Brother. The ties of nature are not so strong as those of friendship. (Calmet) --- Hebrew, "a man that hath friends must shew himself friendly; and there is a friend that sticketh closer than a brother." (Protestants) (Haydock) --- Ut ameris ama. (Martial) CHAPTER XVIII. Rich, is not in Hebrew, Septuagint, Complutensian, or St. Jerome. (Calmet) --- But as there is not antithesis between a poor man and a fool, it ought to be inserted, as it is in the Syriac, which reads, "than he who is perverse in his ways, though he be rich." The Manuscript 2 confirms "ways." (Kennicott) Soul. Wholesome and spiritual. Hebrew, "the soul or life is not good." --- Stumble. "The more I make haste, the less I advance," said Plato; (Republic 7.) and Augustus often repeated; Sat cito, si sat bene. (Suetonius) Fretteth. Literally, "burneth." Septuagint, "blameth." Hebrew, "his heart rageth against the Lord." (Haydock) --- Thus Adam tacitly laid the blame on him, as all those who excuse themselves on account of their temper, habits, stars, the violence of temptation, &c. (Calmet) Only. Hebrew has lo, and the margin lu, with the Vulgate. (Calmet) --- The former word intimates that the words have no solidity, and the latter that they shall be his only portion who is so foolish as to trust in them. Sequens dicta non ispa; (Montanus) or ei ipsa, if we follow the margin. (Haydock) Mind. Hebrew, "heart," intelligence, chap. xv. 32. --- Loveth. This does not contradict the gospel; (John xii. 25.) as those who refrain from what the soul would crave to its own detriment, truly love it. Fool. He would eat them, so as to prejudice his health. --- Princes. Chap. xxx. 21. Such are commonly insolent, and should attend to Ausonius. Fortunam reverenter habe. Wrongs. The wise man is not vindictive or punctilious. Anger. Is not their dominion enough? Having none to admonish them, they do not perceive their excesses. Through. It cannot be endured long. (Calmet) --- Dos est uxoria lites. (Ovid, Art. 1.) --- "Quarrels are a wife's dowry." Properly. Septuagint, "fitted by." (Haydock) --- Hence the Fathers dissuade marrying with infidels. (St. Ambrose in Luke xvi.) --- All good comes from God. Hunger. Both temporal and eternal. (Calmet) --- Non progredi, regredi est. St. Bernard says, "Not to advance, is to go back." Neglecteth. Hebrew, "contemneth." In the law of Moses, many transgressions are punished with death, but here that of the soul is meant. (Calmet) Lendeth. To receive interest, f\'9cneratur. (Haydock) --- Such usury is lawful, and God will abundantly reward acts of mercy. (Calmet) --- He engages his word for the poor. (St. Augustine in Psalm xxxvi.) Killing. Protestants, "crying;" or by his complaint be not deterred. (Haydock) --- Chaldean agrees with us. The law permitted parents to sell their children, and to have them stoned to death, if they declared them disobedient, (Deuteronomy xxi. 18.; Calmet) and riotous, ver. 20. Timely chastisement may prevent such extremities. (Haydock) --- St. Paul dissuades unnecessary severity, Colossians iii. 21. Thing. A child neglected will continue to steal, or to offend; (Calmet) while too much harshness will do no good, but tend to the damage of all parties. (Haydock) --- Anger is productive of the worst effects. Firm. Ignorance and weakness cause men to change. Merciful. Hebrews ii. 17. Non ignara mali miseris succurrere disco. (Virgil, \'c6neid 4.) --- Hebrew, "the desire of a man is his mercy," (Montanus; Haydock) or "shame," (R. Levi) as it leads to sin, Genesis vi. 5. All wish to be esteemed merciful. --- Man of quality. Hebrew meish, "pr\'9c viro." (Montanus) --- "Rich man." (Septuagint) (Haydock) Life. Both temporal and eternal, chap. x. 27. (Calmet) --- With evil. Literally, "the worst," pessima. (Haydock) --- Sixtus V, "by the most wicked one." The devil shall have no power over him. CHAPTER XIX. Arm-pit. Or Hebrew tsallachath, "in the pot," out of which he eats; which shews his negligence. --- Mouth, to eat. This hyperbole indicates that he is too lazy to take the necessary sustenance, chap. xxvi. 15. (Calmet) --- Septuagint, "in his breast unjustly. Neither will he bring them to his mouth." (Haydock) --- He will bestow nothing, and shall reap no benefit from his avarice. (St. Bernard) --- He will not practise what he teaches. (St. Gregory, Mor. xii. 10.) Wicked. Hebrew, "scoffer." Chastisements have always some good effect either on the sufferer, or on the spectators, who will be cautioned not to imitate what is wrong. Infamous. Hebrew, "a son of confusion and reproach;" a spendthrift. Not. Hebrew seems to say the reverse. (Calmet) --- But we may read it with an interrogation. "Wilt thou cease?" &c. Or the instruction here meant is of a dangerous nature. Protestants, " that causeth to err from the words of knowledge." Septuagint, "a son who neglects to keep the instruction of his father, shall muse on bad sayings." (Haydock) Hammers, (Symmachus) "punishments." (Septuagint) See Judges v. 25. (Calmet) A luxurious thing. Hebrew, "a scoffer." Chaldean, "renders one a scoffer." --- Drunkenness. Hebrew ssocor, any strong drink, particularly palm-wine. Intemperance places the strongest obstacles in the way of wisdom. It causes a person to mock at all sacred things, and to be quarrelsome, chap. xxiii. 29., and Ephesians v. 18. Reproaches. It is better not to commence a lawsuit, even when we are in the right, chap. xvii. 11. (Calmet) --- Plena victoria est ad clamantem tacere. (Val. Max.) Out. So David discovered the meaning of the Thecuite, 2 Kings xiv. 18. A wise politician carefully examines everything in a foreign court. Faithful. Few continue steady to their engagements or friends, whom they will assist to a certain point. In God these two virtues always go together, Psalm lxxxiv. 11. But they are rarely found in men. (Calmet) Look. It is the duty of kings to administer justice. Sin. Protestants, "my sin?" We know not when it is remitted. (Haydock) --- Without a special revelation, no one can be secure, 1 John i. 8., and Ecclesiastes ix. 1. (Bayn.) (St. Augustine in Psalm cxlix.) Measures. In commerce, (Calmet) as well as in judging. (St. Gregory in Ezechiel iv.) Right. We may form some judgment of his future conduct, from the inclinations which he manifests in his infancy.Naturam expellas furca, tamen ipsa recurret, Et mala perrumpet furtim fastidia victrix. (Horace) Both. Consequently he will know all our actions, Psalm xciii. 9. We must refer all to him, as he gives us the means of learning. (Calmet) Sleep. Septuagint, "back-biting, that thou mayst not be taken off." (Haydock) Buyer. This is the common practice; yet it is not without exceptions. St. Augustine (Trin. xiii. 3.) observes, that the mountebank having promised to tell what every person had in his heart, many came to the theatre, when he told them that they all wished to by cheap, and to sell dear. They all applauded the remark. (Calmet) --- Septuagint is here defective. (Haydock) Strangers. For whom he has bound himself foolishly, chap. vi. 1. All who have the care of others, must answer for them. (Calmet) Lying. Deceit, and unlawful pleasures, chap. ix. 17. But God mingles disgust with them, and will punish the guilty, at least hereafter. Worldly enjoyments seem sweet, but they are full of gravel, and hurtful. Governments. Or prudence, else the best designs may prove abortive. Lips. And speaketh much. These people are unworthy of our friendship. Lamp. Prosperity, or children. Blessing. It is morally impossible that they should have been acquired justly, chap. xiii. 11., and xxi. 5. Evil. And revenge myself. This belongs to the Lord, Deuteronomy xxxii. 35. Man would be too favourable to himself, and would also pronounce his own condemnation, as he is also a sinner. Way? Jeremias x. 23. Independently of God, who can do any good? (Calmet) Ones. Hebrew, "the saint or holy thing." (Haydock) --- Chaldean, "to make a vow for the sanctuary, and afterwards repent;" having acted inconsiderately at first. To attack the persons or relics of the saints, or to plunder what is consecrated to pious uses, will bring on destruction; so also to make vows, and then seek to evade them, will not pass unpunished. (Calmet) Wheel. Or triumphal arch, fornicem. (Ven. Bede; Jansenius) --- He will make his enemies lie prostrate under his chariot-wheels, 2 Kings xii. 31. Lamp. The breath of life, (Genesis ii. 7.) and the light of man, 1 Corinthians ii. 11. Clemency. Such a king need not fear rebellion. (Calmet) CHAPTER XX. Hairs, and experience. They have a greater contempt of death and pleasures. (St. Ambrose, Hex. i. 8.) Evils. The wicked shall derive benefit from correction. --- Belly. They shall feel the remorse of conscience, as Chaldean seems to indicate. (Calmet) --- A serious illness often causes people to repent. (Menochius) It. Though it be free, and may resist grace or embrace virtue, Isaias xlv. 22., Jeremias iii. 14., and vii. 3., and Josue xxiv. 23. (Calmet) --- Yet God knows how to turn the heart even of a king, so as to preserve his liberty, with the same ease as a gardener brings the streams of water to his plants. (Menochius) Mercy. Septuagint, "justice and truth." (Haydock) See Osee vi. 6. (Menochius) Heart. Or when it is proud, it causes the eyes to appear so too. (Calmet) --- Lamp. Protestants, "ploughing of the wicked is sin." When it is done with a bad motive, out of pride. Hebrew, "the haughtiness of the eyes, and the enlarging of the heart, are the labour (" tillage, " Montanus; " thought, " Pagnin) of the wicked; yea, sin." (Haydock) --- Those things are their employment, and their sin. (Calmet) --- Septuagint and Vulgate may also mean, "sin is the lamp and exultation of the wicked." (Haydock) Sluggard. Hebrew, "hasty man," as the slothful is ironically styled. He would see his desires accomplished without labouring; and will never stick to work. This levity is most injurious to his advancement. Death. Their injustice shall be punished. Strange. Unknown, impure way, Leviticus x. 1., and Deuteronomy xvii. 15. (Calmet) Top, as the roofs in Palestine were flat. (St. Jerome, ad Sun.) --- Any inconvenience had better be endured, than to live with the quarrelsome. (Menochius) Neighbour. Symmachus, "he has no idea of friendship." Septuagint, "he shall not be treated with mercy by any man." (Haydock) Knowledge. These are the effects of chastisements and good company. Evil. He tries every expedient to save him. --- That. Septuagint, "he despises." Symmachus, "throws down." Bosom. In private. (Calmet) --- They put all valuable things in the bosom. (Haydock) To do judgment. Or to see it done, while the wicked depend only on the corruption of their judges. Giants, in hell, chap xv. 11., Job xxvi. 5., and Ezechiel xxii. 21. Rich. Economy is constantly recommended. (Calmet) --- Those who squandered away their goods, were fined by the Areopagites. (Atheneus iv. 19.) Righteous. Many are deterred from wickedness by the punishment of malefactors, whose injuries are frequently irreparable. God abandoned Pharao and Aman to save his people. He treated them as victims of wrath, Isaias xliii. 3. Treasure of provisions. Temporal blessings were promised as a figure of more lasting ones, which are set before Christians. Thereof. Nothing can resist, Matthew xii. 29., and Ecclesiastes ix. 16. (Calmet) Mouth, from eating too much. (Lyranus) Ignorant. Hebrew, "a scoffer." Septuagint, "pestilent." (Haydock) --- Such a one is always actuated by pride, when he attempts to turn good advice and religion to ridicule. At all. Hence his desires of riches and wisdom prove fruitless, chap. xiii. 4. Wickedness. Hebrew, "with an evil thought." (Montanus) Ecclesiasticus xxxiv. 24. (Haydock) Obedient. Attentive, faithful witness, shall speak with triumph, or he who obeys the law, shall gain the victory over the devil, &c. (Philippians ii. 8.) Face. Never blushing, or yielding to good advice. CHAPTER XXI. Battle. It was kept for no other purpose by the eastern nations, who used oxen to till the land; asses and camels to carry burdens, Job xxxix. 18., and Psalm xix. 8., and xxxii. 17. (Calmet) Good. Hebrew, "a name," or reputation. (Haydock) --- It is preferable to riches, but not to be compared with virtue, which is the only solid good; and even to be placed above riches, it must be well grounded. (Calmet) --- Favour with all. (Haydock) Another. They stand in need of one another. (St. Chrysostom, hom. xxxiv. in 1 Corinthians.) --- They are equal in God's sight, who only values real virtue. He disposes of riches, so that the poor may one day become rich. (Calmet) Fruit. Literally, "the end of modesty, (Haydock) or moderation, which must accompany every virtue. Perverse. They are always in danger and in trouble. It is a proverb, is added by St. Jerome, to make the sentence more striking. --- It. He is like a tender plant, (Calmet) or wax, or a new vessel.Quo semel est imbuta recens servabit odorem Testa diu. (Horace, ep. i. ad Lol.) --- "Shall wool regain its whiteness after it has been dyed purple?" (St. Jerome, ad L\'e6tam.) --- Hebrew, "initiate a young," &c. Proportion your lessons to his capacity, and make him relish them. Servant. He might be sold, &c., Exodus xxii. 3., and Matthew xviii. 25. (Gell. xx. 1.) Plato (Leg. viii.) would have nothing sold on credit. These laws appear to be severe; but they are founded on wisdom, as nothing impoverishes more than the facility of borrowing. Consumed. Or beaten with the flail of God's anger. Is. Hebrew, "has a good eye," in opposition to the evil, or malicious one, Matthew xx. 15. --- He, &c., is not in Hebrew, or in the Latin edition of Comp. and St. Jerome. He. Septuagint, "the Lord loveth pious hearts. All the irreproachable are acceptable to him. The king feeds with lips," by his just ordinances. (Haydock) --- Kings hate duplicity; but require that the truth should be disclosed to them in a suitable manner. Streets. Vain excuses of sloth! It. Debauchery resembles hell, chap. xxiii. 23. (Calmet) --- Facilis descensus Averni, &c. (Virgil, \'c6neid vi.) Folly. Ignorance and innate corruption are corrected by a good education. Incline. Thus Solomon concludes his discourse, (chap. xxiv. 23.) in the same manner as he began it, to chap. x. Some commence the third book of Proverbs in this place; others, chap. xxv. (Calmet) Lips. Out of the abundance of the heart the mouth speaketh. (Haydock) Ways. Repeatedly. (Bossuet; Tirinus) (2 Corinthians xii. 8., and Amos i. 11.) (Calmet) --- Protestants, "have not I written to thee excellent things in counsels and knowledge?" " Shalishim, " perfect, (Pagnin) or "three things," (Montanus) means also (Haydock) such as might suit princes and great officers. (Calmet) Sent. Septuagint, "are sent to thee." Thou mayst become a teacher, (Haydock) or give satisfaction to thy parents, who have sent thee to my school. (Calmet) Gate. Where judges passed sentence. (Menochius) Soul. By imitating him, or by falling a victim to his rage. Hands. Engaging to stand bond. (Haydock) (Chap. vi. 1.) --- Such a one might be required to pay the debt, chap. xx. 16. Set. The pagans made a god of Terminus, to prevent disputes. (Ovid, Fast. ii.) --- If it be unlawful to disturb land-marks, how much more so is it to give way to novelty in religion? (Deuteronomy xix. 14.) (Calmet) --- Solomon is addressing those who follow the true faith. Else the conduct of infidel ancestors should not deter any from embracing the truth. (Haydock) Obscure. By industry he shall raise himself to notice. (Haydock) --- Kings employ those who are most active. (Calmet)