thoughts and tendencies of the inner man,
of these utterances, which are perhaps inten- will give us a more convincing view of our sa<i
tionally arranged as (hey are with reference to and manifold deficiencies from that law.]
 :
;:

182 THE PROVERBS OF SOLOMON.

It is God from whom we possess all good as well

in temporal as in spiritual things (James i. 16)
HOMILETIC AND PRACTICAL.
as He has given us eyes and ears, so will He also
Homily on the chapter as a wholn: The gene- give us a new heart (Ezek. xi. 19). Zeltner (on
ral sinfulness and need of salvation on the part ver. 14): Acknowledge with thanks God's pre-
of all men, demonslrated 1) from the magnitude sent bounties, as long as thou hast them, and em-
and variety of Ihe vices that prevail in huma- ploy them aright, that God may not suddenly
nity; 2) from the rareness of a sincere striving take them from thee, and thou then for the first
after virtue; 3) from the absolute impossibility time become aware what thou hast lost. Egauu
of finding complete purity and holiness except (Oliver. 17): It is the way of sin and fleshly lust
in Christ. Stocker (less in harmony with tlie that it at first seems attractive to man, but after-
proper and chief contents of the chapter comp. ; ward, when conscience wakes, causes great dis-
what has been said above) Of intemperance in
:

drinking, and its evil consequences: 1) Delinea-

quiet and anguish
[Lord Bacon (on ver. 18)
The greatest trust between man and man is the
:

tion of the (iduna Kim, 2) Reference to the in- trust of giving counsel. Things will have their
. .

commoda (the inconveniences), and 3) to the re- first or second agitation if they be not tossed
;

media ehrietatis (the remedies of drunkenness). upon the waves of counsel, they will be tossed
In like manner Wohlfaeth, Calwer Handh., etc. ; upon the waves of fortune, and be full of incon-
against the intemperance and the wildness of the stancy, doing and undoing, like llie reeling of a
scoffer. drunken man.]
Tiibingen Bible (on ver. 18) To :

Vers. 15. Staeke (on ver. 1) He who is in- : wage war is allowed, for there are righteous
clined to physical drunkenness will not be vigo- wars but they must be conducted with reason
;

rous spiritually Eph. V. 18 (comp. Von Ger-

; and reflection (compare General York's prayer
LACU A wild, unconscious excitement is far
: and motto at the beginning of every battle " The :

from alioly wisdom). Geier (on ver. 2) The : beginning, middle, end, O Lord, direct for the
Wrath of an earthly king is intolerable how ; best !").
.1. Laxge (on ver. 19): Rather hear him

much more the infinite eternal wrath of the King much who reveals to thee what harms thee,
of all kings against persistent sinners at the than him who flatters thee. Von Gerlacii (same
judgment! [Lawson (on ver. 3) A fool is so : verse) In all inconsiderate tulking about others
:

self-conceited that he can bear no contradiction; there is always some delight in evil or slander
so impertinent that he will have a hand in every running along through it just as also all tattling
;

other man's business; so proud that he cannot and idle gossip of this kind always has something
bear to be found in the wrong and so stubborn; exceedingly dangerous in it.
that he will have the last word, although liis lips Ver. 20-23. Melanchthon (on ver. 21): It is
should prove his destruction]. Zelt.nek (on ver. of moment always to wait for God's ordinary call,
4) ; On observing times (Rom. xii. 11 Eph. v. ; to distinguish the necessary from the unnecessary,
18) everything depends in physical as well as and to attempt nothing outside of our lawful call-
spiritual things.
J. Langb (on ver. 5): Forthe ing. Lange (same verse): That for which one
testing, searching, and discriminating between strives with inconsiderate craving in unlawful
spirits, thereshould be a man who is furnished ways turns not into blessing, but to a curse.
with the spirit of Christ. Zeltner (on ver. 22): To withstand passion, to
Vers. 6-11. Zeltner (on ver. 6) It is far bet- : wait in patience for the Lord's help, and to plead
ter to show one's self in fact pious, benevolent, for the welfare of the evil doer is the best'revenge
true and upright, than merely to be so regarded on an enemy. Berhlurg Bible (same verse):
and proclaimed. [Trapp (on ver. 7): Personal Revenge always springs from pride; thou wouldst
goodness is profitable to posterity yet not of ; willingly be like God, and be thine own helper,
merit, but of free grace, and for the promise' avenger and judge this pride then kindles (hine
;

sake]. Stauke (on ver. 8): When Christ, the anger within thee, so that thou for heat and vio-
Lord and King of the whole world, shall at length lence canst not wait until God disposes of the
ait in judgment, then will all evil be driven matter for thee. [Lawson By indulging your:

away by His all holy eyes, brought to an end and revengeful spirit, you do yourself a greater hurt
punished.
(On verse 9) : The justified have
and keep sins within them even to their death;
than your greatest enemy can do you, for you
gratify his ill nature when you suffer it to make
but they do not let these rule in them, Rom. vi. a deep impression on j'our spirit, without which
11. He betrays his spiritual pride and his en- it could do yon little or no hurt but by commit-
;

tanglement in gross error, who imagines, and, it ting your cause to God, you turn liis ill-will to
may be, also maintains, that he has within him- your great advantage, making it an occasion for
self
He
no more
that
sins, 1 .lohn i. 8, 9.
charge of the training of children,
h.as
(On ver. 11) : the exercise of the noblest graces, which are at-
tended with the sweetest fruits, and with the rich
benefits not them only, but the whole of human blessing of God.]
society, wlien he incites flexible, well-disposed Ver. 24-30. Geier (on ver. 24) No one can :

spirits to good, and seeks to draw aw.iy the vile rightly begin and walk in the way to the kingdom
from evil with care and stricinoss. of heaven, who would enter without Christ
Ver. 12-19. Mf.lanc;iithox (on ver. 12): To John xiv. G xv. 5. [Chalmers (on ver. 24):
;

the successful conduct of a state two things are Man can no more comprehend the whole meaning
always needful 1 ) good counsels of the rulers,
: of his own history, than he can comprehend the
and 2) willing obedience of the subjects. Both whole mind of that God who is the Sovereign
Solomon declares to be gifts of God, when lie Lord and Ordainer of all things.] Brrlelmnj
describes Him as tlie Creator both of the hearing liihlc (on ver. 2.5) In vows it is important to re-
:

ear and of Ihe seeing eye. Geier (on ver. 12) Hi'cl with Ihe utmost circumspection, before ona
 ; ; ;
CHAP. XXI. 1-31. 183

forms a definite purpose. But what one has once Sonntays/eier, 1840) How the relation of the king
:

vowed, against it he should seek no pretext of to his people and of the people to their king can
any kind to annul it. Starke (onver. 1!5): The be a blessed one solely through the purity and
outward service of God without real devotion sincerity of both). Rust (same verse same
becomes a snare to many, by which they deceive source, issue for 1834); Of the exalted blessing
their souls and plunge into ruin.
(On ver. 27): which a living Christianity ensures to all the re-
Know the nobility of the human soul, this candle lations of the State. Lange (on ver. 29) Art :

oftlieLord! Beware tlierefore of all conceit of thou still a youth in Christian relations; prove
wisdom and contempt of others about thee. Give thy strength by conquest over thyself; art thou
rather to the illumination of Divine grace its in- become grey and experienced in them, prove thy
rtuonce on all the powers of thy soul, that when wisdom by love and a blameless life; 1 John ii.
thine understanding is sufficiently enlightened
thy will also may be reformed. [Stoddari> ;

13, 14. (On ver. .30) There is much evil about
:

and within us from which we must be cleansed

The Spirit does not work by giving a testimony, and purified; God uses to this end the inward
hut by assisting natural conscience to do its work.
Natural conscience is the instrument in the hand

and outward trials of this life. Comp. Luther's
marginal comment on ver. 30: "Mali non verbis
of God to accuse, condemn, terrify, and to urge sed verberibus emendanhir pain is as needful as
to duly.]
A. SctiRODEK (on ver. 28 in the eating and drinking."
;

C) Admonition to integrity, patience, and obedient submission to God's gracious guidsaee.

Chap. XXI.

1 Like streams of water is the heart of a, king in Jehovah's hand ;

he turneth it whithersoever he will.

2 Every way of man is right in his own eyes,
hut Jehovah trieth hearts.
3 To do
justice and judgment
more acceptable to Jehovah than
Is sacrifice.
4 Hauojlity eyes and a proud heart
the light of the wicked is (nought but) sin.
5 The counsels of the diligent (tend) only to abundance
but every one who is over hasty (cometh) only to want.
6 The getting; of treasures by a lying tongue
is a fleeting breath of them that seek death.
7 The violence of the wicked sweepeth them away,
because they refuse to do justice.
8 Crooked is the way of tlie guilty man,
i)ut the pure, his work is right (or, straight).
9 It is better to dwell in a corner of the house top,
than with a contentious woman in a thronged house.
10 The soul of the wicked desireth evil
his neighbor findeth no mercy with him.
11 When the scorner is punished the simple is made wise,
and when the wise is prospered, he will gain knowledge.
12 The Righteous ( God marketh the house of the wicked
)

He hurleth the wicked into destruction.

13 He that stoppeth his ear to the cry of the poor,
he also shall call and not be answered.
14 A gift in secret allayeth anger,
and a present in the bosom strong wrath.
15 It is a joy to the just to do justice,
but destruction to them that work iniquity.
16 A man who wandereth from the way of understanding,
shall dwell in the assembly of the dead.
 ! }

184 THE PROVERBS OF SOLOMON.

K

17 becometh a poor man who loveth pleasure

He ;

he that loveth wine and oil shall not be rich.

18 The wicked becometh a ransom for the righteous,
and the faithless for the upright.
19 It is better to dwell in a desert land,
than to live with a contentious and fretful woman.
20 Precious treasure and oil are in the dwelling of the wise,
but a foolish man cousumeth them.
21 He that followeth after righteousness and mercy
shall find life, righteousness, and honor.
22 A wise man scaleth the city of the mighty,
and casteth down the strength of its confidence.
23 He that keepeth his mouth and his tongue,
guardeth his soul from troubles.
24 A proud (and) arrogant (man) scomer is his name;
he acteth in insolence of pride (overflowing of haughtiness).
25 The desire of the slothful killeth him,
for his hands refuse to labor.
26 He desireth intensely all the day long;
but the righteous giveth and spareth not.
27 The sacrifice of the wicked is an abomination ;

how much more when it is brought for evil

28 A
false witness shall perish,
the man that heareth shall speak evermore.
29 The wicked putteth on a bold face,
but he that is upright establisheth his way.
30 No wisdom, no understanding,
no counsel (is there) against Jehovah.
31 The horse is made ready for the day of battle,
but from Jehovah is the victory.

GRAMMATICAL AND CRITICAL.

Ver. 3.-1116 Infinitive form Htyj? like T\'ip >n chap. ivi. 16.

Ver. 4. HiTZlu writes 3J C=3'J, sprout or shoot) instead of "^3 ani translates the second clause :
" The fruit of ilie

ivicked [i. *., pride] bringetii to destruction

" au omeodation plainly not less unfortunate than the corresponding one. 2'
for "^"J, which he proposed in chap. xiii. 23. Compare notes on this passage. [The shortening of the long vowel in

l-J is undoubtedly facilitated by the initial 1 of the following word.]

Ver. 6.-^371 cannot be sUt. mnstr., f >r it wonM be separated from its genitive by the adjective tinj. EwALn, Btn-

THBAD, etc., read witli the LXX and Vulg.: 'K^pO instead of 'lypDO and render "snares of death" instead of ' seekers

if death." Hitzio, in addition, proposes HIT instead of ^^^J, .la well as in clause a 7_^*i3 instead of 7j^3, so that he

readies the meaning (which corresponds pntty closely nith the 1,XX aid Vulg.) " lie that getteth treasures bv n lyinc
:

tongue runneth after vanity into snares oi tJealh.'

Ver. 7. 53X0 is one of Bottcher's " relative ' perfects ; tbey have before this destruction, be it earlier or later, refused.

trc SeeJOoO. I'.-A.]

Ver. 8. IjDDDn. "winding, crooked" (as ^37! J is elsewhere used, comp. ivii. 20) is not Stat, cimstr. (Bebthe-W. "one

rrookel in his way"), but a predicate frr emphasis prefixed to its subject 1]"n, as the parallelism shows. in at the bo-

ginning of clause b seems to be purposely chosen to correspond with T71 at the end of clause a. Comp. 7|I in chap. XX. 11.

[This 1T1 is one of the very few w Tds in Hebrew in wbii;h an initial 1 remains, not being weakened init i.
It seems to

be an ancient judicial term, and et.vraol igically corresponds with the familiar Arabic word rizinr : comp. also rharg i!'

Affiiics. See liiJTT., FCEnST. ffc. A.]

Ver. 9.[r\DIjS 3113 a masculine predicative a(^jective notwithstanding the fern, form of the Infinitive. BiJlT.. flMl,

3,|3.-A.]
Ver. 10. [BblT. strongly miintaiiis the existence of a Passive of the Kal. conj., and cites jn' as one of the exauiplra.

Bee ?90, c. As is well known, it has ns'ially been called a Hophal form no Iliphil forms are in'use, and this is in
;
mean-
ing an exact passive counterpart to the Kal. .\.]
Ver. U. Instead ofriD^' (fron n-.'J.a verb occurring only h-^re, which most mean " to bend or beat down "), HlTUO

propoBoB to road, with Symmichos, the Vulg. and Targ. 7133" "extinguishes."

CHAP. XXI. 1-31. 185

Vcr. 22. Tho n in nnDOD without Mappiq, on account of the distinctive accent; comp. Jer. vi. 6; l3. xxiii. IT, 18;

lit. 6, f(c. [D/^'one of B'6-!TcnER'3 ' empirical Perfects;" it h.is been a matter of experience ; fee J 960, 3. A.]
Ver. 28. UlTZlG. ptirtially following the hXX (changing nV jS o ISj'7, and JfOUf to nOty), amends thus : The mat]
that r^oiceth to deliver (! ?) shall epeak.

first man's activity (so Ewald, El-

fruits of a

EXEGETICAL. STER, etc.), which is surely preferable, it

or,

may be taken as meaning the same as 1J (comp.

1. Ver. 1-3. Of God's all directing providence

and government. Like streams of ^7ater is 1 Kings xi. 36, where instead of 1J we find "^"J
the heart of a king in Jehovah's hand. in the sense of "light"), and in accordance wiili
The tertium comp. is, according to the second chap. XX. 37, it mny be regarded as a figurative
member of the parallelism, the capability in the representation of the entire spirit of the wicked,
"streams of water" of being directed and guided i. e. their proud disposition, flaring and flaming
at pleasure,
the allusion being to the canals and like a bright light. Thus the LXX {Aa/x-Ti/p),
ditches constructed for the irrigation and fertili- Vulg., ScHLLTENS, Dathe, Bertiif.au cxcept
zing of meadows, gardens and fields. [See that the latter interpret the "light" less perti-
H.^ckett's Illustrations of Scripture, and similar nently of the brilliant prosperity of the wicked.
works; also Hor.^ce, Od. III., 1, 5-8. .\.] Since In like manner Luther also, Geier, DiioEELEiN,
for the accompli."hment of their object there must ZiEGLER, Umbreit, who, however, find in the
always be a number of them, the plural last term not an appositive to the two preceding
"streams" is used, although only one king's expressions, but a third subject co-ordinate wilij
heart is spoken of. Whether in the second line them. [To these who adopt "light" as their
the pleasant, refreshing influence of the rivulets, rendering, may be added, although with some
dispensing blessing and increase, comes into ac- diversity in the grammatical relation and the in-
count as a point in the comparison is uncertain terpretation of the term, K., De W., H., S., M.,
(comp. Is. .xxxii. 2) : this, however, is not impro- N., and the E. V. in its marginal reading. The
bable, inasmuch as the heart of a king may in old English expositors generally follow the text
fact become in an eminent degree a fountain of the E. v., "ploughing," which is also pre-
of blessing for many thousands, and according to ferred and defendi'd by WoKDSW., as suggesting
God's design ought to be so. See also the com- an "evil execution" of the "proud aspirations
parison of royal favor with a "cloud of the har- and covetous ambition" of the wicked "in ado-
vest rain," in chap. xvi. 15, and in the opposite liberate action." A.].
The predicate of clause
direction comp. xx. 2, 8, 20. b is with no more propriety here than in chap.
Ver. 2. Almost precisely like xvi. 2 comp. X. 16 to be explained by " ruin " (disaster, de-

;

also xiv. 12; xvi. 25. [Fuerst, unlike most struction), which is contrary to the view of
others, renders the verb of the second clause
" determinelh," i. e., determines the direction,
U.MDEE1T, HiTZiG, etc.,
but retains the meaning
which is predominant in the Old Testament for ;

instead of "weighing, trying," or the old Eng- to trace back all proud conduct and action to sin
lish term of our E. V., "pondereth." k.'\ is plainly the proper drift and import of the
Ver. 3. To do justice and judgment is proverb before us comp. ver. 24. below.
;

more acceptable to Jehovah than sacrifice. Ver. 5. The counsels of the diligent
Comp. XV. ;7 sq.; 1 Sam. xv. 22; Mich,
I's. 1. (lend) only to abundance but every one
For
;

vi. 6-8. combination of righteousness

this who is overhasty (cuuuih) only to want.
and justice comp. besides, e. g., 2 Sam. viii. "Abundance" and "want" stand contrasted
15; Jeremiah ix. 23. For the in3J "more here as in xiv. 23. The "hasty," however, in
coutra-^t with the "diligent," the man wlio labor.s
acceptable," lit., "chosen," i e., desired, well-
pleasing, valu:ible, comp. xxii. 1 in substantial and continuous meiliods (comp.
and also viii. ;
xii. 27), must be he who in the pur.suit of gain
10, 19. ["This maxim of the Proverbs was a
Dold saying then.
it is a bold saying still; but
is in excessive haste, the impatient, restless for-
tune-hunter, who besides is not above base and
it well unites the wisdom of Solomon with that

of Ills father David in the 51st Psalm, and with deceitful modes of acquiring, and for that very
the inspiration of the later prophets." reason for a punishment is plunged into destitu-
Stanley,
Jewinh Church, II., 257]. tion and penury; comp. xix. 2; also xx. 21;

2. Vers. 4-9. Against pride, avarice, deceit,

xxviii. 20; and with respect to the general sen-
_

violence, and vicious dispositions in general. timent still further xii. 11 xiii. 11. This ex-
:
Haughty eyes and a proud heart " planation, which is as simple as it is congruoun
; lit. to
be lofty of eyes and to be swollen of heart," for with the context, makes Hitzig's conjecture su-
on and^rn are infinitives. "Swelling of heart" perfluous (instead of YH, li'N. "the collector,"
is however here and in Ps. ci. 5, where e. the niggard): comp. xi.24. [Ruef.tschi, uhi
it stands 1.

again in counection with "loftiness of eyes," a supra, p. 152, defending the common rt-ndering.
proud, arrogant disposition chastened by no care
;
expands somewhat the implied contrast between
comp. also Isa. Ix. 6; Ps. cxix. 32. The light the plans according to which the diligent toils,
of the wicked is only sin. D'^i^T i:, which and the impatient haste which cannot w.ait to
if plainly an apposilive to "haughty
eyes and a
plan.
A.].

proud heart," may be translated either by "the Ver. 6. The getting of treasures by a
fallow, or newly ploughed land of the wicked"
lying tongue is a fleeting breath of tbem
(comp. t:, chap. xiii. 23), and refer to "the very that seek death.
The secomi member is li'e-
rally rendered according to the text: "is fleet-
 ;

186 THE PROVERBS OF SOLOMON.

ing breath, those seeking death," the latter (freely following the LXX) he reads HNtyrp in-
phrase not to be reg irJud as a limiting genitive stead of nU^NO, and so from clause b gets the
(see Critical Notes), but the two a hendiadya ; ilie
meaning " than that
: strife arises and the house
idea "ileeting bi-e.ith of those seeking death"
is common."
being resolveil into the two co-ordinate ideas,
Ver. 10. For the expression in comp. xiii. 4.
"fleeting breath" and "seekers of death."
[WoBDSw. 'vanily driven like chaff;''
: "the His neighbor findeth no mercy with him,
lit.,"his neighbor is not compassionately treated
work of the wicked and covetous man is chaff nn^
by eyes," i. e., on account of his violent
his
his harvest is death." K.imph., while favoring
wickedness and selfishness even his friend expe-
a simple emendation (that of Ewald, etc.; see
riences no sympathy from him.
Critical Notes), would refer the " seekers," if
the text is to be retained, to the treasures; " trea-
Ver. II. With a comp. xix. 2.5. And ^hen
the wise is prospered, he will gain knowr-
sures unlawfun3' g;iined are not only themselves
ledge, i. e. the simple, who must be the subject
without substance, but also bring on destruction
again in clause b, inasmuch as it can hardly be
for their deceitful possessor." H. "a vanity
;
said of the wise that it is his prosperity that first
agitated by Ihem that seek death:" N. "scat-
:
helps him to knowledge. Usually, "and if one
tered breath of them," etc.; S. :"a fleeting
breath are they who seek death;" M. "(like)
:
instruct the wise," as if the verb TDt?n were
a fleeting vapor to those who seek death." The
here transitive in the sense of " warning, in-
phrase plainly requires somewhat violent gram-
matical constructions, or an emendation. Our structing," and thus stood for nOlil, xix. 25.
author's hendiadys making the plural participle But the wise man needs no longer such instruc-
an apparent appositive of the singular noun is not tion as may for the first time give him under-
the most forced.
.\.] With reference to tlie standing; and this verb is found, e. g. also in
phrase "seekers of death," comp. viii. 36; ,xvii. Prov. xvii. 8 (comp. Isa. lii. 13), used in the
19; with respect to the expression "a fleeting sense of " possessing or finding prosperity."
vanity," Job xiv. 2 xiii. 2j; and Pindab's well-
; The whole proverb therefore demands that "the
known phrase, CKtiu; bvap av{tpu7roc. It is hardly simple" be deterred by the punishment of the
possible that we have here any suggestion of the fool, as well as made intelligent and stimulated
mirage (Isa. xxxv. 7), the " tremulous mist of to good by the prosperity of Die wise.
the desert, vanishing again in quick deception," Ver. 12. The Righteous marketh the
house of the wicked. That by this right-
for the noun 73n nowhere else occurs with
eous one God is meant, the supreme judge and
this signification (this in opposition to Arnoldi, rewarder, appears beyond all controversy from
and to some extent Umdeeit also). clause i, as well as from the parallel passage
Vor. 7. The violence of the wicked xxii. 12 (comp. also Job xxxiv. 17). Rosen-
STweepeth them a-way. The "violence" is MUELLER, Ewald, Bertheau, Elster take the
not designed here to describe the destruction in- correct view, while Hitzig here again endeavors
tended for the wicked (comp. Job v. 22; Isa. xiii. to emend (substituting liT3 for n'3, and making
6), but is used in the active sense, of the rapa-
cious or murderous violence practised by them
yd\ "wickedness," the subject of clause b)

(coTnp. xxiv. 2. So the Vulg., Luther, U.m- Umbreit, however, harshly and ungrammatically
BREir, HiTziG.) The latter, to illustrate the idea, makes tlie "righteous" in a a righteous man,
appropriately suggests the case in which an in- and then in b supplies God as the subject of the
cendiary is consumed in the fire which he sets. predicative participle. [So the E. V., which is
But examples like i. 18, 19; vii. 23; serve also followed by WoRDSW. ; Noyes makes the right-
for illustration. With clause b compare (above) eous man the subject of both clauses, while
ver. 3, a. DeW., K., H., S. and M. more correctly refer
Ver. Crooked is the way of the guilty
8. both to God. A.]
man. "Burdened, laden" signifies, as tljc cor- Ver. 13. Comp. Matt, xviii. 23-35, a parable
responding word in Arabic does, "the guilt- which fitly illustrates the meaning of this sen-
laden," and so the vicious man, the malefactor, tence, pronounced against hard-heartedness see ;

in contrast with the " pure or clean." also M.itt. XXV. 41 sq. ; Luke xi. 13,
3. Vers. 9-18. Various warnings against fool- Ver. 14. Comp. xvii. 8; xviii. 16; xix. 6. As
ish, hard-hearted, uncharitable, unrighteouscon- in these passages so in the one before us it is
duct.
It is better to dwell in a corner of not prohibited presents or bribes that are spoken
the housetop, and so on the one hand, solitary of, but lawful manifestations of liberality, though

and forsaken (comp. Ps. cii. 7 (8)), and on the bestowed in all quietness (in secret), i. e. with-
other, exposed to all winds and weathers, in an ex- out attr.'vcting needless attention. A
present
ceedingly inconvenient, uncomfortable position. in the bosom, is the same as the "gift from
[See Hackett's Illustrations of Scripture, and the bosom" in chap. xvii. 23, a present brought
similar works].
Than with a contentious concealed in tlie bosom (not a "present into the
woman in a thronged house: lit., " than a bosom," as Kosenm., Beethkac, etc., would have
woman of contentions (comp. xix. 13; xxvii. 15) it).

and a house of companionship " [o\Kn(; koiv6^, Ver. 15. It is a joy to the just to do jus-

LXX), an example of hendiadys, therefore like tice, but (it is) destruction only to them
work iniquity. "Confusion, terror"
ver. G.
On account of the correspondence of that
(comp. x. 29) is all right action to evildoers, since
the idea with ver. 19, which certainly is re-
markably close, HiTZia proposes to remove the they distinctly feel "that its consequences must
" contentious woman " entirely from the text, for condemn and punish their own course and con-
 ;
CHAP. XXI. 1-31. 187

duct " (Elster) for they practise their ungodly

; withstand the sagacious counsel of the wise;
folly with pleasure and delight (x. 23 xv. 21)
; comp. xxiv. 5, and also Eccles. ix. 15, where,
they have a real satisfaction in their works of in a reversed relation, one wise man successfully
darkness (conip. Rom. i. 32; John iii. 19). [The defends the city against a wliole army. For the
E. v., followed by H., N., S., M. makes "de- expression, "the bulwark of its confidence," in
struction" the subject of clause 6, and not a clause b, comp. xiv. 26.
second predicate, as De W., K., etc., do, like our Ver. 23. Comp. xiii. 3 xix. 6. ;

author. The latter construction best brings out Ver. 24. A

proud and arrogant (man)^
the antithesis between a "joy" and a "terror." scorner is his name; i.e. not, "he might
The same course of conduct is thus differently reasonably be called scoffer," but, "the universal
viewed by and related to the contrasted classes. moral judgment of men really calls him so, looks
-A] upon him as a scoffer,as an 'infidel' (De-
Ver. 16. With a compare ii. 15; iv. 14 sq. ;
LiTZSCH ; comp. Introd., J 3, N. 2), a man to
with A, ii. 18; ix. 18. whom there nothing holy."
is For TIT, super-
Ver. 17. He becometh a poor man who Hens, "arrogant, conceited," comp. Hab. ii. 5.
loveth pleasure (lit. "a man of want").
Vers. 25 and 26 form a coutinuous represen-
"Joy" is liere specifically intoxicating delights,
tation of the slothful, in contrast with the right-
such as are to be found in luxurious banqueis,
eous and therefore diligent man. who, however,
when* "wine and perfume," these familiar sym-
on account of his diligence is ah-jo beneficent.
bols of social festivity (Ps. civ. 1.5; Prov. xxvii.
0; comp. Amos vi. 6), play their part. The The desire of the slothful killeth him, i. e.

his desire for food and drink, his hunger, for the
Vulgate, therefore, if not with verbal accuracy
quieting of which he is nevertheless unable to
renders by "qui diligit epulas."
Ver. 18. The wicked becometh a ransom
employ the proper means labor in behalf of his
physical sustenance. Comp. xiii. 4; also xix.
for the righteous, i. e. so far forth as the
divine wrath turns from him who is compa- 24. [Stu.irt understands " his desire of sloth-
ful repose;" which is less easily reconciled with
ratively righteous to fall upon the head of
clause a of ver. 26. His desires are not so in-
the evil doer; comp. xi. 8. Thus according
tense and consuming for repose, passivity rather
to Isa. xliii. 3 the heathen nations atone for the
than activity characterizing whatever is volun-
comparatively purer and more upright Israel
tary about him; his involuntary appetites, for
(comp. HiTziG on this passage).
4. V^ers. 19-2.3. Admonitions of an import
which he neglects to provide, destroy him. A.]
similar to that of the preceding series, directed He desireth intensely all the day long;
especially against uncharitableness, folly and
lit.,"Every day he wisheth a wish." i. e. he
sloth. With ver. 19 comp. ver. '.) above. With carries constantly the same intense longing for
possession and enjoyment, but stops with this
a contentious, fretful v7oman, lit., "with a
woman of contentions and of worry;" the geni- indolent wishing and dreaming, without passing
tives are naturally i/fnitiri effeclus.
over into energetic action. It is otherwise with
the upright, who by his honorable industry is
Ver. 20. Precious treasure and oil are in
the dwelling of the v^ise, but a foolish put in circumstances to distribute rich gifts
man consumeth them, (. c. wastes whatever
among others also; comp. xi. 24 a.
5. Vers. 27-31. Of God's righteous judgment
he possesses of valuable treasures and spices.
" A fool of a man." as in xv. 20. To "swallow on the wicked and disobedient. The sacrifice
up," i. e. to waste, destroy and ruin, as in Eccles.. of the wicked is an abomination (comp.
X. 12; Lam. ii. 2-8; Job x. 8, etc. Hitziq in
XV. 8j, how much more vyhen it is offered
for evil. n^;3 might mean "with transgres-
clause a changes 131^1 to pt7' and reads iliJ in-
sion, with evil intent" (not "with deceit," as
stead of mj, and thus obtains the meaning, Beethe.mi holds), comp. Ps. xxvi. 10; cxix. 1.50.
"Precious treasure is in a wise mouth, but a fool But it seems to be more appropriately taken here
of a man swallows it down (?)." as a statement of the motive of the abhorred
Ver. 21. He that foUoweth after right- sacrifice, and therefore to be " for transgression."
eousness and mercy shall find life, right- for some iniquity wrought with evil intent, which
eousness and honor. Thesecond "righteous- is to be expiated by a sacrifice,
-and by a sacri-
ness," although wanting in the LXX, is not for fice only, and not by true contrition and repent-
that reason to be regarded an error (in opposi- ance (comp. IIiTziG on tliis passage). Mai. i.
tion to ZiEGLEK, Elstee). It deno<e,s the jiudi- 13 is therefore not so true a parallel as Ecclesi.ast.
cial righteousness of the man who, on account xxxiv. 21-25.
of his striving after righteousness, is sanctified Ver. 28. With a comp. xix. 5, 9 The man
and blessed by God (just as in chap. viii. 18; that heareth shall speak evermore; ;. c
.lob xxxiii. 20). while in clause a the righteous- tiie modest au<l teachable, who, instead of talking
ness intended is a moral quality of the wise mnn on heedlessly at random, gives tlioughtful atten-
who keeps the law. The relation is the same in tion to all profitable teaching, and ponders quietly
the N. T. between St.Katoain'7] as a present posses- all that he has heard, that he may be able to
sion of the believer {e.g. Rom. iii. 28; Gal. iii. give reliable testimony (comp. Solomon's "hear-
21), and diKaionvvTj as an object of Christian ing heart," 1 Kings iii. 9)
such a one will be
hope; Gal. v, .5. With this use of the terms constantly called forth anew to testify, and so
"life" .and "honor" comp. iii. 16. become one "speaking evermore," a testis sivA
Ver. 22. A w^ise man scaleth a city of orator perpetuus, a witness to the truth universally
the mighty; i. e. even a fortress well defended esteemed and much desired, in contrast with the
by numerous and strong warriors does not long hjedies-, gossiping, lying witness (comp. xviii
 :

188 THE PROVERBS OF SOLOMON.

13). For this interpretation tlie parallel in xii. language to Goliath, 1 Sam. xvii. 47: " The bat-
19 is decisive, from which appears especially the tle Jehovah's;''
is i. e, on Him depends l.h
decision of the war, its favorable issue,
inadmissibility of rendering nVj7 secundum veri- its vic-
torious result.
talem,according to truth (so e. y. U.mbbeit: "he
who hears the truth"). [Rueetschi (as above, DOCTRINAL, ETHICAL, HOMILETIC AND
p. 152) brings out the antithetic force of the
Terse thus -'To hold to the truth is just what the
: PRACTICAL.
lying witness fails to do tlierefore must he cease
;

According to the introduction and conclusion

to speak; his way perishes, Ps. i. 6. But the
of the chapter, ils contents refer mainly to the
man that hearkens, etc.. to the truth sliall ever- all-directing providence of God, the ruler of the
more speak 'us a witness and otherwise, living
happily shall alivays be able to speak, and shall
world, just as in chap, xvi., which furthermore
inregardtoseveralof the ethical precepts, or rules
be gladly heard' (EwALn), and so by no means
of virtue connected with these considerations
perish."
A.] about providence, stands in quite close relations
Ver. 29. The wicked putteth on a bold
to the admonitory substance of the section before
face, lit., "tlie mm
of wickedness makulh bold-
us; comp. e.g. xvi. 5 with xxi. 4, 21; xvi. 10.
ness with his face." The predicate as in vii.
12 with xxi. 1 xvi. 11 with xxi. 6; xvi. (i with
;

13, denotes the immovable fixedness of features

xxi. 21; xvi. 17, 20 with xxi. 23: xvi. 32 with
behind which the shameless villain seeks to liide
his criminal intentions and crafty dispositions.
xxi. 22; xvi. 2B with xxi. 25, 26. Among the
virtues the practice of which is commended as a
Whether we are here to think specifically of a chief means of putting one's self in the right re-
false witness implicated in some criminal con-
lations to the administrative and judicial go-
spiracy (from the suggestion of 28, a), must re-
vernment of God over the world, nghieousncss
main doubtful from the indefiniteness of the ex-
pression (in opposition to Bertueau, Hitzig). or obedience to God's word, which is better than
sacrifice (vers. 3,27: comp. vers. 8, 12, 15, Ih.
But he that is upright establisheth his
21, 28, 29;, is the most conspicuous. Side by
way. Instead of jO' i.ie K'ri, with wliich the
side with this stands patience in the sense of the
LXX agree, proposes r|3\ and some modern in- New Testament (comp. vno/wrr/, Luke viii. 15;
terpreters prefer this reading, e. g. HiTZiG James i. c, steadfast endurance in lalior
4), i.

" considereth his wny." But just as it may be and in suffering, such as the service of the Lord
said of God (chap. xvi. 9) so it might be said of a brings with it (vers 5, 17, 25, 20). There are
pious man. that he makes his way or liis sleps.ft>m, more isolated warnings against deception (vers.
I. e. sure and fixed (conip. Jotliam's example, 2 G, 28), hard-heartedness (vers. 10, 13), luxurious
Chron. xxvii. G); and the antithesis between extravagance (ver. 17, 20), scoffing (vers. II, 24).
and b becomes decidedly stronger with the read- Since however these without difficulty group
ing of the K'lhibh. [TlieE. v., whicli is followed themselves about the central idea of obedience to
by H., N. and M. adopts a weakened and ambigu- the divine command, this obedience may itself be
ous rendering, " directetli, "
" considereth " considered in a general way as the controlling
being in the margin. S. and Wordsw. decidedly idea in the substance of the section, and accord-
prefer tlie stronger rendering '* establisheth," ingly some such theme as " the man who heark-
W. bringing out the contrast between tlie wicked ens" (ver. 28; comp. I Kings iii. 9), or again
man's hardening his face, and tlie good man's "obedience more acceptable to God than sacri-
hardcnincj his way. As IIceetschi urges, both the fice " (ver. 3 comp. 1 Sam. xv. 22). may be pre-
;

verbs and their objects contribute to tlie com- fixed as a theme or motto to all the res'.
pleteness of the antithesis. "The wicked man For a hnmiiy then on the chapter as a vhole :
looks only to the outside, the forms, tlie appear- God as ruler and judge over all the world, and
ance and show, tlie transient result ; but the good m.an's duty of obedience to Him, consisting in
man aims at the real, the actually good; he walking in righteousness, patience, love, and
therefore est.iblishes his ways, his mode of life truth. Or more briefly: Obedience to Gods
and action, his wliole course." A.]. word as the sum of all human duties and viriues.
Ver. ;;o. No
-wisdom, no understanding, (.'omp. Stocker: Of God's gracious and righi-
no counsel is there against Jehovah. eous government, as it shows itself in the good

^J37 by no means merely " before God,"' t. C-,

is

and the evil. The Berlebnrg Bible puts it very
well: God is to rule, not self-will.
according to God's judgment, as Umbreit, c'c, Vers. 1-3, Cramer (on vers. I. 2): God not
say, but "over against, in opposition to." The only knows the thoughts of men, but also has
meaning is that a human wisdom which would as- their hearts in His hands, and turns and moulds
sert itself in opposition to the divine, is not wis- them as the potter the clay. In matters of taiili
dom, but slieer folly (comp. 1 IJor. iii. 19), Ihat therefore we
are not to proceed according to the
in comparison willi tlie divine wisdom that of fancy of our hearts, but according to Gods
own
man is altogether nought (comp. Isa. xxix. 14). command. Geieu: Pray God earnestly that He
Ver. 31 continues the thought of he preceding I may not leave thine heart intent on any evil, but
verse. As human wisdom, so likewise is human Ihat he may draw it to Himself to walk stead-
fitrenglli and reliance (m liumau aid and might according to his word.
I'lislly Wcihlfarth: Not
nnihiug; comp. I's. xx. 7 (^); xxxiii. 17. The merely the plans of the lowly, but also the coun-
horse is made ready for the day of battle. sels and undertakings of the mighty depend on
T'je participle exnresses tlie permanence of the God, who as chief ruler of His world with wis-
ir-*tler; lliereforo, lit. " ntands prepared, is pre- dom that never deceives and power that nevei-
y^ii^\ " (IIiTZioj.
With b compare also David's fails shapes all according to His design. Stakkb

:
CHAP. XXI. 1-31. i&a

(on ver. 3) All outward ceremonies of worship

: righteous acknowledges his guilt and walks in hu-
avail nothing, if there is lacking (he true iuwaril mility before the Lord, He remits his penalty,
service of God, worshipping God in spirit and iu and before his eyes punishes the ungodly in full
truth (John iv. 24).
[L.twsoN: Sacrifices had
and when men
measure, that by the sight he may be made
no goodness in their own nature ; wise.
rested on them they were abominable to God. Vers. 19-26. Hasius (on ver. 20) Where trua :

.ludgment and justice are a part of the image of wisdom lacking in the administration of tem-
is

(tod in man, and have an everlasting excellency poral things, there even with a regal or princely
in their nature]. income destitution and want may enter. Geier
Vers. 4-8. Cramer (on ver. 5) A measure is
: (on ver. 22) Let every Christian and especially
:

good in all things; therefore hasten deliberately. every Christian teacher exert himself by virtue
Gkier; He is cruel against himself who heaps of heavenly wisdom to tear down the fortresses
up unrighteously: he is gathering up his
riclies and bulwarks of the kingdom of hell. Cramer
own ruin at (he same time. -Caiiuer Handh. {on (on ver. 22) Let no one trust iu walls, castlea
:

vers. .5-7): Industry and activity, not excess of or fortresses. What human hands have con-
liaste, leads to good success: furthermore, not structed human hands can pull down again.
falsehood, or deceit, or robbing others.
Vo;< (On ver. 23): God as the Creator of our human
Gbklach (on 7, 8): The desolation which (lie nature has set a double wall before the tongue,
ungodly bring upon others at length sweeps them the teeth and the show that we should
lips, to
away for no one, who persistently refuses to do keep and guard the tongue with carefulness.
all
;

right can stand, since right is precisely the sta- Hall: He that looketh carefully
[15p. his to
liility, the order of things. [Tuvpp (on ver. ti) tongue takes a safe course for preserving his life,

Many a wretched worldling spins a fair thread which is oft in danger by much and wild (alk-
to strangle himself both temporally and eter- ing]. Geier (on ver. 24): Vices hang together
nally]. like a chain; from pride springs contempt, from
Vers 9-18. [Chal.mers (on ver. 10): The contempt wrath, from wrath mockery and many
claims of friendship are overborne by the strengt h insults. Zeltser (on ver. 2'), 2C) Lazy thieves
:

of that evil desire on the part of the wicked, of time are not worth their bread ho that work-
:

which is bent on the objects of their own selfisli -

eth not, neither shall ho cat, 2 Thcss. iii. 10.
iiess]
Sr.iRKE (on ver. 10): Wo should not so [Mufpet: Wishers and wuulders are neither
oi'ten act contrary to the law of love to our neigh- good householders nor yet long livers].
bors, if we reiiected always what we should d r- Vers. 27-31. Zeltner (on vers. 28, 29) To :

sire in our neighbor's place (Matth. vii. 12). receive kind suggestions with thankfulness, and
(On ver. 13): .A.n uncompassionate spirit toward to reform, is no shame but an honor in the sight,
ths poor is punished by God with want of pity of God and men. [Trapp (on ver. .SO) Human :

in return, according to the justice of an exact wisdom while it strives for masteries is over-
requital. Hasiu* (on ver. 14): Even with tri- mastered]. Melanchthon (on ver. 30, 31): It
fles, with slight manifestations of love, one m.ay is a wholesome rule for the whole of life, to ful-
frequently avert much evil, and soothe spirits. filthe duties of one's calling, and in connection
Geieii (on ver. 1.5): Joy and peace of conscience with this trustfully to invoke God's aid and suc-
follow a joyful obedience to (Jod's command; a cor. If we do this our works under God's aid iu
scornful contempt and disobedience of it is fol- blessing us succeed well. Unrighteous labors,
lowed by constant disquiet and fear. [Lawso'^ those undertaken without any call from above,
(on ver. 15): Many do judgment without taking as well as without trust in and prayer to Go 1.
pleasure in it; their consciences will not suffer on the contrary undoubtedly fail, be they enter-
them to do otherwise, but their hearts are on the ed upon with ever so much shrewdness and cun-
side of sin; or they will do many good things ning. Saitrin (sermon on ver. 30): On the fu-
with pleasure, because their constitutional and tility of the means which human p.issions oppose
beloved sins are not affected by tliem but there to God,
!;!z. 1) earthly exaltation; 2) political

;

are other things at which they stop short, etc. prudence: 3) sensuality; 4) stoical endurance.
Trvpp (on ver. 10) He that deviateth from the
: Burleburg Bible (on vers. 30, 31): No begin-
truth according to godliness cannot possibly ning, devising, striving of ours can possibly op-
Winder so far as to miss of hell], Cramer (on pose that which God purposes with us. Is it
v 'r 17): He who will consume more than his not then the best thing to commit ourselves
pi. High can yield must utterly perish (Ecclesiast. wholly to His guidance, without giving ourselves
.-cix. 32). (On ver. 18): God often turns the leaf much labor in vain ? We indeed prepare all in
over so that the evil that was designed for the accordance with our idea and understanding;
pious comes upon the ungodly. Von Gerlach but God gives success wholly according to His
(on ver. 18): Every man deserves punishment will. In everything then let the charge be left t
here since none is guiltleas. Since however the Him!
 ;

J90 THE PROVERBS OF SOLOMON.

tl) Admonition to secure and keep a good name.

Chap. XXII. 1-16.

1 A (good) name is to be chosen rather than great riches;

better than silver and gold is good will.
2 The rich and the poor meet together;
Jehovah the maker of them all.
is

3 The prudent
seeth the evil and hideth himself,
but the simple pass on and must suffer.
4 The end of humility (and) of the fear of God
is riches, honor and life.

5 Thorns, snares are in the way of the wayward ;

he that guardeth his soul let him keep far from them.
6 Train up a child in the way he should go
even when he is old he doth not depart from it.
7 The rich ruleth over the poor,
and the borrower becometh servant to the lender.
8 He that soweth iniquity shall reap calamity,
and the staff of his haughtiness shall vanish away.
9 He that hath a bountiful eye shall be blessed,
for he giveth of his bread to the poor.
10 Chase away the scorner and contention goeth out,
and strife and reproach cease.
11 He that loveth with a pure heart,
whose lips are gracious, the King is his friend.
12 The eyes of Jehovah preserve knowledge,
but the words of the false doth He overthrow.
13 The slothful saith (There is) a lion without, :

I shall be slain in the streets.

14 A
deep pit is the mouth of the strange woman ;

he that is accursed by Jehovah falleth into it.

15 Foolishness is bound in the heart of the child ;

the rod of correction driveth it far from him.

16 One oppresseth the poor only to make him rich ;

one giveth to the rich (and it tendeth) only to want.

GRAMMATICAL AND CRITICAL.

Ver. 1. [The Niphal part. 1T\2i here as in xi. 16 is to be rendered like the Latin pass, periphr. nd !m est, "is in t.f

chosen, ought to be chosen ;" comp. BiJTT, g 997. 2. c. A.].

Ver. 2. [See Eieg. notes for the reason why 0^3 is preferred to DrTJiy. Thelit. rendering is ' their totalii\. Ill-

whole of thero." For minnte explanations of the use of 73 and the ordinary form of its suffixes see e.g., BBtt. J
^:l^.

c, i SS3. d.A..].
Ver. .1. [See Exe^. notes for reasons why the K'thibh is to be preferred to the K'ri. The vocalization is of course 1I1..1
of the K'ri IjIDJ and not that of anlniperf. Kal. The time implied in the verb nX"l is of course a "relative perfect;' Iw

iaVi first seen, and then will hide himself. A.].

Ver. 5.
2'pJ? ' in the Vulg. correctly regarded as a genitive with ^T1 ; o most of the modern interpreter^ re-

Ver [The full forms Vlt73'' and lllf p''

7, S. (K'thibh) are preserved by the emphasis thrown on the ultimate

nvll.lbles. Arcording to IIott. ?in(i.5.' 6, r, while these forms arc the prevalent forms in the dialects of Ephra'm and Si-
tneon they lire found in the period of Judali i.ulv under the influence of special emphasis or a followiUK pause. A. |.

Ver. 11. jin the reading of tlie K'ri the Ilhoiem is eKceptioually shortened to Karnels-Hhatuph bolare Mukkeph.
The
K'lhihh has lie (/!(. ran.'ifr. in its ordinary form. Sec Qreev. J 21.5. 1, c A.].
I

" " a of experience.

Vers. 12, 1.'!. [The perf. J in nX
ver. 12 is classed by BiJTT. with the empirical perfects this 13 fact ;

It has been found true; the lOS of ver. 13 is classed with the " effective " perfects : be has virtually said, it is in effect
- T
OB though he had said, e/c. A.J

CHAP. XXII. 1-16. 191

Ver. 15. [The pass. part, m^ti'p illastrates the principle that in Hebrew, whatever b the time to which this par-

ticiple relates it describes a state anil not a process,

something that is, and not something that is coming to be ; Germ,
**istverlc7iupft" no f
wini v." See BiiTT. g 'J97, 2, . A.].
[It can hardly be accidental that in this group of proverbs so many of the important words begin with ^, thus It!?^*

(Ter. 1), TUi) and Tt^p (ver. 2), D1"\>' (ver. 3), 3p^ and niJi^ (ver. 4) t^p^ (ver. 5), eic A.].

where the verse, with this exception, literally

recurs.
EXEGETICAL. But the simple pass on and must suSei
1. On accountof the brevity of this section ^"are punished," E. V. and most of the English
beginning with chap. xxii. 1, but plainly ending commentators). In the last verb we have a per-
with ver. 16, as well as on account of the sup- fect preceded by a simple copula, because the
posed construction of the section with some re- heedless pressing on of the simple into calamity,
ference to the number yjoe (which is saij to have and their "expiating" it, or suflfermg injury,
had a mollifying influence also on chap, xxi.), are conceived of as cotemporaneous compare 2 ;

HiTziQ conjectures that its Latter and larger half

Sam. vii. 9; Ezek. xxv. 12, etc. The plural "the
has been lost, and thinks that the portion which simple ones" over against the one "prudent
has disappeared maybe recognized in the section man " of clause a, seems to be chosen not with-
xxviii. IT^xxix. 27. All this rests on the basis out an intentional reference to the disproportion
of assumptions as subjective and arbitrary as the that actually exists numerically in life between
general principles of this critic which relate to the two classes of men.
the supposed numerical structure of the oldest Ver. 4. The end of humility (and) of the
and main division of the whole collection of pro- fear of God is riches and honor and life.
verbs. See remarks below, on chap. xxv. 1, and The cupula is wanting before " the fear of God,"
also on xxviii. 1 (Doctrinal and Ethical). because this "fear" is in its idea so closely
2. Vers. 1-5. On a good name as dependent connected with "humility" that it can be ap-
not on riches and treasures, but on prudence, pended as in a sense an appositive to it. Thus
humility and right sensibilities. (good) A Bertheau and Elster correctly render, follow-
name more precious than great riches.
is ing GeIER, RosENMUELLEU, SCHELLING, etc.
The absolute term "name" here denotes, like More commonly (and as early as the LXX and
6vo;ja in the parallel passage, Ecclesiast. xli. 12, Vulg. ) the "fear of Jehovah" is regarded as the
a good QiiiaQ [uiJ^taa Ka?^bi>, LXX) ; so likewise in first effect or consequence of humility, like
Eccleg. vii. 1 ; .Job xxx. 8. Better than sil- riches, honor and life ; this, hoivever, gives no
ver and gold is gooduyill. The "good" speci-fically appropriate idea. This is also true
(31tD) does not belong as an adjective [attribu- of Hitzig's emendation (rwST for DN"!]), the
tive] to the noun " favor" (as the Rabbins ren- "beholding Jehovah;" for "riches, honor and
der, and U.MBREIT also: " Schijnf Gunst" [E. \'., life " could hardly be the elements inio wliich the
M., S., De W., etc ]), but
a predicate (cump.
is "beholding Jehovah" should b? resolved; this
viii. 19), parallel "more precious, or
with idea is rather in the Old Testament also (e. g..
choice," but put at the end of its clause for the Ps. xi. 7; xvii. 15) always one that belongs not
Bake of a more emphatic stress upon the objects
compared with it, gold and silver. [So E. V. in
to the present, but only to the future lite With
the margin. Wordsw. (?). H., N., K., elc.~\.
6 compare moreover iii. 16; viii. 18. [Our au-
thor's idea is also that of De W. and K., the E.

Ver. 2. The rich and the poor meet to- v., H., N., S., M., Wordsw., etc. The gramma-
gether; i. e., they are found side by side (comp. tical objection urged by Hrrzin, U.mbreit and
xxix. 13 Isa. xxxiv. 14), as classes both of which
;
RtiEETSCHi is the harshness of lie usi/ndelon ; they
t

are alike created by Jehovah, and therefore have agree in making the latter part of clause a the
each its own peculiar object and calling to fulfil predicate, a more natural construction unques-
in God's creation. Comp. xiv. 31 xvii. 5; Job tionably, if the resulting meaning is admissible.
;

xxxi. 15. Since both "rich" and "poor" are Umbreit interprets the humility of which "the
collective ideas, it is said that -God has created fear of God " is the reward, as humility in hu-
"all of them" (D^3, and not "both of them, or man relations a rendering hardly consistent
with the Hebrew usus Inqnrndt. Rueetschi takes
the two," On'JE/, as in xx. 12). [The verb the words in their ordinary sense, and the
" strike against, or encounter each other," of structure which is most obvious, and explains:
course does not here imply such an antagonism " The genuine religions wisdom which is equiva-
as too often exists in disordered liuman society, lent to 'the fear of .Jehovah (more precisely, of '

but simply the ordinary encounter or intermix- which the fear of the Lord is the beginning), is
ture of social life. The word of God no where the highest reward of humility it is to him who ;

endorses the jealousies and collisions that result attains it all (riclies. honor, life), all that man
from sin. A ] desires and strives for beside, his greatest
Ver. 3. The prudent seeth the evil and riches, his highest honor, his true life." In this
hideth himself. The K'thibh (inD'l. an Im- view clause b is an analysis of the predicate of
a.k.-\
perf. Nipb.) is to be preferred to the K'ri (liTDJI).
Ver 5. Thorns, snares are in the way of
because the hiding one's self is a consequence of the false. Here ai^ain we have an asi/ridctou,
seeing the coming cal.amity. and this consequence consisting in the a.<soiiating of the two ideas
is expressed by the Iinperf. with cnnsec ; comp. 1 which are in (heir import essentially equivalent,
l

Sam. xix. 5. The K'ri originates from xxvii. 12, of "thorns " (comp. Job v. 5) and " snares, nets''

:-

192 THE PROVERBS OF SOLOMON.

(chap. vii. 23; Ps. Ixix. 22; Job xviii. 9, elc). ways destroys freedom, even though no sale int
HiTziG proposes instead of the latter expression slavery of him who was unable to pay should
lo read DTISD 'Thorns are poured out, are
: ever take place.
spread on the way of the false (? j." [Those who Ver. 8. He
that soweth iniquity shall
agree with Z. in the general structure of clause
reap calamity. Comp. Job iv. 8, and the con-
A, in his seleclion of the subject and predicate, verse seiitimeni, Prov. xi. 18. And
the staff
very generally, at least our English expositors, of his haughtiness vanisheth avyay; /. e..
make the verb affirmative rather than hortative. ]
the staff with which in the ebullitions of his an-
KuEETScHi (as above, p. 15-5), on the ground of ger (Isa. xiv. (j) he smote others conies to nought,
the very general idiom of the book of Proverbs, as though dried up and rotten. Compare for the
and in regard to this phrase in particular, verb "to come to nought, to come to an end,"
iiySJ ^D2', considers the clause as inverted : " he Gen. xxi. 1.5; 1 Kings xvii. 16; Isa. x. 25. Ac-
cording to the last mentioned passage, Umbreit,
who keepeih far from the thorns and snares that EwALD [De W.] and Elster explain: "and the
strew the way of the false, destroying him, not- staff of his punishment is already prepared."
withstanding all his cunning, saveth his life."
A. I

With b compare xvi. 17. But the verb 7X12 in that instance acquires the
.3. Vers. 6-12. Of good discipline, frugality, meaning "to be ready, to be already prepared,"
uprightness, love and fidelity as further import- solely
through the context, and the noun
ant means to tlie preservation of a good name. (n"i3J.') means not "punishment," but always
Train up a child (early) in the vray he
should go
The verb which, according to simply anger, passionate excitement. And to
employ "staff of his anger" to describe "the
Arabic analogies, is equivalent to imhuit, initiavit "
i-od of the Divine anger aroused against him
(comp. ScHULTE.NS On this passage), denotes here
the first instruction that is given to a boy, his would surely be an unusually condensed and
e.irly education and the formation of his habits. harsh expression. Hitzio reads b"n3^ '33"'1
Compare the expression of HonACE (Ep. I., 2, 6^) " and he that renounces (?) his service perishes,"
Quo semel est imbuta recens, servabit odorem Testa
a meaning clearly quite insipid and little appro-
iliu; and also the modern proverbs Jung gewohnl,
priate as the result of a very artificial and vio-
all gethan [Young accustomed is done old] or
lent emendation, for which the text of the LXX
:

" Was Hdiuchen nicht lernt, lernt Hans nimmer-

neither in ver. 8 6, nor in the spurious verse
mehr" ["What little Johnnie does not learn,
which tiiis version exhibits appended to our
John learns never." So our English proverb verse, offers any adequate support whatsoever.
"Just as the twig is bent the tree's inclined."]
[FuEBST distinguished two radical meanings in
13")'1 '3"/^ can have no other meaning than "ac- the verb I'N, from one of which the derived noun
cording to the standard of his way" (Gen. xliii. has the meaning "nothingness, vanity," here
ailopted by E. V., and B.; the other gives the
7 : Lev. xxvii. 8, etc.), i. e according to the way
,

that is determined for him, according to the nii^aning "calamity," and in this sense the word
is here understood more forcibly and appropri-
calling and tlie manner of life for which he is
intended. With this interpretation, which is as ately, by De W., K., H., N.. II., S. Rueetsciii
simple as is pertinent, HiTziu's emendation
vigorously supports our author's interpretation
it
of clause b.
.\.]
may be dismissed as superfluous : 13^ "3"/^. Ver n. Hethat hath a bountiful eye
''according to his tenderness, since he is still ten- shall be blessed. He who is "good in the
der." [Notwithstanding the "simplicity" ofthe eye is the exact opposite of the man " evil in
"

interpretation "in accordance with his way, or the eye" (chap, xxiii. fi) it is he therefore who
:

his going," three different meanings have been looks around not wickedly but in kindness and
found in it. It may be, a) "his way" in tlie friendliness. Such a one will besides always be
sense of his own
natural and characteristic style charitable in disposition and action, and there-

and manner, and then his training will have fore as he dispenses blessing he will also receive
reference to that to which he is naturally fitted ;
blessing. The conjunction ("3) as the beginning
or b), the way in life which he is intended by pa- ofthe second clause should doubtless be regarded
rents or guardians to pursue or f) the way in ;
rather as a causal, than, with HiTzio, as a con-
which he ought lo go. The
moral and re- last is ditional particle; it is therefore not "?/ lie
lates to the general Divine intention concerning gives" (that he does this is in fact already im-
man's earthly course the second is human and
; plied in bis being described as having " a boun-
economical; the first is individual and to some tiful eye"), but "since," or "for he gives,"
extent even physical. Yet although the third etc.
present-s the highest standard and has been ge- Ver. 10. Chase away the scorner and
nerally adopted and used where little account is contention goeth out. That s-ofiing is a
made of the original, it has the least support from chief source of contention and strife was already
the Hebrew idiom. So De W., B., K., S., H. expressed in chap. xxi. 24. Contention "goeth
(?), and others. .\.] out," VIZ., with the scofTer, when he leaves the
Ver. 7 The rich ruleth over poor men. assembly in which he has given forth his scoffing
Observe bore again the significant interchange utterances (the LXX rightly supply i/( ori'erf^i/oi').
between siii^uhir and plural like that above in And strife and reproach cease,
for the
ver. 3, corresponding with the actual conditions evil example of the scoffer had excited the whole
of human society. 'Thesame relation of depend- assembly to mutual abuse and recrimination
ence comes in play however in like manner be-
('(l'7p has here this active meaning).
twein borrowers and lenders; indebtedness al-


CHAP. XXII. 1-16. 193

Ver. 11 Hi that lovath with a pure position of all children, who are altogether and
heart, vrhosa lips are graoious, the kiag is without exception iv/rtot, infallibly so (comp. 1
his friend.
rhus, witliout duubi correcUy, Kings iii. 7), and must therefore necessarily be
Umbreit, Elster, Hitziq; for tlie passages xiii. removed from them by the diligent employment
4. 24; xiv. 13 present no sufficient analogy for of the "rod of correction" (comp. xiii. 24; xix.
Kwald's interpretation of the last clause, ' be is 18; xxiii. 13, 14). Comp. our proverb "Jugend
tlie king's frienil;" and Bebtheau's conception hat kein Tujend" [Youth hath no virtue].
of the phrase "grace of lips " as a second accusa- [Kamph., from the .absence of an adversative par-
tive object of the verb "loveth " (' he that loveth ticle before clause h, judges it better to take the
purity of heart, and grace on his lips, the king is first clause as conditional: "If fooli.shness be
his friend ") has against it the decided inappro- bound," etc. Here is then the remedy for the
priateuess of the expression -'to love the grace supposed exigency. But this is surely needless,
of his lips " as conveying the idea of " cultivating and vastly weakens the import of clause a, with
a wise eloquence." Furthermore we have to its impressive declaration of an urgent and uni-
compare chiefly xvi. 13 for it is really wise and
; versal need. .\.]
good counsellors who are there as here desig- Ver. lij. One oppresseth the poor only
nated the favorites of the king. -[Few verses in to make him rich ;
(. .,
the oppression which
the Book of Proverbs whose reading is unques- one, perchance some rich landlord or tyrannical
tioned have received more interpretations. In ruler, practises on a poor man, rouses his moral
clausi a "purity of heart" is made the object by energy, and thus by means of his tireless indus-
almost every interpreter, instead of an adverbial try and his productive labor in his vocation,
.adjunct as Z. makes it. The "grace of lips" in brings it to pass, that he works himself out of
clause 6, in addition to Bertheau's construction needy circumstances into actual prosperity. On
(see above), is made a part of the subject ' lo the other hand, according to clause A, all pre-
ichom, or whose is grace of lips," e.tf., by De W., sents which one makes to an indolent rich man,
EwALD, K.; it is made the first part of the predi- prodigal, and therefore abandoned by the bless-
cate "(0 him, or his is grace of lips," e. g , by the ing of God, contribute nothing to stay the waste
E. V. in the margin, by H., N., S., M., W.; of his possessions that has once commenced.
while the text of the E. V. makes it adverbial. What one gives to him is drawn into the vortex
-A] of his prodigality and profligacy, and therefore
Ver. 12. The eyes of Jehovah preserve is subservient, in spite of the contrary intention
knowledge, secure protection to him
i. e., of the giver, only "to want," or to the diminu-
who pos.sesses and evinces true discernment and tion of his possessions (comp. xi. 21). Thus
knowledge (an example, therefore, of the abstr. most of the recent expositors correctly explain,
pro concreto). With clause i, furthermore, the especially Ewald, U.mbreit, Elstek, Hitzio
meaning seems to correspond better which Hit- [De W., K.], while Bertheatj's conception of tha
ziG obtains, when he, perhaps in this instance pissage: "He that oppresseth the poor to lake
for himself, giveth to a rich man (i>iz., himself)
emending wisely, writes nj/'^ instead of H^T: Je-
only to want," approximates to the old incorrect
hovah's eyes observe wickedness. For the verb
"
rendering of the Vulgate, Lutuer, elc. See
in clause b comp. xiii. 6 xxi. 12. The " word^
;
in reply Hitzig on this passage. [H., N., M.,
of the false here denote his proposals or plans, S. follow the E. V. in giving this reflexive mean-
the faithlessness which he devises by himself and ing to the pronoun of clause a, while Wouusw.
discusses with others. [Holden thinks it neces- guardedly expresses a preference for the other
sary to render the "affairs of the transgressor." view; God's providence overrules the rich man's
The necessity is obviated by the above explana- r.ipacity, and turns obsequious liberality toward
tion.] the rich against him whom it would benefit. For
4. Vers. 13-16. Of slothfulneis, wantonness, according to this view it is not the giver, as the
folly and avarice, as furtiier cliief hinderances to E. V. suggests, but the receiver, that shall come
the aitainmeilt of a good name. The slothful to want. Rueetschi comes vigorously to the de-
saith: (There is) a lion without, etc.: i. e.,
fence of the older explanation. The subject is
he has recourse to the most senseless and ludi- then single the rich man seeks to advance him-
:

crous excuses, if in any way he may not be self by oppression of the poor; he gives wrong-
obliged to go out to labor he therefore says,
;
fully to one that has, and God thwarts him. We
e. (f, :i lion has stolen into the city, and may pos-
prefer this elder exposition. -V.]
sibly destroy him in the midst of the tumult and
crowd of the streets. Comp. xv. 19. [See oriti-
cat notes for an explanation of the tense of the
DOCTRINAL, ETHICAL, HOMILETIC AND
main verb.] PRACTICAL.
Ver. 14. Adeep pit is the mouth of the The doctrine of the great worth of a good name
strange woman.
e., her seductive language:
-i.
forms undoubtedly the main theme of the section
CJiup. ii 16; V. 3; vi. 24; vii. 5 sq.; and also before us for all that follows the introductory
;

xxiii. 27, where Ihe harlot herself is described as proposition of ver. 1, which is expressly shaped
a deep ditch. He that is accursed of Jeho- with reference to this theme, may be easily and
vah. The " cursed of Jehovah the exact op- '

without any violence regarded as a statement of

posite of the man "blessed (^^"^3) of Jehovah," the most important means or conditions to the
therefore one visited by the cur33 of an angered attainment and maintenance of a good name.
God. These conditions are given in part negatively, as
Ver. IT). Foolishness is bound in the not consisting in riches (ver. 2, comp. ver. 16),
heart of the child, . <., it belongs to the dis- nor in folseness of heart (ver. 5}, nor in seofSng
13
 :

194 THE PROVERBS OF SOLOMON.

and love of abuse (ver. 10), nor in unrighleous economy 3) in the house of Go 1 4) in the cir-
; ;

dealing (ver. 8, comp. ver. 12), nor in sloth and cumstances of their entrance into this world and
licentiousness (vers. 13, 14). They are also given in the circumstances of their exit out of it 5) :

in part positively, as consisting in a genuine in the great crises of the future. Sacrin :

prudence (ver. 3), in humility aud the fear of That diversity of condition which God hath been
God (ver. 4). in a wise frug.ility and industry pleased to establish among men is perfectly con-
(vers. 7 and 16), in charity toward the poor (ver. sistent with equality the splendid condition of
;

9), iu purity of heart together with that grace of the rich includes nothing that favors their ideas
epeeeh which rests upon it (ver. 11), in a word, of self-preference there is nothing in the low
;

in all the excellent qualities as well as the inward condition of the poor which deprives them of
and outward advantages to which a strict and wise their real dignity or debases their intelligence
training of children is able to aid the man who is formed in the image of God, etc. See Bishop
naturally foolish and ignorant (vers. 6 and lo). Butler's Sermon before the Lord Mayor. R.
Homily on the entire section: On the great worth Hooker (on ver. 3): It is nature which
of a good name, and on the means to its attain- teacheth a wise man in fear to liide himself, but
ment and preservation. Comp. Stocker: Of a grace and faith teach him where. Muffet:
good name 1 ) How it is to be gained (vers. 1-4);
: Although God can save us only by His power, yet
2) wh.at chief hinderances threaten the possession He will not without our own care and endeavor,
of it (vers. 5-16). In similar style, WohLfarth, nor without those means which He hath ordained
Caliper Handb., etc. to that intent and purpose]. Hasius (on ver. 3)
Ver. 1. Melanchthos: With reason dost thou The best hiding from danger and calamity is
say: I need a good conscience for God's sake, under the wings of the Almighty (Ps. xci. 1 sq.).
but a good name for my neighbor's sake. A good J. Lange (on ver. 4)
He who would be ex-
:

name is really a good thing well-pleasing to God, alted to glory, must first suffer himself to be well
and must be esteemed and sought by us, because humbled.
(On ver. 5) :
Tlie
ungodly finds in
God would have the difference between good and the path to hell nothing but thorns and snares,
evil brought to the day by the testimony of pub- and yet he presses on in it A sign of the great- !

lic opinion, so tliat accordingly those who do ness and fearfulness of the ruin of man's sin.
right may be promoted and preserved, the unjust, Vers. 6-13. [South (on ver. 6) A sermon :

on the contr.ary, censured, punished and de- on the education of youth]. Starke (on ver.
stroyed. From such public witness we are to 6) :

The spirits of children are like plastic wax ;

become aware of the existence of a moral law, according as good or evil is impressed upon them
and should reflect, that a holy God and supreme will their chief inclination be a good or evil one.
avenger of all evil lives. We must therefore On ver. 8)
Upon unrighteousness and un-
:

strive after a good name for two reasons 1) be-

: godliness there surely follows a terrible end.
cause God would have us regard the judgments But who believes it? (Ps. Ixxiii. 18, 19). Cba.mer
of upright men (Ecclesiast. vi. 1 sq.) 2) because
; (on ver. 10) :

One sin ever develops itself from
He would also have us serve as a good example another. From mockery comes wrath, from
to others (1 Cor. x. 31 sq.; Phil. iv. 8). wrath comes strife, from strife onecomes toblows,
Starke: If a good name is better than riches, and from blows comes reproach. (On ver. 11 )
A true heart and a pleasing speech are rarely
:

then it is our duty, in case of need, to defend our

innocence (Am. vii. 11; Jolin viii. 49), but no found together, especially at the courts of this
less to rescue the good name of others also (1 world's great ones, where there is only quite t(>o
Sam. XX. 31 sq.). [.\kxot The atmosphere of
: much hypocrisy and unfaithfulness to be found,
a good name surrounding it imparts to real worth hiding behind smootli words.
additional body and breadth. Mtffet: a good Vers. 13-16. J. Lange (on ver. 13): He that
name maketh a man's speeches and actions the loveth his own soul and therefore on acco'unt of
more acceptable; it spreadeth his virtues unto comfort and tenderness will not go forth to carry
his glory, and the stirring up of others; it re- on the Lord's work, will lose and eternally de-
maineth after death it doth good to the children
; stroy his soul, John xii. 25. (On ver. 15)
God's children must in their life have to experi-
:

of him who is well spoken of; and finally is a

means of advancement] ence sharp strokes of afiliction in many foims.
Vers. 2-J. Mei.anchthon (on ver. 2): Know for, still as heretofore spiritually children, folly
that there is a Divine providence, and that not iu many forms remains in their hearts, and the
by chance but by God's ordinance some are rich, sin that yet dwells in them makes itself perceji-
others poor. Therefore it is of moment that both tible by frequent outbreaks. Geier (on ver. li'i):
walk before God according to their state and With mere loving words and flattering specciv
calling, that tlie poor therefore do nut murmur can no child be happily trained; strict and w.se
against God, but humble himself under His hand, correction must be added. (On ver. 16): P>e-
and take comfort in the promises of His word ware of all unrighteous means of becoming ricli

(Matth. V. 3), -that the rich, however, be not through others' injury. Better to have little
presumptuous, and do not set iiis trust on with a good conscience than great treasure wiili
uncertain riches (1 Tim. vi. 17), etc.
TiViingen injustice !
Calwer Handb. (on ver. 16) He that :

Bihle (on the same verse):
If the rich were enriches himself on the poor, one richer than lie
always humble and the poor patient, and both will in turn impoverish him. [Edwards (i^n
alike penitent, pious, loving and peaceable, then ver. 15):
The rod of correction is proper l<i
rich and poor might live happy and content to- drive away no other foolishness than that which
gether. [R. Hai.l:
The rich and the poor is of a moral nature. But how comes wickedness
meet together 1) in tlie participation of a com- lo be so firmly bound, and strongly fixed, in tlie
mon nature; 2) in the process of the same social hearts of children, if it be not there naturally '.']
 ; ; ! ! ! ; ;

CHAP. XXII. 17-29. !95

III ADDITIONS MADE BEFORE HEZEKIAH'S TIME TO THE OLD NUCLEUS OF THE
COLLECTION MADE BY SOLOMON.

Chap. XXII. 17XXIV. 34.

First Supplement :^Vaiious precepts concerning righteousness and practical

-wisdom.

Chap. XXII. 17. XXIV. 22.

a) Introductory admonition to take to heart the words of the wise man.

Chap. XXIL 17-21.

17 Incline thine ear and hear words of the wise,

and apply thine heart to my knowledge
18 For it is pleasant if thou keep them within thee
let them abide together upon thy lips
19 That thy trust may be in Jehovah,
I have taught thee this day, even thee
20 Have not I written to thee excellent words,
with counsels and knowledge,
21 to make known to thee the certainty of the words of truth,
that thou mightest return words of truth to them that send thee T

b) Admonition to justice toward others, especially the poor.

Chap. XXII. 22-29.

22 Rob not the poor because he is poor,

and oppress not the wretched in the gate
23 for Jehovah will conduct their cause,
and spoil the soul of those that spoil them.
24 Have no intercourse with an angry man,
and with a furious man thou shalt not go,
25 lest thou learn his ways
and prepare a snare for thy soul.
26 Be not among them that strike hands,
who become sureties for debts
27 if thou hast nothing to pay
why shall he take thy bed from under thee ?
28 Remove not the ancient landmark
which thy fathers have set.
29 Seest thou a man that is diligent in his business
before kings shall he stand
he shall not stand before mean men.

GRAMMATICAL AND CRITICAL.

Ver. 17. [Observe the interchange of the imperative [371 with the 2d pers. sing, of the Imperf. JTETI- A-]
Ver. 18. [In lin'we have illustrated, as in many other instances, the final disregard of the originally strict applioB
tion of the suffixes to their own person and number: let tfiem abide in its entireness, etc. A.]
Ver. 20. [BoTT. 707, 2, expl,^in8 the masc. adj. D'ty/ty of the K'ri as an example of masculines used in describing
the pre-eminent and striking, but on account of the UV7[ of ver. 19 gives the preference to the K'thibh DIE'StJ'. Sn
Stuart and Mdemsch. A.]
 ;

I3o THE PROVERBS OF SOLOMON.

Ver. 21. [Tri7ii^7, one of the plaral participles, not nncommon in our book, to be taken diatributively, aa appUc
ble to each of all possible cases. Bott. g 702, e. A.] ,

Vers. 22, 2A, 26, 28. [Further examples of the Jussive with the negative adverb 7fc^. instead of a direct prohibition

with the Imperative comp. Lntin, n facias ; Greek, ikri ypa^^i (KuEHNER, g 250, 5, Hadley. 3 723, a) ; as thoui^h in pro-
;

hibitions a st-nse of fitness ur obligation were appealed to rather than an authority asserted. A.] (Ver. 24). HN Ki3
here, in accordance with the later u$\ts loqturuii, is equivalent to nx IT /H : comp. Ps. xxvi. 4.

Ver. 25. [The more compact form ^SxH for ^SxH under the influence of the preceding 12; BoTT. 1059, d. A.]
Ver. 27. [An example of what is called the concrete impersonal in Hebrew is found in Hp'; why should /ie, any ona
do this I BiJTT. i 935, c A.]
Ver. 29. [3i*'n^; BiixicHEa's .f'ierts Ztcitwin or de6t7m, rendered by the German dar/: it is his privilege or preroga-

tive. A.]

the conditional clause, "if thou keep," etc., [so

EXEGETICAL. e.g. De W., N., S., M., Mcffet, etc.~\, we adduce
the absence of a second condiiiotiul particle, or
1. That a new divi.'iioii of the collection begins at least a copula before the Imperf., which in its
with ver. 17, coming from another hand than present position at the beginning of a clause
compiled the preceding main division, appears clearly appears to be a Jussive. Comp. HiTZia
not merely from the expression '-words of wise on this passage.
men," which reminds us of i. 0, but also from the Ver. 19. That thy trust be in Jeho- may
characteristic style of the proverbs which are vah I have taught thee this day, even
found from this point onward to the end of chap, thee ! The perfect represents the work of teach-
xxiv. These no longer consist of verses of two ing as already begun and now in progress, like
clauses constructed according to the antithetic
parallelism, but for the most part of longer sen-
the "I have given," chap. iv. 2. n^K ^X, etianx
te, inquam. Germ, ja dich ! yea, thee even thee !

tences, which as a general rule comprise two

!

The expression brings out strongly the idea that

verses, sometimes, however, three (e. g. xxiii.
the present teaching is designed for the student
1-3, 6-8), or even five (thus xxxii. 31-35; xxiv.
of wisdom who is here addressed, for him and
30-34). By the side of the isolated proverbs
for no one else (Mercer, Geier, J. H. Michaelis,
containing an antithesis of two members, such as
EwALU, De W., Beethe.vu, etc.). There is no
are liere and there interspersed (e. g. xxii. 28
occasion for U.mbreit'3 interrogative conception
xxiii. 9, 12, 19, 22; xxiv. 8 sq., 23 sq.), there
of the words: "but thou?": i. e. dost thou
are found in addition several verses constructed
also attend to my teaching ? and the same is
of three clauses (xxii. 29; xxiii. 5, 7, 31, 3.5;
true of Hitzig's attempted emendation, accord-
xxiv. 12, 31). There is prevalent everywhere
the minutely hortatory or in turn admonitory ing to which we should read nnx f|X, " this
style, rather than that which is descriptive and also, the very same." The first member, more-
announces facts. The 7X which serves to intro- over, gives not so much the substance as the
object of the teaching, and that as consisting in
duce the utterance of warnings is found not less
the development of a firm trust in God, or in the
than seoenteen times within the two and a half
increase and establishment of faith (comp. Luke
chapters before us, while in the twelve chapters
xvii. 5).
of the preceding main division it occurred but
twice (chap. xx. 13 and 22). Many linguistic Ver. 20. Have I not written (Z., "behold.
peculiarities in the section appear, moreover, to
1 write) to thee excellent avoids ? (The K'ri
indicate a later period whether it be the earliest
; D'ty'/ty from 10" 1^). which is equivalent
'
to TJJ.
. . T T ' -
T
period after the exile, as Hitzig pi-oposes, may "a great man, a nobleman" (comp. Keil on
indeed be the more doubtful and uncertain, since 2 Sam. xxiii. 8), describes the words as of the
many peculiarities of the section, especially the highest, noblest worth, of pre-eminent value, as
expression, "words of the wise" (in xxii. 17), verba eximia s. principalia (comp. the similar term
lilte the prevailing admonitory tone of the dis-
in viii. 6). So, and doubtless correctly, Zieglek,
course, seem to favor the assumption of De- EwALD, Elster, etc. Comp. the early rendering,
LITZSCH, that its author is identical with that of Tptafisyiara, of the Vers. Veneta. [K. renders
the introductory main division, chap, i.-ix. "expressive, or significant," bedeulsam']. Others
Comp. Introduction, 12, p. 29. interpret the K'ri differently, e. g. HiTzio: be-
2. Vers. 17-21. The introductory admonition quests, Vermiichlnisse (in accordance with the
to give heed to tlie word.s of the wise.
Ver. 18. For it is pleasant if thou keep Rabbinic XJ'^Td, depositariua); the Vulg. and some
them within thee. Tliem, ciz., '-the words of the older expositors, " three-fold, i. e. several
'

of the wise," for only to the.se can the suffix re- times, in various ways" (so Luther): or even
late, and not to " my knowledge;" so that ac- "in three forms," so that the reference will bo
cordingly this proposition in ver. 18 a, beginning to the Law, the Prophets, and the Hagiograplia.
with "for," serves to justify only the first half as the three chief constituents of the divine
and not the whole of ver. 17. With 18 b: let word, or again, to the three books of Solomon,
them abide together upon thy lips, the ad- etc. The K'thibh is explained ordinarily, by
monitory discourse proceeds, and in the first
supplying an omitted 7lDri, in the sense of "be-
instance attaches itself to the substance of 17 b
(comp. V. 2). Against the common construction, fore, formerly:" thus U.mbreit, e. g.; "have 1
not formerly written to thee?" (In a similar
which regards the verb U3" as a continuation of way Bertheau). Bift the ellipsis of a "yester-
 ; ;

CHAP. XXII. 17-29. 197

day" before this DltyStywould be without any thou sbalt not go, lit., "go not along with
linguistic analogy and in a section which in-
;
him." And prepare a snare for thy soul;
VIZ., the passion that would become a snare, a
troduces subsequent admonitions a reminder of
teachings formerly given seems little appropri-

fatal net for thee (comp. xx. 25). With the warn-
ing against suretyship iti vers. 26, 27, comp. vi.
iite. For this reason the K'ri in the sense above
1-4; xi. 15; xvii, 18: xx. 16.
given is unquestionably to be preferred [S.
Ver. 28. Warning against the violent removal
and M. prefer the .adverbial rendering; the ma-
of boundaries comp. the prohibitions of the
jority of the English commentators with the
;

E. V. the substantive. A.] With counsels Law; Dent. xix. 14; xxvii. 17; and also Job
xxiv. 2 ; Hos. v. 10; and below, I'rov. xxiii.
and kno^yledge, so far forth, viz., as these are
10, 11.
contained in the " princely words."
Ver. 29. Seest thou a man diligent in
Ver. 21. To make known
to thee the cer-
tainty of the wrords of truth. "Correct- business. The verb, a Perf Kal, is conditional
ness, verity," .as e. g. in the Targ. on Jer. xxii. "if thou seest;" comp. vi. 22. Tn:3, apt, ac-
13, 15; Sara. Gen. xv. 6 (where it is made equi- tive,
expert (Luther, indelich). Before kings
valent to piy, "righteousness"). Comp. the shall he stand (Z. " may he set him.seU'"), viz.
to serve them, to receive their commands, comp.
Chaldee NOD'-'p in the Targ. on our passage.
1 Sam. xvi. 21, 22 He shall not stand be-
That thou mightest be able to return fore mean men. Lit., "men in the dark."
\7oids of truth to them that send thee. homines obscuri, ignobilcs (Vulg.). The antithesis
'Words, truth," a sort of apposition, describing
to the "kings" is naturally an idea of a some-
the discourse to be conveyed as consisting of what general and comprehensive kind, describing
words which are " as it were themselves the those who belong to the low multitude, the ple-
truth" (Umbeeit, Elster). The expression is beians. To generalize the idea of "king" in
like the " words consolations, i. e. consoling
like manner, as if it here expressed something

words," in Zech. i. 13. The "senders" (comp. like "noble, rich," is therefore unnecessary (in
X. 26) are here naturally the parents, who have [Lord
opposition to Hitziq on this passage).
sent their son to the teacher of wisdom, that he
Bacon says: Of all the qualities which kings
may bring back thence to them real culture of especially look to and require in the choice of
spirit and heart; or again, that "he may know
their servants, that of despatch and energy in the
how to bring home to tliem in all things true and
not false or erroneous report " (Hitziu). [Hol- transactions of business is the most acceptable,
etc., etc. There is no other virtue which does not
DEN unnecessarily makes the suffix of the parti- present some shadow of offence to the minds of
ciple represent an indirect object; "them that Expedition in the execution of their
kings.
send unto thee." For the construction " words commands is the only one which contains nothing
truth " see Green, | 2-33, 2. A.] that is not acceptable (De Augmentis Scientiarum,
3. Vers. 22-29. Admonition to justice toward
Lib. VIII.)].
others, especially the poor and distressed. Rob
not the poor because he is poor. 7T is the
AND
DOCTRINAL, ETHICAL, HOMILETIC
depressed, the straitened, he who is deprived of
PRACTICAL.
help for judicial contests and other cases of
want, and who therefore needs tiie protection of There are only two main ideas with the pre-
the more powerful and the more prosperous. sentation of which this section is concerned;
And oppress not the poor in the gate, :'.
e. these, however, are thoughts of no slight weight
in the place where courts are held; comp Job and significance. That true wisdom, which is
V. 4 ;xxxi. 21; Ps. cxxvii. 5. [Comp. Thom- indeed one with firm confidence in God, is to be
son's Ijand and B
lok, I. 31; and other works secured and maintained above all things else, the
illustrative of Oriental usages, p'issnn. A.] introductory admonition (vers. 17-21) brings out
Ver. 23. For Jehovah will conduct their with earnest emphasis. And that such wisdom
cause. The emphatic announcement of the as this should manifest itself in a demeanor to-
reason for the warning in the preceding ver. ward one's fellow-men just and kind in all direc-
comp. xxiii. 11. With respect to the just pun- tions,
to impress this is the single aim and end
ishment threatened in clause b, comp. Matt. of the hortatory and admonitory addresses that
xviii. 32 sq. [God is not merely a formidable follow in vers. 22-29.
For not merely the warn-
because an ali-jtist and almighty advocate, ap- ings against the unrighteous plundering of one's
pearing before the unjust tribunal, in behalf of neighbors (vers. 22, 23), again.st passion and a
the wronged; He is not merely a judge sitting ruinous familiarity with the passionate, and
in a higher court of appeal He is the executor of
; against a wicked removal of boundaries, have
theuniversallawsof justice to which the judges as this end in view,
but also the cautions against
well as the arraigned of earth are alike amenable. suretyship, which are apparently brought for-
When Jehovah "cheats or spoils" it is in vindi- ward merely as prudential suggestions (vers. 26,
cation and not in violation of eternal justice and 27), and against the wasting of executive talents
right. FuERST makes the "life" an adverbial and skill in the service of insignificant masters
modification, and not the object, so that it ex- (ver. 29), fall under the same generalization, so
presses the extent of his work, "even to the far forth as both kinds of unwise conduct point
life." A.] to an intentional hiding of the talent received
Vers. 24, 25. Warning against intercourse with from the Lord, and to an inclination to the tow
men of violent temper, like xxvi. 21 xxix. 22; ; and the common, which is as wilful as it is un-
comp. James i. 20. And with a furious man profitable and contemptible. He who through

; :

198 IK'S PROVERBS OF SOLOMON.

inconsiderate suretyship for unworthy men de- true culture of their own and succeeding times'.
prives himself of the means of a free and vigo- [A. Fuller (vers. 17, 18) If we study th
:

rous eificiency in life, puts his light under a Scriptures as Christians, the more familiar we
bushel quite as really, and with no less guilt than are with them, the more we shall feel their im-
he who fritters away his strength in a narrow portance but if otherwise, our familiarity with
;

and obscure sphere of labor, rather than by the word will be like that of soldiers and doctors
earnest striving for an influential station seeks with death
it will wear away all sense of its

(0 make the results of his activity the common importance from our minds. Trapp (ver. 19)
property of many. Comp. Matth. v. 14-16 Only a Divine word can beget a Divine faith.]
XXV. 24; John iii. 20, 21 vii. 4. ; Vers. 12-29. Stabke (on vers. 22, 23) : If the

These two main truths, the praise of wisdom Lord efficiently sympathizes with those who are
as the source of all real confidence in God, and in outward poverty, still more does He do this
the subsequent admonition to righteousness in for the spiritually poor, who are of broken heart
many particulars, meet in the idea of Faith, or and tremble at His word (Is. Ixvi. 2). [Arnot
obedient consecration to the invisible holy God, (on vers. 22, 23) There is a causal connection
:

as the sum of all true wisdom (ver. 19). Put in and not merely a coincidence between the spread
form as the leading thought in a homiletic discus- of God's word and the security of men's rights
sion, thisfundamental idea would be expressed in a land. As worship rises to heaven, justice
in some such way as this On faith in God as the
: radiates on earth. If faith go foremost, charity
ground of all righteousness and the end of all will follow. Lawson (ver. 22) For magistrates
:

wisdom ;
or. Faith (confidence in God) as the to be guilty of the crime of oppression, is a per-
basis and end of all wisdom. Stocker (regard- version of an institution of God into an engine of
inc the whole as a direct continuation of vers.
abominable wickedness. (On ver. 23\: The un-
just spoiler has the mercy of God against him as
1-16) : Admonition to seek after a good name.
Starke: Admonition to obedience to the true well as His justice. Trapp (on ver. 23) A poor.

wisdom (17-21), to right treatment of the poor man's livelihood is his life. God, therefore, who
(22, 2-3), to the avoidance of intercourse with bad loves to pay oppressors home in their own coin,
men (24-27), and to a scrupulous regard for will have life for life. Lord Bacon (on ver. 24):
boundaries (28, 29). It is of the first importance for the peace and se-
Ver. 17-21. Zeltner: All the world's plea- curity of life to have no dealings with passional'^
sure is to be accounted nothing in comparison men, or such as easily engage in disputes and
with the true, sweet pleasure wliich comes from quarrels: for they will perpetually involve us in
the word of God. This they know who have .strife and faction, so that we shall be compelled

tasted the sweetness of this word (Heb. vi. 5). either to break off our friendship, or disregard
J. L.^NGE Where the good will to obey is want-
: our own safety. Bridges (on vers. 26, 27) In :

ing, there all teaching and preaching are vain. I

"devising liberal things" we must combine
This is the reason why so many hundred sermons scrupulous regard to justice and truth. Else our

[

are heard by the majority without profit. He charity will prove the scandal, instead of the
who is heartily and willingly obedient to Christ glory, of our profession.] Melanchthon (on
finds in this no burden in Christ's obedience
;
ver. 28) : The injunction (that boundaries are
consists rather the highest joy. R. Floret (on not to be removed) may by a simple allegory be
vera. 17-19; see Flirtenstimmm an die Gemeinde expanded to this prohibition; that laws in gene-
im ffause des Berrn, II., Leips., 1849): In the ral that are venerable from their age are not to
training of your children let your hope be di- be altered, except in case of the most pressing
rected to the Lord for 1 the word of the Lord
; )
and obvious need. Vo.\ Gerlach (On ver. 29):
gives the right direction 2) His service gives the
;
Peculiar facility and ability God will bring into
right strength 3) His grace gives the right power
;
an appropriate sphere of action. [Trapp: A
besides. Th. Heroang (Reformationspredigt) on diligent man shall not long sit in a low place.
vers. 17-19; (see Snnntagsfeier, 1861, p. 3.57): Or if he do all the days of his life, yet if his dili-
What a blessed duty is it to hold in honor the gence proceed out of conscience, " he shall stand
memory of such men as have deserved well in the before the King" of kings when he dies.]

e) Warning against greediness, intemperance, impurity, etc.

Chap. XXIIL

1 When thou sittest to eat vpith a ruler,

consider well him who
before thee, is

2 antl thou wilt put a knife to thy throat

if thou art a gluttonous man.
3 Crave not his dainties,
for it is dyceitful food.
 ; ;

CHAP. XXIII. 1-36. "9

4 Labor not to be rich ;

cease from (this) thine own wisdom.

5 Wilt tbou look eagerly after it and it is no longer there ?

for assuredly it maketh itself wings,

as an eagle that flieth toward the heavens.
6 Eat not the bread of him that hath an evil eye,
and crave not his dainties.
7 For as he thinketh in his heart, so is he
"eat and drink " saith he to thee,
but his heart is not with thee.
8 Thy morsel which thou hast eaten, wilt thou cast up,
and wilt have lost thy pleasant words.
9 Speak not in the ears of a fool,
for he would despise the wisdom of thy words.
10 Remove not old landmarks,
and into the field of the fatherless enter thou not.
11 For their avenger is a mighty one;
He will maintain their cause with thee.
12 Apply thine heart to instruction,
and thine ears to words of knowledge.
1'? Withhold not correction from the child
thou beatest him with the rod he shall not
for if die.
14 Thou beatest him with the rod,
and his soul thou deliverest from hell.
15 My son, if thine heart be made wise,
my heart will rejoice, even mine ;

16 And my reins will exalt,

when thy lips speak right things.
17 Let not thine heart press on eagerly after sinners,
but after the fear of Jehovah all the day;
18 for if the end come
then thy hope shall not be destroyed.
19 Hear thou, my son, and be wise,
and incline thine heart in a right way.
20 Be not among winebibbers,
who devour much flesh.
21 For the drunkard and the glutton shall come to want,
and the sleep of sloth clotheth in rags.
22 Hearken to thy father that hath begotten thee,
and despise not thy mother when she is old.
23 Buy the truth and sell it not,
wisdom, and discipline and understanding.
24 The father of a righteous man rejoiceth greatly ;

he that begetteth a wise man hath joy in him.

25 Let thy father and thy mother be glad,
and her that bare thee exult.
26 My son, give me thine heart,
and let thine eyes delight in my ways.
27 For a harlot is a deep ditch,
and the strange woman a narrow pit.
28 Yea, she lieth in wait like a robber,
and the among men doth she multiply.
false
29 Who hath woe? who hath grief?

who hath contentions, who trouble, who wounds without causey
who hath redness of eyes ?
30 They that tarry long at the wine,
who come to seek mixed wine.
 ! ;
^uo THE PROVERBS OF SOLOMON.

31 Look not on the wine, when it is red,

when it spaikleth in the cup,
when glideth smoothly
it

82 At a serpent,
last it biteth like
and stingeth like an adder.
33 Thine eyes shall see strange things,
and thine heart shall utter perverse things
34 and thou shalt be as one that (is) in the midst of the sea,
as one that lieth on the top of a mast.
35 " They have stricken me I have not felt it

they have smitten me I have not known it
when I awake I will seek it yet again."

GRAMMATICAL AND CRITICAL.

Ver. 1.
[We hare in VS, as in j*'}, ver. 24, examples of the "spurious" ''j,* verba, or mixed 'J?
and ^j;. The present
rpsult is that we have here in ver. 1. and in the KVi in ver. 24, forms upparently of the Inf. constr., where the idiom of the
languiiso requires an Inf. abs. See GaEtN, ^ 158, 2, a; biiTT., gg 9SS, 4, u ; 1141 1143, 1, 2, e(c. The JOjI 8 followed by a ;

Perf. consec. to express the idea of the '^Fiens debitum," what ought always to be, and so may confidently be expressed afl

u finished result. Bott., g ySl, B. y A.]

Ver. 4. The punctuation Tiyj^ri/ is unquestionably correct (see Exegetical notes); to alter it to Tl^ynS (LXX,
Tar?.. HitztgV as though the admonition were against laboring for the favor ot Che rich man, is unnecessary.
Wr. o. We render according to the K'ri ^'^*\ whicli is certainly to be preierreil to the unmeaning K'thtbh ^'I'l
(for which many conjecture ^Ij^lt "as eagles and birds of the heavens"). [Bott., 1132, 3, very confidently proposes

n^*'l, making the verb a Jussive. A]

Ver. 7.
[For the form 7OX comp. critical notes on xxii. 7, 8. A.]
The verb {IVl^) pointed and accented as here can be nothing but 3d pers. Perf. Kal , equivalent to the Chald. "1^*1?,

C(yjitariU mfidita'us est : an 1 this meaning of the expression gives a general sense so appropriate that we ought clearly to
nliide i<y it i;.wilU Aben Kzr\. Umbreit, BtftTHCAU. Elst^r, etc. [so ihe E. V., N.. S., M., W., De W., FderstJ, although no
support cao be fouud for it any where in the Old Testament. The LXX rendered 1^'^ " hair" [so he eats and drinks, a^

if any one should swallow a hair]; the Chald., '^)^^, "fool;" Scoultens, '^);^, shuddering; Ewald and Hitzio, "y^Z^

divided ("as one who is divided in his sonl ") [Holden and others, "as he is vile"]; but these are all unnecessary attempts
at emendation.
Ver. 10. [In '"itV BoTT., g 821, Decl. II., and n. o, maintains that we have a sing, constr. from the original form 'Ht?,
- T
and not a plur. coiut. collateral to HH^, as most of the grammars and lexicons hold. He compares '"^J*
and

Ver. 12. [nX-^n.

T
a poetical form, a lengthened Imper. pres. Comp. 7\^1 in xxiv.
"
14. A.]
T :

Ver. 15. [The supplementary *JXT couforms to the case of the preceding suffix of the same person, which ia of course

a genitive. BiJTT., g855, 3. A.]

Ver. 19. ')t^Si is here a real Piel with a factitive meaning, unlike its use in iv. 14.

Ver. 22. [Tlie demoustrative HI usuJ, as it is occasionally in poetry and prophecy, not instead of a relative, but as the

ernph-itic antecedent of an omitted relative. BiixT., g^ 896, d; R97, E. A.]

Ver. 25. [liisteiidji-lirig tlieveibsas simple Im perf.. to be rendered by the future, they may perhaps be made
nf r
m Te e,\[)rt-.ssive if e.ximpl'-s of the "con*nlt.ttive" use of the Judsive: "let thy father and thy mother," etc. Tlie
made
Ji. V. is thy fiirher and tliy nmlher sh.ill," ffc. A.]
Ver. 2tj.
Instead ot the K'thibU, nji"in ( =ny VIH), "let them delight in my words" (comp. xvi. 7), the K'ri, with
T .' T . :

. :
'

all the old versions, call-s unaeccssarily tor nj"l-^n, "let them preserve or keep," etc.

Ver. 32. [2/19' BiiTT would explain as shorteuol from tV'lD'' aud not from ^'''^3'. See 1013, ex. A.]
Ver. 33. f^XT, a masc. form agreeing with a fem. subject, as the fem. nyXTH would have seemed perhaps to agree
withjint. SeeiiiTT., j!936, A. a. A.]

watched by them on occasion of their banquets,

and possibly recognized as immoderate, as intem-
EXEGETICAL. perate, as an epicure, etc. Comp. the Arabic
l.Vers. 1-8. Warnings against courting tlie fa- proverb: He that eats the Sultan's soup burns
vor of the powerful, against grefd, and against iiis lips, though it be not till afterward (Meid.,

intercourse with the envious. The first of these II., 741); or this other: With kings one seats
w.arnings, vers. 1-3. stAnds very plainly in im- liiniself at the table for the sake of honor, and
mediate connection with the last verse of tlie pre- not of surfeiting (Thaal Si/nl., p. 31): see Ho-
ceding chapter. The counsel that one's powers race also, Ar.i J'oel., 434 sq ami Ecclesiast. ix.

,

be employed in the service of kings is followed 13, 14; xxxi. l'J-14. Consider vrell him
hy a warning against the dangers of a too confi- who is before thee, viz., that he is not one of
dential intercourse with powerful and honorable thine equals, but one much mightier and loftier
men, especially against the danger of being (so LUTIIEK, UmBREIT, IIlTZlG [Kamph., N., .M.]
 ,

CHAP. XXIII. 1-35. 201

ttc Others. Consider well ic^aMs before thee, eagle that flieth tow^ards the heavens (see
<'.
the food lliat is set beforethee (LXX, Vulg ,
e., Critical notesj.
EwALn, Bertiie.\u [E V, H, S, Wokdsw.J Vers, ti-8 Eat not the bread of him that
etc. Both explanations are possible the first , hath an evil eye. the jealous tbe man of an ,

Beems more consistent with (lie connection. evil eye is the opposite of the man with the good

Ver 2. Thou wilt put a knife to thy eye," to him who is of a " kindly look," (comp.
throat Lit "and thou hast put
, (or whicti
'

xxii. 9, Deui. XV 9; Matth vi. 2:!j
reason Hitzig thinks it necessary to put this en- Ver 7 For as he thinketh in his heart
tire verse after verse 3, and to regard it as a con so is he See Critical notes
tinuatioD of the reference made in 3, A, to the Ver 8 Thy morsel which thou hast eat-
danger of eating with great men But no ancient en thou Shalt cast up and iliis under the
MS, or version exhibits any other order of the constraint of the "evil eye' exciting vexation
verses than the usual one, and besides this gives and disgust, under the feeling of bitterness which {

xinqiiestionably a good logical progress in the the envy and will of ihine entertainer will ex- M
thought It IS grammatically unjusiifiable tore cite thee, and from the percpption of the fruit- m
gard the verb as Imperative LXX Vulg., Lu lessness of thy friendly words which were in-
(

THER [E V,f<c.]. --And put a knife to thy tended to g.ain the false heart of ihis man
throat ") [But Bott. justifies a rendering sub 2 Vers. 9-11. Warning against intercourse
Btanlially the same (see Critical note) by saying wiib fools, and against violen^'e With ver 9 .

"Although the legislator and teacher prescribes comp IX 8 into the field of the And
onlyforthe future, j'et the hearer and reader fatherless press thou not lit -comenoi inio
(and their point of view must be taken) cannot them." f. in the way of nmoving boundaries !

regard the thing prescribed as merely future or other acts of violence.

Hacikett (Scripture |

Something that is in general terms enjoined he Illustrationn) and other travellers in the East call
must, as soon as he becomes cognizant of it, attention to the simplicity of these landmarks,
not merely do in the future, but in case of need .a single stone or small heap of stones, and the
immediately, etc. This Fiens dcbilum remains ease with which an aggressor could encroach
then indeterminate in time As between the without detection
'
.V ].
two resulting ideas -Thou hast virtually de
: Ver 11 For thfir avcnyrr is a strong one, i. f.
stroyed thyself if thou art a self-indulgent man, ./ehovah, who appears as the vindicator of out-^
'

and " Thou must at all hazards subdue llune

raged innocence (as 7Ni, Job xix 2.5, Jer I.
appetite'' we prefer the latter, with K N., W

, ,

M H against S
, . A ] If thou art a glut 34, etc.), when human deliverers and protectors
tonous man, lit. a master or owner of desire, are wanting to it. (For illustration of human
not precisely one ruled by appetite (Umbreit), " redeemers comp. Ruth iii 12). Withieom- '

but a man cherishing and maintaining strong de pare xxii. 23 also Ps. Ixviii. 6: Mai. iii. 5, etc. .

sires; comp " Master of dreams, 3. Vers 12 18 Admonition to the strict train-
Gen xxxvii '

19 ing of children, and to the striving after true

Ver. 3 Crave not his dainties (comp 6. i
wisdom and ilie fear of God Apply thine
XXIV 1). for It is deceitful food lit, "bread
.
heart to correction phrase " to ap- For this
,

of lies" (comp. xx 17).

ply the heart- to incline the heart," comp. Ps. xc.
e. a deceptive meal,i

12, 6; for the "words of knowledge." chap i. 2.

which in reality has another object than that
which it seems to have. Ver 12 can hardly be regarded as an intro
Vers. 4, 5 Labor not to be rich Since duetion to all that follows as far as chap xxiv.
what follows plainly emphasizes the fugitive and 2 (in opposition to Bertiie.w), rather does the
parishable nature of riches in itself the senti general exhortation contained in it. to the recep-
ment as a whole doubtless aims to deter from tion of a discipline ot tlie understanding, pre-
striving after wealth, or from covetousness pare the way only for what immediately follows,
Csase fromltliis) thine \visdom, viz own perhaps as far as ver 10. or M
from that which has reference to tlie acquisition Ver 13 Comp iii 27. xix 18. xxn 1-5.
aiifl preservation of riches Wilt thou
look Ver 14 And his soul thou deliverest
eagerly (lit "let thine eyes fly ") after it .a from hell i f so far forth as correction leads
.

we render in accordance with the IC ri, which in to life, and is even itself life, comp iv 13; xv.
spite of the fact that a Hiphi! of this verb does 24; also vii. 27 sq ix 18 ,

not occur elsewhere, is to be preferred to the Ver I'j. 16 My son if thine heart be-
unintelligible K'thibh, and we do not need cometb wise, > e . if it as the result of whole
(with Hitziq) to substitute the rendering some discipline shall have become wi.se My
"if thou faintest, if thou art weary" (from heart will lejoice even mine
lierefore not i

thine merely For the repetiiiou of the sufiBx

'yy "to be feeble or powerless;" comp which expresses tlie genitive relation, by the ca~
.ler IV 31. .Tudg. iv 21) And
it is no sm compare. 1 Kings xxi. 1 9; 2 Sam
rectus,
longer there, has disappeare.l, is suddenly XVII. 6, xix 1 and also chap x.:ii 19 above.
.

gone' l^omp. the same expression. Job vii 9.

The "reins " in 16. a, are pbainly only an inter-
also Gen v Jl. For assuredly it maketh changeable expression for "heart (Ps. xvi. 7; '

itself wings precisely "it will make itself xvii. 3), and the "right speaking of the lips"
wings;" comp 2 Sam xv 1, 1 Kings i. 5. also IS the necessary eS'ect or the outward sign of
the Latin plirase a?a.s!6i/Cfrc(SiL It,\i.
16,351) having become wise
and our proverbial expression to make one
'
Ver 17 Let not thine heart press on
find his legs," or again " Fimse krierjen und d,won eagerly after sinners, but after the fear of
pegcn " [to get feet and fly aw-iy] As an Jehovah all the day Thus Scuellino, U.m-
 j ;

'Ml THE PROVERBS OF SOLOMON.

8REIT, HiTZiG, [K,] correctly render, while the view [The author
is perhaps too summary in

greater number, t'ollowing the LXX, Vulg., elc. his wayof dismissing an interpretation, which
of the verb N3p; to the first has the support of Hebraists and expositors like
restrict the effect
Gesen., Fuebst, De W , N. ; and yet we concur
member, ami second supply the Imper
lor the
in his view, which is best supported by scriptu-
of the substaniive verb. For the general idea
ral parallels, and is that favored by the LXX,
moreover comp iii 31 xxiv. i. 19.
; [Holden Vulg., Luther, E. V., H., S M Wobdsw.,
, , elc.
gives a qualifieil endorsement to the interpreta- -A.]
tion which our author adopts (N M., S. follow
; ,
Ver 21 And the sleep of sloth clotheth
the E V) in the line of the LXX rendering. in lags The noun nOU, sleep," which occurs
RirEETSCHi supports the view which makes the one
only here, according to the context describes the
expressed verb common to the two clauses, the
indolence and drowsiness into which the drunk-
shades of meaning varying as a person is the ob-
ard and glutton sinks in consequence of his ex-
ject in the former, a thing in the latter clause ;

cesses, and the necessary result of which is

in the former case the idea is very nearly that
poverty.
of " envy,"' in the latter *'to be zealous for." A
Ver 22 Hearken to thy father that hath
more delicate point discussed by R is the pecu
liarily of the compound connective DN '^, in

begotten thee, and for that reason deserves
obedience, as does the mother also, to whom, ac-
ver 17 and again in ver 18. In the former it is cording to clause A, it is becoming to Jiearken in
hardly more than the simple adversative "but" the time of her old age.
(see EwALD, Lehrb. 343, 4); in the latter (see Ver 23 Buy truth and sell it not. The
Z's. view below), it must be virtually a causal buying "
of the truth consists in the acquisition
"for," or by conjectural emendation tX "3. ^ of it with labor, exertion and sacrifice (comp.
' for then," (as above, p. 157). A.]. iv 5, 7. xvi. IB; Matt. xiii. 44, 4(5) The "sell-
Ver. 18. For if the end come So Umbreit, ing of it would consist in its gross disparage-
'

Bertheaii, El^teii correctly render, for the con- ment, and its sacrifice for the sake of sensual
nective is here not " rather " or ' but rather " as enjoyment, or any unsubstantial seeming trea-
sure [*- Give up everything for truth," says
in ver. 17, but '3 is a causal (comp. xxiv. 20),
Dr Chalmers, "and let no bribery of any sort
and DN supplies a condition, as in the similar
induce me to surrender it.'
passage xxiv. 14 The " end " is not specifically Ver 24 The father of a righteous man
the liour of death (Umbreit) but the terminus rejoiceth greatly. The K ri is unquestionably
which is necessarily reached in all human rela- to be preferred to the K'lhibh, while in clause b
tions (Elster), the hour of judicial decision, we ought probably to give the preference rather
when (iod fulfils the hopes of the pious but visits to the K'lhibh, we render therefore literally,
the ungodly with righteous penalties. So far " the begetter of a wise man and he shall re-
forth as this decisive end is ordinarily reached
not (ill the future life, there is undoubtedly a hint
joice in himself."
With respect to the sentiment
of this verse and the one following comp. x. 1
of the hope of immortality and of a future retri- XV 20 xxvii. 11.
;

bution involved in this passage, as in xi. 7; 5. Vers. 26-28. Warning against licentious-
xiv. 32 ness, introduced by a summons to a loving con-
4. Vers. 10-25 Warning against intemperance secration to wisdom. My
son, give me thine
and extravagance, and counsel to an obedient heart. The speaker is evidently wisdom per-
endeavor after truth.
Hear thou, my son, sonified, who appears here as in chap. vii. 4, 5,
and be wise The pronoun is added to in opposition to a treacherous harlot, and ad-
strengthen the appeal in the Imper. " hear " for monishes to a firm adherence to her " ways," >. e.
the s;ike of the contrast with the disobedient in to the principles and rules of life which are
vers 20 sq
And incline thine heart in a prescribed by wisdom,
right 'way, lit " and let thine heart go straight Ver. 27. With a compare xxii. 14 a.- And
forward in the way " (i. e,, in the ' way of un- the strange woman a narrow pit there- ;

derstanding chap. IX, 6). Comp. Job xxxi. 7.

'

fore, those that have been ensnared by her arti-

Ver. 20. Whodevour much fleshi This fices and brought to ruin, she releases again
conception of the Hebrew phrase is the simplest with as much difficulty as a narrow and deep
and best supported by the authority of all the well (possibly of a conical, or. the reverse, a
old translators. We are to think of gluttons who funnel shape) permits one who has fallen into it
at their carousals with much wine consume also to escape.
much flesh. Comp. vii. 14 ; ix 2 ; and for the Ver 28. "yea, like a robber doth she lie

association of 7711 " waster, consumer," with in wait. 'l"in is used only here to describe a
ttlb, " drunkard," comp. also Dent, xxi 20, as robber. Comp where a wanton har-
Jer. iii. 2,
lot is compared to an " Arab of the desert"
well as the expression of the New Testament,
0ajw; "' oh'mroT?/;, Matth. xi. 19, which seems to lurking about the roads And the false
be a free rendering of this fixed formula. It is among men doth she multiply; e. by her i.

seductive arts she allures many to unfail hfulness,

arbitrary and contrary to the meaning of 771' especially when it is married men among whom
as established in the usage of the language, she practises her impurities. Umbreit unneces-
when EwALD and Umbreit refer it to licentious sarily renders: she draweth to herself faithless
voluptuaries, who "dishonor or destroy their ones (i. e. adulterers) ;

besides, the verb here
own body." Of the later commentators Beb- used could hardly express this idea. But it is
iiiEAC, Elsteb, IIitzig have taken the right likewise inappropriate, with Ewald, Beutheau,

CHAP. XXin. 1-35. 203

Elsteb, understand by the "faithless"

etc., to bling of certain objects, their inversion, their
not 90 much etc., as rather robbers
adulterers, tremulous or swaying motion, etc. (thus, cor-
and murderers. No sufficient support from the rectly, RosENM., EwALD, Hitzig). With clause
language can be adduced for Hitzlg's conception b compare xv. 28. [While the I>v>nk of Proverbs
of Dnjl3 as equivalent to the abstract mJH3 emphasizes the connection of drunkenness and
licentiousness as kindred, and often contempora-
"perfidy, faithlessness."
neous or successive vices (see especially chap,
6. Vers. 29-35. Warning against the vice of
vii.), still the rendering suggested by xxii. 14,
intemperance, by means of a vivid picture of
Who
bath vroe ? Who and preferred by the E. V., De W., N., M., H.,
its ruinous results.
S., etc., is rendered less probable by the paral-
hath grief? Lit., "to whom is ah? to whom
lelism, which in Hebrew is not to be lightly dis-
alasV" The interjection 'UX, an expansion of
regarded. A.]
'IK isfound only here. Among the subsequent Ver. 34. And shalt be as one who (is) in
terms, the "trouble" is strictly anxious care, the midst of the sea, i. e. probably not one
complaint; " wounds without cause " are wounds who is out in (he midst of the high sea (so Um-
received in causeless or wholly unprofitable dis- breit, Bebtheau, etc.). but one who is in the
putes, wounds and stripes such as come of the depths of the sea (Jonah ii. 4), and therefore
brawls of drunken men; finally the dark "red- one who is as unconscious, with the spirit as
ness of the eyes " is the revolting effect of exces- completely removed from ail previous surround-
sive use of wine as it shows itself in the face, ings, as a drowned man lying upon the deep
according to Gen. xlix 12. sea-bottom (Hitzig). [Kamph., H., N., S., M.
Ver. 31). They
that tarry long at the take the other view, which has this to commend
ivine (camp. 11), wtio come to seek
Isa v. it,that it refers to more common experiences,
mixed wine. There is hardly need of our and experiences of living men, and harmonizes
supposing (in accordance with Bertheau's view) better with the second p:irt of the desci'iption.
an actual entrance into a proper wine store or A.] As one that sleepeth on the top of a
cellar (Song Sol. ii. 4),
-but rather a concourse
mast, a lively image nf tlie condition of the
of several at the house of some one (comp. Job drunken man, reeling, stiiggeriiig hither and
i. 4), to drink there strong spiced wine or mixed thither, rising and falling, as it were, and so
liquor (ix. 5).
exposed to imminent perils to his life. 73n
Ver. 31. When it sparkleth in the cup
(lit., " givctli (lui or showeth its eye"), ^i^hen
"mast," (which is usually described by P.i^), a
it glideth smoothly (lit., " goeth a straight
word occurring only here, and apparently re-
or right way," ingredilur blande (Vulg.)). Comp.
Song Sol. vii. 10. [The figurative use of the lated the verb 73n, "to bind;" comp. Dan.
to
term "eye" in this vivid description has sug- iv. 20. [FuER.sT makes the primary meaning
gested two slightly different conceptions one, ; " to conduct, direct, guide." and therefore inter-
that of BoTT., etc., derived from the brighlnes.i prets the noun of the "steering apparatus, the
of the eye; the other, that of Fuerst, etc., from rudder." .K

They have stricken me I have

]
its roundness, setting forth therefore the " bead, Ver. 35.
or pearl" of the wine. Two diiTerent interpre- not felt it, etc. Evidently language of the
tations have likewise been given to the latter intoxicated man, who first, in clauses a and b,
part of the description; one of these is based tells how he feebly remembers having experi-
upon the smooth flow in the glass of rich, oily enced, without really feeling, even blows and
old wine (so E. V., W., etc.); the other upon its bodily abuse of other kinds, while he was in his
smooth pleasant flow as it is swallowed, when intoxication,
and then in clause c, although
"it goetli down aright" (so substantially Luther, still half-bewildered by the later influence of
De VV., K., Z., Bebtheau, H., N S., M.). The , the wine, expresses his intense craving for more,
LXX gives a curiously divergent rendering: and his fixed purpose to seek anew the prohibited
" For if thou shouldest set thine eyes on bowls enjoyment. The more characteristic this whole
and cups, thou shall afterwards go more naked picture of the mode of thought and action of a
than a pestle." \.~\ confirmed inebriate, so much the more unneces-
Ver. 32. At last it biteth like a serpent; sary is it, with Hitzig, to read in a and b "it
lit., "its end," /. e. its ruinous influence which

finally becomes evident, its fearful after-pangs.

hath stricken it hath smitten me" CJ^H
T
'JOlH)
T T ~:

And stingeth like an adder. This Hiphil and to make wine

personified (as in ver. 32) the

form, which occurs only here, can. in accordance

subject.
With c compare, moreover, the lan-
with the Aramaean, have no other meaning than
guage of the sluggard craving sleep; chap.
" to sprinkle, or spirt," for which in the case vi. 10.

before us "poison" suggests itself as the natu-

ral object; (the serpent is the very poisonous DOCTRINAL AND ETHICAL.
species of viper mentioned also in Isa. xi. 8). There is hardly need of further demonstration
Ver. 33. Thine eyes shall see strange to show, that it is several of the main forms of
things. The " strange " (Dllt) standing paral- sen.su.al self-indulgence of which our chapter
lel with " perverse (things)," is evidently to be treats in the way of warning and dissuasion.
taken in a different sense from that required At first it is a very strong desire for the pleasures
in xxii. 14 it therefore does not denote "strange
; of great men's tables, as well as for the enjoyments
women" (Umbreit, Bebtheau, Elsteb). but and advantages which intercourse with envious
"strange, marvellous things," as the object of men secures (vers. 1-3, C-8), that forms the sub-
the drunken man's vision; thus, c. i^., the dou- ject of the admonition. The remonstrance in-
 ;- :

204 THE PKOVERBS OF SOLOMON".

terposed between these two warnings, and relat- for these may never restrain the independert
I

ing to striving after riclies, points to covetous- judgment of him who has the choice, or in gene-
I

ness as the deep root not only of evils in general, ral seek to attain its end by unjust mean?:
but of this one in particular (vers. 4, 5 comp. otherwise it is a guilty ambition.
: HASirs He :
1 Tim. vi. 10). [Lawson: j

Solomon often that cannot walk prudently in dangerous places

I

speaks of riches as a reward that wisdom fre- does belter to keep away from them. Geier :

quently bestows on those who love her, but here At the table of the Lord's grace in the Holy
he cautions us against supposing that wisdom Sacrament, one should appear with special reve-
encourages the love of riches]. There follows rence and humiliiy !
for there one has to do ;

next a further warning against common, rude with the King of all kings. Starke: Modera-
:

and uncultivated conversation (ver. 9). [Chal- tion and the careful testing of that which is and
mers : Let me know when to be silent as well that which is not hurtful to the bodj-must alwavs
j

as when to speak. There is a manifest contempt be the rule of prudence, even though one have

j

for what is said that should lay instant arrest great stores on hand.
j
[.\knot: It is of the
upon me]. There is a like warning against the Lord that hunger is painful and food gives plea-
j

rough and greedy exercise of violence upon sure between these two lines of defence the
I
;

helpless orphans, and others who are weak and Creator has placed life with a view to its preser-
entitled to consideration (vers. 10, 11); against vation. The due sustenance of the body is the
foolish doting, and a false carnal forbearance in Creator's end; the pleasantness of food the
the matter of the discipline of children (vers. means of attaining it. When men prosecute and
12-18) ;
[Arnot :
The command is framed upon cultivate that pleasure as an end, they thwart
the supposition that parents often fail on the the very purposes of Providence].
side of tenderness; the word is given to nerve Vers. 4, 5. Melanchthos: Diligence, indus-
them for a difficult duty. There is no ambiguity try, faithful striving to fulfil one's earthly call-
in the precept; both the need of correction and ing this proverb does not forbid, but multiplicity
the tremendous issues that depend on it are ex- of cares and a greedy eagerness under which
pressed with thrilling precision of language] ;
man, from want of confidence in God, seeks with
next, against haughty contempt of the conside- pain and self-imposed smart for the perishable
ration due to parents, and disobedience to them goods of this world. From such wayward and
(vers. 22-2.5) ;against intercourse with the glut- unl.awful striving it summons us back to the true
tonous and profligate (vers. 19-21); against sphere of our calling and to a prudent and dili-
being ensnared by wanton women (vers. 20-28) gent work therein with appeals for divine aid.
against the vice of drunkenness (vers. 29-35). Tiibingen Bible
To toil for riches which are
As a basis for the warning against these two perishable and cannot satisfy the soul, is a sin-
chief forms of incontinence and fleshly indul- ful folly. In heaven should we be gathering
gence we have at one time more prominence treasures that endure forever, Matt. vi. 19 sq.
given to the nothingness and transientness of the [T. Adams:
Solomon compares riches not to
possessions or enjoyments to be obtained by some tame house bird, or a hawk that may be
j

means of them (vers. 5, 21, 3.5). and at another fetched down with a line, or found again by her
10 the heavy penalty in temporal and eternal bells but an eagle that violently cuts the air and
;

death (vers. 11, 14, 18, 27 sq., 32). To the fool- is gone past recalling. Bp. Hopkins It were :
i-5h sentiments and manner of life which lead a most strange folly to fall passionately in love
down to such ruin, ver. 17, which ij cast in a with a bird upon his wing, etc. How much bet-
peculiarly comprehensive form, opposes the "fear ter were if, since riches will fly, for thyself to
of Jehovah," as the only means of deliverance direct their flight towards heaven, by relieving
and preservation. And as the glorious fruit and the necessitous servants and members of Jesus
result of this we have extolled in ver. 18 a hope Christ'?]
which outlasts the grave and death. the same Vers. C-8. Zeltner: Learn to be pleased and
hope, therefore, of an eternally blessed life, content at little cost, and thou wilt be able easily
i

which in some earlier passages of the Book of to forget dainty morsels. Follow Paul: I have
Proverbs had already come out significantly; learned in whatsoever state I am therewith to be
comp. above, remarks on this passage, on p. 202. content (Phil. iv. 11). Wohlfarth P.eflect :
how much ruin envy works, this annoyance at
HOMILETIC AND PRACTICAL. others' prosperity,
how it spares no means for
the overthrow of the envied neighbor, how un-

JTrymihf nn the cnfirf chapter: The fear of God happy and discontented it also makes even its own
the only safeguard against Ihc ruinous ascen- slaves, to what grievous sins it forces them, flc.
dency of fleshly lusts, especially avarice, extra- Consider this, and thou wilt not merely fake to
vagance, drunkenness andlicentiousness.
Comp. heart the prudential maxim: Beware of the en-

Stocker: On intemperance in eating and drink- vious, but thou wilt seek to keep thyself al.'^o
ing. Berlrlmrg Bible:
The art of living well, from this vice !

according to the rules of wisdom. Vers. 9 sq. Starke (on ver. 9) To speak at :

Vers. 1-3, LiiTui.;u (ma-'ginal)
:
At court the wrong time and in the wrong pl.ice brings
lliere is deceitful bread, for one i.< ever out-lying always far more harm than profit. (On vers. 10,

and out-flattering anotlier that he may bring 11): Pious widows and orphans have, notwith-
him down, and liime]f np. ... It is bad eating standing their forsaken and apparently helpless
cherries willi lords. Mei.a.vchthon :
To be condition, the mightiest protection Ecclesiast. ;

Bceking offices and positions of service with XXXV. 16 sq. (On ver. 12)
Not simply in- :
great men is allowable if we know ourselves to struction, but also correction and punishment
be in some measure fitted for it yet one striving one must receive gladly if one would become wise.
;
 :

CHAP. XXIV. 1-22. 205

Vers. 13-18.Luther (marginal comm. on ver. the eyes of wicked children nothing is wont to
13) :^If Ihou scourgest thy son the executioner seem more worthy of contempt than the old
need not scourge him. There must be scourging mother and yet he is accursed of the Lord who ;

once; if the father does not do it, then Master troubles his mother, Kcclesiast. iii. 18. Sadrin
John does il there is no help for it. No one (on ver. 23)
; The investigation of truth involves :

has ever escaped God's judg-
i(, for this is the seven following duties: 1) be attentive; 2)
ment. J. Lanoe;
Many parents deserve hell do not be discouraged at labor; 3) suspend your
in their own children, because they have ne- judgment; 4) let prejudice yield to reason; 5)
glected to train them in holiness. Cr.\.mek (on be teachable; (5) restrain your avidiiy of know-
ver. 1.5) :

Next to the experience of God's grace ing 7) in order to edify your mind subdue your
;

there is no greater joy on earth than when one heart. [.\. Fuller
Solomon does not name
:

finds joy and honor in his children.

VIL!.
[H. Mel-
If a child do that which will make a
:
the price of truth, because its value was beyond
all price. Buy it at any ratel II cannot be too
parent happier he does that which will also make dear! And having got it make much of it! sell
himself so. Heart-wisdom is the thing desired. il not, no, not for any price!] Zeltner (on
No wisdom is thought worthy of the name that vers. 26 sq.) :
The best and most welcome
pre-
has not heaven for its origin and end, and the sent that thou canst bring thy God is thy heart
heart for its abode. Trapp (on ver. 17) Men ; with all its desires and powers. Is it ruined?
must wake with God, walk with Him, and lie He alone can amend and cleanse it. Starke:
down with Him, be in coniinual communion with He who opens his heart to the prince of this
Him, and conformity unto Him. This is to be world thereby shows himself the enemy of God
in heaven aforehand. Bp. Hopkins: Il is the and of eternal wisdom. [Bp. Hopkins: What-
properly of grace and holiness, when there are ever else we tender unto God if the heart be
no actual explicit thoughts of God, then to be wanting, it is but the carcass of a duty].
habitu.ally in the fear of God, possessing the Vera. 29-35.
Cramer: All sins come in
heirt and overawing it]. Starke (on ver. 18) agreeably and taste well in the mouth but
The true good of the pious is still future so ; afterward they are as bitter as gall, and fatal as
;

much the less may they be enamored of the pre- the poison of vipers. Osiander Wine is a :
sent seeming good of the ungodly. Rei.nhard noble gift of God but its abuse is only the more
;

[Gesam. Predd., Bd. II., 1804; Sermon on vers. ruinous, and therefore to be shunned like deadly
l7, 18) ;

How much cause we have to hold true poison. .Starke :
That man only is really and
to the old unchangeable principles of a genuine in the spiritual sense drunken who does not dis-
fear of God. Sackreuter (Fast-day Sermon on cern the great peril of his soul, but under all
vers. 17, 18,
see '' Sonnlagsfeier" 1839): Of correction becomes only the more confident and
three excellent preservatives from sin, t'('z. ; 1) defiant (Jer. v. 3).
[Trapp: Such is the drunk-
the avoidance of evil example ; '1) reverence for ard's lethargy; neither is he more insensib'e
God 3) frequent remembrance of the blessing
; than sensual and irrecoverable. Lawson .\n :

of virtue. inferior master in the art of moral painting gives

Vers. 19 sq. [Trapp (on ver. 19) Lei know- :
us a just picture of drunkenness in these words,
ledge and affection be as twins, and run paral- "Drunkenness is a distemper of the bead, a
lel ; lei them mutually transfuse life and vigor, subversion of the senses, tempest of the tongue,
the one into the other. .John Foster: On the
a elorm in the body the shipwreck of virtue,
self-discipline suitable to cert;jin mental states]. the loss of time, a wilful madness, a pleasant
Tdhingen Bible (on ver. 20, 21): Gluttony devil, a sugared poison, a sweet sin, which he
and drunkenness are works of the tlesh they ; that has has not himself, and he that commits it,
that do such things cannot inherit the kingdom doth not only commit sin, but is himself alto-
of God, Gal. V. 19. Lanqe (on ver. 22) ; In gether sin "].

d) Warning against intercourse with wicked and foolish men.

Chap. XXIV. 1-22.

Be not envious of evil men,

and desire not to be with them,
for tlieir heart studieth violence,
and their lips talli of mischief
By wisdom is the house builded,
and by understanding is it established ;

by knowledge shall the chambers be filled

with all treasure that is precious and pleasant.
 ; ; ; ;

206 THE rROVERBS OF SOLOMON.

5 The wise man is full of strength,

and the man of understanding increaseth strength;
6 for with wise counsel shalt thou make war,
and victory is in abundance of counsellors.
7 Wisdom is too high for the fool;
he openeth not his mouth in the gate.
8 He
that deviseth to do evil
shall be called a mischievous person.
9 The device of folly is ein,

and the scorner 'uan abomination to men.

10 If thou faint in the day of adversity
thy strength small. is

11 Deliver them that are taken to death,

and them that totter toward destruction, oh rescue them I
12 If thou say est, Lo, we knew it not!
He that weigheth hearts will He not mark it ?
He that watcheth over thy soul, will He not know it ?
and He requiteth man according to his work.
13 My
son, eat honey because it is good,
and honey comb which is sweet to thy taste
14 so acquaint thyself with wisdom for thy soul
when thou hast found it and the end cometh
thy hope also shall not be cut off.
15 Plot not as a wicked man against the dwelling of the righteouB,
assauh not his dwelling-place ;

16 for seven times doth the righteous fall and riseth again,
but the wicked shall plunge into destruction.
17 When thine enemy falleth rejoice not,
and if he stumbleth let not thine heart be glad ;

18 lest Jehovah and it be evil in His

see it, eyes,
and He turn away His anger from him.
19 Be not enraged at evil doers,
envy not the wicked.
20 For no future shall there be to the evil
the light of the wicked shall be put out.
21 My son, fear thou Jehovah and the King,
and go not with those who are given to change
22 for suddenly shall their calamity rise,
and the destruction of them both, who knoweth it ?

GRAMMATICAL AND CRITICAL.

Ver.6. a"7 ada(ititiscomTm)di["forthyself, thy advantage or interest"]; comp. JD7, chap, xiiii. 20.

Ver. 7. ni'DNI, scriptio plena, as in 1 Chron. Ti. 58 ; Zech. xiv. 10. [Comp. aaBEH, g 166, 3, etc.].

Ver. 8. For the construction of N'^p with 7 comp. xvi. 21.

Ver. 11. DN stands here for ?S> tUinam, as in Pa. Ixxxi. 9; cxxxix. 19; it is not to be regarded (as the LXX,A'uIg.,

Chbreit, etc., take it) as a neg^itive particle of a^ljuration, in the sense of jit), ja nicht, by no means. [See also Fdehst, suit

V. For tlie time implied in the Part. D'nT^i comp. reiu. on xxii. 15; eucb as have been taken and are now in iljat

condition. For tiie fiiM (urm lltynn corap.'Crit. NotfS on xxii. 7, 8. A.].
Ver. 13. [r\3J an apparent fern, construed here as masc. See BolT. g 648, h, ani n. 1. A.J.
Ver. 14. rii'l or aa the best MSS. roail, T\])'\ is an Iniper. from J?T instead of the usual form n^^- [Cnnir-

BoTT. ? 396, 9j6,' c, 960, a ; and Green, g ? 97, 1, h, 148, 3. A.].

Tor. 17. |For the form hv32 instead of the fuller Niphal form, see BoTT. g ? 990, 1, 1, 1036, 2; and Gebbm, ? g 91. h,

S31, 6, o. A.J.

comp. ver. 19; xxiii. 17; with ver. 1, a, comp.

FXFOFTirAT
i!,Aj!,u!.tiUAi^.
"^^^ ^''"'- ^' *^
'
"''"' ^' "' """P- ''"; -"^^
,

2. Vers. 3 6, Praise of wisilom ami its salutary

1. Vers. 1,2. Warning against intefcourae with results. By wisdom is the house builded
wisdom
wicked men (lit. "men of evil," comp. xxviii. 0;) Comp. xiv. 1, where it is Bpccifiualiy the
 ;;; "

CHAP. XXIV. 1-22. 207

of woman that is commended as builder of the der Klemme

klamm ist dein Muth" ["in the day
house. For the expression in 3, b, comp. iii. 19 of straits
straight is thy courage "]. Bertheau
for Ter. 4 comp. also iii. 10; viii. 21. connects the verse closely wilh the two following:
Ver. 5. The -wise man is full of strength, " Hast thou shown thyself faint in the day of trou-
lit., is *' iu strength," i. e., furnished with ble, was thy strength fearful, oh deliver," elc. (?).
strength, powerful; comp. the correspondin At all points Ewald has the right view, and in
phrase in I's. xxix. 4. The LXX, Syr., Chald., general Luther also " He is not strong w
:

read IliTD, i. e., more than, better than strength not firm in need." [The principle is familiar
enough that courage and hopefulness are half of
comp. xvi. 32. But the Masoretic reading plainly
man's strength. ^A.]
gives us a simpler and more pertinent meaning.
4. Vers. 11, 12. An admonition to a sympa-
And the man of understanding (lit. --man thizing
and compassionate demeanor toward such
of knowledge") increaseth strength, lit.,
'* maketh power strong,"
as are in their innocency condemned to death,
(comp. ii. 14) he de-
and are being borne to the place of execution.
velops mighty strength (comp. the phrase in Job
Comp. L. MosHEiM Commnitatw ad loc. Prov.
:
ix. 19), he makes it available as a quality of his
xxiv. 11, 12; Helmstadt. 4to. [Kamph. suggests
own.
an easy and natural transition to this exhortation
Ver. (5. For with wise counsel must thou
from the preceding. That had reference to cou-
make V7ar, lit. "must (hou carry on war for rage in time of one's own need, this to quick and
thyself," !. c, must thou bring thy war to an
sympathizing helpfulness in others' extremity.
end, carry it through.
elc.].
[So M., Wordsw., K.,
Comp. XX. 18, and for clause b, xi. 14
.\.] Deliver them that are taken to
death (the participle here used has thesime
IV. 22.
meaning as the forms of the verb found in Isa.
3. Vers. 7-10. Four separate proverbs, directed
Ivii. 13; Ps. xlix. 16). That this appeal is made
against folly, imrigue, scoffing and fainl-hearted-
specifically to a judge (Umbreit), is, according
ness. Wisdom is too high for the fool.
to ver. 12 a, very improbable. He who is ad-
niDNI is strictly "heights" {excelsa, Vulg.), dressed seems rather
to be one who is accident-
i. e., unuttainably distant things, objects which ally passing by in the vicinity of the place of
are altogether too high; comp. Ps. x. 5; Isa. execution, who is on the point of going on afier
XXX. 18. HiTZiG conjectures a double meaning, the manner of the priest and the Levite in Luke
so far forth as the word in the form before us X. 30 sq., with no sympathy, and without lifting
could have meant at the same time also " corals, a helping hand. That the author of the proverb,
costly ornamenis" (in accordance with Jobxxviii. notwithstanding the singular which is immedi-
18) He openeth not his mouth in the gate ately employed, still has in his eye a plurality,
;

i. f., injudicial consultations and transactions of a ivhole host of such passers by, appears from the
his fellow-citizens (comp. xxii. 22) he can bring "Lo, we know it not," which in ver. 12, a, he
forward nothing. [" He were two fools if he supposes to be the answer to his appeal. Hitzig's
should," says Trapp, "for while he holds his assumption is arbitrary, that the hard-hearted
tongue he i-^ held wise "]. judges are Persians, and those who are in their
Ver. 8. Shall be called (him they call) a innocence condemned to death, Jews, or Syrians,

mischievous person a masier or lord of mis- Samaritans, or some other Persian subjects of
chief (an expression equivalent to that in chap, the period next succeeding the exile, possibly of
xii. 2, " a man of wicked devices"). ["This is tlie time of Ezra (ix. 9). The same is true like-
his property and ownership, mischief and wrong." wise of Bertheau's opinion that there is no re-
Wordsw.] ference whatever to a judicial execution, but to
Ver. 9. The device (meditation) of folly is a bloody battle, during which one ought coura-

sin; i. e., there also where folly (or the fool. geously lo protect those assailed by tlie foe, ami
abstr. proconcr.) acts with consideration, and goes not timidly to leave them to the threatening de-
to work with a reflective prudence (iTSI, a simi- struction. [Hardly any two of our English ex-
positors agree as to the structure of this sen-
lar term to that in ver. 8), it still brings to pass
nothing good, but always only evil. It is indeed tence, although they are nearly or quite unani-
even worse with the scoffer, who. according to mous in explaining its general meaning. N. and
clause 6, is an abhorrence and abomination to all
M. agree with the E. V. in making the first verb
an Infinitive
(which is possible) depending on the
men, because he, with his evil plans and coun-
verb of the sentence E. V.; " if thou for-
final
unites furthermore great shrewdness, subtle
sels, ;

wit, refined speculationin general the exact op-

bear lo deliver," etc.; N.: " to deliver, etc., spare
thyself not;" M,: "dost thou forbear to deliver,
posite of folly.
etc. H., S. and Worusw. agree with our author
Ver. 10. If thou hast shown thyself faint
in making it an Iniper., altliough H. and W.
in the day of adversity (anxiety, distress),

thy strength is small; i.e., thou art a coward make the last clause conditional, like 12,
explanation of Z., S., Kamph.,
a. The
and weakling, whose courage is feeble, and whose etc., is probably to
moral power and capacity for resistance is, as it be preferred which makes the DN a particle of
were, crippled. Less appropriately Umbreit, wishing, find the verb transitive rather than re-
Elster, etc. (following the Vulg., Targum, etc.) flexive or neuter. A.]. Lo! we knew it not!
"then sinketh thy strength also" [imminuetur HiTziG,
agreement with the LX.\, " Lo, we
in
foTtiludo tun). But Hitzeg's emendation is also know him not !" But in verse 11 there is plainly
needless, njnn, "thy courage," for HDnil, "thy
enough mention made of a number who are
dragged to death [As Kamph. suggests, the
strength,"
as is .also his marvellous reproduc- lime
when a plea of ignorance could fitly be put
tion of the paronomasia (DIY IVj by -."am Tage
ill, as well as the nature of t!iu plea itself, tells


208 THE PROVERBS OF SOLOMON.

against this personal interpretation. And it is

from him i. e., from the enemy (Vt^'O refer-
also to be observed how idle the plea of igno- ring back to ver. 16, " thine enemy "), to turn it
rance becomes when it is God rather than man upon thee thyself instead of him.
to whom one's omissions are to be jugtifled. A] 7. Vers. 19-22. Warning against intercourse
And he will requite mau according to his with wicked and seditious persons Be not
work. The interrogative K/H of the second thou enraged at evil doeis, i. e., be not ex-

clause plainly has no further influence on this cited, envious (inrUl^^X. " burn not," here equi-
general sentence which concludes (comp. Ps. Ixii. valent to the "envy not" of ver. 1) with regard
13 ; Job xxxiv. 11 ; Rom. ii. 0). to the undeserved prosperity of ungodly men,
5. Vers. 13, 14. Admonition to a diligent which perhaps might only stimulate to the imita-
striving after wisdom. My
son, eat thou ho- tion of their wicked conduct; comp. Ps. xxxvii.
ney because it is good, etc A figuraiive 8; Ixxiii. 2, 3 ; also Prov. i. 11 sq. [Fuebst
injunction of a preparatory sort, serving as a and some others understand this of excitement,
basis for the admonition to strive after wisdom, impatience agamst evil doers, which cannot wait
contained in ver. 14. For this figure of lioney for God's recompenses. This explanation, we
and the honey -comb as the designation of some- think, is to be preferred here, although the other
thing especially lovely and agreeable, comp. Ps. is clearly and frequently enough an injunction
xix. 11. of the Scriptures. A.]
Ver. 14. So acquaint thyself with wis- Ver. 20. For no future shall there be to the
dom also for thy soul; lit., "know wi.sdom
kicked. iT*>nX here in a diiferent sense from
for thy soul, appropriate it to tbyself, recognized
that found in ver. 14 and in xxiii. 18. [The two
as precious and exceedingly palatable !" [The
ideas most frequently conveyed by this noun,
E. v., following the Vulg., takes the peculiar
which an "after," something subse-
is literally
form of the Imperf. for a peculiar form of the the present, are a "future," and an
quent to
noun " knowledge," and supplies the substantive
verb. H. and M. are in the same error. A.] "end or issue," i. e., to present relations. It \a
this last idea that Z. finds in ver. 14 and xxiii.
When thou hast found it, and the end 18, the first in ver. 20. In the first two passages
Cometh.
This last clause is still part of the
the " end " of the present suggests by implication
conditional protasis, corresponding to the com-
and contrast a blessed future: this our verse de-
mon use of U''. DX, to introduce a conditional nies to the wicked, not by implication, but by
clause; comp. Gen. xxiii. 8; xxiv. 49; Judges express assertion. It does not assert that he
vi. 36, etc. For making it a transition to the shall reach no end to his present relations, nor
apodosis ("then comctli an end then a future that he shall have no future whatever, but no fu-

remaineth " Hixzia, following the LXX, Vulg., ture blessing. Some commentators are less exact
LuTiiER, etc. [so K.; E. V "then there shall be
: in these discriminations, finding one general
a reward ;" so also H., N., M., W., while S. takes meaning in all the passages. A.] With the ge-
our author'sview.
A.]), not a single supporting neral sentiment compare Job xx. 5 Ps. xxxvii. ;

case can be cited, in which !?'1 introduces the 2, 9, 38. With b in particular comp. chap. xiii.
apodosis, in the sense "then or so will be" 9 xxi. 4.
;

(comp. Berthe.^u on tliis passage). For the ge- Ver. 21. With a comp. Eccles. viii. 2 sq.; x.
neral sentiment compare furthermore xxiii. 18. 20; 1 Pet. ii. 17. Go not w^ith those iwho
Vers. 15-18. Warning against malicious
6. are given to change. D'Jlt' [cognate with
violence and delight in misoliief Lie not in D'JiV, two], those "otherwise disposed, wishing
wait as a wicked man
(that is, with wicked
otherwise," i. e., opposing [the present order],
and iniscliicvous intent) against the d'welling seditious, revolutionary (Vulg., detractores). "Go
of the righteous assault not verb as in xix. (
not with them," lit., "mingle thyself not," as in
-lij his resting place.
;

Hitzig changes the
XX. 19.
verb in clause a to 37.pi^ and the noun to CJ^"^' Ver. 22. And the destruction of them
and thus obtains the meaning " Bring not alarm : both viz., of those who rebel against God and
near to the dwelling of tlie righteous," elc. ('?). of those who rebel against the king. Others
Ver. For seven times doth the right-
l(i. (Umbueit, Bebtheau, etc. [De W., N., S., M.,
ecus fall and riseth again e., many a mis- ;
i. WoBDSW., the genitive being treated as a genitive
fortune overtakes him in life, yet he gives way of source, "the vvan proceeding from them both "];
before none, but always comes up again (Hitzig). " and the penalty, the retribution of them both,"
Comp. Ps. Ixxxvii. 24; Jer. viii. 4; and with re- i. e., the punishment that goes forth from both,
ference to the symbolical number seven, particu- God and the king; Hitzig (in accordance with
larly Job V. 19. But the shall wicked the Targ. and Syr.), "and the end of their
plunge into destruction
"stumble, are
lit., years" (comp. Job xxxvi. 11). Our interpreta-
brought to a downfall by calamity comp. chap, ;" tion, as the simplest, is supported by the Vn's.,
iv. 19. Luther, Ewald, Elster [Kami'h.] 'Who
Vers. 17, 18 are closely connected with both knoweth it?
c. who knows the time of
i.

the verses preceding, not merely by tlie recur- their ruin who knows how soon it will be pre-
;

rence of the ideas " fall" and "plunge" (stum- cipitated'? Comp. xvi. 14.
ble), but also by the substance of the thought; [The LXX, etc., introduce here several verses
for delight in injury is the twin sister to a plot- for which thereno authority in the present
is

ting intrigue ami violence. Lest Jehovah see Hebrew texts. "A
son that keeps the father'.^
it and it displease him
lit., " and it be evil commandment shall escape destruction for such ;

is his eyes." And

He turn away His anger a one has fully received it. Let no falsehood be


CHAP. XXIV. 1-22. 209

spoken by the king from the tongue; yea, let no are cast into prison with other less reputable
falsehood proceed from l;!? tongue, the iing's debtors. Nor will any thing be received in pay-
tongue is a sword, and no^ "ne of flesh and
; ment but the genuine coin of the kingdom it ;

whosoever shall be given up to it shall be de- must be love with a living soul in it and a sub-
stroyed : for Vl his wrath should be provoked, ho stantial body on it." A.]
destroys men with cords, and devours men's In the homdetic treatment of the whole passage one
bones, and burns hem upas a flame, so that ihey
I might take just this demand that is contained in
are not even til to be eaten by the young eagles. vers. 11, 12, of a compassionate love of one's
My son, reverence my words, and receive iheni, neighbor, that will not shun even deadly perils,
and repent." Some of the editions also introduce as the highest exemplification of wisdom, to the
at this point chap. xxx. 1-14. A.] attainment and preservation of which all the
counselling and dissuasory suggestions of the
section summon us the topic might then be an-
DOCTRINAL, ETHICAL, HOMILETIC AND :

nounced "Mercy the highest wisdom," or

:
PRACTICAL.
again "The contrast between the wise man and
:

To refer the ideas of this section, which are the fool reaches its climax in the timid selfishness
-'ery various in their substance and their applica- of the latter, and the former's self-sacrificing love
tions, to the one fundamental category of a for his neighbor."
Comp. Stocker On patience :

*' Warning against intercourse with wicked ajidjool- and sociability. In what the virtue consists
ish men," would not indeed answer in all respects (ver. 11:;). and how one is to practise it (vers.
and at all points and yet the introductory and
; 13 sq ). Calwer Handb.: Shun evil, choose wis-
the concluding verses at least (vers. 1, 2, 19-22) dom.
do relate to this subject and besides, the eulogi-
; Vers. 1 sq. Tubingen Bible (on vers. 1-2) It :

uma upon wisdom which are interspersed (vers. is one element in tlie prudence of the righteous
3-6, 7, 1.3, 14), and the counsels against malicious to have no fellowship with the ungodly and to
intrigue, mockery, trickery and delight in mis avoid their society. Luther (marg. comment ou
chief (vers. 8, 9, 15 sq., 17 sq.), may without any vers. 3 sq.) When all is well ordered in a house
:

peculiar violence be brought under the same it avails more than great labor; as, e.g., when

classification. There remains isolated, therefore, one gives, where, to whom, and as one ought, etc.
only the censuring criticism on an unmanly, Geier (on vers. 3 sq. A household, if it is to
) :

faint-hearted bearing in hours of peril (ver. Id), be blessed, must not merely be wisely organized,
and the warning against a heartless indifference but also prudently regulated and constructed.
to those who are innocently sufl'ering (vers. 11, Filling the chambers with temporal good is ac-
12). The latter passage in purticular deserves counted great prosperity; but much more beau-
attentive consideration, and a careful estimate of tiful is it when the heart's chamber is filled with
its practical bearings, for it belongs among tliose the treasures of heavenly wisdom and virtue.
prefigurations and precursors of tlie distinctively (On vers. 5, 6) Strength of body without wis-
:

Christian ethics, which occur somewhat rarely in dom and prudence of heart, is like a giant who is
the stage of revelation reached in the law of the robbed of the sight of his eyes.
Old Testament, and, in general, in any specific Ver. 7-10. Zeltner (on vers. 8, 0) As true :

form in the literature of wisdom which centres in piety has its degrees, so has ungodliness. But
the name of Solomon. For even in a higher de- they are followed by righteous retribution and
gree than the warning contained in vers. 17, 18 punishment. Starke (on ver. 10): Want and
of our chapter, against delight in injury, in one's trouble is a genuine touchstoue, with which one

attitude towards his enemies, .and, if one is so m.ay determine how strong or how weak one is in
disposed to view it, even in a higher degree than faith and reliance on God. Von Gerlach (same
the demand of love to cue's enemies in chap. xxv. verse) In times of adversity the man whose
:

21 sq., does this powerful enforcement of the strength stands fast in God has more power than
duty of a courageous protection and deliverance usual. It is the fault of one's own indolence if
of the innocent who are doomed to death, corre- this is not the case, thougli liis strengtli be
spond with the culmination of ethical justice, scanty and restricted. []3p. Hopki.vs That thy :

and the perfect fulfilling of the law, which Christ patience may be perfect, it must be strong, as
exhibits for the members of the New Covenant, well as lasting. It must have nerves and sinews
in the narrative of the good Samaritan (Luke x. in it, to bear weighty burdens.]
30 sq.), in His admonition to visit those in pri- Vers. 11, 12. Mela.nchthon To uurigliteous :

son, and to the loving sacrifice of life itself in cruelty one should give no impulse even private ;

imitation of His own example, etc. (Matt. xxv. indiviiluals ought, according to their strength and
36 sq.; John xii. 25 xv. 12-14). [Only a few of
; calling, 10 oppose tyrannical injustice without
the exegetical and practical interpreters of our uproar or tumult. Geier: Man never lacks ex-
book have so well brought out this important cuses; but many of them are by the Lord found
point. Lawson suggests it when he says "The
: to be too light, Luke xiv. 18 sq. Starke: To
wise man represents this piece of charity as a deliver men from bodily death is a great thing;
duty which we owe to our neighbors without ex- but more glorious is it to aid a soul toward deli-
ception; and with him agrees our Lord in the verance from spiritual and eternal death, James
parable of the good Samaritan. We are not the V. 20.
disciples of Solomon or of Christ if we show love Vers. 13 sq. Berleburg Bible (on ver. 13):
to those only," etc. Arsot puts the principle Charge it such inward
upon thyself that thou h.ave
with more characteristic vigor: " Under God as experienoe of wisdom, that thou shall relisli its
Supreme ruler, and by His law, we owe every sweetness like honey and the honey-comb.
human being love and if we fail to render it, we
; Stabke (on ver. 16) To fall into sin and to fall ;

14
 ; ; ;

210 THE PROVERBS OF SOLOMON.

into calamity are two different things. Beware being of the ungodly (therefore a Theodini),
of the former, aud the Lord will not forsake thee [Arnot :
Here it is not the first and direct, but
in the latter. Cramer: Whosoever rejoices in the secondary and circuitous effect of bad ex-
others' adversity, his own calamity stands already ample, that is prominently brought into view.
outside the door. [T.Adams: Let us beware Some who are in no danger of falling in love
that we do not slide if slide, that we do not fall
; with their neighbor's sin, may be chafed by it
if fall, that we fall forward, not backward. Be into a hatred of their neighbor]. Melanththcn
hold thy Saviour calling, thy Father blessing, the (on ver. 21):
God has given to men authority
Spirit assisting, the angels comforting, the Word because He would have men hear and know His
directing, the glory waiting, good men associa- law, and thereby Himself, and also for this rea-
ting. Flavel Though repeated spiritual falling
: son, because He would preserve human society
shows the foulness it does not always prove the from dissolution through endless disquiets and
falseness of the heart. Bridqes (on ver. 17): controversies. He has, however, ordained that
What has grace done for us, if it has not over- we hearken to human governors for His sake,
come nature by a holier and happier principle? and th.at we must know that He punishes the
To rejoice in the fall of an enemy would be to rebellious. [Bp. Sherlock:
The only lasting
fall deeper than himself; lo fall not into trouble, foundation of civil obedience is the fear of God;
hut into sin.
Trapp (on ver. 18): Think thus and the truest interest of princes is to maintain
with thyself. Either I am like my enemy, or else the honor of religion, by which they secure their
I am better or worse than he. If like him, why own. Arnot
Take away godliness, and your
;

may I not look for the like misery? If belter, loyalty without being increased in aniounl. is
who made me to differ? If worse, what reason seriously deteriorated in kind take away loy-
;

have I then to insult?] alty, and you run great risk of spoiling the
Vers. 19-22. Starke (on vers. 19, 20) : He purity of the remanent godliness. In the Scrip-
that would look on the prosperity of ungodly tures the feebler force is made fast to the stronger,
men without envy and offence need only make a and .so carried through in trying times. Loyalty
comparison between the brief instant of their is most secure where it has godliness to lean
joy and the unending eternity of their pain and upon]. Geier (on ver. 22) :
Certain as death
punishment. Zolliicofer (Serm. on vers. 19, in itself is, although we cannot know the lime
20) :
Nullifying the objection against the divine aud manner of it, so surely does God's punish-
government of the world, which is made on ac- ment follow ungodliness and rebellion, but its
count of the unequal distribution of external time and form remain uncertain.
prosperity among men, and the earthly well-

Second Supplement:

Chap. XXIV. 23-34.

o) Various admonitions to good conduct toward one's neighbors.

Vers. 23-29.

23 These also are from wise men.

To be
partial in judgment is not good.
24 He
that saith to the wicked, " thou art righteous,"
him tlie people curse, (and) nations execrate;
25 but to them that rebuke (iniquity) it is well,
and upon them shall come a rich blessing.
26 He kisseth the lips
who giveth a right answer.
27 Set in order thy work without,
and make it ready for thyself in the field
afterward build thine house.
28 Be not witness against thy neighbor without cause
and wilt thou deceive with thy lips?
29 Say not: "As he hath done to me so will I do to him:
I will requite the man according to his work."
 !
;

CHAP. XXIV. 23-54. 211

b) Warning against indolence and its evil consequences.

Vbbs. 30-34.

30 By the field of a slothful man I passed along,

and by the vineyard of a man void of understanding.
31 And, lo it was all grown over with thorns,
!

briars covered the face thereof,

and its stone wall was broken down.
32 Then I looked and fixed my attention
I saw and took (to myself) instruction.
33 " A
little sleep, a little slumber,
a little folding of the hands to sleep "
;

34 then cometh thy poverty apace,

and thy want a.s an armed man

GRAMMATICAL AND CETTICAL.

Ver. 23. 73 is equivalent to K7. as in xxii. 29; xxiii. 7, etc.

Ver. 27. [The Perf. with 1 consfr. n^33^ is used, as this tense bo constrned not unfrequently is, in the sense of an Im-
T T
perative :and afterward thou hast huili, rtc.: predictions and i^jonctions sometimes talcinf; this way of expressing an
assurance that what should be will be. See BiiTr. JJ977, 3 aSl, 3: Gbeen, J '265, ; Hyi /a,l>, Lehrb. 332, b.>i.]
; (<

Ver. 28. [A Perf. with 1 cnnsec. to express what oiigfit to be, a suggestion rather than a precept, Bottoher's Piens
dcfctium. 981, B. -y.J n^plSni. Because the interrogative particle occurs only in this instance immediately after the
-
T . -;
copula, EWALD proposes to change the form to riT^Sni, "and thou wilt open wide," i. e. betray (comp. xx. 19), {so
T : ;

Fuerst] ; HITZIG, however, into ninSni. " and thou wilt whisper," t. e. speak with subdued voice (from a form nSH,
to be explained in accordance with the Arabic) ;
[so BoTT., making it a Hiph. from nflS and not a Piel from ni"13].
-T T T
Both are .alike arbitrary and unnecessary. [K., Bertheau, S. and M. take our author*8 view].
Ver. 31. [^D^, a Pual with Eamets Hhatuph; see Qreen, g 9 ,a; 0^7^71 one of two examples in which ^ in the
T *.. -:
ultima gives place in forming the plural to - with a doubled vowel. Green, 291, c. A.]
Ver. 2.5. But to them that rebuke (ini-

EXEGETICAL. quity) it is w^ell i. c. upright judges who pun-

;

ish evil-doers according to their desert (not

1. Vers. 23-25. Warning .against a p.trtial ad- merely with words but also with stringent disci-
ministration of justice These also are from plinary enactments), instead of the cnrse of
^ise men. According to the LXX, Vulg., Mi- men, obtain as a reward nothing but blessing
and welfare from God.
CHAELI9, Umbeeit, Elster, etc., tlie D"D3n7 2. Vera. 26-29. Four additional admonitions
should be understood " for the wise." [So the to righteous conduct toward one's neighbors.
E. v., which is followed by Holden]. In oppo- He kissetb the lips that giveth a right an-
sition lo this we have not merely the usual mean- swer;/. . faithful aud truthful answers, espe-
ing of the preposition in superscriptions, hut cially before a court of justice, affect one as
over and above this we have the "also," which favorably as the most agreeable caress, or a
refers back to the next preceding collection of sweet kiss on the lips. The mention of the " lips "

proverbs, whose originating with wise men was is to be explained simply by the remembrance of
expressly emphasized, chap, xxii 17. To be the question to which the upright and truthful
partial in judgment is not good strictly : : answer corresponds. The author of the proverb
to distinguish persons in ju'lgnient is not good. passes wholly by the f.act that hearing is the ap-
This short proverb, forming only a single clause, propriate organ for the reception of the answer.
is plainly nothing but a pieliniinary observation Therefore HiTzic.'s conception of the first clause,
or introduction to the two following verses, which which differs from the common one: "He com-
treat more fully of partiality in dispensing jus- mends (ingratiates) himself with the lips who,"
tice. Compare, furthermore, the quite similar, etc., is plainly unnecessary. [Bertheac, Kamph.,
and almost literally identical sentences, xviii. 5 De W., N., etc., agree in our author's construc-
and xxviii. 21. tion.and conception: while the E. V., Muffet, H.,
Ver. 24. He
that saith to the ^wicked, S., M ,etc., understand the allusion to be to tri-
" Thou art righteous." Comp. chap. xvii. lo : butes of love and honor paid to him who answers
" He that justitieth the wicked." To the threat- rightly: "Every man (or, the people) shall kiss
ening intimation of God's displeasure there his lips." .According to this view the people's
given, there corresponds here the threat of a curse (in ver. 24) is contrasted with their respect-
condition in which one is hated and cursed on ful and loving s.alutation according to the other, ;

the part of the nations (comp. xi. 26 xxii. 14); which is grammatically simpler and probably to
;

for to turn justice into injustice by partiality in be preferred, the offence given by the p.artial or
judgment impairs the well-being of entire nations partisan judge is contrasted with the cheering.
and stAteg. soothing power of liim who iiu.swers rightly. A. j
 ;

2!2 THE PROVERBS OF SOLOMON.

Ver. 27. Set in order thy vroth 'without Ver. 32. Then I looked. Hitzio proposes
I. take care, by the profitable and diligent
e.
nmS1
to read instead of HinX! (comp. 2 Sam.
prosecution of your labors in tbe field, first of all
for the needful and reliable support of your ex-
iv. 10) : "and
stopped" (from the intransitive
I
verb inx, stand still).
sistere, to But the ordi-
istence; then you may go on to the building up
of your establishment. The " house " in clause nary reading is abundantly confirmed by th
c, is thus doubtless equivalent to " family, do- parallel in clause b. [Kamph. culls attention to
mestic establishment," as in Ruth iv. 11 comp. ;
the introduction of the pronoun, as an element
above, Prov. xiv. 1. The literal rendering given in the graphic fullness of the poet's description
by HiTziQ and others to this phrase, "build thy of his meditation. A.]
I saw and took (to
house," seems leas appropriate, although Bibli- myself) instruction, lit., "a correction or re-
cal parallels might be adduced for this also, e. g. proof." What was contained in this admonition
the passage Luke xv. 28, which in its moral is expressed in what follows.
bearing is certainly kindred. With vers. 33, 34 comp. the almost literally
Ver 28. Be not -witness against thy identical verses 10 and 11 of chap, vi., and the
neighbor without cause. "Without cause," Exeg. notes there (p. 84), where the meaning of
'.
witlioat an actual reason, without necessity;
. the divergent reading was also discussed. And
comp xxiii. 29; xxvi. 2; John xv. 25, etc. It is thy -want: lit., "and thy wants," i. e. thy de-
not so much a false witness that is meant, as one ficits, thy pecuniary embarrassments, on account

not called for, one who is incited to say injurious of which now one thing and then another fails.
things by nothing beyond his own animosity.
And Twilt thou deceive with thy lips? DOCTRINAL, ETHICAL, HOMILETIC AND
See Critic.il notes for various constructions of
the verb. With regard to the expression " de- PRACTICAL.
ceive with thy lips," comp. Ps. Ixxviii. 36 " and
; Righteous treatment of one's neighbor, and a
they did riatter him with their mouth." prudent active industry in the discharge of duties
Ver. 2f). Say not, "As he hath done to to ourselves, are the two points to which the ad-
me so will I do to him." We can hardly monitory import of this section may be reduced,
find here (with Hitzig, who follows several of and in a way quite exhaustive. For as vers.
the earlier expositors) a special connection be- 23-29, all of them with the sole exception of ver.
tween this verse and the preceding, as though 28 admonish to a strictly just and honorable
the man who had been wronged by the ofiicious bearing in intercourse with others, so not merely
witness were here introduced as speaking, tliat 28th verse, but also the parabolic narrative
and a warning were given him against allowing in vers. 30-34, relates to the vice of sloth and an
free course to his revenge. Comp. rather the indolent carelessness in the performance of the
similar thought in chap. xx. 22, which like this domestic duties of one's calling. The general
stands quite isolated. substance of this short section therefore bears a
3. Vers. 30-34. The vineyard of the slothful: a resemblance, at least partial, to that of the 6th
narrative in form closely resembling the parable. chapter (which is indeed much richer in its full-
Comp. Isa. V. 1 sq., as well as the passages which ness). In attempting to obtain from it a central
correspond still more closely with the form of idea for homiletic use, we should be obliged to
this narration. Job v. 3 sq. Ps. xxxvii. 35 sq.
; proceed as we did in that instance (comp., above,
By the field of a slothful man I passed p. 87). [With reference to ver. 29 in particular
along. The figure of the field is in tlie sequel (comp. what is said above on vers. 11, 12), Dr.
entirely dropped, from a preference for the Chalmers says It is pleasant to observe the
:

closely related one of the vineyard. The "man outgoing of the earlier morality towards the
void of understanding " in clause A, is naturally later and more advanced of that in the Old to-
another sluggard, one who is indolent from lack wards that in the New Testament. A.] There-
of understanding. fore as a homily on the whole: Neither injustice
Ver. 31. And lo it was all grown over
! nor faithlessness toward one's neighbor, nor
with thorns " it came up all of it
[lit., want of fidelity in the fulfilment of one's own
thorns"] (comp. the same word in Isa. xxxiv. domestic duties, brings a blessing. Or, Honor-
13, which is there also translated in the Vulg. able conduct in relation to others is possible only
by the term uriicie), brambles covered the on the basis of the industrious and conscientious
performance of the duties of one's own calling.
face thereof (D'S'in, lit., "what one may not Vers. 23-25. Starke: Xn unjust judge loads
touch, things not to' be approached" [Fuerst, himself with sighs which God also hears; a
"stinging, burning things," nettles, e. ^.], is an righteous judge, on the contrary, will surely
accusative subordinate to the verb in the Pual), enjoy at the same time the blessing and the in-
and its stone wall (lit., "its wall of stones") tercession of the pious. Wohlfaeth The bless- :

v^as broken dowrn. All these features are ing of a wise severity in the State (in the ad-
found also in the parable of the vineyard in ministration of the laws).
Isaiah, which has been already cited, Isa. v. 5, 6; Vers. 26-29. Geier (on ver. 26): If thou
comp. likewise Ps. Ixxx. 13, 14. [Travellers like meanest to deal fairly with thine own soul, then
Hackett [IllustTations of Scripture) call attention rejoice heartily in good counsel given from the
to the minute accuracy of the description as illus- word of God though it be disagreeable to the
;

trated by the fact, that in the richer soils of Pa- flesh, yet it is like a precious balsam (Ps. cxli.
lestine it is thorny shrubs, of which twenty-two 5) Starke (on ver. 27): He who with all his
kinds are enumerated, that are specially quick to carefulness in attention to his occupation yet
spring up and overspread a neglected field .\.] forgets the one thing needful, builds his house
 2
1 : ; ;
CHAP. XXV. 1-28. 213

on th sand, because in the midst of all outward WoHLFABTH

(oH ver. 32): To become wise on
prosperity he still sutlers injury in his soul. the follies of others is in fact an excellent pru-
(On ver. 29) :If thou wouldst be really like dence. [.\r.\ot: Even the sluggard's garden

God as His child, then follow Him in compassion brought forth fruit but not for the sluggard's
and leave the right of vengeance to Him alone benetit. The diligent man reaped and carried
Lev. six. 18; Rom. xii. 17 sq. oil* the only liarvest that it bore a warning.
Vers. 30-34. Starke: Indolence is extremely J. Foster; Lecture on Practical Views of Human
injurious to the Christian life. If one does not Life. Let it never be forgotten in any part of
do good with earnestness and diligence, evil the process that the efficacy of the instruction
surely gains more and more the ascendency, and must be from the Supreme Teacher; without
in all conditions, in Churcli and State and in Him, the attraction and assimilation of the evil
domestic life, want and labor are multiplied as would, after all, be mightier than its warning
the result of neglect of official duty on the part and repelling force].
of the servants and stewards instituted by God.

IV. LATER COLLECTION BY THE MEN OF HEZEKIAH.

Tme ^7isdom proclaimed as the chief good to kings and their snbjects.

Chaps. XXV.XXIX.
SCPERSCEIPTION : Chap. XXV. 1.

1 These also are proverbs of Solomon

which men of Hezekiah, the king of Judah, collected.

1. Admonition to the fear of God and righteousness, addressed to kings and subjectg.

Chap. XXV. 2-28

2 It is the glory of God to conceal a thing;

but the glory of kings to search out a matter.
3 The heavens for height, and the earth for depth,
and the heart of kings (are) unsearchable.
4 Take away the dross from silver,
and there cometh forth a vessel for the refiner
5 take away the wicked from before the king,
and his throne shall be established in righteousness.
6 Display not thyself in the presence of the king,
and stand not in the place of the great
7 for it is better that it be said to thee, Come up hither,"
'

than that they humble thee because of the king,

whom thine eyes have seen.
8 Go not forth hastily to strive,
lest (it be said to thee) " What
: wilt thou do in the end,
when thy neighbor hath put thee to shame?"
9 Debate thy cause with thy neighbor,
but disclose not the secret of another;
] lest he that heareth it upbraid thee,
and thine infamy turn not away.
1 (Like) apples of gold in framework of silver
is a word fitly spoken.
1 (As) a gold ring and an ornament of fine gold
is a wise reprover to an ear that heareth.
 ; ;
214 THE PROVERBS OF SOLOMON.

13 As the coolness of snow on a harvest day

is to them that send him
a faithful messenger
he refresheth the soul of his master.
14 Clouds and wind and no rain
(so is) a man who boasteth of a false gift..
15 By forbearance is a prince persuaded,
and a gentle tongue breaketh the bone.
16 Hast thou found honey eat to thy satisfaction,
lest thou be surfeited with it and vomit it.
17 Withhold thy foot from thy neighbor's house,
lest he be weary of thee and hate thee.
18 A maul, and a sword, and a sharp arrow
is the man that speaketh as a false witness against his neighbor.

19 (Like) a broken tooth and an unsteady foot

is confidence in an unfaithful man in the day of need.

20 (As) he that layeth aside clothing in a cold day (as) vinegar on nitre
is he that singeth songs with a heavy heart.

21 If thine enemy hunger, give him bread to eat,

and if he thirst, give him water to drink :

22 for (so) dost thou heap burning coals on his head

and Jehovah will reward thee.
23 North wind produceth rain,
so doth the slanderous tongue a troubled face.
24 It is better to dwell in a corner of the house top,
than with a quarrelsome woman in a wide house.
25 As cold water to a thirsty soul,
so is good news from a far country.
26 (Like) a troubled fountain and a ruined spring
is the righteous man who wavereth before the wicked.
27 To eat much honey is not good,
and to search out the difficult bringeth difGculty.
28 (As) a city broken through, without walls,
is the man who hath no mastery over his own spirit.

GRAMMATICAL AND CRITICAL.

[In the HecHon of the Book
of Proverbs including chaps, xxv. xxix. peculiar idioms are more numerous, peculiaritiei
in radical forms and in infleclions, some of them comiiioD to this section wiih someothers in the Old Testament, others of
an Aramaic type. These have usually been regarded (if explained at all) as resulting from the more miscellaneous charac-
ter of this portion of the collection. BoTT. finds here provincialisms characteristic of Ephraim, belonging more naturally
to the section of tlie c.untry most in contact with Syria, 'the corri^ctness of this view needs to he established by close
iuvestigalion. For the enumeraliou of particulars see Bottcuer's Aus/uhrliches Lehrbuch, ^ 29, 34, 3o. A.J
Ter. 4. The Infin.abs. I'JHT [old root 71^1. see also Geeen, 172, 2, for the peculiar form] is in both cases, in vera. 4 and

5, regarded as Tmiierative (so all the ancient versions, and a'so Umrreit, Ewald, Elster), and not as in the first in-
to be
stance a substitute for the Indic. Imperf. flllTZ.G, Berthkau), or as sUmiing in both cases for the gerund (.-o Stier: is lo
he, should be taken away, etc.). [In ver. 4 this virtual Iinper. is followed by a consex. Imprrf.^ in ver. 5 by a ctmstc. Jus-
sive: "let his throne bo established," tic. BiiTT., ?9S0, B, and n. 10 A.]
T
Ver. 7. ["lOX, an impersonal use of the Kal. Inf constr., "good is tbe saying;" the rendering is often appropriately
-:
passive, so here " that it be said to thee." Here and in ver. 27 the lufin. has a miac. predicate ; in ver. 24 the fem. Infiu.
T\2V} takes the same. BoTT., J 9911, 1, a, and 3 3 A.]

Ver. 9.[Sjf. a Piel Imperf. apocopate with lengthened Towel. See reek, J 174, 4; Noedh.,84o1; Bott, J 1085, .4 ,

rfc A.]
Ver. 11. [IS"!,T either a Kal Pass
'..
Partic, written defectively, or a Hoph. Partic. deprived of its initial D, which is

no UDCommon loss : the form would then be 131 5, 6, 10. VJ3X. regarded by Bott. as well ae by Z. and
; see Bott., g 994,
T ".. T T :

others as derived from T3i4, wheel, the form is dual, the plural form with the same suffix being V33S ; the meaning will
It t -
then be "on its fpair of) wheels," readily, aptly. See BorT., JJ678, .3,/.; 6S,i, 42, and n. 4. Fuerst gives the preference to
another met^ning supported from the Arabic and the Talm., *'nach seinen Arten," according to its various uses and appli-
cation8=fitIy. A.]
Ver. 16. [inxpn, Pert Hiph. with peculiarities in the vocalization and the suffix. BoTT., J1158, 2; 1188,33.

-A.l
Ver. 17. ip71, Imper. Hiph. from 1p' (Is. xiii. 12 ; 1 Sam. iii. 1).

Vera. 19 nj^l, Partic. fem. Kal from J>^1=VV1. [Explained by Oesen. as an Infln. fem. used substantively, but

by FUBB8T, BoTT., e/c, as by our author, a fem. part, passing into an adjective use.] Instead of J11),*^0, wavering, uo-
V T
Steady, is either to be read JIIJ^ID (Part. Kal from 1J70), or the form is with K. Kimcbi, Bertueiu, Elster, etc., to be re-

CHAP. XXV. 1-28. 21S

;arded as a Pual part, with the omission of the performativo O (comp. Is. liv. 11. etc.); comp. Ewald, Lehrb., 169 d.
VvERST auppoits ttie latter explanatioD Gk8EN Lex. and Lt/ir^eO., BoTT., Green (?) and others adopt the author's view.
; ,

'ee
^: eap. Bott., gg 492, ij aud u. -; 1063, 6'aud n. 4. A.J
Vor. 20. rn>?D is usually taken us a Uiph. Pait. from m^', " he who takelh ofl' clothiug," ete. 1'uekst suggests the

eonstruing and rendering of it as a noun, with the meaning Fracht, splendor; Bott. strenuously maintains that it can be
nothing eise. L<hr ., 11., p. 377, u. 1, and references there given. A.].
tails and references see Fuekst's Kanon, pp. 7.3-
80. A.]
EXEGETICAL. 2. Vers. 2-5. Of kings, their necessary attri-
1. Vers. The Superscription plainly belong-
1. butes and duties. It is the glory of God to
ing to the whole subsequent collection as far as the
conceal a thing ei;:., so far forth as He, the
end of chap, xxix., and not merely to some such
"God that hideth Himself" (Is. xlv. 15), is in-
portion as xxv. 2
xxvii. 27, as HiTZio suggests;
comprehensible in His being, aud "unsearchable
in His judgments " (Rom. xi. 33), so that accord-
for (here is in chap, xxviii. 1 no new superacriptiou,
ingly all His action is a working out from the
and the assumption that in chap, xxviii. 17 sq. the
unknown, the hidden, a sudden revealing of hid-
cantial main division of the entire Book of Pro-
verbs (xii.
xxii. 16) is continued, while xxviii.
den marvels (the "secret things" of Deut. xxix.
["David says, 'The heavens declare the
1-16 is a fragment from a later hand, lacks 29).
.ill real support. Comp. remarks above on ctiap. glory of God,' and Solomon adds, that God's glory
xxii. 1.
'These also are proverbs of Solo- is seen not only in what He reveals, but what He

mon whether precisely in the strictest sense, conceals a profound observation, which is the
best answer to many Scriptural objections to Di-
IT in the broader one of an authorship that is
vine Revelation, as has been shown by Bp. But-
Solomon s only indirectly, on this point the ex-
prer^sion gives us no definite knowledge. Pro-
ler in his Analogy." Wordsw., in loc.]. On the
coutr.iry, it is the glory of kings to search
verbs of Solomon in the broader sense may very
properly be included under the phrase. Which out a matter, rightly to discern and to make

have been collected. la regard to the mean- clear debatable points in jurisprudence, and in
general, on the ground of careful inquiry, inves-
ing of this verb see what is already said in the
tigation and consultation, to issue commands and
Introd., ^ 12 (pp. 20). The meaning "remove"
(from the original place), "transfer, transplant, toshape political ordinances. Comp. what Gothe
" once said {Sammtl. Wcrlce, Bd. XLV., p. 41) " It
compile is certainly lexically established, and
:

is the business of the world-spirit to preserve

is to be preferred without qualification to the ex-
planations which differ from it; to " append " or mysteries before, yea, often aft.r ihc deed; the
arrange " (oro'me disponere), or to " preserve " poet's impulse is to disclose (he iiiy.-tery ;" and
{durare facere, conservare). Whether as the source also Luther's marginal comment on our pas-
from which the transfer or compilation of the sage (see, below, the Homilutical noles).
following proverbs was made, we are to think imTT
is moreover in both instances lo be rendered

simply of one book or of several books, so that by "thing, matter," and not by "word"
the transfer would be the purely literary labor of (Vulg., CoccEius, Umbreit, etc ); for in clause 6
excerpting, a transcribing, or collecting by copy- in particular this latter meaning seenis wholly
ing (comp. the af i^sypatliavTO of the LXX) or ;
inapposite.
whether we have to consider as the source simply Ver. 3. The heavens for height, the earth
the oral transmission of ancient proverbs of wise for depth, and the heart of kings (are) un-
men by the mouth of the people (HiTzio), must searchable.
'Ipn "no searching out," is
remain doubtful. It is perhaps most probable,
plainly the predicate of the subjects in clause a
that both the written and the oral tradition were
also, so that the entire verse forms but one pro-
alike sifted for the objects of the collection. By position. And this is not a possible admonition
the men of Hezekiah. Possibly a learned to kings (not to suffer themselves to be searched
commission created by this king for the purpose out, but to preserve their secrets faithfully), as
of this work of compilalion, consisting of the most
Umureit, Van Ess, De W., etc., think, but a
noted "wise men" of his time. Comp. Introd.,
simple didactic proposition, to bring out the fact,
J:!, and ^12, as cited above. [Fuerst, in his that while the heart of m.in is in general deep
Kanon des Allen Tealamenls, cites the Jewish tra- and difficult to fathom (Jer. xvii. 9; Ps. Ixiv. 7),
dition as holding a different view in several of
that of kings is peculiarly inaccessible and shut
these particulars. In regard to original author- up within itself, much as m.ay be depending on
ship, the title is not interpreted as even claiming
its decisions. [While, then, according to ver. 2,
all for Solomon, though his is the chief and rep-
" it is a king's glory to get all the light he can "
resentative name it is rather the aim and effect
;
(Stuart), it is his glory, and often an absolute
(if the collection that is emphasized. Tradition, condition of his prosperity and that of his king-
moreover, interprets the " these also " as sliowing
dom, that he be able to keep his own counsel,
that the preceding sections were likewise collected
that of his heart there be "no searching out."
by the me.i of Hezekiah, the verb IpTlJ^H in (he
-A.]
8uper.scription to (his fourth collection meaning Vers. 4, 5. Take away the dross from sil-
"continued." "The men of Hezekiah" further- ver. The -'dross," whose removal empowers the
more are represented as not simply literati and "refiner" or goldsmith to prepare a vase of no-
poets of the king's court temporarily associated, ble metals, corresponds here, as in Jeremiah vi.
and engaged work, but a "college"
in a specific '29, to the wieked or ungodly men wlio arc to be
existing for similar purposes two hundred and piir;ied out of a political commonwealth. Take
eighty years, seven full generations. For de- away the wicked from before the king-^


216 THE PROVERBS OF SOLOMON.

I. e., before the court or by virtue of the king'sgracefully treated by thine opponent and excited
judicial decision. The wicked is probably not to wrath, thou do some fearful thing!")

to be designated as a " servant of the king" by Ver. 9. Debate thy cause (strive thy strife)
the phrase "before the king" (contrary to the vyith thy neighbor, tic.
If the contest has be-
view of Ew.iLD and Bektheau [Kamph., Doder- come really inevitable, if it has come to process
lEiN, H., f<c.]). With 5, b, comp. xvi. 12; of law, then press thy cause with energy, but ho-
xxix. 14. norably, with the avoidance of all unworthy or

3. Vers. 6, 7. Warning against arrogance in

low means, and especially in such a way that
intercourse with kings and their nobles. Dis- thou do not by any possibility with a malicious
wickedness betray secrets of thine opponent that
play not thyself in the presence of the
may have been earlier entrusted to thee.
king; lit., bring not thy glory to view, make
not thyself glorious " (Stiek).
With the phrase Ver. HI. Lest he that heareth it upbraid

thee. The 'hearer" does not denote possibly
"great men" in clause b comp. xviii. 6 2 Sam. ;

the injured friend (LXX, Schultess [Wokdsw.],

2 Kings x. 6, e(c. With ver. 7 compare
iii. 38 ;

in general Luke xiv. 8-11, as well as the Arabic

etc.)
which would be intolerably flat and tauto-
logical, but very indefinitely, anj; one who ob-
proverb (Meidani, p. 72), "Sit not in a place
tains knowledge of that dishonorable and treach-
from which one may bid thee rise up." Than
erous conduct. The Piel ^D^ is used here only
that they humble thee (thy humbling)

before the king. Z. renders " because of a in the sense of "curse, despise;" comp. the cor-
prince," and goes on to say: "Usually, "before responding noun "reproach" in chap. xiv. 34.
a prince, in his presence.' But then we should And
thine evil name turn not a-way. die
have expected rather the plural, before, in the not out again, depart not from thee. Comp. the
'

use of 2\'0 of wrath that is allayed or quieted

presence of princes and nobles.' 'JS? seems to ;

Gen. xxvii. 44, 45, and frequently.

require to be employed here rather in the sense 5. Vers. 11-15. Five symmetrically con-
of 'because of, in relation to' (comp. 2 Sam. iii.
structed and concise comparisons, in praise of
31); and the following whom thine eyes have wisdom in speech, of fidelity, liberality and
Been
means
seems to suggei-t the criminality, bj' no gentleness.
'

ignorant, of the dishonor put on the dig-

Ver. 11. Apples of gold in
frame'work of silver. n'3B'5 which occurred
nity of the prince (thus Hitzig correctly ex-
plains)." [We cannot gee the fitness of this de- in chap, xviii. 11, in the sense of " imagination,
conceit," is unquestionably to be left with its
parture from universal usage in regard to 'J37> usual meaning, "sculpture" (carved or embossed
which occurs hundreds of times in the 0. T. with work); comp. Ezek. viii. 12; Lev. xxvi. 1 Num. ;

various modifications of the meaning " before," xxxiii. 52. Under the term we are to understand
but has not in one conceded instance the meaning some such thing as sculptured work for the de-
" on account of." It has been used twice just coration of ceilings, pillared galleries, etc., which
before with its ordinary meaning, and before the exhibits golden apples on a groundwork of silver.
end of the chapter occurs again with the same That in this case we must have expected the pre-
meaning. There is room for difference of opinion cise term for "pomegranates" (D'JIB'I) is an
as to the person before whom the liumiliation is to arbitrary assertion of Hitzig's, in support of
be, whether it be the king himself, or some which we need neither emend with him, to read
prince or noble of his court, but there can be
none as to the preposition required to express the niSsi^oa (from an alleged noun
nS3iyo=Si3CN,
idea. It is probably best to regard the king, wiio palm bough) "or branches," nor with Lpther
is chiefly affronted by such arrogance, as de- give to the word in question the signification
scribed liere, not by his specific and official title, baskets," which has no parallel to support it.
but as the ezalled one who was to see and be seen, [Kamph., H M., etc., support this rendering of
,

and before whom the humiliation is most crush- Luther's; De W. and N. suppose the silver work
ing. .\.] to be inlaid or embossed on the golden apples;

4. Vers. 8-10. Warning against contentious- while Beetheac, Gesen., S., 'Wordsw., etc., un-
ness and loquacity.
Go not forth hastily to derstand the description to be of golden fruit,
represented either in solid or embroidered work
strive i. c, do not begin controversies with un-
;

due haste (Luther: rush not forth snon to quar- on a ground-work of silver. Fuerst seems lo
rel). Lest (it be snid to thee) "
'wilt'What favor the application of the term to ornamented

thou do in the end," etc. Lit., "at the end furniture or plate for the table; and this cer-
tainly has the advantage of natural probability
thereof, at its (the strife's) end," at the time,
therefore, when the evil results of the contention
in its favor A.] (Is) a word fitly spoken

have shown themselves. It is so natural to sup-

["spoken in its time." Z.] Comp. xv. 23,
ply a verb of saying with the "lest" before where however we have li^Ji'3 instead of the
" What wilt thou do?" that we may without hesi- unique expression found in our verse. That this
tation have recourse to this expedient for filling peculiar form of speech, which appears to sig-
out the form of expression, which certainly is nify strictly "after the manner of its wheels, or
perplexingly concise and elliptical (comp. Um- on its wheels," is in reality equivalent to justo
BKEiT, Elsteb, Stier [Kamph., H.,N., M.], etc., tempore, in tempore suo. is expressed as early as
and even a commentator as early as Jarchi, on Symmachus and the Vulg., as well as supported
this passage). At all events this solution is bet- by the analogy of a similar Arabic expression,
ter than that devised by Ewald and Bektheau in which the radical word [31S is in like manner
[De W., S.], who take the "what" in the sense used to describe time revolving in its circuit,
of " what evil, what terrible thing" ("lest dis- moving on in the form of a ring, or after the

CHAP. XXV. 1-28. 2W

manner of wheels. Comp. also the well known is the "decider" in more ways than one. .V.]
vUion of Ezekiel; Ezek. i. 1.5 sq. [See Crit. And a gentle tongue breaketh the bone,
Notes. Bebtheap, H., favor the exposition i. e., subdues even the most obsiinate resistance.
above given; Gesen.. S., M., Wordsw. favor the Comp. the Latin " Gulla cavat lapidem," etc., as
:

other and less figurative way of reaching the well as the German, " Patience breaks iron."

game idea. A.] 6. Vers. 16-20. Warning against intemper-

Ver. 12. A
gold ring and an ornament of .ance, obtrusiveness, sl.ander, credulity and
fine gold. Dn. elsewhere a ring for the nose levity. Hast thou found honey eat to
(xi. 22, etc.), is here, as clause b shows, rather
thy satisfaction (lit., " thy enough"). Comp.
an ear-ring or ear-drop (comp. Gen. xxxv. 4).
Samson and Jonathan as finders of honey
(Judges xiv. 8 sq. 1 Sam. xiv. 26), and also a
;

'/PI is in general a pendant, a jewel, such as is warning against partaking of it to excess, ver.
usually worn on the neck or in the ears, (Song 27, and Pindar, Nem. 7, 52 Kopov ixei "ai pi'Ai.
:

Sol. vii. 2; Hos. ii. 1.5); and is here naturally Ver. 17 introduces the real application of
first
used in the latter sense, therefore possibly of this warning against eating honey in excess.
the ornament of pearls which was hung below Withhold thy foot from thy friend's
the ear-ring. (.So is) a wise reprover to an
ear that heareth. " The reprover, or pun-
house.
with
"
it," etc.
Make rare, keep back, seldom enter
Comp. the airdviov tlaaye tod Troia
isher," is a concrete, lively, illustrative expres- of the LXX. Comp. besides the similar pro-
sion instead of "rebuke or censure." The bold- verbs of the Arabs, which warn against ob-
ness of the expression still fails to justify Hit- trusiveness: "If thy comrade eats honey do
zig's attempted emend.ation, according to which not lick it all up," or " Visit seldom, and they
n'D is to be read instead of nOlD, and this is to love thee the more," etc. Also Martial's senti-
be taken iu the sense of "conversation" ("ra- ment; Nulli te facias nimis amicum.
tional conversation"
comp. the ^6yo^ ao^of of Ver. 18. A
maul and a sword and a sharp
the LXX). With the general sentiment comp. arrow. 1"i3D an instrument for crushing, a
besides chap. xv. 31, 32. club shod with iron, a war-club (Nah. ii. 2;
Ver. 13. As the coolness of sno'W on a comp. the cognate terms in Jer. Ii. 20, and Ezek.
harvest day, i. e. probably, as a refreshing ix. 2). For additional comparisons of false,
drink cooled by the snow of Lebanon amidst tlie malicious words with swords and arrows, comp.
heats of harvest labor. Comp. Xenoph. Mejn- Ps. lii. 4; Ivii. 5; Ixiv. 4; cxx. 4, etc. See also
onib. II. 1, 30; Plin. Hist Nat., XIX. 4; and the previous rebukes of false testimony Prov. ;

especially the passages cited by Hitziq from tiie vi. 19; xii. 17; xix. 5, 9; xxi. 28.
"(}e.sta Dei per Francos" (Han. 1611), p. 1098: Ver. 19. A
broken tooth and an un-
" The coldest snow is brought from Lebanon, to steady foot (is) confidence in an unfaith-
be mixed with wine, and make it cold as the ful man, etc. 'i\}}'y VO is to be explained either
very ice." [See IIackett's Illustrations of Scrip-
by a substantive construction, " tooth of break-
ture, pp. 53-5, for illustrations of the usage, and
ing" (Umbreit, Stier following Abe.v Ezra), or
statements in regard to the extent of the traffic.
by a participial construction, " a breaking
A] With clauses b and c comp. x. 26; xiii. tooth." The latter is to be preferred as the
17: xxii. 21.
simpler (Bebtiieau, Elsteb, etc., [See Crit.
Ver. 14. Clouds and wind and no rain
Notes]) to change the punctuation so as to get
;

(so is) a man -who boasteth of a false gift.

the meaning, "a bad, worthless tooth," Hitzig,
That is, a bo.LSler Wiio makes much talk of his
is at any rate unnecessary, since the meaning
liberality, aud yet withal gives nothing (who
"decayed, rotten," is in general not question-
" promises mountains of gold, but does not even
able. "Trust in (lit., of) an unfaithful man'' is
give lead," (Stieb), is like clouds of vapor borne
here a foolish, credulous reliance on one who is
aloft and driven about by the wind (D'X't^J, lit, false. For the figure comp. furthermore, espe-
light rising vapors, which gather in clouds), cially Is. xxxvi. 6; 1 Kings xviii. 21.
which dispense no rain. The same figure, with Ver. 20. He that layeth aside clothing
a similar application: Jude 12; 2 Pet. ii. 17; in a cold day. This is plainly a senseless pro-
likewise iu several Arabic proverbs, e. g. Eic. ceeding, an entirely aimless and absurd move-
ex Sent, 43 (ed. Scheiu): "A learned man ment. The same is true of the action suggested
without work, is as a cloud without rain." by the words following, "vinegar .on nitre;" for
Ver. 14. To the recommendation of liberality the moistening of nitre (comp. Jer. ii. 22), i. c,
in the verses preceding there is very appro- doubtless carbonate of soda, or soda, with vine-
priately added an admonition to gentleness and gar or acid destroys its substance, while to com-
mildness, especi.illy in the use of the tongue. bine the same thing with oil, etc., produces a

Comp. XV. 1. By forbearance is a judge useful soap. Thus, and doubtless correctly,
persuaded, lii.. "talked over, misled," e i.
,
RosENM , IJebtheau, Von Geblach, and sub-
chauged in his disposition, influenced, comp. stantially Umbreit also (although he thinks
Luke xviii. 4, 5. y)ST> here certainly means rather of potash or saltpetre as the substance
"judge," as in vi. 7, and not "King, prince," as here designated). J. D. Michaelis (de nitro
some of the older expositors, aud Luther also, Helrseorum), J. P. Von Meyer, Stier, etc., think
render it, and as Umbbeit is inclined to regard specially of the fermentation and the offensive
it. [Whynot the "prince," acting in his judi- odor which the nitre produces in eontuct with
cial capacity, and in other relations also where vinegar(?). Schultens, Ewali) and Elster un-
the bearing and spirit of those about him will derstand ir\J in accordance with the Arabic
more or less consciously mould his action ? He (and also in harmony with the i7^Ki of the LXX),


218 THE PROVEKCS OF SOLOMON.

of a wound, which is washed with smarting Theodoret, Theophy-lact, etc., who regarded
vinegar instead of soothing oil; against tliis the coals as the designation of extreme divine
view, however, we have of the other ancient judgments (comp. Ps. xi. C; cxl. 11) which one
versions except the LXX, especially the Vulg., will bring upon his enemy by refusing to avenge
Stmmachus. the Vers. Venet., etc. HiTZio finally himselt. [In this last opinion our recent com-
emends here again according to his fancy, mentators, perhaps without exception, agree with
and obtains the meaning: *'He that meeteth the author. In regard to his first discrimination,
archers, with arrow on tlie string, is like him if any have been inclined to limit the figure to
who singeth songs with a sad heart"(!) the superficial blush or the transient emotion of
[Gesen., Fl'erst and the lexicographers gener- shame, there would be a general agreement with
ally refer to descriptions of Egypt and its natu- him. If he means to discriminate sharply be-
ral productions, in describing the material and tween shame and repentance, wo must pronounce
its properties. H., N., M., Wordsw., elc, take his distinctions too fine, as some will be inclined
the same view, and multiply and vary the refer- to regard his comment on the proper seat of the
ences. See Thomson's Land and Book, II. 302, blush. A deep, true shame, may be the first
303. WoKDSW. expresses a decided preference step toward, the first element in repentance.
for the rendering of clause a, which (see Crit. A.]
Notes) is preferred by Fuerst, BOtt., etc., "dis- 8. Vers. 23-28. Against slander, a contentious
play in dress" instead of comfort " as he that
; spirit, timidity, want of self-control, etc. North
tricks out a man in a gay dress in winter, he wind produceth rain. For the verb comp.
who busies himself about the fineness and bril- Ps. xc. 2 for a description of tlie rainy wind of
;

liancy instead of the texture and warmth of the Palestine, which strictly blows, not from the
attire," etc. This certainly secures a better cor- North, but from the North-west and West, as
respondence of incongruities. A.] Moreover,
J13X nil, comp. Am. viii. 12, where this
the ** singing songs with a heavy heart" (t'or
"North" is contrasted with niiD "the East."
these last words comp. the similar phrases in T :

Gen. xl. 7: Neh. ii. 1, 2; Eccles. vii. 3), which Perhaps this term is equivalent to fo^of as a
is described by the two comparisons in clause a, designation of a dark, gloomy region, which we
as a senseless and perverse proceeding, is doubt- are by no means to seek directly north of Pales-
less to be understood iu the sense of Ps. cxxxvii. tine (Umbreit; comp. Hitzig). In no case ia
1, 4, and not to be taken as possibly a disregard Jerome right (aud Aben Ezra), when in view
of the Apostolic injunction in Rom.xii. 15. For of the predominantly dry, ccild and rough
the heart is hardly that of another [E. V., De W., character of the north of Palestine, he renders
H., N., S., M., WoEDsw. ; "to a heavy heart"], the verb by " dissijjat pluviaa, it scatters the
but most probably the speaker's own heart. The clouds, and so ends the rain." [The author's
procedure against which the sentiment of the view is that of De W., Kamph., Beetheac,
verse is directed seems therefore to be frivolity, MuKFET, H., N., S., M., Wordsw., Gesen., and
and superficial, insincere conduct, and not a the recent comment.ators and lexicographers
rude indifference and uncharitableness toward almost without exception. Now and then Je-
one's neighbor. rome's rendering, which is that of the E. V., is
7. Vers. 21, 22. Admonition to the love of assumed to be igbt, and illustrated, as e. g. in
i

enemies. If thine enemy (lit., "thine hater") Thomson's Land and Book I. 131. A.] So
hunger, give him bread to eat, etc. "Bread " doth the slanderous tongue a troubled
and "water" are named here as the simplest face [lit., "a seciet tongue "]; e., artful i.

and readiest refreshment. To name meat, wine, calumny and slander (comp. Ps. ci. 5) produces
dainties and the like would have been quite too gloomy, troubled faces, just as surely as the
forced. In the citation in the N. T., in Rom. North-west wind daikens the heavens with rain-
xii. 20, both objt^cts are for brevity omitted and clouds. The tertunn compar. in the figure is
thereby the expresjiion is made more like Matt. therefore the same as in Matt. xvi. 3 Luke xii. ;

XXV. 35. For so thou dost heap burning 64. Comp. besides the German proverb, " He
coals on his head. For this verb to heap, to makes a face like a three days' rain-storm."
pile up, comp. vi. 27. To "heap coals on the [Those who follow the E. V. in the rendering of
head of any one" cannot be the figurative re- ilie first clause, must with it invert subject and
presentation of a burning shame which one de- object in clause b, and change the epithet,
velops in his opponent (Gr.\mberg, UMBREiT),for "troubled," dark with sadness, for "angry,"
shume glows in the cheek, and not above on the dark with passion " so doth an angry coun-
;

head. The figure is designed to describe rather tenance a backbiting tongue." Trapp, e. g.,
the deep pangs of repentance which one produces saj's: "The ready way to be rid of tale-bearers
within his enemy by rewarding his hatred with is to browbeat tiiem carry therefore in this
;

benefits, and in tlie production of which the re- case a severe rebuke in thy countenance, as God
venge to be taken on him may consist, simply doth." A.]
and solely. This correct view is first presented Ver. 24. Comp. the literally identical sentence,
by .\rotTsTiNE, Dednclr. Chriii., III. Ifi: and then chap. xxi. 9.
especially by Schultens, Rosenm., Hitziq, etc. Ver. 25. (As) cold water to a thirsty
These last at the same time adduce pertinent soul is good news from a far country.
Arabic parallels, like Meidani, II. 721: "He Naturally we must here think of those far re-
wlio kindly treats such as envy him, scatters moved from their home and kindred, who have
glowing coals in their face, etc. At all events, long remained without tidings from them.
we must decidedly reject the interpretation of Comp. XV. 30; Gen. xlv. 27; and for the figure,
many of the Church Fathers, like Cheysostom, Jer. xviii. 14.
 : ;

CHAP. XXV. 1-28. 2U

Ver. 26. A troubled fountain and a I

Ver. 28. (As) a city broken through
ruined spring {comp. for this figure Ezek. without walls (comp. 2 Chron. xxxii. 5
xxxii. 2; xxxiv. 18, 19) is the righteous man Nehem. ii. the man vrho hath no
13), is
-v^ho wavereth before the ^'icked. The mastery over his ow^n spirit, e., the pas- ;.

meaning of this is probab y not ihe righteous sionate man, who knows not how in anything to
man who wilhoul fault oj his has been brought by keep within bounds, who can put bit and bridle
evil doers into calamity, but he who through the on none of his desires, and therefore is given
fault of his timidity, his want of faithful cour- up without resistance to all impressions from
age and moral firmness, has been brought to without, to all assaults upon his morality and
waver and fall by the craft of the wicked. freedom, etc. Let it be observed how nearly
Compare Stieb on this passage, who however this proverb corresponds with the substance of
understands the wavering perhaps too exclu- the preceding.
sively of being betrayed into sin, or some moral
lapse. [Lord Bacon {De Augmenlis, etc.) gives DOCTRINAL AND ETHICAL.
the proverb a political application: "This pro-
verb teaches that an unjust and scandalous In the noble admonition to the love of enemies,
judgment in any conspicuous and weighty cause in vers. 21, 22, which bears witness for the New
ig above all things to be avoided in the State," Testament principle of a perfect love even more
etc.; and in his Essay (LVI.) "of .Judicature," definitely and in fuller measure, than the dissua-
he says: "One foul sentence doth more hurt sion contained in the preceding chapter against
than many foul examples; for these do but cor- avenging one's self (xxiv. 29), we reach the cul-
rupt the stream, the other corrupteth the foun- mination of those moral demands and precepts
tain." .\.] with which the wise compiler of the Proverbs
Ver. 27. To eat much honey is not good. comes in the present section before the kings and
Since this maxim, like the similar one in verse subjects of his people. Beside this, in the ex-
16, must convey a warning against the excessive ceedingly rich and manifold variety of ethical
enjoyment of a thing good in itself, we should material which this chapter exhibits, the admo-
look in the 2d clause for an analogous truth be- nitions that stand out siguifieantly arc especially
longing to the spiritual realm. That clause is those to humility and modesty (vers. 6, 7, 14), to
therefore not to be rendered " And contempt
: a peaceable spirit (vers. 8, 24) to honor and con-
of their honor is honor" (thus J. D. Miciiaelis, siderate forbearance toward one's opponent in

Arnoldi, Ziegler, Ewald, all of whom take controversy (ver. 9, 10, 23), to the wise reception
Tpn in the sense of "contempt" (comp. xxviii. of merited reproof and correction (ver. 12), to
gentleness (ver. 15), to fidelity and sincerity
11) and Hitzio likewise, except that he [by a
;
(vers. 13, 18-20), to moderation in all things, in
transfer of one consonantl reads 1133D ni33, and enjoyments of a sensual as well as of a spiritual
T
:

"contempt of honor is more than honor"). But kind (vers. 16, 17, 27), to moral firmness in re-
we must here reclaim for the noun ni33 its sisting the seductive influences of the wicked, and
T
meaning "weight, burden," instead of in subduing the passions (vers. 26, 28). In re-
original
gard to doctrine it is especially the delineation
01133 we must read D'"103, " weighty things, contained in vers. 2-5, of the godlike dignity and
difficulties," and then retaining the ordinary authority of the King, that is to bo accounted one
meaning of Tpn we mustrender: "and search- of the pre-eminently instructive portions of the
chapter. The earthly king is, it is true, in this
ing out the diflScult brings difficulty," i. e., too
unlike to God, the King of kings, that he can take
strenuous occupation of mind with difl5cult
his decisive steps only after careful consideration,
things is injurious pondering too difficult pro-
;
examination, and conference with wise counsel-
blems brings injury (comp. the common proverb,
lors, and only thus issue his commands, so far
"To know everything makes headache"). So
forth as they arc to result in the welfare of his
Elster alone [with Noyes among our ex-
positors,and FuEBST, substantially, of the lexi-
subjects, while with God, the being who is alike
cographers] correctly explains,
while Umbreit
near and afar off, the all-wise and Almighty,
counsel and act are always coincident. But in
and Bertheau [with whom S. and M. agree]
this again there can and should be an analogy
take only the last 1133 in the sense of difficulty,
existing between earthly rulers and the heavenly
and therefore explain " and searching out honor King, that their throne also is established by
(or "their honor") brings difficulty;" in a simi- righteousness, that they likewise must watch with
lar way the Vulgate " qui scrutator est majestatis unfaltering strictness, by punishing the evil and
opprhnetur a gloria" ["he who is a searcher after rewarding the good, over the sacred ordinance
dignity will be crushed by glory." The E. V. of justice and the objective moral law (vers. 4,
renders " to search their own glory (is not) 6). And for this very reason there belongs to
glory ;" the assumed meaning of the noun de- their action also something mysterious and abso-
mauds a negative copula, such as has just been lutely irresistible their heart too appears un-
;

used in clause a; so Gesen.(?) Kamph. enu- searchable, and wholly inaccessible to common
merates the above and several other renderings, men, like Ihe heights of heaven and the depths
and pronounces all unsatisfactory. Holden and of the earth (ver. 3) in a word, they in the po-
;

WoRDSw. retain the ordinary meaning of all the litical sphere stand in every point of view as God's
nouns, supply the usual copula, and render representatives, as regents in God's stead and by
" To search after their glory (their true glory) is the grace of God, and even, according to the bold
glory." The sentiment is fine, but to attach it expression of the poetical language of the Old
to clause a requires skill.] Testament, as in a certain sense even " gods and
 ; :

220 THE PROVERBS OF SOLOMON.

children of the Most High " (Ps. Ixxsli. 6 comp.

; from revenge reveal secrets which weigh heavily
John X. 34 sq.). From this then there results, on against thy neighbor. Lanoe (on ver. 11) In
;

the one hand, to themselves the duty of strict jus- religious discourses heart and mouth must agree
tice, and the most conscientious conformity to the orator must besides always examine what is

God's holy will, but on the other, for their sub- best adapted to his congregation 1 Pet. iv. 11.
:

jecls the duties of humble obedience (vers. 6, 7, [Bp. Hopki.ss: As the amiableness of all duties
13) of earnest reverence for civil laws and ordi- consists in the right timing and placing of them,
nances, and peaceable deportment, (vers. 8-10, so especially of this holy and spiritual discourse].
18, 23, 24, etc.); in general therefore, the/ear of Hasius (on ver. 12): He who can hearken and
God and righteousness, as the conditions of a true gladly hearkens to rational reproofs, does his ears
welfare of earth's nobles and nations, to be ful- a far better service thereby, than if he adorned
filled on both parts, by princes as well as by the them with jewels of the finest gold, and with ge-
people. nuine pearls.
Vers. 13 sq. Luther (marginal comment on

HOJIILETIC AND PRACTICAL. ver. 13): A true servant or subject is not to be

paid for with gold. Starke (on ver. 13): A
Homily on the entire chapter: " Lore the chief characteristic of able teachers of the divine
brethren; fear God; honor the King!" (2 Pet. word is that they as stewards over the myste-
ii. 17); three apostolical injunctions, which He- ries of God (1 Cor. iv. 1, 2) seek to be found
zekiah's wise men already preached to the Israel
of their day. Or, the fear of God, justice and
faithful.

(On ver. 14); Satan promises moun-
tains of gold, but gives only smoke and empty va-
love, as the three foundation pillars of a well- por. Jesus keeps His word plenteously above all
founded and well organized Christian common- requests or understanding.
(On ver. 15): He
wealth.
Comp. Stocker; Of true honor, such as who will everywhere put his head through the
wisdom confers: 1) in the state (ver. 2-15; glo- wall, will hardly succeed. But how beautiful
ria politicorum) ; 2) in the household (vers. 16- and salutary is it to be gentle and full of love !

24: gloria ccconumicorum) ; 3) in the church (vers. Zeltner (on vers. 16, 17): Of all things, even
2.5-28: gloria ecclesiasticorum). Derleburg Bible: the most charming and lovely one becomes at
Divine political maxims. Wohlfaetu: Honor last weary. Therefore there is nothing better
and renown as wisdom's reward. or more blessed than to strive for heaven and the
Vers. 2-5. Luther (marginal comment on ver. eternal, where satiety is without weariness (John
2) : In God's government we are not to be wise, iv. 14), life without death (John vi. 50; Col. iii.
and wish to know why, but believe everything. 1,2).
But in the secular kingdom a ruler should know, Vers. 19 sq. Starke: Beside the confidence
and ask why, and trust no man in anything! of believers in God every other hope is deceptive
Starke: God's counsel concerning our blessed- and unreliable as a brittle cake of ice or as a
ness is revealed to us clearly enough in His word
act accordingly, and in the presence of the mys-
bending reed.
(On ver. 20): Even joyful music
is not able to drive away cares and troubled
teries of divine wisdom take thj' reason captive thoughts, but an edifying song of the cross or of
under the obedience of faith. [.Jeremy Taylor: consolation may do it; Ps. cxix. 02; Col. iii. 16.
God's commandments were proclaimed to all the Tubingen Bible (on vers. 21, 22) True wis-
:

world but God's counsels are to Himself and to

; dom teaches us by gentleness to break down the
His secret ones, when they are admitted within haughtiness of enemies, and even to win them to
the veil. Bates: God saveth us by the submis- one's self by benefits Matth. v. 44 sq. But how
:

sion of faith and not by the penetration of reason. excellent is it not merely to know these rules of
The light of faith is as much below the light of wisdom, but also to practise them! [Trapp:

glory as it is above the light of nature. R. Hall's Thus should a Christian punish his pursuers; no
Sermon on " the glory of God in concealing." 1) vengeance but this is heroical and fit for imita-
The Divine Being is accustomed to conceal much. tion. .\rnot: This is peculiarly "the grace of
2) In this He acts in a manner worthy of Him- the Lord Jesus." When He was lifted up on
self, and suited to display His glory. Lord Ba- the cross He gave the keynote of the Christian
con (on ver. 3j Multitude of jealousies, and lack
; life: " Father, forgive them." The Gospel must
of some predominant desire, that should marshal come in such power as to turn the inner life up-
and put in order all the rest, maketh any man's side down ere any real progress can be made in
heart hard to find or sound]. Geier (on ver. this difficult department of social duty].
3) :Every one, even the greatest and mightiest, Vers. 23-28. Geier (on ver. 23): Cultivate
is to know that God knows his heart most per- sincerity and honor, that thou mayest not speak
fectly and searches it through: Ps. cxxxix. 1, 2. evil things in his absence of one whom thou
Cramer (on vers. 4, 5) As well in matters of
: meetest to his face with all friendliness.
religion as in matters of justice (in the sphere of [Bridges The backbiting tongue wounds four
:

the church and in politics) the duty belongs to at one stroke

the backbiter himself, the object
the ruler of removing all abuses and offences. of his attack, the hearer, and the name of God].
Vers. 6 sq. Geier (on ver. 6): An excellent Zeltner (on ver. 25) : When we hear from dis-
means against pride consists in looking to those tant lands the glad news of tlie course of the gos-
who are better, more pious, more experienced, pel among the heathen, it must cause us hearty
more learned than we are, rather than to esti- rejoicing, and urge us to thanksgiving to God
mate ourselves solely by those who are lower. (an application then of ver. 25 for a missionary
Starke (on vers. 9, 10): If thou hast a reason- festival sermon). Starke (on ver. 26) : .\s a
able complaint against thy neighbor, thou fountain made foul becomes in time pure and
ehouldst not mingle foreign matters with it, nor clear again, so likewise the stained innoccncj uf

:
CHAP. XXVI. 1-28. 221

a rigbteous man will in due time be revealed Starke (on ver. 28) A man who cannot govern
:

again in its purity; I's. xxxvii. 6.

Tbe laborious and diligent will never lack work,

(On ver. 27) himself cannot be usefully employsd in conduct-
ing public affairs. [Bates Satan hath an easy
:

and the more vigorous and systematic he is in it, entrance into such men, and brings along with
the more honor does it bring him. Calwer Handb. him a train of evils].
(on ver. 27) Search not into things too hard.
:

2. Various Warnings, viz. :

a) Against dishonorable conduct,

(^especially folly, sloth and malice).

Chap. XXVI.

1 As snow in summer and rain in harvest,

honor befitteth not the fool.
so
2 As the sparrow flitting, as the swallow flying,
so the curse undeserved it cometh not.:

3 Awhip for the horse, a bridle for the ass,

and a rod for the fool's back.
4 Answer not afool according to his folly,
thou be like him.
lest
5 Answer a fool according to his folly,
lest he become wise in his own eyes.
6 He cutteth oS'the feet, hedrinketh damage,
who sendeth a message by a fool.
7 Take away the legs of the lame,
and the proverb in the mouth of a fool.
8 As a bag of jewels on a heap of stones,
so is he that giveth honor to a fool.
9 As a thorny in the hand of a drunkard,
staff that riseth up
so a proverb in the mouth of a fool.
is

10 An archer that woundeth everything,

and he that hireth a fool, and hireth vagrants (are alike).
11 As a dog that returneth to his vomit,
so the fool (ever) repeateth his folly.
12 Seest thou a man wise iu his own eyes,
there is more hope of a fool thau of him.
13 The slothful saith There is a lion in the way,
:

a lion in the midst of the streets.

14 The door turneth on its hinges,
and the slothful on his bed.
15 The slothful thrusteth his hand in the dish;
he is too sluggish to bring it to his mouth again.
16 The sluggard is wiser in his own eyes,
than seven (men) who give wise judgment.
17 He layeth hold on the ears of a dog
who passing by is excited by .=trife that is not his,
18 As a madman who casteth fiery darts,
arrows and death,
19 so is the man that deceiveth his neighbor,
and saith: Am
I not in sport i*

20 Where the wood faileth the fire goeth out,

and where there is no talebearer the strife ceaseth.


222 THE PROVERBS OF SOLOMON.

21 Coal to burning coals and wood to fire ;

so is a contentious man to kindle strife.
22 The words of the talebearer are as sportive (words),
but they go down to the innermost part of the breast.
23 Silver dross spread over a potsherd,
(so are) glowing lips and a wicked heart.
24 With his lips the hater dissembleth,
and within him he layeth up deceit.
25 When he speaketh fair believe him not;
for seven abominations are in his heart.
26 Hatred is covered by deceit,
(yet) his wickedness shall be exposed in the assembly.
27 He that diggeth a pit falleth into it,
and he that rolleth a stone, upon himself shall it return.
28 The lying tongue hateth those that are wounded by it,
and a flattering mouth will cause offence.

GRAMMATICAL AND CRITICAL.

Ver. 3. [The form )} (comp. x. 13; xix. 23) is ordinarily explained as derived from HIJ the more common 1J
TT T
(Lex., IJ) as from nj; Bott. (g 49S, 17) suggests that the form )} is need, as in numerous similar cases the foTmu
-y
with weaker, flatter vowels are employed, to convey in their very soand the idea of the weak, the suffering, the miserable:

1J then, in every instance except perhaps one, is used to describe a back that is beaten or threatened. ^10117, * form
with the article, as is indicated not by the vocalization alone, but by the parallel D^D/ ; BiiTT. I., p. 403, n. 1. A.J.
Ver. 6. [nypO a Piel part., therefore active in its meaning, and not to be rendered by a passive, nor need it be ex-
changed for the Pual (pass.) part, as Ewald proposes. The emendations of D" /J'^ H-XpO in clause a which have been
proposed by recent expositors are unnecessary ; .*?., Esvald's reading H Hi'pO " is deprived of his feet, e/c." HirziG
would read IT HVpO immediately connecting the following words ;
" from the end of the feet he swallows injury
(? !) who sends messages by a fool." A.].
Ver. 7. ^^7T is taken most simply as Imper. Pie] from Tl/^, to "lift out, draw out" (Ps. xxx. 2). [SoFderst;
Grbih, J141,l; NORDH. 452. BiiTT. ? 1123, 4, and J 300 6, makes it from SSH- This resolution of ^ and snbstitntion

of * for the second 7 BoTT. regards as a probable sign and characteristic of the Ephraimite dialect which be is inclined

to find in this section of the Book of Proverbs. Oessn., Thes., was at first disposed to take it from 7 7n, but in the sup-
plement brought out by Rodiger appears to have changed his view, taking it as a fuller form of l7l. The rendering of
T
BoTT., <c., would be " the legs of the lame hang useless." A.].
Ver. 14. [mon, illustrates BiJTTCaER's i^ie?LSS(*Ztfum, " is wont to turn," and in ver. 20 HSDri and pHK'*' his

Pitms debttum : " must go out, must cease." See I>hrb. g 950, 6, and c, e. A.J.
Ver. 18. n7n7nD from T\7\l or perhaps from a root 71771 still preserved in the Arabic.
Ver. 26. [nD3i'1 ; the r\ of the Ilithp. prefix is elsewhere not assimilated. A.J.
Ver. 28. [Tlii?7 as here used BiJTT. regards as one of the traces of an Ephraimite dialect, the noun with this meaning
being otherwise feminine. V3T Gesen. derives from ^1 in the active sense the form being plural with suff. and the
construction ace. as object. Fcerst makes it a peculiar derivative (without suffix) from HDIT in the sense of " bowed
T
down, humble, pious." BiiTT. pointing V^T as the E'tbibh, makes it from 'JT with the suffix of the singular. See
T ;
t:
Exegetical notes for the v.irions interpretations. A.J.
tober or November, and the sky is almost always
EXEGETICAL. clear," etc. Comp. furthermore the remarks
above on chap. xxv. 13, as well as, for clause i,
1. Vers. 1-3. Three proverbs against folly, sym- chap. xi."c. 10; and also ver. 8 below. -Ver. '2.
metrical in their structure (in each case bringing As the sparrow flitting, as the swallow fly-
two related ideas into comparison). As snowin ing: lit. "as the sparrow for fleeing or wander-
summer and rain in harvest. Aecoiding to ing, as the swallow flying," viz. i^i jiilcil. Comp.
Jf.komb, Comm. in Am. iv. 7, rain in harve=t time Ilie similar construction in chap. xxv. 3, and also
i.s in Palestine a thing not lieard ol', and even im- the similar comparison in xxvii. 8. [The Inf.
possible. Comp. 1 Sam. xii. 17 sq., where a
tiudden thunderstorm at this season appears as a with 7 may be rendered by the abl. as readily
miracle from God, and also the confirmatory as by the dative of the gerund or verbal noun : by
statements of modern observers, like Robinson, or in respect to flying, e(c] So the curse (that
/'at. 11. 307: "In ordinary years no rain at ail is) undeserved: itcometh not. "A curse
i'.iUs from the end of tlie spring-showers till Oc- that is in vain, that has been uttered without jusl
 CHAP. XXVI. 1-28. 2:!3

ound, that is unmerited," like that, e.g., in 2 planation of H., N., S., M.
I
; he acts as though
Sam. xvi. 5 sq., or that in 1 Kings ii. 8. For ihe he cut off the feet of his messenger who chooses
in vain " comp. xxiv. 28 and Ihe remarks on the a fool for the errand. N. errs in completing a
proposition in clause a: " he that has his tcet
passage Instead of xbn X7 K'ri caUs for i'?
cut off drinks damage." A.] The second phrase
" he drinketh injury or wrong," according to Job
Xb/I: "to him, to the fool who utters it, will it
T xxi. 20 ;xxxiv. 7, is equivalent to " he sufl'ers
return," it will find its fultilnient in his own case abuses, he experiences iu the largest
measure an
(thus the Vulg. and Jabcui). But the verbal ex- injury self-devised."
For similar use of the term
pression agrees poorly enough with this render- "words" in the sense of commands,
directions,
ing, and moreover the two comparisons in a plainly a mess.age,
comp. Ex. iv. 13; 2 Sam. xv. 3(!.
favor rather the idea expressed by the K'thibh. For the general meaning
compare like complaints
[Such a curse is then fugitive, transient as a of bad and foolish messengers in
x. 20; xxv. 13.
bird; it does not come to stay. The E. V. sug- Ver. 7. Take away the legs from the lame.
gests the idea very blindly. Trapp explains:
"As these may fly where they will, and nobody The verb HIT appears lobe used here with Ihe
cares or is the worse; so here." He would carry meaning, which it is true is not lo be discovered
the comparison farther: as birds after their aim- elsewhere, of tollere, to take away. For Ihe
less flight return to their nest, "so the causeless meaning of the comparison, according to b, seems
curse returns to the authors. Cursing men are to be this: Always take from the lame his legs,
cursed men." A.]. Ver. 3. Comp. x. \^; xix. (i. e., his lame legs), /or they are really useless lo
29; Ecclesiast. xxx. 2-5-27. The assertion of J. Aim, just as the "proverb," (i.e., the maxim of
D MicHAEHs that the ideas "whip" and "bridle" wisdom, the Maschal) in the mouth of the fool is
in clause a are not rightly distributed between useless, something that might without loss be
the horse and the ass, is refuted by Nah. iii. 2; never there ;for the fool is and continues still a
Ezek. xxxix. 9, where express mention is made fool (ver. 9; xii. 16; xiv. 24, etc.). Thus Um-
of riding whips in connection with horses, as well BREiT, Beetheau, Stier [Stuart, Kamph.] cor-
as by Ps. xxxii. 9, where with horses mules are rectly expLain, while the rest take some one and
also mentioned as bridled animals. [Gesen. some another w.ay to explain the peculiarly obscure
Thes s. 11. abundantly illustrates Ihe nobler na- and
, ,
difficult '"/'l. So Luther takes the phrase
ture of the Eastern ass, and the higher estimate "
"
put upon it. See also Houghton's article in altogether arbitrarily in the sense of to dance
Smith's Dictionary of the Bible, I. 182, Am. Ed. A.] ("as dancing to a cripple, so does it befit a fool
to speak of wisdom"); in like manner Jakchi
2. Vers. 412. Eight additional proverbs di- and
Levi ben Gerson ("his legs are too long
rected against the folly of fools (among them one
consisting of two verses, vers. 4, 6). Ans^ver for the lame." V7T being taken as equivalent
not a fool according to his foUy, i. e., speak to in3.3), and also Geier, Rosenm, J. H. Mi-
:t'
not with him in accordance with his folly, con-
CHAELis, SciiELLiNG, etc., who take V 7T as a sub-
firming tliyself to it, imitating it, and thereby be-
coming tliyself a fool. On the oilier hand, ver. 5: stantive equivalent to nV/T in the sense of elr-
Answer a fool according to his folly, i. e., vatio. [TheE. V. renders "the legs of Ihe lame
.serve him in his senseless babbling with an ap- are not equal"]. Ewald and Elster read
propriate, sharply decisive retort, use with the
V/l, "the legs ^ of the lame are too loose" ^(.\bi:n
coarse block (blockhead) the he.avy wedge that |T T

belongs lo it. The proverb in ver. 5 does not Ezra had already given a similar rendering)
then st.and as a restriction on the meaning of ver. [Gesen., "hang down," so De W., N., Wordsw.;
4 (as Ew.\LD holds), but yet adjusting it, and " are weak," H. M.]. Hitzig finally gives ihe
guarding against what might be misunderstood Inf. ab.s. JlvT: "leaping of the legs on the part
[S.iys Andrew Fuller: of a lame man
in the former language.

so is a proverb in lie mouth of a
The terms in the tirst instance mean "in a fool- fool," (the same meaning, therefore, substan-
I

ish manner," as is manifest from the reason given.

tially as in Lutheb's conception.)
In the second instance they mean "in Ihe man- Ver. 8. As a bag of jewels on a heap of
ner which his folly requires." This is also plain stones, so is he that giveth
honor to a fool,
from the reason given. A foolish speech is not li Ihe noun HOJID which
occurs only here ex-
a rule for our imitation; nevertheless our an-
swer must be so framed by it as to meet and re- presses the idea "heap of stones," ocervus lapuiu^n,
pel it. "This knot will be easily loosed," says which is altogether probable from its derivation
MupFET, "if it be observed that there are two from DJI. lo stone, to heap up stones, then ihe
sorts of answers, the one in folly, the other unto |3X "ins must be a parcel not of common, but of
folly." A.] precious stones (comp. Ex. xxviii. 9; xxxv. 27,
Ver. 6. He cutteth off the feet, he clrink- where ]3S alone stands for lapis preliosior), and
eth damage, who sendeth a message by a this all the more since the 2d clause makes this
fool. Comp. the two figurative expressions in rendering peculiarly natural. So R. Levi be.n
clause a, the first ("he cutteth off the feet," i. e., Gerson, then Luther, Geier, Schultens, Ge-
his own feet, amputat sihi peden Michaelis, SF.Nius, Umbreit, Stieb, Elsteb. [E. V. in mar-
ScHELLiNO, Beetheau, Elster, Stieb, [Kamph. gin, De W., N., W.]. of whom Luther, Geieh.
WoRnsw.] f(c.,) means: he deprives himself of Schultens, Stier [Worosw.] think particularly
the means of attaining the end, he puts himself of a heap of stones raised by the stoning of a
~iiloa helpless condition; [and the idea is better malefactor, a tumulus agyestus supra corpus lapida-
';pressed in this way than if we adopt the ex- tum, which is certainly more natural than with
 ;

224 THE rROVEllBS OF SOLOMON.

Jekome, (Vulg., acervus Mercurii), several of the Words w. ] render 'A master formeth all aright,"
:
'

early Rabbis, Jarchi, V. E. Loscher (iq the magister format omnia recte; in a similar way
" Unschuldigen Nachrkhlen," Vol. 13, p. 496), and Elster: "An able man formeth all himself"
Oetinger, to think of a Hermes, a heap of stones (in contrast with the fool, who seeks to hire others,
dedicated to Mercury (Au(Jof ipnalov, slatua mer- and even incompetent persons of all sorts, strag-
curialis). Others (Bertheau, Ewald [Fuekst, glers and vagrants, etc., to transact his business).
Kamph., E. v., in text, H., S., M.] e(c.,)loUowiug [The E. v., which is followed against his will by
the LXX and Chald., talie HDJID in the sense of HoLDEN, interprets the "master" as God: "the
great God," e/c.]. Umbkeit and HiTzio [with
"sling," and regard 111X as an Infin. "as the
;
another common meaning of 2")]: ' Much pro-
binding a stone fast to the sling" but
; against duceth all," as though the meaning were similar
this may be maintained the inappositeness of the to that in the otrnf f^ doOi/cerni amC, Matt. xiii.
figure as compared with the idea in clause b, and 11; XXV. 20. Others read 3T instead of y\ e.g.,
tlie fact that such a meaning cannot be proved to
the Vulg., Judicium determinat causas, and of re-
belong to the noun, and the circumstance that the
cent expositors Ziegler, etc.
gling is elsevphere always called i'^p..
HiTZio Ver. 11.
: As
a dog that returneth to his
" as a little stone on the beam of a balance," vomit (comp. the New Testament citation of this
etc., forhe says the noun Wmeans, according to passage in 2 Pet. ii. 22) so the fool (ever) re-
peateth his folly; lit., "so comes tlie fool for
the Arabic, the "beam of a balance," and IX l!f
the second time again with his folly," comp. xvii.
signifies a "bit or kernel of stone," a little stone
9. Here is plainly meant not merely a con-
serving to bind the balance (?).
Vcr. 9. Athorny staff that riseth up in the stantly renewed return to foolish assertions in
of all the rational grounds adduced against
hand of a drunkard, (so is) a (wise) proverb spite them, but a falling again into foolish courses of
in the mouth of a fool. If in ver. 7 a Masch.il,
action after brief endeavors or beginnings at im-
a maxim of wisdom, taken into the mouth of a
provement (comp. Matt. xii. 4li John v. 14;
fool was represented as something useless, desti-
;

Heb. vi. 4-8.)

tute of all aim and effect, it here appears rather
as something working absolute harm, wounding,
Ver, 12. Seest thou a wise in hisman
O'wn eyes, e., who holds himself as wise, and
;'.

injuring like thorns, and in particular like an

by this very blind over-estimate of himself
instrument of correction heedlessly carried, stri-
thoroughly and forever bars for himself the way
king in the wrong place, and so grossly misused.
to true wisdom (comp. xxx. 12), like the PJiari-
Comp. Luther's marginal note, which in the
sees mentioned in John ix. 41, who gave it out
main point certainly interprets correctly when :

that they saw, but were in truth stone-blind.

a drunkard carries and brandishes in his hand
With i compare chap. xxix. 20, where this 2d
a sweet briar, he scratches more with it than lie
clause recurs literally.
allows the roses to be smelled so a fool with the
;

3. Vers. 13-16. Four proverbs against sloth.

Scriptures or a judicial maxim oft causes more
harm than profit." Hitziq following the LXX, Ver. 13. Comp.
the almost identical proverb in

reads in clause b TOD instead of 7C'0, and fur- chap. xxii. 13. A lion is in the way. vPE' a
synonym of 'IX designates the lion as a roaring
thermore takes the verb of clause a in the sense
of "to shoot up," and therefore renders: Thorns animal, as rugiens sive rugilor; it does not con-
shoot up by (under) the hand of the hireling (?) trast the male lion with the lioness (Vulg.), or
and tyranny by the mouth of fools." But we do again the young lion with the full grown, (Lu-
not need to give to the verb here even as a secon- ther).
dary meaning the sense of growing up (as Ewald, Ver. 14. Comp. vi. 10; xxiv. 33. With this
Umbreit, Stier propose), as the simple original figure of the door ever turning on its hinges but
meaning of rising up; raising itself gives a mean- nevermovingfrom its place comp. the well-known
ing in every way satisfactory. [The rendering
words of ScHJLLEK " dreht sick trdg und dumm wie
of the E. v., H., W., "as a thorn goelh up into des Fdrber's Gaul im Ring fteriem" [turns lazy and
the liand," etc., wounding unconsciously, is less stupid like the dyer's nag round in its circle.]
forcible every way than that of the author, with Ver. 15. Comp. the almost identical proverb,
whom DeW., K., Bertheau, N., S., M., etc., chap. xix. 24.
agree. A.] Ver. 16. The sluggard is V7iser in his
Ver. 10. An archer that Tj^oundeth every- own eyes. (comp. ver. 12) than seven men
vrho give a wise answer. The number seven
thing meaning comp. 3^, "an archer
(for this
stands here not because it is the sacred number,
or dartsman," comp. Jer. 1. 29; Job xvi. 43; for but to express the idea of plurality in a concrete
the verb in this sense. Is. li. 9), and he that and popular way. Comp. ver. 2.5 also vi. 31 ;

hireth a fool, and he that hireth vagrants xxiv. 16; Jer. xv. 9; 1 Sam. ii. 5; Ecclesiast.
('passers by," i. e., therefore untried, unreliable
persons, who soon run away again)
are alike; xxxvii.
14.
With this use of D.ya " taste " in
one of the three is as foolish as another. This the sense of "understanding, judgment," comp.
interpretation, which is followed by Sciiellino, 1 Sam. xxi. 14 xxiii. 33 Ps. cxix. 66
;
Job xii.
; ;

EwALu, Bertheau, Stier, [DeW., KAm-ii., and 20; also remarks above on Prov. xi. 22, where
virtually S. and M.], involves it is true a certain is denoted in addition a quality of the moral life.
hardness, especially in the relation of the figure in "To give back understanding" is naturally
a to the two ideas in b; it corresponds best, liow- equivalent to giving an intelligent, wise answer,
ever, with the simple literal meaning of the as a sign of an intelligent disposition; comp.
passage. Luther, Gbiee, Seb. Schmid, [N., xvii. 18.

CHAP. XXVI. 1-28. 229

4. Vers. 17-19. Ag;unst ilelight in strife and (So are) burning lips, e. fiery protestations
;'.

wilful provocation. He
layeth hold on the of friendship, or it may be warm kisses (which
ears of a dog (and so provolies the jinimal out- Bertheau understands to be the specific mean-
right to barking and biting) -who passing by ing), which in connection with a genuinely good
is excited by strife that is not his, lit "over , heart on the part of the giver are a sign of true
a dispute not for him " (comp. Hab. ii. 6). For love, but with a " wicked heart" are on the con-
the use of this verb "to provolie or excite one's trary repulsive demonstrations of hypocrisy,
self,"comp. the remark on xx. 2. This ^3^7I'3 witliout any moral worth (comp. the kiss of
Judas, Matt. xxvi. 48 so.). It is unnecessary to
with the Part. 13J? forms an alliteration or po-
read with Hitzig D"p7n, " smooth lips," instead
lyptoton which (with Stier) may be substantially
reproduced in German: "wer voriibergehend sick of D'p/i,"burning" lips.
iib^rgehen [sick dieGalle iihrrlau/en) lUsst,^^ etc. 'With his lips the hater dis-
Vers. 24, 25.
There is no occasion for Hitzig's assumption, sembleth. For the verb which may not here,
that Instead of ^3.^'^p there stood originally in as in XX. 11, be translated "is recognized" (so
the text the D'^i'jTD which is expressed by the Luther, following the Chald. and Vulg.), comp.
the Hithp. of IDJ, which elsewhere expresses
Syriac and Vulg. "he who meddleth in strife,"
;

etc. [The V. has taken this doubtless un-

E. the idea of "dissembling." e. g. Gen. xlii. 7;
der the influence of those early versions.] 1 Kings xiv. 5, 6. And within he prepareth
Vers. 18, 19. As a madman who
casteth deceit. Comp. Jer. ix. 7, and with HO'^O iT't;'

and death.
fiery darts, arrovrs The n^Hin'p " to set, contrive, prepare deceit," compare the
"setting or preparing snares," Ps. cxl. G. For
which occurs only here, signifies, according to
Symmachcs, the Vers. Venet., and Aben Ezra,
seven abominations are in his heart. See
remarks above, en ver. lij, and comp. the seven
one beside himself or insane (ifccrruf, irsipuftem^).
devils of Matt. xii. 45, which represent an in-
For the combination of the three ideas, tiery
tensified power in present moral deformity. That
darts, arrows and de.ath (i. e. deadly missiles),
comp. the similar grouping in xxv. 18 a. So there is a specific reference to the six or seven
abominations mentioned in chap. vi. 16-19, is an
the man that deceiveth his neighbor.
arbitr.ary conjecture of Aben Ezra.
T\^3^ is to "deceive, to deal craftily," not to
Ver. 26. Hatred is covered by deceit.
" atHict " (Umbreit), or " overthrow" Va.n Ess).
And (then) saith: Am
I not in sport?
(
PXBO from Ntyj, " to deceive," is doubtless cor-
I
T - T T
The meaning of the simple "and saith" llie rectly understood by the LXX, %vhen they ex-
Vulgate paraphrases correctly when it renders: press the idea by iSuAof (comp. also the fraudu-
"elciim deprehensus fuerit, dicit," etc. ["Quipping lenter of the Vulg.); here it designates specifi-
and flouting," says Muffet, "is counted the cally " iiypocrisy, the deception of friendly lan-
flower and grace of men's speech, and especially guage used to one's face" (Umbreit). The suf-
of table talk; but the hurt that conielh by this fix by an obvious construclio
in IJ^i'l refers then
flower is ,as bitter as wormwood, and the dis- ad scnsmn him who conceals his hatred in this
to
grace which this grace castelh upon men is hypocritical way. The second clause gives assu-
fouler than any dirt of the street." .\
] rance then of the certain occurrence of an ex-
5. Vers. 20 28. Nine proverbs against malice
posure of this flatterer " in tlie assetnbly," /. e.
and deceit. 'Where the wood faileth the before the congregation of his people assembled
fire goeth out, etc. Comp. the .\rabic proverb for judgment, who perliaps through some judi-
expressing the same idea, aimed at slander (in cial process that ends unfortunately for him
ScHEiD, SeUcta, p. 18): "He wlio layeth no come to the knowledge of his villanies. Hitzig
wood on the fire keeps it from burning.'' For partially following the LXX [o Kpv-Tuv ex'^P"-"
this description of the "slanderer" comp. xvi.
am'iGT7jaL do'Xov), renders: He who concealeth
28.
hatred, devising mischief ('?), his vileness is ex-
Ver. 21. The direct opposite to the contents of posed in the assembly."
the preceding verse. Coals to burning coals ;
Ver. 27. He that diggeth a pit faileth into
lit., black coals to burning coals. For the " man it. Comp. Eccles. x. 8 Ecclesiast. xxvii. 26
; ;

of contentions" in clause b comp. xxi. 9; xxvii.

Ps. ix. 16. and with respect to the "falling back
15.
of the stone that has been (wickedly) rolled" in
With ver. 22 compare the literally identical clause 6, comp. Ps. vii. 17: Matt. xxi. 44.
proverb xviii 8. Ver. 28. The lying tongue hateth those
Ver. 23. Silver dross spread over a pot-
sherd. "Silver of dross" is impure silver not
that are wounded by it. If the reading

yet properly freed from the dross, and therefore rj'l is correct this may be the rendering, and
partly spurious (Vulg., arffentum sordidum). and the "crushed" (plural of ^T [E. V. the op-
not some such thing as a glazing with the glitter pressed], Ps. 10: X. 18; Ixxiv. 21), ;. e. the
ix.
of silver made of plumbago (LithaTgyrus), and
so imitation of silver, as many think, and as
bruised (or oppressed or wounded see Umbreit
and Stiek on this passage) of the lying tongue,
Luther seems to have expressed in his "Silber- are then those whom this tongue has bruised or
tchaum." t^'in, potsherd (Isa. xliv. 11), seems wounded, the victims of its wickedness and not
those possibly whom it proposes to wound ot
to be used intentionally instead of ty^n^'/S oppress (Umbreit, De W., Van Ess), or again
" an earthen vessel," to strengthen the impres- those who wound, i. e. punish, it [conferentPs sir^
sion of the worthlessness of the object named. castigantes ipsam
Luther, Geier. Grsenius).
5
 ::

226 THE PROVERBS OF SOLOMON.

Inasmuch, however, as the proposition is by no accordance with the saying truth may indeed
:

means universally and in every case true, that be repressed for a time, but not perish (Ps. xciv.
the lying tongue, or that detraction hates its own 15 2 Cor. iv. 9).
; [" Truth crushed to earth
victims, and since besides the second clause shall rise again the eternal years of God are
;

seems to demand another sense, it might be jus- hers." Lawson The curses of such men in-
:

stead of being prejudicial, will be very useful to

tifiable to read with Ewald and Hitzig VjnS;
T ~: us, if we are wise enough to imitate the conduct
accordingly " the lying tongue hates Us own mas- of David, whose meekness
was approved, his
ter," i. e. it hurls him into calamity, brings him
prayers kindled into a flame of desires, and his

to ruin -a meaning which also corresponds ad- hopes
invigorated by them]. Geieu (on ver. 3)
mirably with ver. 27. [See Critical notes for
One may not flatter his own unruly flesh and
the three chief explanations of tlie form and de- blood,
but must seek to keep it properly in
rivation of the word. The passive rendering check.
Starke (on vers. 4, .5) Great wisdom :

hns this advantage, that it makes the fourth in- is needful to meet
the different classes of our
stance correspond with the otlier three in which
the word is used; this presumption must be de-
adversaries in an appropriate way.
(On ver. 6)
Important concerns one should commit to skilful
cidedly overthrown. This we do not think is
and .able servants.
done; sotheE. V., H., N., S., M., W., Kamph., etc.
Vers. 7-12. Luther (Marginal comment on
.\.] For the noun rendered ' offence," in clause
ver. 7) Fools ought not to be wise and yet will
:

b, oomp., moreover, the cognate verb in clause a

be always affecting wisdom. [Trapp If thy :

of xiv. 32.
tongue speak by the talent, but thine hands scarce
work by the ounce, thou sh.alt pass for a Phari-
DOCTKINAL, ETHICAL, HOMILETIC AND see (Matt, xxiii. 3). They spake like angels,
lived like devils; had heaven commonly at their
PRACTICAL. tongue ends, but the world continually at their
It is mainly three forms of dishonorably and finger ends]. Starke (on vers. 7, 9): He who
morally contemptible conduct, against which the will teach others in divine wisdom, must first
condemning language of the proverbs in this have mastered it himself (Ecclesiast. xviii. 19);
section is directed; foolishness or folly in the then he will not only teach with profit, but also
narrower sense (vers. 1-12;) sloth (vers. 13-16);
have honor from it. (On ver. 9): He who mis-
uses God's word does himself thereby llic great-
and a wicked maliciousness (vers. 17-28), which
displays itself at one time as a wilful conten- est injury.
(On ver. 8) Beware of all flattering
:

of the ungodly; forone prepares himself thereby

tiousness .and disposition to annoy (17-19), and
at another as an artful calumniation and hypocri-
master so is the servant.

but a poor reward.. (On ver. 10): As is the
Bad masters like bad
tical slandering (20-28). Original ethicnl truths,
SHcli as have not appeared in previous chapters, servants. (On vers. II): If all relapses in sick-
ness are dangerous, so much more relapses into
are expressed only to a limited extent in the
proverbs which relate to tliese vices. The old sins. the
(On ver. 12): Self-pleasing and self-
mother of many other
novelty is found more in the peculiarly pointed relaxation is prolific
and figurative form which distinguishes in an WoHLFAKTii
follies. 12) Let no one
(on ver. :

extraordinary degree the maxims of this chapter esteem himself perfect, t)ut let every one strive
above others. Yet there are now and then es- for humility and cherish it as his most sacred
8cn!i.iUy new ideas; what is said in ver. 2 of the possession. [Lawson (on ver. 8): But does not
futility of curses that are groundless ; in vers. God Himself often give honor to fools? Yes.
4, 5 of uttering the truth staunchly to fools with- lie is the judge of nations who has a right to
out becoming foolish one's solf in vers. 7 and 9
; punish men by subjecting them to the power of
of the senselessness and even harmfulness of fools. We are to regulate our conduct not by
proverbs of wisdom in the mouth of a fool; in His secret but His revealed will. Arnot (on
vers. 12 of the incapability of improvement in ver. II): When the unrenewed heart and the
conceited fools who deem themselves wise; and pollutions of the world are, after a tempor.ary
finally in vers. 27, 28 of the self-destroying reflex separation, brought together again, the two in
power of malicious counsels formed against one's their unholy wedlock become *' one flesh." Man's
neiglibor. true need
God's sufficient cure is "Create in
on llie chapter as a whole.
llninil;/
Of three me a clean heart, .and renew a right spirit within
kinds of vices which the truly wise man must
me." J. Edwards (on ver. 12): Those who are
avoid: 1) folly; 2) sloth; 3) wicked artifice. wise in their own eyes are some of the least
Si'ocKKii: What kinds of people are worthy of likely to get good of any in the world. Bridges :

no honor: 1) fools; 2) sluggards or idlers; 3) The natural fool has only one hinderance his
lovers of contention and brawling. Staiike: own ignorance. The conceited fool has two
A (warning) lesson on folly, sloth and deceitful- ignorance and .self-delusion].
nesa. Vers. 13-lti. Lange: That the weeds of sin
Vers. 1-G. WUrtemherj Bible (on ver. 1): are ever getting the upper hand as well in hearts
Honor is a reward of virtue and ability; wilt as in the Church, comes from this, that men do
thou be honored, then first become virtuous and not enough watch and pray, but only lounge, are
wise! Mklanchthon (on ver. 2): As a consola- idle and sleepy: I Thess. v.6.
Bcrleburij Bible:
tion against all calumnies and unjust detr.-iotion The sluggard remains year in year out sitting
the assurance of the divine word serves us, on the heap of his self-chosen convenient Chris-
that false (groundless) curses, lliough they mo- tianity, reads, hears, pr.avs, sings in the Church
mentarily harm ami wound, yet in the end ap- year after year, and makes no progress, never
pear in their nothingness, and are cast aside, in comes to an inner complete knowledge of truth;

I
 ! ; ; ;

CHAP. XXVII. 1-27. 227

just as the door always remains in one place, one alleges quite innocent intentions in injuring
although it turns this way and that the whole another, and yet with all is only watching an
year through, and swings on its hinges. This opportunity to give him a blow.
slothfulness is the mother of all the doctrines Vers. 20-28. Hasius (on vers. 20 sq.): There
which encourage the old Adam, and in the mat- would not be so much dispute and strife among
ter of sanctification throw out the *' cannot,'' men if there were not so many base spirits who
where it is a "will not" that hides behind. nourish and promote it in every way. Starke:
WoHLFARTH The sluggard's wisdom. Rest is Slanders and contentions are to be regarded as
:

to him the sole end of life only in indolence a flame to which one should not supply wood,
;

does he feel happy, elc. but rather water to quench them. [Trapp (on
Vers. 17-19. Starke (on ver. 17) To mix ver. 23) Counterfeit friends are nought on both
: :

one's self in strange matters from forwardnesss sides]. Von Gerlacu (onver. 2G): Though a

and with no call, has usually a bad issue. Osi- deceitful man may succeed in cheating individu-
ANDER (on vers. 18, 19) In the sight of God the als, yet this is not possible before the whole
:

wantonness and wickedness of the heart are not Church (Acts v. 1-11). (Onver. 27): A hypo-
hid; moreover He does not let tiiem go unpun- critical tongue if it has injured any one followj
ished. Zeltner: Crafty friends are much more him still further with lies to defend itself, and sa
dangerous and injurious than open enemies. it causes universal confusion.
Lange: It testifies of no small wickedness when

i) Against vain self-praise and presumption.

Chap. XXVII.

(
With an admonition to prudence and frugality in agriculture : vers. 23-27).

t Boast not thyself of to-morrow,

for thou knowest not what a day will bring forth.
2 Let another praise thee and not thine own mouth,
a stranger and not thine own lips.
3 Stone is heavy and sand weighty;
the fool's wrath is heavier than them both.
4 Anger is cruel and wrath is outrageous
but who can stand before jealousy ?
5 Better is open rebuke
than secret love.
6 Faithful are the wounds of a friend,
but the kisses of an enemy are deceitful.
7 The satisfied soul loathetli a honeycomb
to a hungry soul every bitter thing is sweet.
8 As a bird that wandereth from her nest
so is a man that wandereth from his home.
9 Oil and perfume rejoice the heart,
but the sweetness of a friend is better than one's own counsel.
10 Thine own friend and thy father's friend forsake not;
and into thy brother's house enter not in the day of thy calamity
better is a neighbor that is near than a brother far off
11 Be wise, my son, and make my heart glad,
that I may know how to give an answer to him that reproacheth me,
12 The prudent man seeth the evil (and) hideth himself;
the simple pass on and are punished.
13 Take his garment, for he hath become surety for a stranger,
and on account of a strange woman put him under bonds!
14 He that blesseth his friend with a loud voice early in the morning,
let it be reckoned a curse to him
 : ; ; ;

228 THE PROVERBS OF SOLOMON.

15 A continual dropping in a very rainy day

and a contentious woman are alike.
16 He that will restrain her restraineth the wind,
and his right hand graspeth after oil.
17 Iron sharpeneth iron ;

so doth a man sharpen the face of his friend.

18 Whosoever watcheth the fig-tree eateth its fruit,
and he that hath regard to his master is honored.
19 As in water face (answereth) to face
so the heart of man to man.
20 Hell and destruction are never full,
and the eyes of man are not satisfied.
21 The fining pot is for silver and the furnace for gold,
but man
according to his glorying.
22 Though thou bruise a ibol in a mortar
among grain with a pestle,
his folly will not depart from him.
23 Thou shalt know well the face of thy sheep
direct thy mind to thine herds
24 for riches are not forever,
and doth the crown endure forevermore?
25 The grass disappeareth, and the tender grass is seen,
and the herbs of the mountains are gathered.
26 Lambs (are) for thy clothing
and the price of thy field (is) goats
27 and abundance of goat's milk for thy food, for the food of thine house,
and subsistence for thy maidens.

GRAMMATICAL AND CRITICAL.

Ver. 4. riV^OX is nsed here ooly in the Old Testament.

Ver. 5. [n^lti is regarded by Bott. Q 1133, 1 and n 3_) as the 3d sing. fern, of the verb and not as the fem. of the adj.;
T
the chief evidence being found in the participles following, which, according to Hebrew usage, more naturally follow
a finite verb. A.)
Ver. 9. [In ^ny"1 we have one of the examples found in Hebrew in connection with words in wide and frequent use,

in which the suffix loses all distinct and specific application comp. in modern languages Monsieur, Madonna, Mynherr,
;

etc.; therelore out's friend, a friend, and not his friend. Bott., g 876, c. r^^)} is regarded by Gehen., Fuerst, 1>oderlein,

Dathe, eic., as a fern, of VV used collectively; the meaning in connection with 1^3 J ia then, "more than fragrant wood."

Bott. (^ 543. 5) pronounces all the examples cited in the lexicons for this use of the noun " more than doubtful
;''
and, as
the esegetical notes show, nearly all commentators give to rii'j.* its ordinary meaning. A.j

Ver. 10. [711?"^ is one of three nouns whose full and original form appears only in the stat. cnnstr.; the K'ri therefore

points as though the a&soZ. were used J*1. while the K'thibh exhibits the form n>^'^- See Green, g 215, 1, e; Bott.

Jg721, 8; 794, Peel. A.] IV

Ver. 11. (n3'tyXl an Intentional, or paragogic Imperf, connected to Imperatives by 1 used as a final conjunction,
T T ;

"in order that ;" Bott 965. B, c. And let me=that I may. A.]
.

Ver. 14. D'^UTI. an Infin. abs. nsed adverbially, as in Jer. xxv. 4; here on account of the pause written with *_ in-

stead of simple _.

Ver. 15. On the question whether ninD'J is to be accented and explained as a 3d pers. Nithpael, or whether, with

KiMcai, NoRzi. and the most recent editors and expositors, we should point the form as Mile! [witli penultimate accent],
and accordingly regard it as perhaps a viiluut.itive Hiihpael, with the H- ot motion (therelore "let us compare"), con-
T
Berthbau. Stier and Hitzio on the passage. [Geben,, Rod. ^Gesf.n. Tfifs., p. 1376, add. p. 114^ Vvf-nsT. etc.. make the
rtiilt

form a Nithpael; BoiT. (^^_ 47-4,4. a and lU7l!, 8) agrees with Hitzig in making it a simple Niphal with a different transpo-
sition of consonants, and argues at length for this view. Fderst pronounces the form participial, in opposition to nearly
aU lexicographers and commentators who make it 2d sing. fem. Gesen. and some others, f 'Mowing Chaldee analogies,
rcn iered, "are to be feared." Kodiqer (ubi supra) ami most others render, "are esteemed alike," or "are alike." Comp.
also EWALD, Lehrb. ^ j32. d : Green, g 83, c (2). A.]
Ver. 16. N'^p' =n'ip\ according to an interchange which is common of X with H- [In clause a we have a singular

verb following a plural participle taken distributively as in xxii. 21 xxv. 13, etc. A.] ;
Ver. 17. nrr is best regarded, as Qeier, Bertheac and Stier take it, aa an Imperf. apoc. Hiphil from HIH = ^^^
" to sharpen." Kwald, Elster, etc., needlessly take the first in"* in clause a as a Hophal : in* (comp. the Vulg. ej^acuitur)

and would have only the second recognized as a Voluntntive Hiphil (to be pointed "in"* or Hri')- [Bott. g 1124, 3- insists

that the Masoretic forma can be regarded as nothing but the ordinarv adverb " together," and that the pointing must be
changed to in", "in\ or nn\ Green, g 140, 1, mak.-3 it a simple Kal Imperf. Fderst regards it as a NiphhaJ
in\
 "

CHAP. XXVII. 1-27. 229

Imperf., no change of vocalization being required, although the more common form would be nn*. ^n. ( Thes. Gesen ,

Ind, pp. 6, 88) regards the form as an apoc. Hiphil. for the more common nn*i nsed impersonally, " one sharpens, men
sharpen." A.]
Ter. 20. The parallel passage xv. 11 (see notes on this passage) shows that instead of Hl^X (or again instead of

7^*^^2() we should read with the K'ri ?11^K, or that we should at least assume a transition of this latter form into the

former, in the way of lexical decay (as in njO for [IT JO)- [Bott. (J 262, a; 293) notes this as a tendency in proper

nouns, aided perhaps in the case before us by the following liquid. A.]
Ver. 22. ["''71^3 instead of the more regular ^ 7y3. mimetically sharpened in its vocalization at the end of its clause.
v:
- - v: T
See Bott., ? 394, 6; 498, 6. A.]
Ver. 25. [nl3l?y with Dasrhesh dirimens or separative, indicating the vocal nature of the Sheva. See, e. g. Greenj

J 24, 6 ; 216, 2, o. A.]

wrath." comp. Is. xxx. 28, 30; Dan. ix. 27; xi.
22. nxjp in clause b, often "envy," is plainly
EXEGETICAL.
"jealousy," as in vi. 34, 35, which passage is
1. Vers. 1-6. Three pairs of proverbs, directed here to be compared in general.
against self-praise, jealousy and flattery. Vers. 5, 6. Better is open rebuke (open,
Vers. 1, 2. Boast not thyself of to-mor- undisguised censure, honorably expressing its
row, i. e., "do not tlirow out with proud as- meaning) than secret love, i. c, than love
surance high-soaring schemes for the future which from false consider.ation dissembles, and
(Elstek); do not boast of future undertaliings as does not name to one's neighbor his faults even
if they had already succeeded and were assured.
where it should do so. Compare the dA^^i^ri-f/r
For thou kno^west not ivhat a day will i> aj'Qjry, Eph. iv. 15, as well as the numerous
bring forth e., what; a day,
i. whether it be to- parallels in classic authors (Plautus, Trinummus,
day or to-raorrow, will bring in new occurrences, I. 2, 57; Cicero, Ltel. 25; Seneca, Epist. 25);
is absolutely unknown to thee. Comp. James iv. and Meid.ini, II. 64: "Love lasts loiig as the
13-15; also Hor.ice, Od., iv. 7, 17: Quis scit an censure lasts," etc. Faithful (lit. true, coming
adjiciant hodieriix crastina sumiiue Tempora Di su- from a true disposition) are the wounds of a

peri ? friend, but deceitful are the kisses of an
^" Who knows if they who all our fates control enemy. r>11j1>'3, from the root inj?, is if this
Will add a morrow to thy brief to-day?"
Theo. Maktin's Translation.]
be identical with 1t?>', largus fuit, as is gener-
ally assumed, equivalent to "plentiful" (comp.
and Seneca, Thyest. V. 619: Nemo lam divos hahuil
Tl^i'), in which case we must think of kisses
favenUs Crastinutn ut possitpolUceri\_^o one has had
the gods so favorable that he can promise himself a "liberally bestowed but faithless," or it may be

morrow]. -With ver. 2 comp. the German i>?enZ()i kisses "to be lightly esteemed" (so Gesen,
alinkt, and Arabic proverbs like " Not as mother Umbreit, Berthe.\d, Stier [Fuerst, S., VV.])
says, but as the neiglibors say" (Fuerst, Per- And yet it corresponds better with the parallel-
lenschniire, ii. 8), or "Let thy praise come from ism, as well as with the exegetical tradition
thy friend's and kinsman's mouth, not from thine (Vulg. fraudulenta), to derive from an Arabic
,

own" (Meidani, p. 4G7.)

Vers. 3, 4.
Stone is heavy and sand root to stumble {^a({>d?.?.iVj fallere, there-
^veighty, lit, " weight of stone and heaviness
of the sand." Hitzig fitly remarks with respect (ore Jalsus, false so EwALD, Elster, etc.), or it

to the genitive combinations of this as well as the

succeeding verse (" Cruelty of anger, etc.") "The may be from .
= llj? in the sense of " to
,J^_,
genitive relation holding a figure before our eye
instead of developing it in a proposition, possess- miss"
thus Hitzig,
both of which modes of
es nevertheless the value of a combination of explanation give the idea "deceptive, crafty,
predicate and subject." [So K., W., etc., while treacherous." With regard to the meaning com-
S. and others make the relation directly that of pare, therefore, chap. xxvi. 23.
subject and predicate].
The fool's wrath, i. e.. 2. Vers. 7-14. Eight proverbs in praise of con-
probably not: the vexation and anger occasioned tentment, of friendship, prudence, etc.
in others by the fool (Cocceius, Schctlte.ns, Ver. 7. A
satisfied soul loatheth honey
Berthe.id, [S ], etc.), but the annoyance and ill- comb. The verb literally means "tramples,
humor experienced by himself, whether it may treads under feet,"' comp. Dan. vii. 19; Judg. v.
have originated in envy, or in a chafing against 21. With clause /> compare the German proverb
some correction that he has received, etc. Such " Hunger is the best cook;" and also Ecclesiast.
ill-temper in the fool is a burden, heavier than iv. 2.
stone and sand, and that too a burden for himself, that roameth far
Ver. 8. So is a man
but beyond this also for those who must besides from his dwelling-place.
As the preceding
suffer under it, whom he makes to feel in com- proverb is directed against a want of contentment

mon and innocently his ill-will and temper. An- in the department of food and drink, so is this
ger is cruel and wrath is outrageous, lit., against weariness of one's own home, against ad-
"cruelly of anger and inundation of wrath." venturous wandering impulses, and a restless
With regard to the genitives, compare remarks roving without quiet domestic tastes. Comp.
above on vs. 3, o. For the expression "over- Ecclesiast. xxix. 28, 29 xxxvi. 28. ;

flowing of wrath " or " excess, outrageousness of Ver. 9. With clause a compare Ps. civ. 15;
 :

230 THE PROVERBS OF SOLOMON.

cxxxiii. 2. But the sweetness of a friend is I, pointing to thy wise and exemplary conduct,
mouth of him who re-
better than one's own counsel. The "sweet- m.ay be able to stop the
" of the friena is acconling to xvi. 21 doubt- viles me, the responsible teacher. Comp. Ps.
ness
cxix. 42; also cxxvii. 5; Ecclesiast. xxx. 2 sq.
less sweetness of the lips, the pleasing, agreeable
Ver. 12. In almost literal accordance with
discourse of the friend (lit. "of bis friend;" the
stands indefinitely, with reference t. e. to xxii. 3.
suffix
every friend that a man really has; herewith Ver. 13. Almost exactly like xx. 16 (ccmp.
notes on this passage.)
especial reference to the possessor of the ty3J).
Ver. 14. He
that blesseth his friend with
See also the critical notes. The nx;^0 is best a loud voice early in the morning. These
taken in the sense of comparison (with Jabchi, words are directed against a friend who is flatter-
Levi, Cocceius, Umbbeit, Stier) : "belter than ing and profuse in compliment, but inwardly in-
counsel of the soul," i.e., better than one's own sincere; who, by his congratulations, hasty, and
counsel, better than that prudence which will offered with boisterous ostentation, brings, in-
help itself and relies purely on its own resources stead of a real blessing to his friend, only a curse
(comp. xxviii. 26). Ewald, Ef.ster (in like upon his house, at least in the general judgment
manner also Luther, Geiee, De Wette [K., of the people. For of them we must think in
N.], etc.,) render: "The sweetness of the friend clause A as those who are to "reckon." For this
springeth from (faithful) counsel of soul," which last verb and its construction, " reckoning some-
is understood as describing the genuineness and thing to some one," comp. Gen. xv. 6. [This in-
the hearty honesty of the friend's disposition. sincere and untimely praise may be accredited to
Bertheau gives a similar idea, except that he its giver as no better than a curse in his inten-
supplies in b from a tlie predicate with its object: tion, or more positively it may be regarded as
"The sweetness of a friend from sincere counsel veiling an evil intent, and so threatening an
maketh glad the heart" ('?); [this is very nearly actual curse to him who is its object. A.]
the conception of the E. V., H.,S., M.]. Hitziq 3. Vers. 15, 10. Two maxims concerning a
following the KaTappr/yvvrni 6i v-6 avfiKujiaTuv i) contentious A continual dropping
woman.
i/TO,f ^ of the LXX, amends so as to read: "but in a very rainy day (according to the Arabic
the soul is rent with cares." [See critical notes TIJp denotes "a rain poured as if out of buck-
for still other expositions of the phrase.] ets," and so "a pouring rain ;" moreover the
Ver. 10. Thine own friend and thy father's word occurs only here), and a contentious
friend forsake not. Whether one read with woman are alike. Like this, only more con-
the K'ri yy^ or with the K'lhibh the stal. conslr. cise, is chap. xix. 13, b. [The peculiar force of
of the emphatic form [or according to others the this comparison to one who has been in the rainy
primitive form see critical notes], in any event season under the flat earthy roofs of Oriental
together with the friend of tiie person addressed houses, is commented on and illustrated, e. g., in
" his father's friend " is also named, but as an Hackett's Scripture Illustrations, p. 85, and Thom-
identical person with the former, who, for that son's Land and Book, I. 453. A.] that He
reason, has a value proportionally greater, and will restrain her restraineth the vrind (J _S
may so much the less be neglected, because he is literally "to shut out, dam up, confine"), and
as it were an heirloom of the family of long tried his right hand graspeth after oil, i. e., it
fidelity and goodness.And into thy brother's grasps after something, encounters an object,
house eater not in the day of thy calamity. seeks to retain something that is necessarily con-
HiTziG, who explains the three clauses of this inually eluding it.
t [The idea of hiding her dis-
verse as originally separate propositions, only agreeable and vexatious disposition from the view
"afterward forced together," fails to see a logi- of others, which is expressed by the E. V., H.,
cal connection as well between a and b as between W., in both clauses, and by N. and M. in the
b and c. This is in fact in the highest degree second, is less appropriate and forcible than that
arbitrary, for the common aim of the three mem- given in the version of our author, K., S., elc.
bers to emphasize the great value of true friend- A.]
:

ship and its pre-eminence in comparison with a 4. Vers. 17-22. Six proverbs against haughti-
merely external relationship of blood, comes out ness, selfishness, a greedy eye, self-praise and
to view as clearly as possible. The "near"
lolly. Iron sharpeneth iron, lit. iron to iron
neighbor is he who keeps himself near as one maketh sharp, or according to others, "iron is

dispensing counsel and help to the distressed, made sharp by iron," see critical notes].
just as the "far off" brother is he who, on ac- doth a man sharpen the face of his friend.
So
count of his unloving disposition, keeps at a dis-
[(Jur commentators have
Whether we render D'J3 by "face, look," or (as
tance from the same.
in general agreed substantially with this concep- HiTZio maintains) by
"edge,aciesmyenii, the men-
tion of the scope of the verse. A.]. tal keenness," in either case the meaning is not
" (SriEUandin
Ver. 11. Be -wise, my son, and make my "One enrages, provokes the other
heart glad, etc. Evidently an admonition of a like manner Bertheac), but One stimulates the :

spiritual con-
fatherly teacher of wisdom addressed to his pupil other, polishes himself by mutual
contributes by

(comp. i. 8 sq. xxii. 21; xxiii. 16), perhaps tact and friction with his fellow,
;

of the same one to whom the wise counsel of the such an interchange of one's own
peculiarities

preceding verse in regard to conduct toward with those of his fellow to the spiritual develop-
friends likewise belonged. That I may know ment of both (compare especially
Elsteb and
howr to give an ansvirer to him that re- IliTZio on the passage). ["Conference hath in-
proacheth me (literally, "and so will I then credible profit in all sciences," observes Trapp.
" is no man,
return a word to my reviler"), i. e., in order that "A man by himself," says Muffet,
 "
CHAP. XXVII. 1-27 231

he is dull, he is very blunt ; but if his fellow come human passion, especially the "lust of the eyes ;"
and quicken him by his presence, speech, and ex- comp. 1 John ii. 16: James iii. (3; and in parti-
ample, he is so whetted on by this means that he is cular Prov. XXX. 10; Eccles. i. 8.
much more comfortable, skilful, and better than Ver. 21. With a compare theliterally identical
he was when he was alone." So most of our
language in chap. xvii. 3 a. But man accord-
commentators, while Stuart, and Notes with a ing to his glorying, i. e., one is judged ac-
qualification, would find the idea of provocation, cording to the standard of that of which he makes
not as though anger were even indirectly com- his boast (the noun to be taken not in a subjec-
mended, but ' if men must enter into contest, let tive, but in an objective sense, of the object of
the antagonists be worlhy of the strife" (S.); one's glorying). If his boast is of praiseworthy
an exposition far weaker as well as more unna- things, then he is recognized as a strong, true
tural than the ordinary one. .\.]. man, etc. ; if he glories in trivial or even of evil
Ver. With the general proposition in a
18. things, he is abhorred comp. above ver. 2. Thus
;

comp. xii. 11: xxviii. 19. And he that hath EwALD, Bertheac, Hitzig, [K.], while the ma-
regard to his master is honored. The honor jority (the LXX, Vulg., Luther, etc., also Um-
which the master (i. e., any master whatever, and breit, Stier, Ei.ster, c^c), translate the second
not God especially, the master of all, as Stier clause : " so is man for the mouth of his praise,"
holds) confers upon his faithful servant resembles i. e., for the mouth of the one that praises him
the fruit which the fig tree yields to the proprie- [testing the nature .and worth of the praise that
tor or tenant who carefully cultivates it. " To is bestowed] to which the figure in clause a can
regard one," colore aliquem, as In Pa. xsxi. 7 ;
be made to correspond only by a considerably
Hos. iv. 10. forced interpretation. [Here again among the
Ver. 19. As (in) water face (answereth) to English expositors who adopt this general idea,
face, so the heart of man to man. D'33. making the praise objective, there is diversity in
an accusative of place: " as in water," Ew.ild, carrying out the details. Is man the crucible or
The meaning will be like that of ver. 17,
221. is he the object tested ? N. aud W. take the for-
'i

somewhat such as this: "As the mirror of the mer view, according to which man tests or should
water reflects the likeness of one's own face, so test with careful discrimination the praise be-

one's heart is mirrored in that of his fellow, if stowed upon him; H., S. and M. lake the other
one only has courage and penetration enough to view, by which the praise is represented as test-
look deeply into this " (Ew.\ld comp. Stier and ing him and disclosing his real character in the
15krtue.\u). There is contained in this at the
;

effects which it produces upon him. .\.].

same time an admonition to the wise testing and Ver. 22. Though thou bruise a fool in a
examination both of one's own heart and that of mortar among grain (' grains of wheat;" the
our fellow-men or, the recommendation of a
;
word is used only here and iti 2 Sam. xvii. 19),
comprehensive knowledge of men, to be gained ^with a pestle, etc. The meaning of this pro-
by thorough knowledge of one's self. The Vul- verb, which has at least its humorous side, is
gate already gives essentially the right idea: plain; lack of reason is to such a degree the very
" Quomodo in aquis resplendent vultus respicienlium, substance of the fool, is so intertwined in his in-
tic corda honinum manifesta lunt prudenltbus ;" ward and outward nature, that one might divide
while several other ancient expositors, whom El- him into atoms without eradicating thereby this
STER to some extent follows, find expressed in tiie fundamental character of his. This idea is not
passage a relation too exclusively ethical, viz.^ so clearly connected with the preceding verse by
that of arousing by love a reciprocal love, or that its substance as by the similarity of the figures

of the practical maxim, *' Si I'ia amari, (27rt employed in the two (the crucible and the mor-
[' Love if you would be loved "]. Hitzig thinks tar) ; comp. Hitzig on the passage.
5. Vers. 23-27. Admonition to a prudent and
that clause a D103 must be the reading instead
frugal economy in connection with agricultural
of D]5?- "What
a mole on the face is to the possessions. Thou shalt know well (Z.
face, that is man's heart to man," viz., his disfi- "make thyself well acquainted with") the face
guring mole, his dark spot, his partie honleuse in of thy sheep. " The look of the sheep " (comp.
the sense of Gen. viii. 21 (?). [Among our Eng- Gen. XXX 4i)), i. e., its condition and thritt.
lish expositors the mirror and the mirrored ob- Ver. 24. For riches are not forever viz.,
ject have been somewhat variously understood ; the supply of subsistence, on the abundant pre-
some retain while others dismiss the specific idea sence of which the good appearance of the flock
of reflection that is suggested by clause a. Muf- depends above all things else. And doth the
fet and Holden, e. g., make a man's own heart cro^n endure forevermore ? The question
tile mirror in which he may truly know himself:
introduced by this interrogative (DXl) expresses
WoRDSW. makes the mirror the hearts of others
the idea of a very strong negation, standing as a
on whom we act: while the great majority make
climax to the preceding ami even the crown, the
:
the reflected object the oneness, especially the
royal diadem, has no perpetual existence. The
moral oneness of human nature, as discoverable
"^i'J seems not to designate the metal of itself
from any heart into which we may look (so e. g.,
Bp. Halt., Trapp, Lawson, Bridges, S. and M.) that composes the king's crown, but the kingly
-A]. dignity and authority represeuted by it; the ex-
Ver. 20. Hell and destruction are never pression "from generation to generation " plainly
full [;. e., not the world of the lost, but the world indicates this. Hitzig's rendering is as trivial
of the dead]. The meaning of clause b as indi- as it is contrary to the irstis loqtiendi: that "IXJ
cated by this parallel in a. cannot be doubtful. It means "grass, fodder" (because it sometimes
relates to the really demoniacal insatiablenessof signifies the hair of the head, aud may therefore

232 VilE PROVERBS OF SOLOMON.

designate the herbage as a hairlike ornament to of expressions in the New Testament, sucli as
the earth ). I Matth. X. 37 xii. 48-50, we might see the very
;

Ver. 2o. The grass disappeareth, etc. ; a climax, and tlie main theme of the discourse of
reason for the atlmonition contained in the pre- wisdom which constitutes this chapter. Over
ceding verse, that one should be intent upon lay- against this counsel, to give to the love of a true
ing up ample supplies of nourishment for the friend the preference above all vain passions and
fiocks. The discourse passes over in vers. 25-27 selfish interests,we have presented in a signifi-
to a richly diversified description of the beauty cant way the evidence which establishes the sad
and abundance of rural nature, reminding us of truth, that the fool is not disposed at any price
Ps. Ixv. 10-14, but in its present connection '
to let go his selfish, vain, arrogant nature (ver.

having this aim, to show how God's creation li- 22), in connection with whicli fact allusion is
berally rewards the labor bestowed upon it by made natural corruption of human hearts
to the
the active and industrious landlord. Neither this in general and
to the necessity for their being
concluding picture, nor the entire passage from given up to the delivering and renewing influ-
ver. 23 onward can be interpreted in some alle- ences of divine grace (comp. ver. 11).
gorical way (with various ancient expositors, Homily on the chapter as a whole : " Godliness
ScHULTENS and Stier), and be applied to the with contenlment is gre.at gain" (1 Tim. vi. 6).
conduct of the spiritual, pastoral office of the Or, boast neither of thy prosperity, nor of thy
teacher of wisdom. As the utmost that is admis- deeds, nor of any earthly and human advantages
sible this conception may have a place under cer- whatsoever, but only of the Lord (1 Cor. i. 31).
tain conditions in the practical and homiletic Stockek: Of conceit and vain presumption as a
treatment of the passage. [Wokdsw. character- first and main hinderance to the progress of true

istically makes much of the secondary import wisdom (comp. besides comments on chapters
of these verses.
A.]. xxviii. and xxix). Cahcer Handbuch : Of the
Ver. 26. And
goats (as) price for the field ; means of attaining true honor.
1. e., goats of such value that for each one a piece Ver. 1-6. Melanchthon (on verse 1): That
of arable land might be exchanged. which is necessary and first demanded by our
Ver. 27. Abundance also of goat's milk duty we must do before all else, conscientiously,
. . for subsistence for thy maidens.
. Q"n) and with appeals for divine help, lest in reliance
upon our own strength or on ioolish hopes we
(with which we must repeat
from the pre- 7
undertake needless and futile things. St.^bke:
ceding) " and life " is to "sub-
here equivalent He walks the more cautiously who alw,ays con-
stance, nourishment." Female servants, maid- siders that to-day may be the day of his death
ens, waiting women, were wanting in no large
household among the Hebrews, not even in the

(James iv. 13 sq. Ecclesiast. vii. 40). Comp.
;

the New Year's Sermon by Rohb (Sonntagsfttn,

royal palace and the temple comp. 2 Sam. iv. 6
; ; 1844, No. 15): "The high and weighty import
1 Sam. ii. 22 sq. Here we must naturally think
first of shepherdesses, milkmaids, e(c.
that each year of life has for us." [J. Ei)W.\biis:
Not depending on another day, is a different
thing from concluding that we shall not live an-
DOCTRINAL AND ETHICAL, HOMILETIC other day. We ought not to behave ourselves in
any respect as though we depended on anotiier
AND PRACTICAL. day. .-iRNOT: This proverb contains only the
Modesty, contentment and prudence are the negative side of the precept; but it is made hol-
central ideas about which we may group the low for the very purpose of holding the positive
practical instructions of the section just expound- promise in its bosom. The Old Testament sweeps
ed, if not in all their items at least in large mea- away the wide-spread indurated error; the New
sure. Especially may we throw under these ca- Testament then deposits its saving trulli upon
tegories what is said of the necessity of avoiding the spot.
A. Fuller (on verse 2): A vain man
all vain self-praise, and of boasting in an incon- speaks well of himself; and Paul speaks well of
siderate extravagant way neither of our own himself. The motive in the one case is desire of
prosperity nor of our neighbor's (vers. 1, 2, 14, applause; in the other justice to an injured
21); in like manner that which relates to the character, and to the Gospel which sufi'ered in
duty of moderation in ill temper and jealousy, in his reproaches. Bp. Hopkins: The tongue is
sensual enjoyments, in love of restless wandering of itself very apt to be lavish when it hath m
and of sight-seeing (vers. 3, 4, 7, 8, 20) and not sweet and pleasing a theme as a man's own
;

less, finally, the admonition which recurs in ma- praise]. Tubingen Bible: Self-praise is a sign
nifold transformations to a general prudence in of great pride, and must be in the highest degree
life, as it should be exhibited in social and busi- off"ensive to the wise man when he has to hear
ness intercourse with others, and in the diligent it. Geier (on verses 3, 4) If even the pious :

discharge of the domestic duties of one's calling man may easily transgress in his anger, how-
(vers. 11, 13, 17-19, 23-27). If so inclined we much more easily the ungodly! Lange (on
might reckon among these commendations of an vers. 5, 6) He who truly loves his neighbor is
:

all-embracing practical wisdom even the warning bound, when the occasion presents itself, to per-
against the contentiousness of a bad woman suade, admonish and warn him; Ps. cili. 5;
(ver. 15, 16), as well as the encomiums upon a ge- Gal. vi. 1.
WoHLF.^BTH (on vers. 5, 6, 9, 10):
nuine, unfeigned friendship, in vers. 5, 6, 9, 10; Moral perfection the highest aim and blessing of
and in these especially, and above all in the com- true friendship. Von Gerlach A rebuke be- :

mand (ver. 10) to regard the love of a true fore the whole world is better than a love that
:

friend more highly than the bonils of relation- proves itself by nothing, that onjy flatters in
ship of blood,
an injunction which reminds us connection w^th a neighbor's faults. [Lciku
 :
CHAP. XXVIII. 1-28. 233

Bacon : This proverb rebukes the mistaken with opportunity, and not vulgar, is that which
kiudness of friends who do not use the privilege doeth the good. .\rnot (on ver. 17): One half
of friendship freely and boldly to admonish their of the human faculties are framed for maintain-
friends as well of their errors as their dangers.] ing intercourse with men, and one half of the
Ver. 8 sq. Mel.incthon (on ver. 8): Solomon divine law is occupied with rules for regulating
here warns against our forsaking our lawful it]. Melanctbon: Let us recognize our weak-
calling from weariness: Eph. iv. 1 1 Cor. vii. ness, and see that the individual man is ignorant
;

20. Luther (marginal commeut on ver. 8) of much, errs and stumbles, and .... that God
Let no assault drive thee from thy calling hold has furnished us men with the power of speech
;

fast, and God will make thee prosper. L.anoe: chiefly for this, that one may befriend another
By discontent with one's position and calling one with counsel and instruction. Zeltner The :

only doubles his need, and sins grossly against pious should arouse one another, and stimulate
God'a holy providence. [Muffet: The wan- to all good works (Heb. x. lit), and that too in

dering person is hated and despised by all; none all circumstances. GEiER(onver. 18): Faithful
honoreth his kindred, none regardeth his beauty, labor and diligence find at length their rich re-

none careth for him, and none feareth to hurt ward if not from men, at least from God; Heb.
him. John Howe (on ver. 10) If it be an in- vi. 10.
:

decency, and uncomeliuess, and a very unfit Ver. 19 sq. Luther (marginal comment on
thing, that is, contrary to the precept of study- ver. 19): As the outline in water trembles and
ing whatsoever is lovely, and thinking of those is uncertain, so also are hearts. The lesson is:
things, to forsake my friend and my father's Trust not! [Bp. Hopkins: In the world we see
friend, how much more horrid must it be to for- our own hearts unbowelled; and there we can
sake my God and my father's God!] Starke learn what ourselves are at the cost of other
(on vers. 9, 10) God is the best of all friends; men's sins]. Luther (on ver. 21): He who
:

strive with great care, that thou mayest obtain loves to hear himself praised is easily deceived :

God's favor and friendship, and thou mayest for he proves thereby that he is a reckless man
never lose them. Von Gerl.\ch Union of spirit who values his honor above all right. Starke
:

with an old family friend from the father down (on ver. 21): If thou art praised, let it serve
is to be much preferred to mere relationship of thee as a test, a humiliation, and a profit.
blood. [T. Adams (on ver. 12): The fool goes, Lange (on ver. 22): The urging and chastise-
he runs, he flies; as if God that rides upon the ment of the law makes no one pious, and does
wings of the wind should not overtake him. not change the heart. The power of the Gospel
Haste might be good if the way were good, and must change and renew the h.ard heart. Vo.v
good speed added to it, but this is the shortest Gerlach No outward cure helps at all where
:

way out of the way. He need not run fast: the the inward part is obstinately corrupt.
fool may come soon enough to that place from Vers. 23-27. Stakki; Let every one labor
:

whence he must never return]. diligently in his calling, let him indeed bring
Ver. 14. sq. Luther (marginal comment on everything to counsel, and be thoroughly syste-
ver. 14) He who reproves much praises, and he matic in his actions. Geier: If it be important
:

who praises much censures; for they are not carefully to guard and to cherish silly sheep, oli,
balieved because they go too far. Tubingen how much more Christ's sheep, the souls which
Bible: Too much praised is half censured. He has redeemed with His precious blood Acts !

Trust not the flatterer who praises thee to ex- XX. 28. Wohlfautu The husbandman's pros-
:

cess. [Bp. Hopkins; Let all thy reproofs be perity (a sermon for a harvest thanksgiving).
given as secretly and privately as tlwu canst; Von Gerlach: To persevere is as needful as to
otherwise thou wilt seem not so much to aim at acquire in every kind of possession. [Lawson :

thy brother's reformation, as at his shame and God's bounty is a great encouragement to our
confusion. Lord Bacon Moderate praise used industry].
:

c) Against unscrupulous, unlawful dealing (especially of the rich with the poor).

Chap. XXVIII.

The wicked flee when no man pursueth,

hut the righteous are bold as a lion.
In the rebellion of a land its princes become many,
but through wise, prudent men one (the prince) continuetli long.
A man who is poor and oppresseth the lowly
is (like) a rain flooding and (bringing) no food.
They that forsake the law praise the wicked,
but they that keep the law contend with them.
 ; ;; ; ;

234 THE PROVERBS OF SOLOMON.

5 Evil men understand not judgment,

but they that seek Jehovah understand all.
6 Better (is) a poor man that walketh in his uprightness,
than he that walketh in crooked ways and is rich.
7 He that keepeth the law is a wise son,
but the companion of profligates causeth his father shame.
8 He that increaseth his wealth by interest and usury
gathereth it for one that pitieth the poor.
9 He that turneth away his ear from hearing the law,
even his prayer is an abomination.
10 He that leadeth the righteous astray in an evil way,
in his own pit shall he fall
but the upright shall inherit good.
11 The rich man thinketh himself wise,
but a poor man that hath understanding searcheth him out.
12 When righteous men exult there is great glory,
but when wicked men arise the people hide themselves.
13 He that hideth his sins shall not prosper,
but he that confesseth and forsaketh them shall find mercy.
14 Happy is the man that feareth always
but he that hardeneth his heart shall fall into evil.
15 A
roaring lion and a ravening bear
is a wicked ruler over a poor people.

16 O prince, poor in understanding and abounding in oppressions

he that hateth unjust gain shall prolong his days !

17 A
man laden with the blood of a soul
let them not detain him
fleeth to the pit ; !

18 He
that walketh uprightly shall be delivered
but he that walketh in crooked ways shall fall suddenly.
19 He that tilleth his laud shall be satisfied with bread,
but he that followeth vanity shall have poverty enougL
20 A faithful man aboundeth in blessings
but he that hasteth to be rich shall not go unpunished.
21 To have respect of persons is not good,
and (yet) for a piece of bread (many) a man will transgress.
22 He that hath an evil eye hasteth after riches,
and knoweth not that want shall come upon him.
2-3 He that reproveth a man shall afterward find favor
more than he that flattereth with his tongue.
24 He that robbeth his father and his mother,
and saith it is no wrong,
he is companion to one that destroyeth.
25 He that is of a covetous heart stirreth up strife,
but he that trusteth in Jehovah shall be richly rewarded.
26 He that trusteth in his own heart is a fool,
but he that walketh in wisdom, shall be delivered.
27 He that giveth to the poor (suffereth) no want,
but he that covereth his eyes hath abundance of curses.
28 When wicked men rise men hide themselves,
but when they perish the righteous increase.

GRAMMATICAL AND CRITICAL.

Ver. 2. :
yt73 might perhaps be more correctly read as an lufinitive ^V22 Comp. HlTZia on this passage. As tho
worJsof the original Hebrew now stand, wo can supplya subject for T'lJ^' only the singular Ity ('-the true prince*'); :u
like manner tho 3 in DTX3^ must be taken in the sense of nvn3 "whuu there is at hand;" the |3 however must be
taken as an introduction to the concluding clause, like our *'
then" or "so." In all this there is indeed the difficult;

remaiuiDg that the participles T^O and ^"^^ stand side by side without a copula an anomaly that is hardly reuioved

by referring to chap. xxii. 4 (Beethbau). And yet the construction thus brought out is, in spite of the mnnifnM
 ;

CHAP. XXVIII. 1-28. 28$

anomalies which it invoWes, after all better than, e. g. that of Umbkeit, who takes as a substautiTe in the seiuw
J3
of "right" as dependent on J?T,or than HlTZiQ's violeut emendation ({ITD "^^y instead of ^j'lN]^ |3 ^y)> ">

meaning resultin"- from which "but through a man of understanding cont-ntioii ceases." d.ies not agree very well
with the context." [The E. V. takes [3 ai a noun: " the state thereof," etc. So U. and M. (the siubiUly ). N. without '

this specific rendering reaches the same result by finding for the verb "sbnll prolong its days, or endure" the
subject "it" (the state) suggested in clause a. S. tollows UMB,^lilT. BoTT. (J i)J5, ^) regards the verb iia furmshmg
example what he calls " concrele imporsonals," having a general subject "oue," a eonstructmn not unromiuoa
an of
where reference is made to public offices or functions. This reaches Z s. result by a dilfereut path. A.J
Ver. 17. [The participle p\^V BoTT. prefers an account of its peculiar vocaliz.itiou to regard aa a mutilated

Fual part., deprived of its initial O, and would therefore point p^^^; so xxv. 11, etc. See J 994, C, 10. A.]

Ver. 18. D'JIl ^pjfi ' ecjuivalent to DOIT i^pj^ 'n ^er. 6.
Ver. 23. 'inX a somewhat stronger form in its vowel elements than ^"inx, used here as TnS^ is elsewhere.

the sowed field or the fruitful district, and thus

EXEGETICAIi. destroys the prosperous condition of the crops.
[Here again, and more appropriately, Thomson
1. Vers. 1-5. Of the general contrast between (ubi supra) illustrates, both from natural and po-
the righteous and the ungodly (unscrupulous litical experiences common in the East, the im-
transgressors, men of violence). The vricked pressiveness of this proverb to au Oriental mind.
flee Twhen no man pursueth. " The wicked" -A.]
(singular) is on the ground of its collective, or Ver. 4. They that forsake the law praise
more exactly its distributive meaning, subject of the wicked, ;'.
e. for his success; comp. Ps.
a plural verb: compire similar constructions, xlix. 12, 19; Ixxiii. 3, 10, 12 But they that
Kora aiweaiv: Job viii. 19; Isa. xvi. 4; and also keep the law (xxix. 18) contend with him;
below, ver. 4 of the present chapter; 1 Tim. lit., "with them;" comp. remarks above on ver.
ii.
15 {yw^ cav utivuaiv), etc. [See Ew.iLD 1. For this verb, "to contend or dispute," comp.
f,ehrb. I 309, a, and other grammars]. But the Jer. 1. 24 ; Dan. xi. 10, etc.
righteous are bold as a lion. n33' is to be Ver. 5. iTil men (lit,, "men of evil," comp.
explained as a relative clause and referred to remarks on vi. 23) do not understand judg-
the preceding * as a lion
" .* whicli is confident,
ment; their wickedness darkens their under-
rests quietly" in the consciousness of its supe- stauiling likewise, which is especially the faculty
rior strength and thesecurily which results from for distinguishing between good and evil; comp.
it, see the same figure in Hen. xlix. 9. [This chap. xxix. 7. In contrast with them "they who
seems to be needlessly artificial according to a;
seek God understand everything," i. e. every-
common Hebrew construction the verb may be thing that relates to the investigation and deter-
a distributive singular after a plural, "the mination of right; comp. Eccles. viii. 5.
righteous." See e. g. Green, \ 275, 6. A.]
Vers. 6-12. Against wanton oppression of
2.
Ver. 2. In the rebellion of a land its
the poor by the rich. With ver. 6 compare the
princes becoms many. For tliis use of
'* transgression " in the sense of ' rebellion, re-
quite similar proverb chap. xix. 1. Than he
that walketh in crooked ways; lit., "ihau
volt," comp. the verb employed in this sense in
one wiio is crooked in the two ways," or, "than
2 Kings i. 1: also Ex. xxiii. 21, tic. The allu- perverse in a double way " (the dual
one who is
sion is plainly to the uprising of many petty
of the is used here as in ver. 18 [see Green,
noun
chiefs or tyrants, or many pretenders to the
Gram. 203, 3]), i. e. one who unskilfully and
throne, or usurpers opposing each other, in
waywardly passes from one way to another, one
lands which, through revolt from the lawfully
who, with divided heart, stands midway between
reigning liouse, have fallen a prey to political
the right path and the bypath of immorality
anarchy, as e. g. the Kingdom of Israel, espe- James
cially in the period after Jeroboam II., to which
comp. Ecclesiast.
Ver. 7. With clause a compare x. 1 xxix 3.
ii. 12; i. ti.

the author of the proverb now under considera- ;

tion might very well have had special reference.

But the companion of profligates. For
[On account of the form of clause b we prefer, the verb n>.'"l, to cherish, to cultivate intercourse
with K.\MPH., to understand the allusion to be to with some one, comp. xiii. 20 For the term
a rapid succession of half established kings, "profligate or waster," comp. xxiii. 21.
rather than to a number of competing claimants. Ver. 8. that increaseth his wealth by He
Thomso.v, Land and Bn<jk, 1., 498, cites an Arabic interest and usury. The "interest" and
proverb: "May Allah multiply your sheikhs!" " usury" are so distinguished according to Lev.
as emboilying in its intense malediction a con- XXV. 3(5, 37, that the former denotes the annual
stant Oriental e.xperience of fearful calamity. revenue of a sum of money loaned out, the latter
It is only incidentally illustraive of the proverb an exaction in other things, especially in natural
before us
.\.] But through wise, prudent products. The former is {hen faeniis peciimarium,
men he (the prince) continueth long. [See the latter famis nalurale sive reale. [Here again
Critical notes ] Orientals, ancient and modern, have a peculiarly
Ver 3. A man who is poor and oppress- deep and painful experience of the enormities of
eth the poor We are to think of some magis- usury. A ]
gathereth it for one that He
trate who is originally poor, an upstart, who pitieth the poor, ;. e. for an heir who will at
seeks to enrich himself rapidly by oppression of length show himself more liberal and compas-
his subjects. This man is in clause 6 very np- sionate toward the poor; comp. xiii. 22, and also
^iropriately described as a " rain " that floocls Jobxxvii. 16, 17. Mercercs, Ewald, Bebtheao,
 :

236 THE PROVERBS OF SOLOMON.

Elster take the [.^inS as an Infinitive of the in- oppression. This conception of the first clause
" ad largiendum jiauperibus," for as an animated appeal to a tyrant (Ew.\li), Ber-
tensive form :

THE.vu, EisTER, etc), seems to correspond better

bestowal upon the poor, to show himself merci-
with the second clause than HiTZio's view, ac-
ful to the poor. But such an involuntary giving
cording to which clause o is a nominative abso-
is a harsh idea, difficult to realize; and
the
lute, not to be resumed by a suffix in i, or than
meaning, "to bestow, larc/iri," [jn has elsewhere " A prince
Stier's still more forced translation :

only in the Kal conj., the participle of which who lacks understanding so much more does
corresponds best with the general context before he practice oppression," elc. [Lcther, E. V.,
U8. De W., H., N., M. make the general relation of
Ver. 9. Comp. xv. 8 and with clause a in;
the clauses antithetic, each clause having its
particular Isa. xiii. 15. normal subject and predicate, although H., e. g.,
Ver. 10. He
that leadeth the righteous admits the want of precision in the antithesis.
astray in an evil way. The "evil way" is K. agrees with Hitzig's abrupt sundering of the
uuquestioniibly a way of sin and ungodliness, clauses while S. makes the first a synecdochical
;

whether the i'"l be taken as a neuter substantive clause, "as

to a prince," etc. Our author's ren-
in the genitive (as in ver. 5 ; vi. 2i), or. which dering if animated is certainly unusual. .-\.]
is perhaps be preferred here, as an adjective.
to He that hateth unjust gain shall prolong
With clause b compare xxvi. 27; with c, ii. 21. his days. For the generalizing plural 'WE',
The "pit" in b is naturally Ihe way of sin into
which stands here quite as appropriately as e. g.
which one betrays the upright, not as it is in ii-
iii. 18 xxvii. 16, the K'ri unnecessarily calls
self, but in its ruinous issues to which he is
;

Comp. chap. xi. 6, 8. for the singular V.X1. [So Bott., I 702, c].
finally brought.
Ver. 11. With a compare xxvi. 16. But a
Ver. 17. man laden with the blood of A
poor man that hath understanding search- a soul. For this participle, " burdened, loaded"
eth him out; i. e. he sees through him. and (with the sense of guilt), comp. Isa. xxxviii. 14.
accordingly knows his weaknesses, and there- [The E. V. loses Ihe passive form and force of
fore outstrips him in the struggle for true pros- the expression so Luther and H. while De W.. ; ;

perity in life. K., N., S., W. agree with Z. A.] Fleeth M ,

Ver. 12. When

righteous men exult (tri- to the pit, is restless and a fugitive (like Cain,
Gen. iv. 14), even to the terrible destruction to-
umph), yh)!, lit., " to rejoice," here expresses ward which he is hastening by God's righteous
the idea of the victory of the good cause over its decrees, and from which no human exertion is
opposers, in which victory "all the people" able to hold him back. Hence the warning ex-
(according to xxix. 2) sympathize with great clamation at the end: "let no one detain him,"
exultation. Hitzig's alteration is unnecessary i. e. let no one attempt the impossible, after all

suggested by the 6ia (ioSiSuav to recover him who is

irrecoverably lost!
(v"7;73 into
Y^p2, Ver. 18 forms an antithesis to the prece<ling
of the LXX) "when righteous
: men are deli-
verse, cast in a somewhat general form. He

yerej." But when vricked men rise, come that walketh uprightly (comp. Ps. xv. 2:
up, attain to power. Compare, with respect to
Mic. ii. 7) shall be delivered, but he that
this as well as the people's anxious "hiding walketh in crooked ways shall fall sud-
themselves," ver. 28. denly. Comp. " the perverse in a double w ay,"
3. Vers. 13-18. Against the secret service of The "suddenly, at once," points to
in ver. 6.
sin, hardening of the heart, tyranny, and thirst I

the fact that the one or the other of the two per-
for blood.
With ver. 13 comp. Ps. xxxii. 1-5.
verse ways which the ungodly alternately pur-
Ver. 14. Happy is the man that feareth al- sues, must bring him at last to ruin.
^^ays, i. e. he wlio lives in a holy dread of trans-
Various warnings and cau-
4. Vers. 19-28.
gressing the will of God by sins of any kind tions, directed mainly against avarice and vio-
whatsoever: comp. 2 Cor. v. 11 Phil. ii. 12, etc. :
lence.
With ver. 19 comp. xii. 11.
The antithesis to this man " who feareth always" surfeited with poverty.
.... is
A stronger and
is the "confident," the carnally presumptuous,
more direct nnlithesis to a than the "is void of
hardened in Ihe service of sin ver. 26 and also understanding" in xii. 11 b.
;

chap. xvi. 14.-.^With b comp. Ps. xcv. 8; Prov. Ver. 20. faithful man aboundeth in A
xvii. 20. For the "man of fidelities,"
blessings. cc.iiii)i.

Ver. 15. A roaring lion and a ravening the similar expression in chap xx. 6: i.l>o 2
bear. pplt? the ancient translators (LXX Kings xii. 16 xxii. 7, etc. But he that
:
hast-
eth to be rich, naturally, in unfaithtiil. dis-
iirpCjv;Vulg. esuriens, e/c), already give with a
substantial correctness, when they interpret it honorable ways. Comp. xx. 21: xxi. 5; and
of the raging hunger or the blood-thirstiness of for the concluding phrase, iv. 29.
he bear: comp. Isa. xxix. 8; Ps. cvii 9. Not Ver. 21. With compare the somewhat nion-
60 well Berthbaii and Elster (following Kim- complete expression, xxiv. 23. And (yet) even
CHi, Levi, Cocceiiis, elc, [Gesen.. Fi'ei-.st, for a piece of
bread (many) a man will
E. v., H., S., while LnxHER, De W., K.. N., M., transgress.
The morsel of bread (1 Sam
.stands here not as an exanijde
Rod., e/c, agree with our author]): "a roam- ii. 36) probably
ing, ranging bear,"
forwhich rendering neither of a peculiarly insignificant bribe,
but as the
designation of a trifle, a very slight
Joel ii. n nor Isa. xxiii 4 can be adduced as de- concrete
value or advantage of any sort. Comp. A. Gi;i.-
cisive supports
Ver. 16. O prince poor in understanding LHIS, Noel. All. I., 15, wliere Cato says in pro-

"discernmenis") and abounding in verbial phrase of the tribune

Caelins, J'rui'iu
(lit., in
 ;; ;

CHAP. XXVIII. 1-28. 237

pania couduci potest, vel ut taceat, vel ut loguatur" eouswho were before oppressed and chased away
[with a crust of bread he can be hired either to come out to view again on all sides and form once
keep silence or to speak]. more a numerous and strong party. Comp. xxix.
Ver. 22. He
that hath a covetous eye hast- 2; and also xi. 10, 21.
eth after riches, lit., " with an evil eye,' and
thei'efore the envious comp. xxiii. 6. For the
;

And DOCTRINAL AND ETHICAL.

idea of hastening after riches comp. xx. 21.
knovyeth not that want shall come upon A peculiar " religious complexion " belongs not

him. Instead of Ipn waixt " (comp. Job xxx. merely to the first half of the chapter, vers. 1-16
3 and akiudred term inEccles. i. 15) the LXXread (as HiTziG asserts, who separates this portion
ion (so likewise the Edit. Bomberg., 1-526, and from its older surroundings as a peculiar inter-
polation originating after the exile), but to the
the Planlin., 1.560). If this reading were origi-
whole section, as is shown with reference to the
nal, then we must undoubtedly render in accord-
second part, particularly by vers. 18, 20, 24, 25.
ance with chap. xiv. 31; xxv. 10; by "shame,
That which gives to the chapter its specifically
reproach." Yet the Masoretic reading also gives
religious character is, the repeated admonitions
a good sense, as a comparison of vi. 11 xxiii. 5, ;
to hear and keep the Divine law (vers. 4, 7, 9), to
and other passages that refer to the vanity and
seek Jehovah (ver. 5), lo trust in Him, (ver. 25,
perishableness of riches teaches.
26), to a walking in " faithfulness " (ver. 20), and
Ver. 23. that reproveth a man findeth
He
afterward more favor, etc. Later, after- in blaraelcssness or innocence (ver. 18), and
therefore in a general consecration. to fear of
Ward," in the general sense, and not possibly
God's sacred anger (ver. 14) and also in no less
;
with Aben Ezra, .1. II. Miciiaelis. to be taken
degree the warnings against wanton and flatter-
in the sense of "after me, (. e., .iccording to my
ing suppression of the consciousness of sin (vers.
precepts." With the flattering "smoothness of
13, 24), against a hardening in the service of sin
the tongue" in b compare xxix. 5; Ps. v. 10;
(ver. 14), and against the betr.ayal of others into
cxl. 4 Kom. iii. 13.
;

sin (ver. 10). Undoubtedly it is the desire to ex-

Ver. 24. He that robbeth his father and
hibit as the " root of all evil " and as a main ra-
his mother. Comp. xix. 26 ; also Mai. i. 8
dical form of ungodliness and lawlessness in ge-
iMvrk vii. 11 sq.;for the expression "com-
and
neral, the vice which is most sharply censured
panion of a destroyer" in clause c, chapter
and opposed, that of covetousness, or the mighty
xviii. 9.
The covetous kindleth rapacity of the wicked, and accordingly to warn
Ver. 2.5. strife.

against it in the most emphatic way, ^that led
Efaj 3ni is certainly not the "proud" (Vulg., tlie compiler to accumulate just in the passage
Ll/I'HEB, EWALD, BeUTHEAU, ElSTER [GeSEN., before us so many thoughts with respect to the
FtJERST, De W., E. v., N., S., M.], etc.), but the religious relation of men to God. For beside these
man of large cupidity (comp. Is. v. 14; Hab. ii. admonitory and warning proverbs which refer
5), the avaricious and insatiable, a~?.?iarijc (LXX, directly to this relation, the substance of the
U IBREIT, Stier, Hitzio [K., H.]). By his co- chapter is made up almost exclusively of warn-
vetous grasping and his overreaching others, he ings against wicked violence on the part of rulers
"kindles strife" (comp. xv. 18; xxix. 22), in- in their dealing with the lowly (ver. 1, 3, 12, 15,
stead of living like the man who patiently trusts 16, 28), of rich with the poor (vers. 6, 8, 11,24),
in the Lord's help in peaceful quietness and with and of the covetous and greedy of gain in their
the prosperous development of his possessions as relation to the inoffensive and unsuspecting (vers.
they multiply under the Divine blessing. For 19-22, 25, 26). A logically developed progress
the expression " shall be made fat," e., ;'.
of thought, it is (rue, is wanting; the combina-
shp.U be richly rewarded, compare xi. 25 tion is mixed of many colors, in the style of the
xiii. 4, " strings of pearls " in the gnomic poetry of the
Ver. 26. He
that trusteth in his heart own East, in whicli it is rather external than internal
i. ., not
" lie wiio relies on his own immediate contacts and analogies that determine the conca-
feelings" (U.\ibreit, Elster), but he who suffers tenation of the several proverbs or groups of
himself to be guided solely by his own spirit proverbs.
(comp. Jer. xxx. 21), by his own inconsiderate,
defiint impulse to act, and therefore follows ex-
HOMILETIC AND PRACTICAL.
clusively his own counsel (xxvii. 9). Comp.
HiTziG and Stier on the passage. Homily on the entire chapter. Of avarice as the
Ver. 27. He that giveth to the poor (suf- foulest stain on the conscience, or as the mother
fereth)
no want. For the sentiment comp. xi. of all vices (1 Tim. vi. 10)
Or, on walking in
24; for the elliptical construction (the omission the fear of the Lord and a good conscience, and
of the pronoun "to him" with the "no want"), also on the chief dangers that threaten such a
chap, xxvii. 7 b.
He that covereth his eyes,
devout conscientious life.. Comp. Stockeb On :

(. e., turns them unsympathizingly away from the second hinderance to the attainment of true
such as need help, that he may not see their wisdom an evil, terrified, timorous conscience
:

wretchedness; comp. Is. i. 1.5, as well as the si- its source and characteristics, as well as the
milav expressions, Deut. xxxi. 17; 1 John iii. 17 remedies for it (in a similar style, Wohl-
{K'^ekiu rh (Tz?,dyxva). Hath abundance of farth).
curses of imprecations from the oppressed Vers. 1 sq. Luthek (marginal comment on
poor: the opposite, therefore, of ver. 20. ver. 1); One's own conscience is more than a
V'er. 28. Comp. 12 6. But when they per- thousand witnesses. Cramer: An evil conscience
ish the righteous increase ;i. e., the right- makes timid (Job xv. 21) but faith and a good
;

238 THE PBOVEEBS OF SOLOMON.

conscience make the heart joyous, so that it is not for he only who confesses will obtain mercy, and
terrified before death and the devil (Ps. xci. 7). no competitor crowned except he strive law-
is

[Aknot: No man pursueth and yet a pursuer

;
fully. [Lawson: To endeavor to shelter our-
is on the traclc of the fugitive, otherwise he would selves under coverings that are not of God's Spi-
not flee. When they escape from man, God is rit, is an additional provocation to the eyes of

the pursuer of the guilty. By conscience chiefly His glory. Trapp : Sin is a deformity that must

God apprehends us thereby chiefly we appre- be uncovered, or God will never cover it ; see it
hend God]. Lange (on ver. 2) When subjects : we must to confession, or see it we shall to our
are oppressed and vexed, they are not to rebel or confusion. No man was ever kept out of heaven
curse the authorities, but seek the causes of such for his confessed badness many are for their
:

judgments in themselves, turn and bring forth supposed goodness. Aunot Sin cast forth from :

fruits meet for repentance. Von Gerlach (on the heart is harmless. It cannot then pollute the
ver. 5): To the understanding of the law (here life: and it will not then remain an element of
belongs a disposilion to fear God, otherwise the treasured wrath. Bates (on ver. 14) Blessed :

clearest knowledge of the letter is of no avail; is tiie man who considers that God's eyes are al-

while men that fear God attain a sure compre- ways upon him in order to judgment, and whose
hension of all. [Moffet: Albeit there is some eyes are always upon God in order to accept-
light in the wicked man which is sufficient to ance. J. Howe: It is a very hopeful character
make him inexcusable, yet he is always so blinded upon you when you are really afraid lest a con-
by natural ignorance aud malice tiiat both Clirist troversy should still depend, and not be taken up
and the law to him is a mystery. Bridges: When between God and you. J. Edwards A saint is :

knowledge stands in the stead of faith ; when the apt to be sensible of his spiritual dangers, jealous
man reasons instead of submitting to Divine of himself, full of fear when he cannot see his
teaching knowledge abused becomes a positive
;
way plain before him, afraid to be left alone, and
hinderance to a correct understanding.] to beat a distance from God. J Starke: Searing
Vers. 11-12. Cramer (on ver. 6) As his riches: and hardening the heart is a heavy judgment. If
do not help the rich man at all toward blessed- thou wouldst not fall into it, then hear betimes
ness, so his poverty does not harm the poor in the grace that knocks at thy door. (On ver. 18):
that direction.
(On ver. 8) God often rewards
: There is only one way to eternal life he that
turns from that to the right or to the left, and
;

even here kindness shown to the poor, though it

may show itself first to the children of the bene- would make himself eidepaths, will fall into ruin.
factors.
Wurtcmfjeri/ Bible (on ver. 9) He that :
-Von Gerlach (on ver. 19): As a reward for
would be heard by God in his prayer must first his vain striving the simple receives only vanity.
hear God in Flis word and subject himself to its [Lawson (on ver. 17): The murderer of his
direction.[Be. Hopkins: God slops His ears neighbor is his own murderer.]
against their prayers who stop their ears against Vers. 20 sq. [Lord Bacon (on ver. 21): In a
His law. And this is but equity with God.] judge facility of disposition is more pernicious
Von Gerlach Even the best that man can do than bribery for it is not every one that ofi'ers
: ;

becomes a sin to him when he does it with a dis- a bribe, but there is scarcely a case wherein
position of disobedience to the Divine word.
(On something may not be found to bias the mind of
the judge, if he be a respecter of persons.]
ver. II) Trust in outward blessings easily brings
:

with it false self-confidence, and it is very natu- Cramer (on vers. 20-22) Striving after riches :

ral for the rich to wish to lay claim likewise to has become to many a one a cause of many sins;
inward excellencies and advantages. The poor and these are the very tares which (according to
man standing by unconcerned and simple, never- Luke viii. 14) choke the word of God. Tiibingen
theless overlooks and searches him through, and Bible (on ver. 23): Speak the truth always, even
by his very poverty has more of spiritual supe- though Iho'-i see that it is bitter. The future will
riority. Starke (on ver. 12): A large propor- show that thou still farest better with this than
tion of subjects conform to the conduct of their do shameful flatterers. (On ver. 24) To take :

superiors. Blessed is the land whose rulers go- any thing from parents the Spirit of God calls a
vern piously and praiseworthily [Trapp (on theft, robbing the children of all prosperity and
!

ver. 10) Heaven is kept for the upright, and all blessing. [Flavel (on ver. 23)
:
There is :

they for heaven; how then should they miss of no belter way to secure our own interest in any
it?] man's heart, than to fasten it in his conscience
Ver. 13-10. Melanchthon (on ver. 13): As in by our faithfulness, and by being willing to haz-
all conversion repentance must be the first thing, ard it for God's glory. SoCTii (on ver. 2U) Of :

I. f., recognition of transgression and guilt, com- all the fallacies and scurvy cheats put upon men

bined with a sore change of disposition, -so here by their trusting others, there are none so shame-
confiission of sin is demanded, and such a one as ful, and indeed pernicious, as the baflies which
leads to sincere reformation of the feelings and men sustain by trusting themselves.] Geier
conduct, like that of Paul, 1 Cor. xv. 9, 10. For (on ver. 26) In our own important aff'airs we
:

necessarily in confession of sin every evil pur- should never rely upon ourselves alone, but ever
pose nuist be given up, because with persistence hearken to others' counsel. Does not even a
in these penitence is no true penitence.
Comp. physician in his sickness employ the counsel of
Wohlfarth Trust not in
the Absolut ion-sermon on ver. 13 by Welcker other physicians ? :

(Sonntagsfeier, 183'J) Be not ashamed to confess, thine heart, but in the Lord.
:
 ; ; ; ;

CHAP. XXIX. 1-27. S3li

d) Against etubbornness and insubordination.

Chap. XXIX.

1 He that being often reproved hardeneth his neck

shall suddenly be destroyed and without remedy.
2 When the righteous increase the people rejoice,
but when a wicked man ruleth the people mourn.
3 He that loveth wisdom maketh his father glad,
but he that keepeth company with harlots spendeth his substance.
4 The king will establish the land by judgment,
but a man (fond) of bribes destroyeth it.
5 A man who flattereth his neighbor
spreadeth a net for his feet.
6 In the transgre.ssion of the wicked man is a Bnare,
but the righteous will rejoice and be glad.
7 The righteous knoweth the cause of the poor;
the wicked doth not discern knowledge.
8 Scoffers set on fire the city,
but wise men turn back anger.
9 A wise man contendeth with the fool
but he rageth, and laugheth, and there is no rest.
10 Men of blood hate the upright,
but the righteous seek his soul (to deliver it).
11 All his wrath doth the fool pour forth,
but the wise quieteth it afterward.
12 A ruler that giveth heed to deceitful words,
all his servants are wicked.
13 The poor man and the usurer meet together;
Jehovah giveth light to the eyes of both.
14 A king who judgeth the poor faithfully,
his throne shall be established for ever.
15 The rod and reproof impart wisdom;
but a neglected son causeth his mother shame.
16 When the wicked are multiplied transgression increaseth ;

but the righteous shall see their fall.

17 Correct thy son, and he will give thee rest,
and bring delight to thy soul.
18 When there is no revelation the people are ungovemed,
but he that keepeth the law, blessed is he !

19 By words a servant will not be corrected

for he perceiveth them but doth not conform to them.
20 Seest thou a man hasty in his words
the fool hath more hope than he.
21 One bringeth up his servant tenderly from a child
and afterward he shall be a son.
22 An
angry man stirreth up strife,
and a passionate man aboundeth in transgression.
23 A man's pride shall bring him low,
but he that is of a lowly spirit retaineth honor.
24 He that is partner with a thief hateth his wn soul
he heareth the curse and showeth it not.
25 Fear of man bringeth a snare,
but he that trusteth Jehovah shall be preserved.

TIO THE PROVERBS OF SOLOMON.

26 Many seek the favor of the ruler,

but from Jehovah cometh man's judgment.
27 An abomination to the righteous is the unjust man,
and an abomination to the wicked is he who is upright in his way.

GRAMMATICAL AND CRITICAL.

Ver. 5. With p'/fTD we should, according to xxviii. 23, supply Tliy 7 ; and 7^ expresses here the dative relation a

Sn usually does; Comp. Ps. xxxri. 3.

Ter. 6. ';^' stands for p'. illustrating a very common transition from ^^ roots into the ^^ form; Ewald, 138, a.

[Oeeeh. ? 140, 1 BoTT. 9 1147. A., elc.^

Ver. 10. Between D''01 and
T
DHT there seems to he an assonance intended.

Ver. 18. [in"lti'X an instance of the attachment of the sufBx of the singular to form pluralia tantum ; comp. V^li?X
in xiv. 21 ; xvi. 20. the only other instances in which the noun occurs with the suffix of ."id pers. sing. Butt, suggests that
this may be a trace of the dialect of Kphraim: ^ SS6, S and n. 1 ; ? 8.SH, 1. .\.]
Ver. 25. miH BoTT. treats as a fem. Infin. (^ 990, 4, B
and n.3), and notices the not uncommon sequence of a mas-
culine predicate (990, 3, /3.). A.]

F/r ouar?^*, and also Stieu's; "he who will-

ral:
ingly receives presents." [K. agrees with Hit-
EXEGETICAL.
ziG, etc.; H., N., S., M., take our author's view.]
1. Vers. 1-7. Against Tarious forms of ob- Ver. 5 A man
-wiio flattereth his neigh-
stinate unrighteousness, especially oppression, bor; see Critical notes. Spreadeth a net for
prodigality, flattery, etc. He
that is often re- his feet. '* He does this even when he is not in-
proved, being stiSnecked. A "man of tending it ; the web of enticing errors before
corrections" or "reproofs" (for which Hitzig his neighbor's eyes, becnme.s, when he comes into
" contact with them, a net in which he is caught "
needlessly substitu s mriDin " punishments
(HiTzir,). Forthesentimentcomp xxvi 24,25,28.
[which Gesen. would render "arguments," i. e.,
Ver. G. In the transgression of the -wick-
a man who when censured defends himself]) is
one who deserves many corrections, is continu-
ed man
is a snare, ;. '., for himself; comp.
xviii. 7; xx. 25; xxii. 25. Hitzio proposes in-
ally bringing them upon himself (comp. the "man
stead of the noun the corresponding verb (in the
of sorrows," Is. liii. 8). Here he is described as
Niphal) "In the sin of the wicked he ensnareth
;

such a man, who "maketh his neck hard," /. c,

thestiffneckedman who will everywhere defiantly
liimself" A change plainly as superfluous as
that of EwALi), who, following the steps of some
carry through his own will (comp. Ex. xxxii. 9;
earlier expositors but clearly in violation of the
xxxiii. 3; xxxix. 9; Deut. ix. 6; xxxi. 27, etc.. and
order of words, combines the epithet " evil " with
also the "hardening of the heart" in chap, xxviii.
14). [The E. V. which is followed by nearly all
the "snare." But the righteous -will re-
joice and be glad, ;. ., in his own happy es-
our expositors, and which we have given in the
cape from danger. For a like combination of
general version of the chapter, makes the obsti-
pi to exult, or shout for joy, and nOt? to be
nacy not the original cause of the many correc-
glad, comp. Ps. -^xxv. 27.
tions, that for which the offender is in the first
Ver. 7. The righteous knoweth the cause
instance reproved, but the disposition evinced by
him under all reproofs whatsoever The final of the poor, i. ., their judicial cause, their
diflference is not great sudden and utter destruc- claims before a court. For tliis use of the verb
;
to know " comp. xii. 10 for the sentiment ver.
tion will follow and end unavailing reproofs.
:

A.]. With b compare the literally identical 14 .Job xxix. 12,

Iti. The wicked doth not
;
second clause of chap. vi. 15. discern knoTwledge (others know under-
Ver. 2. 'When the righteous increase
standing"); i. e., he listens to no reason, has no
right and eqaity (Hitzig). Comp.
According to chap, xxviii. 2S tliis is the same sensibility for
Hitzio; xxviii. 5. [Tills explanalion, which is also
thing as "the wicked's perishing"
"wlien righteous men attain to power,'" an un- Wordswokth's ("knowledge, which consists in
piety and charily "), we prefer to the more ex-
necessary assimilation of the meaning of the verb
to that in clause i. For the rest compare ternal one given, e. ff by H.. S.. M. does not , ;

xxviii. 12.
acquaint himself witli the poor man's cause. A.]
Ver 3. With a compare x. I with i, vi. 26 :
2. Vers. 8-11. Against scofiing, contentious-
;

ness, thirst for blood and passionateness.

xxviii 7
Ver 4. king -will establish the land by Mockers
A set on fire the city. " Men of de-
judgment, (t. p., by the maintenance of justice) rision is a more select expression for the com-
"

For the verb comp. 1 Kings xv. 4. The "man of mon D'X'7 " scomers," one found likewise in Is.
gifts (bribes) " is then naturally the unjust ruler
xxviii. 14 [intending and meaning more than
who " perverts justice from love of gifts " (Ber- would he ordinarily suggested by tht rendering
THE.Mi). RnsENMUEiiEU and Hitzio explain the of the E. V. " scornful men." A.]. The " set-
phrase as meaning " a man of taxes or assess-
;
ting on fire" (lit. "blowing upon," comp. Ezek.
ments," in like manner Luther: "he who as-
xxi. 36) the city Is a fitly chosen figurative ex-
sesses the land excessively." This is possible,
pression for the excitement of the passion and
hut not demonstrable with full certainty. The
the party spirit of the people of tne city; ~,"]p
conception of the Vulgate is at any rate loo gene-

CHAP. XXIX. 1-27. 241

Btands here like TrciA/f in Matth. xii. 24 of the parallels cited, .lehovah has given to them both
community of the city. With h comp. xv. 1, 18; the light of their life from God comes to both
;

Eocles. X. 4. [The connection is not unknown in the light of life and the joy of life comp. Ps. ;

modern times oireligious skepticism and rational- xiii. 4 Job xxxiii. 30; Eccles. xi. 7.
;
["Here
is comfort to the poor in his sufferings here is
ism, witli political radicalism and a revolutionary ;

spirit. A.].
warning to the rich in his violence." WdRiis.]
A who
judgeth the poor
Ver 9. A Twise man contendeth with a Ver. 14. king
" In truth, or fidelity
; but he rageth and laugheth and faithfully. is not here "

fool
there is no rest. clause forms, some-
I'lie first "conscientiously, with truth to liis own convic-
what like the abl. absol. in Latin, a clause by tions," but conformably to the state of the facts,
itself, the participle of wliicU may be resolved "so that he permits true judgment (Zech. vii.
" (Hitzig) With the senti-
into "if or when the wise contendeth, etc." The 9) to reach the poor
subject of the verbs in b is the fool and not the ment comp. XX. 28; xxv. 5.
wise man (Ewald, U.mbreit, Elster, Stier Ver. 15. With a comp. xxiii. 13; xiii. 24; with
[De W., Muffet, N., elc while Bertueau, K.,
,
A, X. 1 ; xvii. 21 ; xxviii. 7. The "neglected"
"the fool," iheE. V., M. is literally " he who is exempted from discipline,
H., S., elc, understand
and others being ambiguous]), in which case the who is left to his own will."

nnj rxi (and there is no ceasing, no rest comes, Ver. 16. 'When the vricked
are multiplied
transgression increaseth. so far forth as the
comp. Sam. xxv. 9) would form quite too short
1
wicked who are found in the decided m.ijority
a conclusion; moreover the "raging" and the
" laughing" appear to be much rather charac- think that they may with impunity commit all
manner of wickedness. With b comp. Ps. xxxvii
teristic signs of the fool's conduct than of the wise
34 where the joyful beholding of the destruction
man's; comp. ver. 11 and chap. xii. 16.
of the wicked is expressed by the same phrase.
Ver. 10. Men of blood hate the upright.
" Men of blood " as in Ps. v. 7 xxvi. 9 Iv. 24 ; ; ;
Ver. 17. With a comp. xix. 18. And give
cxxxix. 19.
But the righteous seek his delight to thy soul. D'Jli'D not " delica-
soul, Di2., to preserve .and prosper it. That tlie cies,dainties" (15ertueau), but delights, joys in
"seeking the soul" here stands bono sensii, un- general, whose increasing variety is expressed
like its use in some other passages {e. g., Ps. xl. by the plural (Stier).
1-5; 1 Kings xix 10, etc.,) [on the other hand 4. Vers. 18-23. Against lawlessness, insubordi-
nation, a passionate temper, and pride. "When
comp. ^K'SJ? ty^n in Ps. cxlii. 6], appears from
there is no revelation the people are un-
the contrast with clause a; Hitzig's emendation
substituting CO^/?!
governed. [^tn here denotes prophetic pre-
is therefore unnecessary,
for ''"Hy'l, and tlius obtaining as the meaning: diction, the revelation of God by His D'Tn or
" and seek to separate his soul, to isolate it" (!). n'Kl, "seers" (1 Sam. ix. 9), [E. V. "when
[Of our expositors H. prefers the common ren- there is no vision "] the chief function of these ;

dering of the predicate, and makes "the up- consisted in their watching over the vigorous ful-
right " a nom. or ace. absolute. .\.]
filling of the law, or in the enforcement of the
Ver. 11. All his wrath doth the fool pour demands of the law. By the phrase "in lack of
forth. "Spirit" is here plainly wralh, as in vision " a time is described like that mentioned
xvi. 32. and not "soul" (U.mbrkitj or "mind" in 1 Sam. iii. 1, when " the word of the Lord was
Stier, cic-i [so E V and some of our interpre- precious ;" or like those mentioned in Hos. iii.
ters])
But the wise quieteth it afterward. 4; Am. viii. 12; 2 Chron. xv. 3: Ps. Ixxiv. 9,
1inS3, which occurs only here, means " after- times distinguished by poverty in prophetic tes-
ward, at length " others explain this unusual timonies and activities.
; In such times the peo-
expression by "back, relrorsum:" e.g., De W., ple must necessarily be " undisciplined and un-
Stier, Hitziq, Gesen., etc.; "Keepethit back, bridled," (so Ex. xxxiv. 25 [where the E. V.
restraining it, pressing it in as it were (?)." incorrectly renders "naked"] ). But he that
S. Vers. 12-17. Admonitions to a .just and mild keepeth the law blessed is he (comp. x\\\ !

fn'de of government, and also the strict discipline 21 xvi. 20 This benediction forms no strict
; )

of children. With ver. 12 comp. Ecclesiast. x. 2, antithesis to clause a. The connection of ideas
and also Cic. De Leg., III. 13 ami the Latin pro- seems to be this But he who in such seasons of :

verb; QualU rex talis grez, "like king, like peo- ascendant lawlessness nevertheless keeps Godo
ple." law, elc." (Hitzig).
Ver. 13. The poor man and the usurer Ver. 19. By v7ords a servant will not be
(oppressor) meet together.
The man of ex- corrected; ;. e., mere words do not relorm a
actions " should he interpreted with the LXX servant, who rather needs a sharper correction.
(Jafeiorz/f), Vulg {creditor), Ewai.d, Hitzkj, For he perceiveth them but doth not con-
FuEBST, etc., by " usurer," inasmuch as 0''I)I3ni form to them lit. "but there is not an an- ;

swer," that is in action, by actual obedience, by

as a. plural from ']i^ (toko;) [?] is very probably inttKiif/ (2 Cor. x. 6, etc.). Bertheau is wrong:
equivalent in meaning to 1]U^3 "usury;" [Rod., " For he will observe it that there is no com-

CoTT., etc., prefer the broader meaning "oppres- ing to blows and there will be no answer ;" no
sion"]. A "man of usury, money-lender" is less is Ewald incorrect "But he becomes in- :

itirthermore only a more concrete expression for telligent (gains understanding) without an an-
a "rich man," and this is the corresponding swer," and likewise Von IIof.a.vn. Schri/thrvr.,

term in cliap. xxii. 2. Jehovah giveth light II. 2. 377 " if he has understanding no answer
:

to the eyes of both; i. e., according to the follows."

IG
 !

242 THE PROVERBS OF SOLOMON.

Ver. 20. Almost exftctly like xxvi. 12. Comp. Ver. 27. Comp. xi. 20; xxviii. 4; and forth*
also Ecclesiast.. ix. 18, where the npoTTeri/^ iv'Aoyu expression " they that walk uprightly," or are
ai/Tov corresponds precisely with the "hasty in "upright in the way," in clause A, see in parti,
his words " of our verse. cular Ps. xxxvii. 14, and also Prov. ii. 7.
Ver. 21. If one bringeth up his slave ten-
derly from a child afterward he will be a DOCTRINAL AND ETHICAL.
son. The relation of the two clauses is lilte that
in ver. 9, pJ3 " to fondle " is used here only in When early expositors (Stacker, Wohlfarth,
it is more common in Aramaic. ]1J0 etc., comp. also Stiek) represent the chapter be-
the 0. T. ;

fore us as directed especially against stiff-necked

which according to the Rabbinic is cognate with
obstinacy, or against wilful disobedience and
Vi subotes, seems to be designed to distinguish persistent refusal of correction, this conception
"the son of the household," the free fjmi-
filius of its main subject not only corresponds with
1.1(13 in contrast with the house-slave; comp. Lu- ver. 1, but also with the repeated occurrence of
ther's term "Junker" [a "squire"]. Others in- rebukes of lawless conduct and the bad training
terpret the Ilapaztegom. differently, c g. Ewald, of children, such as the following series of pro-
following the Arabic "he will be unthankful"
:
verbs exhibits (vers. 9, 12, 15, 17, 18, 19, 21).
[FuERST, "intractable"]: Stieb " his end will Besides the manifold warnings against violent
be (evil) development;" Von HoFM.\NN,i/AiK/)ra: temper and its evil consequences fall under the
" there is at last a lamentation," etc. [Holden ;
s.ame category (vers. 8, 11,22); in like manner
" shall be grieved "]. HiTzio reads ^^JD which the dissuasions against prodigality (ver. 3), op-
is to be interpreted, like Ps. xliv. 1.5 (14) "a
pression of the poor (vers. 2, 7, 13, 14). pride
(ver. 23), flattery and bribery (vers. 4, 5, 12), in-
shaking of the head," or even " a wringing of the
justice and deeds of wickedness in general (vers.
hands !" To write jno would be more natural U, 10, 16, 27). As a peculiar form of insubordi-
than this: "his end will be contention," as the nation, or persistent disregard of the divine law,
Vulgate seems to have understood the expression, there is brought out prominently toward the end
when it renders poslea sentiet eum contumacem.
:
of the chapter the/for of man, which has not be-
Ver. 22. An
angry man stirreth up strife. fore been expressly mentioned in the Book of
Almost precisely like xv. 18; comp. xxviii. 2-5. Proverbs. And this is done in such a way as to
And a passionate man abouudeth in traus- distinguish three degrees of this fault the con-
;

gression for 31 in the sense of " great or

; cealing of a theft, as its rudest and lowest form
rich in something," comp. xxviii. 20, 27. See (ver. 24); the "trembling before men," or pli-
ability with respect to such conduct of wicked
chap. xxii. 24 for a phrase kindred to the "lord
of passion," i. ., the p,assionate man. persons in general as is sinful and entices to sin
(ver. 2')) and the mere disposition to please men,
Ver. 23. With a compare xvi. 18; xxv. 7 with ;
:

i, xvi. 19 xi. 16. ;

or reliance on the protection and favor of power-
Warning against the fear of ful men, instead of on God alone (ver. 2G).
5. Ver. 24-27.
man, disposition to please men, and complicity A special adaptation to the theocratic political
in transgressions. He
that is partner w^ith organization of the people of God under the Old
Testament is given to the general direction which
a thief hateth himself; i. ., inasmuch as he,
the concealer of a thief, brings upon himself the chapter takes against wilfulness, insubordina-
a.s

the guilt and likewise the penalty of the fv'l tion and want of discipline, in ver. 18: When
theft. He heareth the curse and showeth there is no revelation, the people become law-
it not; i.e., he hears the curse which according
less ;but he that kccpeth the law, blessed is he
to the law (Lev. v. 1 sq.) marks a theft as an
In this remarkable testimony to the need of pro-
offence deserving a heavy penalty, and yet does phecy as the living watch and ward of the law,
not reveal the perpetrators of the deed which is there is evidently brought to view that thought
laden with such a curse, and thus brings the which is doctrinally and in respect to the history
curse also upon himself. [The E. V. is altogether of salvation the most significant in the section.
ambiguous and misleading.] This is a thought which could develop itself and
Ver. 25. Fear of man bringeth a snare. find expression only after repeated periods had
Fear of man (for wiiich HiTzio conjectures occurred in which prophecy was wholly or par-
tially silent, and therefore only on the ground of
D1X7 ion. " desiring or delighting in man ") is sorrowfttl experiences that had accumulr.ted in
strictly "trembling before men;" comp. 1 Sam. such seasons. The appearance of this thought,
xiv. lo. Such a fear of man " bringeth a snare," however, in the section before us by no means
because it easily betrays into a participation in compels the assumption that this division of the
the sinful actions of men. Withicomp. xviii. 10. book may not have originated till after Hezekiah,
Ver. 26. Many
seek the face (favor) of the and this Hitzig also admits. Comp. above, the
ruler; they wait upon him, tlie potentate, in per- exegetical interpretation of the passage.
son, as a token of their homage, and in order to The great significance of prophecy for the mo-
gain his favor. Comp xix.6; 1 Kings x. 24. But ral life, both of the theocratic people of God
from Jehovah cometh man's judgment; and of Christian nations, has been well presented
i. fled, the Supreme
o., Ruler, allots llie destinies by Er.sTER, in connection with this passage.
of equitably; with Him one
men most justly and "Where the continuity of these prophetic revela-
obtains the desired judgment more certainly than tions (towhich it belonged to maintain in life and
with any human ruler whatsoever. Comp. xvi. lo develop the fundamental revelation made in
33. HiTzio arbitrarily says "judgment is here
: the law) was interrupted, this was the sign of a
equivalent to rank, dignity." stagnation in the theocratic life, of an incapacity


CHAP. XXIX. 1-27. 243

to understand the voice of God that ever contin- nied, and he therefore easily comes to oppress the
ued to exist in Israel. Such a condition must poor.
therefore necessarily bring with it also a moral Vers. 8-11. Hasius (on ver. 8) An unwashed :

lawlessness in the people. For when the law was mouth may easily stir up much evil; but it is a
a vivid reality, it must necessarily develop pro- characteristic of wisdom to make the best of every
phetic manifestations, because there is in tlie law thing. Starke: A true Christian is at the same
itself a struggling toward a higher perfection, so time a good citizen in the commonwealth for he ;

that the faithful lieeping of the law stood in the seeks toproduce and preserve peace. [Lord
most iniimate reciprocity with the flourishing of Bacon: Scorners weaken all the foundations of
prophecy. Naturally tlie relation of this proverb civil government a thing the more to be at-
;

to the life of Cliristian nations is thereby not tended to, because the mischief is wrought not
excluded, for we mu^t then contemplate the law openly, but by secret engines and intrigues.
as first revealed in its true import in the light of Lawson The holy seed are the substance and
:

the gospel, and revelation as the continued work-

"
strength of a land.
Lord Bacon (on ver. 0) In :

ing of the Spirit in the Church this contest the chances are altogether unequal;
Howfar moreover in the life of Christian na- seeing it is no victory to conquer, and a great
tions we can and must speak of an abiding co- disgrace to be conquered.] -Lange One should :

operative work of prophecy (i. e., naturally that not suffer himself to be kept from the proclama-
of the New Testament), upon its successful deve- tion of the truth by the opposition of foolish peo-
lopment, religious and mor.al. Von Zezschwitz ple, 2 Tim. iv. 2: if one does not receive it, ano-
has shown with peculiar force and pertinence in ther does. Von -Gerlach (on ver. 11) Among :

his three discourses on "Domestic Missions, po- the characteristics of folly there is always found
pular education and prophecy" (Frankfort on a boisterous, ungovernable nature to wisdom ;

the Main, 186i); see in particular pp. 86 sq. belongs self-command.

Ver. 12-17. Melanchthon (on ver. 12) The :

example of distinguished persons, such as rulers,

IIOAIILETIC AND PRACTICAL.
teachers, etc., avails and effects very much, aud
Homibi on the chapter as a ivhole : The blessing that in both directions, by promoting good as
of strict discipline on the basis of the word well as evil. Most rapidly, however, is the plague
of Goil, or its necessity for the prospe- of base vices transmitted, especially in the circle
rity whether of individual persons and house- of household companions, and in the daily retinue
holds, or of entire nations and States. Stocker: of these persons of high station, [.\Iuffet: He
Third hiiiJerance to the attainment of true wis- that carrieth Satan in his ear is no less blame-
dom :obstin.ate disobedience or stubbornness; worthy than he which carrieth him in liis tongue.]
origin, cliaracteristics and remedy of this evil. Cramer (on ver. 13) The Holy Scriptures are
:

Vers. 1-7. [Tbapp (on ver. 1): If men hanlen for poor and for rich every one findeth his own
;

their hearts, God will harden His hand. J. Howe : chapter therein adapted to himself But in order
A fearful thing when the gospel itself shall not be that the one as well as the other may see what is
my remedy I Ciulmers: The hardening effect needful for them, both need enlightenment and
of continue! resistance to the application of a divine help
Starke (on ver. 14) Not so much :

moral force. S. Dvvies: To follow the conduct by strength and might as rather by faithful, kind
of our own fi^Uy and refuse the advantage we and righteous treatment of subjects is <a govern-
might rec;*ive from llie wisdom of others disco- ment preserved and confirmed. Von Gerlach
vers an uncreaturely pride and self-sufficiency ; (on vers. 1.5, 17) Mothers are wont to be most
:

and the career of such a pursuit, whatever be its at fault in indulging their children, and must
object, will alw.ays end in disappointment and therefore bear away the chief shame of its fruits.
confusion. Hooker (on ver. '.;) Religion un-
:
[Chalmers By joining the rod %vith the re-
:

feignedly loved perfecteth man's abilities unto proof, the moral is sometimes the better en-
all kind of virtuous services in the common- forced when there is added to it the physical ap-
wealth.] Zeltner (on ver. 1): He that obsti- pliance,]
nately opposes the Holy Ghost and will not re- Ver, 1 8. Luther Without God's word man
:

ceive the wholesome corrections of God's word, can do nothing but practise idolatry and his own
his heart the evil spirit hardens he thereby
; will. Melanchthon: As well princes as people
plunges himself into calamity.
(On ver. 3) Pious : must consider that pious governments, which
parents can experience no greater joy than wiien God aids by His counsel and blessing, are more
they see their children walk in true wisdom and needful than all things beside they must there-
;

the fear of God.

(On ver. 5): The caress of a fore beseech God for such a wholesome govern-
flatterer is much more dangerous than the hatred ment, and not plunge themselves in sin and vice,
of an enemy. [South (on ver. 5) Three Ser- : lest God withdraw it from them as a judgment.
mons on Flattery. Bridoes (on ver. 6) There : Stocker (special sermon for married people,
is always a snare in the ways of sin; always a based on ver. 18) On the indispensable necessity
:

song in the ways of God.] Lange (on ver. 7) : of the divine word to a blessed domestic relation:
Let judges and rulers take good heed lest they by a) How Christian hearts should stand related to
their negligence in the cause of the humble be the word of God; b) What advantage and reward
reckoned as among the ungodly. Von Gerlach : they have from its right use. Wohlfarth: Take
By righteousness there is opened to man a view religion from man and he sinks into the deepest
into all departments of life especially may he
; barbarism. [Flavel: The Spirit and the word
transfer himself into the position and case of the of God usually come aud go together.]
oppressed while (o the wicked man, who looks
; Vers. 19-27. Zeltner (on vers. 10-21): As
on every thing superficially, such insight is de- self-willed menials do when they are indulged, so
 : ; ! ;

244 THE PEOVERBS OF SOLOMON.

likewise our own vile flesh and blood. If one ,

fear of man pre-eminently prayer for a joyous
is

leaves to this its own will even a little, it will spirit (Ps. ii. and faith and childlike re-
12, 14),
quickly rule over the spirit. Gal. v. 17 sq. liance on God's protection.
[Fl.wel : Men
[LoED Baco.n (on ver. 21) : Princes and masters vainly "hope to find mercy with God," but expect
ought to keep a measure in conferring grace and none from men so the voice of conscience is
;

favor on their servants. .Sudden promotion

. . drowned by the louder clamors and threats of ad-
begets insolence continual obtaining of desires
; versaries. Arnot: It is not a transference of
begets impatience of refusal and if there be no- ; fear from man to God that makes a sinner safe
thing further to aspire to, there will be an ab- the kind of affection must be changed as well as
sence of alacrity aud industry.] St.ibke (on its object. Safety lies not in terror, but in trust.
ver. 24) :Both the bold sinner himself and he Hope leads to holiness.] Von Gerl.\ch (on ver.
likewise who makes himself partaker in the sins 26) : Justice and favor which princes can ensure
of others, brings upon himself God's wrath and are indifferent in the presence of God's decision.
punishment.
(On ver. 2.5) It is a sinful fear of
: (On ver. 27): It is no good sign for him who
man when one from timidity acts to please others would be upright when he can be on friendly
against his conscience.
A means against this terms with the ungodly.

V. THE SUPPLEMENTS.
Chaps. XXX. and XXXI.

First Supplement: The words of Agnr.

Chap. XXX.

a) Introddction : Of God's word as the source of all wisdom.

Vers. 1-6.

1 Words of Agur, the son of the princess of Massa.

The man's saying " I have wearied myself about God,
:

wearied myself about God then did I withdraw

2 For I am a beast and not a man,
and the understanding of a man I have not;
3 neither have I acquired wisdom,
nor gained knowledge of the Holy.
4 Who hath ascended to the heavens and descended ?
who hath grasped the wind in his fists ?
who hath wrapped the waters in a garment?
who hath fixed all the ends of the earth ?
what is his name and what is his son's name, if thou knowest?
5 Every word of God is pure ;

a shield is He to them that trust in Him.

6 Add thou not to His words,
lest He rebuke thee and thou be made a liar."

ii) Various expressive numerical proverbs, relating to the golden mean between rich and poor, to
recklessness, an insatiable disposition, pride and arrogance, etc.

7 Two things have I entreated of thee,

refuse me not, before I die
8 Deceit and lies keep far from me ;

poverty and riches give me not

cause me to eat the food allotted me ;

9 lest I, being full, deny (God)

and say Who is Jehovah ?
:

and lest I, having become poor, steal

and take the name of my God in vain.
 ; :; ; !
;
CHAP. XXX. 1-33. 245

10 Cause uot the servant to slander his master,

lest he curse thee and thou sutfer (be destroyed).
11 (There is) a generation that eurseth their father,
and doth not bless their mother
12 (there is) a generation that are pure in their own eyes,
and are not washed from their filthiness ;

13 (there is) a generation, how haughty are their eyes,

and their eyelids are lifted up ;

14 (there is) a generation whose teeth are swords, and their jaw- teeth knives,
to devour the poor from the earth, and the needy from among men !

15 The leech hath two daughters give, give :

there are three (things) that are not to be satisfied

four say not enough: !

16 The world of the dead, the barren womb ;

the earth (which) is not satisfied with water,

and the fire that saith not enough
:
!

17 An eye that mocketh at its father,

and despiseth obedience to its mother,
the ravens of the valley shall pluck it out,
and the young eagles shall eat it.

18 Three things are too wonderful for me,

and four I do not comprehend
19 the way of the eagle in the heavens,
the way of a serpent upon a rock,
the way of a ship in the midst of the sea,
and the way of a man with a maid.
20 Thus is the way of the adulterous woman :
she eateth, and wipeth her mouth, and saith :

I have done no iniquity !

21 Under three things doth the earth tremble,

and under four can it not stand
22 under a servant when he ruleth,
and a fool when he is satbfied with bread ;

23 under a hated (rejected) woman when she is married,

and a maid when she succeedeth her mistress.
24 Four are the little things of earth,
and yet are they wise, quick of wit :

25 the ants, a people not strong,

that prepare in summer their food
26 conies, a people not mighty,
that set their dwelling among rocks;
27 no king have the locusts,
and yet they go forth organized all of them ;
28 the lizard layeth hold with her hands,
and dwelleth in kings' palaces.
29 There are three tliat make stately their walk,
and four that are comely in going :

30 the lion, mighty among beasts,

and that turneth not before any :

31 the greyhound, slender in its loins, or the goat,

and a king with whom there is no r&sistance (possible).
32 If thou art foolish in exalting thyself,

and if thou devisest evil (put) thy hand on thy mouth!
33 For the pressing of milk giveth forth cheese,
and pressing the nose giveth blood,
and pressing wrath giveth strife.
 ;

246 THE PROVERBS OF SOLOMON.

GRAMMATICAL AND CRITICAL.

Ver. 6. [In HDin we have the sioglc instance in which daghtsk Icne is omitted after a silent sheva. See Gbben, g22

; 66(2). a; BiJTT., J32o. A.]

Ver. lu. riu 13~1X tlie suliix is of the form appropriate to the singular, eta is not uncommon with pluralia Umtum ;

T -:
BalT., JSS6, 1, S. In H'^^p" the verb has the sense of a subj. pies, in a negative or final clause; Biill., J981, 2. A.]

Vers. 15. [The noun Tin, aa a sort of independent accusative, becomes virtually an Interjection. BorTCHES, g 510,

6, d.-A.]
Yer. 17. [nnp'7 tor jnnp^7 has a daghesh dirimens ia the p, the long Ilhiriq being shortened; Green, 2 11, a; 24, b;

87, 2, (3; a ; BiiTO., j 399, b, 3 ; 45S,' 1, d. A.J

Ver. 25. [D'Soj. a fem. noun construed as mascaliue; Green, g 200, e ; Bott., g715, c. A.]
Ver. 29. ['3t3'0, where it occurs the second time, drops tlie characteristic "*
as superfluous ; Bott., 171. A.]
Ver. 31. [For IX Bott. would read ISil, the wild goat or antelope.]
Commentary and he has done it with argu-
;

ments which we must deem more weighty than

EXEGETIOAL.
those adduced by Delitzsch, and whose decisive
1. Preliminary Remark. If our reading and ex- weight is admitted by Beutheau also. These
planation of tlie superscription in ver. 1 is cor- arguments for the Israelitish character of the
rect (see wliat is said immediately below, under land of Massa, and of its rulers .Agurand Lemuel,
No. 2), the contents of this Supplement, like that whose wise maxims are before us in our wo Sup- I

of the one following (chap. xxxi. 1-9), can be plements, are briefly the following. 1) Agur
accepted neither as from Solomon, nor from confesses expressly in chap. xxx. 'J his laith in
Hezekiah. For aside from the fact that it is quite Jehovah the God of Israel. 2) The introductory
as impossible that "Agur"as that '-Lemuel" words in xxx. 1-6, as well as the ntter;inces in
in chap. xxxi. 1 is some allegorical substitute for vers. 7, 8, 14, 22, 32 of the same chapter, and in
the name of Solomon, as many of the olden com- chap. xxxi. 8, 9, breathe forth that sense of
mentators claim (c. g., Stocicer, J. Lange, etc., justice and that humble subjection to the hand
[so Jekome, Kashi, etc., earlier, and Wordsw., of God, which are peculiar to the theocratic re-
etc., morerecently]), the name Massa clearly verer of the law who is of Israel, and such as
points to a land beyond the bounds of Palestine appear in numerous other passages of our Book
as the dwelling-place of the author or collector. of Proverb.s, of the Book of Psalms, the Prophets,
The name must belong to the Massa mentioued in etc. 3) The Massa of Gen. xxv. 14; Cljron. i. I

Gen. XXV. W; 1 Chron. i. 30 with Duma, as the oO, is indeed in these passages numbered among
name of a district or tribe in northern Arabia, the sons of Ishmael, and therefore characterized
which from the direction of Jerusalem (according as a district inhabited mainly by Ishiujielites
to Is. xxi. 11) was beyond Seir, and therefore in but later Arabian and Jewish authors (especially
any case south-easterly from Palestine, and Besj.amin of Tudela in his accounts of the city of
which we shall be obliged to regard as an Ish- Telmas see Ritter's Arabia, II. 406) describe the
maelitish kingdom, or an Isfaelitish founded by region of Massa and the Duma which is its near
members of the covenant people of the Old Tes- neighbor, as occupied by numerous Jews, and
tament who had wandered from home. Delitzsi^ii already among the prophecies of Isaiah from the
holds (he former view (Article Spriiche Saloinu's lime of Hezekiah there is found a prophecy which
in Herzog' s Real-Enci/clopdJie). His reasons are. relates to Duma (Is. xxi. 11, 12), a '-burden of
that both sections, the " words of Agur " and the Duma " which with great probability presents
" words of Lemuel " contain numerous tiaces of Hebrews as dwelling in this region. 4) The
an origin outside the Hebrew while yet Semitic passage (1 Chron. iv. 38-43) expressly records a
(e.ff., the insatiable "Aluka " or
blood-sucker, migration that occurred in the days of Hezekiah
lo Mount Seir, and so quite inio the neighbor-
chap. XXX. 15 the Divine name ni7X, chap. xxx.

;
hood of Massa and Duma. a migration of Is-
15; the expressions nnp', xxx 1. 17 jlPI ;
raelites of the tribe of Simeon who had settled in
"enough," xxx. IJ, 16; 13 ('7r)' xxxi. 2; the region of the remnant of the Auialekites, and
therefore in northern Arabia and moreover ;

''N=I'X, xxxi. 4; 'J^ 'J3, xxxi. 5, etc.) ; and be- from Micah i. 15; ii. 8-10; I. xxviii. 12 there
cause the reception into the canon of the proplie- may be inferred as probable a considerable ad-
cies of Balaam, and yet more that of the dis- vanced movement of certain ro^ ing Israelites to-
courses of Job, a dweller in the land of Uz, which ward the South, as having occurred about that
notoriously was never inhabited by Israel-'es, time. Therefore Agur and Lemuel might very
furnish proofs sufficiently weighty of the pos- probably he regarded as Ariibian-lsraelitish
Bibility of a transplanting into the soil of the shepherd princes, or as kings (Emirs. Captains)
sacred national literature of Israel, of the pro- of a colony of Israelites of the tribes of Simeon
ducts of a religious literature originating beyond that had emigrated to northern Arabia. and this
the bounds of Israel. The second of the views Siraeonite colony Massa, quite like Job's '-land
above mentioned HiTZiG has endeavored to pre- of Uz," should be conceived of as a dislrict to a
sent as probable in his treatise on " the kingdom great extent if not chiefly occupied by kinsmen
ofMassa" (1814), already cited in 12 of our of the Old Testament people of God, who were
Introduction, and likewise in pp. olO sq. of his believers in Jehovah. [I5dT:r in his Le/irli., has

CHAP. XXX. 1-33. 247

of course no occasion to enter into the details of two nouns whose combination is pronounced un-
this discussion. He
does, however, | 29, 36, 37, ex.ampled. The first he connects with Agur,
refer to these chapters as probably largely of while admitting the term is elsewhere used only
Simeonitish origin, and cites various words and in strict prophecy. The second he regards as
constructions as plainly showing atfinity with describing the " utterance " of " the man," some
and the influence of the cognate Arabic and friend or stranger, whose words are given in vers.
Aramaic dialects. Stoart (Comm. pp. 401-407) 1-4, while Agur himself begins to speak in ver.
enters very elaborately into the e-xaminatiou of 5. He fails to find any sufficient reason for
the arguments for and against the generally re- taking X;i'0 as a proper rather than a common
ceived conception and construction, and decides
noun. Stuart argues that in xxxi. 1 Ktyo must
strongly in favor of Hirzio's view, which our
author adopts. Nearly every other English and be a genitive limiting IjSo, no other construction
.\merican interpreter dismisses the subject with being grammatical the noun must therefore be a
;

a few lines, quietly retaining the rendering of proper noun, the name of the kingdom, and the
the E. V. possibly with slight moditications.
Kamph. ri'j..'cts this part of Hitzig's theory while
noun must be presumed to be the same here. A.]
The allegorizing interpretations are however

agreeing Willi it in many other points. Blkek likewise untenable, which have been attempted
admits its possible correctness. .\.] in various forms, taking the four proper names
2. The supsrscription to the discourses as either wholly or partially appellative. This
of Agur, ver. 1, according to the Masoreiic was early done by the LXXand Vulg., the former
punctuation is literally rendered: Words of of which appears to have regulated the text in a
Agur, the son of Jakeh, the divine utterance way wholly arbitrary, while the latter follows
(prophetic utterauca), the Siiying of the man to the text more closely, and renders Agur by con-
Ithiel, to Ithiel and Ucal." Inasmuch as of the gregans, Jakeh by votnens, Ithiel by cum quo est
four proper names which these words include, Deus, and Jucal by confortutus. Of modern ex-
according to tliis coucepiion of them, one at least, positors EwALO has taken at least the last half
Ithiel, appears also in Neh. xi. 7 as an Israelitish
of the ver. in a similar way Thus does the man
:
name ol a m in, and since Agur is not to be at all speak to God-with-me, to God-with-me and I-aui-
suspected as a Hebrew personal name, whether
we inte;'pret the word (with Herder and the ma- strong. The 73X according to this view stands
jority) by "coUeoior" and so regard it a col- for '7>1X, and
in combination with the appella-
lateral form of 1JX (Prov. x. 5),
or whether tive Ithiel
composes a single name. Instead of
with HiTziQ, following the Arabic, we claim for D.N'J however we should need to read DW- Since
it the signitication ' exile, the man living in a
the objections expressed above, especiall'y those
strange land," this interpretation of this difficult
which relate to the name Jakeh, and the doubling
passage, which was already given in the Chaldee
of the name Ithiel are not removed, and still
version, and partially in the ISyriac, and has been
others are added to them, there is nothing left
i

retained by most moderns, seems to excite no

but to alter the reading of the verse thoroughly.
suspicion, ;/ be assumed that we are to regard
;'(

(Jf the various emendations which are possible

Ithiel and Ucal as sons or pupils of Agur, and
and have been in part already attempted, that of
are to conceive of the whole as the communica- ^

HiTZiG commends itself most strongly, which we

tion, not indeed of a dialogue of the teacher .\gui-
have made the basis of the version given above.
with these pupils (so e. g., Doderlein), but ot a
According to this we should in the first place read
didactic address, or a " fatherly counsel " given
to them. But this conception is lexically impossi-
NL^3 nnp' |3 " Son of her whom Massa obeys,''
ble. And 1) because neither " Jalieh " nor or again O riDp' [3 (which is equivalent to
*' Ucal" occurs elsewhere as a Hebrew proper '3 Hiinp' ]3) "Son of her whose dominion is
name, norcanthey even be satisfactorily explained
Massa," which any case gives as the result
in
as sucii (see Hitzig on this passage); [Fuerst " son of the ruler, the princess of Wassa " (comp.
taking Jalceh as an irregular participial Ibrm in-
No. 1.)
terprets it symbolically "one holding to tlie as-
sembly of tile wise;' GeseS- more concisely Furthermore we must then read twice 'JTX;
"pious']. 2) Because the remarkable doubling 7S<, "I have labored, have wearied myself upon,
of 7!<"n'S'7 can in noway be brought into har- about, with God," i. e., have sought with difficulty
mony with the laws of the Hebrew modes of ex- and effort to conceive and comprehend Him in
pression,
not even by the assumption of Herder His nature (comp. nN7j in Is. xvi. 12 and also ;

and Umbreit that this is a solemn repetition pro-

passages like Job xi. 7; Acts xvii. 27, (c.)
duced " by the vehemence of parallelism." 3)
Because, finally, Ni?on in the sense of " pro- Finally the concluding word 73X1 must cither
phetic utterance, prophetic burden " would in be pointed 73X1, " and have become dull, am
connection with the following DXJ give a combi-
wearied," t. e., in seeking after God (thus HitzigJ;
nation unknown in the whole prophetical litera-
ture of the Old Tesiament,
one to the justifica- or, which seems to be lexically easier, 73X1 (from
tion of which neither Zech. ix. 1 xii. 1, nor any
; n73, evnnuit] "and have withdrawn, have be-
other passage whatsoever can be brought. come faint" (comp. Ps. Ixix. 4; Ixxxiv. 3; Job
[Kamph. while admitting that only a greater or xix. 27, etc.), which latter reading is the one
less degi-ee of probability can at the best be followed by ISertheau [Kamph., S., elc.l. It is,
reached, meets this difficulty by separating the indeed, true that even by these emendations the
 .

Hi THE PROVERBS OF SOLOMON.

difficulties of thepassage are not removed and

yet tlie meaning thus resulting for the second
; above, notes on Prov. viii. 28. Who fizeth all
the ends of the earth? By this is probably
half of the verse agrees admirably with the intended the bounds of the continents against
further utterances of the Introduction, especially the sea (Jer. v. 22; Job xxxiii. 10, 11.) What
v/ith vers. 3 and 4. Moreover the oil Tram/tai of is his name, and his son's name, if thou
the LXX which corresponds with the 73S1 at the knowest? In this question is contained the
idea: No one knows God adequately. in His in-
end confirms on the whole the interpretation
most nature none is able to attain a genealogical
given to that obscure expression (and that of ;

knowledge of Him and His family, in such way

HiTZiG as well as that of Bertueau, which be-
sides are not essentially different). And as re- as may be done among men; especially is the
question, what is true of His son, veiled in in-
spects the expression, which is, it is true, some-
scrutable mystery. That God has no son at all. is
what harsh, 10 nnp' p, an indirect confirmation plainly not implied
in this remarkable question,
of this appears in the fact that the rare word which is left unanswered (in reply to Hitziq);
nnp' "obedience" (comp. Gen. xlix. 10) occurs but only this, that no one knows the name of
again immediately below in ver. 17. this son, that his nature and his relation to the
3. Vers. 2-6. Continuation and conclusion of other manifestations of God's nature, e. g., to His
the Introduction.
For I am a beast and not hypostatic wisdom (chap. viii. 22 sq.) is known
a man, etc. To the confession given at tiie out- to none. Agur therefore confesses here with
set, that he has wearied himself in vain in sufficient distinctness the defectiveness of his
fathoming the divine nature, there is here appro- knowledge of God the Son, a fact which serves
priately added the admission of the autlior's to confirm in the most welcome way our remarks
ignorance, and his natural incapacity for higher on the passage viii. 22 sq. concerning the incom-
spiritual knowledge. His vexation in view of the pleteness, the embryonic imperfection of the
fact that his wisdom has come to shame in con- doctrine of the Logos (or the Christology) of the
liection with God and things divine, finds vent proverbs in general. Both Geier who identifies
for itself in strong expressions, which remind us the "Son" of our passage without qualification
of Ps. Ixxiii. 2'i comp. also remarks above on
;
with God's hypostatic wisdom, and J. D. Mt-

chap. xii. 1. ti^'ND 1^3 is probably not " more CHAELis, who finds here ascribed to God with the
clearness and precision of the New Testament an
stupid than any man
" (as is commonly rendered,
only Son, go too far and intermingle foreign
EwALD, Bebtheau [E. v., De VV., H., N., S., M.,
W., K.] etc.), but "brutishly stupid, unlike ideas. [So Stuart: "To think of the Logos
here, under the name of ]3 would be 'travelling
(away from) a man." and so " a beast and not a
man'' (Hrrzio). [We see no reason for preferring very far out of the record.' " And yet we may
this to the common comparative rendering of 10. well go as .far a-s J. Pve Smith (Scripture Testi-
mony, etc., I. 469) when he says "The concluding
A.] :

clauses of this energetic passage are rationally

Ver. 3. Nor gained knowledge of the
H0I7. For and easily interpreted, if we admit that the
this last clause comp. remarks on
10.
ancient Jews had someobscure ideas of a plurality
ix.
Ver. 4. Who hath ascended to the hea- in the divine nature." The objections to as much
of an inference as this are forced and feeble. It
vens and descended ? For the form of words
here employed comp. Gen. xxviii. 12; also John is possible that the meaning nmy be only this: We
iii. lo Horn x 5, 7.
; The ascending to heaven know neither himself nor his, while in human
and descending thence, is like the " grasping the relations the man and his genealogy are objects
wind in the fists," the wrapping up the waters, of eager inquiry and extensive knowledge. But
etc., an activity belonging exclusively to God, and
the Messianic Psalms had already spoken of " the
characteristic of Him in His supermundane na- Son,"
mysteriously, perhaps, and yet enough to
ture. That there is an activity of this sort, ruling supply germs of knowledge as well as of faith.
the world and upholding the world, on the part See HoLnEN, etc. .A..]
Strangely insipid and ra-
tionalizing is Umbreit's view [held by Noyes,
of the invisible God, he knows hut who the in-
;

etc.'\, that by the Son is here intended the pupil of

visible divine Riilcr of all is, and how constituted,
this has hitherto remained hidden from his view,
the philosopher who understands all the myste-
and it is to thistliat ries of the world and the world's government
his amazed inquiries relate,
!
reminding us of .Job
xxvi. 14; Is. xl. 12, etc. Furthermore the LXX instead of 1J3 must have
Who gathereth the wind In his fists? so read VJ3 for they render 70 bvofia Toig TtuvotQ 7/

that he can at his pleasure restrain it and let it

avTov.
blow. VJiin3, lit. " in his two fists;" an expres-
Vers. 5, 6. Instead of unprofitable puzzling
sion employed probably because there are al- about God and divine mysteries there i.s recom-
ways two opposing currents of wind, of which mended the humble reception in fnilli of the
now the one and again the other blows (comp. only true divine revelation wliich afi'ords light
Eccles. i. -6. ) [There seems to be no occasion for and peace, and needs no supplementing or per-
going beyond the fact that fists usually exist in fecting on the part of man. With 5 a comp. Ps
pairs, to find in the remoter facts of nature an ex- xix. 9; cxix. 140; with o and b, Ps. xviii. 31,
pl.'ination for a very natural phrase. A.] Who
where however mn' takes the place of the divine
Twrappeth the waters in a garment? The ^
.1
T :

water is tlie upper mass of waters, wrajjped in name i^l'.*< which is characteristic of our passage.
the clouds of heaven as in a capacious garment, In regard to this comp. above, remarks under
and so kept back from pouring down upon the No. 1. Add thou nothing to His words.
arth. Comp. Job xxvi. 8; Ps. civ. 0: and A similar warning with respect to the law as a
 ;
CHAP. XXX. 1-33. 24}

revelation of the divine will fully sufficient in slander in itself, but against incitement to slan-
itself and adequate occurs in Deut. iv. 2 ; xii. 3U der, and more specifically betraying servants into
2o;np. also Rev. xxii. 18. tattling and accusations ngainst their master.s
4. Vers. 7-10. Prayer of the poet to Jehovah for (thus correctly Ew.^LU, Bef.tue.\u, Hitzio, Ei.s-
preservaliou from all that is false, aud from the TER [Kampu , S.], etc ).
Lest he cuise thee,
two extremes of poverty and riches (vers. 7-9), and thou be destroyed. The instigator lo
together with a warning against the vice of slan- slander might easily hit upon the wroug person,
der. This last forms with ver. 17 the sole ex- a faithful, diligent servant, who instead of al-
ception to that mode of coaslructing the proverbs lowing himself to be misled, might rather cursj
wliich elsewhere ii- the section, vers. 7-33, is the betrayer, and so bring merited calamity upou
consistently carried through, viz., tho numerical. his head (comp. remarks on xxvi. 2).
Comp. on these peculiar numerical proverbs or o. Vers. 11-14. An utterance expressive of exe-
Middoth, the Introd., J 14, and remarks on chap, cration, vehement abhorrence, concerning a peo-
vi. 16. Two things have I entreated of ple or a generation characterized by four forms
thee. This double prayer is, as the 2d clause of ungodliness (not quatuor genera detestabilia ho'
shows, a prayer not merely once offered, but the minum, as J. D. Mich.\elis and others hold). Thi
abiding utterance to God of the desire of the poet's in which is four times repeated, may be taken
heart, his importunate request from Him continued either as a vocative, "Oh generation!" (Ewalu,
to his death. Elster). or as a nominative, which then express-
Ver. 8. Deceit and lies keep far from me. es simply the existence of a generation of the
"Deceit" (KIE?) and "lying words " stand in the kind described, and is used in a certain sense for
mutual relation of the devising of inward un- Tn t^' (Luther, E. V., etc. "There is a ge-
truth and deceitful wickedness, and the false, neration"). A
generation that curseth
lying utterance which springs forth from Jliis as their father, etc. Comp. chap. xx. 20; E.-c.
its necessary expression. No further justifica- xxi. 17; and then with respect to ver. 12; Isa.
tion is added for this first half of the prayer; the iv. 4; with reference to ver. 13, Isa. x. 12; Ps.
second, however, which relates to the golden mean cxxxi. 2; Prov. vi. 17. And their eyelids
between rich and poor, is more minutely explained are Hfted up! Hixzia finds in this exclama-
and justified in ver. 8, c and ver. 9. [The idea tion, which appears at first to be only a rhetori-
'vanity " given in the E. V. and retained by H., cally expanded parallel to " the loftiness of the
M., W., etc., is a secondary meaning of the noun
"
whose primary meaning according to Gesen. is eyes in clause a, an allusion to the name p^^V
'evil," according to Fueiist "insecurity, or Amalek, which in the Arabic signifies "one look-
slipperiness." It seems to be more than the un- ing with wide open eyes, a man with eyelids
substantial, it is the positively deceitful that is lifted up or painted." He therefore conjectures
here intended.
A.] Cause me to eat the that the entire delineation of a reckless genera-
food allotted me, lit. " the food of my lot or tion here before us refers to the people of tlio
portion," i. e., the part or assignment that falls to Amalekites, whose deadly national hatred toward
me, so much as is intended and is needful for the children of Israel (the " needy or poor," ver.
me, no more and no less. Comp. xxxi. 1-5; Gen. 14 b) and whose warlike love of plunder are de-
xlvii. 22 and also the dprof iniovnio^, the "daily scribed in ver. 14 especially. With the assump-
;

bread" of the Lord's prayer, Matth. vi. 11, which tion that Agur is the prince of a colony of Sime-
is equivalent at least in a general way. onites, Massa, founded in the Amalekite terri-
Ver. 9. Lest I being full deny, etc. Bold tory [sees remarks above, No. 1), this hypothesis
denial of the Holy One, and tho mocking ques- would admirably agree, on account of 1 Chroii.
tion " who is the Lord, or what can He do?" iv. 53. And yet the conjecture is in itself too
(comp. Ps. Ixxiii. 11; Job xxi. 14) appears in uncertain, and particularly too little established
other passages likewise as the indication of pride
on the lingui.^iic side. With ver. 14 a comp Ps.
developed by surfeiting and luxurious enjoyment Ivii. 6; Iviii. 7; with 6. Jer. v. 17; xxx. 16; 1.
in life; see Deut. viii 12-15 xxxii. 15 sq.
; And 17 ; Isa. ix. 12, etc. [Wordsw. with his fond-
lest I be poor and steal (comp. vi. 30) and ness for allegorizing finds in these "four evil ge-
take the name of my God in vain. W2i\ nerations" an undoubted reference to spiritual
"to lay hands upon or seize hold of something" mysteries, e. g., various oU'ences within and
here denotes the wicked profanation of the di- against the church.
.\.].

vine name which consists in mockery, cursing (i. Vers. 15. in. Of four kinds of insatiable

and contumely with respect to it. For such of- things. The leech hath two daughters;
fences as these the bitter necessities of hunger Give, give ! The rare name Aluka (HplS^')
and poverty may according to Isa. viii. 21 pro-
duce (comp. Prov. xix. 3), and not merely false
the old versions (the LXX, Syjisi., the Venet.,
Vulg.) render by ji6i7.'Aii, sanguisuga, with which
swearing by the name of God in denying the guilt
there should undoubtedly be taken into account
of theft, which alone is usually thought of here.
the fact that galukU or gulokil in the Indian is
Ver. 10. Cause not the servant to slan- the name of the blood-sucker, and that essen-
der his master. Usually rendered " betray :

(or slander) not the servant to his master"

(Vulg., Luther, Umbreit [E. V., De W., H., N., tially the same word is in Arabic
M.], etc.). But the Hiphil cannot have the same (l3A)
meaning as the Poel, Ps. ci. 5 it must mean " to
; the designation of a ghostly demon (or accord-
cause one to slander, to excite one to calumny ing to Camus, possibly of a ravenous wolf). And
against anotter." The warning is not against! this is the more confirmed by the fact that th^
260 THE PROVERBS OF SOLOMON.

Targ. on Ps. xii. 9 speaks of " an Aluka going wives, likewise in an insatiable craving, in con-
about in a circle, and sucking from men their stant desire for sexual enjoyments. On this se-
blood," and by this is undoubtedly meant a vam- cond example of insatiableness the most weight
pyre-like spirit, a ghostly monster of the nature seems to be laid by the author of the proverb
of the ghouU of the Arabs and Persians, or the (comp. chap, xxvii. 20). He does not, however,
Indian dakini (which cougregate in graveyards, externally distinguish it specially, and assigns it
and live on the flesh and bones of the corpses). a prominent place in the series of his enumera-
An Indian origin of the conception described by tions only by making it together with "hell"
"Aluka" is indicated also by the occurrence of emphatically the daughter of the blood-sucker,
a proverb closely related to our own, with refe- while the " earth " as a third, and the " fire" as
rence to the insatiableness of four things, in the a fourth example he simply allows to follow in a
Hitopadfsa (ed. L.\sskn, p. 66) " The fire is
: subordinate place. The whole sentence evidently
not sated with wood, nor the great sea with the lacks the symmetrical, simply and clearly organ-
streams nor the god of death with all the living,
; ized structure, which distinguishes the analogous
nor the beautiful-eyed with men." The simila- Indian proverb above cited. Yet in this fact that
rity of this Indian maxim to our passage is just that which is the main thought, or the truth
clearly much more significant, than that of the in the moral world among men which is (o be il-
Arabic proverb in Meidani, IH. 64, where only lustrated by the associated similes from nature,
"death not to be satisfied with creatures, and the insatiableness of the craving of the barren
fire not to be satisfied with wood" make up the woman, is pushed on to the second place, and so
objects compared. The assumption of a deriva- in a sense hidden (unlike the order in that San-
tion both of the name Aluka, and of the entire scrit proverb where the never satisfied "beauii-
proverb in its essential substance from the old ful-eyed" are emphatically placed at the end),
Indian literature need the less excite any well- there is with the greatest probability involved a
founded suspicion, since Agur's residence, Massa, fully conscious intention of the author of the pro-
doubtless lay quite near to the old highway of verb, who wished by this artifice to give to his
caravans leading from India and Persia to Petra ma.xim the heightened charm of ingenuity, and
and Teima, and on tliis Sabaean and other mer- to form, instead of a mere numerical proverb, a
chants will have brought, not only Indian arti- sharp enigmatical proverb (a HTn, comp. Introd.,
cles of trrjffic, but Indian ideas and literary pro- ^11, note 2). Of these numerical proverbs which
ductions to the lands of South Western Asia (comp. are at the same time enigmas, our chapter con-
HiTziG, p. 313). But the name Aluka and the tains several besides, especially vers. 1S_20 vers.
;

proverb as a whole is conceived with substantial 24-28 and vers. 29-31. [As compared with the
;

correctness by Doueelein and Zeigler, whom numerical proverbs that follow, the complexity
afterward Gesen., Umbueit, Hitzig, Beutueau, and the more artificial character of the one before
Delitzsch, and in general most of the recent in- us at once arrests attention. They all have this
terpreters have followed. [For illustration sup- in common, that whatevermoral lesson they have
plied by travellers in Palestine, see Thomson's to convey is less obvious, being hinted rather
Land and Book, I. 368, and Wood's Bible Ani- than stated, and in this view they may merit the
mals, p. 646. .\.] name "enigmas." In the one now under consi-
We must
reject as untenable both Jakchi's in- deration insatiable desire and the importance of
terpretation of "Aluka" by Sheol, hell (so ren- its regulation seem to be the remote object. In
dered in alleged accordance with the Arabic), the development, insteud of the " three things"
and Bocuaet's assertion, that the word signifies and "four things" which repeatedly appear af-
fate, fiolpa, destiny.
iusati.ibie In this latter terward, we have the "leech," its two daughters,
view there is only so much of truth, that " Aluka" the three and the four. Some have regarded the
does indeed appe.ir generalized to a conception of two daughters as representing physical charac-
quite a compreiiensive sort, so iar forth, plainly, teristics of the blood-sucker, others as express-
as "personified insatiableness, craving in its ing by an Orientalism a doubly intense craving.
highest intensity " (Beetueai ) is denoted by it. Parallelism suggests making the first two of the
Therefore, it appears also as a female spirit, and four the two daughters apart from other conside-
has two daughters ascribed to it. These two rations other allusions of the Scriptures to the
;

"daughters of the blood-sucker" are in the first greediness of the world of the dead, jusiify the
instance designated by a double "give," in ac- fiist, while the second alone belongs to human
cordance with their character as craving, insa- nature. We can see no other reason than this lor
tiable natures, and these are also expressly making the second the most emphatic of the fuur
mentioned by name. For it is plainly these that as Z. is disposed to do. Only the most unnatui-;.l
are meant by the first two of the four insatiable theory of inspiration can take exception to the
things, which are named in vs. 10 a as "Sheol" suggestion of a possible Indian origin for the sub-
and the "barren womb." Hell, or the kingdom stance and the external form of this proverb, its
of the dead, is also in Isaiah v. 14, as well as place and form here being secured by an appro-
above in chap, xxvii. 20, personified as a spirit- priate and adequate influence of the Holy Spirit.
ual power that with insatiable greediness ga- The Book of Proverbs applies a very severe test
thers men to itself. The "closing of the to some theories of inspiration. A.]
7. Ver. 17. The punishment of him who sins
"womb" (for 1Xi> comp. Gen. xvi. 2; xx. 18),
against his parents; an ethical maxim introduced
I. the unfruitful womb of woman, in connec-
., witliout any close connection into the series of tbo
tion with which there is no conception and bear- "Middoth " in our section, as ver. 10 is above.
ing of children, gives indications of itself, accord- EwAi.ii would have the insatiableness of the birds
ing to what is said in Gen. xxx. 1 sq. of Jacob's I
of prey, which are to execute the judgment on iliu

CHaP. XXX. 1-33. 251

wicked man, regarded as the main idea of the regard ver. 20 as a spurious addition by a later
proverb, coaaemiug it with vers. 15, 16. This hand. It is not even necessary (with Hitzig) la
element, however, is plainly too far in the bacli- regard the verse as a later addition coming from
ground, and the main thought is rather his de- Agur himself, which he " had not originally had
sert of curse and penalty who daringly tramples in view."
under foot the fifth commandment; and from this 9. Vers. 21-23. Four intolerable things under
there is a sort of connection with vers. 11-14. which the earth trembles (not "the land," as
An eye .... the ravens of the valley (lit., LuTHEB, Umbreit, Bertheau, etc., render, weak-
brook) (comp. 1 Kings xvii. 4-(j) shall pluck it ening the sense). With ver. 21 comp. Am. ii. 18;
out, etc. [The ^71^, the Arabic Wady, is some-
vii. 10 Under a servant when he
be-
cometh ruler. This theis and most fami-
first
times the torrent, sometimes the valley through
which it flows. See full illustrations and citations
liar example, by which the moral danger, and
in ST.iNLEY's Palestme, p. 490.
A.]
The "ra- even the ruinous consequences of a sudden eleva-
tion of men from a depressed condition to an in-
ven " and the "eagle" [i. e., vulture) are named
fluential station and unwonted prosperity, are il-
here as birds that feed upon carrion the " sons
;

of the eagle," ;. e., the young eagles, are named

lustrated.
And a fool Twhen he is satisfied
because it is especially upon sons, wayward sons,
with bread. The "becoming surfeited" isusu'
ally attended by a becoming insolent (see ver. 9),
it is true, that the penalty is to be inflicted. The
punishment itself, however, consists in strang- especially in the case of a fool to whom not satiety
but hunger is properly becoming (chap. xiii. 25;
ling and leaving the bodies unburied, so that they
become food for the fowls of heaven comp. 1 Job xxvii. 14).
Sam. xvii. 44; 1 Kings xiv. 11; xvi. 4, etc.
;

Ver. 23. Under a hated she
" hated woman " is meant,
woman when
[With reference to the raven consult Wood's is married. By the
and to the eagle or grifiin not one who is "odious," "worthy of hate
"

Bil>le Animals, p. 4J.5 ;

Tultnre, p. 34U. .\.]

(llosEN.M., [E. v., n.,N., S., M.,]), nor again a
woman already married and only neglected and
B. Vers. 18-2t). Four incomprehensible things.
The V7ay of the eagle in the heavens, disparaged by her husband (Dathe, Umbreit,),
Besides the ease with which the eagle, a large
etc.
but, as appears from the " when she is married,
when she obtains a husband," one who has re-
and heavy bird, soars high above in the air (comp.
Job xxxix. 27), this circumstance is also surely an mained waiting, the maiden (old maid) who at
first could obtain no husband, but afterward when
object of the poet's amazement, that it leaves be-
hind no trace of its course for the same thing is she has been married triumphs insolently, and
;

also true of the progress of the smoothly gliding

deals harshly and contemptuously with her sis-
ters or companions who are single (comp. Gen.
serpent over the slippery rock, and also of tliat
of the ship that swiftly ploughs the waves of the
xxix. 31, 33; Deut. xxi. 15-17.) The same will
sea. Of the fourth of the ways here compared, be the conduct, according to clause A of a maid
the "way of the man with the maid" (or "in the
"when she becomes heir to her mistress," c, z".

maid"), i. e., of the mysterious way in which the undoubtedly, when she supplants her mistress in
man in sexual intercourse has fruitful connection
the favor of her husband, and so becomes J>is all-
with the maid, this failure to leave any trace be- powerful favorite.
hind seems indeed to be less true. And yet the 10. Vers. 24-28. The four things that are small

author in this connection doubtless thinks not of and yet wise (with respect to D"03ni3, made wise
pregnancy and the woman's child-bearing .is later or quick of wit, comp. Ps. Iviii. 6; "ixiv. 7). Four
results of sexu.il connection, but as ver. 20 shows, species of small animals are thus described, which
at first only of this, that the intercourse leaves in spite of their comparatively diminutive size
behind it no traces immediately and directly ap- and strength of body, yet by virtue of their dili-
parent m.an and wife, adulterer and adulteress,
;
gence (ver. 25), shrewdness (ver. 2G), harmony
can the night following the accomplishment of (ver. 27), and flexibility (ver. 28) serve as in-
the mysterious process be convicted of it by no structive emblems for the domestic, social and
one; the act is as little to be detected in them political life of


men. With ver. 25 comp. vi. 7-
both as eating in him who after table has wipeil 8. ^Forthe "conies" (Z. "cliff-badgers") in ver
his mouth (ver. 20, 6, c). Moreover, the woman 26, i. e., the hyrax Syriacus which live in com
panics in Syria, Palestine and Arabia Petrae
in ver. 19 is designated as iTD7J7, i. ., as viryo (not the marmot, tlie nius
sive dipu.^ Jaculus, comp
pubescent, as a young woman capable of se.tu.al Li.\N.EUs, or the rabbit, as Luther renders th
intercourse (comp. Gen. xxiv. 43; Is. vii. 14; word, following the Chald. and the Rabbins), sen
Song Sol. vi. 8), undoubtedly for this reason, that Ps. civ. 18; Lev. xi. 5; Deut. xiv. 7. [See
she is to be put in contrast with the adulterous Thomson's Land and Book, I. 459, and also
woman in ver. 20; in other words, the sexual in- Woon's Bible Animals, pp. 312-18; and for his
tercourse between man and woman is to be de- illustration of the n^iture and habits of the ant of
scribed first in its pure and normal type (the first Palestine, pp. 616-22; for the locusts see pp.
love of the bridegroom and the bride, comp Gen. 596-604; and for the gecko, a species of lizard
ii. 24 ;Eph. v. 31, 32 John iii. 29), and only af-
; which he understands to be referred to in ver.
terwards in its degenerate form as adultery. 28 instead of the " spider," see pp. 643, 534 sq.
Furthermore, the "Alma" of our passage has been
in many ways interpreted also of the Virgin Mary,
A.].
For the "organized going forth" of the
locusts, in ver. 27,comp. especially Joel ii. 2 sq.,
e.g., by Ambrose, Ltba, Cor.v. a Lapide, and Fr [and Thomson, Land and B'.ok. II. 109]. Finally
Grisenius (in Loscher's Uii^rh. Nachrichten." the lizard in ver. 28 is as its name signifies the
Vol. 13, p. .503) [and also by Wordsw. in lncn'\. poisonous spotted lizard [sfel./io, Vulg in re-
)

Sathe has very unnecessarily been disposed to gard to which the thing here made prominent ii


252 THE PROVERBS OF SOLOMON.

its sly entering into the interior of houses, and sest evil. To these two hypothetical antece-
even into the palaces of tlie great. For this dent clauses, which do not present an antithesis
characteristic of the animal Bochart brings fur- (tlie foolisli and rational as Hitzig explains),
ward various testimonies, Hieroz., 1. iv. 7, p. 1090, but two ditferent forms of human error: foolish
Frankfort Ed. [Gesesius, Fuekst, etc., favor self-exaltation and wicked plottino-, the sentence
this rendering, and Wood [ubi supra) describes "tlie hand on the mouth," forms the conclusion,
and depicts the peculiar form of the. feet by which interjectional and imperative (comp. Job xx. 5).
the lizard, the Gecko, "layeth hold " even upon Ver. 33 then justifies the warning by a signifi-
flat surfaces like the walls of apartments. A.]
cant intimation of three c.ise.< in which the fool-
11. Ver. 29-31. The four creatures that have ish act of "pressing" (V'Oi brings forth unde-
a stately movement; three animals, and the king sirable results,
strong cheese, flowing blood,
in his all-ruling dignity and power.
description re:illy turns upon the last.

The whole sharp strife. And pressing (forcing) wrath
produceth strife. The l:ist word supplies
Ver. 31. The greyhound, slender in its plainly the object of the whole discourse from
loins. This is the probable meaning of the dif- ver. 32 onward. The dual Q"3N stands doubtless
ficult phrase D'jn"3 TPI (according to the Jew-
intentionally (comp. Dan. xi. 20) to indicate that
ish interpreters,Ewald, Bertheau, [E. V., S., it is the wrath of two whose sharp pressing upon
M.,] etc.). For Till is plainly derived from the each other leads to the development of strife.
root Ij "to compress," and therefore denotes a [Thomson, Land and Book. 1.393, describing the
compact, slender animal; and the neighboring Oriental mode of churning by squeezing and
term seems to indicate the intention not to bring wringing a leathern bag or bottle that contains
together exclusively ex:imple3 of animal majesty the milk, makes more apparent and vivid the
of the high rank of the lion, but to give to the meaning of this comparison. The dual D'3X
enumeration as a whole in a certain sense a is employed probably because nostrils usually
ludicrous variety and an air of wit. The old ver- exist in pairs, and the transition is easy from
sions (LXX, Vulg., Targ., etc..) suggest the cocA:; the physical organ, through the heavy breathing
with this meaning of the main noun the modify- of passion, to the metaphorical sense "wrath."
ing term, however, does not at all agree, even Whether two or many are concerned in strife is
though one were disposed to transform it into a not material. A.]
Hithp. Part. D'jnp. Others, like Schultens,
GeSEN. (?), UMBBEir, ElSTER, HlTZlG [DeW.,K., DOCTRINAL AND ETHICAL.
MuFFET, N.] take the TPI in the sense of "that
which is girded about the loins, or panoplied," and As the confession of an Israelite, a believer in
therefore the war-horse,
a meaning however Jehovah in a strange land, one separated from
his people of the ten tribes, who among Arabs
which is not surely demonstrable. [Starting with
the same idea Wordsw. understands a " warrior," and the sworn and mortal enemies of Israel, ad-
and Wood an "athlete." Fuerst's rendering is heres iirmly to the faith of his nation, this dis-

"stag"]. And a king with no re- whom course of Agur is one of great doctrinal import-
ance, and of no slight interest to the history of
sistance In this way (with the
(occurs).
redemption. Its fundamental idea, which is put
Vulg., Rabbins, Geier, Michaelis, Ber-
the
theau, Ewald, [K., E. V., H., S., M.], etc.), we forward as a sort of programme, is contained in
the six verses of the introduction, and comes out
must interpret the words Vti)} D^D 7S, although most clearly in ver. 5: Every word of God is
the ni3"7N of chap. xii. 28 is a very doubtful
pure; a shield is He to them that trust in Him.
It is the truth, purity and saving power of the
parallel for this way of regarding
Q^P??*
as a word of God alone, in contrast with the nullity
and inadequacy of all human wisdom (vers. 2-5),
compound of 7S and D'p. For the identification
that forms the starting point in the instructive
discourse of this poet of wisdom, and to which
of this noun with ihe Arabic S^\ "thepeo- all the manifold apothegms, numerical proverbs
and enigmas which he combines in a varied
pie" (Castellio, Pococke. Umbreit, [De W., series in vers. 7-33, sustain a closer or more
N.], etc.), an argument might seem to lie in Ihe remote relation.
fact that the meaning so reached, "the king at While it appears at the first view that the
the head of his people," agrees almost literally flowers and fruits from the cornucopia of Agur's
with the ii/i^Tiyopcjn Iv ItHvei of the LXX, and the wisdom, original and in part so rarely fashioned,
similar version of the Syriac. But to bring in are he.aped up wholly without order, yet they all
an Arabic word, especially one compounded with agree in this, that they depict the glory and all-
the article al is here quite too unnatural. HiT- sufficiency of the word of God, dissuade from
iiij's emendation might better recommend itself, adding to it by any human supplements (see in
particular ver. 7), and most urgently commend the
DTt7X instead of Dip/X, and all the more he- fulfilling and following it by a pious life. There
cause it gives a very pertinent sense: "A king is hardly a single commandment of the Decalogue
with whom God is." that is not directly or indirectly repeated and em-
12. Vers. 32, 33. Warning against pride, phasized in these maxims. Observe the relation
haughtiness and love of strife, with an indica- of the prayer for the hallowing of God's name
tion of three forms of evil resulting from these (vers. 7-9), to the first and third command-
vices. If thou art foolish in exalting thy. ments; the reference contained in ver. 11 and
elf (comp. 1 Kings i. 5) and if thou devi- again in ver. 17 to the fifth commandment; the

CHAP. XXX. 1-33. 25a

warnings against the transgression of the sixth To God's word and law man is to add nothing
commandment in ver. 14 as well as in vers. 32, (vers. 1-6), but he is also to take nothing away, not
33 ;the reproving and warning aim of vers. even one of its least commandments (vers. 7-33).
18-20, and 23, in tlieir bearing upon the seventh ;
Stocker All true wisdom comes from God alone
:

the allusion to the eighth in ver. 9, and to the (1-7), notfrom human nature, which is rather
ninth in ver. 10; and finally the reference, j
exceedingly corrupt (11-17), and whose under-
reminding us of the tenih, in vers. 15, IB, standing is greatly weakened (18-24).
as bearing on the unsali.-ibleness of evil de- Vers. 1-6. Melanchthon Human wisdom is:

sire (this "daughter of the blood-sucker" and able to devise no means of preservation from the
sister of hell!). No one of these proverbs is ignorance and spiritual weakness which natu-
wholly without an ethical value, not even the rally belong to us. But the Church in its divine
two numerical proverbs, vers. 24-28 and 29-31, revelation possesses a light which not only re-
which at the first view stand apart as incidental veals to it ihe causes of its spiritual destitution,
reflections on merely natural truths, but in re- but also points out the means for its elevation
ality hide under their ingenious physical dra- and healing. Therefore this divinely revealed
pery decided moral aims. For in vers. 24-28 truth must be listened to by us, must be received
four chief virtues of one's social and political in faith as well in its threatenings of punishment
avocation are specified through an allusion to a as in its consolatory contents, and be guarded
like number of examples from the animal world from all corruption and perversion. Luther
(comp. exeg. notes, No. 10), and vers. 29-31 run (marginal comment on ver.2) Wise people know :

into a delineation of the high dignity and glory that their wisdom is nothing fools know every-
:

of a king by the grace of God (in contrast with thing and cannot err. Geieb (on vers. 2, 3) :

the insufferable tyranny of base upstarts, vers. With the knowledge of himself and of the deep
21-23). corruption that dwells in him tlie (Christian must
It is true that the point of view taken in the au- make the beginning in the contemplation of di-
thor's doctrinal and ethical knowledge nowhere vine things. [.\rnot: It isa precious practical
rises above the level of the pure religion of the law. rule to look toward heaven while we measure
The law's doctrine of retribution he holds with ourselves. Trapp: Godliness as it begins in
inexorable strictness and severity, as is indicated right knowledge of ourselves, so it ends in a
particularly in the fearful threatening predic- right knowledge of God. Kow.\uns All true :

tion in ver. 17 against children who are disobe- spiritual knowledge is of that nature that the
bedient to their parents [yoi'evaiv a-ei^i(;, Rom. more a person has of it the more is he sensible
i. 30). Against those who do not belong to the of his own ignorance]. Starke (on vers. 4-6):
people of God of the Old Testament he appears Wlioever is engaged in the investigation and ex-
to cherish prevailingly dispositions of hate and position of God's word, let him take his reason
abliorrence, as the utterance in vers. 11-14, captive to the obedience of faith, and not curi-
which is probably directed against such non- ously scrutinize, that he may make divine mys-
Israelitish people, shows (see remarks above on teries comprehensible. Stockeb (on vers. 5, 6):
this passage). With respect to knowledge in On the glory of the divine word, especially its
the department of theology and Christology his clearness, and
perfectness.
uiility BeHeburg
point of view seems in no respect more elevated Bible (on ver. 0) ; How many
counterfeiters
than that of the author of chaps, i.-ix. ; for in there are who from their poor copper make addi-
ver. 4 he confesses that he knows nothing of the tions to the royal gold currency of God's word,
name of the Son of God, and he nowhere makes and thereby debase it! [Lawson: Our trust
reference to the existence and efficiency of the must be in the name of the Lord, as it is repre-
hypostatic wisdom of God, not even where this sented to us in the word of God; the seed and
would have been natural enough (e. ff. in vers. the ground of our faith in Him. Muffet: It is
4-6). He need not be charged in addition with treason to corrupt or falsify the prince's coin ;
the intermingling of impure and superstitious no- what high treason must it needs be then to
tions from polytheistic religions, for the AUika counterfeit or corrupt the pure word of God!]
with its two daughters, in ver. 15, is evidently Vers. 7-17. Comp. 1'. Gerhard's poetical re-
mentioned by him only with a symbolical design, production of vers. 7-9: " Zwcierlei bill' ich von
as a personification of insatiableness (an evil dir^" etc. (^Ge.famm. geisiliclie Lieder^ No. 41).
lust that nothing can quell), and is by no means [Trapp: God heaps mercies on His suppliants,
represented as an actually existing spectre, or and blames them for their modesty in asking.
demoniacal nature.* Arnot Agnr's requests are specific and precise
:
;

the temporal interests are absolutely subordi-

nated to the spiritual prosperity of the suppli-
HOMILETIC AND PRACTICAL.
ant ; and a watch is set against the danger to a

Homily on the entire chapter: The all-sufScient soul which lies in extremes either of position or
power and the fullness of blessing in the divine of character.
Bp. Hopkins There is a seeking
:

word in contrast with the weakness of mere of worldly advantages which is not to be branded
luiuian wisdom a) in general (vers. 1-6)
: i) ; with the black mark of self-seeking; e. g. when
with special referenceto the glory and indispen- we seek them with a due subordination to the
sable necessity of the Decalogue (vers. 7-33); higher and more noble ends of piety and holi-
comp. Doctrinal and Ethical notes. Or again: ness, such as that we may escape those tempta-
tions which possibly the want of them might
* The Cftse ai^pear^ to be otherwise with tlie spertro of the
expose us unto. Flavel How much better
:

night n''7''7 mentionetj in Isa. xxxiv. 14 : comp. Deutzsch were it for thee to endure the pains of hunger
on this passage. than those of a guilty conscience. Bates; To
 ; ; :

251 THE PROVERBS OF SOLOMON.

receive no hurtful impressions by great changes Vers. 18-31. Luther (marginal, on ver. 19):
of condition discovers a habit of excellent grace Love (the mystery of love, Eph, v. 31, 32) is not
and virtue in the soul]. Geiek: Although to be thought out or expressed. Geiek (on vers.
poverty and riches of themselves can neither 18-20) As it is with adulterers so it is with
:

make us blessed nor damn us, yet both are wont flatterers they will never allow their vicious
;

incidentally and through the fault of men not nature to be called by the right name. (On vers.
rarely to bring after them consequences injuri- 21-23): It always causes manifold disquiet and
ous to our spiritual welfare. (On ver. 10) Keep
: misfortune, when they rule over others whom it
thy tongue bridled, especially when it is disposed would better befit to be subject to others.
though
(On
to rage against the needy and helpless for ; vers. 24-28) Despise not things that at the first
:

it is not right to curse thy neighbor, yet such glance appear small and contemptible. Under a
curses when they have been uttered do not re- poor garment there is often a wise man hid ;

main without effect, particularly if he who utters Dan. i. 18-20.

(On vers. 29-31): In matters
belonging to one's ofiice and public calling it is
them is one who ha.s been unjustly oppressed.
Starke (on ver. 11-14) : The natural corruption important to be courageous and firm, especially
of men is great; yet it is possible that they be in times of need. It is not well then if one for-

purged from it by the blood of Jesus Christ; sakes those over whom one is set Ecclesiast. ;

1 Cor. vi. 11; 1 John i. 7Uuthankfulness X. 31. [Lawson (on ver. 20) Do not imagine :

(ver. 11), self-righteousness (ver. 1'2), pride (ver. that the secrecy of sin is your security from pun-
1.3), and unmercifulness (ver. 14) are usually ishment; it is the snare of your souls].
associated as an unblessed quartette of sisters Vers. 32, 33. Luther (marginal, on ver. 32)
WoHLFABTii (on vors. !>, 15): Many are the evil Be not ashamed if thou hast chanced to err,
spirits that go about among men to spread mis- and do not defend it. For to err is human, but
fortune and ruin, the cruel spectre of avarice is to defend it is devilish. Lange: Strut not with
one of the most formidable enemies of our race. lust of the eyes, fleshly lust and insolence.
Like the vampyre which in the night attacks Thereby thou only provokest the wrath of God,
sleepers and sucks their blood, this demon rages that will come down too heavily for thee ; Eccle-
in palaces and cottages, etc.
(On ver. 17): siast. V. 2 sq. Berleburg JUble : He that would
What Agur here says by way of warning of gladly shun strife must seek to avoid obstinacy
ravens and vultures, etc., has already gone a and self-will. How many useless disputes in
thousandfold into literal fulfilment in a horrible matters of religion might not in this way be
way on children who are wayward and in conse- escaped! [Edwards: Silence attends humility.
quence of their disobedience to parents sunk in
Muffet: He which falleth through prid*
the deepest spiritual need; who were either should rise again to repentance].
driven to self-murder, or died on the scaffold.

Second Supplement -

The words of Lemuel, together with the poem in praise of the matron.

Chap. XXXI.

a) Lemuel's maxims of wisdom for kings.

Vers. 1-9.

1 Words of Lemuel the king of Massa

with which his mother instructed him:
2 Oh, my aon! oh, thou son of my womb !

oh thou son of my vows!

3 Give not thy strength to women,
nor thy ways to destroy kings.
4 Not for kings, oh Lemuel,
not for kings (is it becoming) to drink wine
nor for princes (wine) or strong drink
5 lest he drink and forget the law,
and pervert the judgment of all the sons of want.
6 Give strong drink to him that is perishing,
and wine to hira that is of a heavy heart.
7 Let him drink and forget his poverty,
and let him remember his want no more I
 ! ; !

CHAP. XXXI. 1-31. 256

8 Open thy mouth for the dumb,

orphan children.
for the right of all
9 Open thy mouth, judge righteously,
and vindicate the poor and needy.

b) Alphabetical song in praise of the virtuous, wise and industrioas woman.

Vers. 10-31.

10 A virtuous woman who can find ?

and yet her price above pearls.

is far
11 The heart of her husband doth trust in her,
and he shall not fail of gain.
12 She doeth him good and not evil
all the days of her life.
13 She careth for wool and linen,
and worketh with diligent hands.
14 She is like the ships of the merchant,
from afar doth she bring her food.
1-5 She riseth up while it is yet night,
and giveth food to her house
and a portion to her maidens.
16 She considereth a field and buyeth it,
a vineyard with the fruit of her hands.
17 She girdeth her loins with strength,
and maketh her arms strong.
18 She perceiveth that her gain is good,
her light goeth not out by night
19 She putteth her hands to the distaff,
and her fingers lay hold on the spindle.
20 She stretcheth forth her hand to the poor,
and extendeth her arms to the needy.
21 She is not afraid of the snow for her household,
for all her household is clothetl in crimson.
22 Coverlets doth she prepare for herself;
fine linen and purple is her clothing.
23 Her husband is known in the gates,
when he sitteth with the elders of the land.
24 She maketh fine linen and selleth it,
and girdles doth she give to the merchant.
25 Strength and honor are her clothing
she laugheth at the future.
26 She openeth her mouth with wisdom,
and the law of kindness is on her tongue.
27 She looketh well to the ways of her household
and the bread of idleness she will not eat.
28 Her
sons rise up and praise her,
her husband, he also boasteth of her :

29 Many daughters have done virtuously,

but thou hast excelled them all
30 Grace is deceitful, beauty is vanity,
a woman that feareth the Lord let her be praised ;

31 Give to her of the fruit of her hands,

and let her works praise her in the gates.

GRAMMATICAL, AND CRITICAL.

Ver. 2.[riDi where it occnrs the third time, is pointed m, as is not uncommon in repetitions, to aacnre Tarletj;

tee BoTT., ^ 499, c. The consonant succeeding is the same in the three cases. A.J
250 THE PROVERBS OF SOLOMON.

Ter. 3. Hlrzio changes the ilin^ 7 (Inf. Hiph. from HnO) to tbe fem. part, of n"D7, " to leer or ogle," IHnii i-

*' and give Dot thy way to them (the seductive courtesans) who leer after kings" (?). [BoTT. prefers to make of it a Kai

part. fem. plur. from nnO,and would point HinO^ and rtnder "the caressers of kings."' This is certainly easier than the

ansative Infinitive with its abstractness. See BiiTT., g 1089, 2. TJ 73, an Aramaic form immediately followed in vtr. 4

bj the regular plural twice repeated. Green, gl99. a : ButT-. ?2T7, ?>. A.]
Ver. 4.
We remler IX "or" according: to the K'thibh, which ia recommended by like examples of a distributive loca-
tion of this digiinctive particle (such as chap. xxx. 31 [where BiiTT. would read IXJ^ rather than allow the irregularity i;

Job xxii. 11). We do not need therefore to substitute for it IX, " desire " (that is, " fvrstrongdriuk,"OESE.v. anJotUen-), or

to read with the K'ri *J<, "where?" ("where is strong drink for princes?" comp. Gen. iv. 9;. [BoTT. regards it as a proba-

ble Simeonite s.vnonym for niXH, "desire," 4.36, 3; 453, g. The two forms of the king's name, iN^oS and '^SW'?. a

genitive in ver. 1 and a vocative in ver. 4, also deserve attention. The changing person of the verbs is no uncommon phe-
nomenon. See Ew \ld. \ .309, (t. A.J
Vvr. 5. ppnO, a Pual part, from ppn, signifies " that which is decided, the prescribed," and is therefore equivalent

o pn, "law."
Ver. 6.
the pcrmisjire use of the Imper.; BoTT., 959, A.]
[:ijj"\ g 5.

Ver. 12. Soj used with two accusatives aa in 1 Sara. xxiv.

is 18.

"Ver. 13. [Tile fcin. noun nr'U'3 seems to be used of the raw material, ,^aa;, while this plural from rity3 is used of the

product, the materials for clothing. A.]

Ver. 15. n'')0 (cjmp. the \erb n'lDTl in xxx. 8) is a strong expression for DH?,
,

ver. 14 (comp. above in ver. 11,

").'
S'jB'," spoil
Ver. 16. The K'thibh ^*I3J, sfa(. con^fr. from ^DJ, "planting," Is. v. 7, is undoubtedly to be preferred to the K'ri

ni?DJ, notwithstanding all the old versions prefer the latter (see Bertheau and HlTZlG on the passage). [BoTT. defends

the Masoretic reading, and renders as a verb.]

Ver. 21.[The short form of the part. t;/37 seems to be explained and justified by the close connection of words and the
sequence of ty. 934, 6 A.]
BiJTT., '
.
,

Ver. 27. Instead ut

,

K'thibh ri07^n we must either with the K'ri read riO''7n, or regard the former as an Ara-
tiie

maic collateral form (H^Sri) for jlO^n.

Ver. 30. HX*^'
-
before XX^TV
: T :
'3 here the itat, constr. not of the abstract substantive HX"^', but from the fem. part.
T :

nXT*, " the woman who feareth."

nation, a circumscribing of the name Solomon,

"
EXEGETICAL. and that accordingly by the " mother of Lemuel
no other than Bathsheba is intended, this opinion
Ver. The superscription Lemuel" to s discourse.
of many old expositors (and recently of Schell-
'Words1. 1.
of Lemuel, king of Massa. That INO, ROSENMUELLER [WoRDS.], CtC.) laCks all
we must, in disreg;ii'd of tlie .Masoretic pointing, further corroboration. [The impossibility of re-
connect the "Massa" with the first clause, and
garding 'H/O without an article as an appositive
regard it as a genitive governed by the '^/^, which
of '7X''3'7, even though St^D be not a limiting ge-
has no article, was the right view taken as early
the Syriac version, when interprets the nitive, but an appositiveto '112"1, is not admitted
as it

by those who defend the prevailing interpretation

NOT '^70 by "king of utterance " {regis prophctx).
of ver. 1. The construction is admitted to be
We ought, however, here, as in chap. xxx. 1, lo
exceptional, but claimed to be possible (see, e. ;/.,
regard XtSD rather as the name of a country, and Gree.n, ^247, a). HrrziG, JjERrni'iAF, Z. and
Lemuel, the king of the land, as perhaps a bro- others make this one chief reason for seeking a
tlier of Agur, and consider his mother as the new rendering. Another is the peculiar use of
same wise princess who was there designated as NtyD out of prophecy, and as an appositive to the
" ruler of Massa." To her therefore belong pro- and more appropriate '7.37- Here as in
sufficient
perly and originally the counsels and instruc-
xxx. 1 K.iMPH. retains the ordinary meaning of
tions for kings contained in vers. 1-9. And yet,
since Lemuel first reduced them to writing, and Ntyp, while S., here as there, follows Hixzio. A.]
80 transmitted them to posterity, they may well In regard to the peculiar linguistic character of
be called also " words of Lemuel," a title which the section vers. 1-0, which in m.vny points agrees
there is therefore no need of altering (wilh Hit- wilh Agur's discourse [and in which Bottcher
zk;) lo "words to Lemuel.'' The name "Lemuel," acain recognizes a Simeonitish cast], see above,
or, as it is written in ver. 4 by the punctuators, p24fi.
" Leraoel, appears furthermore to be quite as
"
2. Vers. 2-0. The rules of tri.idom from Lemuel's
"
properly a genuine Hebrew formation as '-Agur mother. Oh my son ! Oh thou son of my
(see above, Exeg. notes on chap, xxx., No. 2). It womb!e(c. The thrice repealed HO, usually
is probably only a fuller form for that which oc-
tura in Numb. iii. 24 as an Israelitish masculine
" what" which Luther appropriately rendered
by "AchI" isplainly " an impassioned exclamation
iiame, 1^^. "to God, for God " {Deo deditus). expressing the inward emotion of the mother s
thought that the son might possibly
That it is purely a symbolical appellative desig- heart at the
 )

CHAP. XXXI. 1-31. 257

fall into an evil way " (Elster) ; it is therefore a judge and at the same time an advocnte (comp.
j

eiibstantially " What, my

son, wilt thou do ?" or Job xxix. 15. Iti). For the right of all or-

'

How, my son, wilt tliou suffer thyself to be be-

**
phan children. " Sons of leaving, of abandon-
trayed?" etc. With '
son of my vows " comp. 1 ment or disadvantage" (not of " tlestruction," as
Sam. i. 11. Ew.vLD and lj[iiiTHE.\u would interpret here, with
Ver.Give not thy strength to women a reference to Ps. xc. 5; Is. ii. Ifi). are clearly
3.
do not sacrifice it to them, do not give thy those left beliind as helpless orphans; the word
('.
e.,

manly strength and vigor a prey to them. It is therefore conveys a more specific idea than the
naturally the Wiiys of licentiousness that are in- 'sons of w.-mt" in ver. 5.
tended, which ruin physically and morally kings 3. The praise of the virtuous matron (vers. 1031
and princes who give themselves up to them. is an alphabetic mor.al poem (like Ps. is., x., xxv.,
See Critical notes. xxxiv., cxix.; Lara. i. iv., etc.), "a golden A B
Vers. 4. This warning against licentiousness is C for women " according to DoDEKLti.N's perti-
immediately followed by a dissuasion from drunk- nent designation, a highly poetic picture of the
enness, which is naturally closely connected with ideal of a Hebrew matron. Not the alphabetic
the preceding
Also not for princes (is wine) ;Struclure indeed, which it has in common with
or strong drink. .'^ee Critical notes. For ;
not a few Psalms of high antiquity, partly sucii
^Dt?, " me.ad, strong drink," comp. notes on xx. as come from David (comp. Dhlitzscu, Psalms
].'_[Gesen., Rott., De W., H., N., S., M., etc., I. (50; II. 187), but very probably some fracea

would render by *' desire," if the K'thihh is fol- that are contained in it of a later usus loqucndi,
lowed, which they are disposed to do. The K'ri, especially the more frequent scriptio plena, even
pointing IX, suggests either the interrogative *K, apart from the distinctive accents (comp. HiTZiG,
p. 334), and also in p;irlicular the position as-
"where," or an abbreviated form of the negative
signed it by the compiler, even after He/.ckiah's
ya. FcERST renders IX as an interrogative here.
supplement and Agur's and Lemuel's discourse,
-A.] mark the poem as a literary work produced quite
Ver. 5. Lest he drink and forget the law late after Solomon's time, and even as probably
., the king, who is here in question.
I. The the latest constituent of the whole collection. Al-
construction ("drink and forget" in.stead of though separated from Iho "words of Lemuel"
"drinking forget") is like that in chap. xxx. 9. by no superscription of its own, it shows itself to
And pervert the judgment of all the be the work of a different person from the wise

sons of want i. c. of all the poor and help- prince of M.ossa. and that probably a later poet,
less. For the Piel T\jy. ^*in dctcrius viutarc, to by its not sharing the linguistic idioms of that
T
distort, wrest, destroy," comp. Job xiv. 20. For section, and by the whole of its characteristic
the sentiment comp. I'LtsY, Ilist. Nat., XXIll. bearing and structure. Besides, in its contents
25 In provcrbiam ce.^sit sapientiani vino obumbrari. and generid drift it docs not stand in any particu-
:

[It has become proverbial that wisdom is clouded larly close and nec^-ssary connection with iho
by wine.] maxims of wisiiom from the mother of Lemtiel.
Vers. 6, 7. The enjoyment of wine and strong And that it has by no means steadily from the be-
drink is seasonable in its cheering influence upon ginning held its place immediately after these,
the sorrowful, whom it is desirable to cause to appears willi great probability from the fact that
forget their sorrow; comp. Ps. civ. 15; Matth. the LXX attach it directly to xxix. 27, and give
xxvii. 34
Give strong drink to him who to the proverbs of Agur and Lemuel an earlier
is perishing
the m-.m who is on the point of place (within the limits of tlie present 24lh chap-
perishing, who isju'^t expiring, as Job xxix. 13; ter). Comp. Introd., J 10, p. 30.
xxxi. 19: "the hei'.vy in heart" are afllicled, With the greatest ai-bitrariness. R. Stiek
anxious ones, as in Job iii. 20; 1 Sam. xxii. 2, {Politik der iri"/.?/;?!/, pp. 134 sq.) has felt con-
ttc. [That even these be made to drink to un- strained to interpret the matrou of this poem al-
consciousness is not the recommendation, but legorically, and to make the application to the
that in their extremity, physical or mental, wine Holy Spirit renewing men and educating them
be given to fulfil its office in imparting elasticity, for the kingdom of God. The whole attiiude of
and increasing power of endur.ance, and taking the section speaks against such an interpretation,
the crushing weight from calamities that might most of all the praise bestowed in vers. 'J3 sq. upon
otherwise be overwhelming. As there is a misuse the influence of the matron as advancing the
pointed out before in drinking to the destruction standing of her husband in the political organi-
of kingly competence and the thwarting of kingly zation of the State, as well as what is said in ver.
duty, self-indulgence, sinful excitement and ex- 30 of the fear of God as her most eminent virtue.
cess overmastering reason and conscience,
so it Comp. Von Hofm.'VNN, Schriftliew., II., 2, 378.
is a kingly grace to bear others' bui-dens by mi- [According to Wobdsw. we find here a prophetie
nistries of helpful kindness. As on the one hand representation of the Church of Christ, in her
there is nothing here to preclude the pressing of truth, purity and holiness, and as di.stinguished
other pleas for abstinence, so on the other there from all forms of error, corruption and defile-
is nothing to encourage the too early and willing ment, which sully and mar the faith and worship
resort to the plea of necessity, or to commend in
which he has prescribed." .\ ]
any case drinking to utter oblivion. .\.] 4. Vers. 10-22. The action and management
Vers. 8, 9. Continuation of the exhortation, of the virtuous woman vilhm h<r domestic sphere.
commenced in ver. 5, to a righteous and merciful A virtuous woman, who can find? The
administration. Open thy mouth for the "virtuous woman." as in chap. xi. 16.
xii. 4;

dumb That is. help such to their right as are [The transition is easy, from physical strength
not able to mainiain it for themselves be to them ; to moral strength ami probity. The word " vir-
I'


253 THE PROVERBS OF SOLOMON.

tuous " therefore to be taken in this high

is pleasing nature of her gain, is shown in the 2d
sense. A.].The interrogative exclamation clause.
" who will find ? " express the iJea of a wish, as Ver. 19. She putteth her hands to the
ijn' 'D does elsewhere; it is therefore equivalent distaff. This is the usual rendering. But
to '' would til it every one might find so grn(;ions probably HlTZiGS rendering is more exact (fol-
a treasure !" And yet her price is far above lowing Vatabl., Mercekus, Gesen.,((;. ) "Her :

learls. The "and" at the beginning of this hands she throweth out with the whorl," for
clause is either the exegetical, " that is, that is "lliy'S is not properly the " distaff," but the

to say," as in xxv. 13, etc. (thus HiTZiu), or, 'whorl, or wheel,' verticnlnm. "a ring or knob
which seems to be more natural, the. adversative fastened upon the spindle below the middle, that
'and yet, however" (Ew.-vld, Elsteb). For it m.ay fall upon its base, and may revolve
the figure comp. iii. 10; viii. 11. [Thosison, rightly." [Kamph. rejects this explanation, and
Land and Book, II. .572 sq. illustrates the force gives an extract of some length tiom a "Book
and fitness of the successive points in this de- of Inventions, Trades and Industries," to justify
scription in contrast with the ordinary ignorance, his own. which is the old view. The word trans-
weakness and worlhlessness of the women of lated "fingers" is literally her "bent hands."
the East. .4.] A.]
Ver. 11. And he shall not fail of gain. Ver. 20. Her hand she stretcheth forth
ihvj. strictly "the spoil of war," is a strong ex- to the poor, lit., " lier hollow, or bent hand.
'

pression to describe the rich profit to which the in which she holds her gift.
co-operation of the efficient wife helps her hus- Ver. 21. She is not afraid of the snow
band's activity in his occupation. Acconling to for her household, lit., -toareth not for her
IIiTziG, *' spoil, fortunate discovery," is to be house from snow." The snow stands here for
taken here as in I's. cxix. 162 Isa. ix. 2, figur- ; "winter's cold," and for this reason, Ih.it the
atively, and to be interpreted of the joy which sharpest possible contrast is intended with the
the wife prepares for her Iju^ihand {?). clothes of "crimson wool," woolen stuffs of
Yer. 12. She doeth him good and not crimson color with which her household go
evil. Comp. 1 Sain. xxiv. 12. clothed in winter. The same alliterative anti-
Ver. Vi. She careth for Mirool and linen ;
thesis of CiVT and ii'd is found in Is. i. 18.
lit., "she seeketh (busicth herself with) wool and
-

linen," i. e., she provides these as materials for

UitiiUEiT, EwALi), Beetheau, S., e.tc render ,

the products of her feminine skill. And D'J^^' incorrectly by "purple garments" (see in
^fforketh with diligent hands; lit., "and objection to this Baehr's S7/7nbolik des Mosaisch.'n
l.iborethwilh her hands' pleasure " (Umbp.eit, CiUlus, I. 333 sq.), while the LXX, Luthek,
EW.1LD, Elster) [Dr. W,, K., E, V., N., S., M.], RoSENM., Vaihinger, H., etc., read D'JtS (vesti-
or inasmuch as ]'3n might here signify "occu- mnnta dnplicia, "double clothing"), by which
pation" (as in Is. Iviii. 3; Eceles. iii. 17); the strong contrast is sacrificed.
"and laboreth in the business of her hands" Ver. 22. Coverlets doth she prepare for
(Hitzig). herself. For the " coverlets" comp. vii. IH
Ver. 14. She is like the ships of the mer- An article of clothing can be intended no more
chant, so far foiih as she selling her proilucts here than there. In the cosily articles of .ap-
to loreigners (ver. 21), brings in gain from re- parel which the woman wears, the contrasted
mote regions (comp. A), and provides long in colors, white and purple, recur again. The
advance for all tlie necessities of her house. bf/ssim (Copt, schevsch) and the "purple" (red-
Ver. 1-J. And
distributeth food to her dish purple in contrast with the (violet) " bluish
house. The "portion" of the ne.xt cbiuse is
not a possible synonym for the "food" of this,
purple" nb^i^) are both foreign materials, the
so that it should denote the definite allowance one an Egyptian, the other a Syro-phoenician
of food, the ratioas of the maidens (LrTHER, production.
Comp. Baehr, ubi supra; Winer
Bkktheau [E. v., S., M.] etc.); what is de- in his Realvjurterb. Articles Baumwollc and
scribeil by it is the definite penstim, what each Pttrpur.
maid has to spin of wool, flax, etc., and there- 5. Vers. 23
31. The infinence of the matroi
fore the day's work of the maidens (Ew.\ld, beyond the narrow sphere of the domestic life.
Umbreit, HiTZio [De W., K H., N.] etc.). ,
Her husband is well known in the
Ver. 10. She considereth a field and gates, because the excellence of his wife not
buyeth it, tliat is, for the money earned by only makes him rich but important and famous.
her diligenl manual labor. A
vineyard (Z. "a With this being "known in the gates," see also
vineyard-planting") with the fruit of her ver. 31 b (i. ., well known in counsel), comp.
hands. A "planting of a vineyard" (gcnit. Homer's : kvapiOfiio^ kv'i ftnv'Atii , Iliad ii. 202.
apposil.) is however the same as a planting of Ver. 24. She maketh fine linen, etc.
vines. See Critical Notes for another construc- rnD=(T/v(Jwx' (comp. LXX here and in Judg. xiv.
tion and rendering. 12) fine linen and shirts made of it (comp. Mark
Ver. 17. Cotnp. ver. 2-5 a. xiv. ')1 Is. iii. 23, and Hitzig on this passage).
;

Ver. 18. She perceiveth that her gain is And girdles doth she give to the mer-
good. For this verb DJ?t3 " to taste," i. e., to chant, lit. to "the Canaanite," the Phoenician
discern, to become aware, comp. Ps. xxxiv. 9. merchant, who knows well how to prize her fine
For the succeeding phrase, "excellent, charm- products, and to dispose of them.
ing is her gain," comp. iii. 14. What she now Ver. 25. With a comp. ver. 17 .lob xxiv. 14. ;

docs in consequence of this perception of the She laugheth at the future. In reliance on
 : ;

CHAP. XXXI. 1-31. 2S9

her ample 3tore3, and still more her inward

strength and skill, she laughs at the future as DOCTRINAL, ETHICAL, HOMILETIC AND
respects the evil that it may perchance bring.
'* She shall rejoice in time to come ;"
PRACTICAL.
PE. V. :

H , while Db W., K., Bertheau, Muffet,

M., W. ; The central idea to which we may trace back
N , S., take our author's view.
etc., This the two divisions of this concluding chapter,
"laughing at the future" is of course not to be quite unequal, it is true, in their size, is this:
understood as expressive of a presumptuous 0/ a pious administration, as the king should main-
self-confidence, but only of a consciousness of tain it in the State, a?id the woman in her family.
having all appropriate and possible preparation For the fear of God quite as really constitutea
and competence for (he future. A.]
the foundation of (he vir(ues of chastity, sobri-
Ver. 21). Her mouth she openeth Twith ety, righteousness and compassion, to which
wisdom. HiTzio well says: "The mouth, Lemuel's mother counsels this son of her's (vers.
which in 2-5 a, is smiling, is here a speaker." 29), as it, according to ver. 30, forms the deep-
The "law of kindness" in b is not "amiable, est basis and the glorious crown of the excellen-
loving instruction, but that which is pleasing, ces for which the virtuous matron is praised
(vers. 10 sq). It has already been brought out
gracious;" conip. Is. xl. 6; and especially Luke
iv. 22 [?.6yiH rf/i; ^yo/jfroc).
prominently in the exegetical comments, that the
Ver. 27. She looketh well to the ways delineation which is shaped in praise of the
latter, in turn falls into two divisions (which are
of her household; lit. "she who looketh,"
etc. for the panic. n'31X is probably (o be con-
only relatively different),
the first of which
treats of the efficiency of the virtuous woman
nected, as HiTZio takes it, as grammatically an within the circle of her domestic relations, the
appositive to the subject of the preceding verse, second of her activity as extending itself beyond
so that according to this view, it is now the ob- this sphere into wider regions.
ject of her pleasing instruction that is given.
The "ways of the house" are naturally its or-
Homily on the chapter as a tvhole
Of the pious
administration of the king in his State and the
ganization and management, the course of the woman in her household what both should shun
;

household economy (comp. Luther: "How it and what they should strive for, with an exhibi-
goes in lier house"). tion of the blessed reward that awaits both.
Vers. 28, 29 describe the praise which the ex- Or, more briefly .\ mirror for rulers and a
:

cellent housekeeper has bestowed upon her by mirror for matrons, with the fear of God as the
her sons and her husband. The words of the centre and focus of both. Stocker: I. Instruc-
latter are expressly quoted, but they are proba- tion of Solomon the king by his mother, a)
bly not to be extended through the last three To be shunned: lust and drunkenness. 6) To
verses (as Umbbeit, Ewald, Elster, etc., would be practised: justice. II. Praise of a virtuous
do), but to be restricted to ver. 29 for verse 30 ;
woman. 1) Her duties or general virtues; 2)
immediately separates itself as a proposition her ornaments or special virtues (ver. 25-27)
.altogether general, by which the poet comes in
3) her reward (vers. 28-31).
with his confirmation of the husband's praise. Vers. 1-9. Tiibingen Bible (on ver. 1): How
[So De W., BERTiiEAU, K., N.. S., M.]. Many good is the report when parents, especially
daughters have done virtuously. The hus- mothers, teach their children good morals. It
band says " daughters " and not " women,"' be- is the greatest love that they can show them,
cause as an elder he may put himself above his but also their foremost duty Geier (on ver. 2):
!

wife (comp. Heb. vii. 7). With the phrase "have If parents have dedicated their children from
done virtuously, or show themselves virtuous," birth to the Lord, they must so much more care-
lit. " make, produce, manifest virtue," comp. fully educate them from youth up, and so much
Num. xxiv. !8; Ruth iv. 11.
Ver. 30. Grace
more diligently pray for them. (On ver. 3):
a deception, beauty a Let every husband be content with the wife con-
is

breath; both are no real abiding attributes of ferred upon him by God, let him live with her
man, and are, therefore, not to be praised. As chastely and discreetly, and serve God heartily
an imperisliable and therefore really praise- that is a truly noble, kingly life. Starke (on
worthy possession, there is contrasted with them vers. 6, 7) .\ draught of wine which is bestowed
:

in b tlie disposition to fear God. Comp. Is. xl. on a suffering member of Christ's body on his
6; Ps. ciii. 1-518; I Pet. i. 24, 25. [Observe sick or dying bed is better appropriated than
how our book just at its close dwells in a very whole casks that are misemployed for indulgence.
different way, yet with a significant empha- V<iN Gerlach (on vers. 8, 'i'he liighest '.)) :

sis, upon that "fear of the Lord," which in i. duty of kings is to befriend the helpless.
7 was pronounced "the beginning of wisdom." Vers. 10 sq. LuTHER There is nothing dearer :

on earth than woman's love to him who can gain

Ver. 31. Give her of the fruit of her it. Comp. also P. Gerhard's poetical treatment
hands, e of the praise which she has deserved of the passage, " Voller Wu7ider, roller Kunst, etc.
i.

by the labor of her hands. And let her vrork (Gcsamm. yeistl. Lieder," Ho. 107). Melanch-
praise her in the gates [not with Z., "let THON As virtues of the true matron there are :

tlieiu praise her work in the gates," for the verb named, above all the fear of God as the sum of
has its object in its suffix. A.]. In the place allduties to God then chastity, fidelity, love to
;

where the population of the city gathers in her husband without any murmuring; diligence
largest numbers, in the assembly of the com- and energy in all domestic avocations; frugality,
munity at tlie gate (ver. 23), there must (he moderation and gentleness in the treatment of
prais:- of !ier excellent life and work resound. servants; care in the training of children, and

260 THE PROVERBS OF SOLOMON.

beneficence to the poor. Zeltner (on vers. 11 fear <God, trust and pray. Cramer The fear
:

sq.): God gWes to pious married people their of God is the most beautiful of all ornaments of
subsistence and their needed bit of bread, yea, woman's person 1 Pet. iii. 4.
; Zeltner If thou :

He blesses them, yet not without prayer and hast outward beauty see to it that thy heart and
work.
[Arnot: Empty hours, empty hands, soul also be beautified before God in faith.
empty companions, empty words, empty hearts, [Trapp The body of honor is virtue, the soul
;

draw in evil spirits, as a vacuum draws in air. of it humility. Arnot: True devotion is chiefly
To be occupied with good is the best defence in secret; but the bulk of a believer's life is laid
against the inroads of evil]. Geier (on ver. out in common duties, and cannot be hid. Lift
23) A pious virtuous wife is her husband's up your heart to God and lay out your talents
:

ornament and honor (1 Cor. xi. 7). A vicious for the world lay out your talents for the world
;

one, however, is a stain in every way (Ecclesiast. and lift up your heart to God]. Starke (on
XXV. 22 sq.). [Arnot (on ver. 25) If honor be ver. 31): Works of piety and love preserve
:

your clothing, the suit will last a lifetime but among men a good remembrance, and are also
;

if clothing be your honor, it will soon be worn rewarded by God of His grace in everlasting
threadbare]. joy; Heb. vi. 10; Ps. Ixi. 6. My God, let my
Vers. 30, 31. Luther (marginal, on ver. 30): works also graciously please Thee in Chrisl
A woman can dwell with a man honorably and Jesus.
piously and be mistress of his house with a good
tonecience, but must to this end and with this AMSN.
if