TITLE, OBJECT, AND MOTTO, Proverbs 1:1-7.1. The Proverbs — The first sentence is the title or superscription of the book, though not, as in modern usage, set apart as such, but run in to the body of the text. The same usage is found elsewhere, as in many of the Psalms; for example, Psalms 15 (in the Hebrew.) Also in the New Testament, Matthew 1:1, “The book of the generation of Jesus Christ;” also, Mark 1:1. Compare Proverbs 10:1; Proverbs 25:1.A proverb is a sententious maxim, or a short, comprehensive, and weighty saying, expressed frequently, but not always, in metaphorical language; or the terms are employed in an unusual and peculiar sense, and are, therefore, more or less obscure, requiring some effort of the mind to apprehend them. This seeming disadvantage is compensated by the stronger impression following such mental effort; and, consequently, by an easier and more perfect retention in the memory. The Hebrew word ξωׁ ?μιν, meshalim, from ξωׁ ?μ, mashal — 1, to rule; 2, to liken, to make like, or be like — involves the idea of an authoritative, influential, or important saying, implying or expressing a comparison, simile, or metaphor of some kind. Hence it is used, in a very general and comprehensive way, for a similitude or parable, Ezra 17:2; 24:3: Judges 9:7, etc.; 2 Samuel 12:1, etc.; 2 Kings 14:9; for a sententious saying or apothegm, such as consists in the ingenious comparison of two things, sentiments, etc., as in many of the proverbs of this book; for a proverb proper, or a byword, as in 1 Samuel 10:12; Ezekiel 12:22-23; for a verse, song, or poem, the members of which, by the laws of parallelism, consist of two hemistichs similar in form and sense, or the one in antithesis with the other. It is specially used of prophecy, Numbers 23:7; Numbers 23:18; of a didactic discourse, Job 27:1; Job 29:1; Psalms 49:5; Psalms 78:2; sometimes of a satirical poem or song of derision, as in Deuteronomy 28:37. Our word proverb, in its more specific sense, (taken as an abbreviation of proverbia, for words, that is, many in one, or a word for many,) is a suitable name for this book, a great portion of which consists of short, comprehensive utterances, giving character to the work. But in the more generic sense of the Hebrew word we have the book completely covered. One word, meshalim, stands for the whole. 2. As in the first verse we have the title of the book, so in this and the following verses, to the sixth, we have its design or object stated and explained. The purpose is disciplinary, educational; first, with respect to the young man, and then to him that is already wise, instructed. To know wisdom and instruction — That is, that the reader may know or acquire wisdom. The verb éãò, yadha’h, comprehends the active knowing, both as inchoative and as completed; that is, to come to know, to gain a knowledge of, and also to know, to have a knowledge of. It is used in the first sense here — that the reader or pupil may attain to, or acquire, wisdom. To perceive the words of understanding — Or, more literally, to discern the words of discernment. The noun at the end of the clause is from the same root as the infinitive at the beginning. The primary idea is, that of separating; then of distinguishing, or making distinctions. It implies attention and the power of accurate discrimination, or observing the difference between one thing and another — their different qualities, properties, and relations; the power of analysis and classification; hence, of precision and clearness of thought, of seeing “through and through” things. The object of the book, therefore, is, that the student, thoroughly informed and disciplined, may be capable of penetrating abstruse and difficult subjects; of understanding and relishing the teachings of the most profound instructors. When beginning his course he finds it impossible to understand fully his teachers and his text books. He is unable to grasp the subject, either in the aggregate or the details. Terms are new, strange, and confusing. The attempt to seize unwonted thought distracts him. But that discipline and cultivation, which the wise Teacher proposes, gradually clears his vision, and strengthens and enlarges his intellect, until the objects of his pursuit stand out vividly before his mind in all their relations and intricacies. He has mastered his subject, and gained his end. 3. To receive (acquire) the instruction (discipline) of wisdom — Rather, prudence, thoughtfulness. Justice — φγχ, tsedhek, rightness, rectitude; and judgment, ξωׁ ?τωׂ, mishpat, a word of comprehensive meaning, including all distinction, regulation, ordering, right, custom. It seems to have special reference to administrative justice, or doing right in official capacity, never trespassing upon the rights of others, but preserving and defending them. Hence it is frequently joined with tsedhek — “justice and judgment.” Perhaps the two terms, when definitely used, may correspond to morality in social and civil relations. Equity — ξωׁ ?ψιν, mesharim, (plural,) equities or rectitudes, straightforwardness, from ιωׁ ?ψ, yashar, to be straight, even, smooth, right. The plural here may indicate that it is used in its most comprehensive sense. The whole may be paraphrased thus: The design of my instructions is to enable you to acquire an intelligent discipline, or habit of prudence in your personal conduct, of morality in your social and civil relations, and of rectitude in all things. 4. Having thus stated the object in general terms, the teacher proceeds to a more specific setting forth of what it is, or of what he anticipates in respect to certain classes. First, as to the young and untaught, those who are as yet untrained to thought and study; and secondly, as to those of greater maturity and reflection. To the τϊΰιν, pethaim, simple (open) ones, novices, unskilled and inexperienced, he hopes to be able to give ςψξδ, ‘hormah, subtilty, expertness, shrewdness, to train them to mental activity and acumen; to the young man, πςψ, na’har, youth, standing in parallelism with pethaim, and meaning persons of the same class, he will impart knowledge and discretion. Several of the terms in this verse are sometimes used in a good, and sometimes in a bad sense. They are supposed to be used in a good sense here. Perhaps pethaim may be employed here in a middle sense, unthinking, unsophisticated, undisciplined. Such novices, or freshmen, he proposes to teach how to reflect properly, to drill and train them to the art of right thinking and right acting. 5. As to the other class, of more advanced and comparatively educated pupils, being already trained to thought and study, he has confidence that they will, from habit and education, hear, attend to his instructions, and so add to their acquirements; and thus, being already of more mature understanding, (nabhon, see Proverbs 1:2, discriminating,) they ðáåï shall attain unto, get, gain, or establish their counsels, or well-concerted designs. The term rendered wise counsels (steersmanship, or capability to guide) is somewhat obscure, and has given the critics trouble. The general sense of the verse seems to be an expression of confidence that this class of persons will, by means of his instructions, increase in their acquisitions, and so succeed in their ardent and deliberate pursuit of useful knowledge as to obtain the power to steer their course safely through life. 6. To understand a proverb — Mashal, (see note on Proverbs 1:1;) perhaps taken here for all the various kinds of composition under that name, such as poems, allegories, enigmas, apothegms, and metaphorical discourse in general — all studied and elegant compositions. The interpretation — A doubtful rendering of ξμιφδ, melitsah, which is probably used by metonymy for that which needs interpretation, an enigma or obscure maxim; or, as in the marginal reading, an eloquent speech. It stands in parallelism with ηιγϊν, hhidhotham, their dark sayings, or sharp, keen utterances; riddles, enigmas; Judges 14:12; Ezekiel 17:2. Many of the passages in this book are enigmas or riddles, intentionally obscure and difficult for the purpose of exercising thought and ingenuity; or the words are susceptible of more than one meaning; one, perhaps, more obvious, and the other occult, and only to be found by research. This is an educational book, and contains its exercises of skill. The only other place where melitsah is found is in Habakkuk 2:6, there rendered taunting proverb. The general meaning of this verse is, that he shall attain to excellence in comprehending the force and beauty of the higher forms of discourse and composition, such as are used by poets and sages. This he cannot do without possessing a high cultivation himself, and hence it is another way of saying that he shall rise to an eminent degree of intellectual accomplishment. Here, then, is the object which the regal sage proposes to himself and his pupils in the composition of this work. (See Excursus I.) 7. As the preceding five verses may be regarded as stating the object of the book, so this may be considered as the motto, proposition, or text, which the author places at its head as containing the sum and substance of the whole, and which he designs to prove and illustrate. The fear of the Lord — ιδεδ— JEHOVAH — is the name commonly applied to the Divine Being in this book; seldom ΰμδιν, ELOHIM — God. The Septuagint adds to the first clause of this verse, as if exegetically, “And there is good understanding to all that practise it; and piety toward God is the beginning of discernment.”The fear of Jehovah is a comprehensive expression, embodying, according to the conception of the Hebrew mind, the whole of piety or religion. (Job 28:28; Psalms 9:10; Psalms 111:10.) It implies a knowledge of the true God, of his existence, attributes, and works, and also of his relations to us as far as these several things were revealed in that day. As the idea of the great and everlasting God, our Maker and our Judge, strikes the mind with awe and reverence, from which proceed respect for his revealed will, and humiliation of mind, (Job 42:5-6,) so this term, the fear of the Lord, or reverence for Jehovah, comprehends both experimental and practical godliness, worship, and obedience. This fear of the Lord, then, resting on an intelligent apprehension of the divine majesty and his relations to us as revealed in his word, is the beginning, or the chief part, of knowledge — of the intellectual attainments of a truly wise man. There is no study so high, so noble, so grand, so wholesome, so beneficent, as this. All others, which a man really wise pursues, are subordinate to this, and comprehended in it. The man who has a just conception of God and his relations to him can think of nothing that is not somehow related to this great theme, either as being in accordance with God’s will or contrary to that will — as being forbidden or allowed. Hence all right learning and true science tends to honour God, as it tends to cultivate man. Moreover, the glorious idea of God in the mind is a quickening, elevating, and impelling element, that gives life, dignity, and force to mental action. It is only where this knowledge of God exists that man can rise to his true dignity as a rational, moral, and religious being. There is no motive to mental effort and high intellectual cultivation so powerful as that which true religion affords.Many a youth “living after the flesh,” caring only for the things of the flesh, having no relish for other than sensual pleasures, neglects and rejects opportunities of mental improvement; but let him come under the dominion of religious feeling and principle — let him attain to the fear of God, or, as Christianity has taught us to say, the love of God — and his soul is immediately athirst for all useful knowledge. He feels that the improvement of his mind is one of his noblest privileges and highest duties; for only thus can he glorify and serve aright the Author of his being and salvation. These remarks elucidate the latter part of the verse. Fools — ΰειμιν, (evilim,) the gross, sensual, stupid. Despise — Trample under foot. Wisdom and instruction — ξερψ, (musar,) restraint, discipline. (See under Proverbs 1:2.) Compare on latter clause 1 Kings 12:13; 1 Samuel 2:12-25; Acts 17:18. TO AVOID THE WAYS OF EVIL MEN, Proverbs 1:8-19. 8. Having thus stated in a beautiful and comprehensive aphorism the relation of true piety or religious principle to worthy intellectual attainments, illustrated by its opposite, and thus commenced his discourse or lecture by the recognition of God and his claims upon us, Solomon now proceeds to address his pupil in the second person singular, as if he were standing before him. My son — He personates a father, and addresses every reader as a son in affection. The formula occurs frequently in the first nine chapters, and is supposed by some to indicate the beginning of a new section. But this is not certain. Among the Hebrews, teachers were rightly regarded as in the place or stead of a father, and hence were called ΰαεϊ, (abhoth,) fathers, and their pupils απιν, (banim,) sons, or children. Parents are the natural instructors of their children. Where they cannot instruct them themselves, they employ teachers as substitutes. Hence the maxim that the teacher is in loco parentis, in the place of the parent. Hear — Attend to and observe. The instruction — Musar, discipline, restraint, training, of thy father. And forsake not — Cast not off nor reject. Law of thy mother — Law in the sense of precepts, teachings, directions. This strong term, ϊεψδ, (torah,) law, may be here used to strengthen maternal authority; and the term mother may be suggested as the natural expansion of the idea, by the law of poetic parallelism. It has been justly observed that heathen moralists and legislators have magnified the authority of the father, giving him sometimes absolute power, but have made little of the mother. The divine morality teaches us to honour both father and mother. Nor is it without reason that the royal instructor begins just here his practical ethics, for this is the beginning-point and foundation of private and public virtue. Reverence for parents is, in the Scriptures, put next to reverence for God. The first commandment of the second table is, “Honour thy father and thy mother,” etc. Exodus 20:12. 9. They shall be an ornament of grace — As a graceful garland around thy head, and as chains, or necklaces, around thy neck. That is, this reverence for and obedience to thy parents shall be thy highest and most honourable ornament, better than any gay attire, of which the young are usually so fond. Compare Proverbs 3:3; Proverbs 6:21; Proverbs 4:9; Genesis 41:42; Daniel 5:29; Son 4:9. Chains worn about the neck were an ornament common to both men and women. Thus Pharaoh is said to have put a chain of gold about Joseph’s neck, (Genesis 41:42,) and Belshazzar did the same to Daniel. Daniel 5:29. They are mentioned as part of the Midianitish spoil, Numbers 31:50. In some cases they were badges of honour or of office. 10. If sinners entice — The teacher now proceeds to admonish his pupil against being seduced by bad men into evil courses. He must not consent or yield to them. Comp. Proverbs 24:1-2; Genesis 3:16; Numbers 22; 1 Kings 13:14-19; 1 Kings 13:24. 11. If they say — The teacher here enlarges upon the subject of evil associations. He seems to have in his mind a marauding party, a band of plunderers and freebooters, who hesitate not to commit murder if needful to obtain booty. We are probably not to understand him as intending to quote the exact language of such cutthroats to a novice, but rather to present vividly to the mind of his pupil what is the real character of their operations, under whatever specious pretext they may be covered, such as patriotism, lawful war, opposition to unjust authority, punishment of public enemies, etc. Palestine has been from time immemorial infested with robbers and raiders — Bedawin Arabs and others imitating their mode of life. His pupil must avoid the seductions which this nefarious kind of guerrilla warfare presented in consequence of the great wealth often suddenly acquired in it. Without cause — Without reason or justifiable cause, such as is supposed to exist when life is taken or property seized in regular warfare, or by legitimate authority — “Him who in vain is innocent.” — Miller. Compare Judges 11:3; 1 Samuel 22:2. 12. Swallow… as the grave — ëùׁ ?àåì, (kishol,) “like hell,” hades, orcus, the underworld, a favourite expression of bloodthirsty men in all ages. (See Excursus on Sheol, p. 72.) The strong passions excited by even regular warfare in a good cause afford a temptation to, and, we are sorry to say, often an excuse for, shocking profanity. This is a prominent vice of military men; but it should be left to those who fight in a bad cause and for bad ends. The men here represented are as voracious as the grave. The idea of the verse is that of sudden and complete destruction. Some suppose there is an allusion to the case of Korah and his associates, (Numbers 16:31-33,) where the earth opened and swallowed them up, “and they went down alive into the pit.” 13. Precious substance — Splendid wealth. 14. Cast in — Better, in the indicative, thou shalt cast in. An invitation to join this community of thieves and murderers, with promise of equal dividend. Let us all have one purse — Better, we will all have, etc. 15. Refrain — Have nothing to do with them; hold back thy foot from walking in their pathways. 16. Their feet run to evil — They are hurrying on to the shedding of blood. Some understand this of their own blood, according to Proverbs 1:18; but they see it not, and hence the next verse. Compare Romans 10:15. 17, 18. Surely in vain the net is spread — Meaning, I have warned you against their devices. I have uncovered the snares to your sight, and you surely will not be more foolish than the thoughtless bird. Some, however, interpret thus: These plunderers rush on to certain ruin, as the bird descends into the net, though spread in its very sight. These critics deny that birds shun a net spread in their sight. To which it might be replied, some do, and others do not. Some birds, like some men, are more sagacious than others. This is one of the vexed passages. Lay wait… own blood — For, be assured, whatever these men pretend, or expect, or promise, they are, in effect, lying in wait for their own blood, and lurking for the destruction of their own lives. Or, it may mean the blood and lives of those whom they seduce into their company: the first sense is generally preferred. 19. So are the ways — Such is the natural course and end of every one that is greedy of gain — Literally, a plunderer of plunder, (comp. Proverbs 15:29,) or rapacious plunderers of property, that do not hesitate to take the life of the owner of it. So the passage is commonly understood; but others, with some plausibility, render, It (that is, the unjust gain) takes away the life of its master or possessor. 1 Timothy 6:9-10. THE , , AND OF WISDOM, Proverbs 1:20-33. 20, 21. Having thus admonished his pupil of the dangers of yielding to the seducing invitations of rapacious and violent men, and shown him the wickedness, folly, and fearful results of such a course of life, he now exhorts him, on the other hand, to listen to the voice of WISDOM, which he personifies and represents as crying earnestly and persistently in his ears, pressing upon him her counsels, and urging her admonitions. Wisdom crieth without — çëîåú, (hhokmoth,) a plural, but with a verb singular, a poetic form, perhaps, but one by which the Hebrews sometimes expressed the greatness or excellence of a thing, or gave intensity to the subject: (so with the name Elohim, (God,) which is commonly thus used; as much as to say:) The voices of Wisdom are heard all abroad, but especially in the crowded marts of men, in the streets, in the public squares, or in the openings, or spaces about the gates, which were great places of concourse and of business; the courts were also held there. In the city — In every part of it. She uttereth her words — Among all classes of men. You need not ask, Where shall I find Wisdom? Open your eyes and see her, your ears and hear her. She is preaching aloud all the time, from every text. the wisdom of the wise, the folly of fools, the righteousness of the righteous, and the wickedness of the wicked; from the character and conduct of all sorts of men, and from the consequence of their actions. Hear, see, and profit by all you meet with amid the busy, bustling throngs. Be taught even by the follies of mankind, for wise men learn more from fools than fools learn from the wise. 22. There is a gradation here, as in Psalms 1:1. Simple ones — See Proverbs 1:2. Scorners — Or, scoffers at that which is good. Fools — λριμιν, (kesilim,) a different word from that in Proverbs 1:7, but etymologically of nearly the same signification; dull, carnal, stupid, hardened ones. The change of person here (from the second to the third) is common in the Hebrew. The interrogatory how long? carries its force to each of the clauses. 23. Turn — Or, Would ye turn? a wish expressed interrogatively. You are going the wrong way, turn — the New Testament idea — be converted, turned about. Reproof — Admonition, argument, or correction. Pour out — Would cause my spirit to well up to you or within you, that is, the spirit or disposition of wisdom. “I will communicate my whole mind to you, and explain things in the clearest manner.” — Orton. The Speaker’s Com. thinks this anticipates Joe 2:28, and our Lord’s promise, John 14:26; John 15:26. The teacher seems to represent Wisdom as here pausing and waiting for the effect of her appeal. But, on the supposition that no response is given, no effect produced, then come the terrible denunciations of the following verses. 24. Stretched out my hand — To invite you, welcome you, receive you. 25. Set at naught — Or, let go, did not value it. Would none of my reproof — That is, did not desire it, would not receive it. 26. I… laugh — Ye have laughed at my expostulations and mocked at my words; now, when your calamity comes, I also will laugh at you and deride your fears. 27. When… fear cometh — Wisdom dwells upon this for the sake of impression, adding terrible qualifications. Desolation — Or, a desolating tempest. A whirlwind — A tornado, which rapidly whirls along with irresistible violence, spreading destruction in its path. Compare Job 1:16; Job 1:19; Zephaniah 1:15. Tornadoes were very frequent in the East during the winter and cold seasons. They often proved fatal to travellers and others exposed to their fury. Morier, describing the whirlwinds of Persia, says they swept along in a manner truly terrific. They carried away in their vortex, sand, branches of trees, and the stubble of the fields, and usually appeared to make a communication between the earth and the clouds. Our own country occasionally furnishes examples of terrific tornadoes. 28. Shall seek me early — Rather, earnestly, urgently. The word primarily means to rise early; but as rising early was an eminent mark of earnestness and diligence in the pursuit of an object, so the sense readily passed over to this. 29. For that — Because connecting with the preceding; or, as others think, more closely with what follows. Observe, again, how knowledge, all useful knowledge, and the fear of the Lord, are intimately associated. See on Proverbs 1:7. Note the change of person here. Wisdom turns away from them, and speaks of them, not to them. 30. Would — Used here, as in Proverbs 1:25, as a principal verb, the preterite of will. They willed, determined, not to have my counsel. 31. Therefore — For this reason they shall suffer the natural and penal consequences of their crimes. There is nothing arbitrary in their doom. As they have sown so shall they reap. They shall eat the fruit of their own doings.It is possible that there is in the fearful language of this and the preceding verses a special reference to that class of persons described in Proverbs 1:11-19. It is natural that Solomon, as a sovereign, should think of such flagrant violators of law and right, having, probably, had frequently to deal with them, and being compelled in justice to treat them with great severity, notwithstanding their prayers for his clemency. They had proceeded in their evil courses until arrested by the hand of justice, and then, out of mercy to the innocent, no mercy could be shown to them. But the principle here developed is of higher and wider application. He who refuses to hearken to the voice of wisdom in cultivating and improving his mind till the time is past for such improvement, calls afterwards in vain for such knowledge.The attainment mocks his efforts. There is a time, place, and opportunity for all things that ought to be done. But he that mis-improves or abuses them loses the advantage forever. So, in an eminent sense, of the knowledge of God and the attainment of his grace; if neglected in this, the day of salvation — the appropriate period for seeking it — the time will come when we shall have to say, “The harvest is past, the summer is ended, and we are not saved.” “Many shall seek to enter in and shall not be able.” We should not, however, apply too rigidly, and without qualification, the strong words and imagery with which the poet-sage invests personified Wisdom, to the great and good sovereign Judge, who, notwithstanding the infinite compassion of his nature, is compelled by the obligations of his justice to treat finally impenitent sinners with great severity. Even a human judge may be very severe in his sentence, yet very kind in his heart. But he must not let his compassion as a man slacken his hand of justice as a judge. 32. For the turning away — From wisdom; their departure from right and virtue, their defection, (cf. Proverbs 1:23,) shall be their ruin, and even their very prosperity or success. (“security, carelessness.” — Speaker’s Com.,) shall work their destruction. The worst thing that can happen to a wicked man is to succeed in his devices. It is all in mercy when God early defeats him. It is probable that ùׁ ?ìåú, (shalvath,) rendered prosperity, means careless security. The word occurs, variously rendered, in Jeremiah 22:21, (prosperity,) 2 Chronicles 29:11, (negligent,) Ezekiel xxiii, 42, (being at ease.) The Geneva Bible renders: “For ease slayeth the foolish, and the prosperitie of fooles destroyeth them.” The Septuagint renders the thirty-second verse thus: “Because they wronged the simple, they shall be slain; and an inquisition shall ruin the ungodly.” 33. So Wisdom invites, admonishes, threatens. But she will not close her discourse with an unpleasant word. She kindly returns to the rewards of the wise and good. Whose — Even of these beguiled and misled ones, shall now, from this time forth, hearken unto me, ceasing to do evil, and learning to do well, shall hereafter dwell securely indeed, and be delivered from the dread of impending evil. This applies in its lower sense to this life and temporal things; in its higher, to the spiritual life and eternal retributions. The principle is the same for both. The spirit of the Hhokmah (Wisdom) is truly evangelical, a type of the gospel dispensation. She calls, she urges, she entreats, she follows the wayward and wicked to their places of resort. She promises, she threatens, she is instant in season and out of season, wooing, beseeching, persuading. Comp. Matthew 11:19; Luke 11:49. No. I.Wisdom, in the Holy Scriptures, is a very comprehensive term; and, as it is of such frequent occurrence in this book, we may at the beginning, once for all, treat it somewhat at large.ηλξδ, (Hhokhmah,) wisdom, is put for intelligence, sagacity, common sense in a high degree; judiciousness or discrimination, and sound and acute judgment in human affairs; great intellectual attainments; skill, ingenuity, and expertness in various arts; also superior knowledge in divine things, or in matters of religion. It is likewise used for craftiness, cunning, artfulness, and hence applied to magicians or enchanters. The fundamental idea is, superior mental endowments or attainments; hence, it may be used either in a good or a bad sense, as these endowments are applied to a good or a bad end. But it is mostly used in a good sense, and therefore stands for high intelligence, right reason, sound judgment, and all intellectual excellences. In the minds of the devout Hebrew writers these qualities were never disjoined from a knowledge of God and reverence for his character and law. Hence, as they rightly regarded this species of knowledge as by far the most important, so they considered the “fear of God,” — piety or religion — to be the first and most important part of wisdom. No man was really wise in their estimation who did not know and reverence God. Even he who was comparatively unlearned in other matters, but who possessed this essential attainment, was divinely wise; while the most learned sinner was a fool. It was thus that wisdom came to be regarded as almost synonymous with piety. The wisdom of which the royal sage treats in this book, so far as it belongs to man, includes and presupposes the knowledge of God, of our relations to him, and of the obligations growing out of those relations. Hence it so far corresponds to, and is identical with, godliness or piety; which also, as it exists in the emotions or is carried out in the life, rests upon this theoretical basis of the knowledge of God. In its adjective form, ηλν, (hhakham,) it is often joined with παεο, (nabhon,) discriminating, discerning, discreet, attentive, intelligent. It is also opposed to παμ, (nabhal,) stupid, foolish, wicked, abandoned, impious. — The idea implied in the root of the latter word is that of wilting, fading, and falling away, and is transferred to folly and wickedness as a falling away from wisdom, virtue, and God; hence, becoming worthless, vile, and contemptible. This is the Piel, or intensive signification of the verb. Hhakham is also opposed to ΰειμ, (evil,) gross, stupid, sottish, foolish.This word implies the stupidity or insensibility which is induced by sensuality and vicious habits.The wide circle of virtues and mental endowments which the Hebrews comprised under the words hhakham and hhokhmah is best learned from the history and character of those whose wisdom became proverbial: for instance, Solomon, the author of this book, (see Introduction,) Daniel, (see Ezekiel 28:3, and book of Daniel,) and the Egyptians. (Acts 7:22.) The wisdom of Solomon was manifested in his acute judgment, (1 Kings 3:16;) in his ability to solve difficult questions and to explain abstruse subjects; in his knowledge of very many objects of nature, (1 Kings 4:33, etc.;) in the multitude of verses, sentences, or aphorisms which he composed, (1 Kings 4:32;) in the skill and taste which he displayed in his works of architecture; in the magnitude and success of his public and private enterprises; in the administrative ability with which he managed and enlarged his empire, and made it prosperous and respected; and in the excellence of his moral and religious teachings. (1 Kings 4:29-34.) The Egyptians were famous for their science, literature, and arts. In Acts 7:22 it is said that Moses was learned in all the wisdom of the Egyptians. Comp. Job 28:12, etc. The wisdom of Daniel was exhibited in his prudent statesmanship, and also in his faculty of prophesying, and interpreting dreams. Daniel 5:11-12. With hhokhmah is also associated ξερψ, (musar,) instruction, the radical idea of which is restraint, discipline, correction. Comp. Proverbs 13:18; Proverbs 13:24; Proverbs 22:1; 2 Timothy 3:16. The human mind, left to itself — that is, to the impulses of appetite and passion, unrestrained, undisciplined, untamed, and self-willed — runs wild in folly and wickedness. It needs checks, restraints, and corrections; and thus only attains to a chastened and cultivated intellectuality. The difference between a savage and a civilized and enlightened Christian, is largely due to the restraints and corrections which civilization, Christian principles, and Christian education, have thrown around the latter, but which are wanting to the former. The word musar is, therefore, equivalent to mental, moral, and religious cultivation. It embraces the idea of the great Teacher of the Christian dispensation, “Take my yoke upon you, and learn of me.” Matthew 11:29. THE TEACHER SHOWS HOW TO FIND Wisdom , vv1-9.The last verse of the preceding chapter makes a very suitable close to the discourse of Wisdom. The general character of that discourse is that of a modern practical and hortatory sermon — dissuading from evil and persuading to good, with appropriate threatenings and promises. This introduction of Wisdom speaking for herself is a very natural and ornamental episode, carrying out the main design of the author — the idea with which he set out in his motto or text, (Proverbs 1:7,) “The fear of the Lord is the beginning of wisdom.” With this key to Proverbs 2:1-5 scarcely another word is necessary to make the whole harmonious and impressive. Nevertheless, the force of a few of the words may be exhibited. The author, it will be seen, now speaks again in his own person. 1. Hide my commandments with thee — Treasure up my precepts. 2. Incline thine ear — Literally, point or sharpen the ear to wisdom; a figure drawn from such animals as turn the point of the external ear in the direction of the sound. And apply thine heart — Stretch, extend thy heart; it is not enough that the ear attend, the heart must be interested, must love it, must prize it. Heart, in this book, however, ordinarily means the mind, the intellect, as well as the sensibilities: — apply thy mind. The description implies intense earnestness. 3, 4. If thou… liftest up thy voice — Callest aloud; denoting eagerness of desire. Seekest… searchest — And that as for things that men value most, as silver, and hid, or concealed, treasures. For an effective, practical commentary on this verse, one should go to the gold mines or the oil regions. The intensity with which men seek the treasures concealed in the earth is a study for a philosopher. (See Land and Book, vol. i, p. 197.) So, my son, seek after wisdom, divine and human, for all wisdom is divine, when sought and used for divine purposes. 5. Then — When thou so seekest and searchest. Shalt thou understand — Discern, comprehend, and attain to. Fear of the Lord — That true piety, of which the author speaks, and which is the highest of all knowledge. Knowledge of God — Divine knowledge, sanctified learning. This is the first instance where the word God occurs in parallelism with Jehovah. It occurs only eight times in the book, namely: in Proverbs 2:5; Proverbs 2:17; Proverbs 3:4; Proverbs 21:12; Proverbs 25:2; Proverbs 26:10; Proverbs 30:5; Proverbs 30:9. Comp. Proverbs 1:7; 1 Kings 10:10; 1 Kings 10:27; Job 28:28; Jeremiah 41:8; Matthew 13:14. 6. The teacher proceeds to give obvious reasons for the assertion just made, (Proverbs 2:5,) and motives of great encouragement to his pupil to pursue the outline of action to which he urges. For the Lord — Jehovah. Giveth wisdom, etc. — Solomon may be presumed to here speak from his own experience. He asked wisdom, and God gave it liberally. (See 1 Kings 3:5-15.) There can be no greater encouragement than is here afforded to a soul athirst for knowledge. Let him ask in faith, and use the means, and the blessing will come. Its highest application, however, is to “the wisdom that is from above.” James 1:5; James 3:17. 7. Sound wisdom — ϊεωׁ ?ιδ, (tushiyyah.) The word is uncertain; it corresponds to sound doctrine. 1 Timothy 1:10; 2 Timothy 4:3. It may mean the essence, substance, or reality of things, as opposed to all merely seeming good. This sense harmonizes well with the other member of the hemistich; God treasures up all real good for the righteous, and protects them from all harm. A buckler to… walk uprightly — Literally, he is a shield, a defence, to the walkers of perfectness — perfect walkers; persons of integrity, of soundness of morals and religion. It stands in parallelism with ιωׁ ?ψιν, (yesharim,) the righteous, and applies to the same class. Conant renders, “He has help in store for the upright, a shield for those who walk in integrity.” Geneva Bible, first clause: “He preserveth the state of the righteous.” 8. He keepeth the paths of judgment — He watches over the paths of justice; that is, to guard those who walk in them. This verse is an enlargement of the idea of the preceding one, especially of the defensive conception of the latter clause of Pro 2:7. The way of his saints — His pious, devout, or zealous ones. That is, he superintends them in all their walks and ways. The word ηριγιν, (hhasadhim,) saints, occurs also in Psalms 85:8; Psalms 148:14; Psalms 149:9. 9. Then — Referring back to Proverbs 2:1-4, from which the instructor started out with the same particle as at Proverbs 2:5. This verse is a summing up of vs.5-8, and connects with Proverbs 1:3, where he states the object of his work to be, to impart clear, discriminating instructions in righteousness, judgment, and equities. (See note on Proverbs 1:3.) Every good path — The practice of every virtue and grace. “The whole good track.” — Miller. The teacher has thus made a circle, so to speak, by which he has come around to his starting point. OF WISDOM IN FROM EVIL , Proverbs 2:10-22. 10, 11. When wisdom entereth — Here the instructor starts out again, in a different train of thought, to show the effects of a sanctified education in preserving his pupil from the malign influence, first, of bad men, Proverbs 2:12-15, and, secondly, of bad women, Proverbs 2:16-20. Hence he repeats in Proverbs 2:10-11 what he had before advanced, but with a pleasing variety of expression, about the beneficent effects of wisdom, when once attained, in preserving from evil in general. Here, in Proverbs 2:11, he personifies discretion (intelligence) and understanding, (discernment,) and represents them as faithful guardians, watching over and keeping in safety the interests of their votaries. But for the sake of greater force and vividness he soon descends to particulars. In Proverbs 2:10, for the expressions heart, soul, compare Proverbs 24:12; Psalms 13:2; Jeremiah 4:9; Deuteronomy 6:5; Matthew 22:37; Acts 4:32. The first word of Pro 2:10, when, Miller renders because. 12. They do this, to deliver thee (now their ward) from the way of the evil man, (especially) from the man that speaketh froward things — ϊδτλεϊ, (tahpukhoth,) another obscure word, found almost exclusively in this book. It is the opposite of m’sharim, (Proverbs 1:3,) equity, rectitude. It seems to be a comprehensive term, implying all manner of evil doing. Perhaps subversions or perversions comes as near the original as any English word; that is, the man uttering words calculated to subvert or pervert — to turn the hearer from the right to the wrong, or to change the condition of things, whether in the Church or State, from good to evil. It applies to all reckless innovators and revolutionists, particularly to such as seek to overthrow a good government in order to put another in its place. This conception is somewhat supported by the preceding word, ψς, (ra’h,) evil, badness, worthlessness. The radical idea of this word is to break; and it denotes “the breaking of some established order of things, or some preconceived design, plan, or the like.” Gesenius says, “Intransitive — to be evil, bad; from the idea of breaking, being broken, and so made worthless.” But may not the idea of moral badness also appropriately come from the active conception of breaking, destroying? It is certainly a very vivid and truthful conception of a bad man, that he is a breaker, a destroyer of things, like his father Abaddon, the destroyer. He breaks law and order, peace, quietness, and harmony. He destroys virtue, character, reputation, property, government — in short, every thing he lays his hands on or influences; he destroys his associates, and, finally, himself.The Septuagint adds to this verse the following, not found in the Hebrew: “He that stays himself upon falsehoods attempts to rule the winds, and the same will pursue birds in their flight: for he has forsaken the ways of his own vineyard, and he has caused the axles of his own husbandry to go astray; but he goes through a dry desert, and a land appointed to drought, and he gathers barrenness with his hands.” 13-15. Who leave the paths of uprightness — A description of these evil men, needing no comment. Delighting in the frowardness, the wickedness of the wicked, is one of their worst features. Comp. Psalms 50:17-18; Romans 1:32. 16. From the strange woman — Solomon here proceeds to show that this wisdom of which he speaks will also preserve from the snares of the dissolute woman. Such a woman is described. She is ζψδ, (zarah,) and πλψιδ, (nokhriyyah,) a strange woman, an adulteress; that is, a foreigner either as to nation or to the household; another woman than the man’s wife. It is probable that those women who surrendered themselves to licentious practices among the Hebrews were mostly foreigners, and hence the words corresponding to our words harlot, prostitute, and the term stranger or foreign woman, came to be nearly synonymous. By the Canaanites, especially the Phoenicians, women were consecrated to prostitution as priestesses of their impure goddess of love. In periods of her corruption Israel received these foreign women, and temples of licentious rites, scattered through Palestine, reduced the young Israelites to debauchery. 17. Forsaketh the guide of her youth — The word rendered guide here means familiar friend or partner, and the weight of criticism inclines to the meaning, her husband. For “guide” the Septuagint has instruction. The Hebrews generally married young. According to the rabbins men should marry at eighteen, and they may marry at thirteen. The virgins are often espoused or betrothed very early, but not married till after they are twelve. From this come such expressions as spouse, friend, or guide of one’s youth. Comp. Jeremiah 3:4; Joe 1:8; Proverbs 5:18; Isaiah 54:6; Malachi 2:14-15. Forgetteth the covenant of her God — Supposed to be her marriage vows, and recognising some kind of religious ceremony in connexion therewith. It is certain that foreign women, Canaanites, on being tolerated in the land contrary to the command, set up tippling houses and brothels, tempting the Israelites to debauchery and idolatry. (See Proverbs 7:5-27.) Thus they became traps and snares to the Israelites; “scourges in their sides and thorns in their eyes.” Joshua 23:13; Numbers 33:55. Nevertheless, it is equally clear from the manner in which this woman is spoken of, (Proverbs 2:17,) that not a foreign woman by birth is intended, but a Hebrew who was unfaithful to her husband and her God. The seductions of the sacred prostitutions introduced from Tyre and Sidon won even the Hebrew females from both the worship of Jehovah and the paths of purity. This woman was an apostate Hebrew harlot, consecrated in a temple of a foreign licentious religion. 18. Her house inclineth unto death — “The house of the adulteress is as hades, the realm of death, haunted by the spectral shadows of the dead, the Rephaim, who have perished there.” — Speaker’s Com. Psalms 88:11; Isaiah 14:9. Her paths unto the dead — Lead to the region of the dead, of shadows, shades, ghosts. Zockler renders: —Her house sinketh down to death, And her paths (lead) to the dead, Miller, last clause, “to the shades.” The Septuagint renders the 18th verse thus: “For she has fixed her house near death, and (guided) her wheels near hades with the giants.” Comparatively few persons who give themselves up to licentious habits ever recover themselves to a virtuous life. Debauchery destroys both their soul and body. 20. That — In order that — dependent on Proverbs 2:11 : all this I say, in order that thou mayest, etc. The sincere love of wisdom will so secure thee, that, escaping the snares of the voluptuary, thou wilt imitate the character of good men, and be preserved in the paths of virtue. 21. The upright shall dwell in the land — According to God’s promise, (Deuteronomy 11:8-21,) those who keep his commandments shall inherit the land, and transmit it to their posterity. 22. But… the transgressors — αεβγιν, (bogedhim,) those of concealed, illicit practices, such as above referred to, shall be swept off. The words land (Proverbs 2:21) and earth (Proverbs 2:22) are the same in the Hebrew. They mean the land of promise. The Israelites were bound by strong ties to their God-given inheritance: to dwell in the land was their highest desire and greatest blessing, (see Exodus 20:12; Leviticus 25:18; Leviticus 26:5; 2 Kings 4:13 :) to be torn from it was esteemed the greatest calamity. Their attachment to it may be learned from the psalms belonging to the times of the exile. The same idea has passed over to the New Testament.Matthew 5:5; compare Psalms 39:9. For their patriotic feelings see Psalms 125, 126. TO AND THE OF GOD, Proverbs 3:1-26.This chapter is a continuation of the moral teachings of the preceding ones. It is rich in precepts, counsels, and admonitions on various topics, all of grave importance. For the sake of a deeper impression the royal sage, like every good teacher, uses more or less repetition, with variation of expression and abundance of illustration. 1. My son — The kindness and earnestness of manner is to be noted. Forget not my law — Let it be a law to thee, and let thy heart carefully guard my precepts. Such is the spirit of the original, as if uttered in a tone of earnest paternal entreaty. 2. Length of days — Piety and morality tend to longevity and prosperity. Some suppose that the verb is used impersonally — shall be added. But Miller renders, “For length of days and years of life and prosperity shall make thee greater.” 3. Let not mercy and truth — The kindness, love, and faithfulness, to which I have exhorted. Forsake thee — Depart from thee. Cherish them, cultivate them, make them a part of thy character, maintain and exhibit them always. This is forcibly expressed in the metaphorical language of the latter part of the verse. Zockler renders, love and truth, and remarks: “these ideas, which are often associated in our book — for example, Proverbs 14:22; Proverbs 16:6; Proverbs 20:28 — are, when predicated of man, the designation of those attributes in which the normal perfection of his moral conduct towards his neighbour expresses itself.” To “bind” God’s law about the neck is not only to obey it, but to rejoice in it as an ornament of the highest value. Comp. 1 Peter 3:3-4. Write them… heart — The meaning is, impress them on thy mind and affections. 4. So shalt thou find favour and good understanding — ùׂ ?ëì, (sekhel,) regard, reputation, before God and man. That is, both God and man will approve, and you shall prosper. The word sekhel is capable of different meanings. The above is probably the sense here. As in 2 Chronicles 30:22, it denotes the judgment awarded to any one, the favourable opinion had concerning him. Comp. Luke 2:52. 5. Here follow precepts bearing more directly on man’s duty to God, and especially as to the regulation of the mind and thoughts in respect to him. Lean not unto thine own understanding — That is, as if it were sufficient to direct thee. “In this trust in a will supreme, righteous, loving, was the secret of all true greatness. It anticipates the teaching that man is justified by faith.” — Speaker’s Commentary. 6. Acknowledge — Or, recognise. This is intimately connected with the preceding verse, and supplies a strong motive to obey the counsel there given. Illustrative of the 5th and 6th verses; 2 Chronicles 14:9-15; 2 Kings 19:14, etc.; Ezra 8:21-23; Genesis 24:12-27; Nehemiah 2:4; 1 Samuel 17:46. Direct — Level, or make smooth. 7. This is in substance a repetition of the fifth verse, with members transposed, thus giving the sentiment emphasis. Compare Romans 12:16, last clause. 8. Health to thy navel — Rather, restoration to thy sinew, (sing. coll.,) and moistening (refreshment) to thy bones. The word ùׁ ?ø, (shor,) rendered navel in E.V., literally means a cord, and is sometimes, as in Ezekiel 16:4, applied to the umbilical cord; but in other places it seems to be used for sinews, muscles, or tendons of the body, or of a particular part of it, as Job 40:16, where the rendering probably should be, “the muscles of the belly.” In this place the word stands in parallelism with bones, and probably means the firmer muscular or tendinous parts, in contradistinction to the bony or more solid parts. Taken together, the terms mean the body. The muscles, sinews, or tendons, are the “cordage” of the body, by which the bones are both held in their places and moved. In order to sound health and longevity these need continual renovation, to repair and compensate the waste always taking place. This restoration is made by the proper distribution of the vital fluids to every part, perfectly irrigating the whole body, even the bones. This seems to be the imagery of the text, and the sentiment is, that piety and high mental cultivation, which are always in this book supposed to go hand in hand, tend to the preservation of health and the prolonging of life — a fact which observation and experience have abundantly demonstrated. The average period of human life is greatly extended by the march of Christian civilization and enlightenment. That restraint (musar, discipline, see note, Proverbs 1:2) which true religion, whether Mosaic or Christian, throws upon the passions and appetites — that moderation and temperance which it enjoins in the use of earthly good — that knowledge of physical laws which it promotes — that serenity of mind which it inspires — as also that sacredness with which it invests life — all tend to the prolongation and happiness of earthly existence. 9. Honour — Miller well says, Honour, in a connexion like this, grew to include the idea of giving. We see it in the Greek τιμα. 1 Timothy 5:3; 1 Timothy 5:17; Acts 5:2; Proverbs 19:19. Substance points to capital, increase, to revenue, income. In verse six the teacher had said, “In all thy ways acknowledge him, and he shall direct [smooth] thy paths.” This thought is resumed and illustrated in an important particular. To show our gratitude to God for blessings bestowed is a leading duty. The laws of the old economy directed, that of all the firstfruits an offering should be presented. (See Exodus 23:14; Exodus 23:16; Exodus 23:19; also Exodus 22:29-30; Leviticus 2:12; Leviticus 2:16; Leviticus 19:23-24; Deuteronomy 18:4-5.) This was a thank offering for the blessings of life, and a contribution to the support of religion. These offerings of our substance are dictates of sanctified reason. The ordinances and ministries of religion being appointed by God for the benefit of men, it is the will of God that they should be supported by men, to whom, here and elsewhere, he gives the promise that in proportion to the liberality of their contributions as compared with their means, will he return them liberal dispensations of his providence and grace. Under the old dispensation the return, in kind, of temporal blessings was prominent, the spiritual being included; under the new, the spiritual blessings returned occupy the foreground, but the temporal, also, are included. He that makes temporal sacrifices for the cause of religion shall receive manifold more in this life, and in the world to come everlasting life. Matthew 19:29-30; Mark 10:29-30; Luke 18:29-30. This is the general rule.The subject and principles of systematic beneficence deserve more attention than they have hitherto received from modern Christians. Comparatively few give systematically a percentage of their income or gains. This was a principle of the old law, and the proportion was in some particulars definitely determined. Under the new economy the principle is as plainly obligatory as under the old, but each Christian is left to determine for himself what portion he shall devote to the Lord, under the stimulating promise, “He which soweth sparingly shall reap also sparingly; and he which soweth bountifully shall reap also bountifully.” 2 Corinthians 9:6. 10. Barns — Storehouses or granaries. Presses — Either presses or vats, thy wine vats shall overflow with new wine. Comp. Deuteronomy 28:1-8. For winepress or vat, compare Isaiah 5:2; Judges 6:11; Matthew 21:33. 11, 12. Despise not the chastening — Suppose it be the Lord’s will, as it may, that any affliction befall thee, contemn not the discipline, as if it were a mere natural occurrence or accident. Neither be weary — Better, nor feel horror (our word weary is too weak) when thou art rebuked by him, for it is an evidence of his tenderest regard: a father, by chastening the son in whom he delights, does him a favour, is gracious to him, in the act. See Hebrews 12:5; Hebrews 12:10, where the passage is quoted with some variation, following the Septuagint. Comp. Job 5:17; Revelation 3:19. 13, 14. Here, from his digressions into the sundry particulars above, the instructor returns to the general theme, the excellency of true wisdom. Supremely happy is the man that findeth out, acquireth, this divine blessing — understanding. Getteth — Hebrew, draws out. Fine gold — çøåö, (hharuts,) is a word which has exercised the ingenuity of the learned. Nothing very decisive has yet been arrived at as to its specific application. It is supposed to have been a technical word pertaining to the new commerce with Ophir — possibly native gold, or a nugget of fine gold. It is also thought by some that our word carat, used in determining the proportionate fineness of gold, is a modification of this same word.Merchandise — Profits, as of the merchant. Miller refers Proverbs 3:13-14 emphatically to the man who has been chastened, (Proverbs 3:11-12,) and translates: O, the blessedness of the man! He has found wisdom, etc. 15. Rubies — Original word uncertain; pearls, red corals, or some kind of precious stones. Some think the magnet or loadstone intended. Things thou canst desire — Or, desirable things, delights; that is, jewels, so much sought after in the East for the adornment of both sexes. 16. Right hand… left hand — Wisdom is here represented as dispensing her blessings with both hands, that is, abundantly. Some of the older commentators, and also some of the later, think that the blessings of the right hand have the precedence in value. “It was but just,” says Patrick, “to place length of days in her right hand; that is, to give it the precedence, because it was the chief promise of the law, and, indeed, the most desirable of earthly blessings, without which nothing can be enjoyed: after this follow wealth and reputation, things that men mightily covet, which he places in her left hand, as inferior blessings, but which come also from her gift.” Others think this a fanciful elaboration of the simple idea. “It is highly probable that Solomon alludes here to the promise of God to him. 1 Kings 3:11-14; 2 Chronicles 1:11-12.” — Muenscher. 17. Her ways — Those she points out and recommends for her followers to walk in. Peace — ùׁ ?ìåí, (shalom,) a very comprehensive word, expressive of health, quietude, prosperity, and good in general. 18. Tree of life — Well paraphrased by Patrick: “In short, wisdom leads into a paradise, and supplies the place of the tree of life, (Genesis 2:9; Genesis 3:22,) from which our first parents were banished: that is, gives not only a present but an immortal satisfaction to all those who strongly apprehend and retain her precepts; and, therefore, I again pronounce him happy above all other men, and above all expression, who constantly and firmly adheres to them.” Retaineth her — Hardly strong enough. Better, holdeth her fast. Comp. Proverbs 11:30; Proverbs 13:12; Proverbs 15:4; Revelation 2:7; Revelation 22:2.This, and Proverbs 11:30; Proverbs 13:12; Proverbs 15:4, are the only allusions in the Old Testament to the spiritual significance of the tree of life; indeed, the only references of any sort exclusive of those in Genesis. 19, 20. The Lord by wisdom — These verses seem to be added for the purpose of commending, in the strongest manner, the pursuit of wisdom. It is an attribute of God himself. By attaining and appreciating true wisdom, a man comes into communion with Jehovah, and participates with him in the enjoyment of the same excellency; for it is in or by wisdom that he performs all his works, some samples of which are given — a part for all. The terms here rendered wisdom, understanding, and knowledge, refer, with some discrimination, to the same thing. They are so often interchanged that we may conclude variety of diction to be chiefly the object, and not the expression of ideas substantially different. Founded the earth… established the heavens — There is nothing in these terms inconsistent with our modern discoveries in cosmogony and astronomy.The language is popular, phenomenal, and poetic, and, like all similar terms in the book, neither affirms nor denies any particular philosophical theory. The wise man spoke according to the popular, or, perhaps, rather, the poetical apprehension of things. The allusion, in Proverbs 3:20, to the depths being broken up, is of doubtful meaning. Some expositors understand it of the ordinary operations of nature in conducting fountains of water from the bowels of the earth; others, to the breaking up of the fountains of the great deep at the flood, (Genesis 7:11;) others, again, to the original separating of the waters above and below the expanse, “firmament,” in Genesis 1:6, in consequence of which the clouds drop down, or, as it might be rendered, the atmosphere distils, the dew upon the earth. Clouds… dew — As there is nothing that to an understanding mind conveys a more impressive sense of the wisdom and beneficence of the Deity than the atmospheric arrangements of the globe, the latter meaning is a very beautiful and striking one: and as the preceding verse refers to the creation of the heavens and the earth, there would seem to be no inconsistency in so interpreting Proverbs 3:20, especially the latter clause, unless it might be thought that the ideas are too recondite and abstruse to be attributed to the ancient philosopher. We moderns, however, are gradually learning that the ancients knew more than we once gave them credit for. Comp. Genesis 1:7; Genesis 7:11; Job 38. 21. The direct address is resumed. The pupil is exhorted by various most desirable considerations to follow after and adhere to wisdom. Let not them — Either the various precepts before given, or that sound wisdom and discretion which are real and essential. Zockler renders last clause, “Thoughtfulness and circumspection.” Miller, “Stable and well considered.” 22. Life unto thy soul — The verse may be rendered: Thus shall there be life (pl., intensive, great life) to “thy soul, and grace to thy neck.” They are both vital and ornamental. 23. Then shalt thou walk… safely — “Then the journey of thy life shall be safe and smooth.” — Stuart. 24. Sleep… sweet — The preceding verse describes the safety and prosperity of more active life; this one, the security and pleasantness of repose. The truly wise man — the virtuously wise — knows that the Lord is his guardian, that he that keepeth him shall neither slumber nor sleep. Comp. Psalms 127:1-2; Jeremiah 31:26. 25. Be not afraid — The imperative form here is put for a strong indicative. Thou shalt not, or needest not, be afraid of any sudden fear, or object of terror. Desolation of… wicked may mean either the desolation which the wicked produce, or that which befalls them. The latter, or passive sense, is here preferred by most: be not afraid of being involved in the overthrow of the wicked. 26. Thy confidence — Literally, in thy confidence. From being taken — That is, in the snare, or from capture. This wisdom will inspire strong confidence that Jehovah will preserve thee from hidden dangers. ADVICES TO THE OF CERTAIN DUTIES, AND OF CERTAIN EVILS, Proverbs 3:27-32. 27, 28. Withhold not good… to whom it is due — Literally, to the owners of it. Here we have a change of style. The following five verses contain negative counsels touching duties to our neighbour, as if he had said: In order to enjoy the blessings above named, especially strong confidence in the Lord as thy protector, avoid doing evil to others; of which he gives samples of things “most commonly practised.” Good may mean here an act of justice or of kindness; the payment of a debt, or the bestowment of a favour. The 28th verse is exegetical of the 27th, and explains it more fully. It is one of the bad habits of some men always to postpone the payment of a debt as long as possible, even when they have the full ability to pay. Indeed, some men never pay until they are repeatedly solicited, or forced by law; and if they do a favour at all, they do it slowly and grudgingly. The contrary disposition is what the wise man indirectly commends. “He that gives cheerfully gives double.” The Geneva Bible reads the 27th verse thus: “Withholde not the good from the owners of it, thogh there be power in thine hand to do it.” 29. Devise not evil — Design no violation of good faith or of kindness towards thy friend or neighbour who dwells unsuspectingly beside thee. The word also means, Be not silent. It may signify that we are to give our neighbour the advantage of our knowledge; not to keep silent to his injury when we know of evil threatening him, or of some good he might enjoy by the help of our intelligence. Comp. Philippians 2:4. Securely — With full trust. Compare Judges 18:7; Judges 18:27. 30. Strive not — Avoid all unnecessary litigations with men. It is often better to suffer wrong than to go to law. 1 Corinthians 6:7. What is here forbidden is unnecessary and causeless prosecutions; vexing those who have done no harm, or nothing of much moment. 31. Envy thou not the oppressor — Literally, the man of violence or wrong; who uses violent or wrong means to enrich himself: do not desire his unjust gains. Choose none of his ways — Modes of making money. Zockler, “Imitate not.” Miller, “Do not become excited about.” 32. For the froward — The perverse; those departing from the principles of justice. But his secret — Secret or confidential intercourse or communion, as that of friend with friend. The wicked he loathes, the upright he loves. See Job 19:19; Psalms 55:14; Psalms 25:14, where the same word occurs, rendered in the first inward, intimate, or confidential friends, in the latter, counsel or intercourse. The word suggests that communion and interchange of thought which takes place only between intimate and confidential friends. The parallelism here is between πμεζ, naloz, the curved or bent. rendered froward, and ιωׁ ?ψιν, yesharim, those that are straight, upright, or righteous. OF GOD, Proverbs 3:33-35. 33. Curse of… Lord, etc. — A continuation of the preceding thought, though couched in stronger terms, and carrying it out to its consequences. As Jehovah abominates the unjust, so will his “curse” rest on the wicked and his house; as he loves the righteous with the love of an intimate friend, he will bless him and his habitation, though it be but an humble resting place, as the word may imply. Zechariah 5:3-4. 34, 35. Surely he scorneth the scorners — Stuart connects these two verses together, and renders thus: “When he mocketh the scorners and giveth grace to the humble, the wise shall inherit glory, but as to fools, shame shall sweep them away.” Conant translates Proverbs 3:34, “Though he mock at those who mock, yet he gives favour to the lowly.” Miller, “If scoffers are in question, he himself will scoff, but if the humble, he will bestow favour.” Comp. Proverbs 1:26; Psalms 18:26 : James 4:6; 1 Peter 5:5. Promotion of fools — Variously rendered, “Shall receive shame;” “shall take up;” “bear shame;” “shame shall elevate or ennoble fools,” (sarcastic;) “shame is the nobility conferred upon fools;” “the elevation of fools shall turn to their confusion.” Conant translates, “But fools he [God] exalts to shame.” If it did not seem like presumption we might add one more attempt: —Wise men shall inherit honour, But promoting fools is a disgrace.The intimation seems to be, that the disgrace, ignominy, or shame is in the promotion of them. The Geneva Bible renders, “The wise shall inherit glorie, but fooles dishonour, thogh they be exalted.” Not bad. The sentiment of the verse is, To the wise properly belong exalted positions, but it is a disgrace to promote fools to office. Such disgrace the people of this Republic, as well as of other nations, sometimes suffer. , Proverbs 4:1-4.Repetition is an essential element in teaching. The wise preceptor repeats again and again the lessons of wisdom, varying them, however, in form, to keep up the interest. In order to this, he states here what kind of instructions he received from his parents, of which he shows his appreciation by remembering and repeating them. 1. Instruction — Admonition. Proverbs 1:2. Understanding — Discernment; learn to discriminate between wisdom and folly, good and evil. 2. Good doctrine — Better, a good taking; that is, what a pupil takes from a teacher — a good lesson. My law — Or, direction; what I point out to you. 3. Tender — ψκְ, rakh, means delicate, soft, gentle. (Compare 1 Chronicles 29:1.) It is, probably to be referred to the gentle and tender care of the mother. Only beloved — Literally, the only one in the sight of my mother; that is, my father recognised me with warm affection as his son, and when in my mother’s presence she could see no one else, alluding to that partiality with which a fond mother’s eye rests upon, and her heart follows, a beloved child. The word ιηιγ(only) is applied here, as in Genesis 22:2; Genesis 22:12 to Isaac, “beloved, like an only son.” It is translated by the Septuagint, agapomenos, and by the Vulgate, unigenitus. Its use in this sense is interesting, as illustrating the words applied to our Lord as the “only begotten,” John 1:14; John 1:18; and the “beloved,” Ephesians 1:6. 4. He taught — Directed. Retain — Rather, lay hold of, or hold fast.Keep — Guard or watch; implying careful effort. Comp. 1 Chronicles 28:9-10; 1 Chronicles 29:19. VARIOUS , Proverbs 4:5-27. 5. Get wisdom — Or, buy wisdom. The repetition of the verb makes it more vehement. It is thought to be the imitation of a merchant offering his wares. Decline — Turn away from. 6. Keep thee — As a watchman; stand guard over thee. 7. Wisdom is the principal thing — Some render, The beginning of wisdom is to get wisdom. This is allowable, but our version is supported by good authorities. “Wisdom is the beginning.” — Geneva Bible. Wisdom is worth more than all that can be paid for it. Miller gives this verse thus: “As the height of wisdom, get wisdom; and by means of all thy getting, get discernment.” The repetition of the words get and getting give great emphasis. Comp. Matthew 13:45. 8. Bring thee to honour — Or, “load thee with honour.” When (or because) thou dost embrace her — Honour will follow as a consequence. Embracing is expressive of affectionate attachment, love. Nothing is more honourable than a highly cultivated mind. Knowledge not only imparts power, but obtains for its possessor respect and admiration, especially when his intellectual acquirements are accompanied, as is supposed in this case, with high moral endowments. 9. A crown of glory — Among the Orientals the headdress was the most ornamental part, and the most esteemed. It was the ornament, par excellence. So this true wisdom, founded on piety, is the noblest ornament of man. Comp. Proverbs 1:9. 10. Shall be many — Better, shall increase to thee the years of life. Miller says, “They [the instructions of wisdom] shall grow greater to thee through years of life.” 12. Straitened — Restrained, confined, embarrassed. When — Rather, if. Thou runnest — In the greatest activity these teachings shall keep thee from stumbling. 13. Let her not go — Rather, do not let go, relax not thy grasp. The pronoun her is not in this sentence, though it is in the next. Herein is trouble; for musar, instruction or discipline, is masculine. Umbreit solves it by saying that Solomon forgot, and thought he had written hhokmah, wisdom, which is feminine. The true solution, probably, is, that the chief subject, hhokmah, was in the mind of the writer, though other terms, some of which were masculine, were occasionally, perhaps for variety’s sake, interchanged with it. Some notice the parallel between this, (she is thy life,) and the incarnate Wisdom or Logos, (John 1:4,) of which it is said, “In Him was life.” 14. Enter not… wicked — Here begins a dissuasive from evil association, that fruitful source of mischief to all classes, especially to the young, who are the more imitative, and their habits not yet fixed. Evil men — Primarily such as were noted in chap. 1 — men of violence and blood. 15. Pass not by it — Do not go over upon it. These various phrases say in the strongest terms, Have nothing whatever to do with it; get to the utmost remove from it. Pass away — That is, pass on by some other route. 16. They sleep not — A strong mode of saying they are restless to do evil. They love it more than they do their necessary sleep. Mischief — Hardly strong enough; wickedness. Comp. Malachi 2:8. 17. Eat… bread of wickedness — The same sentiment in another form. They have as strong an appetite for wickedness and violence as for food and intoxicating drink. Bishop Patrick’s paraphrase is: “They live by robbery and spoil, having no other meat and drink but what is the fruit of rapine and violence, and not of their honest labours.” 18. The path of the just… shining light — It becomes brighter and brighter, till it ends in the established day. “It is like the light of dawn, that groweth in brightness to the perfect, or noon day.” — Zockler. 19. As darkness — Thick or dense darkness, the opposite of the shining of the righteous. See Proverbs 4:18; also John 11:9-10; John 12:35. 21. In the midst of thine heart — In the very centre of thy affections or mind. 22. They are life — The pure words of the instructor are healthful and life-giving; a healing medicine for all the woes which flesh is heir to. Compare Proverbs 3:8, and Proverbs 3:2; Proverbs 3:16; Proverbs 4:13. 23. Keep — Guard. Thy heart with all diligence — Literally, above all keeping or guarding. More than any thing else guard thy heart, for out of it are the issues (goings forth, or currents) of life. As the living stream issues from the physical heart in its normal, healthy condition, to vitalize and nourish every part of the body, so from the pure healthy heart (tropically) go forth good feelings, purposes, thoughts, words, and actions, all of which, as they spring from the inner life of the soul, tend to conserve and increase that life more and more, and to secure as a final result eternal life. The fountains and wells of the East were watched over with special care. A stone was rolled to the mouth of the well, so that “a spring shut up, a fountain sealed,” became the type of all that is most guarded. So it is here. “The heart is such a fountain; out of it flow the issues of life. Shall we let those streams be tainted at the fountainhead?” — Bible Commentary. Compare Matthew 15:19. 24. A froward mouth… perverse lips — Swerving from truth and purity, all lying, prevarication, deceitful and wrong discourse of every kind. 25. Eyelids look straight — Rather, be straight or level. A caution against all insincerity of word or conduct. Comp. Proverbs 6:13; Proverbs 10:10; Matthew 6:22-23. 26. Ponder — The word means, first, to make level; secondly, to weigh; and then, metaphorically, to consider, deliberate. Some render, Make smooth or straight the path, etc. The sense is, Consider well thy undertakings; examine thoroughly beforehand, whether they are right and proper; so shalt thou have confidence in the rectitude of thy conduct and in the providential ordering of the result. Compare Psalms 119:133; Hebrews 12:13. 27. Turn not… right hand nor to the left — Let nothing turn thee aside from the path of virtue, honesty, and fair dealing; of morality and religion. Temptations will be many and various, but whenever the seemingly plausible, pleasurable, or profitable evil is presented to thy thought, instantly reject it and turn away from it. Some versions, as the Septuagint, add here the following: “For God knows the ways on the right hand, but those on the left are crooked. And he will make thy ways straight, and will guide thy steps in peace.” This is an ancient addition, and is correct in sentiment, but not authentic. The frequent use in this book of such terms as way, path, step, walk, etc., deserves a passing notice. Indeed, they are not peculiar to this book, but belong to human thought and expression in general. Such terms are so natural to express action of every kind, whether physical or moral, that we scarcely recognise them as tropical. They are applied not only to outward actions, but to internal operations, thoughts, purposes, feelings, states and character. The idea of succession involved in all mental operations, exercises, and even states, readily suggests a progress, of which walking is, perhaps, the most fitting emblem. Then, by association, come such things as are related to walking, as the way, the feet, the steps, etc. A man’s “way,” in Scripture, is his conduct and character; his action and life; his thoughts, purposes, and plans; and all these considered from a moral or religious point of view. “Neither are your ways my ways, saith the Lord. For as the heavens are higher than the earth, so are my ways higher than your ways, and my thoughts than your thoughts.” Isaiah 55:8-9. The last clause may be considered exegetical of the preceding ones. TO , Proverbs 5:1-14.In this chapter the royal sage renews his exhortations to acquire wisdom, (Proverbs 5:1-2;) and, as there is nothing which is more pernicious in general, and more detrimental to the acquisition of wisdom in particular, than the unlawful indulgence of sexual desires, he earnestly dissuades his pupil therefrom by showing the character of a dissolute woman, and the ruinous consequences of attachment to such. These miserable effects are a loss of honour, time, health, and wealth, and at last a bitter and unavailing repentance, (Proverbs 5:3-14.) Therefore, for the avoidance of this evil, the teacher commends, like the apostle, (1 Corinthians 9:9 and 1 Timothy 4:3,) the chaste and moderate enjoyments of married life, and even a passionate love for one’s own wife, whom he describes, allegorically, as a domestic fountain, (Proverbs 5:15-19.) He closes the whole by repenting the warning against the “strange woman,” and exhibiting the fearful consequences of unlawful gratification, (Proverbs 5:20-23.)1. Understanding — Discernment. Compare Proverbs 6:20; Proverbs 7:1. 2. Discretion — Or, counsels. That thy lips may keep — Thy lips shall keep. 3. Strange woman — See note on Proverbs 2:16. The terms lips and mouth are, of course, used tropically — speech, words. She uses persuasive, delusive, and fascinating arts and modes of speech. Compare Proverbs 7:14, etc. 4. Bitter as wormwood — As the accursed or poisonous herb or root. The ancients regarded this herb, whatever it was, as poisonous. There are sundry passages referring to it as noxious. See Deuteronomy 29:18; Hebrews 12:15; Revelation 8:10-11. “Wormwood,” says Zockler, “is a plant about two feet high, belonging to the genus artemesia, (artemesia absinthium,) which produces a very firm stock with many branches, grayish leaves, and small, almost round, pendent blossoms. It has a bitter and saline taste, and seems to have been regarded as a poison.” It was a fitting popular emblem of the results of illicit love. Such love is full of poison, and in the end will be as destructive as a double-edged sword. This is more plainly stated in the following verse. 5. Down to death — Intercourse with her leads to certain destruction. Hell — ùׁ ?àåì, (sheol,) the under world, according to the conceptions of the ancients. The place of departed spirits. Compare Proverbs 1:12; Proverbs 2:18; Proverbs 7:22. 6. Her ways are movable — She continually varies her allurements. Thou canst not — Or dost not. Know them — It is impossible to conceive all the tricks and arts of her infernal trade. Beware of them. The verse is obscure, owing to the fact that in the Hebrew verb the form of the third person singular feminine and the second person singular masculine are the same, and it is difficult in this case to determine whether to translate she or thou. Zockler renders, “The path of life she never treadeth; her steps stray, she knows not whither.” Stuart, “That she may not ponder the path of life, her ways are become unsteady while she regards it not.” To the same purpose others. Conant, “That thou mayest not ponder, etc., her paths waver ere thou knowest.” “She weigheth not the way of life; her paths are movable; thou canst not know them.” — Geneva Bible. “For she goes not upon the paths of life; but her ways are slippery, and not easily known.” — Sept. The words describe with a terrible vividness the state of heart and soul which prostitution brings upon its victim; the reckless blindness that will not think, tottering to the abyss, yet loud in defiant mirth, ignoring the dreadful future. Our English version, however, is supported by some good authorities. 7. Hear me — Compare Proverbs 7:24. 8. Come not nigh the door of her house — Lest thou fall under her enchantments. These creatures know how to excite impure and irregular passions. 9. Thine honour — äåãêְ, thy vigour, bloom, strength; the glory of thy manhood. “Lest thou sacrifice the flower of thine age and thy precious time to one that doth not love thee a jot, but could see thee perish without pity.” — Patrick. Though all the blandishments of love dwell on the tongue, and excessive fondness appear in the whole demeanour of harlots, they will rob and murder those who give their strength and wealth to them. 10. Lest strangers — Those of another family, perhaps of another country, satiate their lusts at thy expense, and furnish their house and table with the fruits of thy labour. Some suppose the allusion is to the prosecution of the adulterer, and the sale of him as a bondman. 11. Thy flesh and thy body — The original words seem to imply a wasted body — the remnant or remains of thee — what is left after a life of licentious habits, putrid with the diseases which follow debauchery. 12, 13. How have I — The repentance and lamentation here exhibited are of the bitterest kind. “In the line of my duty,” says Dr. A. Clarke, “I have often been called to the deathbeds of such persons, whose groans and shrieks were incessant through the jaculating pains in their bones and flesh.” Let youth beware; once entered on this foul course, recovery is almost hopeless. 14. In all evil — The common interpretation is, The gratification of my lusts by degrees led me into nearly all kinds of wickedness; not merely in secret, but openly; in the assembly of God’s people even, in the presence of the magistrates and judges. Such persons, however sacred the place, have eyes full of adultery, which cannot cease from sin. Compare Numbers 25:7; Numbers 35:12. But very respectable critics interpret differently, namely, that the adulterer was exposed to punishment for his crime, and this punishment usually terminated in his being sold into slavery — probably to a cruel master. Proverbs 5:9. If the injured person prosecuted the adulterer, he might insist on the punishment of death, (Deuteronomy 22:22,) but if he chose he might act more leniently, and sell him into bondage, the price obtained being accepted as a mulct for the crime. What a slave earns by his toil goes into the house of his master, and becomes his wealth. Proverbs 5:10. By the assembly (Proverbs 5:14) is understood the magistrates and judges — the sanhedrin, which surrounded him to condemn and punish him by stoning to death. Understood thus, the all evil of the verse would mean the great evil, the extreme danger, to which he was exposed. See Stuart in loco; also Zockler, who translates, “Well nigh had I fallen into utter destruction, in the midst of the assembly and the congregation.” TO AND PROPER DUTIES, Proverbs 5:15-23. 15-17. Drink waters — Waters often stand for posterity. Numbers 24:7. Fountains, wells, and cisterns, in the East were regarded as of great importance. Hence they were largely used metaphorically for that which is noble, desirable, and even sacred. Compare Psalms 68:26; Isaiah 43:1; Son 4:12; Genesis 26:15-20; Jeremiah 18:14. These verses, under an allegory, contain an exhortation to restrain the sexual appetite within the boundaries of thine own married life. The figure is eminently Oriental and vivid, but chaste; and the subject is treated with the utmost delicacy of language and purity of thought. By the fountains of Pro 5:16 is commonly understood lawful issue, of which a man need not be ashamed, but, on the contrary, lead them forth into the streets as his joy and pride. But some versions have a negative before the word fountains. Let NOT thy fountains, etc. Fountains then would mean our sexual gratifications, and they are forbidden here to rove. The sense would then harmonize well with the next verse, where the same thought is, after the Hebrew manner, presented under a fuller form. Zockler translates interrogatively: “Shall thy streams flow abroad as water in the streets?” So, also, Conant. There is no sign of the interrogative, but this is sometimes omitted, as in Psalms 56:7. 18. Let thy fountain be blessed — That is, with offspring, so much desired in the East, as they ought to be everywhere. Wife of thy youth — This seems to imply and sanction early marriages, though the words may be no more than a Hebraism for thy young wife. (Comp. Proverbs 2:16.) Let thy young wife, to whom thou art fitly mated, bring thee joy by a vigorous and numerous progeny. This would not be the case if he spent his strength in unlawful gratifications with harlots. For “wife of thy youth,” compare Deuteronomy 24:5; Ecclesiastes 9:1. 89504e470d0a1a0a0000000d49484452000001d6000001e008030000002fe7bcd800000300504c5445000000fffffffefefe fbfbfbf8f8f8efefefdcdcdcccccccc9c9c9d6d6d6d7d7d7e8e8e8f5f5f5f9f9f9fdfdfde4e4e4d3d3d3d0d0d0cececec5c5 c5dbdbdbfafafafcfcfcddddddd5d5d5e6e6e6e3e3e3cdcdcda6a6a6abababcacacab2b2b26565653e3e3e37373751515153 53535d5d5d767676959595a1a1a19d9d9dc1c1c1b8b8b87575755656566464646c6c6c606060a0a0a0f3f3f3bcbcbcf0f0f0 f7f7f7f2f2f2dfdfdfa9a9a96363635252526f6f6f6b6b6b4646463030306161618b8b8b7878781515150303031c1c1c2f2f 2f1b1b1b0606060a0a0a1010100e0e0e363636393939989898aeaeaed8d8d86868684e4e4e848484c2c2c2e9e9e9ebebebc8 c8c8aaaaaa9797978989898383837e7e7e7c7c7c7f7f7f8585858a8a8aa2a2a2edededd1d1d13d3d3d4040405050504d4d4d 2323230404043838388c8c8c3232321a1a1a8f8f8fb4b4b49393930b0b0b0101010202028e8e8ee0e0e0b9b9b9b7b7b7c4c4 c41919197272729696969f9f9fbbbbbbe7e7e7adadad929292818181b3b3b34444442222221212120707073131313c3c3c3b 3b3b5e5e5eb1b1b1dadada2c2c2c090909d9d9d9bdbdbd414141434343a7a7a7c6c6c69e9e9eecececb0b0b0454545080808 6a6a6a8787878080807474747373735a5a5ab5b5b5202020161616343434828282eaeaeac3c3c35858581414141717172828 28b6b6b6c0c0c0bababa666666acacac595959f1f1f1f6f6f6e2e2e2dedede1111110505050c0c0c2e2e2e6262622d2d2dbe bebe999999797979696969575757424242a4a4a40f0f0f2a2a2aa5a5a5eeeeeee1e1e1f4f4f42626263a3a3a4a4a4a2b2b2b 252525888888cbcbcb3333334848481818182121216d6d6d1e1e1e9b9b9b3535351f1f1f8686867777772929297171712727 271d1d1d4747478d8d8d9c9c9c9191916767674b4b4b4c4c4c7d7d7dcfcfcf7a7a7ae5e5e57b7b7b949494131313d4d4d44f 4f4f707070545454a8a8a89090900d0d0d6e6e6e4949495c5c5c3f3f3f5b5b5b2424245f5f5fd2d2d2afafafa3a3a39a9a9a bfbfbf555555c7c7c73f6dc88500000001624b47440088051d48000000097048597300000ec400000ec401952b0e1b000020 0049444154789cec5d795c4cebff3fafd362abb1964bb6367b248ad2c29ca9333385946cd9da4f0a738eadec6aa685268534 a834a199901633932c65422b998c4a2a51282331daacdddf3913f77bbfdfaf7b2fe272fdbe9f3f98699e99f33ccffbf9accf e7f93c00f83ffa0909f8de1df81f7d0bfa1fac3f25fd0fd69f92fe07eb4f49ff83f5a7a4ffc1fa53d23f095625656515d56e dd7bf454eda5a6aeac4452eadda76fbffe03344050f37b77ed47a37f06acea037f1934586bc8d061c34768ebe8eae98f1c35 7accd0b1e3c61b4c986838c908047b4fee36e57bf7f187a21f11560d63352313236575d2fbf7ea53a7999a4d37b7b0b49a31 930c512cad6d602a8d6e636b693771d6ec71733448c67dede73a38ced350d2f81fdb76d28f04ab869a12083acd5fb070d162 e7254b972d5fd1cd05048d06ba0eb57773f7f0f442bc97ac9ce9e3bb6af5f035136c19288692d7ce9bd26b5d5fc73eeb376c 34f7b3f31f356bd3e62d038c94bef7387e00fa516055df3a6cdbf61d9b766e1b1f10c86491838275744202427769ee5ea53f 378cadbb3a7c4f041cb977d8befdba51b8929d77201ae6a09483870ec7c4c64d1f7b643d386f493c44e392fd120c8f6e9a7c ec7b8fe6bbd30f002bc978d0f16d9b1c62127d787ceb248e57b4e788ed274e6ed9726a96dec1bdc97e280020c10ea70f07a4 4c52d104d50ea482a4b4f433cb05302a14d13322cf66eaa6ab135cbe9686c21c0885455cef65e11adf7b50df9e8cb74eddfd 873ae77bc34a8a3a77fec2f48b17468d59e59f6549c7b0ec4bddfbee56c2a173191693e0954407008117574ccef1bc3ce7ca 55171298ab046a4e9dddafdfc8201800a0bcfc82c2a26bd7bb1b290d1e500cc05e89136e48a012db944dab675fde98fb9dc7 f66dc938bcdffc3fd437df15d629dd360cb9e92d65e8dc3ab260876e696119ae31f58e2b814e2627cbcd6fafbc69656f6e90 c3b209e3b19882c2d8be9aa9a92068a202925c7a1e531a74988cf3318b55e17ca732eeb293d2d47923fdf855faa387eab24a 74acabf5aa3382ef5cdeb0ee7b0eefdb12c9e88a0ae98f3efc7eb01acfdf6cea1654290200409aa55bea8794e82616c200f7 e0cebb134c75023dc72f18a67ab577cf1a1fb608625595886901b776de5bbee3fe097c445bcf759f32bc14c671054aec2f54 980e540795351c13a4485ef92c6dcbda451b266f18bedfa12e2cc8f3f4771bdf77a5ef05abd2297fef400e401004431c5b87 079925d9c564160a2455fb72a841a63b26aeeca6863754195a400720bf0a26869584054dd7af9d06aa3ddcec3c2eb557ac18 871585998f2675534f53ed65a4151c4817d97a93676e1cae8a2f630d957efa2c286769fd771ae1df404a3f1ab70e3c1a4480 829328bb61a41f14f038b688450d74cf6401e4220c408a27dc3ad9c345a13ad4f6cd8501960866c8fcd0c28d3dae1fa859b0 fe494f174db05f164364c3c0809cc6f34f4343740f1a72453092942fbeb1b2c963d4fc03331eafde55e47ba85aef59daf719 e3b7a73f44f53bc1eaaa47c60020e0f9590c109bf9ebc9515a19194631eb807821206403005cd7bd97c298d53019dc37fc5e 204ae5b2d86201cab8316edf85b2d028cd41b3572e8d7117498a6c58289aedea2f7f3174dcce50b908aa0c91337cbd33dd0f 1c3874e1a29998317c7e75d2a13f1efecf4adf05d69e5638ab62cd037a2fb744209a4c400924342c8a5245c24e16a63c198c dbee9a57875cbbf4e4ea95a84b85e2203186e12b4118e86dd6d27474d4f8f18f6b1a5ab4c92c316e0f57dc3da93dc058dd78 4b6b1b9b23c280929a45212b276fd8e578e20ebdf0a00f96b4ed7b0cf2bbd27780d5658c9d08472f6040df112bf6cb701011 a9ae2e9f50b254596695908055d2adcfa96126abdb4cf7f656c61588daa67836443440616a4b7acf3bb4f6a5bda698446d9d 6a201409a988509624363feabc438f6fc911f120801691492557c7dda8366bb1c1442c00c998f4d3cae13fa04f86f52b0932 a53ecf0b24044468cbec970766dff5e7e2af1985d67266c0f449fdc2d3c34797e04c09553e4df0bafdaac7bc3450a3e7ea15 6bc75da40931a4948c31c581b70fc7dcd40e9dea78e8f9caed7534040d646280a4992a17c95918826210cef592ea82ca67f5 675e8d7328821f0df50420e9edf4ff5f21c5bf1556cdfa6986ed54442168a12a19c580f2a08e46400c890c8ebba81dd30a37 06d55f17a11880727c1fdcbf7605d4e83d6ef1ca710f8fbd89a742423f162e88616daddcdecb8b122ceab4f90c989221678a 3120638bc8ded57568080c43123f667bf5a9ad069bd54092525a7f51e2e9f3ed004a2dd19b6df21546f04fa1bf51086b741f e1c5823a95274e9c100842398af742cb7b83494e6fed57691983a0fa6336ae2fd19213a72ad780b93d7bee1e3de2e59ac7d3 c98aa6101b9597b6725990f569e59aa6e54733222a70ef15830a394f8dc1ad47b31330269325160724fa515a8eaeaa19905b 06b1605c38a0225949ec93ff3ffb3b7f1baca441e514949d991522e8e45614c2b52822c35f63906c8991b1467dffc12430f7 c9e4a5f7e568201d0264738343d6836a1b175fbcbd2b8aa41cd0de0e299603c6a0354f1a7b7280cae89943dee9070a08d000 0883aa9af5747cadabd80cdcfc421854c9d25513750a0b58f23be323d802f984de51a71cd3fedf98c47f17ac9add2c00c472 8caae3ec2df65c0803d8380fb1005c5702984d5d707cf4aade44abf413e3c2a3d40e09ad03394299e5e28094a9692aa926ea 4fde1c1f5d27c601c46004154a7cad1e9e302f0812b1446cb25848c59d244eb49b5768a85915424ec8a0a12caae12f0f0dc7 3dd9b9e5fa090b56c7ead34c21ca6bab397eb5e7e4ddff0ff60008fa9b60d5ec6701001943775f3aa5326cd90b1f2ae1ac60 3000cbe5885c77ec911589d1db70f90baaa769821adb4330a147082aa49614dde83165ceb47bbf2e21fbbbf60f938a1014e2 e07a5728a4d2d8154fb3eb462ff149d1a663402533c261a791b2d3a8ca420c4100048ebe3c70c49dbd2382ef6fd746c59222 08e3e0dfa31556d08bb7fcffc0f5ef8135f7d76c918056a49f38a6f7cebbd7d50e495930e1c860a52f838ac24411d3d49df6 d610413e526e9492cbd2563fdaaac3903c3ea229c4a19beac0fa29438202536edb71191221c484016a58bb8fc35cf705f607 1dd7c7cddc612712323928dde3daaed7336d8aa8088721a273647692095b35b7ee7b5b28babd300296e9a624d15aefed2890 dedefab70cf87bd3df01eb95dd9bac8bee1c3a0801bcc647d3a6eedeed7adf4fcc876100cac9e6e764d0e44d5a46a0ba32ce a85bd7af370135f63ae816f94a328b6b972e38fdcb9cee7db6d6df9326bdf5af92d0bcf8e65e009c641b30da2030bb849229 cdd6ed4894f8c5e80878f4da1713a408bdb0d232c033457bc990d01ba754b71a83e7783aaf4f14b5afdab2c5b9e0fcd5756b 6b77a9fd0d23feeef4ed6155ef79d45d5855a3b16e258f0100164726271a2e1aa12793145a660472384280675159bc2637ea 8caa0ac9c9514b257d5efd90eee3747266ea4a026af62cf77f3c7fe0ee391b22ececbd797eb4075ed97e4200a1c637fb491b ad2d6f1b465855cb5812c3d2a4c88c6daa279b595e2fb2b82173eb424fcf1955556d7eedb8ca1c9bf6560b2e3dc1fcd5b149 166d2f0c734266ffdcdbb09df4cd611db42bc24f876fe6d2f762735618071297def414609956dc8416dd5d77a243aac8bcca ac8b13a64d3b79e4b891ba32983672797ddf37b57e19e797c845decd129df327cad70ed772ae341f9999c1b9c8a5d178a8a0 32ef6569997e40f1dded3a3a6e7ef4940abe8d4c66a9d75c251217498512199b5e1660cdf63f3d69c5b009a291e3727095ac f37c5fbfb3298f0af858c5ff07f5faad610d8ff10d5bd5cd4ef79c29cbd2a2c4868da119991cd8d7ba5ad78b7f33fa7c4c46 53333dc7c02d60d4866535dd1ff6ba7a2e5ba777bf9d77cee6671ccd41b839c106a1cd9197a64e5d1b327b4ca5af303e2787 46e70406f26c2baa82c812033319c66f8f5f1c6c93556ca96f60c390ca190c5f3254661de6e3c5cab01ab36f2c4f98b93604 e3243dd839f441dc6470f0e1222434fde7f773be31ace12f6911bbb6f62d93db8a847244c0e7321180d3ae77f7d4d4398f68 4576290194ac7b05f2b2aa8a8bce2bf6bfc8727ee1313e6c9bd294b47d2d3752bc7083d73bab31b4ba416bce65cf496bbca3 59c20c1186fa59d9954d4cccaf25c7ebbbb1390824ca13424d3e01278647338364127e191f22972e597fd706c8b8b9384e40 f6e18a30ccdb5163f0c1ba6120e8d2c093bdfdf9c5f0b785357d848d7ebfddebfb35bfdf2f67664a11a6ee7e555c0c0e5e65 baf4817b1952b4e84d1e03c20a6f3e708e699555ae1a74bf452bfccaf58b23046c048178959611558d8edd562524a634bbf9 b1db3912b18dbe35bfd1cdb3cdaf840ca12c0886d9286acb13a5244a1955723e0316a2289678721405887e733a13f59dcbc1 5061e6a2d9f32fe8e2b01e5b42060aaffff4e1a66f0aeb94a37e23a61edbd5c7684809110a02503a9fc59dd84f1d0435f61d de3ff0e1d67de6797ef9e6d181903033a2f6f2ad83093edb7a3af8c438854f2eb02d96b0991037c18b1b183673cb625fed66 777a9eaf80e9cda7f2457e36ec881b79b6c43601b58a837b4ac56522d32c0ec2e2d0600840f8627e630215e06bbf4ce2d244 108009f46a462606b5fd7abdc76e7ddc6e1bffd38787bf29ac432b6fb84e711d50ef3a380ee3501104405124a507fe81f2fa f1e5bd700da719de904417170753e1789de889e7372cf1cdbfb8b4d1cae497c9117eda99f9da7472b1946e975770ea815744 b02583ee45e1508430c2a82861b6736502264708c925548c2390e44874ac61b90c855808200ce4b27962180d71a8e6846512 cb89fcc0a88f55d59adea31fed5d85af30e94257e56f39eeef4fdf12d6a80e9bd3464f068167faecb2306de652451800646c c37915dcd0f4e60ad142fdd4da8b756c5e3b0b63f8b6078d7978b9029b38df4ae79cf1c3b39e66c17a9162218f4b0b0a3ab8 292eafd0b7420470a8289b2a44601a4ca58bd8908c2a8430144269812cef042e807218a89081cb608e90258231a8707a6b66 890d118166072f3cfeb470e4f05f574c34207676db751d54bfe1c0bf3f7d4358352f07b60e58f7a4d739e339b5fe93ed9be2 5928c0dbe1847ff2ca2ab617d142e9b2e1bb1ebb82992806736031af71f6b4306cd4d4e0bce5c6031d0ce7dac4f3318c2765 9615a5b4faf9c9184c212ec851c5e2c0f017428425abcab1cb1323284b8cf852180a398f093b370450142a9632180595c41b 86ce0ded68ef17cb3c6ff73d7e0397d9a84c5875f3eab71bf9f7a76f086b6a0b2b64609451f95bf5950fa6e967564ba900c3 2a1cff4065628b16e13b46dd4d78abd677e188b9644c2493cbbc23cc6e4ab1821e77334a7786670556c12caa90a913e29711 ef4b974b8428826389d22581de9e9e1e0629072f8c5ff676da89b1e7173f48aecb0f2bebcc62443194401d43bd2c45b6092c 5a1919c0bf47be30ec7c48c5b3f431a1334f185031dca0f62a693cf1ed46fefde9dbc1aa393908906d7ee56a3e4063578fb3 5cb2884a056ccab59e840fabe9184dd82cf362adfdf6cd6a5a34f9020f45d82c728c7f49704291f4d46549c6e255c51e091c 984acd9ba05fd118c2a6caa9b8b08583e65ed8bf6078ff57ae7d7a860feed97fb0316ed19e714d9fff70dfb9d5ab5a826888 8261095881f84caa88cc29c2d91a22c325132e4fb20db935798e6b8cbb2fc49108f92f3d5ac77eb391ff00f4cd6035ba942d 02b0a490c891534023a3a5b0888ed17d653a56b7ee56171d0cc7cd25a7fb376b424754240eec67ea518173195cbbb2b5cebf 98917d31c13db19459c4c53016a33dda9a4c21430882522be2b62f58f9a4f378e414add55bb406a63aa96af53632513b7972 2038e5d99ee397571ac83e6cd2c36c0c675d398131bde8ed429d0aa9f32f9b679c18212652a624253ece05f7a3bed5d07f00 fa56b0a69eb7843b9dd592d8d98e835a64223830344467c9a66bd522a0cc708fcae0153307a8cca8e2cc3d72fbd6f6221c56 94d79c576a5ec90936e4535e66b065282a64430c019b4846843393d75c7a38effa76addcbed787ed1ef3b2e541b2c1fdb5c7 d3778edf7455e3d8d57e7d9d6d8f80ca537a5e7e1ac2c43e406b9347058428d756fbd9eb0cb470a5d6807b9112164d080049 feb1ad0f0e5d55ff79a34ddf0856a359398aa31428954ea5b5eb394b8af9b6870f1a2c3e7ccd80894028c3da33b861ea9586 959e18d33666c0bd1c98c582e8d579416df17098a5505058125246e4b2e0ca14450169d6ca13538716784e1a713a4ac9e997 177655362fba751bb7465767c29849e50e0f9540a39379b45184ba4edbfaeac8b58e2081025a4b9dc4aa80ba9cc3fa4561f2 aae5d3f4a7cf15010803ff516ade9a19eeeb727bffbc696bdf08d63d6ec59601d502088298b82d23e2633cdde32bca67c72c 797cc3b234a3c806f73fb287eddcde7b3f8c96ac996d60cda23220a19fccb6ad48c88231461c45d6c9eb80d04bf7e9d0f003 4db5152cb66ed3de5e53f6afccc250162548b7619119d7cbbd71c986fd4f97ddaa5fb1f690c3ebee637bd41f9baab5efd7fd 6e840525b0992bc9d1e3d9950128db7de1d14a3a9530ba8884282c67677f6350f9e70d367d1b58eb27dade4bbcf6c2eca02f aac8414301c1887b971d938b5f7858eae4177a7814d03176c9fd296a97f30247e817bcaca632a5cccaf14dd6c57e506b741e 35874d4714a8962ded3be05e5b93a598850158864e7b985e908c0e07af591cc017f0e489e79e8c292838cbadd4ed96663268 9781b4d4bced6eaf9eb3f76c557d6b5584a030432e9463306e6dd9d524ca84ef53e384b8b11cbce0b8a2a383c60dfe2613f0 bde9cb602569fcb95a1a1a7673895422bb90286d1629e612a189ca1a9b0c0cf81c0e47c411f17c27d4b200bad5d37ed74dcb 2ade6ac5e19e2b92691ec486e5f4a2763954d14ec5c5282bf3e638139286ebaed5bbde395e1a7ff0fcde59d52c846935fdf6 a1377dc61e94458c5502d37a2fa6c836ffe27ff12168dce38e67f7ee3ba71a1919a5ff72ecca93640620ccc3187246a9c778 1d770980f27d09641116aead3d8f6e268631658be9d19f52127f21b76afe29acf5e6f933261e8e997928a7a296c82d1406bc 76b4e248fcc3e73731d884da43936aecab05806869da911266edd389b6c15226a3d2bb904b899708213114148c7f4b60de33 9798734d0d0d0d4d4d0db55c6575e5638bbcad75754392bc6fbe6ccf335ddf5b199cbfb83c2671c5c6e5da33d24883d73e98 77a5c7604d70ca9b154ea4dce736b8aca8ba21d52faef5458455529148f1ec78065a7c396e1ed1d1a87b15c1fdbf6c067e6c fa2642785f84dec5e5bd70348ec443f110c058a3a6493af6f8d1d5ee73c2b54e1ef22c628ba4bc90076280b3e66109a5d992 6c10939fd7ce0c8ce7b2328bfdd8bc04dc4505e0fcd3ea1ff969a55c27ad2591657c2e14bf42fdea82e597b5eb0c170f181d f9da3174e91430fdf16623e5f50b8e812a176aa6804a8ff91080b171290ca19830b0a253ae63080a5c56de721eff3197f92b fc2a1efc8c0739be09aca723a78f7738d067c1c30687421cd50360da1e0d4d12c9d8c498482432da19c785d832dc5a45a5d9 d75edfe0582786f88918022e952d0b69ac6003b81a25279ffc935d16cd7993630a19998706a82f2603760dd32fccffd5c2e0 54b9e160d0a47f37cd74875b2e60bdff1e75f0f872476d5861140bf4cd59efdd1e14a0649a0edd5ffc4ce94ad4e885eb3618 aefe1653f09de95bc06ab2ace37153fea59ab7b7eb9656618c1a90e4b2edc082613d5f5d1d68947665ea316393f3651840e5 e2829679d48212d65a6cdd6a2b80c94c329f4e26661f0e9ef3970f893a602629d20f12b20b2b66ac765b566f5fd630a33b08 f6aa394d3a513b460d9cb3375d597db0b1f2e65204405922cbecf7d145044517875b0a655639e36e763bb3d0b1ffd2c5c6df 600ebe337d0b5877b7445c08e278dedf6c97192ff4ad51523101a73890e5649ba48c96c5138b5a97adde1424c66884d605c8 87efe5c975dc736eb48b82a2db8a98120e0cc8f5067eca63d25e1db56660fc552baa0fefbff068ef3ddb89e926839c6a26f6 d89b537940191cd752b3fff9e857ca4f5a59000475f229717a9d46f631f745b95ad6752b473c99bae6cd038f61df600ebe33 7d035835c786f8456bc7fb728370e06863d4e7c58683510bf4e2abb8b8ab41afaca24212eb9bde02885075286fc4ed0a7959 855808a1489541851080e4bcc39faced06e25f26fbbf2e0f5bfa387acd9bfcc4f248d3cdfe7752e87483f91a2675de41771e 78f4577f6846ef8c77b15928002156b132dc8893d49f67241fd8712677a39974d6cf97b3f60d60ede52c07e8be2d43c70722 007433352a3959396aa1e1ebd38e8fc30472615ea3858d10ca0b4ae15308ad87553cb783d91c0cc1883801c480d825ab3e66 2afd0129eff30fe394354cccbf77cb63c44ba4cc2dc92707a0d2936b965c577a3854b5a7b1eba370b03eb68a4d44367cf908 10586ae7c301d0ec602b7b543aeb85fdb496302c71ce4f1745fcfab0a65df622c2b8f96b1c6e08509b7d1a2b1353956b3c5e 77539eb23a766913192969344b2043a50d91790a76a5eb68537040696288305269812da734fedc7bfa0f2239ead1a9d35787 5eace1b2654566d1448a4be0258de7db9d3457a49fdba7342d26154c1dda4126d85588019e0fe201802dbab4190530ac2acb 3a81cea49277fc7465d7be3aac4af39b295e6c1c57367172317ff031c3dda461419b34e7fdfad87fa3c913e7765490b26484 14295dcc7d5f50e0be2500302aa404efd2232fa78260eae709c5dea1542079736d904016e226948b50defd9ad7677af51b3c efe6e35f6394e6a50c27da34f03bed60111746916a9f525b3604a1acca0a8c2de5025ee753bff6347c67faeab06e1d29f50c c1a59d023379e0ce49fef37aea650fd8ba229a5b6278efdc7c7d3faa3062bf959fc482da69c588c264004aa5711014f13ad8 9d10c0699f19ab55d5a5a2491d9820d3d70683c985b50794b4f6f4709c3133a3ce6549bdf17e7fe2e7ae8efc6dcf8ece8dd5 a6418aa0b390c108e44210c76e9ad1d79e87ef4b5d8635b53eeaf7e1378df55e5e01129e90d8ef0444cd7e3a997947430bc6 4e3939e4767333394fb7c5c3ac582cd0bb703110c6c1c470b1c8f1a50be95e2530ccf2bef5855ba03df445281b125bcb5108 4d58b160cc80fad1e696c431cb2107c72a9d2b50b0e29cfbccf77e2b5f4286c3604297e39eb3cfb2820c1d0bed80233f9797 d355589dc6bcb8b0cde55fefa39c612e194250061dd795be29846865090f9944f5355ae7b8b2e39a818852da522c64692f1a e9032165b01043112a47de9e5982525bbffc74ccba83ccce0012471c712aeacda2db3e123f3850d7cebb78b4d289d274a289 a6ab3d59d10686e4228c825b738a0c99e0a366e7672dba9530f7e14fb59dd3455849433365e4b059ff2abd7d358ec3443bf3 4e00804ab3e1222886d96ddfd7fddd9c6d057177674688b090903039ad78ef352ac2833ae5309b2fc2e4ba1bfe3daea411a5 ea3aeccce0f5d34eec4bff4bdbb8d7232267182e0b0a0b4b79bdd696867845575d087f375e5eae34ceb24f679b392f883618 0723938913ec9d5b4bcc42fb81f74c8fc74a96fd54c9125d8475ca749b176bf50b76fde669ce8914523f2831a0bd6dcdf304 660522e64706448eb48365f1057141628ecf443b0e7df13edfdfca48e06c23eae8ff2fecd4078e1db7d1716dc3ccc5ebb51a 0a822316a7ff6547a26eb3705599d4516ded1b5661596093b4c879562a18a59f65a465fb2164153e81aed898630b316167a5 03765846c9adf0d08be97b2bad27ff4cde6b17611da8a7735c43f5adfde8f7f29334ac08a37ec03568d640258d6b3af9f22a 360b4088bc22489c942906b8eede0c207f4b220cffb600c4591b3fccaa52ef71ab46fa1f9dfd6ef498f3abd75de9b6c30b48 d9fd971d210d3410b2ca028322e2696c4ec559cfe67ec71a70a05e055ddaa2edf4a1d1be1bf813a944622aabf3d1f2a69b49 350b5eae561a1a86dcf9990e347711d6f4c4c861ea24b515d16b3a4f032b4d16a01cb64287c9cb7076b9d2efc9e8a307ebca 3ec4d915a7fd01488450f929fa30e7b7aca3e9d7dff3aa9ad673ffa73b464f7e1595367054cc7012785d9f5978f913ec548d eb4d546d2b69991f22c9935ed872a8bbc6adc32620c9a13526f43731a0bcd712c2d71721821512985194931d727ec62415b5 554d94bcb13fd1ce6b176135b22f3ef1e64d94d163eb678a4949bb04774e19e077ff3c2e3adf9cbe7ea0570f87ed7182cecc 0431516e87f89c56c5f3c318efb3c9ca1ca676462048fb8e3e1d5973bc5e0924cd1b3721e4e875d2ba17f4a4852e7fda87f7 a4d13fba7dba1e59868aeb5a1cd6f53ca351ff3a0dd4bcea96f0e05f6d5c2e473370ad2a7ebf45e797dc4ad55e78602bd8b7 e1d20d78994ad7e6e247a22ec2aa1c5339bbdcfb52aecaf47c45787ecaa1f70a13d5ed6ea204aa4ee8bf60ffe0b54753bb7b ba158a0094471112099db86283fd0a6d84398ae945f3b6bf977ff32e674d3f3280d0d369fbdb4ac31a7a695e5d42a95ae9f4 271df81d19bfae70bbe0830058f4dda6bdb9a9aed3962e7368b8a44b4ff99def92bb310006108922ff05ceb4cece12ca4c5f 81e08a971b278a9a3f6983e19f415db584cf374f3e6ea9d35d735d9b03fe56e9a1e7072bc863f8208d3e07e32f7aea04c43f 5fb7ea71b7778f1b05542e036712451d3538230929c4a71715346eeee446b53dfe316fc2154c5f5f53c90a1c930ebadcf5a3 c57e72b651fa4ba6ae2e8b195894681d37e676449e1f994fcb8b472bb47ed74669743c80128a008073dc46f06d78ed398f8d 8c97693fbf49e6ff4452b8ab7eeb50f3612e059c834ee0abb6272069ea5cf17b5885996d4772d7b73c1d73275a9b13e69ee4 d07decbcd1764c85a982291200195e2c0102a0b49b733a2377bb77742cd352530863cdfb2518adc1044c1b52c48aebf3c90e 65da339b76b34a72b18d80ca2c11b09102fba376f7bc01dee3df3772394827765d3198be34f9a52d23f4d4c11bc38717dc3f eb4d4746ff3c79125de5d635671f2af98b2b5d499ae793496a3314da12c70caddbf5705e9ac32ad5e1a1fdce49e31908254c 7bc9a1e53e1f7c1a0402b04c261f6f98d4b9db79e58dd984d5bd3ad965f7353e2ad63e016a6cac86823fa7d2c33a7b867604 4ba4b0cf7496bb0f4f775961b22f28c9fedf16c6433b04404a84a278c371ee650ccf57ddf4434a994b971773d0d84f3f0a49 520000200049444154d2e1ff08ea22aceab7f57f011771e1a72ae0d6e6013dc2da85186e924040e1a52875a5bd775e69ae3d 9cb6436f647935b12f16addb1ec8ea0c54106615d3c60bffa75c71d234dc3f6cfc2f9d674e8d070d0dc48475bf988003f4a9 499f553256fdb58d6ffb7b33ecd0d60ddb8dc0fd0b8d62abecc27fdf4863881f808950d14bcba3c192a6b9e6836e49458cb0 42390a549efa695cd72ec23acfeaacaae66d1ad0849b35d3fc2f1606f0883294a8fc41b73e6abd966d5977e2f6c19acc88d2 e12f330a018cedf376530920a4f3398a100f82c080bc4171ce75f788c00b57dff3d45bb740a1cdcbd9b8957d8b267ffa79b1 9f81568acd7900ca4edce4e2e2f10b69868fda108432fadf1aa91da503288054f2652279cb5d6fd33a5824a312f12ea4e2f8 cfa25dbb08ebc3e63b5b73cd84a8c77a0d709d1fefa55924110b06f2f6aaab83bd0f26e4f0e92201c262d9927d6c23054073 78af171c9445132a60c5a800e7a042aff6f6d7d97ca5d3c51934348e8f01dca5b8f5da23022d5eff79dd513a5da590f0c5eb 775f9b4a7ab0536363a0c92ff1e4987f47cbe90671b40ec2d91af57ad1cce6c08ab8bf2c938a25fe2cd507ba08ebbe6ce72b a99e88d8dd410d4c8b64b4f1250a2b33fef9b0a11782bdcccc4b19909c487b4011992d8337324af35d3587c579af61859027 e1bb68f6f4f71cfae1d0ff586d2a06c8e2366b801a1bc8bc079f1bfc9f930508619f64cf0dca478fab3bfaabdd939ce9d56c d378e5df5bcd2713bb370ab616c83ae3d7424ed006432ae3e4c777f0ff71d9135d84f594ce7235953ac432d2511354d3a69a f1d95222748489e8cc7c83d92aeaa99337ec3537d40b2353308c5e1c1161f5a015c61d5745c6180b10104178b5a185a5473e 1835c76383d9543aa3bd6d1e583f020bf8eb04c4ffa0dc19b0a56ef0a88e9b836fdd8d4acbaee5200553ebc821ff9184467a f4afb0e5fb2566d990b0eb161fb0fb28bb92fe713ab7abb0e66f57376a440a03c76c256da5a16c364ceb6483ea67dbc7ac9b 97aea658e81ad7dfdee760b84fa1707f1812b10256088837c2515dc1653e7a1f302019ade4a3e8a803de931e1a6b3af2f98b 3ebf435b2c6d6e548e9890f8705acae836391ac890398ea4e6fde71d0c6ab5bf9d9654109b4759315d7bae408a687df457ff 71d455585b176a18cd45b092d205bdcf11b11bc264c15822b9fd988089bf2ed3b9ebd2cd05248d8df61a6195204021044150 455abd0256518b06a8793d8f9ad2fbfdafbd0a2de2d8882fa87ac5e2fee54c24e2c9e777e8cc5924282cafd5f681071d579e b22d3af44b4774b2c7fd67b3facc4e566533882a1310d3c0daf054298a3484bcf839b65dbb086b3fcf45264ae369005732f3 aef3079f54e211fb62ac5aaaf1bc819b6367f7ad0749dd96e9dc0abf1b514447a9dc7f6ddb15edaf07d57fb1a73676ebfcad d481472260e0f93db3290fd791c09e4194f35fd021cd2152890db16e10545829ca192da18f7a280ebcfc5fedc629c430ca11 a118242343c16d5ef7dc19b0e7a4caa95d9b901f84ba086baf50831ee0fc620c60c75b4b3b1900e1962eaa5998ab3170f21d c338b31d2e4e83cf980cd8a0bcef70df6e67fd787ea2f72a0d05ac7341cdb1996871dfce9fd2b81c52e2cbe4ce7c15a28a1b aea9e590db17d5d8710cee7c4005ad68811bcc21fb5c3bc92e1afe5fcd94433a45062a123018420edd3ec447961f21712c59 dba5f9f851a88bb0aa4dbcd10d545a56027d3040d8b422fbbba71c6ea9bcebb00c99be5ec568f0a3c4940d6acabd97cdd8ba 3ad9cceb8399226463f058959ea118fd45a711ac767d861b038d1e5530e7f06c176552df32d9e22fead1afd98acd19cc2353 90cd15662c9c76fb0027ffbf8bf59056f314ed58d616be4c9a775964b518685951523ee1c6676429ffb8d445583557459cd0 04af5ca075a28a712d5ac60f9fdf67c7adf3115efac7094ba8f7a2c79387bbf61cd873cedbb3eec57cc25421f65c112602cc bd3697835877a6a428a99a936188e379e6fefae1b73449692b11b72fdb5019a04f6ce8d261cb0436273ede95e4587b9b7ef1 2350194f44510ca55128150c2ab9208c12c80126ce8bcdbe45fe29ea707535d43f59e7762fcd75318adb6cb8155e716f4e0f 7d3dd878a37fa9fdb427bf15a04b1f3b7f0e296dea8057e30ce9b8c9c4e75231413e074065620ed54a61056baa6e4b96a090 b7f6bb37b7afe04ec6ba6ce6f22feb90ca05218a0ac91c861c6bbd54d05fe9b4486277fd23ed48fbf8b826f0b344305e4eb1 179510c9079db42acffb9dfab2e7fe58d4555807b7046d3a924c635b564245b7d7cc4c7e1a63f040596d8d4dd3abdf357259 f6f01cce308336f699e5c64451842a82a4297400cbf1857336100d347bafaaf38200786962cc869441b89e1dc5b6edf1651d caddc16670509c134baab6a7ddbc38f8052070f86843137b85252014b7eabb1137fc0262ef8d4621e6eddbbfecb93f167515 56d2900adf2a18b05cfdc8777b7753fb409efbc5059a57effb2dfcbd079fbbcfc5493d4d5de5dcdd193bac3b534e78991c4e 4585c82f4b917da652d31ac6c50068c9aac8befb7067f68cade0ee1776486394c486896b83f67bfe8b4d46158ee703bebb3e da50690b8d488e6378cd6de413a8c256b177d69916da5cfcc207ff50d4e5f4ef740f1ca7d2a5af0bf42ecd64d81836beed96 4b8a5a9bffe63f9a91b60edfe374f251434ca5087e6f3591e3bcb9ed1d04ac577636137544a9de2da75b8904c0f03becc641 5fdaa10399220e6033d23f7ca7456f554946a34876f8978f36dcda41641693c3da15f9c340fbc62b7786ae6521913f43f1d2 aec2aa322408437c76fdea0627dbd1e525db673d1c607226f55cf648456d069701930f4ceb43249891eadf2e3f63326c6d68 3c253ea7d6968de3ca68a730442d44acbf5b078f80557c2879f5ac274a60ea08aaed975774d815060803b3fbdf755c97fd8b a6c5ed392119d28b1fdd48559e2dc7b95596c325aecfcaab2b1f04761ff72b9f1af633d406ef2aac27f2619b8ed746732a59 4988576dce9dee263d365cde5de395733e0ae7e4f2b6d2ca780f8777bd715cc39fefddf8c63f259e5e3571feb30a62cf84cd c6c484de33d95f446ca761ec094b7f4dc57dd621f4aa675fdea30385087342edf0b593546e7653ba993c3b7b6d5ce5c73782 54b589c8b48c49a5f2a4b7fba96882609a713ec777c0973ffb87a1aea67fc78a5823baa9833536900dbbf6d159f3ed431c9c 97cf880c0b692c3f3967b14de701ab90a7c740d069cfea6977438bfdc2aa9f99fc920f63001a2841b93bf1b9dcd34894eb01 68da91d35c48a0f1295bcea12e5c5633d95b2870d07ff666cd55ff199bbc29b6d17d4f16affc78e7cb210085a8cc226beb8a 830a776ad8063740b4f0cb9ffdc3501761fd350283476e05fbe633105b9ba7160b6b7c32f2cfc678742c383964d1cae4f80f 510ada8e33786327c77d270f1f7c33cc49fd5c02016b911735241d54baaea7c836e5078faac119e5ea733b48ef13730d3f4a c7b5514ec3cd9a516d770abd7ce572afb583c36f387fb4a5d2c63c0062f078d2763eddf7de15f51ec677f3c900d2f81348e1 2ec19ad6f70519e1cd70518af56591dd9e1e289faf6a5e55dc6658374d09549a373ce8b7f02f5676a81e048db7aa90a2d619 81caeaab3309c0a9521bfd34b0fea6229ec8f0b8949eaa6174ca8a22ac7dd8954e6d6c0530ebcc006f321da363eed1656dbf f62d2eff78d35e77508cca6410b718869986e78eec7e0bef0a1ad8b32b8fff31a84bb0ba0c6d6462ba9bf6ed2aa4a28c830f 878d7db56d92f6c5673b9a5cf10fd56f9500100ac022426f225e860bc6766ed4fcf26bbd866bab2253575e345dd3687411f1 5276f684131192b2a306ceecd7a5110db3203c2898cd0a118550aa9b5979138f4aef7dbca9fa2e1e4a8ba7a3002a59366d8e f1d998e7c48912d94f5040ba2bb0927a2cbac16cdf7bea822deeffebf4cfbd3278acdeb6f23e57165c2084a8562d71c2342e d94da71265d3006a6571dc2997f9d79dde6eea4d52b35770281c5feb32399385db2d3ecb7e49d3543efed246a83dad57d746 343f0000ca727274cbf465b6813c8a8f43bcb464ef1fb4ed510db0e8308024dd99367c4c784a7c0502b0ab440ffe71c910ff 455de2d61eb3f4bd629eadf2c1f9b16e99ca3c25936d79fe6348e0c63584d3b9a21d40730e6d706e36d5af288ad6860161c8 89f4ed9b7a0f3ca30cba9c65286433bb7df20bfccb8cea05c7348f9dbbe04df35ed2bdabc9bac771fbd632b2f806d95728e2 e8ee7db69e4bff7014f2bf4865b9628f586a7134393438b10a032040660abbfff34b0e7405d6decf3deca24f0cd71503d2ca 9397aed4abcd5b2fa8580682bb479dc43f5d580520912ff329921b9b365d7b194005282ba728a70f5638fb277dde1b53e22c 290a54393f9c3a765453924df5762da72e6f6313b08a040c3954699395dccf68ad398d9ef2474690d26a09b1bae881995c1a 8730c793dae9d7a8157f7deef247a7aec0bafb68a847d098c9c150448de9c0d0418bf79a1c67500d5440b5676b54c0f0440e 3e5f740cc04405aed7bb3d2a0164b77fcb143b502cec4c7bc144189279de7565643b9fa2bb628ec957107f7bbcc594bc38ef e2824ba197960c9e1d5c0c512efd61e3613a8a90179309290e7c01dc76e1d3aa92577fd8fe9f425d8175f0d18804a6762b3d 30656cf4f500adbd7bb6aea5523cb6e16cdccd05bc54f99b1d2c724e739933530025cc3ed69901762c36928b01fc0062cb93 e3f6accf4d26226b3bd1fbeb9c95d89961bbe8c29e074f1d66141c5afac443c4a586feb1bfe4e4ac101b0802a14809034531 2132d19b32ffab74e47b525760ed75fec2c52aa13072c872d7e0e3170c7a981ee561792b6f19839a1a24e318f6fb1391c491 b849c149bc324fe739bda6683aa980e033cf0406c04eb41202085f7f494130435e3b74eb57caee230d096c9d3161bdb9c104 fb0afdd2000e2a5e32ef8f5b6bbe5614f661c90a4d331e1552db111132d342f2cf3785bb026b9fb3c13e1c94725a6d85eb3d ffdd41cd76a1f7b976f33acbef3ca90500df9cf7894b8c0ad83710e1cf34c6656cd41492a3ae18c9d3e61a7a00a82c5bb75d 08a18d73be5acaa6fa7666e3edb927da1a9c17e6f11104e6f2ff740375771ca10ce4f99631c513ddb89ee23bf0e1369b775f ab33df8dba026bea992d8d70e90675f0c05893f9eabb6ff77932f4fc98730a54d517c9204ca0f3e1fc9cb8fcca99f3cb9ea9 811ae9bd40cd21753451c3745b3de218248e292074dbf395468393b203e7c54abd473e67dd4ae5985ff6dc51823fcd74535b 43058452491ebf489055c0ad959f262f9f28fd828cc71f8cbae4e0a88622a8f4729a91f14945a91792daa811ebfd5d89971b 742c5ec663963a7445d517f1b5deef13b0d537f6cb35266915b344027e25f21ef49cff4ce3ed0a458d1756d8762e2714f636 9b7844f6df6987bfa7c999c4da229a1734f16bc51bdb633aaaba14e5fa21a82bb02abde502345ed2827d3d5b4711b179929a fae07a75dc99d07cd2913fb94735460dc22d2394daba66edaed11f6c5c8de1aba38627a1f989b40f8722e9f65d0c40fc1bf5 3000200c813018838be6eac43b4fa36cfcd3f65a3780f7e5863c4333da98fdc959b679fffcebe7ba02ebc097284af7ae0a9b 1b49ae250210b96f548fdd22ce575c3d48bb33d9394920663068d2c2bb0fc36370e034953508e41d674c3a50c011c6b37f8b 17177fd56bc11cb5112a8bc764f97118140a0c3d3f5af5e71b6dae9ec0fb131b06fe850d36bf065a8a5abbb07ff483501760 55da698d726c1304a2bc48c3776a8adb58af1bed732481a9f724221f3dd3a5a357993f5de5eaf4fec206a70d7d49a903ce7b 5c1ae8cf8511047d7f5c02952cf9aac7d44ebb05f130c5f59f1007cd633c6ecb98f2a7edd7257f901a751329b1152ee5544e e83fff38e497c3aaf1ca0a02847a0d9ec14f0f6c1ffdaee7609044a047d24c7d665975ffdc3c2570ca9c733d1efe7640b57e d66ba3fd4d3eb29a1e77f2937830f4fe5a1ad1d92b7ff290cfa6d41d73efb9513972b84ac4b5857dc9ef2cadfe3cc4917bf7 7d423a103ce2e20b53e5f93063c9d7ecd0f7a12f8635d7519fef659d501c16ef2bb7ab4e693bf45c43d9298ad88579ee1eb9 5ff5182ec8a27a8c7b98de5952495d499d949baab2c3da2e7053fdb2c5d5797461e77148b4e8f5571b0b410fb31eed3e4be5 f0a896029b4211eabe80b6f92fbeb1f343dcc47bffa0510e1aeb04d43bfffc73385f0a6bea69ed2ac3030f77773b6a31fee2 22d7292e577a934c54fbf423199f283e3b0c741d33f9f7558e52371e33019554a68c6b79a47767eaa806fdccf7b7520170c1 576556cd4bc1cf7e5912496170d8189b6a0b9fed28fe93608482c67a2b942b4dde910eee89511e2c60b9fff3abd07e19acea 3d6b6c4bee4c56c5ad5e957e4e467b2fbfdff3d050569e7266033e91e943dffceb8c1269f7e6c5e9c653a6fcda67c0da0d47 62a7bd8df3880f7c6f08b3ccbe6aa29fcbd2da7ea7571d6e0a09d6e1f9144f6778f336fdd557face45018c460dd0364c07a7 7a4e79c7a484fc3f85557db281afef8b696b2f4e4ac7e595bae67ef7871f149892225ca4960b6afccbee503a94f7ab71ef8d b9aa0f4f3f1daab4fed1d34c995022efdcc3a1fb7f4dfb44e9b8c7e1abab9659c5a68c346bbda15d2b144ef8738309246e07 4600c88b1b6a58dd039c9779d9cadabdf59f9ff5f225b0aa9c8ea80a0c72d8b9d9b4f15e3d68129edad37d8132612c29b0d5 c8d500b7a6ff5be9e81d3a4eaa3d661b91364416bee8f930399a8f7144b24e4b85f907f9285f46bd2e848c3b75f166ad5ea1 59915e115380b67f3c45f8f794ea0c032847e89e15d40dbc5ad6ceb268adfde7670a7f01acf52b5b131f37d8ddd01be9b8fa cd004dd77dc7d4a7cdd7d0bc72a69fe24863eec39d0fa354de73afc2f850ba141b35ea48cdf5c10b022b6d43179a658a11b9 a545e7f5b91c83af580c496d414ee293f2d0c4e6d2b20cbe1b1d41f33e218b50a541619387dd08e90376e7225840d8c4afd7 a3ef459f0febaf4fb3d60c507e7776d9c2957d40e5f4faddddb75dc525aeda1aad3dcf8865aedecd3ea617a836953085fa1c 273c7bcd737b8eed587b67cdd04b3a23cdb9de169636bef4cc3ab6a282045af6e7b1bdcf21cd7e051cbd552f630a6e645a24 94f85031ed4b9fa025731d88f25c684576f52bd783a256c6cbf6555fad47df8d3e1756a3d9f727bcae2791ea87f73732529e 3748f5aac6a5913d71de344eee61a4aa387098bac6ff18f8ea715fe3294adb6711b694d2a52746d31aac4c6fbe7951d3bd3a 3e322f3e8c27f30bae942bd8b5e3ab4523e62d614036ed85ad45395c1d0a3f89d7f6ee533c15b5721651ce47ec9733d383c6 74963448fe28f3e97744fac1d39d3e13d6a987663e5b6dbac4184ced4fe407f51f32501ddc795e516074239140ad6c44546c 1e966b32db7eecc36d935fbed30007cd79a3772b7752e3c88c1b7b862c1e789bdb5ae25749f3436eb629b42b1ae4fa9586a2 3eceab734b1c66411c24a7a4e9d527f99fb90e8ada342820270b4519b1344fde7feccb19133f43323ad663f715d521cf560f bf7e65ddeac70b876f387dfaf4e4395348eaf39c5cd4c0dc61dba60ddfb9ebf4ec6183554f1e193ebbbf93d3f734bc3e0fd6 f0a3cbfaed2ca04ed000d3ce10585eed8e3b334e4f14a24e7db611a87995a803413252757c9c7cf2bcbed984ab60eaac9a4a eec87dc9015636fee97daf9d5b5816e759594c63c437377200420cb7ff7705802fa37a531410522114c530186244841df834 cb276d51e7ae30da2e27fb8464936d0aeb3b3fd09837b0e77cc75397672e5cbf6bcc21fb9666cfe4c4bc244bebc8e4364b9b 2aebe2c2c2429dbaa7878eeabfb47a3aca39a2b0c2dad2ba30cc3dd1c32ec83acccd3034f6c8ab5d43673f1ef3babf6afa95 bf391ef959b0f6bb78fefac2d0fb4b4efef6174d6225ab2b29aaf458b982a4abeb71356bfcead28a494f632ceecceaeed4db ffe26c54aeeb9c6cef61bafc5793670b76e9447a94b9dbb193137d85c2000900901dbe8e40bbb2988f002cba75a3759c59be 41926fe227eec328cfe884156a679466d7564e8f4c51222c3d15c745867a9edaf9097982329fcc1232552c785f0a1ee5b010 f87d8a1d2a22cb104448a5fc76cb0e007506bb8588c83222b3a2d0a6242cbfb9d1f0c2e3937fe96a7d45fa1c587fd53ffaac e3fe8aabc7fee3ce98d47e8a33714bba83e0a067578e191f3b71ade659adc460bec9d6370728a35d5b1a5f3a8c1cb3e5e4b5 9de11343d7689795f14a5b19d3b33832a167292e34abbf4a7966e5cb52491524e4d44e9f7bc0d96a8b056dc527a646195feb ac2d4f8ba055968c3ea06a38d264f4d1e5e556c512ae972fb932b3a852cc23b350444efe0d39546acbed7c25fc5d7da7f7db b60a45c0fa007be7bf188b4629f63fbddbe4efaadbf519b03ef19879dd22ac7f2a481a74e2f9e2b74461aab48744a505b533 0a9c9fe0ae4ada00b5d4dcf9e54b0efb37d99f5206d7afd26a3c73e54cdfb5d776fca2ae5aa3753c22a72547ce61e04b3ca1 4c404665147cd04543bfc640ae869474f0990c36571a7a2ef9eec67c8ff04f1402468b596c16ca824a0efa7128679434ac62 3737b69addbf30a12ebad6dd4b461694d9de200e6e422c696b768e8ca84acf21b753441880920bca20b697e87d4936994796 0d0bf5b5d09620547e3bc50bc1e1257f089212eba6a8b5c9bebce6f8df9185fce9b09a4c17af5c295b680c6a9cae2b92f06c b2704f5fb9af82d308c54152fc0b6a1af7dd72a0fcf8f647eb7fad4fed36f2a4daf1639aa0fae94d578d8dc34ff7e91e2d0d f6c350e2526b0ecd1296c0c4a06977bec240d72593e30afcc8b05f15561a17d36f47d1de4fcd6334da21e7e657c8e0a21089 e72323503965ccad89a5ad8bbbbf3bd9bffbf56d17232ddc02f964be5d868ccd2d383837892c04e012bc3d07451bdf9ebc5f c4082ce30b149e6fce5ae7223ea3ece0ca8bde19ed25920a3f8180c591fb31de57cd248a77c22232a5a26352574e8e7d1a7d 3aacf36d51eb20e91c50f371956279faaed50449c69d6689caaedc393524fc6d1a983b64648f39caeb54c3d7681d8998900e f63c82c3fa6c47ead64d93760d3f69074bbc2ac58468625649506b852d8c05aeedb28fd35b975c1d81fb34ccea38214777e3 ced2fb9f9ce130e866955d72330d09f173bb7e8c040eb41c38b8e6e6e93e53fb9fecffeec4f607afe70cd8a4679df5c8e0f9 5d6d0997c910a2b872a5b47be549fd2c746b9b2373382c98ad10b9bc5a438b24116c3d37845256aa5dcd670b92f232b9123e 80b13980e266e0ce544c964de3ae6f7df5d9a7c3ba200f40846d2a5bad789d3285f9e05fd69dca98d4f03b1aa0c6be4769ca 7b53b66a829aa449610b1fbd705502bb7bf6069517e6ec3f2e6d5b3da4f7e330969f59310bc17515ae7eb89de20b2afe7875 874f27174ff90d5daab02c845c694da13f3a51ddd2f7934dcfe3c11971291590c093afdf0b8c4a5d9ba1469a722c4d49432d d725dd75ffa20563fb5f8ab52d8ea7198ed1b5c1e8554c261310b4e7e5bbfbc48b393055c4f84d83626c7290673e5fe7fea2 940c5fb94c84c859726d0337d3da4a96a2018621686761405695e96717e9fc3cfa74584f64e03d7ae962f8215bc567f2bf3e 23f53a974b24246d5d3185f46e3c9100333591e61f7d7a6b1af88adc704e6b22f7ed3b41fed828d561e775c41e2d8142715e 15840f12ed9c11faccae4561c3ebd8cd73a900a7328fc6f12b8cbcdd6cfa69a8e6ce39bde9dd355190368501c8f99c1a35b0 5bef82259af543670fca1da472c671cfbe6dcb5fbccc8e1784c5c6e914866566caf9426a585b685c4451696be2dc1c51496b 46a0a598a8f4c8c19951480bb40eca23d34a72f26ddd7ce8a8d42cdf57c6e19646164a88881acca3b33822c5e901945d78e8 8b8b637c0a7d3aac535a7051627ef9438e28e5f9ef6b58cd7bd1a92f707894a7e053aab4d02be28ec1c6839372a36c7ccdc6 2449bbed6eaebadbeddaa33bc5bc8ce0f8b222c31d01beb84682153f87a474698cdd7584ba8d721b88c6af48c220498077cc 99bf0e4490e62c98ee2d91972e8e04b87c88b814a25675ea950d8e949ee095039306aa2e78a31b64706fc598f30f5e8c9a76 db42460fcbaae4e54456912b0346a4b4b68bd93cdf223e2c2797dc8c150242b11fbeda11aa80522495432824140ada7d8ae8 494d0575da320486858ad52b8465540c65c9094d8cd143667dc3ab013e1dd6adee00e075d2803072a0120fd3cbff66ab93ea 15695d24a7b15b6e1116a8fa8053eb87ee1b50aa7b263c1ee3cf0acc72ee7594515a9719d21ac8a2c918edf2e2c3864c2a11 b42386483bd8958bc0b65561f9019c1c3e04096c88cb95c83b3ee1d7d2cd992c046344ee5f4b9757f82962fd6395d27a3c3f dc84af492325f0cab831434fac7e7d3498cccc8f7976a5bb7f1992992190587a07f2d88820cc328f2f90cbf83c9cf984c4c5 7584d68484803864ae5da65b1982b11910561588228828be8aca91d94604765ef94354786351c56205b0ad35dfecfeb34f87 75f08cdb6fd7912eb000807af07719071a9d7ec4e46504f3aa1fc93378442418aa5fb9fb62b5ca3cdbd2dbfe2528c7b94f8d 7bea6caa6f9d9dc7e2040197854f026bb1bdb4bd93ef3180d9f0e53693c60a2e94d1cecb97c6f32944314d54e2f0175ca014 352bf46c3c86a1f2eaa5cf86256349d9c4b139eae8b43946bfb80e3e069aec8c3d1c5beee6e5fe62d3ea0da32e7a9c35bfbf f3b2dac0dbfbdf8eb0acf0b66899abe7ff66ffed6aed568b2a091fa38ba93c1e1d63557995312b432a29c1b1ddf7472771a9 497644d973460e13c384b412dd6b176e0476a6f9b0834ad86411077f3e20bad8fb1bc5963f19d6dc5485ba3a632b1217fc2e af77e0e23d8abfcff188c21dd83e9be327ac50fc7d75a94ee271f59b99ad8db61c61b9cbcbac5eb7d8ed06de6da3ddbc6c89 bb5645331be3058a3b36383406527ae4cb7a4f52eb779306f806ba45da7414cba538474039b3fe6c89682a1b9bcc0ac2a560 45261393241f50df52242f266e590222fbf48ae97640eb12a8793da531c2d7b6b8b263fba607715eb4b036ff0c8ecdadde2a 37334237ef0f4144650607b4c638df1030f48a450c6ac95c6dedba1c1a2ff2ec08c391f76d030b0313dac98505ad6409051f 27b53421830b7b69071b36a4d85574de9625ca14a08c782e0307599ed8fddb04283e1556cdb7359df7c20fba75fa77316c8d b1d99d97066a1cc2b1dead93ad3dbb3bf1566d5990a7fe86d49d79acc6f556f01a275d9d17a6966386b5d48e7be12763e170 b25a360cab00002000494441547ddc0ba0ce22e01c11c4b8fd45a7e58c1f4ea720006273c3421a108610f304071ff9636349 c364abe3a86b29366c0845444211839963386029868918b87d8a34f5dc766dfb828e6d2492527dffeda1c923cdcb0f35c49c cd8cb72b300b90e71c8cbb2d632312dd6836eaabeb3c6b7a6989449ebc24bfd8b6d23ad9dedca312817d3342575d4b09cb08 93c8444c4a7c8e5744139dcd42851c36065125413a25153a45548458c94236ae8df3dc7804c8a5bbbec99efda7c29adeb1bc fe23136672b57c76672dcabe462078eca5fb9b738a63197d77648795af38e51a200c1db84278d425945f3957bb7c52abc19e b57e802f13c3adfd923a8cf5a1523eaa1bfedfbffd57a47ee58d0f5544a34a5f1664df0ce411db7cacc83f4e25571f74a421 4086dad48ec8f1630a6849e6a6b1479fadb726227ddc2271d2dd57f716e85f729bfaaae7d5abc79d9fbea88e5e73bdf7c06b ad953e1da6d3839a137547347ab4d3f97c999c5c61db961299659fb860f7d0180fef50c7d1db9f66cbcb0e5ed0af8b8c0c0a ca93ba85dc1f7eb04ce07dff91413c2fa35d44f71330f855e4aaa4cac022291b052836f8b82159b10fe11ce90cff163eeca7 c23a4e67d5f5ff0806919448a46193cf5f56d8c05746296efc8b52d9b90fff3f77d5a336d92343eff34dd4b68b73999b559c 2525ad96eed154af3bce455090171bc518f42c8421646138cbe2aa36e3f5672a19e379aebb1e584bf2da2b753c13e26e7b07 0421b8e95530f90f9a6be6469d8be311f583b905fadef66d417caf861d4b2e5e1a8f40489e76b6856fc7ecf3d70e1ef25838 5f57ff65534087a75e5d094dea617f704974a5a5179f1fbcf4be9dc5c458f77c2be78e521b6651920d4fa2d398d512bba3fc 9229551a91f23222a7b543bbb5a9d1baaadd2ba1e3fc24c32c1feb98bde7b3b2dded74e6d6b9d906d416b453b8b629c47589 b870c055ab2cd892d0b6f9afbfc661edffa04f85f575d0da75b98ac79f219856795e5aef017d55d49c93a47add883fa4b96a 0c4a335101498a23191b23ad52c4b121ec9a3a56716688bbcb6e07163f28bef1060ad8d84a3966de652c6aa46c3a9582dbfb b800a4d20141f9e7acd9b4fa7ecf2606492bf27574b44df5ccc63f6a9a5e8b00c2a2983fb8be57a3beff18e756360b81e979 39096de56fedcb607e88bbe958c74c21b3ccf46853212df8eef425160665ae5a6f57df328fee8819b373c1cc5a6fdbc60b6d 1d06b674795ee9cbfdced5a58525b5873b2a19b0584c17c86c72cc7443e76a5b93d9f17343172f6c9314e9549fb58fe03278 36f4ac1739216da65eed7137c777b8657065ed9671ce8619953c1b8a5cb139000911168d6e2321e231159bbffedecea7c27a 2ac1ecc8f5fa754ae060fbad57408debcbaf9e5a3b72ea99500410ec9867aca2046aaa2eeb377b17a8994678addb5a0d9b64 164579974a212157c7fdf888021416d11a3b608819e94d6ecd2b64889e722d249d773160922214b978ec537b9cdb5bebcd45 9df8b0c894b8c856f3fb750d9797de3e9c0960e4e8371f9d1ef5ade17bcc937836dcbc9c9224cb4c6bedec10b70c186e7d7a 71fc9e3b30adbdc03e2e83cbb7383ac9a095ecd17371cba643e3d79e1ab2f6549aa6d199c993ca0b3c2e368a313f3fc6c443 4f0d75fc78644aa1b55d4140719e75f3d96b291da62dde3c7e60624552849d409c1ddb601a51214731cbbca2cac0e8e0bc2a 0155dadc6247873038bec03dc19a2be2100a15015004a6f26de40c16112eb63ef0d5ef2cfc5458cf34b12a131b2638bafad7 be3b979a1e1bb2beffa1d839fb1360140b3d93de5f0d345a987879c23650656c3d2ef27a9ddaf452ca469a2eebb28132196f bc9cd88e64b77bc108b3c3ce8f4ff6f62b7a9c993c97a6c8668225f12864f86965389cfa8e7b3c31da52a73af6f579fba76f c75cb87df881fd84640a00651cfd7895aca805b11e99002a927a55049536b6e948e333f367c60407192c8e3df480cb0e2cbe 1f53ca6033dd0f2fcb6ee7cf5eb7bd61fbdda5f7665f763ebf6f6078cf3eddde78068f34b4e447b744df30ab0eb86f164671 8b39b4f885de84976e99851922945ee55b619defce2bb3e4d325c1562deeeea51236e2a35399136f1673bfb5d28f059755f2 584219b9d450bf56dba75d82a1e44062d82cba6f929f504e5c119cbde16be3fac996704d3b0ac3887635273fd679c6d23c72 b1457eb6a1a51095db9ece8d0a57068f995bbc6d180486cf7425a212fb76f848a8c2c5ab63c4008715682784182827a359c6 11b6eb2591f9dccc900bf323574ca8200e2072f272c428e4d9f7537a3168a9674064c1fdc7bbde0cdfbde19c0b987e72d7c4 a0e04a08a06bcffeb84539f5909f90c914e04c26a5c3029dacb8da8ee409331d26ea99ae5da1d5286466c44d482ca2418854 3fbf9237b17bbf73af1f974f9fa03fc2fc62f288c4acfb2feac2da0d0f2f8e19a97f212bc0f0eeeeeb37b9748acfdc2cf760 9d0ceb12df8a22b797674d6f24f039b4bc9cb0e20403838ac0761b3e07107815e788bc5252823233f38228540eca6063dccc dae4114da55caa4f82c24ca4f2aaa454b90d0f4601b7c95fd91efe64bf75de7845020002a11c9910e6e0c68a971f15610699 af5758525357f8da9e184e02b5925fa9190dea5b53cb90c8a8d3772fa389208e175548b163f1b3263018ec8a62ae4d3b5360 5fbeb8d2bf231be20b51595336c0a1797f4abd065239b560c6adcbab8f9f1b7dce84880faaad9f31b1588472c2623f52a896 7445d571d708b1b04cd7d3db2ec2ac2340a7b4f6e0d30e83562f69475cd68c3def1c78144bdbe414a910e3e3330fa1cdbb4f 1f3a7ffc548db96788b5e704cfff63ee3da39ad0d6ae5146b017140bba05a457030916241008bd8380855e94de9b4a537a09 1a3420d213291a400cb150122054151290d07b0b4dc01020218080f081fbb4777cef3d639f7dbc77dff583c1c89f8cacb9d6 b3e6d3e6931aeb8ea9ca739b1ce8b3494e329aa176ccde055cbc4023b7d70f121c04a310a26ea0192ade26a5129baaaead3d 24a80899ef5aecf6d1d447b6f9d5d5c35da33c0458eef6187ee39eba9c028feca83997845c562b62b5a4d1e7f7308ccf8e67 b7a41bb8ebe84c4cfddaaa983f1e65ba365f3897c0c2e2a5284df071054f8911893114d6c4ebe1ef346e16d12693b479f0e1 c9be94eda7d60b127a7582140f5200b64070b0242d61b566d9275b04e591e053b6a4991d98501a96de9d2a1c1ba7dd3c1715 c84f618b8976ff231de9e786d2aa466694ed0ebcffbd0395fdac897cd3509912d1f07fc9d87e8e681125f597a869152acc3b 294646a6329d8c19c9a393931dcc4e45a265f0a12fe5aa4db9c35be3696c437d9eb92e6c3deb57de3f352d4ab299f63433e1 0948a9cd44a1187d320b6299f88e2e9ee7fbef27bd7a6166296cdf445a9b9f6408afd9458c850bc3193241708d2807167a40 b425cb482456dd954669ab6bd32438242ad53891b6e283e8aa31ce4d1aad13a9ddee428c1ae76c5d72ccef71c41d0f406b49 2b4d7737360e3df67fff82ff62fd07d511ef9318ed3c2f6fdc9dfa51f4fd2dd7e527efb8de3effbbed388a4d00beebe0071d f07ab13186d2644cea33c19bfac3a6f135521db1beeafaeeac984ea960299d393f97681d6d8f9e86f05813a66a6cbf4fbe6b 41b5decec985ff11f908393f67b7e20b67ff5efcfbd510a814a32368b4febf744f5d7e22a6b45a43d6d4f3d06d979f507472 288f5a25e732e4c6a8f1d865a43e4dc5d2909856dead1aebaea91b883f7e1babbd64fd9c03f038942f73ad6f3d9431a0a26c 66636d6bc25010114637211d65de01de264beb0dc561b7f45820cfac81b09169a309fba1d21c250db89020091394e5266e8b 956f72c7f36be407b63b4745e2851a55b73633265802b1b98283eacdad942dc5f4618d1ad7f61836bf7c8fd2b4b41d6cff9e c48af6fea5bdd2ff492d13d7a3d5917fbced47657fcf927070707dfa7cc5d475e503fbbc3e7f71c33e5b10335f849107e4bf 25356ebee6943e23c836d73cd4efe7018b30732df7998b6a2c8f6df5b79c9750f7d822f9e5d7cf21734ad34aa5fe882ca88d 0bfa5f107ce91f9bafce9c7cf4f5ff76fbf6044c1a2952c641b0f4f96563f47264aa310eda9705927794af0f349e34b1ce1a 79f1c13b7fa95f47bbbd6d88699c79e79a700ced1b0707e0d8ab6dbbb10d0905816a4c7a563ac4ba771e2f859a4e25386f8d 54d69accc3e2a9c199f4f40c33a2e5b597535e552cc19a1a816ca720a726b415a463842f3843853fbd6f79ad5a0f41d07742 3b0de9f5750c63668284dddbdd53694123ccfec0b26c07575d355df4a27c73dd3f6a9f76330da77ea5f7fa9f551e3a683cf8 67ca8be3b7b33fc3af2f3d4f1d73404c71b0a3e41fe1bd1a34720bdb4863af300ef730b938fbc101a3fa127d015a6b0279Ecclesiastes 5a84537db4a6125c71b011edeea69ca38bedd6ea86e7c469a916ea1adff903df3fa6f67b7b0cc7d19bdf2f8404b50eca7b7f b9fc3f77e3eda15b15f716fc4925f55bd04445264e2895c572800bc543d090f40188bca3f1a0d2f0b07090c1f6d3565de732 ad28f71e9045bad58bb0f6ee17bf7bceec8f0f5cf7c4ad5989ce8835d86d7802f9f9530ebe0add08b3aae976d8829a3e1057 a80e3e7f8dfbdaed9b8f392b7a3bc4ecc2b2fc2be9c3e64f2de142dede128b2812bcc651c48989c311a2fa87e6da0bcb2960 b03cbc3c512524e90db859a99f00edf6291b32f93c15befaaff30bd5fc7f251bfe8f60bd72dfd8c1fcd21349eef7bb4992e7 b342bc47d90fbf4da15fd82c589605ec61145be23897754b7cf466cff221733d5939c26467fbf83966b19088c72abae5ce8b eeb4a5763da662f36afd521033568d919350435e6ad752add715b8fe07be7fbb54b537c9a0c5b6376f87f910adc2d6bffd0f cb75fad4a3e4a071966bae46e35c5a7eb3737993839054aa109dbe05d6473877aebae746426cb73c3a07852b1e9f47c6e839 2778e43a0b6f98877b76d50c791ebef97117d897b73f3d49311690b64e7ef5f2cacd433f2e18243d1d199899f4b472cfaea9 9ae2baf12ce22c3bc7de5b66d36b605b3b236a6f2614d80b04e326b348c2f28af2f4c8c628c1c265140838309caf1555afab daa93e44709c808c001de3c653f5e2cae1629898341de49ba3c766bbb5fe05d7c6da5f785dffb3f26f764ee2606eaaa080b0 cd57f61b6208adf9dbef786f0d20688892903d1c57c1f71c2b5e919d9772ac9fdf16c7c0c6f4ca2c14d5f3c79d2d6d9ba362 e2c2d1633c836ca53a8102b1d17509d1c31ec8a58ec6bafa25bf52b584e852c1ffa7b0dfbfaecfe94d1358690876de7633c4 ebc4d777ff631f2e9f6ad822442df9ea0e121064727b5abb1e49af10a117eb9018175ba81e4994724728090599acf5eb29d2 374e546b230ae710edd93d0a6161dea3d87ce2c1970f6c818bb59568cb599e1486120b9daee2fdf4d88d331fd7d3d794744b 540952e4266cd767c0956bcfee5e01bc7b0a969f59300d9ec6d349c86e726a07082d2f85e9ae6f4aa5e4e6e474f24bf3cf54 c517b8b4b527a8163a97b7e6c2fbdce8ab25f93de4ec929248da909f6fdaf871c0de0b54cd7fc19570f73fc2e2dfaeffb407 e7aedc4abf169b8b266d7e2d4acd577fe160155f5854c21268fb66929bc8937bb72b355613cabbee8c22572e3c30560f17f0 d1f468f5ee294d43403331d4c97cb6a540ddd69e1d9ea02950088f420ae868effcc2b2185db5ced13f92a1fa74fe1637e7d9 83fb6e5c3cfa3f8ff61e6e374ce46059994f29db1cdca1b033aa90208f99c825970b0bc57b06f36f6d9e7cd0975b2838ee28 d0aeab1e1734e9a42da8a75dde415e6a05dbaccf8a46d55c3fd1251e6235d0414513d3a954babbbb402a6d3c91e9186f3960 a42c112cd60263b6ea4bf73ed9b77df07c44c50daee359137873733cd60ab8e2d4ac1513254899c0038dd024a4a390eb9c26 86689b211d945a10c8a4d410d4352696c727a8c8ec46fd9a549a4e4e5c5bc90e4feadcd8352f55f9ff84d56ff33fc4e2dfac ffb863eef499ed5151915897a5dd5a786d243e56c49be9e32469b69f9adb70faf32da8de508c7b10943927ffec167f9c2d22 3b3b5b785b3d263bcc13b72c45f4508d5224afeab02514762aa9075286903bdc5ecd83ec52ea5b1a19fae7d506ee54e25bdb b4fcb4eae5c72991941de6d9a6ad5b9f18d994ade9d1d8083abb3f645672db5b60495b556002b1b4448085d44453944a1a07 143a11f2d457dce6b985766fef036d46ecbe9d3dfba47624cf263cb3cf48b80683476a7a28828da003feafbfe7a5577a99a2 c08aade0d7fbee5e3ebcc15030c923465244a65b5ae27bb44b639c595bb82d1188b4b4bc7e9bc750fd8a32b0bedfb15ac09e 6634b3d28820940b6a04d6692a768c552f405d7667dc2e516fecf6e91375ff896bcdaf8b0dff99b6e52337ee16ff7ecafce6 f263e6b0f3ed3286550fa7072f03f6da4c380f6975670ab5218c23f898fd56ed511eea060f9dd35a4766aae9e3cc7e0485a6 5ea6d60f53ccce8f511deedf9ddee83b64afa5a5c596d0bc665e7bea3f4d2a735db9c20178e5aaa9edd7c95c5e9e1c8362ab 23cb359cf0d20cfeacbe01a11ad7669d7ec1d8c241528b1b7f6464377ec408637d3dd4b1002998a0e5b01ca5ea206fba7f54 b1d9f323e0f699ab074fb1ef1c5bafdeeae1264570905b65581f86a2cf92c766994b2cceafaaeb75c819542ae35a69110101 b73249024d2ba20ca51ce7d541f260a366748e203f0a95190e660e0bae16b8a821f0c34bd15122930ab4ee71c76cad02a4bc 627ba95fddaabefda2cacfb262bf21abc33bafda17d23f7993cfafeb09fd939220fb28bfe749d5b43409faad751bc0c5978a c0a7679ed02c4ab47cdd4741da7a986911fd462955ad98fc2f063169ae85488526bd58f7eca6ecce360f3844495167485d75 6657a65fadd03181dc54eaa7a69dafe91af6cf8215ae8feff7df7f51c1b3683b321b6c6b1ed620e73fe32f317584e3c807af 5a43430965eb49957491f109376e680c5b14ce3f69c4a06151852a509096d64c0133a457c6e5e5e9d5387e4b5cb4964b360d bc0cb1b236e25f8628980b0e09e7260c3516cc6905a66e1cf47728ecabd8f7f2d859b7919b0f9f7c045c3ef6b47a68b5665c 0454e519960e6f8a234143ef04574e50c2aa6bc8b4aef3c94927fdf1e9fcd88c798487c650f4aab60f214bcebf4aaab90d11 39b135ae1435a41ae33ba7ee1a8f27ab45afead18cb1227ad1753d2cba90b1bb765a749be2747ecf6074cc9c8ec3a39d43bc a7b6ff6fa06af9f9feb9d1a6ffdbfa93b07e30fe1b2dd7a3d19d9d1de9ae296ec91584e95e7b4fcd9a55449f637e6bb56b74 67acd41c9b1f4b5950ada4bf8454ae5bcecaee1cd2ea74142a5757c409666b3519c4ec56bc170a69e9810afd96f213b47ca2 fe56b2c23ee586eed6d831a2ea0573d1d1f9f9d12573056dea75d1aace949554bdd5a8fe55d5e8ba3a5d1f1df51c4d427d27 697b66b0bdadd33d8e29ecaa67af41c8b5c74d53856a1a09ce9a5122cf64c03a25adfa040f25798837e7bebef6c656cd9872 62bd9f4b9b00efdb13f44e8b83a66623289aebc691bdfbed16bdceca1eea4223c82c07d632104f61b5d640aa36d64f1c3f74 f9a9f5727713246cfb47e5561c25118653f76bd337466355466482080234c5fc5561ab498883b3a08942941e1453ee68ec4c 20c67546f74316e76b4440c68456fb487dcd68968c91c0aab3a65273bfc8ec4d00403645f0f7fbeae2cbb6f557c3fabdd5c5 2f265f954dabefc06ce3f8c9b81211d14f21a22afdfa043256101bde1a889faf4f2b65a24b7c61b0d4e1fa82b43a828fd284 7a829ea5e34008c9597b68ae352161548fcdc5a34dadbdc9af5001e9a745eed45ba55027efbe7d6a6d23dd48508cd556f351 6d6c0ef4712919ead451635bca9e2b5b0a6caf2f172877ced98dbfb191254e9ac0fa134a86843263fdd85c0ab1fc52986a16 39d659902482dd9a986812d08ff588d56b8c425acd12e92cd0f57d27f8a8ababf5657e34ebfe5236dfe686edc9a61cd48d8f 7722665b24be7fe6e078ee6559dd6af4e1ddcb136678c55642ac876e41602a236b8c9731c3fb787f127d1069c3b9e7dd27ef 1dc728590c99d006e43cf914a8528c2ccbb5a76d45360eb29cc6a5edbe5efe2e6e59056576fa64afa5ab4c52dd9dbb87a287 f49991fd51708c7c37b9d5a95c7b49b73936877fb783698fff3fe870fefebf16568eedc899260d7d448c4fd6d7d07ae18391 3eaa12a176bdd35a817565f969dde3ba6591faced12ef47a97fa0a582271c883cd571b31dc16451690eee39ca9aff3f3abd3 45641b9746b9a4b9e80cebb375ce6f69ad36f5b7b23c5675ddbb751212d2dac18e9af94e50a6bb90639c88ca9a705cbea631 b2bb5ebdd319d1584e4b8762b7484a8122b3d0ce82185f5fbf98043536bfe8c42a5b13109048338e1d6aef57eaf18989292d 75f141c07d741d5644443a78ae7e7c10dfa92f94ada59dbaa5eaa755129d9ed198d0967efc7444dea2bfdb835d3bb14faa1c ae9179e8e2de3758208a15d83ed854a3af1e08e17bbf2fd9b8dba197b84692b7793df5dbcd49f5e8585015ab1c51f5ad4bcc f4fcbcab7db63d1402f4f614754c1c27da983e795f2b4d161e2e48d38dd6c02b5303b54a758629b1b1c2fc82c32d664a8439 979232adb99c9a9f2a9bb7f4ff0eab96f25f0beb9e08a91f2accd4a8e8feaa53af09f08d7a5f75fa99193425c101b9f3e096 e4ec58e71cd74e9db86836d87be45014b9b0b02c460fd224386eef6151dcadb63b91be75a3a0475d7f87e9eb94d7f9e4ecd0 8a5802d351aa403deda7186242f7a08f6f69b4ae0b6200466ed32d495caed777aa77c8f6d526cfd81926cdc3dbb47d127c5d b45c62724846d6e1b8def978a396bec89eb9d2d24261b4858c6596118c02a2c2637cf39d9d7a8365badccc818cbe9a682529 873adf41fb562db61c11613146826ff3c6c54b411062bac52431be63f1c1895bdede21678badf1886673c9dabe8e15a4933c b2061472868bfd66b105549a612442d6ac610a51c5e4d654b5c8fc6b4eaf64f0c3b8add5b6e8a82647aaca3c7d60c4738655 80315d94c076b20cb2aa6bdcdb0b21d68bfee9f1d560a741a1dcc875f1cec4f1d639356d3f9784b5dd4ea1770a65bebe3f4b 884bfff7e95aff9fc1fab20f5314329d05ce2d9f9019a387e77968da9b1ceffe3e5338e151bae44168f351f3edd747644717 0e797e36d672716f47452939674f5eb2ec4e9511ed8ef64df063b3c2d50d9077cd8f5fc292764c5b3dd9a327d1b42baa2d6d f717a63539e568fba4edf8b72e3b4f4e5aa99a5a53aa6b6cbe8e0fabab85dfbeaed4d7257bd944050293c255a1ba4647f11e a3fef4d85546186c39be46d3a554bd3cbf74e7a2f6280dd8a6aef03d387ee8cae52f197a312e39c3688dc189157a8eaf5f9c b90cb77f82362544ae41d9eecba16b5ffcc5fc95c76ae74d14ec6ec9dd3f98acd2c5f98ee3cae98b8f4fbc1831e97db6cbd0 d90f435753199125aad414b92433f1f7d7a90cd137493ff27013a9f2cdbe9ad2d2357a1a89adddad18b1d051a1c8c9aa8c10 572438b5a7df787a32b27928568495d33e94e06c7f412e5b5fb0504f70ced74fa77e66b7f3fd02a2548d2da6518dad34f3af 85f5219e60f0f97ca67747b9b3c34a9628d9a550e9d08ab49daae6aa9f5a7ecdb843547b60bb478f6ae90af1d067f73afb65 3dc1f6580ff0a33c9cb9b2274535a131565bbb459380e8fcd9075eaa13add999a38e68748083bbb5b4dbd396069774a39cb3 f141d93e097305256a6aa569f9cd8dee1a6d31d1ae70e3a818359f419524f378a6d016c93d3f4d4bcb4fdba76e292d41554a 487d2eba3055a4b7abb8d62a6800d2191348b13b7f84fdd40c6530cda7676bc6b81fb978603d31464da71b146c4ef1f3193f 78ad85c89f729b3b595ceefc8db747b8d66162dbe75ebe7b2e2e34ded1f0fdc3ed0f5f3f9cbafb50f6c81e00e0d86c18aff9 f0567c5b5a3f78ec3e2f9eb8fdf644d5748a58bf6e8c8bcf507b7396a48c2804442fef899a4b6045bad2081ef16e21719dc3 cb0ec82d6cd0a48a50731a5bacc2b242c42b796778751c527f892d26d7645737eac4cff11ecdba6ca5597f2dac87f13a7dec e7a53bf8db35f505e4e5e7d8d488663eed1e0973099a4b818922330ecd4343ed736a05e21987bf9434bbaa34fa0db93d0ab5 50918cf05628602b18eff1730daaeb2edb9d72eccb56d658ceca29d304666eacb5e6fab824b8a825b0a565d7f5c72ba6a90d 21f2d3d87cc9d2303882624c2305fa380bdbf7b0cc0edeb063f60f45b5358fd331c64e81ad046777d7c45c8d9ec0fca5b938 1bb969a67e23416039275a2fb1266cefb6865a5d2366f4cce9d31fb8cf3e8c58d3a9734583a9f66c31ed039f380047ee83e9 22cbd5c670b2bd94d593a3773682f8fb362e3cdeb76e454f1d96c78b6d3f10339934b7bb787a9f0952e3d1675efd40d5c056 a8a7751f3f7ce4acd7d6a0e3ec23bcbd3131d934089b7ce7d8b731c7f2b96ec2a080b1c0605d5a5a6bb5bbde569695adf958 9218c3a967697019973d94be6e56b86a1ceb52aae622b56f37737298b6f37fdad0aaafdac4af2a92f8934618d43602b825bf 5aa2cb1a1faa6f2d63d3dada9de9e9a2a66e0571484f8ec0d595cc35cff9ca172f3eafac7375cfa8ab5b3b57cc7870fc9941 fc8ecb43a84f2b11118a6269abef563295e64476bb2f153ab4d47a66f66bbbb0b19579e46ba9f9a9f9a579d445bbd328ea7e 31ad713a25c417bc347b8f189f261bb99353f7e5ccb786a955508be4d91991c152df6ea7f87111541e6ad9de1d03ec032ed3 12e368990f18dd91cb0345375bd4fa83f7eddd4d0ab08bdb339dfad52d17a818759d4ea767971f73de7e659f500edcf876ad 76603e8b2afe8373efb15b1ba202f4beb1f5197ddd8439f2e49bdb17ef1eb8f4eec8a388fb2a869faf5408f5ebaf2c63fa32 d31165ce02ac403f5d95a9f30ba2524132616b911927ef8dc617b40b4d8f9888e46da96bfb44ab0e46428480e72b30eaf5e5 ced50c7b8f403a4390d65aaf915da2aa1e3d34b96b84397a7308d9ceaafd7e7ef6bf2acef4e760951df1e1df73a26f622996 df5e9d65bfe497d6b3e4eb5baa9d033bf22dccebeb55abc6b6f6766d3f27d0e25e6e04b4e80ccee9e408d8b476623c1eee92 96165d9620444f67207c7d757d7c13ea3a85cae3daa28c6dc728896d253a6a6a347f9a4f5a3db9335a5327c1e7671d52595d 499dfd480b3cb147b7a982dbb37a4594276571c6082725ef5a9fdb1aa8a3da155045b2d78825e8275603678c135329917141 5f926c51634aaa6e1f8d12aaefbefcbc2b40c3b9a2edabeb64041c0ff4a0983cfd22f94a5afae479a158889b8581376e55b5 a7dfd5956902b8044e00002000494441543afde2849880fe723a8d64ac940845e12db89fcb7efe7c14207bedd19a48f29337 460ccb94733fb282223686b3f373da9b7b8829d755980e881d4ed7e404e20756d747e5af9dbd85575ced715856c95522807a ad2b8e497aae8fac787b89655939d9278e5753aa45a046aeabf9ea9bbbd795af7198991ba3c5e6a7f7ab7aadfe1cacefc463 1c2f7ffe94d196396a0cb281a813268ab77cd4a3facbafdf08790d001c9f51d2a109fad4293a5c38fa368ee7e15b5447a583 cceb89587b14a51fa1aa3518ab58c3c096d52d390dfad569d6393747e6e497e73508ba2468b9b86809e89569b78e99f7a161 d51e7e6cf9f67a8d0479a9c2d62ea336d5924e87e12def8da72fac04dacb5ba30a4ab4d8dad3a191914291d11a7d44aa1429 1287c7431526baebdbf51d87eae94f3dd13637cd4a5569a88673e7be186cedd0a9fc554d172d8ad84700e032f7935b9ce7ae 85d3325ae2230bdbe3d353dd15fd17bed979e3f5da10cb52e39e5e36f319cae119a2c94f2bee7de3e03874ecacf5c47498f2 b5735f0e731d6ec890931c5508aa4a31c880368c296c3505128026902003ce3b6f24ad7ba801af335048e947af32683aeacd 7a7d7617ae37a0321ac4412a12a3cc6667b8835ebd701848ddc56ff9c90eae57059a5c7f2ab66afe1275943f0deb69be18f8 37c0652be6769200239322c837f5d21a412fcceed8f3acc60cc01e8aecd1e868556f14187e02388fa4289f5bb668715c1461 1967f0cea384b2f3997a810ac2eada2b514c4d2d6d1db6b25c96462e44453e90cdd7a56cb773db7708a7683c6256892d5952 f5588d723002baa928982a0b63ec71cc84ad7b0d55c3cdea820a19d8eaf1a8fc9c54c72175cde8349deeb69c66bdd87a3219 c1b4ee32811ad18d615be1a1bd19d7be29e9f8a521a4a595763c22ddb6a8c2b6e846daf6eed92c729b6d78f4c23ae34b80e1 8834cea4b2e2ec9716186ad40005a5c31c8781a1e29323c57caf5f48dc979c9d1f79f6cdf4def37dbcf3ad2b9211d3a1e74e 55548ef08a850fd813f316672bd18a6bd3385cc4c327677966233ec84e41c0e2239321a29bbc32929748b13b66a49004a152 d3bbc9c6de13d258f9dcd5186d5d3f9fecc0342d4db11d3bc20e7245fe648f3dbfaa97f9cfc1caf5aa47691d70165d1d9ad5 b3acd04cfa002872273bfb299ddd13eaf005b077ac7ece154626b81b07ddba711fe6627291fbd51644c171454865d2a6c551 4f71c5d975b95cca35395057a06407c536d66a2a4866c3c1878dad6e70a9445d874dab2ca6d0d23ac3b13b92592ee8405ecb ecc5d5e08c8627b2b35970bcbfd85817ef5838303dd18124584342b29c60188d9c390d4afa98d7664b4686280636a0df3321 5d85ea0de15e90a9789591181898eddc18e531d7a68f438941619e9e0765afb03f3f392b71ebd86fb72edca9d8585480787b 715e3925074e2398a7936a14f50b548514880310ccccfaa97767bc59e5dd42b4f90bf792b308658a166e21eb4549e049bb49 dc3869b0499e3843dceaee76d89a79b1ffdad40bbb62ee801fdf43c332b344f897214faf8e7525279b13e7ade3f51c94ca4a 844533706dd1cdcd4a1e69096931f5ddcd63bb51103357d2ae8c869fc6af5232fe9351a61b23a9a2a7d6a597130375b1a2cd 46bfbddb2af5634bcb001ce5234bbc3b66aba1cd8c4f94a737f03eda3e9149780f906d91324549d81a0c60cd1430c393418a f1ce8831ea407e2074b721aa1d4267f45a6c0c0cf9b22d21faede96497fef27c842d68c2c88d14db1cd7b44a68af53151480 dbdb0b75c8785a5954e181fba7d667e2ab278623b75e178da83822120af5c5af1b5a818791f02657019a9190221a344b9572 bbc663d13763d281e3efdd5890f144c54383e643df6cbf9fbafcfde1d1db802bc7b93f034e9f90e963d245b1e6c7ce5cbc71 5e34bbb13260118ac338194f579a764daf8d4ba16a17248c6387ed557b166d45ada4349c409986971e35ac4901f95d13b306 3244433879ad6b9a11e9592094d889130d5d45f7bcf65fab786363092114cc842ecf4c67d859331783b7a212ca9a129124a1 28b698615b6cbdba6a5d139552b95b9221d3dcb47b5bd5847e5559e99f1575ff2032983e13e6a917835c1868abfa7a70d597 cdb77ec72e2ba739bebf69505ee708b6e28978fef8ea6f577ed8bebdfc0d6dca2779ed5640b04930be83df86e290eb2c0496 ef490b646aa7a9b9b016612a79a970c1fc9d93a1412847ea2d4de008c6e61254d480336bc0369311d73d0c0b6fe908e992dc 9471abb2cec46a443ac27bf4f0688a63bc585e5c24b9a7a4bf50052aa0b9aab14351fa85e7b1e0952d1226923ceed9521b3a 5a6b306bdb20cb2efbf9e5d479b3c92fef389e6dbe3cf3f6f48d7d7b4f3dbacff9e140929bc284806287e4d9b7ec8033799b d72fc96406598b2dccb6bc39b3bd9858a2ea5a83c1c5833cc38d36dda69543bd895805cb4b2fcf885b5854c563336ccd8246 017b24d790d2fe862fee499e09c89b6ef8f45cf212e7de229975066142a1af4fd8311d17b585c5acc4059205059c136296c8 70c7b5d4d5fcb992ee548b5d2eecd5dcf3b389c3e817a1faa761bdbaecb22a7a814fcac3ec72c7921edf37a44ebf660607e0 6c77a9fccd9b9eedb1c0ae67cfaffcd4f1344ca978d3d235db1bd12097bce89d390dac3421d5d703cd10d981436d75810531 d91d5d089a4175a240b45f42b3ba161b5c643cdda4f7dea5e2f8d65ceac6587a6672d58a0271d6a02a69d44261d48e8f2799 d748df81b655d3ca62e9611844c66235c1b555400a99ab188f9a66a049f298acc9a0be2c232806321d7e5fd273a1d6b417b5 4ff681045fd149e5b07300ae6f534765011ff97a834796ed9da05d07bede7c6a25e5c808b973e7c953c93d6727ab2c26a783 ef19aaf08bf12eae09c23562974154d8f6e7affb7979ee7ffb305abd6676f0f98d1f1b4142d45e93f04986ff8ffd0fa05577 f8c6c48a0e5cfb6d5bc2e2e9fb7392c78b2d5542c2f8a5fb4c3a48a9c2b426babf5c0b76dc1d4156f5d11934b1dc39bed99a f54325aa35f77638d3f7dc9f5588a5f37f35acfbe4d5dad0a68744134f724d97b0299c135e93b33e03e0988a1aaa3af1529c 8c9fba79e5e6b3e7000ec0e9c95bc51d6bc57159d299559e9666c92136af272d5de51b36727c195bf6da8175758a7d3681c8 88067e252ddf32f79c52bfb8797e7ef30b77bbe01e3d4c374f0c6d721124051a97026396e9d87ba1b69b99e177b843654650 89eaeeee02585186088532acc280e4ade1d748911463a483bd207eba0f05a4822046e12311a63626407385f1cd0795031d59 8cf850ee4b8632c7f7dc06c81e08416f6184cb758684522e5fb7b1361417ffb2b00074bbf4c21ce7ea5add52bb1e8c21c031 687ab592076ec4ad97f7dac323ef8e3f92bc2ccb6978ebc89e8f3ff29071f2687095556f9819cf739ef90ba7ee365889b670 1f2d325a09135fe4a592355b058432369441d5a982f588710b3e6b0707f979bc7a34b9710d8b488cf3708697476b95b9ed70 a643dd3f05085c7e9940f59f84754f84339b8b6ad6392b66d1d15975972003d62d8eaf5c00f6ebcef699797b8fdbec66881f be397cf406fb1debf7eb8aebd6f296a2552839b9f367bdbb9e8af3263a112981da9e52135a657551fc524475c7e2dfae07b9 d76905f6fbe8e6c0bb9da3a4fc8556c7abe585c6c193e865ef75f15e2927a8a582e5abbc65297d11196b06919a9add4e1102 82dded3146b3230b5556e68cd1e03e08381d233feede98dd8a500fcc8e2d4ccdbb1022b668cb536995316bda600533966aa8 cc9a96fbf05382f3ad61f242128a99885cae9a49c706bc3b7adaab259ddf6672d63483b56222962cd18253c41331c3facece b48ef4de8d456fc3472a960b53fb435f54703f3e23d69d0a911fde12e539fee9dad1e3de56d60dc9a24641ebdf6b8913cbf8 01f3017972992a2ae2a4b914188fd6270c438345db75351c04a3069b75b47688bb9eb3734fbe4e4269f8db9d4ba2e7e7ebe2 cb563af917c3fab0c3cf972d0178373db0f765b17e99706ce6cfd2ceb7b6d9cc0e832b9fcfedfdfcf0f3e9cba78fde3c6d6e 78d1324cf6cdb393f74186e70e5d2ab292a9b813408b9de89e200b47d6fb05c6d663f58d091612e74f4be262a956a46855cd 486138b9b031cec60edbe4b8bc95179eb761a3e28f95a78ac46e858862b726c6f53515519942b189996ff8aa73e82126d202 9326dec17d7959f815f9892607660da1400002a274621c05f1df9f25198c193e7e78e612ef28ffb894dda9a726b37f9be5c2 f5f6f0935108d676b66a0b25b399f22ae0eca1a7b516795279f717d6cc5e8c4c7bbb09dbc3a090aa0cb74475670defef5ec1 e1e68b6ed3a878a77196684a52b87f2d8f44afe56cd71837e00ae79b5b6360470515fc96f138baba5a54a60fb3e377cb87bd f8ed05780b1a566b4e8474509b341d142359887c9d82b9484544cf9026129ea086bd0a00bc442e95d6f9b1f9a4fcc5b01e23 16a895aa9b9dc2f9baf2b6d89794081eff59167ee4be019415f601f0dbf167e777db6238380e747c0d50e2fc74f8dcc1d095 7bb716b636df54a47cb86d32218033966accf57099f3506dd2a7116a1f8c4a80e5c32ef817eaf620616425218492f5b50b0a 207c1341c15b5461994e15351f1b11362d52c6b3ec9d758744dc3cfd81e8e02e8c9ef304d038aac43ecf7f062c1f69aca2b0 8c060107f0acd4dea959a9d05721b35f032c0754e49e034edf7d2a964e4915ff5eec7dfff93f08e72760732c3abdd7ccc664 b1725359c524246cdaaac3ee9357d7d987929e4428ae1b66616d18700bd4aad48dbe75a00b259aec0d6575b2961d68626f9e 1e3b7af0b8e16bc33c81bebd8779ee1d36b512ae916248b5522c660d0f5cf392e747854b1bc3246af3c0f1f3ca7959f3d552 4e6d83f2555281093968f08a40a38f4eab2524da2f3bf922409654a296e0cba673e297600af8d3b0be4bc985f393327899be da2c42b666ddcf899000f60f67bfce78c8ff787ee264c4979f5bf770d9f3ca86ce179e5ba8310805ab124fdad8172af7fcb0 b96b14a6bec62710a3a595938d186e9979769933c4426614ada1ae43e1176aac6bcf0d29ea727265762694c340b8b86110a8 8f31e1d454055b86e0548226fa95e283b2aaed9785c6f19b61d26bc63d5191c6717a4aae30ef01566eaebb92535c8ff0816b 27f602f6dcdef3f5c0c9e30fd9dffef09c07cd7a52adbab2e2518667de9d78bd770ffb69ce8c35b2877bc77d3e487df7b834 98e22a6203248a40c7dcecd6034e04f08e50c9f5243a4ae6117522bdcf510893e738e8ea088524d207a091fa38ef131f17b2 564c1e554e08bfb96b951e2ca10c55ca911a58b6387030e095d71b46509f185f7095a54d168d8966d2c278d21da92027a682 f1aa5f5a8da894bc838e8baad26a82afeee461c0154cd9eedb9affefa71cfebf0f2bfb85c847579329e5433a316970a346fa be9f65bb37a9747f7e4779931353e70eff6ee84c710739eed75f1abb4eb226230560a499d1142a6f0028960c5c1318f29d33 52f361c5360a487c9705b0dfb8e00dd42fc82fb394b0ecc967f60643e19d1a718d81038b60644e3e453a88a44451cad5ebb0 ea90a6c7e6b4331dbbf3a33a4c52134727ad1504100a2d2a78637d241d3a2fc26c4dc5f76e95378151c13c0b8fbe9f967de6 365bfce0baccbc23c9fafc936fa7b837676d554c7b63272d66ee572a0d753a47819ec941098d352a96f3103cafa709383c5d 8a7f3a1cdfe16f9e45575a45b01cab31e61bf07291e6daeb626047fe2c2323307506d74cc84a36a2240afbbf2f163f7ee4c0 6c96d8f625a3c04156a488c187affb17f915e3049b7adfd8068d98d95a6ece0e80f1f8ac197f4f73466a53eea050872b2b91 1cbde3d4c4e82216ae004ec3341376e332bf4c7eeb4fc27a3b8ff9f2f36c7e9b7e8f0bad0b335cf47b21e83efbfe7e260456 75f31f72c84fbe9d062c6e6d6e569860db292a55a060b3f0205e740ed966df56956a59b9105b595cfe5c9cc41440f6c3684d 53aa7b7ea90f9de19d3b5c93990116b61898888cb70adb18e8cc5f43d9ce9a9d08331601e132ad41a91e8e12a041679ce884 9372809d0d5591d50725c5aae7efa08daf66b5174e54598c2e9a8f5e789524f3fde287ef72b3c91699d6413319329f0080a3 9f8b38799423429a94cadb5ac16b4365b1c3249ab0e88885db08ff046c762ae0c5a4b9026ab338186bb429e149943286bbc2 15991dd64aba1d057161fbcf709e9793b627befef0f8d2a89d6998303de214bb9cb468d29d63070fc95eb9c663418f8514df 06bcfb86c78081c3143b374b31f13022b4e1a4286ca62a0f25356c9cca6a2255d23b9bfb55d3d47c637c7434833f038ec27e 1667e9ffb2aeb93f072bfb2b82f1c70bdd0820be5eea41e6ca832ba77f3eadb2eb88d266f03c0f0070fadcef9320773e66c7 b5cca400951d26c05e95862962441915814156de86f0687f3a3fa154c9c9551dcd97f2ee70057e30716039bb8d06059af20b f1d7f6c1cc36a0acf638a3ebdbf39d646621eef597d759f40e3362fab2ab6a5ae7b8084874ab3070d95399668f776882c107 1189cb2b5bd20aa0787bd5d68ef07021e9e0e41f23030c28f6c0e3f51f664138f9c5efa19961cf645f0d6499f9f74ec206ed 83ac27e3dbfcf2fbcbcb99a2c97619569566a2de54dcc0a6b837562add2dbc1a3d309291054693db865c455794d262c7fbdb d7c243ee78ada8bb067f3dfdf54bb10a3135d5326cf355c518aacaf3a465efc93ba3a62fbca7f116173efde6f562fbee0bb1 31aa9134832815eb18f07e43646bda22b5ae2ebf4d700b48b76f25f894e9f8e4b495952d1e01b08376c752fb527f15aa7f36 df9ade3eca4d631adaa04def7e3e786a0fe0edeefc56c09e8604df4699b33b88ee1fb9f0f627d257006f5793a85ef6deb97d 603e6f49afd9f9455a16bc305c91215f952992a65aedbe5c30f93885bb182f6f1de229a8dd2e10076a08ebba4f2958353969 40a7ccf0d838e4d2e94a73cdb9aded73510e23e0a6cee6b58c0c4f656a968a462713bdb98e46b58cb70f3a8940e7f1f345e7 8e9d4aa20b7754f1198df39ddacb7921428eef8dd9e2f96f455ec10bc737b2ba1e9f9eb28da73539a40ab4526c42c78489b4 d8e6ecb6eed4d638b2870609376384095a9c099256e9a8616 This entry is longer than a Bible module can hold. The rest is at https://www.sermonindex.net/commentary/whedon/ 19. The loving hind and pleasant roe — Animals which were much prized and petted on account of their beauty and affectionate dispositions. They were kept in palaces and courts, and adorned with chains and garlands, and highly esteemed for their graceful playfulness. This seems to indicate the characteristics of a good wife, and also the endearing fondness with which she should be treated. The latter part of the verse may express this sentiment, If thou art entranced with love, let it be with thine own wife. This is not to be understood as a license to excess, but as a prohibition of unlawful indulgence. Zockler translates: “The lovely hind, the graceful gazelle, let her bosom charm thee always. In her love delight thyself evermore. Fitly chosen images,” he remarks, “to illustrate the graceful, lively, facinating nature of a young wife.” Stuart: “A lovely hind and a graceful doe,” etc. There are numerous passages from Eastern poets which show the popularity of this figure in Oriental poetry. “These pretty animals,” says Thomson, “are amiable, affectionate, and loving by universal testimony, and no sweeter comparison can be found.” , Land and Book, volume i, page 252. 20. Why… be ravished — For why shouldest thou be fascinated with the love of a strange woman? a strong and affectionate remonstrance against such folly, as an unnecessary and baneful indulgence. 21. The ways of man are before the eyes of the Lord — Who marks all his movements; and he who has ordained marriage for the comfort and benefit of mankind and the preservation of society will not let the abuse of it go unpunished. This verse gives the strongest reason for the remonstrance of the preceding. He pondereth — Though the harlot and her paramour do not. See Proverbs 5:6; Proverbs 5:22. Clarke’s note is unsurpassed: “Most people who follow unlawful pleasures think they can give them up whenever they please; but sin, repeated, becomes customary; custom soon engenders habit; and habit, in the end, assumes the form of necessity. The man becomes bound with his own cords, and so is led captive by the devil at his will.” Comp. Proverbs 1:31-32; Proverbs 11:5; Proverbs 18:7; Proverbs 29:6; Psalms 7:15; Psalms 40:12; John 8:34; 2 Peter 2:19. 23. In… his folly — In his manifestation of lack of wisdom and his actual sin. Go astray — The same word is rendered ravished in Proverbs 5:19-20. It conveys the idea of one drunk or delirious, who insensibly reels to destruction. 1, 2. If thou be surety — It is probable, as suggested by several critics, that àí, (im,) if, is to be mentally carried forward, not only to the second clause of the first verse, but also to the two clauses of the second verse, the whole of these two verses constituting the protasis, or antecedent member of the sentence, which finds its apodosis, or conclusion, in the third verse. Thy friend — Or, neighbour; any one with whom he may have intercourse. Stranger — Another person. Some think the “friend” and “stranger” mean the same person; others, that they are distinct, the friend being the companion on whose behalf the young man pledges himself, the stranger probably the Phoenician money-lender, to whom he makes himself responsible as surety. Stricken… hand — (Compare Proverbs 17:18; Proverbs 22:26; Job 17:3; Ezekiel 17:8;) if thou hast bound thyself in any way as security, bail, endorsement, to stand instead of another, or hast so mixed thyself in with his affairs as to injuriously involve thyself in case of his failure; if thou hast (Proverbs 6:2) in any wise inconsiderately and imprudently become enslaved or captured by words spoken in the way of pledge or promise. Zockler says: “The stranger is not the creditor, but the debtor, who in the first clause is designated as neighbour. For, according to Job 17:3, the surety gave his hand to the debtor, as a sign that he became bound for him.” “The Phoenician or Jewish money-lenders were ready to make their loans to the spendthrift. He was equally ready to find a companion who would become his security. “It was merely a form, just the writing of a few words, just the ‘clasping of the hands’ in token that the obligation was accepted, and that was all! It would be unfriendly to refuse; and yet, as the teacher warns his hearer, there might be in that moment of careless weakness the first link of a long chain of ignominy, galling, fretting, depriving life of all its peace.” — Speaker’s Commentary. For the severity of the Hebrew law in regard to suretyship, compare 2 Kings 4:1; Matthew 18:25; also, Proverbs 11:15; Proverbs 17:18; Proverbs 20:16; Proverbs 26:26; Proverbs 29:13. For the last clause, make sure thy friend, the Geneva Bible has, “solicit thy friende.” 3. Humble thyself — Or, bestir thyself, and beseech him for whom thou art surety to release thee, or give ample security against the risks encountered. This is supposed to be the general meaning of the passage. Like many other passages of the book, it is to be understood with the appropriate qualifications which common sense suggests. We cannot imagine that the wise man here instructs his pupil to never, in any case, become security for a friend. This may sometimes be an act of justice, of humanity, or of charity, and often involves little risk. With the above qualifications, the warning is one of prudence. A man can scarcely be too careful to avoid risks of this nature. Many a well-doing man and his family have thus been ruined. A wise man will not rashly put his name on another man’s paper; and a good and just man will not ask his friend to run a great risk to accommodate him. In all cases of any risk, the endorser or surety should be made acquainted with the true state of the case. It is dishonest for one man to accept the endorsement or joint liability of another while concealing from him the danger of the transaction. 4, 5. Give not sleep, etc. — Meaning that he should urge the heedless debtor to fulfil his obligations before it is too late — before the creditor commences a judicial process. (Zockler.) Roe — See on Proverbs 5:19. 6. Go to the ant — The ant has, in all ages, been a favourite illustration in the inculcation of the duties of industry, diligence, and forethought, for these little insects are among the most notable examples of the instinctive operation of the principle above inculcated. But the latest researches of naturalists indicate that the (European) ant does not store up grain for the winter, as has been commonly supposed. It is generally torpid in winter and needs no food. Perhaps in warmer climates the case may be different. European ants remain active all winter in hot-houses. They are said to become torpid at 27 Fahrenheit. 8. Provideth her meat — While the original is used of any kind of food, it especially denotes grain. But it is roundly asserted that no European ants feed on any kind of grain — that they are altogether carnivorous. Bennett found that, however long they had been kept without food, they would not touch corn, (grain.) Nor has any species of ant been yet found with food of any kind laid up in its nest. These are certainly extraordinary statements, if correct, indicating that not only may popular opinion be wrong, but that a host of learned men in all ages have been in error. Aristotle, Pliny, Horace, Plutarch, Virgil, Juvenal, St. Jerome, as well as Solomon, may be quoted as authority for the fact that ants do lay up food in store for the future. It is true, Solomon does not say what kind of food the ant provides, but only that she provides food in the summer and in the harvest. So also Horace, Sat. i: “The ant, small as she is, sets us an example. She is very laborious. She carries in her mouth whatever she can, and adds it to her constructed store-heap, providing against a future period with great precaution.” The white ants, or termites, so abundant in tropical countries, do, according to reliable authority, store up food in their nests or houses. It is, moreover, admitted by some that ants do carry various things to their nests, as portions of leaves and kernels of grain, not, however, for food, as asserted, but because they have a fancy for them! “They are great robbers,” says Thomson, (Land and Book,) “and plunder by night and by day, and a farmer must keep a sharp eye on his [threshing] floor or they will abstract a large quantity of grain in a single night.” See article Ant, in M’Clintock and Strong.To make this note the more complete, we insert, from “Popular Science Monthly,” as further illustrating the habits of certain species of the ant family, the following: — “Mr. Traherne Moggridge has recently, by careful observation in the south of Europe, confirmed in many of their minutest details the accounts given by ancient writers, as to the ants being eaters of grain. He describes the ants as ascending the stalks of cereals and gnawing off the grains, while others below detached the seed from the chaff and carried it home; as gnawing off the radicle, to prevent germination; and as spreading their stores in the sun to dry them after wet weather. These statements Mr. Moggridge has verified, supplementing them by discovering the granaries in which they are stored, sometimes excavated in solid rock. He has seen them in the act of collecting seeds, and has traced seeds to the granaries; he has seen them bring out the grains to dry after a rain, and nibble off the radicle from those which were germinating; lastly, he has seen them feed on the seeds so collected. Their depredations are of such extent as must cause serious loss to cultivators.” — E.R. Leland.The most wonderful ant in the world is one, so far as known, found only in the United States. Its scientific name is atta malefaciens, popularly called the stinging ant, on account of the pungency of its venom. Its habits have been thoroughly studied for twelve years by Dr. Lincecum, of Texas, and the results communicated to the Linnean Society by Charles Darwin, Esq. The following is an abstract of Dr. Lincecum’s communication: — “It is a large brownish ant. He names it the agricultural ant. It dwells in what may be called paved cities, and, like a thrifty farmer, makes suitable arrangements for the changing seasons. When it has selected a situation for its habitation, if on dry ground, it bores a hole, around which it raises the surface three, and sometimes six, inches, forming a low circular mound, having a very gentle inclination from the centre to the outer border, which, on an average, is three or four feet from the entrance. But if the location is on low, flat, wet land, liable to inundation, though perfectly dry at the time the ant sets to work, it nevertheless elevates the mound in the form of a pretty sharp cone, to the height of fifteen to twenty inches or more, and makes the entrance near the summit. Around the mound, in either case, the ant clears the ground of all obstructions, levels and smooths the surface to the distance of three or four feet from the gate of the city, giving the space the appearance of a handsome pavement, as it really is. Within this paved area not a blade of any green thing is allowed to grow, except a single species of grain-bearing grass. Having planted this crop in a circle around, two or three feet from the centre of the mound, the insect tends and cultivates it with constant care, cutting away all other grasses and weeds that may spring up amongst it and around it outside of the farm-circle to the extent of one or two feet more.“The cultivated grass grows luxuriantly, and produces a heavy crop of small, white, flinty seeds, which, under the microscope, very closely resemble ordinary rice. When ripe it is carefully harvested, and carried by the workers, chaff and all, into the granary cells, where it is divested of the chaff and packed away. The chaff is taken out and thrown beyond the limits of the paved area.“During protracted wet weather it sometimes happens that the provision stores become damp, and are liable to sprout and spoil. In this case, on the first fine day, the ants bring out the damp and moistened grain, and expose it to the sun till it is dry, when they carry it back again, and pack away all the sound seeds, leaving those that had sprouted to waste. “There can be no doubt of the fact that the particular species of grain-bearing grass is intentionally planted. In farmer-like manner the ground is carefully divested of all other grasses and weeds during the time it is growing. When it is ripe the grain is taken care of, the dry stubbs cut away and carried off, the paved area being left unencumbered till the ensuing autumn, when the same ant-rice reappears within the same circle, and receives the same agricultural attention as the previous crop; and so on from year to year, as I know to be the case in all situations where the ant settlements are protected from graminivorous animals.”In a second letter, in answer to inquiries from Mr. Darwin, whether he supposed the ants planted the seeds for the ensuing crop, Dr. L. says: “I have not the least doubt of it. My conclusions are not from hasty or careless observation, nor from seeing the ants do something that looked like it, and then guessing at the results. I have at all seasons watched the same ant-cities during the last twelve years, and I know what I stated in my former letter is true. I visited the same cities yesterday, and found the crop of ant-rice growing finely, and exhibiting also the signs of high cultivation, and not a blade of any other kind of grass or weed was seen within twelve inches of the circular row of ant-rice.”The author of the book remarks, that “the economical habits of this wonderful insect far surpass any thing that Solomon has written of the ant, and it is not too much to say, that if any of the scriptural writers had ventured to speak of an ant that not only laid up stores of grain, but actually prepared the soil for the crop, planted the seed, kept the ground free from weeds, and finally reaped the harvest, the statement would have been utterly disbelieved, and the credibility, not only of that particular writer, but of the rest of Scripture, severely damaged. Solomon’s statement concerning the ant has afforded one of the stock arguments against the truth of Scripture, and yet we have his statements not only corroborated to the very letter by those who have visited Palestine for the express purpose of investigating its zoology, but far surpassed by the observations of a scientific man [of the United States] who had watched the insects for a series of years.” Comp. Proverbs 30:25. 9-11. How long wilt thou sleep — As in Proverbs 6:6-8 the instructor had sought to incite his pupil to wise forethought and providence by the example of the ant, so here he seeks to guard him against the love of ease by the ruinous effects of slothfulness. Sleep… slumber… folding of the hands — These three synonymes for sleep are not to be understood too literally and narrowly, as if this was the only way in which indolence is indulged; though it is one of the most common. The words are to be taken more broadly and generally, as applicable to all kinds of inactivity. Tropically, a man is said to be asleep when he is not awake or alive to his own interests. So the words are to be understood here, and the ordinary consequences are vividly exhibited. Shall thy poverty come — As a traveller. The word rendered poverty seems to imply that kind of poverty which comes by the loss of possessions, which loss is occasioned by the slothfulness sought to be guarded against. The word rendered one that travelleth is intensive, and is construed to mean a courier, runner, or swift messenger. Armed man — Literally, man of the shield. There may be an allusion to the “messengers of death,” or executioners which were sent by Eastern monarchs to take off a man’s head, without note or warning, in his own house, or in the way, or wherever they met him. Comp. 1 Kings 2:25; 1 Kings 2:29; 1 Kings 2:34; 1 Kings 2:46. PICTURE OF THE WICKED MAN AND HIS DESTINY, Proverbs 6:12-15. 12. A naughty person — Literally, a man of Belial, or, a man of worthlessness. Compare Deuteronomy 13:13 : Judges 19:22. A wicked man… froward mouth — The man of worthlessness is, perhaps, the predicate, and “a wicked man” the subject, to be connected by is; and so we may render, A wicked man is a man of worthlessness. And so Noyes spiritedly renders the passage:“A wicked man is a worthless wretch, Who walketh with a deceitful mouth, Who winketh with his eyes, Speaketh with his feet, And teacheth with his fingers.”The picture of the wicked man, with his language of signs, is drawn as far as the close of Pro 6:14; with the therefore of Pro 6:15 commences his destiny. Miller translates, “A worthless man, utterly vain, talking with his eyes, speaking with his feet, motioning with his fingers, with upturnings in his heart, fabricating evil, will be putting forth grounds of quarrel all the time.” The last clause is translated rather freely, the rest may pass. He makes that clause the apodosis of all that precedes. 13. His arts are further described. He winketh with his eyes, etc. — He deceives not with speech only, but uses covert means to effect his object.So associates in wickedness at the present day are said to “give” each other “the wink.” The flash language of modern rogues is, probably, an advance on the speech of villainy in Solomon’s day. The Orientals are wonderfully proficient in making communications to each other by means of signs and gestures with the eyes, the hands, and the feet. The number of signs of this sort which have a wide and most extensively understood signification, and which are, in fact, in current use among the people, is very large. — Kitto. They wear neither shoes nor sandals in their houses, so that their feet and toes are exposed. When guests wish to speak with each other, so as not to be observed by the host, they convey their meaning by their feet and toes. When merchants wish to bargain in the presence of others, without having them knew their terms, they sit on the ground, have a piece of cloth thrown over their lap, and then put each a hand under, and thus speak with their fingers. When the Brahmins convey religious mysteries to their disciples, they teach with their fingers, having their hands concealed in the folds of their robes. (Roberts.) 14. Frowardness — Perversions. Soweth — Casteth forth, or excites. Such men are perpetually at work contriving mischief, exciting suspicious, stirring up hatred, strife, brawls, lawsuits, discords in families, and revolutions in governments. 15. Broken — Shivered, dashed to pieces. This verse expresses more forcibly and in a clearer manner the idea of Pro 6:11. Comp. Proverbs 29:1; Isaiah 1:28; Isaiah 30:14; Jeremiah 19:11; Job 40:11. AGAINST THE OF SEVEN HATEFUL THINGS, Proverbs 6:16-19.Here the teacher seeks to guard his charge against personal vices, as he had before against associational ones.16-19. Six things… yea, seven, are specified. These are favourite forms with the Hebrews, and the numbers are not always used definitely. The expression is, perhaps, equivalent to our “six or seven,” — meaning several. The origin of this peculiar proverbial form, the using of symbolical numbers, Elster derives from the demands of the parallelism. “The form of parallelism could not, on account of harmony, be sacrificed in any verse; but how should a parallel be found for a number? Since it was not any definite number that was the important thing, relief was found in taking one of the next adjacent numbers as the parallel to that which was chiefly in the mind.” An abomination unto him — Literally, to his soul. πτωׁ, (Nephesh,) soul or life, is often put for the person himself. The expression is forcible. A proud look — Literally, eyes of loftiness — indicative of a haughty spirit. Comp. Proverbs 30:13; Psalms 18:27; Psalms 131:1. Wicked imaginations — Plans or purposes. A false witness — ςγωׁ ?χψ, ‘hadh sheker, Miller renders, “a deceived witness.” It occurs Proverbs 12:17; Proverbs 14:5; Proverbs 14:25; Proverbs 19:5; Proverbs 21:28. That speaketh lies — Breathes falsehood, or, as we say, “utters lies with every breath” — one who has no regard for truth. Comp. Proverbs 14:5; Proverbs 14:25; Proverbs 19:5; Psalms 5:9; Matthew 12:34.There is one parallel worthy of notice between the seven cursed things here and the seven blessed things in Matthew 5. The first and the last of the seven are identical in the two lists. “The Lord hates a proud look “is precisely equivalent to “Blessed are the poor in spirit;” and, “that soweth discord among brethren” is the exact reverse of the “peacemaker.” TO FILIAL , AND AGAINST , Proverbs 6:20-35. 20. My son, etc. — See Proverbs 1:8 for substantially the same formula. Compare, also, Proverbs 3:3. 21. Bind them, etc. — Meaning, Treasure them in your affections; never be ashamed of them or the practice of them; they are your highest ornaments. In the East, where reverence for parents and ancestors is very great, it is a sufficient reason for any custom or practice that one’s fathers or ancestors enjoined it. If parental precepts in general are held sacred, how much more such as these, which are sacred in themselves? Comp. Jeremiah 35:18, the Rechabites. 22. It — Literally, she. Some suppose it spoken of wisdom personified. Blessed is the youth that respects his parents and their wholesome precepts. 23. Reproofs of instruction — Instructive reproofs, or restraining admonitions. Youth is self-willed, inclined to throw off restraints of law, and to indulge in sensual gratifications. An observance of parental commands, which, it is hinted, are also the law of God, will direct in all dark and dubious cases, and restrain from that which is dangerous. Way of life — Tend to life. On the first part of the verse compare Psalms 19:8, and Psalms 119:105. 24. To keep thee — A special application of the above. One object of pious parental care and training is to preserve from base, sensual gratification. And as it should be one of the highest aims of parental solicitude to guard the youth of their households from base desires and practices, so it is one of the chief efforts of the royal sage and father in this work to describe and illustrate the terrible evils of lawless lust. Hence he returns to it again and again, and presents it under a variety of aspects. Let the reader ponder, and “flee youthful lusts.” 2 Timothy 2:22. “Abstain from fleshly lusts, which war against the soul.” 1 Peter 2:11. Flattery — Any kind of enticing speech. The radical idea is that of smoothness, hence pleasantness; pleasant, in this case, because addressed to the carnal appetites and exciting voluptuous desires. Strange woman — Or, strange tongue, (meaning the same thing,) any other woman than a man’s wife; generally in this book meaning a wanton woman. See on Proverbs 2:16. 25. Take thee with her eyelids — Captivate with her eyelids. Oriental women paint their eyebrows and eyelids, giving, as is thought, great artificial beauty to them. A writer who had seen them says, “Their eyes appear to be swimming in bliss. Arab poetry is full of praise of this kind of beauty.” — Bible Commentary. See note and illustration on Job 42:14, page 301. 26. This verse is difficult because of the supposed ellipsis, and is variously rendered by the versions and critics. The ellipsis indicated by the italics renders the meaning doubtful. The meaning most approved is, that licentiousness leads to starvation, even to a last morsel of bread. There is no verb in the first member of the verse, and one must be supposed, it is possible that úöåã, tatsudh, in the latter clause, rendered will hunt, (better, lies in wait, or, lays snares,) or some verb of similar meaning, is implied in the first clause. The sense thus might be, that while the harlot lies in wait for bread she also lays snares for the precious life. Some eminent authorities refer the terms to two different classes of evil women — the harlot and the adulteress. By the one the man is brought to poverty, by the other into peril of his life. Adulteress — The Hebrew denotes, the woman of a man, and is hence rendered adulteress. But this meaning is not certain. The Septuagint has γυνηανδρων, meaning, a woman of men, that is, of more than one man — a common woman. The Hebrew ish, like our word man, is often used in the plural sense, each one, every one, or any one. If this be the sense of the words they would only be another term for ishshah zonah, a harlot, in the preceding clause, and both predicates, the hunting for bread and the hunting for the life, would apply to the same kind of vile person, namely, a lewd woman, married or single. But Miller renders thus: “For after a woman selling herself as low as for a loaf of bread, and she a man’s wife, a precious soul will hunt.” Conant, however, thus: “For a harlot is but a round (loaf) of bread, but the married woman hunts for the precious life.” Round or loaf means her hire. The law punished adultery with death. Leviticus 20:10; Deuteronomy 22:22; Ezekiel 16:40; John 8:5. 27-29. Take fire — Kindle, or keep up a fire — a forcible way of saying that this sin cannot go unpunished; the dreadful consequences will, sooner or later, inevitably follow. 30, 31. Do not despise, etc. — That is, Do not despise his crime, as if it was venial; others say, Do not wonder at it. Though men pity the poor thief who steals merely to supply a pressing necessity, yet the law will not acquit him. He must suffer the penalty. This varied: sometimes stripes, sometimes restitution, or both. And the amount of restitution varied: in some cases double, in others fourfold, in others five or sevenfold; and if he had not property enough he might be sold for a bondman. See Exodus 22:1-4; Leviticus 25:37. The old law did not require more than fourfold. Sevenfold is, perhaps, to be taken in its frequent Hebrew meaning of ample, sufficient. 32. Whose committeth adultery, taking all the circumstances and consequences into the account, acts like a madman or simpleton — like one who seeks to destroy his own life. Unlike the thief who steals to satisfy his hunger, he unnecessarily robs a man of his wife, and when discovered will not merely lose his property, but forfeit his life. See Leviticus 20:10; Deuteronomy 22:22. The argument here is a fortiori, from the less to the greater. If a thief is punished for stealing to satisfy his hunger, how much more the adulterer! 33. A wound… shall he get — The language seems to imply some mark of infamy put upon him, either by the injured husband or the magistrates. 34. Jealousy… rage of a man — Or husband. He will have no pity or mercy. This and what follows are assigned as justifying the assertion in Proverbs 6:31. 35. Will not regard any ransom — Literally, He will not lift up his countenance upon it; will not look at it. He will take no bribe, however large. So implacable his wrath that nothing but the utter ruin or death of the adulterer will satisfy him. For this crime society, rightly or wrongly, even in our day, generally justifies a man in taking summary vengeance with his own hand. 1. Keep… lay up my commandments — Treasure them up in thy mind, as in a storehouse. For similar forms see Proverbs 1:18; Proverbs 2:1; Proverbs 6:20. 2. Apple of thine eye — ΰιωׁ ?εοςιπικְ, (ishon enecha,) the little man of the eye, referring to the reflected image in the eye. The Greeks called it κορη, or κορασιον, the damsel, or little damsel: the Latins pupa, or pupilla, of the same meaning; from whence came our word pupil (of the eye.) The sense is, Guard or keep my instructions, as you do the sight of your eyes. Comp. Proverbs 4:4; Deuteronomy 32:10; Psalms 17:8; Lamentations 2:18; Zechariah 2:12. 3. Bind them upon thy fingers — Supposed to refer to rings with large signets, containing inscriptions of important maxims. Comp. Proverbs 3:3; Son 8:6. In later days these were written upon phylacteries, or borders of the garments. Comp. Exodus 13:9; Exodus 13:16; Deuteronomy 6:8; Deuteronomy 11:18; Jeremiah 22:24; Haggai 2:23. 4. My sister… kinswoman — Or familiar acquaintance; that is, respect, love, and cherish her. Cp. Job 17:14; Job 30:29; also, Psalms 55:13; Psalms 88:8. 5. Keep (or guard) thee — This is the special reason why so much attention should be paid to wisdom and discernment. Strange woman — The vile or voluptuous woman. 6. Casement — Lattice or window-slats, like our Venetian blinds, made to keep out the sun and rain, but to admit the air. The Israelites had no glass. Looked through — The original implies to bend forward or lean over, as people often do in looking from a window. It describes close and interested watching and listening. Comp. Judges 5:28; Psalms 14:2. 7. And beheld — The Septuagint takes these verbs in the third person singular feminine; she looked, she beheld, etc. The idea is, that the wanton looked forth in order to observe. Simple ones — The inexperienced, untaught; as opposed to that culture, discipline, and self restraint which the teacher is inculcating. Youths — Hebrew, sons. A young man void of understanding — Literally, a boy without a heart; that is, without, or deficient in, intelligence, not, perhaps, naturally so, but as being uninstructed, not having been trained to self-restraint. See note on Proverbs 1:2, word, musar. With the Hebrews the heart was the seat of intelligence as well as of the affections. The word ðòø, (na’har,) boy, is about equivalent to our word youth, or young man, being used much in the same way; sometimes even of those of full age. So a military officer addresses his command as boys. So the foreman of a body of workmen.The term is often applied to servants of any age. A like usage obtains in various languages. 8. Street — “Back street.” — Miller. Near her corner — Where she dwelt. Zockler, “near a corner.” To (or, toward) her house — He was sauntering along towards her house. 9. In the twilight… dark night — A difficult verse, on account of the seeming contrariety of terms. On the one hand, twilight, evening; on the other, the black and dark night, literally, the pupil of the eye of night — midnight. (See Proverbs 20:20, and note there.) The critics pass it over lightly, explaining terms, but doing little to reconcile them. Perhaps the terms may indicate progression. The scene begins in the evening, but continues into the darkness of midnight. Zockler says, “ðùׁ ?Š, (nesheph,) rendered ‘twilight,’ strictly means the later period of evening darkness, from nine till twelve.” (See Job 7:4; Job 24:15.) The sense of the word is, however, indefinite. Another suggestion: we may understand the teacher thus: “This we may imagine to have occurred either in the twilight of the evening, or in the thick darkness of the night.” “In the twilight, in the evening, when the night began to be black and dark.” — Geneva Bible. 10. Attire of a harlot — Such persons usually have some means of making their character known. Their dress or manner shows what they are. ùׁ ?éú, (shith,) rendered attire, means something put on, some particular article, possibly, which indicated her occupation. Comp. Genesis 38:15; Genesis 38:19. Subtile of heart — The idea may be, rather, guarded or reserved of heart; that is, having no affection, though pretending to much. “Wary of mind.” — Stuart. “Hidden in heart.” — Miller. Instead of “attire,” the Geneva has, “behaviour.” 11, 12. Loud… stubborn — Or, reckless, turbulent, and refractory; in Hosea 4:16, rendered backsliding. The idea is that of a wild heifer that will not submit to the yoke; this woman will not be restrained, but is ever gadding about — always a bad sign, in woman or man; whereas chastity is associated (Titus 2:5) with keeping at home. 13. Impudent face — Literally, made strong her face; put on a bold, familiar air. 14. Peace offerings with me — Most critics prefer, are upon me, or, have been upon me; that is, are due, or have been due, in the fulfillment of vows. Comp. Leviticus 3:1; Leviticus 3:3; Leviticus 3:6; Leviticus 3:9. Conant prefers peace offerings are by me; the feast is already prepared. Of these peace sacrifices the worshipper partook. The breast and the right shoulder belonged to the priest; the rest of the carcass the worshipper might carry home to enjoy with his friends. It had to be eaten the same day. (See Leviticus 7:15-16.) This vile woman, whether Hebrew, or, as others suppose, Phoenician, pretends to piety and religious vows; that she had that day offered sacrifices, with a portion of which she had made a rich feast in token of her joy and gratitude for the blessings of providence, and only waited some good company to participate in her pleasant cheer. 15. Came I… to meet thee — She either knew who he was, or pretended to do so. She counted herself happy in finding the very man she was seeking! 16. I have decked my bed — Stuart renders, “With coverlets have I strewed my couch; with tapestry of Egyptian thread.” Zockler, “Tapestry have I spread upon my couch; variegated coverlets of Egyptian linen.” Miller, “Striped with the yarn of Egypt.” Tapestry — Some kind of embroidered cloth, parti-coloured or figured. Egypt was famous for its fine linen, thread, and yarns. The meaning is, that she had ornamented her couch or sofa with the very best and most costly of coverings. Carved works — Most commentators take these words to mean striped or embroidered coverlets. It is probable that the couch here means the sofa or mattress on which they reclined at meals. 17. My bed — ξωׁ ?λαι, (mishkabhi;) meaning the place to sleep on, as the couch or sofa, of Proverbs 7:16, is the place to recline upon. Myrrh, aloes, and cinnamon — Our words are nearly the same as the Hebrew; εχπξεοξψΰδμιν, (mor, ahalim, kinnamon.) The fluid extracts are generally supposed to be intended; but Zockler thinks the dry spices, in small bits, were strewed upon the bed. Comp. Psalms 45:8; Son 3:6; Son 4:4. The love of perfumes is very great in the Orientals, but is here, as in Isaiah 3:24, associated with luxurious vice. Aloes — Lign Aloes, said to be very resinous and fragrant. 18. Let us take — Literally, let us drink. The verse needs no comment. Our translation is sufficiently literal, and is better than the Septuagint, Vulgate, and others. 19, 20. The goodman — äàéùׁ, (haish,) the man, that is, of the house. Geneva Bible, “housband.” She pretends that she has a husband, or father, but that he is out of the way. This is said to assure her paramour of safe and uninterrupted enjoyment. Gone a long journey — Literally, gone in the way, afar off. The bag of money — quite a bundle — is mentioned, to correspond with the long journey. At the day appointed — Many of the best critics prefer, at the full moon. Comp. Psalms 81:3. 21. Much fair speech — Literally, her much taking; a word sometimes rendered learning, as in Proverbs 1:5; Proverbs 4:2; Proverbs 9:9. Miller quaintly says, “Her taking ways.” Caused him to yield — The idea is, that she played the orator with him, effectually arousing his passions and leading him captive. 22, 23. He goeth after her — The participle äåìêְ, (holekh,) goeth, involves its own nominative, which may as well be an indefinite one, he who, or whoever; and the teacher may not so much intend to give historically the fate of this particular youth, as the general results of such indulgence. Such a conclusion to a poetic narrative — a sudden transition from the particular to the general — is altogether in the Hebrew manner. See Judges 5:31. These verses are somewhat involved, and obscure as to the particular meaning and relations of the several clauses. But the general meaning is plain enough, which is, that unexpected and terrible evils will speedily overtake him that yields to unlawful hast. Miller renders the last clause, “And knows not that he is in its very throat.” Compare Isaiah 5:14; and Habakkuk 2:5, in the original. There is a general impression among the critics that these verses have somehow been disturbed. By the aid of the versions something like the following has been proposed as approximating to the true reading: —1. He goeth after her straightway, —2. As an ox goeth to the slaughter, 3. As a dog goeth to the halter, 4. As a stag, till a dart pierce his liver, 5. As a bird hasteth to the snare, — 6. And knoweth not that it is for his life.The first and sixth lines form a parallelism, and state the proposition. If these be read consecutively, the sense and connexion will be perceived: —He goeth after her straightway, And knoweth not that it is for his life.The intervening four lines give the illustrations or similes. Such artistic constructions occur elsewhere in the Hebrew poets. Psalms 84:6-7, is regarded as a similar example of a six line stanza, the first and the last forming a parallelism or continuous sense; and the intervening lines showing the progress from the beginning to the end of the action.The progress of the motion in this passage may be observed: With her much fair speech or “taking ways” she bent his will: with the flattering of her lips she forced him to go after her, slowly, (1) as the ox to the slaughter; (2) as a dog to his chains; (3) as a stag with greater swiftness to the place where the arrow pierces him; (4) and lastly, as a bird flying with greater rapidity into the snare.This arrangement of the passage is made by a comparison of various Versions, the Septuagint, Chaldee, Syriac, Arabic, etc. It does not receive the sanction of critics generally.The paraphrase of good Bishop Patrick is quaint and characteristic: “He made not the least objection, but away he went immediately, and followed her, like a great calf (as we speak in our language) or a stupid ox, that fancies he is led to the pasture when he is going to be killed, or like a fool who takes it for an ornament when the stocks are brought for his correction, to be clapt upon his legs.” 24, 25. Hearken, etc. — These verses contain an earnest and affectionate exhortation by the teacher to avoid the evils on which he has been discoursing. 26. For she — That is, such women. She is taken representatively. The sentiment is: Innumerable mighty men, or mighty hosts, have thus been brought to ruin. If the strong are slain, how can you escape, if enticed into the snare? Miller, “For mighty men, when polluted, she has hurled down,” etc. “The most valiant heroes, the most puissant soldiers, that never yielded, but stood undaunted against all other assaults, have generally been vanquished, and frequently destroyed, by the allurements of women.” — Hammond. The fall of Hannibal’s army in Italy is an example in point. Compare Numbers 22:5, etc.; Proverbs 25:1, etc. 27. Her house is the way to hell — ùׁ ?àåì, (sheol,) the infernal world. It is the way par excellence — the surest and most direct road to perdition. Comp. Proverbs 2:18; Proverbs 9:18; Proverbs 16:25. Miller renders, “The ways to sheol are at her house.”Commentators generally regard this woman as the representative of the adulteress. It is more probable that she is the type of dissolute women in general. Her tricks and ways are rather those of the open harlot than of the secret adulteress. True, she speaks of the man of the house as being absent, as if she had a husband, but this may be only a specimen of the artifice commonly used to give assurance of safety. 1. Doth not wisdom cry — Call aloud. The negative form of the question implies an affirmative answer. It is a forcible way of saying that she does these things. The implied answer is dilated in Proverbs 8:2-3 : compare Proverbs 1:20. 2, 3. She standeth — Is stationed, like a person making a public proclamation, in the top of high places, by the way; or, on the top of eminences, by the way side, and in the places of the paths; or, “at home among the paths.” — Miller. The idea conveyed is, that of entire and sought-for publicity, as of one who has an important public message to deliver — important to all. At the gates — Hebrews, At the hand of the gates. At the entry of the city — Hebrew, mouths of the city. At the coming in at the doors — ôúçéí, (pethahhim,) means openings, gateways, and might be applied to avenues or other openings; but there is no example of such application. The general idea is, that she makes her proclamation at all places of public resort. “At the entrance of the avenues.” — Stuart. Persons desirous of proclaiming intelligence of great interest sought places where they could be most distinctly and most widely heard. Isaiah 40:9; Isaiah 52:7-8; Luke 12:3. THE THINGS TO WHICH WISDOM INVITES, Proverbs 8:5-21. 5. O ye simple… fools — These terms in our version may be unnecessarily strong. The original would justify inexperienced, unsuspecting; those without culture, untaught and rude, and therefore unprepared for the strategy of the enemy. Wisdom — òøîä, (‘hormah,) shrewdness, sagacity, subtlety. The word is used in a good or bad sense — of course in the good here. Of an understanding heart — Literally, understand the heart; compare Proverbs 15:32; Proverbs 17:16, in the Hebrew. Heart is to be taken tropically for discretion, prudence, self-government, power to control the appetites. The whole verse is an exhortation to mental and moral culture. “Learn shrewdness, ye simple; and fools, be wise in heart.” — Conant. 6. Excellent things — Noble, princely things; things of primary importance, or plain, obvious things, (Proverbs 8:9.) The word is elsewhere always used of persons: see 1 Samuel 9:16; 2 Samuel 5:2, in both which cases the word is rendered captain; that is, foremost, leader. Right things — Straight; the opposite of every thing tortuous, disingenuous, dishonest. 7. My mouth shall speak — More literally, my palate meditates truth; only that which is true çêְ, (hhekh,) mouth or palate means the inner part of the mouth, the seat of taste, often used for the mouth as the organ of taste and speech. Job 31:30; Son 5:16. The language, says Zockler, implies rather the inward moulding of the word; the reflective consideration that precedes speech. 8. In righteousness — Are righteous, fair, honest. Froward — Literally, twisty, crafty, tricky, deceitful. 9. Plain — Rather, in front of one; hence easily seen. To them that find knowledge — Or, have found; that is, those possessing knowledge; the intelligent, the educated. However obscure these teachings may be to the untaught, gross, and sensual, they will be readily apprehended by well disposed and disciplined minds. 10, 11. Receive, etc. — Having recommended the character and quality of her instructions, she again urgently presses the acceptance of them. Instruction — Discipline, correction, precepts of restraint. See Proverbs 1:2, and note. Rubies — Or, pearls. Things that may be desired — All desirable things. Comp. Proverbs 8:19. Wisdom had begun to specify silver, gold, pearls; but cuts the matter short by including all valuable and desirable things. Her teachings are more valuable than all else. Comp. Proverbs 3:15. 12. I wisdom dwell with prudence — “I inhabit prudence.” — Stuart. “Have made a dwelling of subtlety.” — Miller. The thought is, that of intimate association. The wisdom of this book is not merely speculative knowledge, not science merely, but intimately associated with this, practical sagacity. So ςψξδ, (‘hormah,) or prudence, may be rendered here. Find out knowledge of witty inventions — I discover the science of ingenious things — I am the patron of works or plans of ingenuity. ξζξεϊ, (mezimmoth,) witty inventions, is something often thought upon or revolved in the mind; stands connected with well considered plans. It may have a bad sense, as plots, devices; but is here employed in a good sense. (Stuart.) “Prudence here denotes right knowledge in special cases, in contrast with the more comprehensive idea of intelligence in general — the practical realization of the higher principle of knowledge found in wisdom.” — Elster. 13. The fear of the Lord — JEHOVAH. A phrase equivalent to our term true piety. (See Proverbs 1:7, and note.) Is to hate evil — That is, true piety, or true religion, produces a hatred of all evil. This is its essence. Certain forms of evil are then specified. Pride, and arrogancy — Lofty feelings and lofty thoughts of one’s self. The evil way — All wicked courses of conduct. And the froward mouth — All perverse and perverting speech. These four appellations seem to cover the feelings, thoughts, words, and actions. The man of piety, the votary of divine Wisdom, must, like her, hate all manner of evil, and consequently love and practice all manner of good. Compare Proverbs 1:7; Proverbs 1:29; Proverbs 2:5; Proverbs 3:7; Proverbs 9:10. On froward, compare Proverbs 2:12; Proverbs 10:31. 14. Counsel is mine, etc. — It is doubtful whether this rendering gives the precise idea of the original. Perhaps the following more nearly expresses it: Stability and reality belong to me; that is, I teach that which is durable and real. The latter clause Stuart renders: “As for me, my might is understanding;” that is, with me understanding is strength: Bacon’s maxim, “Knowledge is power.” This is, probably, introductory to what follows. 15, 16. By me princes rule, etc. — The meaning is well given by Patrick: “Kings themselves sit not fast on their thrones, though placed there by God himself, unless they be ruled by me. In vain do their great captains and other ministers endeavour to defend them, but under the conduct and protection of my discipline.” The various terms here employed denote civil rulers of different degrees and kinds, supreme and subordinate. If rulers would rule well — prosperously and permanently — they must rule in accordance with the dictates of wisdom, which means not low cunning, political strategy, unprincipled management, party trickery, and official fraud; but high, honourable, and just aims and actions, in accordance with the principles of righteousness and truth. Comp. Job 12:13; Isaiah 32:1. 17. I love, etc. — This and the following verses to 21, are probably a continuation of the train of thought begun at Proverbs 8:13. Seek me early — Or, speedily, earnestly. As though Wisdom had said, Seeing that my favour and guidance are essential to real success, especially to those in high places, this one thing is necessary the obtaining them, namely, to love me, to seek me, speedily and earnestly. If they love me they will thus seek me, and if they thus seek me they shall find me. For illustrations see 1 Kings 3:5-14; James 1:5. 18. As a motive to such loving and seeking, she assures them that those things which men desire most are in her keeping, and she bestows them upon her votaries. Durable riches — δεοςϊχ, (hon ‘hathek,) antique or transmitted wealth, that which passes down from generation to generation of those who love her; honours, dignities, possessions, descending to children and children’s children. “Increasing riches.” — Zockler. Ill-gotten gains are seldom thus transmitted; but these are durable, because, says Patrick, “they are not gotten either by oppression or niggardice;” for I teach men to do justly, and to love mercy. And righteousness — φγχδ. Some think the word means here the fruits of righteousness — prosperity. It sometimes has this sense. We may suggest virtue, that is, this wealth, obtained in accordance with the principles of divine wisdom, shall descend to posterity accompanied by virtue or piety. Inherited wealth is generally a corrupter of virtue and a curse. The lovers of wisdom have the promise that it shall not be so with theirs. 19. Gold — ηψεφ, rendered fine gold in Proverbs 3:14, where see note. τζ, paz, refined gold. My revenue — Not that which I receive, but which I bestow; the income which comes from practicing my precepts. Psalms 19:10; Psalms 21:3; Son 5:11. 20, 21. I lead — àäìêְ, perhaps better, I move habitually; that is, as the leader and exemplar of my votaries: for the purpose stated in the next verse. Righteousness — Rectitude. Judgment — Judicial or administrative justice. Substance — All real substantial good. Treasures — Treasuries, storehouses. “That I may insure abundance to those who love me.” — Zockler. “So results a heritage to those who love me.” — Miller. Thus ends this head of the discourse of wisdom. How magnificent and substantial the blessings she holds out to her votaries! How great the contrast between her and the syren of voluptuous pleasure! The lovers of a short-lived, carnal indulgence plunge speedily into utter misery and ruin:the lovers of heavenly wisdom secure to themselves and their posterity permanent good of the highest kind. It may positively be true, that in the mind of the writer these blessings did not go beyond the present life. But we, to whom life and immortality are fully brought to light by the Gospel, may extend and amplify the principles here laid down, to the laying hold of the spiritual and eternal. We may carry forward the promises and propositions of wisdom, so as to include “the life that is to come;” “an inheritance incorruptible, and undefiled, and that fadeth not away, reserved in heaven for you, who are kept by the power of God through faith unto salvation ready to be revealed in the last time.” 1 Peter 1:4-5.The following verses are admired by all critics as a composition of wonderful excellence. The general subject is the same as the preceding; the personification is continued; but wisdom, instead of being regarded as a quality or attribute of man, is presented, in a bold prosopopoeia, as an attribute of God himself. The design is to show the claims of wisdom on the ground of her antiquity, her divine origin, and her sympathy with man. ORIGIN OF WISDOM, Proverbs 8:22-31. 22. Possessed me… of old — Literally, from then, since. Great controversies have been held over this word. Great theological questions have been supposed involved. Hence the earnestness of the disputants. “I will also show mine opinion.”(1.) It is an error to lay too much stress upon words, especially on their etymology, in a poetical composition, in order to deduce nice theological distinctions. Theology is a science, and requires words to be used in an accurate, well defined, scientific manner, in statements and disquisitions. The object of poetry is different, and seeks to arrange them in an ornate, esthetic mode, partly for the purpose of moving the passions. The strict etymological meaning of words is very little regarded in poetry, only as it contributes to an esthetic effect; nay, it is very frequently departed from purposely, for the same effect. These considerations are to be borne in mind in drawing theological propositions from poetic language. There are, doubtless, doctrines involved in the sacred poetic compositions, but they are not so much to be learned from the etymological or even conventional sense of individual words, as from the general scope, tenor, and drift of the passage. It is the very essence of poetic genius and inspiration to conceive of things in a mode different from the vulgar reality, and so to represent them in poetic language. Poesy, so to speak, sees things with her own eyes, invests them with her own hues and forms, and exhibits them according to her own fancies. When theology, for her own purposes, becomes interested in these esthetic creations, she must learn to distinguish the shadow from the substance; above all, she must avoid the mistake of regarding an ornament as an essential part of the building; a poetic conception of a thing for the scientific statement of an eternal verity.(2.) The Hebrew term for “possessed,” χπδ, kanah, is a word used, in its various inflections, with a great variety of significations. As usual, these significations are related to each other, and it is, perhaps, impossible at this day to tell which is the original one; nor if we could would it help the matter, for how do we know that the royal poet used the word in that particular sense here? It is just as likely to have been used in a secondary as in a primary sense. The following are some of the meanings given to it in the dictionaries. Gesenius says, “Perhaps the primary idea is to set upright, to erect, kindred with χεο, kun, and λεο, khun; then, to found, to create; to get, to gain, to obtain; to own, to possess: Niphal, to be bought: Hiphil, to sell.” Bagster’s Analyt., “To form, to create; to get, acquire, obtain; to buy, purchase, redeem, possess. Hiphil, to buy.”As to the nouns derived from it: χπιο, kinyan, (Psalms 104:24,) is rendered in our version riches, (the lexicons say creatures,) also acquisition, purchase, possession, wealth; ξχπδ, mikneh, purchase, possession, riches, wealth, (but chiefly in cattle;) ξχπδ, miknah, purchase, things purchased, price of purchase, possession. The participle, χπδ, koneh, signifies owner, possessor, master, and, some think, creator.So far as discovered there is no place where this word, (possessed,) in any of its inflections, necessarily involves the idea of creation proper, as we understand that word. Our translators have very properly avoided giving it that sense in any case. The primary idea was probably, to hold, to contain, which, by an easy transition, as in other tongues, passed over into holding as property, or possessing; only another step takes us to the idea of getting, acquiring; and closely allied to this is that of originating, as our property: that is, as we say, making money, creating wealth. The most frequent use of the term is to express the relation of possessor and possessed, and the translators were probably right in rendering it by that term here. In this book there is no other place where the word could, with any plausibility, be translated by the verb create. Who would think of rendering Proverbs 4:7 : Create wisdom, and with all thy creating, create understanding? The usus loquendi in this book is wholly against the translation of Pro 8:22, by our verb “created.” Stuart, Zockler, and others contend stoutly for created. In conformity with the remarks above, in (1,) we would not object to it, if the sense and usage of the word by any means required it. But they do not: rather, the reverse. There are terms in the above verses in respect to wisdom which imply and express origination; but it seems fitting that in the setting out the poet should express the idea that wisdom belongs inherently to God. That at the beginning of his creative acts, whenever that was, she was his: yea, and before his most ancient works. Stuart renders the verse thus: “Jehovah created me, the firstling of his way, before his works, long ago.” 23. I was set up from everlasting — Rather, from eternity, or from unknown ages, I was anointed. From the beginning — Before the earth existed. Anointing was the initiating ceremony into high office among the Hebrews; hence the word is equivalent to appointing, constituting, inaugurating. Wisdom was installed in her high functions from eternity. The other expressions, “from the beginning,” “or ever the earth,” are paraphrastic, exegetical, or qualificative. òåìí, (‘holam,) rendered everlasting, is not as definite in its signification as our word eternity. It means indefinite or unknown duration. The terms following it define its meaning here. 24. When… no depths, I was brought forth — Better, when no abysses, I was produced. When… no fountains abounding with water — The precise idea of the last words is uncertain. The participle for “abounding,” πλαγι, may mean glorious. Perhaps it may be equivalent to our expression, “fountains of sparkling water.” The sentiment of the whole verse then would be: I was produced before there were either oceans or flowing streams. Brought forth, Stuart renders, “was born.” Produced is preferable, as corresponding better with the original, ηεμμϊι, which, though sometimes used in the sense or was born, is not a specific term, like ιμγ, (yulladh,) but more general, like our words produced, originated, which may be applied to the beginning of any thing. 25. Settled — Hebrew, sunk, as a foundation; founded. Brought forth — Same word as in preceding verse. 26. The fields — ηεφεϊ, (hhutsoth,) the exterior surface, or ostensible part. Nor the highest part of the dust of the world — ψΰωׁ ςτψεϊϊαμ, (rosh ‘haphroth tebhel,) the first dust of the world — the primeval atoms, seemingly opposed to the hhutsoth — the observable part. “World,” (tebhel,) a poetic word from αμμ, (balal,) one of the meanings of which is to mix, mingle — the compounded mass of the earth. The sense of the whole, throwing off the poetic garb, and carrying forward the verb from the preceding verse, appears to be: I was produced while yet he had not made the land, neither the observable exterior nor the interior atoms of the complex globe. Some expositors fancy that the highest part of the dust of the earth means man himself, originally formed of the dust of the earth.The drift of the thought in Proverbs 8:23-27, is seemingly this: We have, first, the proposition, (Proverbs 8:23,) I existed before the earth (as a whole) existed. This is amplified in sundry particulars, first, (Proverbs 8:24,) before the fluid parts, the oceans and streams; second, (Proverbs 8:25,) before the solid parts, especially the more prominent and observable, as the mountains and hills; third, (ver.26,) an amplification of this again, descending to other particulars — the surface of the land and its internal components — the original atoms or particles of the same. Wisdom was before all these. 27. The teacher now ascends to the visible heavens, (the region of the atmosphere,) as they appear to the eye. When he prepared — αδλιπε, prepared, disposed, adjusted, according to their established order or laws.The heavens — The ψχις, (rakia’h,) or expanse of Gen 1:6. When he set a compass — In his defining the circle, or sphere: when he described a circle upon the face of the depth, ϊδεν, (tehom,) the abyss, of the atmosphere; more probably of the apparent resting of the concave heavens, the atmosphere — the sphere of air over the abyss beneath; a poetic description in accordance with the appearance. I was there — Hebrews, emphatic — There was I. Comp. Isaiah 40:22; Job 26:10. Translation, according to the sense: When he disposed the heavens there was I — when he swept (his) circle upon the face of the (great) abyss.There is in this and the following verses a change in the form of the predicate concerning wisdom. When the antemundane period is spoken of, the ‘holam — eternity — “the beginning,” she belonged to Jehovah — she existed as the attribute of the eternal Mind. She was produced, originated, (a poetical conception of the period of actual exertion or manifestation,) when she began to act, as in the work of creation. She was there, was with him. 28. When he established the clouds — Stuart: “Fixed the clouds.” Patrick: “Made the watery clouds so firm in the air that they shall not fall down altogether, but by drops, upon the earth.” Strengthened the fountains — Septuagint, “Made secure,” which accords with what seems to be the idea in the next verse. Zockler renders the last clause, “When the fountains of the deep raged loudly.” Conant, “When the fountains of the deep became strong;” that is, in the sense of pouring forth; and maintains that the term fountains of the deep, according to the usus, refers to the outlets of the abyss of waters through which it breaks forth to the earth’s surface, forming streams and rivers.” Compare Ezekiel 31:4; Ezekiel 31:15; Genesis 7:11; Genesis 8:12; Genesis 49:25; Deuteronomy 33:13. 29. Should not pass his commandment — χιε, his mouth, that is, the mouth of the sea, used tropically — the edge, margin, shore. Should not pass over its shore. Foundations of the earth — Or, land. ΰψφ, (erets,) stands opposed to ιν, (yam,) sea, and should, probably, be rendered land. The solid land, with its everlasting rocks as its foundations, constitutes the barrier of the sea, keeping it within its appointed limits. Translation: “When he defined to the sea its statute, (limit,) that the waters should not pass over its shore: when he decreed, (marked out,) the foundations of the land. Comp. Genesis 1:9-10; Job 38:4; Job 38:10-11. 30. Then I… by him — Translation: “There was I, his chosen darling; there was I, his delight, day by day, sporting before him (as a beloved child) all the time.” The particle ΰφμε, (etslo,) rendered by him in the Authorized Version, may mean that; but the root, among other significations, has “to reserve,” “keep near one,” and hence “to select,” “choose.” Taken in this sense, with the ΰξεο, (amon,) a nursling, (one nurtured by another, and hence beloved,) a darling, we make out the above, which agrees with the imagery following: “All the images in this [and the next verse] are borrowed from the state and circumstances of a darling, affectionate, playful child.” — A. Clarke.Although the rendering above given of this verse is well supported, yet there is some uncertainty about the word ΰξεο, amon. The root-meaning of the word branches out in many directions. One is that of establishing, bringing up, rearing. Hence our Authorized Version renders it, “one brought up with him,” — a nursling, foster-child, darling, etc. Others take it in the more active sense, of artificer, master-worker, or builder, fabricator, artist, etc. The Septuagint, Vulgate, Luther, and many Germans favour this idea. So, also, some English and Americans, as Holden, Boothroyd, Noyes, Muenscher, Miller, the Bible Com., etc. But Goode, Stuart, Conant, Fausset, Adam Clarke, Benson, etc, prefer the other view. For a defence of this view see Conant. It is a matter of choice and taste.Fausset, indeed, who identifies the Hhokmah and the Logos, combines both thus: “I was nursed at his side,” amon, answering to John 1:18, the only begotten Son, who is in the bosom of the Father; “never separated from the Father; who seeth the Father always; who seeth what the Father doeth, so that he doeth the same himself, (with the same will and power;) in whom the Father is well pleased,” etc. Comp. John 5:20. 31. Rejoicing, etc. — We translate: “Sporting in the world, his earth, and my (especial) delight is (with) the sons of Adam.” Patrick’s paraphrase makes a link of good thought between this verse and what follows: “More particularly, I displayed my skill in the vast variety of creatures wherewith I have beautified this earth wherein you dwell, which affords a most delightful spectacle unto me and to all wise observers, who may see that, above all the rest, my principal thoughts were fixed upon the children of men, (Genesis 1:26,) in whom I delighted exceedingly, as the Lord doth in me, (Proverbs 8:30,) beholding them made in the image of God and after his likeness, capable to converse with me.” FROM TO THE OF WISDOM, Proverbs 8:32-36. 32, 33. Now therefore — Considering all these preceding things. Ye children — Compare Proverbs 4:1; Proverbs 5:7; Proverbs 7:24; Proverbs 8:32. The old exhortation returns now with a new force. The counsels are no longer those of prudence, calculation, human experience; but that of a wisdom wide as the universe, eternal as Jehovah, ordering all things. Refuse it not — Do not let it go. 34. My gates — Wisdom is now represented as in her temple, while her votaries, on whom she pronounces blessings, wait and watch for the opening of her gates, that they may meet her and secure her instructions. 35, 36. That sinneth against me — ηωׂ ?ΰι, misses me, taking the word in its primitive sense, which best suits the context, as it stands opposed to those finding or meeting her in the preceding verse. Wrongeth his own soul — ηξρπτωׁ ?ε, does violence to his own life, commits suicide. All they that hate me love death — That is, their conduct will be their destruction. They love their own evil way which leads to death, and hence, by a bold metaphor, they are represented as loving death itself, as if bent upon their own ruin.We may appropriately close our notes on this part of the allegory by quoting a writer of the New Testament who, perhaps more than any other writer thereof, wrote in the spirit and style of this book: “If any of you lack wisdom, let him ask of God, that giveth to all men [who ask] liberally, and upbraideth not; and it shall be given him.” James 1:5.ADDENDA. — The importance attached to some portions of this chapter justifies a few additional remarks. From the time of the great Arian controversies (4th century) the theologians on both sides generally assumed that the Hhokmah, or Wisdom, of the Proverbs was the same as the Logos of John 1. Accordingly, the meaning of the terms in which the Hhokmah was spoken of (Proverbs 8:22, et seq.) became a matter of great moment, of careful scrutiny, and of excited controversy. The Arians, who held that the Son was not properly God, but only the first of creatures, favoured that translation of kanah (Proverbs 8:22) which seems to support their theory, while the orthodox, on the other side, contended for the rendering most accordant with their creed. As usual, each had some authorities on their side. The Arians could appeal to the Septuagint, Syriac, Chaldee, and Arabic, all of which translated the word by a term corresponding to our word created, founded, etc., while Aquila, Symmachus, Theodotion, and the Vulgate, rendered it by possessed. Modern criticism is about as much divided as was the ancient. There is, however, this difference, that modern critics and theologians do not all think the Hhokmah and the Logos identical. And some, who believe in the supreme divinity of our Lord, as Stuart, do not hesitate to translate the word by created. Nor were the ancients entirely unanimous in regarding the Hhokmah and the Logos as the same, for some of them identified the Hhokmah with the Holy Spirit. Many very sound modern divines regard the Hhokmah as simply the personification of wisdom, considered first in its more general sense, and, secondly, as an attribute of Jehovah. Others, without identifying the Hhokmah and the Logos, regard the poetic pictures of Solomon as the shadowing forth of the New Testament doctrine of the divine Word. “The error of our English exegetical and theological literature,” says Aiken, (in notes on Zockler,) “has been the attempt to force upon it more distinctness and precision in the revelation of the mysteries of the divine nature than is disclosed by fair exegesis. Sometimes it is the doctrine of the Logos that is made to stand out with all the clearness of New Testament announcement; sometimes it is the eternal generation of the Son that Solomon is made the Spirit’s mouthpiece to reveal… We can go no farther than our author (Zockler) has done in discovering here the pre-shadowings of the doctrine of the Logos. We are induced to prefer the still more guarded statement of John Pye Smith, that this beautiful picture cannot be satisfactorily proved to be a designed description of our Saviour’s person; or that of Dr. John Harris: “At all events, while, on the one hand, none can demonstrate that Christ is here directly intended, on the other, none can prove that he is not contemplated, and, perhaps, both will admit that, under certain conditions, language such as that in our text may be justifiably applied to him. One of these conditions is, that the language be not employed argumentatively, or in proof of any thing relating to Christ, but only for the purpose of illustration; and another is, that when so employed it be only adduced to illustrate such views of the Son of God as are already established by such other parts of Scripture as are admitted by the parties addressed.”The difference of gender between the Hhokmah and the Logos, the former being feminine and the latter masculine, is noteworthy, and, theologically, of deep significance. 1. Wisdom — çëîåú, hhokmoth, literally, wisdoms, the plural of excellency, according to the Hebrew manner, (comp. Proverbs 1:20,) but the verbs and pronouns connected with it are in the singular, as usual, showing that, though the form is plural, the sense is singular. Hath builded her house — Compare Proverbs 14:1. Palace, rather than temple, in which she resides like a queen in royal state, carrying out the idea suggested in Proverbs 8:34. Seven pillars — Seven is probably used here, as often, as the mystical or complete number. The sentiment is that of the stability and beauty of the building.Many, both among the ancients and moderns, fond of running out the allegory in every particular, have found in this “house” and its “seven pillars” a subject for the exercise of their ingenuity. But some, not satisfied with such general idea, have conjectured that the seven pillars were seven schools of the prophets then in existence: while others, again, considering Wisdom as identical with the Logos of the New Testament, have supposed that the building typified the Church, which is called God’s house, (1 Timothy 3:15; Hebrews 3:3-4,) in which the prophets, apostles, and ministers are pillars, (Galatians 2:9,) and in which a feast of fat things is provided for all that will partake of it. Isaiah 25:6; and the parable, Matthew 22:14; Luke 14:16-24. This much may be said concerning this application, that the principles involved are the same in both cases; and if these expositions are only used in an illustrative way, no great harm is done. But, inasmuch as they are altogether conjectural, they have no logical force when used dogmatically in support of any particular doctrine.Miller, who spiritualizes every thing, gives us on Proverbs 9:2-3 a fair specimen of this allegorizing: “‘She has killed her’ killing; namely, Christ. ‘She has mingled her wine;’ namely, his atoning blood. She has, in every respect, a banquet, just as the strange woman offers her banquet. ‘She has spread her table;’ Christ and his cross not being efficient unless administered to men, she has established Churches and ordinances as the mere dishes and seats of the expected banquet. ‘She has sent forth her maidens;’ namely, sermons and providential strokes; the whole heraldry of the doctrine of salvation.” 2. Killed her beasts — Slaughtered her slaughterings, that is, animals to be slaughtered. “Killed her victailes.” — Geneva Bible. The terms used indicate slaughtering for food rather than for sacrifice. Mingled her wine — Wine was an essential part of every entertainment. Sometimes it was mixed with water, sometimes with milk, and was sometimes flavoured with spices, (spiced wine, mixed wine,) or other ingredients. The object of the first kind of mingling or mixing was to reduce its strength; of the second, to make it more palatable, or to increase its strength and exhilarating power. The light wines of that vine-bearing country were, we suppose, generally used diluted, (about as we use tea and coffee,) as the usual beverage for their meals, especially at their feasts. (Comp. Proverbs 23:30; Isaiah 5:22.) But Fausset says: “Not mixed with water, which is the emblem of degeneracy.” Isaiah 1:22. The sentiment expressed by the woman is, that she has thoroughly prepared a rich feast. 3. Sent forth her maidens — πςψϊιδ, her young women. Wisdom being personified as a woman, a queen, it is fitting that her attendants should also be women. She crieth — That is, by her maidens. Hasselquist says, that at Alexandria (Egypt) he saw, on one occasion, ten or twelve women going about the city inviting people to a banquet by a peculiar cry or noise. The office of announcing and celebrating glad tidings among the Hebrews, says Bishop Lowth, belonged peculiarly to the women. On occasion of any great victory or other joyful event, the women went forth with music song, and dance, to celebrate the occurrence. So did Miriam and “all the women,” after the passage of the Red Sea. Exodus 15:20-21. So Jephthah’s daughter. Judges 11:34. So, after David’s victory over Goliath, it is said “that the women came out of all the cities of Israel, singing and dancing, to meet king Saul, with tabrets, with joy, and with instruments of music; and the women answered one another as they played, [in alternate chorus:] —“Saul has slain his thousands, And David his ten thousands.”In Psalms 68:11, the word rendered “those publishing it,” δξαωׂ ?ψεϊ, (hambhasseroth,) is a feminine plural participle, and might be translated, female heralds of good news. The same word in the singular is also used.Isaiah 40:9, is rendered by Lowth, “O daughter, that bringest glad tidings.” All these passages recognise the fact that to women belonged, by custom, the proclamation of joyful news. To women, also, was it first given to proclaim the gospel of the resurrection. Luke 24:1, seq.; John 20:17-18. 4. Simple — Uninstructed, a novice. (See on Proverbs 1:4.) Wanteth understanding — Hebrew, lacketh heart, intelligence, sense. (See note on Proverbs 7:7.) Compare Proverbs 9:16. 5. Come — The sense is continued from the preceding verse. The sentiment, stripped of metaphor, is: Wise instructions, received with relish, will afford comfort, satisfaction, and pleasure of the highest and noblest kind. Comp. Isaiah 55:1, seq. “Not for the first time in John 6, or in the last supper, were bread and wine made the symbols of fellowship with eternal life and truth.” — Speaker’s Com. The wine I have mingled — There is considerable diversity of opinion among commentators as to whether this mingling of wine was to make it stronger or weaker. In general, the Europeans — English, Scotch, and Germans — favour the idea of strengthening: and the Americans, of the later class especially, incline to the opinion of dilution: though Muenscher (American) says, The temperate nations of antiquity were not in the habit of drinking wine drugged, or even undiluted, except at feasts of drunkenness and debauchery, in which they sometimes indulged, when the wine was mixed with potent ingredients to increase its strength. Whether the greater or less progress of temperance principles has any thing to do with the exegesis in these two classes, we know not. The Hebrews were essentially a temperate people, and can hardly be supposed to have imposed less restraint on their appetites than did the Greeks and Romans. So also Dr. A. Clarke. Instead of “the wine I have mingled,” the Geneva has, “wine I have drawn.”The Septuagint, Syriac, and Arabic add to this chapter the following: “But hasten away; delay not in the place; neither fix thine eye upon her: for thus thou shalt go through strange waters: and do thou return from strange waters, and drink not at a strange fountain, that thou mayest live long, and years of life be added to thee.” Very good advice, but not in the original Hebrew. 6. The foolish — Same word as in Proverbs 9:4, rendered “simple,” but here in the plural abstract, follies. And go — àùׁ ?øå, (ishrou,) go straight forward. 7. Reproveth — Correcteth. A scorner — This seemingly abrupt transition is like that in Proverbs 1:24, where see note. It probably implies a dramatic pause, in which certain things, readily imagined, are supposed to have taken place; namely, the acceptance of the invitation by some, the rejection of it, with contempt and scorn, by others. Hence the severe reflections that follow on the one hand, in this verse and the next, and the commendations and consoling ones on the other, in Proverbs 9:9, et seq. The words are evidently intended as the language of Wisdom, as appears from the 11th and 12th verses, and not of the writer in his own per-son. Shame — Or, contempt; that is, from the scoffer. A blot — Patrick, in his old-fashioned way, expresses the idea: “Whoever rebukes (warns) one of these impious wretches hath commonly all the dirt thrown upon him that their malice can rake together.” It is not probable that the “scorner” and the “wicked” here mean classes of persons very variant in their character, or of different degrees of baseness; nor that “shame” and “blot” are of different degrees of intensity. It is what is called the parallelism synonymous, wherein the idea of the first member is usually only slightly varied or modified in the second, for esthetic ends. 8. Reprove not a scorner — This is not to be understood as an imperative prohibition, to be observed in all cases; but as a strong way of stating the effects of reproof upon a scoffer: if thou reprove, etc. So the next clause, also. Rebuke — If thou admonish or advise a wise man, he will love thee, will appreciate thy fidelity, even though at first it may wound him.Compare Psalms 141:5. Zockler’s interpretation of the drift of thought here is, that it is an invitation to abandon intercourse with such persons, for you will gain nothing but contempt and insult by their association. Comp. Matthew 7:6. 9. Give — The word instruction being supplied. A noun, which is the complement of a verb, is often omitted, when it may be readily supplied from the context. Instruction — Perhaps admonition, or admonitory counsel, would be suggested by the connexion. The sentiment of the verse may be thus expressed: A man disposed to learn will grow wiser even by admonition; and instruction given to a good man will make him better. It is too often the reverse with scoffers and the wicked. “Every thing blesses the wise man.” — Miller. 10. The fear of the Lord is the beginning of wisdom — See on Proverbs 1:7; Proverbs 2:5. As in the beginning of this introductory discourse (or lecture, as we would call it in modern phrase,) the author commenced with this maxim, expressed in somewhat different form, as his motto or text, so now, in drawing to a conclusion, he returns to it, and repeats it with some modification and addition. In Proverbs 1:7 the form is ιψΰϊιδεδψΰωׁ ?ιϊγςϊ, yirath Yehovah reshith da’hath, the fear of Jehovah is the beginning of knowledge. Here the form is, ϊημϊηλξδιψΰϊιδεδ, tehhillath hhokmah yirath Yehovah, the beginning of wisdom is the fear of Jehovah. The proposition being a convertible one, the subject and predicate exchange places. Possibly nothing more was intended than variety of expression. In our way it may be stated thus: To fear the Lord is the first and most important thing in order to obtain knowledge. Proverbs 1:7. The first and most important thing in order to be wise is to fear the Lord. Proverbs 9:10.In the next member we find a synonymous parallelism. And the knowledge of the Holy is understanding — Literally, the Holy Ones; but this is undoubtedly a plural of excellency or intensity — the Most Holy One. The sentiment of the verse is: Even a beginning cannot be made in true wisdom without piety. Scorners and wicked persons, therefore, cannot attain unto it. Some commentators, and the Geneva Bible, render χγωׁ ?ιν, (kedhoshim,) holy things. But the other sense, given above, is better, and more generally approved. 11. Days… be multiplied — Sentiment: The natural tendency of knowledge is to prolong life and make it happy. Comp. Proverbs 3:2 and note, and Proverbs 4:10. 12. For thyself, etc. — There is often a feeling in the mind of children and pupils that their parents and teachers make requirements of them for selfish ends; that they and their teachers are two parties, with antagonistic interests. This is a very mischievous error. The more children and pupils can be made to feel that their own good is sought for, in all the means of instruction and discipline, the better: that if they obey and improve, they themselves will be the chief gainers; and if they are refractory and negligent they will be the great losers. This is, probably, the sentiment of the verse. Comp. Job 22:2; Job 35:6-8. On last clause, comp. Numbers 9:13; Jeremiah 7:19; Galatians 6:5; Proverbs 8:36. The Septuagint adds to this verse the following, not found in the Hebrew: “He that stays himself upon falsehood attempts to rule the winds, and the same will pursue birds in their flight; for he has forsaken the ways of his own vineyard, and he has caused the axles of his own husbandry to go astray; but he goes through a dry desert, and a land appointed to drought, and he gathers barrenness with his hands.” PICTURE OF WISDOM’S — THE HARLOT, Proverbs 9:13-18. The foolish woman of this passage is vividly drawn in contrast with the hhokmah, Wisdom, and may be taken as the type or incarnation of carnal pleasure, or the immoderate and unlawful indulgence of the appetites and passions. As in the preceding verses Wisdom was represented as a pure and queenly woman, enthroned in a palace, inviting all uninstructed ones to enjoy with her a pure, intellectual, and spiritual feast, the result of which would give vigour, long life, and happiness; so the opposite, this “foolish woman,” who knoweth nothing at all that is useful or virtuous — this woman, ΰωׁ ?ϊλριμεϊ, (esheth kesilouth.) woman of follies — the representative of ignorant sensuality, is also placed upon her seat, λρΰ, (kisse,) a throne. She sits in state at the door of her house, (Jeremiah 3:2; Genesis 38:14,) and that house in the most public place; in the very places where the maidens of Wisdom invite men to the feast of knowledge. Proverbs 9:3. She sits there with her lascivious arts and speech to divert men from intellectual and moral culture, and to overwhelm them in sensual pleasures. Comp. Proverbs 7:11, seq. 15. To call passengers — This is her object, to draw even those aside into her haunts of folly and impurity who are going straight forward to the school of wisdom and virtue. She is, in this respect, a fair representative of the modern “saloon keeper.” 16. Turn in hither — “The feast of reason” and virtue to which wisdom invites is, as becomes its pure and elevated character, a public entertainment — open to the day — without blinds, or screens, or frosted windows; that of sinful pleasure, true to its character also, is in secret and darkness. Men are often most eager after enjoyments which are prohibited. The appetite for these pleasures is sharpened by the imposed restraints. “Sin, taking occasion by the commandment, [the prohibition,] works all manner of concupiscence.” Romans 7:7, et seq. 17. Stolen waters — This verse, expressive of the above idea, was, probably, a proverb which the woman of vice turns to her own purposes. Bread eaten in secret — Literally, bread of secrecies. Both allude to unlawful pleasures. 18. He — The “simple” of the preceding verse. The dead — ψτΰιν, rephaim, the ghosts, spectres, shades. Her guests — Her invited ones. The sentiment may be: He who accepts her invitation may be considered as already among the ghosts of the infernal world — “as good as dead.” She invites him, though he knows it not, to his utter ruin. In the depths of hell — αςξχιωׁ ?ΰεμ, (be’himke sheol,) the depths of the under world — the infernal regions. This is a striking picture: a dark den of impurity, haunted by horrible spectres, the shades of the guests invited by the congenial pollutions of the place from the infernal pit. Into such horrors art thou plunging, O young man, whosoever thou art, that givest the rein to thy appetites and passions! Comp. Proverbs 7:27; Proverbs 2:18. The Proverbs of Solomon: SUNDRY WISE , MAXIMS, AND , chapters Proverbs 10:1 to Proverbs 22:16.Here begin the proper, the “nucleus of the book.” What has preceded is the introductory discourse or lecture. There is no difficulty in regarding the first nine chapters as one composition. If actually read, it would not be too long for one occasion, and the various parts are about as well connected as in the most of our modern lectures. Indeed, the unities are well preserved. It is possible that the first six verses of chapter first, which contain the title and preface, may have been prefixed subsequently to the composition of that admirable introductory discourse, and of the whole work. The remainder of the book is of a different character and form, especially from Proverbs 10:1 to Proverbs 22:16. We have no longer a train of continued thought running on from verse to verse, but nearly every verse is independent of that which precedes and of that which succeeds. They might in general be inverted and transposed at pleasure, without any material injury to the sense, or diminution of the effect of the whole. They were divinely intended to form the Hebrew character to prudence and integrity by the principles of universal morality, and so are suitable for all times and peoples.It, is not probable that all these Proverbs were original with Solomon. Many of them were, doubtless, the results of his own observation and experience; but others, perhaps long in use, were gathered from other sources; being, however, such as his judgment approved, he gave them a place in his collection.It is the opinion of some critics that Solomon did not write, but spoke the proverbs, and that they were taken down in writing by others, at different times; that from the various collections thus made by different scribes of the three thousand proverbs which he spake, (compare 1 Kings 4:32,) those contained in this book are what were deemed worthy of preservation for after ages. They seem to have been arranged, by Solomon or others, chiefly according to their form, in two separate volumes, rolls, or memoranda, one of which extends from chapter x to chapter xv, inclusive, and which consists almost exclusively of antithetic parallelisms; the other, from chapter 16 to Proverbs 22:16, which consists chiefly of synthetic parallelisms. Every verse, in both parts, makes a complete sentence. There is rarely even a similarity of subject in two successive verses. Even the two parts of the same verse seldom so run into each other as to form a compound sentence, in which one number is dependent on the other. There are a few exceptions to this in the 20th chapter. This is altogether different from the method of the first nine chapters, and is not so rigidly observed in what follows Proverbs 22:16. 1. A wise son… glad father — Gladdens his father. A foolish son — λριμ, (kesil.) The radical idea is that of dullness, stiffness, grossness, rudeness; when applied to the mind, as here, it is the opposite of that refinement, culture, and intelligence, or the capability of them, which ηλν, (hhakham,) wise, implies. It has been suggested that the idea lies half concealed in the verse, that a father, in general, is better qualified to appreciate the mental qualities of a good and wise son, and the mother is more affected by the grossness and rudeness of an evil and foolish one.This is not wholly improbable, yet too much stress is not to be laid on these niceties, which seem to overlook the nature of the Hebrew parallelism. Comp. Proverbs 1:8; Proverbs 15:20; Proverbs 17; Proverbs 25:23-24. For the expression heaviness, compare Proverbs 14:13; Proverbs 17:21; Psalms 119:22. 2. Treasures of wickedness — Gotten by unjust and fraudulent means; “ill got, ill gone.” The Septuagint renders this clause, “Treasures shall not profit the lawless.” Righteousness delivereth from death — That is, from the “death” which is the punishment of crime; while treasures obtained by fraud and robbery often bring after them an untimely death. Comp. Proverbs 10:25; Proverbs 10:27, also Proverbs 11:4. On first clause comp. Romans 2:5. etc.; 1 Kings 21:19; 2 Kings 5:26-27; Isaiah 10:2, etc.; Luke 19:21 : on second clause compare Jeremiah 33:6; Daniel 4:19; Daniel 9:24. This righteousness includes liberality to others, (Proverbs 10:4,) and brings the Lord’s mercy with it. Comp. Psalms 41:1-2; Psalms 112:9; Daniel 4:27; 2 Corinthians 9:9. 3. Soul of the righteous — πτωׁ φγιχ, (nephesh tsaddik.) Nephesh is a word of various and multitudinous signification, and extensive use. It probably means here the person or body, considered especially in respect to the animal appetites. We have no word expressing the meaning it has in this place. Desire or appetite (for food) comes as near as any other — Jehovah will not famish the desire or appetite of the righteous, he will not let it go unsatisfied, or “starve the righteous appetite.” — Miller. Substance — δεϊ, (havvath,) is also a word which may be variously rendered. As it stands in parallelism with nephesh, desire, it may be rendered cravings. This accords with the latest criticism. The whole verse imports that Jehovah will not starve (refuse to satisfy) the desire of the righteous, but the cravings of the wicked he will disappoint. Comp. Psalms 10:14, etc.; Psalms 37:25. 4. Slack hand — Idle, languid, or loose, in opposition to expert; the word is rendered “deceitful” in Job 13:9; Psalms 122:23; Hosea 9:16; Jeremiah 48:10, where, however, “negligently” appears in the margin as an alternate. The two ideas of negligence and trickiness are “nearly” allied, as negligence tempts to trickery and deceit. Comp. Proverbs 12:24; Proverbs 12:27; Proverbs 19:15. 5. A wise son — αοξωׂ ?λιμ, (ben maskil,) a prudent or prosperous son, in whom his parents glory. A son that causeth shame — Or, causing disappointment; that is, to his parents, acting shamefully or wickedly. “A bad son.” — Zockler. “He that stores in summer; he that snores in harvest.” — Miller. Comp. Proverbs 6:8-9, seq. 6. Blessings — αψλεϊ, (berakhoth,) the plural of intensity, abundant blessings, blessings from God and man. But violence covereth the mouth of the wicked — By “violence” is probably meant the effect of the man’s own violence; which shall return upon him in curses; in parallelism with the “blessings” of the first number. “Mouth” is possibly put by metonymy for face. There is some difficulty in adjusting the parallelism. Stuart renders, The mouth of the wicked concealeth injury; that is, the injury he meditates. The form of the words would allow this; but it does not make a good counterpart to the preceding member. The Septuagint has for ηξρ, (hhamas,) violence, πενθοςαωπον, penthos aoron, an untimely mourning; but seems, like Stuart and others, to have taken hhamas in the predicate. Taken in the subject, it makes a good antithesis. Translation: Benediction (shall be) on the head of the just; but an untimely mourning (or burial) shall cover the mouth (face) of the wicked. Comp. Proverbs 10:11; also, on latter clause, Leviticus 13:45; Psalms 44:15; Psalms 107:42; Micah 7:10; Esther 7:8. Covering of the face, as in the case of Haman, was a sign of being devoted to death. 7. Blessed — Literally, for a blessing; which some understand to be such to others. “He blesses after he is dead.” Comp. Psalms 9:56; Ecclesiastes 8:10; Psalms 112:6. Shall rot — Shall be rotten, carious, worm-eaten; that is, loathsome. The Septuagint reads, “Shall be extinguished.” It stands opposed to the honours paid to the righteous. 8. Commandments — Probably in the sense of instruction, advice, precept. A prating fool — Foolish of lips; he who is foolish with his lips has more tongue than brains. Shall fall — The Septuagint, “Shall be tripped up.” Stuart, “Shall rush headlong.” The antithesis lies chiefly in receiving, that is, accepting, advice, in the one case, and the implied non-acceptance of it in the other, which is expressed by its consequences, he shall be tripped up, or overthrown. The intimation is, that this will occur from his empty loquacity. 9. Walketh uprightly — Or, in integrity. Surely — Better, securely, safely. The Septuagint, “He that walketh simply, sincerely, walketh confidently.” Shall be known — Shall be discovered, like our expression “shall be found out;” consequently, shall not be safe. On first clause compare Psalms 23:4; Isaiah 33:15-16. 10. Winketh with the eye — Compare Proverbs 6:13. As an action of malice and mischief; as we say, to wink behind one’s back, insinuating something malicious and calumnious. Miller reads: “He of the lowering eye.” But — Rather, and, here, as this is not an antithetic, but a synthetic, verse. This clause is the same as that in the 8th verse, and from this fact, and also because it is not antithetic to the preceding clause, some have suspected an error in the text. It has been conjectured that some early copyist, instead of writing the proper clause here, copied this by mistake from the 8th verse, where these words properly belong, instead of the one appropriate to the place. The Septuagint has, “But he that reproveth with freedom maketh peace.” The internal evidence would suggest this reading; but later criticism is against it. Zockler says, “This appears rather to be an attempted emendation, the result of well-meaning reflection rather than the restoration of an original Hebrew text.” 11. A well of life — Comp, Proverbs 13:14; Proverbs 18:4. A fountain continually sending forth refreshing and wholesome speech. But violence, etc. — This is the same as the latter clause of Pro 10:6, which see. Covereth — Perhaps the meaning of the word here is over-spreads, spreads abroad, or covers over, as the waters do the sea, in which the idea of abundance exists. The verb is in the intensive form. If, with some, we take pi, “mouth,” as the nominative, we can make out the antithesis; but the mouth of the wicked covers over with (spreads abroad) violence, injury; that is, does great injury; in opposition to the good which is done by the mouth of the righteous. On first clause compare Psalms 37:30; Ephesians 4:29; Ecclesiastes 10:12; Matthew 12:34; James 3:5-6. 12. Stirreth up — Rather, uncovers strifes, quarrels. The root of the verb has several meanings; one is, to make bare, uncover. This may have some reference to ϊλρδ, (tekhasseh,) covers, in the second clause: but love (tekhasseh) covers over all transgression; that is, forgives them. Comp. Proverbs 17:9; James 5:20; 1 Peter 4:8; 1 Corinthians 13. Tekhasseh (in the preceding verse also rendered “covereth”) is here accompanied with ςμ, ‘hal, over, which more distinctly gives it the sense named. The idea may be, that a hateful, unamiable man uncovers (makes bare, and keeps before his mind’s eye, remembers in an unforgiving spirit) the strifes or quarrels, and their causes, in which he is interested; while a loving, well disposed man covers up, forgives, and forgets transgressions against himself. The common understanding, that of concealing the faults or sins of friends, is also a good sense. It is not impossible that both meanings may be intended. These artistically arranged sentences often partake of the enigmatical.There is something in them to exercise the mind, to think about, to guess out. 13. Understanding — παεο, (nabhon,) the discreet man. Wisdom is found — Which will preserve him from evil, especially such as would subject him to punishment. But a rod is (found) for the back of him that is void of understanding — ηρψμα, (hhasar lebh,) lacking heart; that is, intelligence; wisdom preserves from punishment, but folly subjects one to it. Compare Proverbs 26:3; Proverbs 19:29. Miller renders it, “In the lips of the discerning wisdom is found, but a rod for the back of the senseless;” that is, the rod is found in the lips of the discerning. On first clause comp. Luke 4:22. 14. Lay up — Treasures up, in the memory, useful knowledge. Compare Proverbs 10:8. Is near destruction — Destruction is near by, imminent. The sense is, that knowledge treasured up by the wise preserves from calamity; but folly, which is pre-eminently shown by the mouth, plunges one speedily into it. Miller carries forward the verb, lay up, and renders the last clause, “but the mouth of the fool (stores up) early rain.” On first clause compare Matthew 12:35; Matthew 13:52; Psalms 119:11. 15. Wealth… poverty — Riches, properly obtained, naturally secure their owner against many evils; whereas poverty exposes to injury and abuse. A simple statement of facts. Comp. Proverbs 18:11. 16. Fruit — Income, increase, earnings, (tendeth) to sin, and “sin bringeth forth death,” in antithesis to the life of the first clause. This is a good illustration of the fact that the antithesis in these proverbs is often implied or intimated, and is to be inferred from what is said. Rueetschi well observes: “It is, in general, a peculiar charm of many proverbs that the parallelism is not perfectly clear; but it remains the function of the reader to seek out the intermediate thoughts and to make the deductions.” On latter clause compare 1 Timothy 6:10. 17. He is in the way of life — “A way of life is he that heedeth instruction.” — Zockler. So, substantially, Stuart and Miller. “He is himself a way to life.” As Miller says, “He blazes the way to heaven.” Erreth — îúòä(math’heh;) causes others to err, leads astray. The sense of the verse is: The way of life (to others) is he that pre-serveth discipline; but he that neglects admonition causeth (others) to err; that is, he permits them to err by his neglect to admonish them. So, substantially, Zockler, Stuart, Conant, Fausset, Miller, etc. 18. Hideth — îëñä, (mekhasseh,) covereth. (See Proverbs 10:6; Proverbs 10:12.) Lying lips — Hebrews, lips of lying: the Hebrew way of saying, He is a liar. Uttereth a slander — Literally, causes a murmur — an evil report — to go forth. The verse is difficult, and probably our version has missed the sense. Stuart renders, “He who concealeth hatred is of lying lips, and he who uttereth slander is a fool.” The Septuagint, for “lying lips,” reads righteous lips, which is not approved. Rueetschi, whom Miller follows, contends that the two clauses make but one proposition, rendering them, “He that hides hatred with lying lips, but puts forth slander, is himself the fool.” But the Speaker’s Commentary has, “He who hideth hatred is of lying lips,” and remarks: “The alternative is offered with a delicate touch of irony. He who cherishes hatred must choose between being a knave or a fool — a knave if he hides it, a fool if he utters it.” Compare Proverbs 12:19-22; Proverbs 26:24. 19. Wanteth not sin — Offence or trespass. Wise — A prudent or prosperous man. For a comment on this verse see Ecclesiastes 1:1-7; compare, also, Proverbs 13:3, 17, 27, 28; James 1:19; James 1:26; James 3:2; Psalms 39:1. 20. Tongue of the just — The words, discourse. Choice silver — See Proverbs 8:19. Heart — Intelligence or thought. The heart and the tongue have a common relation to discourse in producing it. The one conceives, the other utters. Little worth — A little thing, a scrap, a filing, as we say, of little account. 21. Feed many — Instruct them with their wisdom and guiding counsels. But fools — The unwise. With the wise there is abundance, with the unwise, famine. The antithesis lies between that which is implied in the first member, plenty, and that which is expressed in the second, “want,” lack, poverty. Compare Proverbs 10:11; Proverbs 10:17. 22. It maketh rich — No man can conquer by his toil alone. Wealth, when the Lord bestows it and it is rightly used, does not necessarily bring or increase sorrow. 23. It is as sport — Better, It is sport. Mischief — Not strong enough. It denotes wickedness or crime. The Septuagint renders the latter clause of the verse, “But wisdom brings prudence to a man.” 24. The fear of the wicked — That is, that which is feared. Shall come upon him — Usually in the present life, certainly in the life to come. There is no avoiding punishment but by avoiding sin. Desire of the righteous shall be granted — Literally, He (Jehovah) shall grant it. On first clause compare Job 3:15; Job 15:21; Psalms 34:4; Isaiah 66:4; Proverbs 11:27. 25. So is the wicked no more — Literally, then the wicked is not; that is, the whirlwind sweeps them away, or they pass away quickly like the whirlwind. But the righteous — An everlasting foundation is theirs. The antithesis lies between the evanescence of the wicked and the stability of the righteous. Compare Psalms 125:1; Psalms 37:27; Psalms 15:5; Job 1:19; Isaiah 28:18-19; Proverbs 1:27; Matthew 7:24, etc. The rabbins applied the latter clause to the Messiah, as the Just One, the Everlasting Foundation, on whom the world was established. 26. As… smoke… so is the sluggard — Not an antithetic verse, but a similitude easily apprehended. A sluggard is an annoyance, as is acid to the teeth or smoke to the eyes. Vinegar — Sour wine. Compare Numbers 6:3; Psalms 69:21; Rth 2:14. 27. Prolongeth — Literally, addeth. Shortened — Cut off short, curtailed, because they feared not Jehovah. Compare Proverbs 3:2; Proverbs 9:11; Proverbs 14:27; Psalms 55:23; Ecclesiastes 7:17; Ecclesiastes 8:12-13. 28. Shall be gladness — Shall be fulfilled, and so produce gladness. Compare Proverbs 11:7; Job 8:13; Job 11:20; Psalms 112:10; Psalms 119; Romans 8:24; Romans 5:2; Romans 12:12; Romans 15:13; 2 Thessalonians 2:16; 1 John 3:2-3. 29. Way of the Lord — The divine order, or providence. Is strength — A bulwark, or defence, or fortress, to the upright; ìúí, lattom, to the perfect. But destruction… workers of iniquity — It destroys them.Thus, “the Lord’s way” has two sides — it defends the righteous, but visits the incorrigibly wicked with destruction. Compare Psalms 18:30; Deuteronomy 32:4; Hosea 14:9; Proverbs 21:15; Psalms 17:30. 30. Removed — Rather, moved from the earth, or land, namely, Palestine. But under this proverb lies a more general truth. Compare Proverbs 2:21-22; Psalms 37:22; Psalms 125:1; Matthew 5:5. 31. Bringeth forth — Puts forth, blooms or bears; a figure taken from the habit of a fruitful tree. Froward tongue — A tongue of perversities. “Tongue” is used by metonymy for the person, as (Psalms 120:3) “Thou false tongue.” Cut out — Or, cut off, like a branch; or, cut up, like a worthless tree. The idea is, that the righteous man, like a wholesome tree, yields fruits of wisdom, (Psalms 92:14,) consequently shall be valued and preserved; but the perverter, who turns men from the right, shall be cut down. See Matthew 3:10; Matthew 7:19. 32. Lips of the righteous know — Distinguish and relish — have a taste for that which is øöåï, (ratson,) acceptable, pleasing, that which is good, right, and kind. But… speaketh frowardness — Relishes perversities — that which is bad. The righteous finds, as if instinctively, what is acceptable; his lips naturally utter it, while the wicked man knows only that which is distorted or perverse, and his mouth speaks only this. As is his character so is his speech. Miller’s translation is worthy of respect: “The lips of the righteous man are instinct with kindness, but the mouth of the wicked with subversive things.” Compare Ecclesiastes 12:10; Malachi 2:7. The Proverbs of Solomon: SUNDRY WISE , MAXIMS, AND , chapters Proverbs 10:1 to Proverbs 22:16.Here begin the proper, the “nucleus of the book.” What has preceded is the introductory discourse or lecture. There is no difficulty in regarding the first nine chapters as one composition. If actually read, it would not be too long for one occasion, and the various parts are about as well connected as in the most of our modern lectures. Indeed, the unities are well preserved. It is possible that the first six verses of chapter first, which contain the title and preface, may have been prefixed subsequently to the composition of that admirable introductory discourse, and of the whole work. The remainder of the book is of a different character and form, especially from Proverbs 10:1 to Proverbs 22:16. We have no longer a train of continued thought running on from verse to verse, but nearly every verse is independent of that which precedes and of that which succeeds. They might in general be inverted and transposed at pleasure, without any material injury to the sense, or diminution of the effect of the whole. They were divinely intended to form the Hebrew character to prudence and integrity by the principles of universal morality, and so are suitable for all times and peoples.It, is not probable that all these Proverbs were original with Solomon. Many of them were, doubtless, the results of his own observation and experience; but others, perhaps long in use, were gathered from other sources; being, however, such as his judgment approved, he gave them a place in his collection.It is the opinion of some critics that Solomon did not write, but spoke the proverbs, and that they were taken down in writing by others, at different times; that from the various collections thus made by different scribes of the three thousand proverbs which he spake, (compare 1 Kings 4:32,) those contained in this book are what were deemed worthy of preservation for after ages. They seem to have been arranged, by Solomon or others, chiefly according to their form, in two separate volumes, rolls, or memoranda, one of which extends from chapter x to chapter xv, inclusive, and which consists almost exclusively of antithetic parallelisms; the other, from chapter 16 to Proverbs 22:16, which consists chiefly of synthetic parallelisms. Every verse, in both parts, makes a complete sentence. There is rarely even a similarity of subject in two successive verses. Even the two parts of the same verse seldom so run into each other as to form a compound sentence, in which one number is dependent on the other. There are a few exceptions to this in the 20th chapter. This is altogether different from the method of the first nine chapters, and is not so rigidly observed in what follows Proverbs 22:16. 1. A wise son… glad father — Gladdens his father. A foolish son — λριμ, (kesil.) The radical idea is that of dullness, stiffness, grossness, rudeness; when applied to the mind, as here, it is the opposite of that refinement, culture, and intelligence, or the capability of them, which ηλν, (hhakham,) wise, implies. It has been suggested that the idea lies half concealed in the verse, that a father, in general, is better qualified to appreciate the mental qualities of a good and wise son, and the mother is more affected by the grossness and rudeness of an evil and foolish one.This is not wholly improbable, yet too much stress is not to be laid on these niceties, which seem to overlook the nature of the Hebrew parallelism. Comp. Proverbs 1:8; Proverbs 15:20; Proverbs 17; Proverbs 25:23-24. For the expression heaviness, compare Proverbs 14:13; Proverbs 17:21; Psalms 119:22. 1. A false balance — Balances of deceit; that is, any arrangement by which other than the exact weight is given or taken in buying and selling. Is abomination — Is the abomination of Jehovah; so the Hebrew, but in our idiom “to” is better. A just weight — A stone of perfection; a perfect stone, full weight. Among the Hebrews, as among other ancient nations, stones were used for weights before metal came into use. Hence we have in our language the word stone as a denomination of weight. In England a stone is legally fourteen pounds. This is one of the most perfectly antithetic proverbs in the book — term set opposite term throughout. Sentiment: All injustice and dishonesty in our dealings is detestable in the eyes of Jehovah, who is the patron of justice and of the poor, and demands full weight and measure between man and man, and equitable conduct in all things. The principle involved in the proverb applies to all kinds of unfair and fraudulent dealings among men. Compare Proverbs 16:11; Proverbs 20:10; Proverbs 20:23; Deuteronomy 25:13-15; Hosea 12:7; Amos 8:5; Micah 6:10-11; Leviticus 19:36. 2. When pride cometh — The Hebrew is abrupt and forcible: “Pride comes, then comes contempt.” The proud man is contemptible in the eyes of those who see him boiling over (this is the Hebrew idea) with self-conceit, arrogance, or vanity. Lowly — φπεςιν, (tsenu’him.) This is a rare word, and is well expressed by our term modest. How often is this proverb illustrated in life. A vain braggart brings on himself contempt; while a modest man, who pretends to no more than he knows, commands respect. Hence the wisdom of modest behaviour. Compare Daniel 4:30; Luke 14:8; Luke 18:14; Proverbs 3:16; Proverbs 8:18; Proverbs 15:33; Proverbs 16:18; Proverbs 18:12. 3. Shall guide — Or lead them, as a shepherd does his flock. Principles of rectitude shall conduct in the way of safety, but the perverseness of transgressors, or, as it might literally be rendered, the slipperiness of the treacherous, shall utterly destroy them, or break them to pieces. There may be an antithesis here between the integrity — wholeness — of the upright, and the breaking to pieces of the treacherous. Rectitude is a straight path, leading to safety; treachery, hypocrisy, a slippery path, leading to ruin. On first clause, compare Proverbs 3:6; Psalms 107:7; on latter clause, Proverbs 15:4. 4. Riches profit not — Are of no use. In the day of wrath — That is, of divine wrath; so the word is often used. Compare Job 21:30; Ezekiel 7:19; Zephaniah 1:18; Proverbs 10:2-3. It probably refers to great calamities, such as war, pestilence, or famine. But righteousness (often) delivereth from death — This is almost the same as ch. Proverbs 10:2. The author may have had some particular case in his mind (easily conceived) which illustrated it. 5. Righteousness of the perfect — This may be regarded as another form of the proverb in Proverbs 11:3. Shall direct — Make straight, plain, even. 6. Upright… transgressors — This seems a repetition of the sentiment of the previous verse in a little different form. Naughtiness — Badness; might also be rendered desire (so Miller and Stuart) and wickedness. A literal reading would be, by the wickedness (or greedy desire) of the perfidious shall they be captured: that is, their own bad propensities shall lead them into the snare. Comp. Proverbs 11:3; Proverbs 10:3; Genesis 9:6. 7. Wicked man dieth — This is a difficult verse. Stuart renders, “When a wicked man dieth his hope shall perish, and the expectation of the afflicted perishes.” Conant: “When a wicked man dies expectation shall perish, yea, the hope of wickedness perishes;” so also Noyes, substantially. Stuart gives the meaning thus: “When the wicked see all their hopes of pleasure, riches, etc., perish, and when they are sick and afflicted, their expectations of recovery or alleviation will be frustrated.” So the Vulgate and Bertheau. Whether the Seventy had a different version before them, or whether, having the same difficulty as other translators, they made out of this verse, as they sometimes do, a proverb to suit themselves, we cannot say. But their version is different, and gives a good Christian sense with an antithesis not found in the Hebrew text: “When a righteous man dies, his hope does not perish, but the exultation of wicked men perishes,” that is, when they die. The versions and critics vary, and nothing entirely satisfactory has yet been reached. Zockler translates: “With the death of the wicked his hope cometh to naught, and the unjust expectation hath perished.” Compare Proverbs 10:28; Psalms 49. 8. The righteous is delivered — A plain proverb, often illustrated in actual life. See Daniel 6:14, seq.; Esther 5:14; Esther 7:8-10; Psalms 7:15. 9. A hypocrite — Literally, a profane, or godless man. Neighbour — By the mouth of an impure wretch his neighbour is (often) destroyed; but by the intelligence of the righteous he — the neighbour — shall be delivered; that is, from his calamities. Another construction of the latter clause is, By the knowledge of the just shall he (the neighbour) be delivered. 10. Goeth well — When they prosper, especially when they are advanced to power and office. Rejoiceth — Exults. The wicked perish — Are cast down from high positions which they unworthily occupied and abused. Where is shouting — Because of deliverance from such pests. Good men may be justified in rejoicing at the removal, by death or otherwise, of a very bad man from the city; not out of hatred to the man, but to his character and ways, and especially out of benevolence to the community that he was plundering and corrupting. 11. By the blessing of the upright — Meaning, probably, the blessing which they are to the city by their example, prudent advice, devotion to the public welfare, prayers, etc. City is exalted — Built up, enlarged, raised to a flourishing condition. Mouth of the wicked — What they utter, their blasphemies, evil counsels, impious maxims and teachings; also, sometimes, by traitorous communications with an enemy. One influential sinner in a city destroys much good. 12. Despiseth his neighbour — He that contemns his neighbour (for inferiority in any respect) lacks good sense, (Hebrew, heart,) but a man of intelligence keeps silent. The proverb implies that the contempt of the man “void of wisdom” is expressed in words; whatever a prudent man may think he keeps to himself. 13. A talebearer — δεμκְ ψλιμ, holekh rakhil. The root of the first word means to walk, of the second, to go about as a trader, a pedler. Such persons gather up the news and carry the gossip from house to house and from place to place; hence, perhaps, the word came to signify a talebearer, a pedler of news, a newsmonger. He that is of a faithful spirit — A right thinking and right feeling man will cover up whatever word or thing comes to his knowledge that would be injurious to honest people. Compare Proverbs 20:19; Proverbs 25:9; Jeremiah 16:28; Leviticus 19:16; 1 Peter 2:1, James 3; also James 4:11. 14. Where no counsel is — No pilotage, guidance, or wise management. Miller renders helmsmanhip instead of “counsel.” The people fall — Rather, a people or nation falls. It probably applies to States or entire communities. In the multitude of counsellers — Or, in the greatness of the counsellor, is safety. If the word éåòö, (yo’hets,) which is singular, is to be understood as a collective noun, (counsellors,) it is implied that they are more or less capable; otherwise, the multiplicity of them might only confuse, weaken, and bring disaster. Too many and diverse counsellors are sometimes worse than none. One really capable man is worth a dozen such. Yo’hets, instead of being a participial noun, may be a participle proper.Then the rendering would be, By much “counselling” — thoughtful planning — safety is secured. Comp. Proverbs 15:22; Proverbs 24:6; Ecclesiastes 9:15; 1 Kings 12:1, seq.; Isaiah 3:4. 15. He… shall smart for it — ψςιψεςa paronomasia, and difficult of interpretation. Various renderings are given by the critics: our common version is, however, sufficiently expressive and spirited. Comp. Proverbs 6:1; Proverbs 27:13. 16. A gracious woman — àùׁ ?ú çï, (esheth hhen,) a woman of grace, gracefulness, beauty, loveliness: (it may mean any of these, and more:) the word is very indefinite. Retaineth — Seizes, obtains, grasps, holds fast. Strong men — Formidable or violent men; or, better, energetic men. The meaning may possibly be that the desire of glory, applause, fame, is as strong in a woman of beauty as the desire of spoil and acquisition of riches is in strong-willed men. The qualities of heart and mind which render her lovely are as sure of conquest as the physical force and energy of will which are the strength of men. 17. The merciful — The kind, benevolent, or pious. Doeth good to his own soul — To himself; the fruit of his kindness comes back to him. Troubleth his own flesh — Himself. πτωׁ, ωׁ ?ΰψ, (nephesh, sheer,) and similar words expressive of parts of the person, are often used in Hebrew with the force of reflexive pronouns, of which the language is destitute. Comp. Psalms 61:1; Psalms 112:4; Psalms 112:9; Isaiah 32:7-8; Isaiah 57:1; Daniel 4:27; Matthew 5:7; Matthew 6:14; Luke 6:38; 2 Corinthians 9:6; Philippians 4:17. 18. A deceitful work — The wicked man makes fallacious work, and gains “a deceptive result.” — Zockler. ôòìú, (pe’hullath,) means labour, or the wages of labour. To him that soweth righteousness — Is upright in all his dealings. Shall be… reward — In accordance with that well known rule, “What a man soweth that shall he also reap.” The truth taught is, that the wicked man fails to realize what he expects from his labour; the good man makes “a sure thing.” Compare Proverbs 10:16; James 3:18; Galatians 6:8; Job 4:8; Hosea 10:12. 19. As righteousness tendeth, etc. — The sentence is elliptical, and may be paraphrased thus: Righteousness leads him that practices it to life and happiness; and he that pursueth evil, pursueth it to his own death. Moral good and moral evil produce their natural results. This is the divine law. The apostle (in Galatians 6:8) applies the principle in all its breadth: “He that soweth to his flesh shall of the flesh reap corruption; but he that soweth to the Spirit shall of the Spirit reap life everlasting.” This and the preceding proverb seem to be related. The apostle probably had his eye on both. The Septuagint seems to have read the first word ëïas áï, and instead of “as,” or so, “righteousness,” it translates accordingly, a righteous son. 20. Froward — Perverse, tortuous. Upright in their way — The perfect of way — men of integrity. 21. Though hand join in hand — Another disputed passage. éã ìéã, (yadh leyadh,) hand to hand, was, likely, an elliptical phrase, with a conventional sense well understood at the time, but uncertain to us. The common acceptation of it is co-partnership; that is, a confederacy of wicked men binding one another by oath, in which they joined hands; a powerful combination to effect an evil result. Another sense sometimes given to it is, hand added to hand, as the emblem of strength and exertion: that is, let the wicked exert himself to his utmost with both hands, he shall not be acquitted or innocent; but the seed of the righteous — the righteous generation or race — shall be delivered. Compare Proverbs 16:5, for a similar expression. The first part of this verse may receive illustration by the following, from Bruce: “The great people among them (the shepherds of Suakem) came, and, after joining hands, repeated a kind of prayer of about two minutes long, by which they declared themselves and their children accursed if they ever lifted their hands against me, in the tell or in the field, in the desert or on the river; or in case I or mine should fly to them for refuge, if they did not protect us at the risk of their lives, their families, and their fortunes, or, as they emphatically expresses it, to the death of the last male child among them.” 22. A jewel… swine’s snout — There is an allusion here to the nose-ring worn by Eastern women. The general sense of this homely proverb is, that beauty without discretion, ùׂ ?òí, (ta’ham,) literally, taste, propriety, moral perception, is of no more suitableness than would be a gold ring in a swine’s snout. The clause imports, Whoso departs or recedes from what is proper, fit, becoming, in a wife or a maiden. 23. Desire of the righteous is only good — Tends to and ends in good to him. Expectation of the wicked is wrath — Tends to and ends in “wrath” to him: the divine indignation at his evil conduct being followed by the punishment of his wickedness. 24. Is… scattereth — Distributes liberally of its substance. Increaseth — Addition is continually made to its wealth. Is meet — Is right, proper, fitting. It tendeth to poverty — Literally, but for lack; that is, this lack is the result of undue parsimony; sometimes the natural result, sometimes providential, or both. Compare Proverbs 13:7; Psalms 112:9; 2 Corinthians 9:1; Galatians 6:8; Matthew 13:12. 25. The liberal soul — Hebrews, the soul of blessing; that is, the man who imparts blessings. Shall be made fat — Richly nourished. Compare the use of “blessings” in 2 Kings 5:15, and of eulogia, blessing, rendered “bounty,” in 2 Corinthians 9:5. The similitudes (in this verse) are both essentially Eastern. Fatness, the sleek, well-filled look of health, becomes the figure of prosperity, as leanness is of misfortune. Chap. Proverbs 13:4; Proverbs 28:25; Psalms 22:29; Isaiah 10:16. Kindly acts bring to the person performing them an influence as refreshing as are the dew and soft rain to a thirsty land. (Speaker’s Com.) Comp. also Matthew 5:7; Matthew 7:2; Luke 6:38; Ecclesiastes 11:1. 26. Withholdeth — Selfishly garners it up when the grain is needed to prevent famine. People shall curse him — Shall utter sharp, piercing words concerning him. “He that hoardeth up corn in the time of scarcity, on purpose to raise the price, shall fall into the popular hatred, and be loaded with many a curse; but he who opens his granaries, and sells at a moderate rate, shall not only have the people’s goodwill, but the blessing of God.” — Patrick. The first clause applies to all speculating monopolizers of the necessaries of life. Job 29:13; Amos 8:5. 27. Diligently seeketh good — Seeketh or striveth for “good.” He shall receive favour. Mischief — Evil of any kind. Conant gives this verse this turn: “He that seeks good, favour shall seek him; but he that seeks evil, it shall come upon him.” See Esther 7:10; Psalms 7:15-16; Psalms 9:15-16; Psalms 10:2; Psalms 57:6. 28. Shall fall — Fall off, as a withered leaf from a tree. The Hebrew is emphatic: Himself shall fall. His riches may not fall, but he will if he trusts in them. Compare Matthew 10:24. Flourish as a branch — A leaf. A green and flourishing leaf was an emblem of prosperity. Compare Psalms 1:3; Psalms 49:6; Psalms 92:12; Isaiah 34:4; Jeremiah 17:8; Luke 12:21; 1 Timothy 6:17. 29. He that troubleth his own house — By mismanagement, bad temper, want of industry, extravagance, avarice, or any other means. Shall inherit the wind — Which was an emblem of emptiness or nothingness. Shall be servant — Patrick refers the first part to him who makes or cherishes dissensions and factions in his house. It may mean any unwise or bad conduct, as drunkenness, for instance, whereby a man troubles and impoverishes his family. Compare Proverbs 11:24; Ecclesiastes 5:16. 30. The fruit… righteous — His words and actions, or their results. Is a tree of life — Imparting a living principle. Compare Proverbs 11:30; Proverbs 13:12; Genesis 2:9; Revelation 2:9; Revelation 22:2. Comp. 3; Proverbs 18:14. He that winneth souls — Or captures them by his holy life or persuasive eloquence. Is wise — Wise by eminence. His wisdom is evinced by the results. “He is the greatest benefactor of all who communicates wisdom so charitably and seasonably that he draws souls to the love of virtue.” — Patrick. “The wise man winneth souls.” — Zockler (and others.) “There does not seem,” says the Speaker’s Commentary, “any ground for seeing in these words the meaning which ‘winning souls’ for God or Christ has gained in Christian language.” They signify about what we mean by winning the heart. He that is wise draws the souls, the affections, the confidence of men to himself. The wise man is the true conqueror. Still they may have a specific application to winning hearts for Christ. The phrase winneth souls, μχηπτωׁ ?εϊ, (lokeahh nephashoth) is the same that is sometimes translated, “Taketh the life.” 1 Kings 19:4; Psalms 31:13. Compare Daniel 12:3; 1 Corinthians 9:19; James 5:20. 31. Righteous shall be recompensed; (or requited;) much more (or even so,) the wicked and the sinner — Luther renders the former clause, “The righteous must suffer on the earth,” which, Zockler says, hits the meaning.The sense then would be: Even the righteous man suffers on the earth for those sins which he occasionally commits through infirmity and temptation; how much more the wicked man for his deliberate and habitual transgressions. The argument is a fortiori, from the less to the greater. This sense is preferred by many commentators. Miller translates thus: “Behold, the man who is righteous on the earth shall be recompensed:” and makes this note: “Not recompensed on the earth, for that is not true. Above all would the second clause not be true, for Solomon takes care to tell us (Ecclesiastes 9:2) that ‘there is one event to all.’ It is not true that the wicked are punished ‘on earth’ ‘much more,’ or much less, than any other class. ‘On earth’ has such a location as to be placed with either word, and the sense directs that it marks the arena of trial and not of reward.” Conant translates the first clause substantially as Miller, but retains the “much more” of the second. Stuart: “If the righteous shall be recompensed on the earth, surely, then, the wicked and the sinner.” Compare 1 Peter 4:16. On the whole, our Authorized Version here may be permitted to stand. It agrees with the Septuagint and Peter. The Proverbs of Solomon: SUNDRY WISE , MAXIMS, AND , chapters Proverbs 10:1 to Proverbs 22:16.Here begin the proper, the “nucleus of the book.” What has preceded is the introductory discourse or lecture. There is no difficulty in regarding the first nine chapters as one composition. If actually read, it would not be too long for one occasion, and the various parts are about as well connected as in the most of our modern lectures. Indeed, the unities are well preserved. It is possible that the first six verses of chapter first, which contain the title and preface, may have been prefixed subsequently to the composition of that admirable introductory discourse, and of the whole work. The remainder of the book is of a different character and form, especially from Proverbs 10:1 to Proverbs 22:16. We have no longer a train of continued thought running on from verse to verse, but nearly every verse is independent of that which precedes and of that which succeeds. They might in general be inverted and transposed at pleasure, without any material injury to the sense, or diminution of the effect of the whole. They were divinely intended to form the Hebrew character to prudence and integrity by the principles of universal morality, and so are suitable for all times and peoples.It, is not probable that all these Proverbs were original with Solomon. Many of them were, doubtless, the results of his own observation and experience; but others, perhaps long in use, were gathered from other sources; being, however, such as his judgment approved, he gave them a place in his collection.It is the opinion of some critics that Solomon did not write, but spoke the proverbs, and that they were taken down in writing by others, at different times; that from the various collections thus made by different scribes of the three thousand proverbs which he spake, (compare 1 Kings 4:32,) those contained in this book are what were deemed worthy of preservation for after ages. They seem to have been arranged, by Solomon or others, chiefly according to their form, in two separate volumes, rolls, or memoranda, one of which extends from chapter x to chapter xv, inclusive, and which consists almost exclusively of antithetic parallelisms; the other, from chapter 16 to Proverbs 22:16, which consists chiefly of synthetic parallelisms. Every verse, in both parts, makes a complete sentence. There is rarely even a similarity of subject in two successive verses. Even the two parts of the same verse seldom so run into each other as to form a compound sentence, in which one number is dependent on the other. There are a few exceptions to this in the 20th chapter. This is altogether different from the method of the first nine chapters, and is not so rigidly observed in what follows Proverbs 22:16. 1. A wise son… glad father — Gladdens his father. A foolish son — λριμ, (kesil.) The radical idea is that of dullness, stiffness, grossness, rudeness; when applied to the mind, as here, it is the opposite of that refinement, culture, and intelligence, or the capability of them, which ηλν, (hhakham,) wise, implies. It has been suggested that the idea lies half concealed in the verse, that a father, in general, is better qualified to appreciate the mental qualities of a good and wise son, and the mother is more affected by the grossness and rudeness of an evil and foolish one.This is not wholly improbable, yet too much stress is not to be laid on these niceties, which seem to overlook the nature of the Hebrew parallelism. Comp. Proverbs 1:8; Proverbs 15:20; Proverbs 17; Proverbs 25:23-24. For the expression heaviness, compare Proverbs 14:13; Proverbs 17:21; Psalms 119:22. 1. Loveth instruction — Better, discipline. (See Proverbs 1:3, and note.) He that hateth reproof (or admonition) is brutish — áòø, (ba’har,) is boorish, bearish, or beastly stupid. Comp. Proverbs 30:2; Proverbs 3:11-12; Hebrews 12:6; Hebrews 10:11; Psalms 49:10; Psalms 73:22; Psalms 92:6; Psalms 141:5. 2. A good man — ùׂ ?åá, (tobh,) an unusual word to express moral qualities. Obtaineth — Hebrew, draws out. There is some disagreement on the proper rendering of the latter clause, but the weight of criticism is in favour of our version. Wicked devices — Plots, usually with a bad sense, and supposed to be so used here. 3. Root of the righteous — The righteous are here figuratively compared to a tree deeply rooted, and able to resist the storms, and continue unmoved in a flourishing condition. Not so the wicked. Compare Psalms 1:3-4; Proverbs 10:25; Isaiah 61:4; Isaiah 27:6; Jeremiah 17:8; Ephesians 3:17; Colossians 2:7. 4. A virtuous woman — ΰωׁ ?ϊηιμ, (esheth hhayil.) Hhayil denotes, primarily, strength, firmness, of body or mind; hence ability, capability, virtue, worth, etc. The probable meaning here is, a worthy woman or wife; or a capable woman; one having all the good qualities of her sex, and the necessary qualifications — physical, mental, and moral — for her position as a wife and mother. Compare Proverbs 31:10, and note; Proverbs 31:23; Proverbs 31:28; Rth 3:11. Such a wife is, indeed, a crown of glory to her husband. Husband — Literally, her lord. Compare Proverbs 31:10; Proverbs 31:23; 1 Corinthians 11:7. She that maketh ashamed — Because she lacks these qualities — and qualifications, and has their opposites; but, especially, because of that disqualification and cause of shame — unfaithfulness to her marriage vows. See Proverbs 2:17. Is as rottenness in his bones — Carries putrefaction through the bones; a metaphor, says Gesenius, of terror. The figure is sufficiently explicit and terrible. Compare Proverbs 14:30; Hebrews 3:16. The crown among the Hebrews was the sign of joy and gladness, as well as of royalty. Compare Son 3:11. 5. Thoughts… righteous — Their purposes, intentions, accord with justice, or a judicial decision; that is, are like unto one. They meditate, and intend nothing but what is right. The counsels — ϊηαμεϊ, tahhbuloth, (comp. Proverbs 1:5; Proverbs 11:14,) the governing principles, of the wicked are deceit. Are intended to deceive. Tahhbuloth is the same word which in Proverbs 1:5, is translated wise counsels. See note there. 6. Are to lie in wait — Are a lying in wait — an ambush. For blood — That is, to shed blood, to take life. Compare Proverbs 1:11-18; Proverbs 11:9. Shall deliver them — Namely, those whose blood is sought. It is implied that this shall be done by their counsels, advices, pleas, or prayers — by what proceeds out of their mouth. “Men sincerely good give the best advice they can to deliver such innocent persons from their bloody snares.”— Patrick. But others understand that the upright shall deliver themselves.The Speaker’s Commentary prefers the latter. Luke 20:3-7; Luke 20:19; Luke 20:41, seq. 7. Are not — Are no more — there is nothing left of them. Compare Proverbs 10:25; Esther 9:6; Job 5:3; Job 18:15; Job 27:18; Psalms 37:10; Psalms 37:37; Psalms 73:18; Matthew 7:27. 8. According to his wisdom — Shrewdness or prudence. In proportion to it shall he be applauded. Perverse — Crooked of heart. Shall be despised — Literally, it shall be for contempt. 9. He that is despised — Lowly, little noticed, or lightly esteemed. 1 Samuel 18:23. It is a different word from that rendered “despised” in Proverbs 12:8. Perhaps it (ð÷ìä, nikleh) should be translated ignoble; that is, of birth or family — one of the common people. And hath a servant — A sign of wealth and substance. Is better — Better off than he that honoureth himself; affects honour, wealth, nobility, aristocracy, and lacketh bread. The general sentiment is, Better is a man in medium circumstances, who has the means of sustenance under his control, than a nobleman who is in a state of starvation. So Stuart. “Respectable mediocrity is better than boastful poverty.” — Speaker’s Commentary. The Septuagint reads the passage thus: “He that is despised and serveth himself;” that is, supports himself by his own labour; which makes a good sense, and is followed by the Vulgate, the Geneva Bible, Muenscher, Zockler, Conant, (“tills for himself,”) and others. The present pointing of the Hebrew does not allow of this reading; but a little alteration of the vowel points does permit it. The points give us the Masoretic or Jewish traditional interpretation — nothing more. It is respectable, but not infallible. If the sense of the Septuagint is to be followed, Miller’s form of the words is preferable — “is a servant to himself” — as being reconcilable with the present Hebrew pointing. The Douay reads: “Better is the poor man that provides for himself than he that is glorious and wanteth bread.” 10. A righteous (or just) man regardeth. — ιεγς, (yodhea’h,) knoweth.The verb is used in the sense of taking care of. Compare Genesis 39:6; Psalms 1:6; Proverbs 27:23. The life of his beast — πτωׁ αδξϊε(nephesh behemto) is, perhaps, used as a periphrasis for beast; that is, for its comfort and well-being. But the tender mercies — ψηξι, (rahhame,) bowels, which the ancients regarded as the seat of the tender affections or sympathies. Are cruel — Cruelty itself; as much as to say, they possess no organs for the exercise of kindness toward either man or beast — have no place for it in their constitution. On thoughtful kindness to animals, compare Deuteronomy 25:4; Leviticus 22:28; Exodus 20:10; Exodus 23:4-5; Jonah 4:11. 11. Satisfied with bread — Shall have plenty. Vain persons — øé÷éí, (rekim,) the raca of Mat 5:22. Idle, profligate, empty-pated men; those who frequent saloons, taverns, ale houses, and other dissolute places, when they should be ploughing, or otherwise earning an honest living. The Septuagint here adds a proverb not in the Hebrew which is worthy of preservation: “He that enjoys himself (or spends his time) in banquets of wine, shall leave dishonour in his own strongholds.” The idea is, that he shall leave a heritage of dishonour to his household. Compare Proverbs 28:19; Genesis 3:19. 12. Desireth the net — Spoil or prey, the product of the “net.” Of evil men — Or, of the evil. He is fond of the wiles and arts which are characteristic of the bad man; he resorts to trickery and deception to make himself secure and firm. But the root of the righteous yieldeth fruit — The righteous only shall be prosperous and successful. So the clause is generally understood. But the “net” or snare of the evil may mean, as in Proverbs 1:17, the snare in which they are taken and destroyed. The wicked are allured to this snare as an animal is allured by its appetite to the net in which it is taken. Compare Proverbs 8:36; Proverbs 11:27. Yieldeth, ιϊο, (yitten,) commonly supposed to be from πϊο, (nathan,) to give, yield, etc.; but others suggest, what is probable, that it comes from ιϊο, (yathan,) to be strong, firm; and hence render the last clause, the root of the righteous shall be firm. For illustration of “net of evil men,” compare Psalms 10:8-10. Conant’s interpretation gives a good sense: “In striking contrast with the chance gains of the wicked is here shown the sure and natural increase of the righteous. The former is likened to a net stealthily spread for the prey, that may take little or much, or, perchance, nothing. The latter is the natural and certain growth from the root, planted in the earth, that will not fail to bear fruit.” 13. Wicked… snared — Well rendered by Conant: “In the transgression of the lips is an evil snare.” A man is often ensnared by his malicious or envious talk, or by his prevarications and falsehoods. Compare Ecclesiastes 10:12. Trouble — Strait or distress. 14. Satisfied… fruit of his mouth — His discourse; his wholesome counsels and wise instructions. A man shall reap the fruit of these in good to himself. Shall be rendered unto him — Or, He (Jehovah) shall render unto him. Compare Isaiah 3:10; Matthew 10:41-42 : 2 Thessalonians 1:6. 15. Way of a fool — A fool is so self-conceited that he takes no advice. A wise man relies not on his own judgment alone in matters of importance. Compare Proverbs 3:5-7; Job 32:1; Isaiah 5:21; Luke 18:11. 16. A fool’s wrath (vexation) is presently known — Hebrew, the same day. He does not control his temper, but allows others to witness his provocation. But a prudent man covereth shame — He does not appear to recognise the contempt with which he is treated, takes no notice of a slight or insult, and suppresses the desire to retaliate. Saul, though not a very wise man, once acted on this maxim. 1 Samuel 10:27. 17. Speaketh — Hebrew, breathes forth. Truth — Makes an honest and faithful statement. Showeth forth — Publishes or establishes. Righteousness — A just cause. A false witness (shows or establishes) deceit — An habitually faithful man can be relied upon to testify to the right; but a false witness supports fraud. The thought lying below the surface of this truism is the inseparable union between truth and justice. 18. There is that speaketh — Prates or babbles. Piercings of a sword — Like knife-thrusts. His words are daggers. But the tongue of the wise is health — Or healing; heals the wounds made by the idle and malicious babblers. Compare Psalms 57:4; Psalms 59:7. 19. Lying tongue… for a moment — Hebrew, until I can wink; the twinkling of an eye. The sense is: He that speaks truth is safe, but a liar shall quickly perish. On first clause compare Zechariah 1:5-6; Matthew 24:35. 20. Deceit — “Delusion.” — Miller. Imagine evil — Fabricators or advisers of evil. Counsellors of peace — Those who give wholesome advice. 21. Evil — Calamity. Happen — Meet or befall. Romans 8:28 is a good comment on this clause: “All things work together for good to them that love God.” Filled with mischief — Evil calamity. Compare Proverbs 10:3; Proverbs 11:23; Proverbs 12:2-3; Psalms 91:10; 1 Corinthians 3:22-23; 2 Corinthians 4:17; 2 Thessalonians 1:6; 1 Peter 3:12-13; 2 Peter 2:9. 22. Lying lips — On this verse Melanchthon comments: “Truth being among the most conspicuous of virtues, therefore the opposite vice is condemned by an expressive word, abomination.” They that deal truly — Those who practise fidelity. Compare Proverbs 11:20; Psalms 5:6; Isaiah 9:15; Revelation 22:15. 23. A prudent man — A wary or subtle man. Concealeth knowledge — Does not tell all he knows; wisely retains his knowledge for his own benefit. Comp. Proverbs 10:14. Proclaimeth foolishness — Or folly. Dr. Clarke has a sharp note on this: “I have,” he says, “known men of some learning so intent on immediately informing a company how well cultivated their minds were, that they have passed either for insignificant pedants or stupid asses.” “The heart of fools is in their mouth; but the mouth of the wise is in their heart.” Sir 21:26. Comp. Proverbs 10:14; Proverbs 13:16; Proverbs 15:2. 24. Diligent… bear rule — Diligence procures wealth and promotion; idleness brings poverty and dependence. The word rendered “slothful” also means deceitful, or fraudulent. They are often connected — sloth frequently leading to fraud. In the East a conquered race were compelled to pay heavy taxes, while their conquerors were comparatively free from such burdens. Solomon’s familiarity with this fact may have suggested the illustration here. Under tribute — “Shall be obliged to serve.” — Zockler. Comp. 1 Kings 9:21-22; Joshua 16:10; Judges 31:30, 33. 25. Heaviness in the heart — Trouble, anxiety, sorrow. Maketh it stoop — Bows it down, as if oppressed by a burden. A good word — A kind or cheering word. Some grammatical anomalies are noticed here by the critics, but they do not affect the sense. On latter clause compare Proverbs 25:11; Isaiah 50:4; Zechariah 1:13; 2 Corinthians 2:4-7. 26. More excellent… neighbour — Meaning, than his unrighteous neighbour. There is some difficulty in this verse on the word rendered more excellent, or, by some, more abundant. “The weight of later criticism is in favour of rendering thus: ‘The righteous man guides, or shows, the way to his neighbour; but the way of the wicked misleads them.’” So Gesenius in Lex., with whom agree Stuart, Zockler, Miller. But Fausset adheres to the old rendering. 27. The slothful man roasteth not — After a somewhat careful study of this difficult passage, I incline to the following translation: The indolent man shall not “roast,” or catch, prey. But the substance — Gain, wealth, prey, of a diligent man is precious; therefore, diligence is the best wealth. Muenscher follows the Authorized Version, and illustrates thus: It is the custom in some countries to singe and smoke dry (roast) the game taken, to preserve it. A diligent hunter in this manner preserves his game; while an indolent man, as long as his food lasts, lounges and sleeps in his hut, probably losing half of the animal by not quickly preserving or perfectly smoking it. 28. Way of righteousness is life — Plural, lives; life temporal and life eternal. Pathway thereof… is no death — Better. A devious way leadeth to death. The original denotes a crooked, winding path, of uncertain, if not of positively evil, termination. The later critics think our Authorized Version has mistaken the sense. The Proverbs of Solomon: SUNDRY WISE , MAXIMS, AND , chapters Proverbs 10:1 to Proverbs 22:16.Here begin the proper, the “nucleus of the book.” What has preceded is the introductory discourse or lecture. There is no difficulty in regarding the first nine chapters as one composition. If actually read, it would not be too long for one occasion, and the various parts are about as well connected as in the most of our modern lectures. Indeed, the unities are well preserved. It is possible that the first six verses of chapter first, which contain the title and preface, may have been prefixed subsequently to the composition of that admirable introductory discourse, and of the whole work. The remainder of the book is of a different character and form, especially from Proverbs 10:1 to Proverbs 22:16. We have no longer a train of continued thought running on from verse to verse, but nearly every verse is independent of that which precedes and of that which succeeds. They might in general be inverted and transposed at pleasure, without any material injury to the sense, or diminution of the effect of the whole. They were divinely intended to form the Hebrew character to prudence and integrity by the principles of universal morality, and so are suitable for all times and peoples.It, is not probable that all these Proverbs were original with Solomon. Many of them were, doubtless, the results of his own observation and experience; but others, perhaps long in use, were gathered from other sources; being, however, such as his judgment approved, he gave them a place in his collection.It is the opinion of some critics that Solomon did not write, but spoke the proverbs, and that they were taken down in writing by others, at different times; that from the various collections thus made by different scribes of the three thousand proverbs which he spake, (compare 1 Kings 4:32,) those contained in this book are what were deemed worthy of preservation for after ages. They seem to have been arranged, by Solomon or others, chiefly according to their form, in two separate volumes, rolls, or memoranda, one of which extends from chapter x to chapter xv, inclusive, and which consists almost exclusively of antithetic parallelisms; the other, from chapter 16 to Proverbs 22:16, which consists chiefly of synthetic parallelisms. Every verse, in both parts, makes a complete sentence. There is rarely even a similarity of subject in two successive verses. Even the two parts of the same verse seldom so run into each other as to form a compound sentence, in which one number is dependent on the other. There are a few exceptions to this in the 20th chapter. This is altogether different from the method of the first nine chapters, and is not so rigidly observed in what follows Proverbs 22:16. 1. A wise son… glad father — Gladdens his father. A foolish son — λριμ, (kesil.) The radical idea is that of dullness, stiffness, grossness, rudeness; when applied to the mind, as here, it is the opposite of that refinement, culture, and intelligence, or the capability of them, which ηλν, (hhakham,) wise, implies. It has been suggested that the idea lies half concealed in the verse, that a father, in general, is better qualified to appreciate the mental qualities of a good and wise son, and the mother is more affected by the grossness and rudeness of an evil and foolish one.This is not wholly improbable, yet too much stress is not to be laid on these niceties, which seem to overlook the nature of the Hebrew parallelism. Comp. Proverbs 1:8; Proverbs 15:20; Proverbs 17; Proverbs 25:23-24. For the expression heaviness, compare Proverbs 14:13; Proverbs 17:21; Psalms 119:22. 1. A wise son, etc. — There is no verb in this clause, and the translators have anticipated the verb heareth, of the next clause. This is with difficulty allowable here, for the verb in the second clause is negative, and in this is made affirmative. There is another mode, preferred by competent critics, of rendering the first clause: “A wise son is one who has been instructed by his father,” (so Stuart, Conant, etc.,) or, retaining the original and more specific meaning of the word, one who has been restrained by his father: and rendering the second clause thus: But one who is a scorner has not listened to rebuke. As much as to say, Whenever you see a truly wise man (wise in the sense of this book, compare Proverbs 1:7) you may be sure that he is one who in his youth had suitable parental training, discipline, correction; but when you see a scoffer — an arrogant, conceited, wicked man — you may be certain he is one who, when young, either did not receive, or would not profit by, rebuke. Comp. Proverbs 1:22; Proverbs 9:7; Proverbs 17:10. 2. A man shall eat (that is, enjoy,) good, etc. — A man that only speaks what is right and proper shall enjoy the good effects of his wise and upright conduct, but the soul of the transgressors — αβγιν, (bogedhim) the treacherous, perfidious, faithless — shall have their perfidy returned, which they will be compelled to eat, that is, suffer. Soul — πτωׁ (nephesh) may mean appetite, and the clause may be read, But the appetite of the treacherous (shall eat) violence. Conant: “The spirit of the treacherous shall feed on violence.” Comp. Proverbs 12:14; Proverbs 18:20-21. 3. He that keepeth (or watcheth) his mouth — Meaning himself. Comp. James 3:2 : “If any man offend not in word, the same is a perfect man, and able also to bridle the whole body.” The latter clause of this proverb is very forcible: He that openeth… destruction — To guard well against passionate or injurious words is often to preserve safety and life. Compare Proverbs 10:19; Proverbs 12:23; Psalms 39:1. 4. Sluggard desireth — The sentiment of this verse is, the lazy man has a great appetite, with nothing to satisfy it; but the diligent (active) shall be fed abundantly. The Septuagint has: “Every slothful man desires, but the hands of the active are diligent.” On first clause, compare Proverbs 11:25; on second, Proverbs 10:4. 5. Hateth lying — γαψωׁ ?χψ, (debhar sheker,) a word of lying; that is, a lying word — slander or false report. Zockler takes debhar in the sense of thing — any deceitful thing; a possible sense. Miller: “A deceitful business.” But a wicked man is loathsome, and cometh to shame — Causes a badodour, and acts shamefully, or puts to the blush. This is, doubtless, to be understood metaphorically of false and slanderous reports put in circulation by him, but the expressions are strong, and may readily be understood. Comp. on first clause, Proverbs 19:26; also, Colossians 3:9; Romans 12:9; Ephesians 4:25; Leviticus 19:11. 6. Upright in the way — ϊνγψκְ. (tam darek,) perfect of way, a periphrasis for a man of integrity, an upright, perfect man; his righteousness guards him — is his protection. Overthroweth — The primary meaning of the verb ρμ�(salaph) is, to slip, and in the form used here, to cause to slip. See Gesenius, who renders this clause, “Wickedness causeth the erring (fool) to slip.” Substantially followed by Noyes: “Wickedness causeth the sinner to slip.” This makes a good antithesis. The sinner — Literally, sin; but the abstract is often put for the concrete — the sinner or the sinful — their own wickedness hurls them down. The proverb, so rendered, asserts the natural consequences of righteousness on the one hand, and of wickedness on the other. But some contend that ηωׂ ?ΰϊ(hhattath) means sin offering. Miller renders: “Wickedness subverts the sin offering.” 7. Maketh… rich… poor — That which lies on the surface of this verse is, simulated wealth on the one hand, and pretended poverty on the other. But this is one of the proverbs in which we probably have two meanings; one on the surface, the other to be sought beneath. There is a seeming wealth beneath which lies spiritual poverty; there is a poverty which makes a man rich toward God. “As poor,” says Paul, “yet making many rich; as having nothing, and yet possessing all things.” Compare Proverbs 11:22; 2 Corinthians 6:10; Revelation 2:9; Luke 12:21; 1 Timothy 6:18; James 2:5. As to the first sense given above, which is taken as the full meaning by some, there are cases — as when a man is among marauders and freebooters, or under a rapacious despotism, so common in the East — where he may be excusable for concealing his wealth. 8. Ransom… man’s life… riches — Under a crushing despotism wealth sometimes causes men to be accused of serious crimes in order to extort money from them. This is done, also, under other circumstances by private threats of accusation, or of giving publicity to crimes or pretended crimes, — “blackmailing.” in the East a man has often to purchase his life by a part or the whole of his wealth. The second clause is more obscure; the most probable meaning is, the poor is free from such risks — no such accusations are brought against him for purposes of extortion. Rebuke — May be rendered restraint, distraint, or distress, as these terms are used in law. He hears nothing of it. “The traveller who has nothing can sing in the presence of the robber.” — Juvenal. Following the Septuagint: some render ðòøä, (ge’harah,) “rebuke,” by threatenings. (So French, Noyes, and Zockler.) It does not clearly appear that the Hebrew word ever has this sense. Some understand the verse thus: Riches frequently buy off a man from punishment or other evils, yet, notwithstanding this obvious advantage, the poor man will not listen to those who “rebuke” him for his faults, which are the cause of his poverty. Conant translates: “The ransom of a man’s soul is his wealth, and the poor hear not rebuke;” and comments thus: “The ransom of the soul — its redemption from the power of ignorance and sin — is the true riches; and poor is he who heeds not rebuke, since instructive reproofs (Proverbs 6:23) are the way of life.” Miller is to the same effect. 9. The light of the righteous rejoiceth — Burns brightly, cheerfully, as if rejoicing; equal to, they shall have prosperity, or a happy posterity. The lamp of the wicked… put out — An Arabic proverbial saying is: “Ill fortune has put out my lamp;” that is, good fortune has failed me. Comp. Job 18:5-6; Job 21:17; Job 22:28; Job 29:3; Job 38:7; Psalms 19:5; Psalms 97:11; Psalms 112:4; Proverbs 4:18; Matthew 5:16. 10. Only by pride — Such pride as prevents men from taking wise and wholesome advice. With the well advised — those who both receive and profit by good counsel — is wisdom. On this verse Melanchthon reminds his pupils of the old Greek adage, “A mountain cannot mix with a mountain.” that is, two high-minded or proud men will never agree: but with the lowly, (comp. Proverbs 11:2,) — those sufficiently humble to be advised — is practical wisdom, or prudence in avoiding dissensions. “It is uncertain what word the ‘only’ qualities. We may have, 1. By pride alone comes contention: that is the one unfailing spring of quarrels; or, 2. By pride comes contention only: it, and it alone, is the fruit of pride. The latter construction is preferable.” — Speaker’s Commentary. The Geneva Bible version renders the first clause, “Only by pride doth man make contention,” and makes this marginal note: “Whereas every man contendeth to have the pre-eminence, and will not give place to another.” 11. Wealth… by vanity — Hebrew, from nothing, or without effort, “by fraud or impatient dishonesty.” — Zockler. Shall be diminished — Waste away. Gathereth by labour — Hebrew, by, with, or upon the hand, as we say, by the handful. It is, however, procured by slow and toilsome effort, as by honest labour. Shall increase — This agrees with the general observation of mankind, as is witnessed by the many proverbial sayings expressive of it. The “hand” above represents all honest ways of industry, and is opposed to “vanity.” Comp. Proverbs 10:2; Proverbs 10:4; Proverbs 20:21; Jeremiah 17:11; Psalms 128:2. On wealth gotten by vanity, comp. Job 15:28-29; Job 20:15; Job 19:22; and “with the hand,” Proverbs 22:29; Proverbs 27:23; Proverbs 27:27. 12. Hope deferred — That is, the object of the hope. Maketh the heart sick — Or, maketh a sick heart, because of the disappointments. But when the desire cometh, etc. — That is, when the object of desire is gained. Then there is an exhilaration of spirit, of which the tree of life is a vivid emblem. Compare Proverbs 3:18; Proverbs 10:28; Proverbs 11:30. 13. Despiseth the word (of God, or of Wisdom) shall be destroyed — Bring destruction to himself; the idea is, that the despiser, or neglecter, or violator of the word, is in legal bondage to it, and is liable to suffer the penalty. But he that feareth (reverences, obeys) the commandment of God shall be rewarded, recompensed, or be at peace, or safe. So the Septuagint and Vulgate, but the Authorized Version follows the Hebrew. Compare Proverbs 11:31; Jeremiah 18:20. 14. The law — Instruction, precepts. Is a fountain of life, to depart — That is, to cause or enable one to depart. From the snares of death — “An established formula for the description of mortal perils.” — Zockler. 15. Good understanding — Intelligence accompanied with kindness; kindly wisdom. Way of transgressors — Their conduct; frequently denoted as “a way.” Is hard — Difficult, rough, perhaps hard to bear; Zockler renders: “desolate.” The primary idea of the word seems to be that of perpetuity, as an ever-trodden way, hence hard and desolate, destitute of verdure, etc. This word, rendered hard, has been a hard word for the critics. 16. Dealeth with knowledge — Acts with thought, or foresight of what he is about to do. A fool layeth open — Or spreads abroad. His folly — The foolish man does not act with wise consideration, and, therefore, exposes his ignorance. Comp. Proverbs 12:23; Proverbs 15:2. 17. A wicked messenger… mischief — A bad one, either ignorant or neglectful, makes trouble for himself and those who send him. But a faithful ambassador — Hebrew, messenger of fidelities, is health, or healing. Heals differences and removes difficulties, procuring safety to himself and good to his principal. Comp. Proverbs 25:13; Proverbs 12:18; Proverbs 10:26; 1 Samuel 22:17-18; with Psalms 52, title; 2 Kings 1:9-14. 18. Refuseth instruction — “Poverty and shame” shall be the condition of such as thus act. 19. Desire accomplished is sweet — In this is implied that the desire is itself for good, consequently its accomplishment brings pleasure; fools so adhere to evil as to be incapable of good desires, and therefore fail to obtain that which is sweet to the soul. Comp. Proverbs 13:12; also Psalms 145:19. 20. Walketh with wise men — This may be read imperatively: Walk with wise men and be wise. “This expresses the influence of good associates upon the character. A subject thus beautifully illustrated by the Persian moralist, Saadi. A friend of mine put into my hands a piece of scented clay; I took it and said to it, Art thou musk or ambergris, for I am charmed with thy perfume? It answered, I was a despicable piece of clay, but I was sometime in the company of the rose, by which means the sweet quality of my companion was communicated to me: otherwise I should only be a bit of clay as I appear to be.” A companion of fools — Morally so — wicked persons. Shall be destroyed — Or shall become bad. “He that delighteth in fools showeth himself as evil,” or “becometh base.” — Zockler. See note on Proverbs 11:15. 21. Evil pursueth sinners — The natural effects of their own wickedness follow them, as a hunter does his prey. Comp. Genesis 4:7; Numbers 32:23; Psalms 32:10; Psalms 140:11; Acts 28:4. Good shall be repaid — The good they do shall be returned to them, oft-times a hundred fold. Compare Proverbs 10:25; Proverbs 11:3; Proverbs 11:5; Proverbs 11:15. 22. A good man — One who is good and doeth good — a benevolent man. An inheritance to his children’s children — Namely, in the remembrance of his piety, love, and compassion. A great truth, which should be well pondered by those on whom Providence has liberally bestowed the blessings of this life. 23. Much food is in the tillage of the poor — Their “tillage” or ploughing, as Miller renders, brings from the earth much food. The meaning is, that the industrious poor have their wants supplied by the blessings of Providence on their hard but honest toil; whereas the unjust perish, because of their injustice or oppression. Comp. Proverbs 12:11; Proverbs 16:8; Jeremiah 17:11; Jeremiah 22:13; Ezekiel 22:29. 24. He that spareth his rod — Withholdeth suitable correction of some kind. Hateth his son — The effect of undue indulgence and lack of discipline will be to injure the child, and the result be as though he hated him. But he that loveth him chasteneth him betimes — Literally, Seeketh for him chastising. Really regards the entire well-being of the child, and would discharge to him the early obligation of a parent.Solomon seems to have had no idea that a good education could be secured without correction. It is not necessary, says Stuart, “to understand the word rod in a literal sense; but it at least means correction of some kind for faults.” It must be remembered that moral suasion alone, as the exclusive appliance in the education of children, is a comparatively modern idea. It may be doubted whether it will stand the test of experience, in opposition to the judgment of the wise and good of the past ages. There are, probably, in this matter extremes on either hand to be guarded against, and a golden mean of right conduct, which every parent will do well to seek. There are some children who perhaps, never need corporal punishment; but there are others who are injured by the neglect of it. Compare Proverbs 3:11; Proverbs 23:13-14; Proverbs 29:15. 25. To the satisfying of his soul — What his need requires to the proper sustenance of his life. Belly — áùׂ ?ï, (beten,) stomach. A righteous man’s desires are moderate, and he lives in the temperate enjoyment of God’s blessings; but wicked men frequently bring themselves to poverty by their luxury and extravagance; and others, in consequence of the insatiableness of their desires, never have enough. Compare Proverbs 10:3; Psalms 34:10. The Proverbs of Solomon: SUNDRY WISE , MAXIMS, AND , chapters Proverbs 10:1 to Proverbs 22:16.Here begin the proper, the “nucleus of the book.” What has preceded is the introductory discourse or lecture. There is no difficulty in regarding the first nine chapters as one composition. If actually read, it would not be too long for one occasion, and the various parts are about as well connected as in the most of our modern lectures. Indeed, the unities are well preserved. It is possible that the first six verses of chapter first, which contain the title and preface, may have been prefixed subsequently to the composition of that admirable introductory discourse, and of the whole work. The remainder of the book is of a different character and form, especially from Proverbs 10:1 to Proverbs 22:16. We have no longer a train of continued thought running on from verse to verse, but nearly every verse is independent of that which precedes and of that which succeeds. They might in general be inverted and transposed at pleasure, without any material injury to the sense, or diminution of the effect of the whole. They were divinely intended to form the Hebrew character to prudence and integrity by the principles of universal morality, and so are suitable for all times and peoples.It, is not probable that all these Proverbs were original with Solomon. Many of them were, doubtless, the results of his own observation and experience; but others, perhaps long in use, were gathered from other sources; being, however, such as his judgment approved, he gave them a place in his collection.It is the opinion of some critics that Solomon did not write, but spoke the proverbs, and that they were taken down in writing by others, at different times; that from the various collections thus made by different scribes of the three thousand proverbs which he spake, (compare 1 Kings 4:32,) those contained in this book are what were deemed worthy of preservation for after ages. They seem to have been arranged, by Solomon or others, chiefly according to their form, in two separate volumes, rolls, or memoranda, one of which extends from chapter x to chapter xv, inclusive, and which consists almost exclusively of antithetic parallelisms; the other, from chapter 16 to Proverbs 22:16, which consists chiefly of synthetic parallelisms. Every verse, in both parts, makes a complete sentence. There is rarely even a similarity of subject in two successive verses. Even the two parts of the same verse seldom so run into each other as to form a compound sentence, in which one number is dependent on the other. There are a few exceptions to this in the 20th chapter. This is altogether different from the method of the first nine chapters, and is not so rigidly observed in what follows Proverbs 22:16. 1. A wise son… glad father — Gladdens his father. A foolish son — λριμ, (kesil.) The radical idea is that of dullness, stiffness, grossness, rudeness; when applied to the mind, as here, it is the opposite of that refinement, culture, and intelligence, or the capability of them, which ηλν, (hhakham,) wise, implies. It has been suggested that the idea lies half concealed in the verse, that a father, in general, is better qualified to appreciate the mental qualities of a good and wise son, and the mother is more affected by the grossness and rudeness of an evil and foolish one.This is not wholly improbable, yet too much stress is not to be laid on these niceties, which seem to overlook the nature of the Hebrew parallelism. Comp. Proverbs 1:8; Proverbs 15:20; Proverbs 17; Proverbs 25:23-24. For the expression heaviness, compare Proverbs 14:13; Proverbs 17:21; Psalms 119:22. 1. Every wise woman — Literally, as to form, the wisdoms of women; both plural, but with the verb in the singular, showing that the subject is to be taken as singular. Some render, woman’s wisdom buildeth. But the sense is well enough given in our common version. The foolish — Literally, folly, but feminine in form; feminine folly plucketh. The sentiment is, that in building up a family, the woman, the wife and mother, has possibly more to do than the man. Great men have generally been more indebted to their mothers than to their fathers; and the greatness of certain families is traced chiefly to maternal wisdom and virtues. But of the foolish woman just the reverse may be said. She needs no help to pull down her house; her negligence, ill-management, extravagance, lack of capacity for family government, or other failings or vices, do the deed. She destroys her own family. For an example of the wise woman, see Proverbs 31:10, seq.; comp. also Proverbs 24:3-4, and Rth 4:11, seq. “A fortune in a wife is better than a fortune with a wife.” 2. Walketh in his uprightness — Levelness, straightness. Feareth the Lord — As a general thing, there is no better evidence of true piety than rightness of conduct. The converse of the above proposition is also true: He that feareth the Lord walketh uprightly. True piety and sound morality go together. They are both essential to Christianity. False religions separate morality and the worship of the Deity. Worshippers of false gods are frequently very scandalous in their lives; nor does it strike them as incongruous. Despiseth him — By not paying him suitable respect. The wicked, perverse, or immoral man, is a despiser of God; he treats the authority and majesty of God with contempt. Comp. Psalms 10:13; Luke 10:16. 3. A rod (sceptre) of pride — Haughtiness is put for a rod. It seems to be implied that the rod will eventually be used for their own punishment. But the lips of the wise shall preserve them — They are careful of their words, not to offend, much less to abuse, others, and hence remain in safety. Compare Proverbs 11:6; Proverbs 12:6; Proverbs 13:14. 4. The crib is clean — ΰαερ, (ebhus,) crib, stall, or barn. It means a place for stabling and feeding. Hence, where no oxen are the “crib” may well be clean of both feed and manure. Increase — Income, profit. The words here rendered “oxen” and “ox” are not the same. The first is ΰμτιν, (alaphim,) and the second ωׁ ?εψ, (shor,) which, to preserve the unity of the original, might be rendered bullock. Shor seems to be a more generic term than alaphim, and is applied to all bovine animals, whether old or young, male or female. Alaphim is never used in the singular, except in the name of the first letter of the Hebrew alphabet, from which comes the Greek alpha, and from this and the second Greek letter, beta, our word alphabet, alpha, beta, the a’s, b’s, or, as we say, the abc’s. The root, ΰμ�, (aleph,) among its significations has this: to be wonted, tame, gentle; thus the eleph (pl. alaphim) was the tame animal par excellence; and, as used here, may stand representatively for domestic animals in general. It is as true now as in the days of Solomon, so far as agricultural life is concerned. So “much increase” is by the strength of the ox, that is, results from the rearing, keeping, and skillful employment of domestic animals. A farm properly stocked with animals adapted to it not only brings in direct profit to the husbandman, but indirectly, in the fertilizing of the soil and its increased capabilities of production; consequently, in the increased value of the land. 5. A false witness will utter lies — Better, he that breathes forth falsehood is a lying witness; that is, a man to whom falsehood is habitual will be apt to testify falsely when called as a witness. Hence the rule of courts of excluding the testimony of one who is not “a man of common veracity.” Compare Proverbs 12:17; Exodus 20:16; Exodus 23:1. Miller insists, contrary to the common opinion, that òã ùׁ ?÷ø, (‘hedh sheker,) means a deceived witness. 6. And findeth it not — Literally, and none, that is, for him. Wisdom reveals herself to true seekers; not to scoffers. There are those who treat instruction contemptously, affecting to be above the need of it. Such will never be truly wise. Those who do not think themselves too wise to be instructed readily attain to knowledge. Compare Proverbs 8:17; Psalms 25:9. The scorner, or scoffer, represents the frivolous, superficial, or irreverent sceptic, who pretends to candid inquiry, but has no real desire to know the truth, and hence only seeks for more ground of cavil. (Miller.) 7. Go from the presence — The original of the proverb is obscure; but probably our version gives the sense. 8. Wisdom of the prudent — The wary, cautious. Is to understand — Is the discerning of his way; that is, it is the means of doing so; points out the right way to him. But the folly of fools is deceit — Delusive, deceitful, even to themselves; folly misleads them into wrong paths. “The highest wisdom is for a man to [know,] understand, his own way. The extremest folly is self-deceit.” — Speaker’s Com. Compare Proverbs 13:16; Luke 12:20; 1 Corinthians 3:19; 2 Timothy 3:13. Some understand by this the deceits or frauds practised upon others. Their folly is seen in their ceaseless efforts to deceive. 9. Fools make a mock at sin — As the verb in the original is singular, not agreeing with ΰεμιν, (evilim,) fools, as its subject, it is somewhat probable that the sentence should be transposed, making ΰωׁ ?ν, (asham,) guilt, or sin offering, the subject. Stuart renders, “sin offering mocks fools;” (wicked men;) mocks their hopes, because not accepted. The word asham is frequently used for sin offering, or trespass offering. Comp. 1 Samuel 6:3; 2 Kings 12:17; Isaiah 55:10; Ezekiel 40:39, and many other places. Other critics, transposing the sentence as above, retain the word sin; thus: Sin makes a mock of fools; that is, deludes them, exposes them to shame and contempt, which is fitly opposed to the favour or good will of the next clause; there are, however, some great names for the old rendering, perhaps regarding evilim as the plural of intensity. The matter may be considered as not entirely settled, but with the preponderance in favour of the transposition. Zockler reads, “Sacrifice maketh sport,” etc.; Conant, “Guilt makes a mock;” Miller, “Sin makes a mock at fools.” Compare Proverbs 1:22; Proverbs 10:23; Proverbs 26:18-19; Jude 1:18. 10. The heart knoweth his own bitterness — Hebrew, the heart knows the bitterness of his soul; that is, the bitterness of itself, or its own bitterness. Nephesh is often used in default of a reflexive pronoun. Comp. Proverbs 12:23. When our version was made the neuter singular pronoun its had not come into use. We now say its instead of his. The sentiment of the proverb is, that every one knows his own experiences, whether of sorrow or of joy, better than it is possible for another to know them. Intermeddle — Intermix or become familiar with, understand thoroughly. Comp. 1 Corinthians 2:11; 1 Corinthians 5:13. The proverb teaches the perfect individuality of each soul. Something there is in every sorrow, in every joy, that no one else can share. But there is a divine sympathizer, uniting perfect knowledge with perfect love. — Speaker’s Commentary. 11. Overthrown — Smitten, destroyed. Compare Proverbs 12:7. House…tabernacle — By metonymy for family, household. Compare Job 8:15; Job 15:34; Job 18:14-15; Proverbs 3:33; Proverbs 12:7; Proverbs 21:12; Zechariah 5:4; Matthew 7:27. 12. This proverb partly repeats that of Pro 12:15, and is partly repeated in the proverb recorded Proverbs 16:25. Seemeth right unto a man — Pleases him, accords with his taste or judgment. Ways of death — Plural of intensity; sure way to death. The sentence would be better transposed: The ways of death are the end of it. Perhaps the idea is tacitly conveyed that the one evil way, continuously travelled, branches out into many ways, all leading to death, or, as the Septuagint has it, “the ends of it reach to the depth of hell,” to Hades. Compare Proverbs 7:27; Proverbs 12:15; Proverbs 16:2; Proverbs 16:25; Judges 17:6, seq.; 2 Samuel 6:6. 13. Sorrowful — That is, may be so. And the end of that mirth — The expression is the same as in the preceding verse, where it is rendered, the end thereof. There is in the original an artistic arrangement of the words difficult to imitate, but very expressive; like, and the end of that gladness, sadness. The idea appears to be, that they are so close together that it is difficult to mention them apart, or to separate in expression the antecedent and consequent, “so swift trod sorrow on the heels of joy.” — Pollok. Comp. Proverbs 14:10; Ecclesiastes 2:2; Ecclesiastes 7:6. 14. The backslider in heart — Hebrew, the drawn back of heart. Geneva Bible: “The heart that declineth.” Our word backslide conveys the idea. A good man… from himself — From that which is in himself. By leaving out the words supplied in italics, in the latter member, we get a good sense, namely: He who draws back in his heart (from God) shall be filled with his own ways, and the good man with that which is in him. The backslider here is one who has departed in heart from the true God, or the true religion.Not all backsliders are apostates in this sense. Comp. Psalms 44:18; Proverbs 1:31; Proverbs 12:14; Proverbs 13:2; Psalms 17:15. 15. Every word — Or, every thing. He is over credulous. Looketh well to his going — Is observant of his steps, looks well where he puts his foot, and does not place it anywhere until he is sure of his footing. The figure is very descriptive of a prudent, wary, or careful man, as opposed to the over-credulous simpleton. Bochart observes here: “Prudence without simplicity degenerates into craft: and simplicity without prudence is no better than mere fatuity” — imbecility of mind. “To believe every word of God is faith; to believe every word of man is credulity.” — Muenscher. Comp. Proverbs 14:8. 16. The fool rageth, and is confident — Or, is haughty and confident, and so presses on to the evil which the wise man avoids. This is the meaning generally given to îúòáø, rageth, or is haughty; but I see no reason why the word here should not follow the primitive sense of the root, to pass over, on, or through, only adding the intensity which belongs to the form in which it is found, thus: The wise man fears and turns aside from evil; but the fool is confident and rushes upon it. He sees nothing to fear. This brings out the antithesis, which is only implied in our version. Comp. Proverbs 21:24; Proverbs 22:3. 17. Soon angry — χφψΰτιν, (ketsar-appayim,) short of nostrils; the word primarily means nostrils, but tropically anger. The ancients conceived of anger as conspicuously expressed by the nostrils, the chief external organs of respiration. Thus, “short of nostrils” signified angry, or passionate, and “long of nostrils,” the opposite, slow to anger. The thought of the proverb is, that a passionate man is apt to act foolishly, but men may pity his weakness: whereas a man of deliberate evil intentions — a malicious man — is hated. Comp. Proverbs 15:1. 18. Inherit — Not specifically; rather, acquire, get, gain. Folly is their acquisition. Are crowned with knowledge — Acquire a crown of knowledge; knowledge attained is their glory, ornament, and power. “They embrace knowledge.” — Zockler. “Crown themselves.” — Furst. Stuart says: “Gather wisdom around them; make a crown of knowledge.” 19. At the gates — That is, bow at “the gates” as beggars, supplicating favour and relief. Evil and wicked are only different words descriptive of the same class of persons. The proverb does not imply that this is always the case in this world, but that often, in the retributions of Providence, the wicked who oppressed and persecuted the righteous are made to humble themselves before them, and even to beg their bread from them. Compare Proverbs 13:9; Proverbs 13:22; Psalms 37:25, seq.; Genesis 43:26; Genesis 50:18; Esther 3:2; Esther 6:11; Revelation 3:9; Luke 16:24. 20. Hated — That is, treated with neglect or contempt, as if hated, while the rich man commands attention. Compare Proverbs 19:4; Proverbs 19:7; Job 19:13-14; Job 30:10. Neighbour — Or, friend. But the rich hath many friends — Literally, the lovers of the rich are many. 21. Sinneth — Misses, blunders. Although one proverb frequently seems to have no relation either to a preceding or a succeeding one, yet in this case the conclusion can hardly be resisted that this proverb was intended to be the sequel to the preceding one. The 20th verse states the fact; the 21st verse, the moral character of the fact. 22. Err that devise evil — Perhaps in the sense of planning iniquity, dishonesty, injustice. Mercy and truth — Or, kindness and faithfulness shall be to those whose purposes and plans are good. The latter clause may be rendered, But those who devise good are kindness and truth — abstract for the concrete — are kind and true. It is possible that éúòå, (yith’hu,) they wander or err, may be taken, as Gesenius suggests, in a secondary sense, the result of these wanderings, that is, being lost, perishing — shall they not perish that devise evil? At all events, this is implied. 23. Profit — Something to show for the toil. Talk of the lips — Literally, word or thing of the lips, that which is only of the lips — mere talk. Only to penury — To lack or want. The idea is, that ordinary labour usually leaves something over; but mere talk leaves something lacking. Comp. Matthew 12:36. 24. The crown of the wise — Namely, their “knowledge,” see Proverbs 14:18, is their riches; their wisdom is their wealth. But the foolishness of fools is folly — Foolishness and nothing else. Turn it as you will, it comes to that. It is neither riches, nor honour, nor any thing else desirable. So, substantially, Speaker’s Commentary, Furst, and Conant. 25. A deceitful witness… lies — This is true, but the clause is better rendered thus: He that breathes lies (an habitual liar) is a deception, a witness who cannot be depended on. The Speaker’s Commentary accepts the Authorized Version. The antithesis, destroys life, is implied. The witness lies; what worse could be said? All destruction is implied in falsehood. 26. His children — The pronoun may be referred either to “the Lord,” or to the man who fears the Lord. Some critics prefer the former and others the latter. There is nothing absolutely to determine whether it means the children of Jehovah or the children of the worshipper. Miller renders: “And to his children” — that is, to the children of Jehovah — “it becomes a place of refuge.” 27. To depart… from death — That is, to cause to depart. It is the source of life and the cause of escape from death. Comp. Proverbs 10:11; Proverbs 13:14; Revelation 21:6. 28. Multitude of people, etc. — More vividly, with Stuart, “The glory of a king is in a multitude of people; but the lack of people is the destruction of a prince.” Compare 2 Samuel 24:14-17. 29. Slow to wrath — Is patient, forbearing, self-controlling. Is of great understanding — Shows himself to be a man of sense and prudence. Exalteth folly — Lifts it up, makes it conspicuous. “Exhibits folly.” — Speaker’s Commentary. “Enhances folly.” — Miller. 30. A sound heart is… life of the flesh — Literally, a heart of healing. “A tranquil heart.” — Conant. “A soothing heart.” — Stuart. “A quiet heart.” — Noyes. “A quiet spirit.” — Zockler. The health of the heart, and the proper circulation of the blood, are the means of life and health to every part of the body. If the heart be diseased there can be no sound health nor great length of life. But the heart is here taken tropically for the moral state, moral or spiritual health, soundness of moral or religions principles, and the proper regulation of the passions and appetites. Such a state tends to life — natural, spiritual, and eternal. But envy — Standing here, perhaps, as the representative of any intense evil passion. The rottenness of the bones — An eating, corroding principle, acting slowly but surely; preventing and counteracting the effects of nourishment. On “envy,” compare Job 5:2; Psalms 112:10; Acts 7:9; Romans 1:29; James 4:5. On “rottenness of bones,” compare Proverbs 12:4; Proverbs 17:22. 31. Oppresseth… reproacheth — God is the maker, patron, and friend of the poor, and whose “oppresseth” such, because of his poverty, “reproacheth,” or injuriously reflects on, God, who assigned him his lot. That honoureth him — Better, he honoureth him (God) that hath mercy on the poor, the needy. Two Hebrew words in the verse are rendered by one word, poor. This is often the case in these proverbs. It is probable, indeed, that the words in the original are nearly synonymous, and are used merely for variety of expression. It is a pity that our translators had not more closely imitated the elegance of the original, as they might oftener have done. Compare Proverbs 5:21; Proverbs 17:5; Proverbs 19:17; Job 31:15-16; Matthew 25:40; 1 John 3:17; Deuteronomy 15:7; Luke 3:11; Proverbs 22:2. 32. The wicked is driven away in his wickedness — Or, shall be thrust down, or, as we say, knocked down, in, by, or on account of, his baseness or badness. But the righteous hath hope in his death — Has a shelter or refuge. Gesenius renders: “The righteous in his death trusteth,” that is, in God. Stuart: “The righteous hath confidence in his death.” He remarks, “How, or why, are questions for those to answer who deny that the Hebrews had any hope of a future state. If they had not, what, then, is the source of hope or confidence in a dying hour? If there was nothing beyond the grave, in their view, on what is their hope or confidence fixed.” Comp. Job 13:15; Psalms 17:15; Psalms 23:6; Psalms 37:37; 2 Corinthians 1:9; 2 Corinthians 5:8. 33. Wisdom resteth in the heart of him that hath understanding — Reposeth there, not obtruding itself, or being solicitous of notice. That which is in the midst of fools (in the heart of such) is made known — Is soon exhibited, both by tongue and act. Comp. Proverbs 10:14; Proverbs 12:16; Proverbs 12:23; Proverbs 13:16; Proverbs 15:2; Proverbs 29:11. 34. Righteousness exalteth a nation: (both to honour and prosperity:) but sin is a reproach to any people — Literally, to nations. The latter clause has been the subject of great controversy, with great names on both sides. Some adhere to and defend the translation of the Authorized Version. “The plain meaning,” says Clarke, “seems to be: A national disposition to mercy appears in the sight of God as a continual sin offering, not that it atones for sin, but as a sin offering is pleasing to the God of mercy, so is a merciful disposition in a nation.” The primary idea of the root is that of eager and earnest desire, ardour, zeal; and this, when carried out into the tropical senses, diverges in two directions, either to good desires and good dispositions toward any one. or to a zealous hatred against one, which is expressed in reproach. 35. Wise — Discreet. His wrath — Indignation. Causeth shame — Or, acteth shamefully. A discreet minister of state obtains the favour of his prince; but one who disgraces himself and his principal or government excites great indignation. Miller renders: “The kindness of the king is a wise servant, that is, serves him wisely and well. The power of gentleness is irresistible.” For an illustration of the opposite, see 1 Kings 12:7, et seq. The Proverbs of Solomon: SUNDRY WISE , MAXIMS, AND , chapters Proverbs 10:1 to Proverbs 22:16.Here begin the proper, the “nucleus of the book.” What has preceded is the introductory discourse or lecture. There is no difficulty in regarding the first nine chapters as one composition. If actually read, it would not be too long for one occasion, and the various parts are about as well connected as in the most of our modern lectures. Indeed, the unities are well preserved. It is possible that the first six verses of chapter first, which contain the title and preface, may have been prefixed subsequently to the composition of that admirable introductory discourse, and of the whole work. The remainder of the book is of a different character and form, especially from Proverbs 10:1 to Proverbs 22:16. We have no longer a train of continued thought running on from verse to verse, but nearly every verse is independent of that which precedes and of that which succeeds. They might in general be inverted and transposed at pleasure, without any material injury to the sense, or diminution of the effect of the whole. They were divinely intended to form the Hebrew character to prudence and integrity by the principles of universal morality, and so are suitable for all times and peoples.It, is not probable that all these Proverbs were original with Solomon. Many of them were, doubtless, the results of his own observation and experience; but others, perhaps long in use, were gathered from other sources; being, however, such as his judgment approved, he gave them a place in his collection.It is the opinion of some critics that Solomon did not write, but spoke the proverbs, and that they were taken down in writing by others, at different times; that from the various collections thus made by different scribes of the three thousand proverbs which he spake, (compare 1 Kings 4:32,) those contained in this book are what were deemed worthy of preservation for after ages. They seem to have been arranged, by Solomon or others, chiefly according to their form, in two separate volumes, rolls, or memoranda, one of which extends from chapter x to chapter xv, inclusive, and which consists almost exclusively of antithetic parallelisms; the other, from chapter 16 to Proverbs 22:16, which consists chiefly of synthetic parallelisms. Every verse, in both parts, makes a complete sentence. There is rarely even a similarity of subject in two successive verses. Even the two parts of the same verse seldom so run into each other as to form a compound sentence, in which one number is dependent on the other. There are a few exceptions to this in the 20th chapter. This is altogether different from the method of the first nine chapters, and is not so rigidly observed in what follows Proverbs 22:16. 1. A wise son… glad father — Gladdens his father. A foolish son — λριμ, (kesil.) The radical idea is that of dullness, stiffness, grossness, rudeness; when applied to the mind, as here, it is the opposite of that refinement, culture, and intelligence, or the capability of them, which ηλν, (hhakham,) wise, implies. It has been suggested that the idea lies half concealed in the verse, that a father, in general, is better qualified to appreciate the mental qualities of a good and wise son, and the mother is more affected by the grossness and rudeness of an evil and foolish one.This is not wholly improbable, yet too much stress is not to be laid on these niceties, which seem to overlook the nature of the Hebrew parallelism. Comp. Proverbs 1:8; Proverbs 15:20; Proverbs 17; Proverbs 25:23-24. For the expression heaviness, compare Proverbs 14:13; Proverbs 17:21; Psalms 119:22. 1. A soft answer turneth away wrath — Some imagine a literal translation to be the best. We give a specimen on this verse, divesting the words of their tropical, and restoring their physical, sense. Literal translation: A soft return causeth heat to turn; but a word of pain causes the nose to go up. The tropical sense of these several words amounts to about the same as those in our version; for example: “return” — in discourse an answer, or that which is returned; “soft” — gentle, kind; “heat” — passion, anger, wrath; “causes to turn” — turns it back or aside; “a word of pain” — that is, one causing pain, or unpleasant feelings; “the nose” — or, nostrils; “causes to go up” — shortens or contracts it, as is supposed to be the case in a fit of anger. The word rendered “answer,” in the text, applies to any words, whether those first spoken, or the reply to them. Every one’s observation and experience furnishes a sufficient commentary on this proverb. The power of gentle, good humoured words is often wonderful in subduing angry passions, while those which are sharp and cutting are as apt to excite them. Compare Proverbs 14:29; Proverbs 25:15. 2. Useth knowledge aright — Makes it grateful, attractive, edifying. A wise man knows when to speak and when to keep silent, and how to make his words both useful and acceptable. Foolishness — Which, as implied, can neither be profitable nor grateful to the hearers. The fools are mere babblers. Comp. Proverbs 12:23; Proverbs 13:16; Proverbs 15:28. 3. Beholding the evil (the wicked) and the good — In order, as is implied, to judge accurately of their character and conduct, and to reward and punish accordingly. Shall not the Judge of all the earth do right?Genesis 18:21; Genesis 18:25; Proverbs 5:21; Proverbs 15:11; Job 34:21; Psalms 33:13; Psalms 90:8; Psalms 139:1-12; Jeremiah 16:17; Jeremiah 32:19; Hebrews 4:13; 2 Chronicles 16:9. 4. A wholesome (or healing) tongue — Or, mildness or quietness of tongue; that is, a gentle and quiet manner of speaking. Is a tree of life — A favourite figure in this book. (See Genesis 2:9; Revelation 2:7; Revelation 22:2; Revelation 22:14; Proverbs 3:18; Proverbs 11:30; Proverbs 13:12.) It is a source of life and health:heals differences, makes peace, comforts the distressed, and spreads a thousand blessings around. But perverseness therein — Or, transgression; some render slipperiness. Is a breach in the spirit — A breaking or hurt of the spirit. In Isaiah 65:14 this is rendered vexation of spirit. Such a tongue makes great mischief. A good tongue is healing; a bad tongue is wounding. 5. A fool despiseth… instruction — The sense is: He that rejects the restraint placed upon him by his father, who loves him, is a fool. But he that regardeth reproof is prudent — Acts discreetly. Comp. Proverbs 10:1. 6. Treasure — Perhaps our word ability would more nearly express the original; great ability of means; great wealth. The word, however, is not to be taken in its usual sense of great riches; but, rather, in the occult signification of what he has, be it much or little, being a source of comfort to the family. This idea is elsewhere more clearly set forth. (See Proverbs 15:16.) The prosperity of the righteous is a blessing; the gain of the wicked is trouble. 7. Disperse (or diffuse) knowledge — Communicate to others for their good the knowledge which they possess. The… foolish doeth not so — Has no useful knowledge to impart. This is not a contradiction of Pro 14:33. That is an implied censure of an ostentatious display of knowledge; this a commendation of the benevolent diffusion of it. It should be observed, however, that the verb éæøå, (yezaru,) rendered “disperse,” also signifies to winnow, as in separating the chaff from the wheat; also, to search out, to investigate, so distinguishing between that which is valuable and that which is worthless. This meaning of the verb is preferred by some, and gives a very good sense. The lips of the wise winnow their knowledge, that is, their instructive utterances, carefully distinguishing what is useful for edification and imparting only what is valuable; but the heart of fools does not so; they do not distinguish, but give chaff and wheat together. Some render: “The heart of fools is not right.” Others: “Not stable.” Stuart: “What is not sound.” Noyes refers to the same expression in 2 Kings 17:9; Isaiah 16:6; Jeremiah 23:10, where it is supposed to have this meaning. The ancient versions are divided. The Chaldee and Vulgate agree with our Authorized Version. The Septuagint, however, has: “The lips of the wise are bound by discretion.” 8. The sacrifice of the wicked is an abomination — This is one of the most important sayings in the book. “Sacrifice,” as it was the chief of ceremonial observances under the old dispensation, here stands for the whole of them; and this proverb is as much as to say, that no ceremonial observance of a wicked man can be acceptable to God; nay, more, they are abomination in his sight. Of course, it is implied that the man is a sinner in the proper sense of that word; not a penitent, seeking forgiveness, but one who, notwithstanding his ceremonious worship, adheres to sin in his heart, and practices it in his life; moreover, that he offers this external worship as sufficient in itself for acceptance, instead of moral qualities of heart and life. All such substitution of ceremonials for moral qualities, for purity of heart and righteousness of life, are an abomination to Jehovah. So he has declared over and over again by his prophets in the old, and by his Son and his apostles under the new, dispensation. However pleasing such sacrifices may be from a man of pure heart and upright life, or from one hungering and thirsting after righteousness, they are as the oblations of Cain and Balaam when unaccompanied with purity or penitence. But the prayer (worship) of the upright is his delight —Vainly we offer each ample oblation; Vainly with gifts would his favour secure; Richer by far is the heart’s adoration; Dearer to God are the prayers of the poor.Comp. Proverbs 21:27; Proverbs 28:9; also Proverbs 15:9 below; Isaiah 1:11; Isaiah 1:15; Isaiah 61:8; Isaiah 66:2. et seq.; Hosea 6:6; Micah 6:6; Micah 6:8; Jeremiah 6:20, et seq.; Jeremiah 7:21; Psalms 40:6-7; Psalms 51:16; Amos 5:22; and on second clause, Luke 18:11, et seq. 9. Way of the wicked… abomination — This proverb is kindred to the preceding, but not the same; expressed in different words. It is here the “way of the wicked” in general that is an “abomination,” not specially his worship, as in the preceding. Followeth after righteousness — Or, who earnestly pursues it, is studious to be right and to do right. Compare Proverbs 12:21; Psalms 34:14; Deuteronomy 16:20; Isaiah 51:1; Isaiah 51:7; Hosea 6:3; 1 Timothy 6:11. 10. Correction — Musar, restraint, discipline. (See on Proverbs 1:2 for this word.) Is grievous — Or, evil; that is, it seems evil to him that forsaketh the way, the way by eminence, the right way, the way of virtue and peace. Compare 1 Kings 18:17; 1 Kings 21:20. But many of the best critics prefer to translate, substantially. There is a sharp correction for him that forsakes the way; so Zockler, Stuart, Conant, Noyes, Speaker’s Commentary. etc. He that hateth reproof shall die — Prematurely; may be expected to come to a bad end. Such is probably the spirit of the proverb; but whether something beyond this life be not implied is a question worthy of consideration. It is probable that Solomon and his contemporaries had more correct ideas of a future life than we credit them with. It did not come within the plan of this book to draw motives of actions largely from the life beyond: yet a future state of rewards and punishments may nevertheless be implied in such passages as the above. Compare Romans 8:13. 11. Hell and destruction — Sheol and abaddon, the under world, the infernal regions. The Hebrew sheol corresponded somewhat to the Greek hades, which word is generally used for it is the Septuagint. It here denotes the receptacle of departed spirits, conceived of, probably, as a vast subterranean region, dark and invisible to mortal eyes, and invested with more or less of horrible imagery — “the dreary regions of the dead.” It was, perhaps, not thought of at first as the abode of the wicked exclusively; nevertheless, it is plain that it came eventually to be associated more particularly with the state of wicked men after death; while to the righteous was assigned a happier sphere, at first probably thought of as a favoured portion of the under world, but in time transferred to the regions above — the heavens. Among the Jews, in later times, this was called paradise, Abraham’s bosom, etc. This was regarded as the place where there were “fulness of joy” and “pleasures for evermore.” The point in the proverb is this: As the invisible under world is open and conspicuous to the eyes of Jehovah, how much more, or certainly, the hearts of the children of men. Compare Job 26:6; Job 28:22; Psalms 18:12; Psalms 55:23; Psalms 139:8; Proverbs 27:20. On the latter clause, see Jeremiah 17:10; Hebrews 4:3; Revelation 9:11. 12. A scorner — Our term, a profane man, one who scoffs at sacred things. Such a one avoids the company of the wise and virtuous lest they should administer reproof to him. Indeed, their whole life and character should be a perpetual reproof. Comp. Proverbs 13:1; Proverbs 13:20. 13. A merry (or joyful) heart maketh a cheerful countenance — Literally, does good to the face; makes it comely. Spirit is broken — Or, dejected. Grief, also, will show itself in a corresponding expression. Emotions of joy and sorrow show themselves in the external appearance.Comp. Proverbs 19:22. “The breath is oppressed.” — Speaker’s Commentary. 14. Seeketh knowledge — As a hungry man does food. Feedeth on (or relishes) foolishness — Only frivolous, vain, and unprofitable discourse. Zockler renders, from the various readings, “face of fools feedeth.” etc. 15. Are evil — Sad, discouraging, or distressed. A merry heart — ùׂ ?åá ìá, (tobh-lebh,) a good heart; some think it means a good conscience. It is probable that our expression of good heart, nearly hits the sense. He that keeps up good heart does not give way to despondency and discouragement; but is full of hope and faith, and has a continual feast. A good conscience is, doubtless, a very important element in this cheeriness of heart that furnishes the perpetual banquet. 16. Trouble — Torment, confusion. It refers to that anxiety, vexation, and solicitude which usually accompany the possession of riches. Piety with little is better than wealth with trouble. Psalms 39:6; Matthew 6:33. 17. A dinner of herbs — A portion or ration of greens. A stalled ox — Stall-fed, highly fattened. A ration of vegetables where love is, is better than roast beef with hatred. The force of this proverb is pre-eminently felt in the family circle.A stalled ox was, by the Hebrews, as by other ancient peoples, reckoned among the noblest of entertainments. It is mentioned among the provisions for the table of Solomon and of Nehemiah. In the New Testament, the marriage supper which the king made for his son consisted, in great part, of oxen and fatlings, (Matthew 21:4;) and the fatted calf was brought forth to entertain the returning prodigal. Luke 15:23. It has been observed, also, that Homer never sets any other repast than this before his heroes at the great feasts. The moderns, especially of the Anglo-Saxon stock, have by no means lost their appreciation of its savour. But without love, alas! even a stalled ox is unpalatable. “Bread, fruits, and vegetables form the usual diet of the masses of Western Asia and of Southern Europe. The necessity for daily animal food is not felt as in more northern climes.At the same time, animal food is highly relished in the East, though rarely met with except at the tables of the opulent. (Muenscher.) Vegetables represent simpler fare. Flesh is holiday fare. Compare Daniel 1:12. 18. A wrathful man — Hebrew, a man of wrath. Slow to anger — Long of nostril. (See note on Proverbs 14:17.) Anger makes quarrels; good nature quells them. Compare Proverbs 15:1; Proverbs 26:21; Proverbs 28:25; Proverbs 29:22. 19. The way of the slothful man is as a hedge of thorns — That is, seems so to him; a barrier that he cannot get over. Made plain — Rather, is cast up; a plain highway. Culpable indolence sees an insurmountable obstacle where honest effort finds only a highway. Compare Proverbs 6:10; Proverbs 10:26; Proverbs 10:28; Isaiah 40:3. 20. Maketh… glad — Gladdens. This is much the same as Proverbs 10:1, where see note. Despiseth his mother — The original is very forcible, and might be rendered, But a fool of a man is hev who treats his mother with contempt, by neglecting her affectionate counsels. 21. Destitute of wisdom — Hebrews, lacks heart; that is, understanding or intelligence. Walketh uprightly — Literally, makes straight going. The one commits absurdities and follies, as if for the mere pleasure of it; the other conducts himself in a regular and orderly manner. 22. Without counsel — Or, where there is no consultation. The sentiment of this proverb is similar to Proverbs 11:14, (where see note,) but a number of the words are different. Purposes (or plans) are disappointed — Frustrated, broken; that is, are more likely to be; but in the multitude of counsellors, or the greatness of the counsellor, they are established, literally, it shall stand. Compare 1 Chronicles 27:32; Isaiah 1:26; Isaiah 19:11. 23. This proverb may bear some reference to the preceding, and to the ability to speak well and readily in the divan or council. But in general it is a great pleasure to a man to be able to speak profitably to others, and especially to speak a word so seasonably as to effect some good which, without that word, would have been left undone. The Orientals have a high appreciation of ready and appropriate answers. Comp. Matthew 12:28; Proverbs 10:20-21; Proverbs 10:31-32; Proverbs 25:11. 24. The way of life is above (or upward) to the wise — Or, prudent.That he may depart — Or, because of his departing. From hell beneath — Sheol, from the infernal world. The path of life to the wise is upward in order to avoid the under world, but if sheol means only the grave, or the state of the dead, how could the wise man, any more than the fool, avoid it? For this one event happeneth to them all; for “how dieth the wise man as the fool?” Ecclesiastes 2:15-16. See also Proverbs 11:7; Proverbs 14:32. 25. The Lord will destroy — Pluck up, root out. The house (family) of the proud — Insolent one. But he will establish the border — Settle the boundary landmark of the widow. The word âàéí, (geim,) proud, haughty; generally includes the super-added idea of wickedness, iniquity.Comp. Deuteronomy 10:18; Psalms 48:5. 26. Thoughts of the wicked — Or, wicked devices, plans. Words of the pure are pleasant — “Words of kindness are pure or gracious words.” So Conant and Zockler. The ideas are derived from the Hebrew ritual of things clean and unclean. The wicked and their devices are unclean, and an abomination to Jehovah; the righteous and their words are clean, and acceptable to him. 27. Greedy of gain — αεφςαφς, (botsea’h batsa’h.) We have no English phrase exactly equivalent. See note on Proverbs 1:19. It is applied to the extortion of kings and nobles who. despoil a people, (Jeremiah 22:17; Ezekiel 22:13;) to robbery by freebooters, (Proverbs 1:19;) and also and especially to the gain from bribes and other unlawful means. Bribery, direct and indirect, is the bane of public men and the curse of a country. But let those who thus make the most of their position for their own pockets — who make laws and administer them for their own selfish ends — remember the words of Jehovah, that they are laying up trouble for their own families. It is the hater of iniquitous gain that shall live in fame, and his family after him. The proverb has had some remarkable illustrations in our own time and land. Compare Proverbs 1:19; Proverbs 11:29; Proverbs 20:21; Proverbs 28:16. 28. Studieth — Meditates to answer. He does not answer an inquiry without thought, because he is solicitous to speak only what is correct and useful. Poureth out evil things — Belches forth malignity. 29. Far from the wicked — Far from them in disposition and approval, therefore answers not their prayers; but he approves the righteous, and therefore answers their petitions. Compare Proverbs 15:8; Psalms 18:41. 30. The light of the eyes, etc. — ξΰεψ, (meor,) is properly a luminary or means of light, but is used here for light itself. ςφν, (‘hetsem,) bone, singular collective, is used for the body, or the person himself. So the older commentators. But Zockler renders, “light of the eyes,” a friendly look; that is, the cheerful beaming of a friendly eye; which makes a good sense. Bright eyes make others happy. Compare for the sentiment Proverbs 16:15. Maketh… fat — Comp. Proverbs 13:4; Proverbs 16:24. 31. The reproof of life — Life-giving; such as tendeth to life. Some think, however, that it may mean sharp, strong, or vigorous reproof, one that bears sharp reproof of his faults. Abideth (shall dwell) among the wise — Shall be one of them. Comp. Proverbs 6:23; Proverbs 13:20. Ear — The person who hears. 32. Despiseth his own soul — Or, his life, or himself; meaning, acts as though he did, and does so in effect. Proverbs 8:36. Getteth understanding — Hebrew, possesseth a heart; that is, intellect. As an illustration of the first clause, we give the following passage from Butler’s Analogy, chap. ii: “We may, by rashness, ungoverned passion, wilfulness, or even by negligence, make ourselves as miserable as we please. And many do make themselves extremely miserable; that is, they do what they know beforehand will render them so: they follow those ways, the fruit of which they know by instruction, example, and experience, will bring disgrace, poverty, sickness, and untimely death.” Comp. Proverbs 16:16; Proverbs 19:8. 33. The instruction (or discipline) of wisdom — The pre-requisite to wisdom — reverence for Jehovah, his character and his law, and the disposition implied in this — are necessary to the attainment of true wisdom. This reverence implies submission and humility; and as the fear of the Lord comes before wisdom, and is the stepping stone to it, so humility must precede honour, as the qualification for it. “He that humbleth himself shall be exalted.” Matthew 23:12. On first clause comp. Proverbs 1:7; Proverbs 9:10; on last clause, Proverbs 18:12; Acts 14:22. Here begins, as some reckon, the second division of part second, consisting chiefly of synthetic parallelisms. 1. The preparations of the heart — The weight of criticism is against this reading. There is unquestionably a sense in which the saying, as it stands, is true. But this does not seem to be the meaning here. The sense generally consented to is substantially this: the plans or arrangements of the heart appertain to man, but the utterance of the tongue is from Jehovah. It is somewhat similar to our English saying, “Man proposes, God disposes.” Jehovah is the giver of right words, from which health and life go forth.But others understand “the answer of the tongue” to mean the answer to the tongue — the answer to prayer. Comp. Matthew 10:19-20; Romans 8:26; 2 Corinthians 3:5, and verse nine of this chapter. 2. Are clean in his own eyes — He may be so blind to his own faults. Comp. 12. 15. Weigheth the spirits — That is, he proves or tests the purposes and intentions of the heart. The moral quality of an action resides in the intention and motive. Compare 1 Samuel 16:9; Proverbs 21:2. 3. Commit… to the Lord — To Jehovah; or, as we say, “Cast upon the Lord” thy works, undertakings, enterprises. Thy thoughts (plans, purposes) shall be established — This is the surest way to have honest designs accomplished. Compare Proverbs 19:21; Psalms 22:8; Psalms 37:5; Psalms 90:17. 4. Hath made all things for himself — This text has been used in support of the Calvinistic theory of election and reprobation. Many modern Calvinists, however, abjure the old rendering and exegesis, and concur in the sense approved by non-Calvinists. So Stuart, Zockler, Conant, etc. The translation and note of the Speaker’s Commentary, which we can scarcely improve, is this: “The Lord hath wrought every thing for its own end, that is, ‘hath ordered all things well,’ and this includes the appointment of an ‘evil day’ for the wicked who deserve it. The Authorized Version, ‘for himself,’ is not justified by the Hebrew, and suggests an untrue view of the divine government.” 5. Proud in heart — Of a haughty, insolent mind, disposed to treat the poor and weak contemptuously and oppressively. Though hand join in hand — Though he use both his own hands and all others at his command — all his power and influence. He (the proud in heart) shall not be unpunished — Shall not be acquitted. Comp. on first clause Proverbs 6:17; Proverbs 8:13; Proverbs 15:9; Proverbs 25:26; on second clause Proverbs 11:21. 6. By mercy and truth (compare Proverbs 3:3; Proverbs 20:28) iniquity is purged — Literally, covered. The expression has reference to those legal expiations and atonements of the old law by which sin was so far covered, as that every transgressor was, by virtue of his offering, saved from exclusion from the Jewish fold; and, when the obedience which induced the offering was accompanied by faith in that which the offering typified, a real atonement was effected for the wrong doer. This “mercy and truth” clearly refer to the man’s conduct, not towards God, but towards his fellow men. No future good conduct, as a mere morality, can secure forgiveness for past transgression. But “mercy and truth,” exercised by the repentant and pardoned man, constitute those good works which are not merely “evidence” of regeneration, but are truly pleasing to God, and contribute to banish with God and man the remembrance of a past wicked life. So, Ezekiel 33:14-15, if the wicked turn and prosecute a course of righteousness, “none of his sins which be hath committed shall be mentioned unto him.” Comp. Isaiah 57:7, et seq.; 1 Samuel 15:22; Micah 6:6-8; Psalms 50:13-14; Psalms 51:16-17. Some evangelical expositors, in their zeal to oppose erroneous Romish teaching, have unintentionally wrested this passage from its legitimate use, and attempted to apply it to the “mercy and truth” of God revealed in the death of our Lord Jesus Christ as the atoning sacrifice for sin. But the wise teacher was not speaking of the mercy and truth of God’s dealings with men: he was treating of the dealings of men with men. “Go ye and learn what that meaneth, I will have (I require) mercy, and not sacrifice:” that is, in preference to sacrifice. Matthew 9:13. “To do justice and judgment is more acceptable to the Lord than sacrifice.” Proverbs 21:3. And by the fear of the Lord men depart (or, there is turning) from evil — Comp. Proverbs 8:13. The fear of Jehovah is the most effectual way to turn from, avoid, or escape, evil — moral evil and its consequences, that is, punishment. 7. A man’s ways, etc. — A general truth, not to be rigidly interpreted. Good men are sometimes persecuted, and otherwise suffer; but even this shall work for their good, according to the promise contained in Romans 8:28. 8. Without right — îùׁ ?ôùׂ, (mishpat,) rectitude. The word means what is just, lawful, conformable to law; and which is better than great incomes obtained unlawfully, unjustly. Comp. Proverbs 15:16; Psalms 37:16. 9. Directeth — Or, makes firm, sure. This proverb contains substantially the same sentiments as Proverbs 16:1, which see. Compare Proverbs 20:24; Psalms 37:23; Jeremiah 10:23. 10. A divine sentence — Or, decision. χρν, (kesem,) an oracle. The king — ξμκְ, ( melekh,) so often used in the following verses, means a sovereign ruler, by whatever name called, whether king, emperor, president, governor, judge, supreme commander, or any other title. The president of the United States, and the governors of the several States, are as truly melakhim, in the scriptural sense, as any sovereign or supreme ruler in the world. The idea implied in the root is that of sovereign authority or rulership. Wherever this is in civil affairs there is, in the Bible sense, a melekh. The word ruler would, indeed, more nearly express the sense of the original than “king,” which by usage is applied to the sovereign of a particular form of government — a monarchy. His mouth transgresseth not in judgment — Does not swerve or decline from justice. This proverb is spoken of kings as they ought to be — ideal representatives of Jehovah — and is equivalent to saying, that such should be the word of a ruler that his mouth should not prevaricate or speak deceptively in his official acts. Much official lying is sometimes done in high places. All this is condemned. It is the opinion of some that kesem refers to what might be called supernatural sagacity, bestowed upon good rulers, by which they are able to detect fraud and false pretences, unravel the intricacies and difficulties of a case brought before them. “God,” says Bishop Patrick, “is present in a singular manner with a pious king, inspiring his mind to divine sagaciously in dubious and obscure things, that his resolutions and decrees may be received like oracles, and all causes may be decided by him so justly and exactly that no man may be wronged in his judgment which he passes.” Comp. 2 Samuel 14:17; 1 Kings 3:16-28; Psalms 82:6; Romans 13:12. 11. A just weight — Substantially the same as Proverbs 11:1, but varying in terms. Some are of the opinion that τμρ, (peles,) weight, was something like a modern steelyard, and to be distinguished from ξΰζπι, (mozene,) the balances. So Stuart: “The steelyard and the balances.” The word may, however, mean the yard or arms of the scales, which ought to be equal or just, as well as the scales or basins themselves. The expression ξΰζπιξωׁ ?τωׂ, (mozene mishpat,) balances of justice, may imply such as are regulated by law, and may refer to the standard weights laid up in the sanctuary to which all others were to be conformed. Weights of the bag — Literally, stones of the bag, referring to the standard weights kept in the bag in the sanctuary, or those carried about by travelling merchants in bags. The sentiment of the text is, that the institution of just weights and measures is an ordinance of God, as is civil government; and that he requires just and exact dealings between man and man. Compare Proverbs 11:1; Leviticus 19:35-36; Deuteronomy 25:13-15; Micah 6:11. 12. This verse may be understood in two ways — either that the abomination consists in the wickedness which the king commits, or in that which is committed by others. Some understand it of both; they must neither do evil themselves nor permit others to do it. For the throne is established by righteousness — In the king and in his subjects. Comp. Proverbs 16:5. The second sense above is generally preferred. The doing of wickedness by others is an abomination to good rulers. Compare Proverbs 16:10; Proverbs 25:5. 13. Delight of kings — All these things are said of rulers, as rulers ought to be; that is, righteous, just. 14. The wrath of a king is as messengers of death — His wrath soon finds executioners. Under the despotic governments of the East there are frequently no forms of trial. A man may not know that he is condemned, or even accused, until the executioner, the “messenger of death,” comes to take his head off; perhaps in his own house, in the midst of his family, or wherever he meets him. The Hebrew is more emphatic than our version. But a wise man will pacify it — Cover or atone “the wrath.” It is the same word as in Proverbs 16:6 is rendered “purged.” The wise man may be the offender himself; but, knowing how, he skilfully reconciles his sovereign, or, it may be a virtuous and prudent courtier or counsellor who appeases the king’s anger. Illustrations of this proverb in the Bible are numerous. Comp. Proverbs 19:12; Proverbs 20:2; 1 Kings 2:25, et seq.; Matthew 14:10. On second clause, see 1 Samuel 19:1-6; 1 Samuel 25:24, et seq. 15. Light of the king’s countenance — When a man is pleased his countenance lights up. This stands opposed to the dark, frowning countenance of the preceding verse, which indicated the wrath of the king, and prognosticated death to the unhappy object of royal displeasure. The light of a king’s countenance, under such a government, insured life while the light lasted. And his favour — Or, good pleasure. As a cloud of the latter rain — That is, that brings the latter rain. These rains fall in March and April, just before the harvest, at once screening from the scorching sun, and bringing plenty and blessing. They were necessary to fill out and complete the crops, and hence were considered the very life of the inhabitants. (See Land and Book, vol. i, page 130; vol. ii, page 66.) They were a fitting type of the king’s favour in Oriental lands. Comp. Deuteronomy 11:14; Jeremiah 3:3; Jeremiah 5:24; James 5:7. 16. To get — In both members may be rendered possess. The word means either to acquire or possess. It might be read thus: To own wisdom — how good! it is better than gold: and to possess understanding is to be chosen rather than silver! Does the wise man intend indirectly to compare this wisdom and understanding with the riches that flow from the favour of princes? Comp. Proverbs 3:14; Proverbs 8:10; Proverbs 11:19. 17. Highway of the upright — This proverb would show the meaning better by a little transposition. Departing from evil is the highway of the upright — the way on which they travel. It leads from evil. He that watches or guards his way, preserves his soul or life, that is, himself. Compare Proverbs 10:17. 18. Pride… destruction — Better, Before breaking up, splendour! and before ruin, loftiness of spirit! The splendour, of course, is of the kind that may be called vain show, loftiness of spirit, ambition to shine in the higher circles of society. How forcible the proverb! How true to observation! It is particularly commended to business men. Compare Proverbs 11:2; Proverbs 15:25; Proverbs 15:33; Proverbs 18:12. [N.B. — The Masorites note this as the middle verse of the book.] 19. Humble spirit, etc. — Rather, humility of mind with the lowly, than dividing of the spoil with the lofty. âàéí, (geim,) literally, high ones; metaphorically, the proud, haughty. It seems to imply here those who are elated with victory. 20. Handleth… wisely — Good critics render this, He that gives heed to the word will find good. So Zockler, Conant, Noyes, Muenscher, etc. The term “word” is used in the sense of law. Comp. Psalms 2:12; Psalms 34:8; Psalms 84:12; Psalms 125:1; Proverbs 13:13; Proverbs 19:8; Isaiah 30:18; Jeremiah 17:7. 21. Prudent — Or, intelligent. Sweetness of the lips — Persuasive eloquence. If a wise man can add the charm of eloquence, his wisdom will be more instructive. “Sweetness of the lips makes a lesson better taken.” — Miller. Conant renders: “Learning adds sweetness to the lips.” Comp. Proverbs 15:2; Proverbs 16:23. 22. Unto him that hath — Literally, to his owner; that is, to him possessing it. The instruction (or, correction) of fools — May be either what they give, or what they receive, if fools undertake to instruct, they can only teach folly; or, what is preferred as the sense, it is folly to correct fools. They will not profit by it. Folly is its own punishment. (Zockler.) Compare Proverbs 14:24. For the figure wellspring of life, comp. Proverbs 10:11; Proverbs 13:14; Proverbs 14:27. 23. Teacheth his mouth — Makes it prudent, skilful, wise. Addeth learning, etc. — Increases the instruction upon his lips; that is, makes his discourse more edifying. 24. Pleasant words — Or, words of kindness. Comp. Proverbs 15:26. Honey-comb — Comp. Psalms 19:10. Bones — The word “bones” stands for the whole body or person. It often happens that a few kind words do a man’s body good as well as his soul. In certain forms of disease they are better than any medicine. 25. Way that seemeth right — Literally, There is a way straight before a man; but the ways of death are the end of it. It is as if the way branched out into many ways, each one leading to death. This is a repetition of Pro 14:12. Some think it is repeated here on account of what precedes concerning persuasive speech, or the power of the tongue; as much as to say, there is never more need of caution than when we are listening to a moving orator, for he makes many things seem innocent which in themselves and in their results are deadly and destructive. 26. Laboureth… for himself — It is probable that the point and meaning of this proverb may be expressed thus: “The appetite of the labourer labours for him.” A good appetite spurs a man to work. He labours for the satisfying of his appetite, or the gratification of his desires. Stuart takes it differently, and renders: “The appetite of him that toils is toilsome to him, for his mouth urgeth him on,” and gives as the sentiment: A strong appetite is urgent and troublesome. Zockler reads: “The spirit of the labourer labours for him.” Comp. Ecclesiastes 6:7. 27. An ungodly man — ΰιωׁ αμιςμ, (ish beliyya’hal,) a man of Belial, a bad, vile, or worthless man. Diggeth up evil — Labours hard to accomplish wickedness, and in or on his lips there is as a burning fire, bad, bitter, burning words, destructive to the reputation of his neighbours. Conant reads: “A vile man is he that devises mischief.” Comp. chap. Proverbs 26:23; James 3:5, et seq. 28. A froward man — A perverter. A whisperer — Murmurer; a man who is always complaining. It also means a garrulous man, a great talker, tattler, or talebearer. Comp. Proverbs 6:14; Proverbs 6:19; Proverbs 15:18; Proverbs 17:9; Proverbs 18:8; Proverbs 26:20-22; Proverbs 29:22. 29. Enticeth — Persuades or seduces him to evil. Leadeth him — Causes him to go. On first clause comp. Proverbs 3:31; Proverbs 1:10, et seq.; Matthew 12:34. 30. He shutteth his eyes — Or, fixes his eyes. To devise froward things — Perversities. Compare Proverbs 2:12; Proverbs 6:14. Moving his lips — He bites his lips as a sign of malice, (Proverbs 6:13; Proverbs 10:10;) he bringeth evil to pass. The Hebrew is emphatic, the preter for the future, to indicate the certainty of that which is predicted: “he has accomplished evil.” Conant reads: “When he shuts his eyes he is devising perverseness; when he bites his lips, he has perfected mischief.” 31. A crown of glory — A glorious, splendid, or beautiful crown. Found… righteousness — There is no conditional particle in the original; hence some read without the condition, as much as to say, to walk in the way of righteousness will secure a good old age — long life. But it may, without violence to grammar, be rendered as in our version, or with Stuart, “should it be found,” etc. Patrick, as usual where there is any ambiguity, combines both senses. “Gray hairs, to be a crown of glory, must be found in the way of righteousness.” — Miller. 32. Slow to anger, etc. — The high moral tone of this maxim has caused it to be much repeated in various languages. Its beauty and good sense are a sufficient comment. Compare Matthew 5:5; Proverbs 15:1. 33. Lap — Literally, bosom. It may mean the hollow part of a vase or urn. It is also applied to the receptacles formed by the mode of wearing the long loose garments peculiar to the East. The ancients used a portion of their garments, perhaps the bosom of the dress, as a container of the βεψμ, (goral,) calculi, or small stones, which were used for the purpose of lot-casting. The whole disposing thereof — λμξωׁ ?τωׂ ?ε, (kol-mishpato,) the whole judgment or decision of it, is of the Lord. The result was regarded in effect, as a divine decision. The decision by lot is very ancient. It still continues to this day, and probably will continue to the end of time. For in some respects it is the best and most satisfactory (or the least unsatisfactory) way in which a decision can be made. In those things wherein it is proper to employ the lot, men will submit to a decision made in this manner which they would hardly yield to if made in any other. The Proverbs of Solomon: SUNDRY WISE , MAXIMS, AND , chapters Proverbs 10:1 to Proverbs 22:16.Here begin the proper, the “nucleus of the book.” What has preceded is the introductory discourse or lecture. There is no difficulty in regarding the first nine chapters as one composition. If actually read, it would not be too long for one occasion, and the various parts are about as well connected as in the most of our modern lectures. Indeed, the unities are well preserved. It is possible that the first six verses of chapter first, which contain the title and preface, may have been prefixed subsequently to the composition of that admirable introductory discourse, and of the whole work. The remainder of the book is of a different character and form, especially from Proverbs 10:1 to Proverbs 22:16. We have no longer a train of continued thought running on from verse to verse, but nearly every verse is independent of that which precedes and of that which succeeds. They might in general be inverted and transposed at pleasure, without any material injury to the sense, or diminution of the effect of the whole. They were divinely intended to form the Hebrew character to prudence and integrity by the principles of universal morality, and so are suitable for all times and peoples.It, is not probable that all these Proverbs were original with Solomon. Many of them were, doubtless, the results of his own observation and experience; but others, perhaps long in use, were gathered from other sources; being, however, such as his judgment approved, he gave them a place in his collection.It is the opinion of some critics that Solomon did not write, but spoke the proverbs, and that they were taken down in writing by others, at different times; that from the various collections thus made by different scribes of the three thousand proverbs which he spake, (compare 1 Kings 4:32,) those contained in this book are what were deemed worthy of preservation for after ages. They seem to have been arranged, by Solomon or others, chiefly according to their form, in two separate volumes, rolls, or memoranda, one of which extends from chapter x to chapter xv, inclusive, and which consists almost exclusively of antithetic parallelisms; the other, from chapter 16 to Proverbs 22:16, which consists chiefly of synthetic parallelisms. Every verse, in both parts, makes a complete sentence. There is rarely even a similarity of subject in two successive verses. Even the two parts of the same verse seldom so run into each other as to form a compound sentence, in which one number is dependent on the other. There are a few exceptions to this in the 20th chapter. This is altogether different from the method of the first nine chapters, and is not so rigidly observed in what follows Proverbs 22:16. 1. A wise son… glad father — Gladdens his father. A foolish son — λριμ, (kesil.) The radical idea is that of dullness, stiffness, grossness, rudeness; when applied to the mind, as here, it is the opposite of that refinement, culture, and intelligence, or the capability of them, which ηλν, (hhakham,) wise, implies. It has been suggested that the idea lies half concealed in the verse, that a father, in general, is better qualified to appreciate the mental qualities of a good and wise son, and the mother is more affected by the grossness and rudeness of an evil and foolish one.This is not wholly improbable, yet too much stress is not to be laid on these niceties, which seem to overlook the nature of the Hebrew parallelism. Comp. Proverbs 1:8; Proverbs 15:20; Proverbs 17; Proverbs 25:23-24. For the expression heaviness, compare Proverbs 14:13; Proverbs 17:21; Psalms 119:22. 1. A dry morsel — As we say, a dry crust; that is, without any of the usual accompaniments of butter, drink, or anything to moisten or flavour it. A house full of sacrifices — Or, slaughterings; slaughtered beasts. With strife — Or, of strife. The expression may mean such slaughtered beasts as were obtained by strife, or were eaten with strife. Probably the latter is here intended. It is possible for both to be combined in the same feast. The allusion, probably, is to a feast upon the sacrifices, part being consumed on the altar, the remainder by the worshipper, his friends, and the priest. On first clause, compare Rth 2:14; on second clause, Genesis 43:16; Proverbs 7:14; Proverbs 9:2; Isaiah 34:6. For general meaning, see Proverbs 15:16-17; Proverbs 16:18. 2. A son that causeth shame — By his base conduct; “a degenerate son.” — Zockler. Among the brethren — The brothers of the family; that is, among the heirs. Servitude among the Orientals, particularly among the Hebrews, was different in its spirit and conditions both from our modern slavery and from modern hired service. The servant, whether bought with money, (as they frequently were,) or born in the house, was regarded as a member of the family; not, indeed, as being naturally the equal of the son and heir, (comp. Genesis 21:10,) but as capable of becoming so in certain circumstances; as where there was no legitimate heir, (Genesis 15:2-3,) or where the heir or heirs acted basely, and brought upon themselves the displeasure of the father or patriarch, and were disinherited. The trusty, loyal, life-long servant then became heir; in some cases a sole heir, in others a co-heir with the brothers. Comp. 2 Samuel 9:10; 2 Samuel 16:4. Such were the customs and laws. Furthermore, as a person by misconduct, or poverty, which is frequently the result of misconduct, might be sold into servitude, the unworthy son, disinherited for his baseness, might also be sold into servitude, and purchased by the man once the servant of his father. Though exactly this cycle of events could not occur in our modern society, yet substantially the same thing does occur. A person brought up in a family as a dependent by his prudence and good conduct frequently rises to distinction in life, while the sons with whom he was reared, by imprudence, folly, improvidence, intemperance, or crime, are reduced to want, or dependence on the former menial of the family. Compare Proverbs 14:35. Miller renders the first clause, “the son of one who causeth shame.” 3. The fining pot — Better: The cupel for silver, and the furnace for gold; but the prover of hearts is Jehovah. He tries and purifies. On the first clause compare Proverbs 27:21; on the second clause Proverbs 15:11; Proverbs 16:2; Proverbs 21:2; Proverbs 24:12; Malachi 3:23; 1 Peter 1:7; Psalms 26:2; Jeremiah 17:10. 4. Wicked doer… giveth heed to false lips — He is an evil doer, a bad man, who gives heed to an iniquitous lip — corrupt speech; and he is a false man, whatever he feigns, that listens with pleasure to a pestilent tongue. That is, a bad man may be known by the pleasure he takes in the wicked utterances of others. When Murrell, “the land pirate,” wished to test a man whom he casually met, to ascertain whether he would make a suitable tool for his rapacious purposes, his usual course was to tell stories involving shrewd mischief, wickedness, and crime, beginning with the less aggravated. If he found his auditor took evident pleasure in these, he proceeded to tell tales of robbery and murder. If the man showed abhorrence of the wickedness, he dropped him as unsuited to his purpose:but if he evinced sympathy with the criminal rather than with the victim, he deemed him fit for his use. This was a wicked man’s way of proving the heart, and was temporarily successful: but he was finally caught in his own trap. That prurient taste which revels in police reports, and tales of licentiousness and murder, is a sure mark of a depraved mind, and of a strong bias to evil. 5. Mocketh the poor — Derides, laughs at, treats them with disrespect and contempt, because of their low estate. See Proverbs 14:31. Reproacheth his Maker — God, who is Maker of the poor as well as of himself. Calamities — àéã, edh. The word means a heavy, wearisome burden of any kind; a misfortune. He that takes pleasure in the ill-fortune of others shall not be unpunished: literally, shall not be innocent, a common figure of speech, by which more is meant than is expressed. Comp. Proverbs 11:21; Proverbs 16:5. Our version gives the sense. Compare Job 31:13; Job 31:29; Proverbs 14:31. 6. Crown of old men — He has had an illustration of this proverb who has met, as the writer has, a venerable patriarch, honoured both for his piety and his intelligence, who counted his children, grandchildren, and great grandchildren by scores if not by hundreds, and to whom they all looked up with that veneration and affection which were becoming his years and character. He was as particular about his ρτψϊεμγεϊ, (sepher toledhoth,) book of genealogy — family record — as one of the patriarchs of old, and enjoined on every branch of his family to report the birth of every child, to be entered in its appropriate place in the family register. Compare on first clause Psalms 127:5; Psalms 128:3. 7. Excellent speech — Hebrew, lips of excellence. A fool — Several different words in this book are rendered by our word fool. They all seem to imply some bad qualifies, moral as well as intellectual. In the Hebrew mind the idea of folly and that of wickedness were so intimately blended as to find expression by the same word. The word used here is nabhal, which is about equivalent to our word dunce, or stupid fallow; one of no learning or intellectual culture, and impliedly incapable of it. Psalms 14:1. The clause may be read thus: Not suitable (or agreeable) to a dunce is the lip of excellence, that is, cultivated, elevated language; or, as some think, assuming, imperious speech. A prince — ðãéá, (nadhibh,) a nobleman, one of liberal culture. The passage may be rendered, much less is the lip of falsehood suitable to a man of cultivated mind. The idea seems to be, that his freer culture liberates him from the ordinary temptations to falsehood. He ought to know better, and does. Plato justifies lying in princes, but others must abstain. “He who knows not how to dissemble, knows not how to reign,” has been a royal maxim. But much better is that of Louis IX., of France: “If truth be banished from all the rest of the world, it ought to be found in the breast of princes.” 8. A gift — This is supposed to mean that kind of gift which is given to a judge or rider to secure favour, or escape punishment — a bribe. Zockler thinks it is not a bribe, but a lawful present, as Proverbs 18:16. Precious stone — Hebrews, a stone of grace (Proverbs 1:9) or beauty; a precious stone. Him that hath it — Literally, its possessor, the person to whom it is given. Whithersoever it turneth it prospereth — Or, it looks well, appears beautiful; that is, in the eyes of him that sees it. The verb, as is common, has a variety of significations, and possibly more than one of them may be intended here. One of them is, to succeed in the design for which it was given. This it does by appearing desirable in the eyes of its receiver. Some suggest this thought: A diamond reflects a great deal of light when viewed on this side and on that. Turn it as you will, it never fails to reflect lustre. So a bribe, or even a lawful present, will influence in many ways, perhaps without a consciousness of its power on the part of the receiver. Turn which way he will, its influence will follow him. Conant renders the last clause, “To whomsoever it turns.” Comp. Proverbs 18:16. 9. Seeketh love — That is, in effect. Some say, seeks to exercise love to others. Repeateth a matter — Or, reporteth what he ought to have kept to himself. Compare Proverbs 16:28. Separateth very friends — The same word, àìå, (alluph,) as is rendered “chief friends” in Proverbs 16:28. It is perhaps to be here regarded as a use of the abstract noun for the concrete noun. The exact force of the expression is about this — causes a breach of friendship or intimacy. He causes persons to break off friendship with himself. On “covering transgression,” see on Proverbs 10:12. Some understand it thus: Frequently reiterating old complaints, or “repeating an offence,” (Miller,) separates friends; or, the noun being singular, a friend — that is, from himself. 10. A reproof entereth more into a wise man — Takes firmer hold of his judgment and conscience, and so affects more his habits of thought and life, and does more to correct any evil, than a hundred stripes into a fool: than “a hundred stripes” would benefit a perverse, wayward, wicked man. The foolishness is moral — opposition to God and his laws. 11. An evil man — An evil citizen. Seeketh… rebellion — Endeavours to promote disorders in society and insubordination to law. A cruel messenger, etc. — Such men may expect, sooner or later, the vengeance of the government. See on Proverbs 6:11; Proverbs 24:24. Some interpreters transpose the subject and predicate in the first clause, and render, “Rebellion seeks only evil;” or, the rebellious seek, etc. Critics and versions are about equally divided here. Conant sustains the common version. Miller reads, “Only rebellion goes in search of evil, and has a cruel messenger sent by its very self.” 12. Let a bear robbed of her whelps — At which time she is particularly dangerous. Rather than (Hebrew, but not) a fool in his folly — That is, a man had better encounter a ferocious she bear than a wicked fool. So the versions and critics generally. On the bereaved bear, compare 2 Samuel 17:8; 2 Kings 2:24; Hosea 13:8. 13. Rewardeth evil for good, etc. — This probably implies that the example of ingratitude in the head of a family will be followed by his offspring, and thus be returned upon himself and his household continuously. Compare 1 Samuel 25:21; 2 Samuel 3:29; Romans 12:17; 1 Thessalonians 5:15; 1 Peter 3:9. 14. Strife — Discord, contention. As when one letteth out — Better, as a breaking forth of, water. There may, at first, be but a small leak, but, unrepressed, it will widen and spread until it become difficult to control. Leave off — Do not begin it; avoid it. Before it be meddled with — The critics are by no means agreed about the exact sense of äúâìò, (hithgalla’h,) rendered “meddled with.” Many give it the sense of pouring or rushing forth, or rolling onward. The metaphor of water confined in dams or reservoirs (so common in the East) breaking forth, at first by a small aperture, which, by the action and force of the water, still widens and deepens, is very striking and instructive. In such a case a little effort at first would arrest it, but, after it has attained full headway, it becomes uncontrollable, and, like a deluge, spreads desolation around. The general sentiment of the proverb is this: The less we have to do with contention the better, and, when it is begun, the sooner we can arrest it or desist from it, the better. See Hebrews 12:18. 15. Justifieth the wicked… condemneth the just — This proverb refers especially to judicial justification and condemnation, but may have its applications also in other cases, as when one in conversation defends bad men or condemns good ones. The Judge of all the earth strongly condemns such confounding of good and evil, or making light the distinction between vice and virtue. Abomination to the Lord — Exceedingly hateful to him. Compare Exodus 23:9; Proverbs 24:24; Isaiah 5:23. 16. A price, etc. — The ancient interpreters understood îçéø, (mehhir,) price, in the sense of wealth, estate. Taken in this sense the proverb might be translated: “Why is this? an estate in the hands of a fool, to acquire wisdom! and he no heart!” Heart — Possibly in the sense of taste or capacity. It sometimes happens that men of no intellectual culture or taste become rich, and, having an indefinite notion of the excellence and value of learning as securing respect in society, would be willing to pay a large sum for it if money could buy it. But their age, and previous want of culture, render them incapable of obtaining it. So, also, a man of wealth is willing sometimes to expend large sums on a son or daughter to secure for them the accomplishments of an education, for which they have neither taste nor capacity. Money will not buy brains. There must be “heart” — taste, capacity, application. Comp. Psalms 32:9; Jeremiah 5:21. 17. A friend… brother — The critics differ as to the sense of the latter part of this verse. One interpretation is: A brother, according to the ties and interests of consanguinity, is born to support and comfort a brother in distress, (so Clarke, Stuart, Conant, etc.;) that is, in distress a blood relation is in general more to be relied upon than any other friend. Another interpretation is: A true friend (the same as mentioned in a preceding clause) is as a born brother in adversity; that is, the true friend becomes a brother in the time of adversity. So, substantially, the Speaker’s Commentary, Zockler, and others. This last interpretation tacitly assumes that the “brother” is the natural friend in adversity, inasmuch as it advances the “friend” to the relation of brother, because of his kindness in distress. Miller says, “At all times the ‘friend’ loves, and a ‘brother’ is born for straitness;” and interprets in his allegorizing way thus: “The friend is God, the brother is Christ,” “A faithful friend is the medicine of life.” 18. Striketh hands — Becomes surety. (See note on Proverbs 6:13; Proverbs 11:15) In the presence of his friend — That is, in behalf of, or to, his friends for some third person. Thus the Speaker’s Commentary, which thinks the reappearance of this warning is suggested by the previous verse. 19. He loveth transgression — Or sin: or, a lover of rebellion is a lover of war. It is uncertain which is subject and which is predicate. He that exalteth his gate seeketh destruction — That is, in effect. The imagery of the clause is supposed to come from the custom of making low gates, in order to guard against the incursions of predatory horsemen. A high gate, often made so at great expense for ornament and the gratification of the owner’s vanity, enabled them to dash in, without dismounting, to drive or carry off their booty hastily. The application is easy. He that makes a splendid display, especially in magnificent buildings beyond his means to erect, is, in effect, seeking financial ruin, or, as we say, “breaking up.”Many a business man, by an outlay of this kind, has involved himself in bankruptcy. The proverb may be applied more generally to the effects of haughtiness. “Pride will have a fall.” Compare Proverbs 16:18. 20. A froward heart — A perverse, crooked disposition, which hinders his finding good. A perverse tongue — Literally, he whose tongue is turned; hence an untruthful tongue. Falleth into mischief — Trouble. Truly such a tongue is “an unruly member.” 21. A fool — A boor; a dolt. Two different words are rendered “fool” in the text. They are akin in sense, but there is a shade of difference between them. The first contains the idea of impiety joined with coarseness; the second, of impiety joined with dullness. Comp. Proverbs 10:1, and the converse, Proverbs 23:24; Proverbs 15:20. 22. A merry heart doeth good… medicine — Makes a good medicine — “a happy cure.” — Gesenius. Broken spirit — A heart so smitten as to be devoid of gladness drieth the bones. The proverb recognises the well-known fact in psychology, that a happy frame of mind and a joyous temperament contribute greatly to health of body, and that nothing has a more powerful tendency to injure it than grief, anxiety, fretfulness, and bad temper. Compare Proverbs 15:25; Proverbs 15:13; Proverbs 3:8; Hosea 5:13. 23. A gift — A bribe. Out of the bosom — The Asiatics carry their purse in their bosom above their girdle. To pervert the ways of judgment — To deflect, turn aside, or influence, the course of a judicial decision. The language implies that this is done secretly. Compare Proverbs 21:14; Proverbs 18:15. 24. Wisdom… before him — Present with him or before him, as a mark at which he looks. “Wisdom is in the face of him that hath understanding;” that is, is seen in his clear, steadfast look. Eyes of a fool… ends of the earth — His garish, wandering eyes fix on nothing that will avail to his good; they mind those things which least concern him. — Patrick. 25. Foolish son — Comp, Proverbs 17:21; Proverbs 10:1. 26. To punish the just — The upright. The passage may be translated thus: To amerce (or punish) the righteous is not good. The latter clause presents an aggravation of the offence. Not good — A meiosis, in which more is meant than is expressed. It is bad, wrong, so to do. 27. Hath knowledge — Literally, knoweth knowledge. Spareth… words — Is not voluble, but when he speaketh, uttereth words of weighty meaning. Excellent spirit — χψψεη, (kar ruahh,) cool of spirit; so written, but the Masorites read ιχψ, (yekar,) precious or excellent of spirit. Many critics prefer the former, taking it in the sense of gentle, quiet.Some would read, A man of calm spirit is a man of discernment. Compare Proverbs 10:19; Psalms 39:3; James 1:19. 28. Is esteemed a man of understanding — Of discernment, discreetness. Miller renders freely, but neatly, “Even a fool is counted wise if he hold his peace; a man of discernment if he shut his lips.” Compare Job 13:5; Proverbs 10:19. It is observable that through this book a prudent restraint in speaking is highly commended. How often, in deliberative bodies, do men forfeit all respect, and loose all influence, by too much talking. The overweening vanity of some men prompts them to speak on every subject, as though nothing could be rightly done without the light of their wisdom. The Proverbs of Solomon: SUNDRY WISE , MAXIMS, AND , chapters Proverbs 10:1 to Proverbs 22:16.Here begin the proper, the “nucleus of the book.” What has preceded is the introductory discourse or lecture. There is no difficulty in regarding the first nine chapters as one composition. If actually read, it would not be too long for one occasion, and the various parts are about as well connected as in the most of our modern lectures. Indeed, the unities are well preserved. It is possible that the first six verses of chapter first, which contain the title and preface, may have been prefixed subsequently to the composition of that admirable introductory discourse, and of the whole work. The remainder of the book is of a different character and form, especially from Proverbs 10:1 to Proverbs 22:16. We have no longer a train of continued thought running on from verse to verse, but nearly every verse is independent of that which precedes and of that which succeeds. They might in general be inverted and transposed at pleasure, without any material injury to the sense, or diminution of the effect of the whole. They were divinely intended to form the Hebrew character to prudence and integrity by the principles of universal morality, and so are suitable for all times and peoples.It, is not probable that all these Proverbs were original with Solomon. Many of them were, doubtless, the results of his own observation and experience; but others, perhaps long in use, were gathered from other sources; being, however, such as his judgment approved, he gave them a place in his collection.It is the opinion of some critics that Solomon did not write, but spoke the proverbs, and that they were taken down in writing by others, at different times; that from the various collections thus made by different scribes of the three thousand proverbs which he spake, (compare 1 Kings 4:32,) those contained in this book are what were deemed worthy of preservation for after ages. They seem to have been arranged, by Solomon or others, chiefly according to their form, in two separate volumes, rolls, or memoranda, one of which extends from chapter x to chapter xv, inclusive, and which consists almost exclusively of antithetic parallelisms; the other, from chapter 16 to Proverbs 22:16, which consists chiefly of synthetic parallelisms. Every verse, in both parts, makes a complete sentence. There is rarely even a similarity of subject in two successive verses. Even the two parts of the same verse seldom so run into each other as to form a compound sentence, in which one number is dependent on the other. There are a few exceptions to this in the 20th chapter. This is altogether different from the method of the first nine chapters, and is not so rigidly observed in what follows Proverbs 22:16. 1. A wise son… glad father — Gladdens his father. A foolish son — λριμ, (kesil.) The radical idea is that of dullness, stiffness, grossness, rudeness; when applied to the mind, as here, it is the opposite of that refinement, culture, and intelligence, or the capability of them, which ηλν, (hhakham,) wise, implies. It has been suggested that the idea lies half concealed in the verse, that a father, in general, is better qualified to appreciate the mental qualities of a good and wise son, and the mother is more affected by the grossness and rudeness of an evil and foolish one.This is not wholly improbable, yet too much stress is not to be laid on these niceties, which seem to overlook the nature of the Hebrew parallelism. Comp. Proverbs 1:8; Proverbs 15:20; Proverbs 17; Proverbs 25:23-24. For the expression heaviness, compare Proverbs 14:13; Proverbs 17:21; Psalms 119:22. 1. Through desire a man, etc. — Wonderful are the diverse translations of this proverb, and of the senses attributed to it. The explanation of this fact is, that it contains several obscure words, of which the sense, at least in their present collocation, is uncertain. Having separated himself —πτψγ, (niphradh,) separated, or are separated, which is the subject of the sentence, though certain enough in its etymology is here uncertain in its use. It may be used to denote separation in either a good or a bad sense. Intermeddleth — In respect to ιϊβμς, (yithgalla’h,) rendered, “intermeddleth,” the sense is obscure, and admits of various meanings. Thus in a bad sense Stuart gives, as the sentiment: “Selfishness is apt to become exclusive and supreme, and to break all bonds to gratify itself.”Conant reads: “He that separates himself seeks his own pleasure; against all good counsel he is embittered.” Some prefer the good sense. Thus Dr. A. Clarke: “He who is separated shall seek the desired thing, (the object of his desire,) and shall intermeddle (mingle himself) with all realities, or all essential knowledge.” 2. May discover itself — αδϊβμεϊ, (behithgalloth,) he will take pleasure in uncovering his heart; his chief pleasure is to hear himself talk, in doing which he discloses his folly. Of course it is not his “desire” to make his folly apparent, but such is the result of his conduct. In Proverbs 20:19, the same word is rendered revealeth. Compare Proverbs 12:23; Proverbs 13:16; Proverbs 15:2. 3. Ignominy — Usually rendered, shame or dishonour. The idea probably is, that contempt follows wickedness, and reproach comes along with an ignominious or shameful act. (Comp. Proverbs 11:2.) “Reproach along with shame.” — Conant. 4. A flowing brook — A gushing stream. The clause may be rendered: “The words of a man’s mouth are a gushing stream, a fountain of wisdom.” Though it is not expressed, the proverb implies (see second clause) that the words are those of a wise man, from whose mind, as from an inexhaustible fountain, flow continually excellent lessons of instruction. Comp. Proverbs 10:11; Proverbs 20:5; Ecclesiastes 7:24. 5. It is not good — That is, it is bad, wrong. (See on Proverbs 17:26.) To accept the person — Or face; to show partiality to the wicked on account of his wealth, respectability, or other like reason. (Comp. Proverbs 19:15; Deuteronomy 10:17.) To overthrow… in judgment — In a judicial proceeding. Compare Proverbs 17:15; Isaiah 10:2; Proverbs 17:23; Proverbs 24:23; Psalms 82:2; Deuteronomy 1:17; Deuteronomy 16:19, last cause. 6. Enter into contention — Engage in a quarrel; perhaps the quarrel of others may be intended. His mouth calleth for strokes — He provokes a blow on the mouth, and gets it for his intermeddling. Or it may merely mean, that he deserves it. Comp. Proverbs 19:29. 7. Snare of his soul — Or life. His language endangers his life; and, in a higher sense, his soul also. Comp. Proverbs 10:14; Proverbs 13:3. For the figure snare, comp. Proverbs 2:13; Proverbs 13:14; Proverbs 14:27. 8. Words of a talebearer — Of a whisperer, slanderer, Proverbs 16:28. Are as wounds — λξϊμδξιν, (kimithlahamim,) dainties, sweetmeats. So Gesenius, Conant, etc. Some read, are “sportive ones.” There are various other readings. The word occurs only here and in Proverbs 26:22. The sense dainties is probably to be taken. The going down into the innermost parts is to be applied to the person who listens. He swallows the tales greedily, like sweetmeats. The expression may refer to that relish with which many listen to tales of scandal. Comp. Proverbs 20:27. 9. He… is brother — Both courses lead to the same end, poverty; the one does not make what he ought, and the other destroys what is made. Great waster — Literally, master of destruction; destroyer. Comp. Proverbs 28:24. 10. The name of the Lord — Meaning himself, as he is revealed to man in his faithfulness, love, compassion, power, etc. “The name of the God of Jacob defend thee.” Psalms 20:1. Is a strong tower — He is a sure defence and hiding-place. Is safe — Literally, is set on high, that is, out of the reach of enemies. Towers were built on high places that they might be unapproachable by enemies. Compare Proverbs 29:25; Psalms 18:2; Psalms 18:33; Psalms 27:1; Psalms 144:2. 11. Man’s wealth… strong city — This and the preceding proverb may have been placed in juxtaposition to exhibit the different objects of trust which men have. One makes Jehovah his fortress; another trusts in uncertain riches. Which is the safer? Compare Proverbs 10:15. 12. Compare Proverbs 15:33; Proverbs 16:18. They are the same in substance. 13. Answereth… before he heareth — This proverb condemns the bad manners of those who catch words out of a person’s mouth; the bad policy of those who express an opinion before they hear the state of the case; and the bad morals of those who give judgment before they hear the whole of a cause. 14. Sustain his infirmity — Literally, sustains his disease. A wounded spirit — Or, smitten or broken spirit, “spirit of upbraiding.” — Miller. Who can bear — That is, no one can. A manly spirit may bear up courageously under severe bodily sickness and pain; but if the mind itself is smitten and discouraged, the body sinks under the weight. It may refer to an upbraiding conscience; who can stand that? The Septuagint has this singular version: “A wise servant calms a man’s anger; but a faint-hearted man who can endure?” 15. Getteth knowledge — Comp. Proverbs 14:33 to Proverbs 15:14. “Wisdom gathers wisdom… A wood gathers wood, like all vegetable growths. A sinner stands like a blasted oak; but a saint not only lives by growing, but grows by living.” — Miller. 16. Maketh room for him — Obtains for him greater liberty and privileges. In the East it has ever been the custom to bring presents to nobles and princes. They expect it, and it is ordinarily the only way to get an audience with them. See Land and Book, vol. ii, pp. 28, 369. 17. First in his own cause — Or suit; he who gets the first hearing. Seemeth just — Hebrew, is just — makes himself to appear just or righteous. His neighbour cometh… searcheth — In presenting his testimony and in arguing his cause, he revealeth what the other had concealed in his statement, and so the appearance is changed. “Audi alteram partem [Hear the other side] is an equitable rule in every matter; and the text is particularly important to judges and jurors as a caution against making up their minds in a case till they have heard the evidence and pleadings on both sides. In common life great injustice is often done by the credit that is given to one-sided statements and prejudiced representations.” — Muenscher. 18. The lot… cease — Some read this in connexion with the preceding verse, and think that it justifies — and perhaps it does — the use of the lot in some legal cases, as well as in others. The use of the lot is not prohibited in the Scriptures when employed on proper occasions and with proper motives. Its use is even enjoined in some cases, and holy men have practised it. But it should not be used superstitiously, nor in order to “tempt God,” as the Scriptures say; nor when there are natural means of knowing what needs to be known, as by the use of our reason and the teachings of science and religion. God cannot be expected to dispose the lot to meet the demands of folly, wickedness, or superstition. Parteth between the mighty — Settles a dispute between strong men, which might otherwise lead to blows or war. Instead of the lot in the first clause, the Septuagint has, singularly enough, “the silent man!” 19. A brother offended — Estranged, because of some real or supposed wrong done him. Harder… than a strong city — Some versions and critics give a different reading of this proverb, thus: “A brother assisted by a brother is like a fortified city, and their decisions like the bars of a castle.”Coverdale thus: “The unity of brethren is stronger than a castle, and they that hold together are like the bars of a palace.” These readings are not in accordance with the present Hebrew text, but are supported by the Septuagint, Vulgate, etc. 20. A man’s belly… fruit of his mouth — A man’s words frequently determine his future for good or evil. Satisfied — Satiated, or filled with the fruits of his own discourse. “There is here a paradox in the form of statement. A man’s belly is to be filled, not, as is usual, by what he puts into his month, but by what comes out of it.” — Speaker’s Commentary. Compare Proverbs 12:24; Proverbs 13:2; Proverbs 14:14; Matthew 12:37. 21. Power of the tongue — Hebrew, hand of the tongue. Many men lose their lives by incautious words; others, by using prudent words, save their lives. False accusations and false testimony sometimes destroy men. Truthful testimony and wise pleading save others. The latter clause is understood to mean, they that talk too much shall suffer for it; or, he that employs it much will experience the effect of its use or abuse. 22. Whose findeth a wife — The versions and interpreters generally supply the word good before wife. But others assert that this makes it a mere truism. Dr. A. Clarke thinks that almost any kind of a wife, if properly treated, is better than none. The text states a general and true doctrine in a simple proposition. Still, it must be admitted that a good wife may be considered a special blessing from Jehovah. Conant renders: “He found a wife — he found good, and obtained favour from Jehovah.” The Septuagint adds another proverb: “He that puts away a good wife puts away a good thing; and he that keeps an adulteress is foolish and ungodly.” 23. The poor useth entreaties — The verse may be regarded as stating a fact without any justification of the latter part of the statement. Compare Proverbs 14:21; Proverbs 17:5. 24. A man that hath friends… friendly — This is a good proverb as it stands, taken in a duly qualified sense, but it is very doubtful whether our Authorized Version gives the sense of the first clause. There are many varying translations of it. That of the Speaker’s Commentary is as good as any: “A man of many companions is so to his own destruction;” or, as Holden renders, “Is ready to be ruined.” Gesenius gives the sense as being “to destroy or ruin one’s self.” This may be understood of the man’s finances or his morals. There is a kind of friendship that is very expensive to a man, and very injurious. It requires a great deal of his time and attention, and is exhibited and maintained by expensive feasts, parties, and visits. A man’s friends sometimes make exorbitant claims upon him in a business way, and, not unfrequently, to accommodate them he ruins himself. The latter clause of the proverb, as we have it, can scarcely be improved. It has probably no direct reference to the higher and best Friend, to whom it is sometimes applied; but it is not misplaced when used in an accommodated way of HIM who indeed sticketh closer than a brother. Miller, on the contrary, according to his theory, says, “Though there is [in the clause] a secular use referring to human friendships, yet they are but the shadow of the divine. All disappoint save that One closer love that cleaves to us when a brother fails us.” Proverbs 18:23-24 : are not found in the Septuagint. The Proverbs of Solomon: SUNDRY WISE , MAXIMS, AND , chapters Proverbs 10:1 to Proverbs 22:16.Here begin the proper, the “nucleus of the book.” What has preceded is the introductory discourse or lecture. There is no difficulty in regarding the first nine chapters as one composition. If actually read, it would not be too long for one occasion, and the various parts are about as well connected as in the most of our modern lectures. Indeed, the unities are well preserved. It is possible that the first six verses of chapter first, which contain the title and preface, may have been prefixed subsequently to the composition of that admirable introductory discourse, and of the whole work. The remainder of the book is of a different character and form, especially from Proverbs 10:1 to Proverbs 22:16. We have no longer a train of continued thought running on from verse to verse, but nearly every verse is independent of that which precedes and of that which succeeds. They might in general be inverted and transposed at pleasure, without any material injury to the sense, or diminution of the effect of the whole. They were divinely intended to form the Hebrew character to prudence and integrity by the principles of universal morality, and so are suitable for all times and peoples.It, is not probable that all these Proverbs were original with Solomon. Many of them were, doubtless, the results of his own observation and experience; but others, perhaps long in use, were gathered from other sources; being, however, such as his judgment approved, he gave them a place in his collection.It is the opinion of some critics that Solomon did not write, but spoke the proverbs, and that they were taken down in writing by others, at different times; that from the various collections thus made by different scribes of the three thousand proverbs which he spake, (compare 1 Kings 4:32,) those contained in this book are what were deemed worthy of preservation for after ages. They seem to have been arranged, by Solomon or others, chiefly according to their form, in two separate volumes, rolls, or memoranda, one of which extends from chapter x to chapter xv, inclusive, and which consists almost exclusively of antithetic parallelisms; the other, from chapter 16 to Proverbs 22:16, which consists chiefly of synthetic parallelisms. Every verse, in both parts, makes a complete sentence. There is rarely even a similarity of subject in two successive verses. Even the two parts of the same verse seldom so run into each other as to form a compound sentence, in which one number is dependent on the other. There are a few exceptions to this in the 20th chapter. This is altogether different from the method of the first nine chapters, and is not so rigidly observed in what follows Proverbs 22:16. 1. A wise son… glad father — Gladdens his father. A foolish son — λριμ, (kesil.) The radical idea is that of dullness, stiffness, grossness, rudeness; when applied to the mind, as here, it is the opposite of that refinement, culture, and intelligence, or the capability of them, which ηλν, (hhakham,) wise, implies. It has been suggested that the idea lies half concealed in the verse, that a father, in general, is better qualified to appreciate the mental qualities of a good and wise son, and the mother is more affected by the grossness and rudeness of an evil and foolish one.This is not wholly improbable, yet too much stress is not to be laid on these niceties, which seem to overlook the nature of the Hebrew parallelism. Comp. Proverbs 1:8; Proverbs 15:20; Proverbs 17; Proverbs 25:23-24. For the expression heaviness, compare Proverbs 14:13; Proverbs 17:21; Psalms 119:22. 1. Perverse in his lips — Crooked in speech; the opposite of straightforward, honest. Compare Proverbs 9:20; Proverbs 17:20. The fool here is generally supposed to be rich, but Zockler thinks otherwise. Compare Proverbs 28:6. The latter clause might be rendered: “For he is a fool,” or, “As such a fool,” (Miller,) that is, the man of perverse lips, who is in the habit of uttering wicked and mischievous words that pervert men from the right. 2. Without knowledge… not good — Both ignorance and want of consideration, which are closely allied, are the sources of error and sinful conduct. Hasteth… sinneth — The figure in this latter clause is that of a person heedlessly running without looking whither he is going, and then missing the way, or the point of destination. “He that is hasty with his feet missteps.” — Conant. 3. Perverteth his way — The primary idea is that of slipping; perhaps, makes slippery his way, and hence it is difficult to walk in because of this. His heart fretteth — Is angry with Jehovah, though without cause, the fault being his own. He complains of Providence on account of the evil which he brings on himself. Exodus 16:8; Lamentations 3:39. 4. Wealth — Literally, ease or competence. Maketh many friends — At least such as are professedly so. The poor man is neglected by those who ought to be his friends. Compare Proverbs 14:20, and Proverbs 19:6-7. 5. Not be unpunished — Better, as margin, not “held innocent.” Shall not escape — Namely, not escape punishment. The first clause is equivalent to, shall be guilty; the second, shall not go unpunished. Compare Proverbs 19:9; Proverbs 6:19; Proverbs 14:5. 6. Many will entreat the favour — Literally, will stroke the face; will flatter, caress, or make court to, the prince. A friend to him that giveth gifts — A liberal, generous man. Many will esteem acquaintance with him an honour. The “gifts” herein spoken of are not to be understood as bribes, and therefore, condemnatory, but such as proceed from the generous impulses of a noble spirit. 7. The brethren of the poor — This is probably to be understood as applying particularly to such of his brethren as are in better worldly circumstances than himself. Hate him — Not literally, but in effect; they do not care for him. His friends — Literally, his companions. Go far from him — These also keep out of the way of helping him. He pursueth them with words — Or, he is a pursuer of words; that is, promises. They are wanting to him — Literally, they are not. The latter clauses are elliptical and obscure, and the exact sense is difficult to obtain. Besides, there is a various reading, which some prefer. Thus Conant: “He follows after words — these he has.” The other reading, however, is generally accepted. The Douay, after the Vulgate, makes the last clause separate, thus: “He that followeth after words only shall have nothing.” 8. Getteth wisdom — Hebrews, heart; tropical of intelligence, understanding. Loveth his own soul — Himself; does good to himself. The latter clause is explanatory of the former. “To him that watches over discernment the result shall be finding good.” — Miller. Compare Proverbs 15:32; for opposite Proverbs 8:36; Proverbs 29:24. 9. A false witness shall not be unpunished — This is the same as Proverbs 19:5, except one word, shall perish, or be lost, as in a wilderness. A vivid metaphor to represent a witness who becomes bewildered in the meshes of his falsehood under cross examination. in Proverbs 19:5 there is a meiosis in both members. 10. Delight — That kind of enjoyment which proceeds from delicate or luxurious living. Is not seemly — Not suitable, does not sit well on a fool; a figure supposed to be taken from the fitting of a garment. Much less — Much more unsuitable is it for a servant to have rule over princes. It is an old observation, that servants, (slaves,) who are commonly ignorant, when advanced grow insolent, presumptuous, and intolerable. A person of mean extraction raised to power is frequently self-willed, cruel, and tyrannical. Among us such cases as here named are rare; but in the East it is no unusual thing for a despot to exalt a low favourite to high honour. Compare Proverbs 17:2; Proverbs 26:1; Proverbs 26:8; Proverbs 30:22; Ecclesiastes 10:7. 11. Deferreth his anger — Literally, lengthens his nose or nostrils; his discretion makes him slow to anger. For this peculiar Orientalism see Proverbs 14:17; Proverbs 14:29; Proverbs 15:1; Proverbs 15:18; Proverbs 16:32. It is often praiseworthy to pass over an insult, trespass, or offence. 12. King’s wrath — The verse presents a striking picture of an Oriental despot, on whose smile or frown life or death depends. The word rendered lion means a young lion, said to be the strongest and fiercest. Comp. Proverbs 16:14; Proverbs 20:2; Proverbs 28:15. For the figure of dew, comp. Proverbs 16:15; Psalms 72:6. 13. Calamity… contentions — “Two things,” says Patrick, “make a man exceedingly unhappy — a dissolute son and a scolding wife; for the former breaks the heart of the father, and as to the other, he is no more able to live at home with her than to dwell in a rotten and ruinous house, through the roof of which the rain drops perpetually.” Smart says: “A continual dropping of water, for example, on the head, becomes, after a time, a means of the most exquisite suffering.” An Illyrian proverb says, “There is no necessity for him to go to war who has a smoking house, a dropping roof, or a contentious wife; for he has war in his own house.” Compare Proverbs 21:9; Proverbs 27:15; Proverbs 10:1; Proverbs 15:20; Proverbs 19:21; Proverbs 19:25. See note on Proverbs 27:15. 14. Inheritance of fathers — That is, such as may be inherited. A prudent wife — The greatest of earthly blessings is a special boon from Jehovah. Compare Proverbs 18:22. 15. Casteth — Rather, causeth deep sleep to fall, amounting to stupor and lethargy. A deep sleep — úøãîä, (tardemah,) the same word used in Genesis 2:2, concerning Adam. An idle soul — Or person. Comp. Proverbs 6:9-10; Proverbs 10:4; Proverbs 12:2. 16. He that keepeth the commandment — Observes or practices the law of God. Keepeth… soul — Himself. But he that despiseth, or slights, his ways shall die — Shall be put to death. Instead of despises, some critics read divides or scatters, understanding it of the man’s own ways, as being divided in his adherence to the worship of Jehovah. It is not certain whether his ways means the man’s ways or the Lord’s. Comp. Proverbs 16:17; Ecclesiastes 8:5; Luke 11:28. 17. Hath pity… lendeth — The creditor of Jehovah is he that is gracious to the poor, and he will make good to him his return; that is, profit from the transaction — business language. Miller renders: “And his transaction repays him.” Jehovah charges to himself, and credits the benefactor of the poor, with what is done in the way of kindness. He keeps, too, a true account, and will repay it. All this is not expressed in so many words; some of it is, and the rest is implied. We can make God borrow of us at any time by relieving the necessities of the widows and orphans. “If you like the security,” (said Dean Swift, after reading this verse as a text for a charity sermon,) “down with the dust.” He said no more, and no more was needed.Jeremiah 49:11; Matthew 25:40; Luke 6:30-35; 2 Corinthians 9:6-7; Proverbs 14:31. 18. Chasten… while there is hope — Correct for the purpose and with the expectation of improvement; of course, therefore, neither vindictively nor cruelly. Let not thy soul spare for his crying — Or, as many good critics read. “Lift not up thy soul to slay him;” let not thy desire or passion extend so far as to slay him; a very necessary caution to a passionate father, especially where, as in the East, he had the power of life and death over his children. Rueetschi, however, maintains that it is not a caution against undue severity, but against the cruel kindness that kills by witholding seasonable correction. He suggests as parallels Proverbs 3:12; Proverbs 13:24; Proverbs 22:15. More in point is Proverbs 23:13. The Speaker’s Commentary favours this view; but many respectable commentators take the other, and regard Ephesians 6:4, and Colossians 3:21, as supporting it. 19. Man of great wrath… punishment — A man of violent passions must bear a fine, (punishment;) for if thou deliver him thou wilt haveto do it again. Conant renders: “He that is rough in anger.” 20. In thy latter end — Thy hereafter, which may mean in the after-part of this life, or in the future life. The interpreters generally favour the sense, in thy after years. “Get instruction and counsel when young, that you may be wise when you grow old.” — Stuart. Compare Proverbs 42:12, for same word. 21. Are many devices — Schemes, plans. Compare note on Proverbs 16:1-9. Job 23:13; Psalms 33:10. 22. The desire of a man — The good wishes; “the charm” — Conant. “Pleasure.” — Miller. Conant gives a good sense: The charm of a man is his kindness; that which makes him the delight of others, which causes them to delight in him. His kindness means his sincere goodwill, not the mere profession of it; for the poor man who has nothing is better than a man of false profession. The Geneva Bible renders the first clause: “That that is desired of a man is his goodness,” which means here his honesty. 23. Fear… tendeth to life — This is in the spirit of the old dispensation — an assurance of life, security, and happiness in this world to them that fear the Lord. Proverbs 10:3; Proverbs 10:29; Proverbs 14:26. Under the new order of things the principle is the same, but the working of it is modified. “All things work together for good to them that love God.” Romans 8:28. Conant renders last clause: “And, sated, shall one repose, nor be visited with evil.” 24. Hideth… in his bosom — Better, in a dish. He does not even return it to his own mouth. A sarcastic hyperbole, like “too lazy to eat.” The allusion is to the Oriental mode of eating. Proverbs 12:27; Proverbs 15:19; Proverbs 26:13; Proverbs 26:15; Matthew 26:23; John 13:26. Our version follows the Septuagint and Vulgate. The word occurs in the sense of dish, 2 Kings 21:13. 25. A scorner — A scoffer. This usually means the most confirmed and hardened of evil doers; one beyond all hope of reformation. He is punished for the good of others, there being no hope of benefit to him. The simple will beware — Will become wary or wise; will act wisely. A reproof to an intelligent or discerning man will benefit himself — he will learn knowledge. Compare Proverbs 13:1. 26. Wasteth his father — Despoils him of his property, so as to break up his father’s house, and make a fugitive of his mother. To good parents such disgraceful conduct in a son is as great a calamity as can well befall them. 27. Cease… to hear the instruction that causeth to err — The verse is difficult. Leaving out the italics, it would be, “Cease, my son, to hear the instruction to err from the words of knowledge.” Conant renders: “So as to err.” Miller: “With the result of wandering.” Acken, in Zockler: “To depart from.” “Cease to hear instruction which leads thee to err.” — Rosenmuller. It is probable that our Version has given the true sense. The Septuagint has: “A son who ceases to attend to the instruction of a father will cherish evil designs.” The Douay: “Cease not, my son, to hear instruction, and be not ignorant of the words of knowledge.” 28. An ungodly witness — One not of God, untruthful. Scorneth judgment — Mocketh, derideth it. He hath no concern that justice be done. Devoureth iniquity — Greedily, as a dainty morsel. 29. Judgments are prepared for scorners — This may relate to the preceding proverb, and threaten the punishment due to the crimes of those who have no regard for truth and justice. Compare Proverbs 14:3; Proverbs 26:3. The Septuagint, however, has here a good temperance proverb, which seems to connect this passage with the next chapter: namely, “Scourges are preparing for the intemperate, and punishments likewise for fools.” The Proverbs of Solomon: SUNDRY WISE , MAXIMS, AND , chapters Proverbs 10:1 to Proverbs 22:16.Here begin the proper, the “nucleus of the book.” What has preceded is the introductory discourse or lecture. There is no difficulty in regarding the first nine chapters as one composition. If actually read, it would not be too long for one occasion, and the various parts are about as well connected as in the most of our modern lectures. Indeed, the unities are well preserved. It is possible that the first six verses of chapter first, which contain the title and preface, may have been prefixed subsequently to the composition of that admirable introductory discourse, and of the whole work. The remainder of the book is of a different character and form, especially from Proverbs 10:1 to Proverbs 22:16. We have no longer a train of continued thought running on from verse to verse, but nearly every verse is independent of that which precedes and of that which succeeds. They might in general be inverted and transposed at pleasure, without any material injury to the sense, or diminution of the effect of the whole. They were divinely intended to form the Hebrew character to prudence and integrity by the principles of universal morality, and so are suitable for all times and peoples.It, is not probable that all these Proverbs were original with Solomon. Many of them were, doubtless, the results of his own observation and experience; but others, perhaps long in use, were gathered from other sources; being, however, such as his judgment approved, he gave them a place in his collection.It is the opinion of some critics that Solomon did not write, but spoke the proverbs, and that they were taken down in writing by others, at different times; that from the various collections thus made by different scribes of the three thousand proverbs which he spake, (compare 1 Kings 4:32,) those contained in this book are what were deemed worthy of preservation for after ages. They seem to have been arranged, by Solomon or others, chiefly according to their form, in two separate volumes, rolls, or memoranda, one of which extends from chapter x to chapter xv, inclusive, and which consists almost exclusively of antithetic parallelisms; the other, from chapter 16 to Proverbs 22:16, which consists chiefly of synthetic parallelisms. Every verse, in both parts, makes a complete sentence. There is rarely even a similarity of subject in two successive verses. Even the two parts of the same verse seldom so run into each other as to form a compound sentence, in which one number is dependent on the other. There are a few exceptions to this in the 20th chapter. This is altogether different from the method of the first nine chapters, and is not so rigidly observed in what follows Proverbs 22:16. 1. A wise son… glad father — Gladdens his father. A foolish son — λριμ, (kesil.) The radical idea is that of dullness, stiffness, grossness, rudeness; when applied to the mind, as here, it is the opposite of that refinement, culture, and intelligence, or the capability of them, which ηλν, (hhakham,) wise, implies. It has been suggested that the idea lies half concealed in the verse, that a father, in general, is better qualified to appreciate the mental qualities of a good and wise son, and the mother is more affected by the grossness and rudeness of an evil and foolish one.This is not wholly improbable, yet too much stress is not to be laid on these niceties, which seem to overlook the nature of the Hebrew parallelism. Comp. Proverbs 1:8; Proverbs 15:20; Proverbs 17; Proverbs 25:23-24. For the expression heaviness, compare Proverbs 14:13; Proverbs 17:21; Psalms 119:22. 1. A mocker — μφ, (lets.) Of this word Gesenius says, that it means a frivolous and impudent person, who sets at naught and scoffs at the most sacred precepts and duties of religion, piety, and morals. Strong drink — ωׁ ?λψ, (shekhar,) Greek, sikera. Jerome says, that in Hebrew any inebriating liquor is called shekhar, whether made of grain, the juice of apples, honey, dates, or any other fruit. It is probably used here in a more generic sense than ιιο, (yayin,) wine: meaning any kind of intoxicating drink. Of “strong drink,” is predicated δξδ, (homeh,) turbulence: to be noisy, clamorous, boisterous; to be in a tumult or uproar. Taking the above together, they are highly descriptive of drunkenness.Stuart says, The common idea that “strong drink, in the Scriptures, means something stronger than wine, is destitute of any good foundation. None of the fruits yielded a juice so intoxicating as that of the grape. Wine was the strongest drink of the Hebrews, if the drinks that were drugged be excepted.” (See note on Proverbs 9:2.)Inebriating liquors, whether wine or anything else, are “mockers,” deceivers. They deceive those who drink them, leading imperceptibly, in many cases, to habits of tippling and drunkenness, and make those who indulge in them setters at naught of all duties and obligations. Whosoever is deceived thereby is not wise — Or, shall not become wise. “When wine is in, wit is out.” Strong drink is an enemy to wisdom even in common things; how much more in those of everlasting moment! It usually expels from the mind all reverence for God and respect for man, and causes men to throw off restraint and lose discretion. 2. The fear of a king — The dread, terror, which a king inspires in those brought before him. Provoketh him — Stirs him up to anger. Sinneth against his own soul — Against his life, or himself; forfeits his life. Comp. Proverbs 6:32; Proverbs 8:36; Proverbs 16:14; Proverbs 19:12. 3. Cease from — Or, keep aloof from, dwell apart from. Every fool will be meddling — éúâìò, (yithgalla’h.) For a similar rendering of a cognate word see Proverbs 17:14; Proverbs 18:1. Zockler reads, “Breaketh forth:”Miller, “Pushes recklessly on:” Stuart, “Involves himself:” Conant, “Gets angry.” Compare Proverbs 19:11. 4. Not plough by reason of the cold — îçø, (mehhoreph.) The word without the prefix means, the autumn, which is made also to include winter. In Palestine the people begin ploughing in September, and sow their early wheat by the middle of October. Very cold days meantime may occur, with wind, rain, and sleet, but there is seldom a long season of cold weather. There are two important lessons in this proverb. First, An indolent man is deterred by the smallest difficulty from undertaking the most needed work; secondly, He who neglects the work appropriate to the season will suffer the most serious consequences. The principle has its application to the whole of this life, as well as to the particular parts of it. Life is the seed-time, the future life, the harvest. See Land and Book, vol. 207. Comp. 2 Thessalonians 3:10. 5. Counsel in the heart — The purposes, plans, which a man may form and keep secret. Is like deep water — Difficult to be fathomed, or found out. But a man of understanding — An intelligent, prudent, shrewd man. Will draw it out — Will discover it. It may need to be gently and wisely drawn from him by sagacious inquiries, thus eliciting his secret designs.The figure of thus “drawing out” the man’s plans is taken from the practice of drawing water from a deep well. Compare Proverbs 18:4; Exodus 2:16; Exodus 2:19; John 4:11. 6. Most… proclaim… own goodness — Will make known, or publish, his own kindness. The point seems to be, that there are many professors of virtue and religion; but a true man, a truly virtuous and pious man, being unobtrusive, is hard to find. The expression ξιιξφΰ, (mi yimtsa,) who can find? according to a Hebrew idiom, may have the force of a wish: O that I might find a faithful man. Comp. Proverbs 13:17; Proverbs 14:5; Proverbs 31:10. For the general meaning, see Psalms 116:11; Romans 3:4. 7. The just man — An upright man. The critics transpose: He that walks in his integrity, a righteous man, (or is a righteous man,) happy are his children after him. Comp. Proverbs 14:26; Genesis 24:67; Job 21:21. 8. A king… scattereth — Searches, or winnows out. Meaning, probably, that the ruler who does his duty in his office; who acts justly, impartially, faithfully and energetically, not trusting too much to others, but as far as possible looking to the careful administration of the laws by his subordinates — will scatter iniquity as with the flash of his eye. Compare Proverbs 16:10; Isaiah 11:4 — where the same thing is predicated of a wise king. 9. Made my heart clean — Morally pure. This is an expression of human consciousness in respect to the impurity and imperfection of man. No man can claim either that he has never sinned, (has no sin, 1 John 1:8; 1 John 1:10,) or that he has by any work or deed of his own purified his heart and made himself clean. There were modes, temporary and unsatisfactory, of purification and pardon under the old dispensation, (see Numbers xix, and Hebrews 9,) but it remained for the gospel dispensation to declare that only the blood of Jesus Christ, the Lamb of God, cleanseth us from all sin. 1 John 1, 7. A Christian may be assured, or conscious, not that he has made himself clean, but that, through the great atoning sacrifice, his sins are all washed away. By faith he is justified, sanctified. Comp. Job 14:14; Job 15:14; Psalms 51:5; Psalms 51:7; 1 Kings 8:46; Ecclesiastes 7:20; 1 John 1:10; 1 John 3:20; James 3:2. In the Septuagint the verses of the chapter are somewhat transposed; after Proverbs 20:9 come in Proverbs 20:20-22; then Proverbs 20:10-13; then Proverbs 20:23, and so regularly on to Proverbs 20:30. 10. Divers weights measures — Literally, a stone and a stone, an epha and an epha, which some interpret to mean a double weight and a double epha; that is, two of each, one true and the other false, one greater than the other, one to buy with and the other to sell with. But the repetition here denotes not plurality but diversity, and hence is well enough rendered by our word “divers.” The epha was a measure equal to about one and a half (some say one and one ninth) bushels, English. The tricks of trade were not unknown in the early times. Compare Proverbs 11:1; Proverbs 17:5; and Proverbs 20:23 below. 11. Even a child is known by his doings — Known as to character. Even in childhood a sagacious observer may often predict the future development. “A child,” ðòø, (na’har,) a boy, a youth, shows himself, makes known his character. Miller translates the latter clause, “Is he pure? is he just also? is his work right?” that is, his work is the test of his purity.If this be so with a child, much more with a man. The Septuagint lacks this verse, and has instead, “A youth, when in company with a godly man, will be restrained in his devices, and then his way will be straight.” 12. Hearing ear… seeing eye — The point of the proverb probably consists in what is implied, namely, that as Jehovah made the eye, he must needs see; as he made the ear, he surely hears; and will call to an account for the use of these precious gifts. Comp. Exodus 4:11; Psalms 94:9; Proverbs 15:3. 13. Love not sleep — Love it not for itself — its ease and indulgence — but use it only for the refreshment of nature. Open thine eyes — Be wide awake and diligent. Thou shalt be satisfied — Literally, be satisfied. The imperative is frequently used for the indicative future. Sleep is a great blessing, and needful to health, vigour, and activity; but one may contract the habit of sleeping more than is needful. Some men work with body or mind when they ought to be sleeping. Others sleep when they ought to be working. Judgment, prudence, and self-denial are necessary in this as in other matters. Instead of “Love not sleep,” the Septuagint has, “Love not to speak ill,” etc. Compare Proverbs 12:11; Proverbs 19:15. 14. It is naught — “Bad, bad!” says the buyer; but he trips off and then praises himself — boasts of his good bargain. A common occurrence. Some of the old interpreters understand this differently, thus: “It is bad, it is bad!” says the possessor; but when it is gone then he praises it. The force of this would be, we only prize blessings after they are lost. This is true, but probably is not the meaning of this proverb. 15. Rubies — By some rendered pearls, but later critics prefer red corals. Precious jewel — A precious vessel, vase, or instrument. The word ëìé, (keli,) is of large use in the Hebrew. The proverb implies that lips of knowledge — those communicating valuable knowledge — are rarer than gold or pearls. Possibly it may mean that wisdom, joined with eloquence, can accomplish more than gold or pearls. 16. Take his garment that is surety — There is in this verse a various reading which produces some difficulty in interpretation. In the second member, the text has, πλψιν, (nokhriyyam,) strangers, masculine plural, but the Masorites read in the margin, πλψιδ, (nokhriyyah,) feminine singular, a strange woman. This reading is followed in our version. Most critics, however, prefer the reading of the Hebrew text, “stranger.” Stuart translates: “Take his garment when he has pledged himself to a stranger, and because of strangers distrain him.” Conant substantially the same. Zockler, the latter clause: “And for strangers make him a bond-man.” The Geneva Bible reads the latter clause, “Take a pledge of him for the stranger.” The imperative here, as is often the case, may be considered an energetic and predictive future: he that headlong goes security for strangers will have his garments taken and his goods seized; that is, he will suffer severely for it. Comp. Proverbs 6:1-5, and notes there; Proverbs 11:15; Proverbs 17:18; Proverbs 27:13. 17. Bread of deceit — Enjoyments and possessions acquired by fraud, or any illicit means. (Compare Proverbs 23:3; Proverbs 9:17.) Filled with gravel — Comp. Lamentations 3:16. His unlawful gratifications will be turned to grievous annoyances. 18. Every purpose, etc. — Or, thou shall establish purposes, plans, enterprises, etc., by counsel — thus thou shall make them sure and successful. With good advice make war — This is a precept for rulers, guarding them against rash enterprises, and especially against plunging into a war for insufficient reasons, or without due preparations and sufficient resources, or consideration of probable results. The same principles apply, in a private sphere, to litigations in civil courts. Comp. Proverbs 24:6; Proverbs 15:22; Luke 14:31. 19. A talebearer — A scandalmonger. Comp. Proverbs 11:13. Meddle not with him that flattereth — Associate not with a man who cannot keep his mouth shut; a contemptible blabber. Comp. Proverbs 13:3. 20. Whose curseth his father or his mother — The word may mean, either by speaking of them lightly or contemptuously, or especially uttering against them imprecations, and thus in the boldest manner transgressing the fifth commandment. His lamp — Denoting life, happiness, descendants. Shall be put out — Extinguished. This is a threatening of heavy calamity. Some understand it to import an extinction of posterity. His lamp shall be quenched, his family shall become extinct. Under the law, those who ill treated their parents were put to death. Leviticus 20:9; Exodus 20:12; Exodus 21:17; Matthew 15:4; Mark 7:10. 21. Inheritance… gotten hastily — It is implied that the hastily gotten wealth is gotten unfairly — by some dishonest or dishonourable means — in consequence of which God’s blessing does not accompany it, and that it will not be permanent. As a matter of observation, it is a generally received truth, “Quickly got, quickly gone.” Instead of quickly gotten, Gesenius suggests greedily gotten. Conant reads: “A heritage abhorred;” that is, one so obtained as to be abhorred. Comp. Zechariah 11:8. Zockler understands the proverb to be related to the one preceding, and to refer to wicked sons who despise and curse their parents, and possibly drive them off, being in haste to seize upon the inheritance. Compare Luke 15:12; Proverbs 19:26. 22. Recompense evil — Take vengeance, inflict punishment, render evil for evil. He shall save thee — Or help thee; or, let him help thee: not only do right by thee, but save thee from further injuries. So generally understood. But Miller connects this verse with the preceding, and renders: “Say not, I will make the evil good” — that is, I will do good with the gains unjustly gotten, and thus atone for the wrong. Whether or not this exposition is precisely the meaning of the proverb, it yields a good sense. Men sometimes snatch at gains which their conscience disallows, thinking to afterward repair the evil. Compare Proverbs 24:29; Deuteronomy 32:35; Romans 3:8; Romans 12:17; 1 Peter 3:9; 1 Thessalonians 5:15. 23. Divers weights… abomination — Compare Proverbs 20:10, and Proverbs 11:1. For the expression not good, (a litotes,) comp. Proverbs 17:26; Proverbs 18:5. 24. Man’s goings are of the Lord — The results of his steps or ways are of God’s appointing. How can a man then understand his own way — So understand it as infallibly to insure success. Mr. Benson well expresses the meaning of the proverb: “All men’s purposes and actions are so entirely subject to the control of God’s overruling providence, and so liable to be frustrated or changed as he shall see good, and to be directed to ends so far distant from those they thought of and intended, that it is impossible for any man to know what shall be the event of any of his undertakings.” Compare Proverbs 16:9; Psalms 37:23; Jeremiah 10:23. 25. Devoureth that which is holy — Having become so by its dedication to God. The probability is, that this verse should be rendered thus: “A rash utterance of consecration is a snare unto a man;” that is, may ensnare him, or bring him into difficulty. After vows to make inquiry — And as a sequence either regret the vow or withhold the thing devoted. A parallel passage is found in Ecclesiastes 5:2. Comp. also Numbers 30:3, on vows. The passage cautions against making rash vows and afterwards inquiring into their lawfulness, convenience, or practicability. Comp. Psalms 15:4. All this should be considered first. Compare Mark 7:11. The Geneva Bible reads thus: “It is a destruction for a man to deuoure that which is sanctified, and after the vowes to inquire;” and explains thus: “that is, to applie or take to his owne vse which was appointed to God’s, and then inquire how thei may be exempted from faute,” (fault.) 26. A wise king scattereth the wicked, etc. — Conjectures are numerous as to the import of this verse. Some think it may refer to the scattering (sowing) of grain in the field, and afterwards rolling it in. So transgressors are scattered and crushed beneath the earth. Others think that it refers to the threshing of grain, which was sometimes done by cattle drawing a cart or other wheeled vehicle after them, thus crushing the stalks and separating the grain from the husks. So Patrick: “He despises them all, and threshes them so severely that the country is clean purged and pure from such wicked wretches.” As there is no record anywhere in the Bible of punishment by the wheel, it is probable that this passage is to be understood metaphorically of “the wheel” in threshing grain. Threshing and winnowing are elsewhere used as the symbols of punishment. Comp. Amos 1:3; Isaiah 17:13; Isaiah 28:29; Psalms 1:4. 27. The spirit — πωׁ ?ξδ, (neshamah,) construct πωׁ ?ξϊ, (nishmath,) Genesis 2:7; not ψεη, (rua’hh,) spirit, a word with which it is sometimes coupled, kindred to which is the word nephesh, the breath, inspiration, or inbreathing of the Almighty, which giveth understanding. (Job 32:8.) Inward parts of the belly — Put by synecdoche for “the inner man.” Comp. Proverbs 20:30; Proverbs 18:8; 1 Corinthians 2:10. “Who knoweth the things of a man save the spirit of man which is in him;” that is, a man is conscious of the schemes, plans, and purposes of his own mind; and no man can know these but himself, unless he reveals them. Man’s intelligent consciousness — that by which he cognises the operations of his own mind — and his moral consciousness — conscience — by which he discerns his moral status and the moral quality of his thoughts, emotions, passions, and the actions that proceed from them — this intelligent self-consciousness, implying a rational and moral nature, is the gift of Jehovah — the lamp or light of Jehovah within him, distinguishing him from all other beings in this world. Compare Romans 1:19-20; Matthew 6:22-23; John 1:4; John 1:9. 28. Mercy and truth — Or, goodwill and truth: truth, goodwill, and kindness towards his subjects — truth and faithfulness in all his dealings with them — will secure the approbation and admiration of the people, and make the throne secure. Compare Psalms 25:21; Psalms 101:1; Proverbs 29:14. 29. The glory of young men — Literally, choice men, young warriors. Is their strength — Their strength is the quality in which they most glory, and which they most delight in exhibiting. And the beauty (better, ornament) of old men is the gray head — Their age, ùׂ ?éáä, (sebhah,) hoariness, taken as the symbol of old age, and used for old age itself. The sense of the proverb I suppose to be this: Robust young men glory in their strength, old men in their gray hairs, that is, in their age. Every observant man has noticed that fact. 30. The blueness of a wound — Meaning, that punishment or correction, even to such degree as to produce”blueness,” or marks, is likely to produce reformation. It is generally agreed that the first part of this verse refers to stripes caused by punishment. Some, as Stuart, interpret it of such strokes going down deep into the body. It is very evident that these old saints had no qualms of conscience about corporal punishment. Stripes… inward parts — ηγψιαωׂ ?ο, (hhadhre baten,) chambers of the body, is used in other places by metonymy for the “inner man,” the soul, the spirit, the mind. So, possibly, the term is used here; and if so, would imply that corporal punishment alone was not an effectual remedy, but inward smitings — those of the conscience and soul — penitence, heart-wounds, and aches, which, under the divine blessing and influence, would lead to a new and better life. For last clause, compare Proverbs 20:27. Miller insists on this rendering: “The welts of a wound cleanse, though as an evil; so do stripes the very chambers of the belly.” The welts — the tumid and purple confines of a wound — are an evil; that is, painful, etc.; but they purge away the sore: so stripes cleanse the inward parts, etc. The Septuagint reads this verse thus: “Bruises and contusions befall bad men; and plagues shall come into the inward parts of their belly.” The Proverbs of Solomon: SUNDRY WISE , MAXIMS, AND , chapters Proverbs 10:1 to Proverbs 22:16.Here begin the proper, the “nucleus of the book.” What has preceded is the introductory discourse or lecture. There is no difficulty in regarding the first nine chapters as one composition. If actually read, it would not be too long for one occasion, and the various parts are about as well connected as in the most of our modern lectures. Indeed, the unities are well preserved. It is possible that the first six verses of chapter first, which contain the title and preface, may have been prefixed subsequently to the composition of that admirable introductory discourse, and of the whole work. The remainder of the book is of a different character and form, especially from Proverbs 10:1 to Proverbs 22:16. We have no longer a train of continued thought running on from verse to verse, but nearly every verse is independent of that which precedes and of that which succeeds. They might in general be inverted and transposed at pleasure, without any material injury to the sense, or diminution of the effect of the whole. They were divinely intended to form the Hebrew character to prudence and integrity by the principles of universal morality, and so are suitable for all times and peoples.It, is not probable that all these Proverbs were original with Solomon. Many of them were, doubtless, the results of his own observation and experience; but others, perhaps long in use, were gathered from other sources; being, however, such as his judgment approved, he gave them a place in his collection.It is the opinion of some critics that Solomon did not write, but spoke the proverbs, and that they were taken down in writing by others, at different times; that from the various collections thus made by different scribes of the three thousand proverbs which he spake, (compare 1 Kings 4:32,) those contained in this book are what were deemed worthy of preservation for after ages. They seem to have been arranged, by Solomon or others, chiefly according to their form, in two separate volumes, rolls, or memoranda, one of which extends from chapter x to chapter xv, inclusive, and which consists almost exclusively of antithetic parallelisms; the other, from chapter 16 to Proverbs 22:16, which consists chiefly of synthetic parallelisms. Every verse, in both parts, makes a complete sentence. There is rarely even a similarity of subject in two successive verses. Even the two parts of the same verse seldom so run into each other as to form a compound sentence, in which one number is dependent on the other. There are a few exceptions to this in the 20th chapter. This is altogether different from the method of the first nine chapters, and is not so rigidly observed in what follows Proverbs 22:16. 1. A wise son… glad father — Gladdens his father. A foolish son — λριμ, (kesil.) The radical idea is that of dullness, stiffness, grossness, rudeness; when applied to the mind, as here, it is the opposite of that refinement, culture, and intelligence, or the capability of them, which ηλν, (hhakham,) wise, implies. It has been suggested that the idea lies half concealed in the verse, that a father, in general, is better qualified to appreciate the mental qualities of a good and wise son, and the mother is more affected by the grossness and rudeness of an evil and foolish one.This is not wholly improbable, yet too much stress is not to be laid on these niceties, which seem to overlook the nature of the Hebrew parallelism. Comp. Proverbs 1:8; Proverbs 15:20; Proverbs 17; Proverbs 25:23-24. For the expression heaviness, compare Proverbs 14:13; Proverbs 17:21; Psalms 119:22. 1. King’s heart… hand of the Lord — A ruler is an official and representative person in an eminent degree. What he does affects others directly and indirectly. Providence oft times overrules his thoughts, tastes, passions, purposes, etc., to subserve His own ends, and often works out results altogether foreign to the intention or expectation of the ruler. As the rivers of water — τμβιξιν, (palge mayim,) divisions of waters, (compare Psalms 1:3,) such as the rivulets or channels of water in an irrigated garden or field. In these the water was turned on or off, or conducted to any part, at pleasure. “As irrigation is practised for the purpose of refreshing and rendering fruitful, so the implication seems to be, that Jehovah will direct the heart of the king to purposes of good.” — Stuart. 2. Pondereth — Weighs or proves. The hearts — Compare Proverbs 14:12; Proverbs 16:2; Proverbs 16:25. “The trier of hearts is Jehovah.” — Conant. 3. More acceptable — Is chosen, is preferred. “This maxim was a bold saying then; it is a bold saying still; but it well unites the wisdom of Solomon with that of his father David, in the Fifty-first Psalm, and with the inspiration of the prophets.” — Dean Stanley. Compare Proverbs 15:8; 1 Samuel 15:22; Hosea 6:6; Micah 4:7-8; Psalms 51:16-17; Matthew 9:13; Matthew 12:7, etc. 4. Ploughing of the wicked — The versions and critics differ on the word rendered “ploughing.” The balance is in favour of rendering ðø, (nir,) a lamp or light, the emblem of prosperity, joy, splendour, etc. Stuart renders thus: “Softness of look and pride of heart, the light of the wicked, is sin.” So, substantially, Conant. The Speaker’s Commentary prefers the old reading. Miller, “Elation of eyes and dilation of heart, the very light of the wicked, is the sin offering.” On the whole, the reading of the Authorized Version may be permitted to stand. Comp. Proverbs 6:17. The Septuagint, Vulgate, etc., read lamp instead of ploughing. “A hautie loke, and a proude hart, which is the light of the wicked, is sinne.” — Geneva Bible. 5. Thoughts — Plans or purposes. Diligent — Or energetic. Hasty — Inconsiderate, rash, or in haste to be rich, catching eagerly at every seeming advantage, which often proves to be a disadvantage. 6. Getting of treasures — This is a difficult verse. I suggest this reading: The acquiring of treasure by a lying tongue is as transient vapour. They (who thus acquire) are seeking death; or, they (the treasures) are death. Instead of ξαχωׁ ?ι, (mebhakske,) the seekers, or, they are seeking, several manuscripts and ancient editions read ξχωׁ ?ι, (mokshe,) snares. Should this reading be thought preferable, the last clause would run: They (treasures thus gotten) are snares of death — deadly snares. Compare Proverbs 10:2; Proverbs 13:11. 7. Robbery — Rapacity or violence. Shall destroy them — Sweep them sway; shall be the occasion of their destruction. Compare Proverbs 24:21. Refuse to do judgment — That which is just and right between man and man. The idea in the first clause is, that the violence they practised upon others shall fall upon themselves. “His violent dealing shall come down upon his own pate.” Psalms 7:16. The incendiary shall be consumed in the fire which he kindles. Comp. Proverbs 1:18-19; Psalms 34:21. 8. Froward, etc. — Better, winding, crooked. Stuart says, guilty. Zockler renders: “Crooked is the way of the guilty,” etc. It might be translated: “Unsteady is the way of a man laden with guilt, but, as to the pure, his work is straight.” We cannot leave this somewhat uncertain proverb without giving Conant’s rendering: “A man of crooked way turns aside: but the pure, his work is straight.” 9. Corner of the housetop — A slight structure on the roof. See case of prophet’s chamber “on the wall.” 2 Kings 4:10. Brawling woman — Hebrew, woman of contentions; a contentious, quarrelsome woman. A wide house — Margin, “A house of society,” or families. αιϊηαψ, (beth hhabher,) a house in common; that is, in company with such a woman. The point of the proverb is, that a man had better endure all the winds, rains, and storms on the housetop rather than the tempest within. — Speaker’s Commentary. Compare Proverbs 19:23; Proverbs 27:15; Proverbs 21:19, below; Proverbs 25:24. 10. Wicked desireth — Or wishes, evil to others. Neighbour — Or friend. Some render: “He will even wrong his friend.” Comp. Proverbs 17:5-11. Findeth no favour — Or compassion. It will be impossible to please or satisfy such a man. 11. Scorner… punished — A “scorner” — a hopeless offender — is to be punished, etc., solely for the benefit of others; a man of less guilt, and recoverable, in a milder way, as discipline for himself. Stuart says: “A simpleton needs the fear of punishment; the wise, only admonition.” Miller is pungent: “Punishment is never wasted. The wicked may be thrust lower by the evil, (Proverbs 14:32;) but some saint receives the lesson.” Instructed — May be rendered prospered. Some, as Zockler, understand the teaching to be, that the “simple” — uninstructed ones — learn both from the punishment of the wicked and the prosperity of the wise. Wise… receiveth knowledge — Comp, Proverbs 19:25. Some understand this statement of the simple, untutored one of the first clause; others, of the wise man of the latter clause. The Speaker’s Commentary renders the proverb as treating, like Proverbs 19:25, of the final causes of punishment. 12. The righteous — Either the “righteous” man, as our version, or the “righteous” God, as others interpret the passage. There is nothing in the original to determine the reading. “The Just One.” — Conant. Patrick understands it of magistrates. There is a general consent of the critics on the sense thus: “The Righteous One considers the house of the wicked.” The Judge of all the earth is not unmindful of the evil doers. 13. Whoso stoppeth his ears — Refuseth to listen to entreaty. Shall not be heard — His “cry” shall not be answered. It is implied that this shall happen because of his stopping his ears. Compare Matthew 18:23-35; Matthew 25:41, et seq. 14. A gift… pacifieth — Subdues, allays, or diverts. The proverb only states a fact, without approving or condemning. It is presumed to refer to lawful presents, not to bribes. Compare Proverbs 17:8; Proverbs 17:23; Proverbs 18:16; Proverbs 19:6. The Septuagint reads the latter clause: “But he that forbears to give, stirs up strong wrath.” 15. Joy… to do judgment — The proper administration of justice is a “joy,” or satisfaction, to the upright. Destruction — The workers of iniquity shall be visited with terror. 16. In the congregation of the dead — αχλμψτΰιν, (bikhal rephaim,) in the congregation or assembly of the rephaim, ghosts, shades, whose dwellingplace is sheol, the underworld, or infernal regions. The righteous expect to be delivered out of sheol, but of these “wanderers,” the proverb says they shall remain or abide there. On first clause compare Proverbs 2:18; Proverbs 4:14, et seq.: on second clause, Proverbs 2:18; Proverbs 19:18. 17. He that loveth pleasure — “Pastime,” (Geneva,) enjoyment, particularly of the appetite. A poor man — Literally, a man of want, a needy man. Wine and oil — Olive and other oils were used as articles of diet, and also prepared with spices and perfumed as an unguent; hence, wine and oil became emblems of luxury and delicacy. The structure of the original might lead us to read it thus: “The needy man, who is fond of enjoyment, who loves wine and oil, (luxurious and expensive living,) shall not become rich” — shall not lay up wealth. On the use of oil as an unguent, compare Psalms 23:5; Psalms 45:7; Deuteronomy 28:40; Rth 3:3; Matthew 6:17; Mark 14:3; Luke 7:46, etc. 18. A ransom — A propitiation, lustration, an atonement; that is, figuratively. The wicked bring on themselves the evil they intended for the righteous. Thus their destruction may be considered a ransom for the righteous: it saves them from the intended doom. Transgressor — The treacherous. Haman’s case is an illustration of the proverb. See Esther 7:10, etc.; Proverbs 11:8. 19. In… wilderness — αΰψφξγαψ, (beerets midhbar,) in the pasture lands, the uncultivated regions, those not occupied by the dwellings of man. Angry woman — A fretful, morose, or contentious woman. Compare Proverbs 21:9; Proverbs 19:13; Proverbs 27:15; Proverbs 25:26. 20. Treasure to be desired — All desirable stores, including oil, the emblem of abundance and comfort. Dwelling — Abode or cottage. The word seems to imply comeliness, beauty. Foolish man — Or, fool of a man, as in Proverbs 15:20. Spendeth it up — Rather, swallows it down. The wise man uses prudently his stores, and has plenty; the fool lavishly devours them, and has nothing. In its spiritual application, compare the parable of the virgins, Matthew 25:1-13. 21. Followeth after — Pursues constantly, practices. Righteousness — Justice. equity, including whatever is right in disposition, thought, word, and deed. Mercy — Not merely justice, but kindness, benevolence.Findeth life, righteousness, and honour — It is probable that the word öã÷ä, (tsedhakah,) righteosness, in the latter clause, means something different from the same word in the former. It is sometimes used for the fruits or rewards of righteousness — safety, prosperity, etc. He shall find all desirable good. He who practices righteousness as a matter of duty shall receive righteousness as a matter of reward; that is, righteous rewards. Compare Proverbs 8:18; Romans 3:28; Galatians 3:21; Galatians 5:5; 1 Kings 3:11; Matthew 6:13. 22. The city of the mighty — ςιψ, (‘hir,) βαψιν (gibborim.) It may mean a very strong city, or a city defended by mighty men, or both. The strength of the confidence thereof — Or, the bulwark of its confidence — “its trusted strength.” He casts down the strong defences in which the defenders confided. The proverb means that wisdom is better than physical strength; skilful strategy more powerful than brute force: accomplishes more than force of arms. History is full of illustrations. Compare Ecclesiastes 9:14-16; Proverbs 24:5. In 2 Corinthians 10:4, the apostle uses the very words of the Septuagint here in respect to the “pulling down” of the spiritual strongholds. The heavenly wise men, who were “mighty” through God, overturned the strong towers of heathenism. 23. Keepeth his mouth — Guards well his words. True! true! Comp. Proverbs 12:13; Proverbs 13:3; Proverbs 18:6; Proverbs 18:21. 24. Scorner… proud wrath — He that acts with overflowing arrogance might be called a scoffer, an inflated and proud man. “A bold, and self-willed, and insolent man is called a pest; and he that remembers injuries is a transgressor.” — Septuagint. 25. Desire… killeth him — This is variously interpreted. Patrick says:“His sloth moves him to make provision for his desires by robbing, or other unlawful ways, rather than by some honest but laborious calling.” “He desires to eat, and drink, and be clothed; but, as he does not labour, he dies with his desires in his heart.” — Clarke. “The sluggard desires to enjoy a slothful repose, which will destroy him.” — Stuart. Compare Proverbs 11:23; Proverbs 13:4; Proverbs 19:24. 26. Coveteth greedily — Literally, he desireth a desire; a common Hebrew idiom expressive of intensity. This verse is supposed to refer to the preceding, the subject of the verb being the “slothful” of Proverbs 21:25. All the day long — Or, every day. The language seems to suggest that he is nothing and does nothing but desire. He spends his life in wishing and longing. The righteous is the opposite. He acts on his desires so effectually that he has enough for himself and some to spare for others. As he does not stop at wishing for himself, so he does not put others off with mere good wishes. On second clause compare Psalms 112:9. 27. The sacrifice of the wicked — The ceremonial worship in general, (compare Proverbs 15:8,) which is performed without any purpose to amend their lives. With a wicked mind — When he has some evil design in the very act itself. Men sometimes join in worship to better their worldly fortunes, to secure trade or office, or for other selfish and even dishonest purposes. It is all “abomination.” Comp Proverbs 15:8; Psalms 50:9; Isaiah 66:3; Jeremiah 6:20; Amos 5:22. The latter clause would probably express the idea better thus: “Because he brings it with an evil purpose; a calculated purpose.” — Miller. 28. A false witness — A witness of lies; one who testifies falsely. Shall perish — éàáã, (yobhedh.) It is possible that this verb is used here in its primitive sense, shall lose himself, namely, by wandering. But the man that heareth — Who has heard attentively the words spoken, and testified accordingly. Speaketh — Shall be allowed to speak freely, a privilege not conceded to the “false witness,” who, because of prevarications, is stopped. Compare Proverbs 12:17; Proverbs 19:5; Proverbs 19:9. “Human testimony is one of the chief agencies of society. Without it the social organization could not be sustained, nor its machinery kept in motion. Much of what must necessarily be known in conducting the affairs of life we owe to the veracity of witnesses. Hence the many precepts in this book respecting it, enforcing the obligation of a strict observance of the ninth commandment in the disclosure.” — Conant. Compare Exodus 20:16. 29. Hardeneth his face — Puts on a bold, impudent look. Directeth — Establishes, prepares, his way. “Beats firm.” — Miller. What the other attempts to do by impudence he does by unassuming uprightness of character. 30. There is no wisdom, etc. — The proverb is understood to teach that it is vain to hope for success in any enterprise, however well planned and well fortified by counsel, if its accomplishment is against the will of Jehovah; that is, unless he either wills it or permits it. Some understand it to mean, there is no wisdom, counsel, etc.; like that of Jehovah. Against — Some read, Before Jehovah; others, as Lange, prefer the rendering of the text. Compare Jeremiah 9:23. 31. The horse is prepared against… battle — This verse connects with the preceding. Its import is, that no preparation for war, however great, however confided in, can be successful without God’s blessing. We find horses first in Egypt. Genesis 49:17; Exodus 9:3; Exodus 14:6-28. They are mentioned by Job, (Job 39:19.) Egypt was celebrated for its horses, 1 Kings 10:28; Isaiah 31:1; Isaiah 36:9; Ezekiel 17:5. Joshua encountered chariots and horsemen in the north of Palestine. Joshua 11:4-9. Anciently horses were generally used for war purposes: for the more peaceful avocations the ass was employed. Zechariah 9:9. Solomon first introduced the raising of horses among the Hebrews. The hundred reserved (2 Samuel 8:4; 1 Chronicles 18:4) were for the use of David himself, whose example was imitated by Absalom. 2 Samuel 15:1. God had expressly forbidden the ruler of the Jews to multiply horses, (Deuteronomy 17:16 :) but Solomon seems to have paid no attention to this injunction, and after his time the Hebrews were never destitute of horses. They had both horsemen and chariots of war. Safety is of the Lord — The deliverance belongs to Jehovah. It is his to give victory. Compare 1 Samuel 17:47; Psalms 3:8; Psalms 33:17. Miller singularly enough translates the last clause, “and salvation against Jehovah!” that is, as he explains, Salvation is “prepared,” “made ready,” against the “day of Jehovah!” The Proverbs of Solomon: SUNDRY WISE , MAXIMS, AND , chapters Proverbs 10:1 to Proverbs 22:16.Here begin the proper, the “nucleus of the book.” What has preceded is the introductory discourse or lecture. There is no difficulty in regarding the first nine chapters as one composition. If actually read, it would not be too long for one occasion, and the various parts are about as well connected as in the most of our modern lectures. Indeed, the unities are well preserved. It is possible that the first six verses of chapter first, which contain the title and preface, may have been prefixed subsequently to the composition of that admirable introductory discourse, and of the whole work. The remainder of the book is of a different character and form, especially from Proverbs 10:1 to Proverbs 22:16. We have no longer a train of continued thought running on from verse to verse, but nearly every verse is independent of that which precedes and of that which succeeds. They might in general be inverted and transposed at pleasure, without any material injury to the sense, or diminution of the effect of the whole. They were divinely intended to form the Hebrew character to prudence and integrity by the principles of universal morality, and so are suitable for all times and peoples.It, is not probable that all these Proverbs were original with Solomon. Many of them were, doubtless, the results of his own observation and experience; but others, perhaps long in use, were gathered from other sources; being, however, such as his judgment approved, he gave them a place in his collection.It is the opinion of some critics that Solomon did not write, but spoke the proverbs, and that they were taken down in writing by others, at different times; that from the various collections thus made by different scribes of the three thousand proverbs which he spake, (compare 1 Kings 4:32,) those contained in this book are what were deemed worthy of preservation for after ages. They seem to have been arranged, by Solomon or others, chiefly according to their form, in two separate volumes, rolls, or memoranda, one of which extends from chapter x to chapter xv, inclusive, and which consists almost exclusively of antithetic parallelisms; the other, from chapter 16 to Proverbs 22:16, which consists chiefly of synthetic parallelisms. Every verse, in both parts, makes a complete sentence. There is rarely even a similarity of subject in two successive verses. Even the two parts of the same verse seldom so run into each other as to form a compound sentence, in which one number is dependent on the other. There are a few exceptions to this in the 20th chapter. This is altogether different from the method of the first nine chapters, and is not so rigidly observed in what follows Proverbs 22:16. 1. A wise son… glad father — Gladdens his father. A foolish son — λριμ, (kesil.) The radical idea is that of dullness, stiffness, grossness, rudeness; when applied to the mind, as here, it is the opposite of that refinement, culture, and intelligence, or the capability of them, which ηλν, (hhakham,) wise, implies. It has been suggested that the idea lies half concealed in the verse, that a father, in general, is better qualified to appreciate the mental qualities of a good and wise son, and the mother is more affected by the grossness and rudeness of an evil and foolish one.This is not wholly improbable, yet too much stress is not to be laid on these niceties, which seem to overlook the nature of the Hebrew parallelism. Comp. Proverbs 1:8; Proverbs 15:20; Proverbs 17; Proverbs 25:23-24. For the expression heaviness, compare Proverbs 14:13; Proverbs 17:21; Psalms 119:22. 1. A good name — Hebrew, a name which includes the idea of good, honourable; as when we say a man has made himself a name, a reputation, which, when properly viewed, is more desirable than all riches. The approbation and goodwill of a good man is preferable to silver and gold. To a young man settling out in life a good name, worthily obtained, is better than a fortune. Compare Ecclesiastes 7:1; 2 Samuel 8:13; also Proverbs 23:18-22. 2. Rich and poor meet together — Perhaps, in the sense of adaptation to each other. By the ordinance of God, they each have their place, sphere, duties, and use in the world. The rich have obligations and duties with respect to the poor, and the poor in respect to the rich. Moreover, they are mutually dependent upon each other. The rich need the poor and the poor need the rich. They are complements of each other. Capital needs labour, and labour needs capital. The Lord is the maker of them all — Both are equally his workmanship. Their several conditions, so far as they are providential, are his ordinance, and are equally important in his sight. The rich, therefore are not to despise the poor, nor the poor to envy the rich. They are both on probation for the formation of virtuous character. One finds his discipline in riches; the other in the want of them. He who attains to the highest virtue will in the end be the richest. Compare Proverbs 14:31; Proverbs 17:5; Proverbs 29:13; Job 31:13; Job 31:15. 3. Prudent — Here meaning, a sagacious, or farseeing man. Hideth himself — Namely, from the coming evil; he timely provides against it. The simple — Those who do not properly read the signs of the times. Pass on — Rush on, or over, in their usual course, using no foresight to avoid the threatened calamity. Are punished — Suffer the natural consequences of their ignorance and lack of providence. Both members are expressed in the Hebrew in the past tense — saw evil — hid — passed on — were punished. Comp. Proverbs 27:12; Proverbs 15:15; Proverbs 15:18. 4. By humility — On account of; or, as the reward of, “humility.” The fear of the Lord — There is no conjunction between these two phrases, and some think that the latter stands in apposition to the former, and is explanatory of it — religious humility, or humble piety — those lowly views of one’s self which reverence for Jehovah inspires. The usual promises of the old dispensation are extended to this humble piety. Under the new we have “better promises,” or the old ones exalted to a nobler meaning. Compare Matthew 5:3; Matthew 18:4; Matthew 20:20; Matthew 23:12; Luke 14:11; Psalms 51:17; Proverbs 15:33; Proverbs 16:19; Proverbs 29:23; Isaiah 57:15; Isaiah 66:2; Job 22:29; 1 Peter 5:5; James 4:6. 5. Thorns and snares, etc. — There is no conjunction here again. “Thorns” denote the various difficulties, dangers, and sufferings to which the froward, or utterly perverse, are continually exposed, as “snares,” or nets, do the entanglements into which they run. Keep his soul — That suitably regards his soul or life. Shall be far from them — Will keep himself far away from such associations. 6. Train up a child, etc. — A very literal rendering of these familiar words would perhaps be: Make it narrow for the boy on the mouth of his way. It contains the idea of the old Hebrews in respect to education, (see note on Proverbs 1:3,) restraint, control, repression. Let there be restraint to the boy, or youth, as to his evil tendencies. “Hedge him in,” as Miller reads; restrain from the wrong way and constrain to the good. The “mouth of the way” would naturally be understood of the beginning of it. But the phrase has a conventional sense, meaning, according to, or according to the measure of. Hence the passage would read: Train a youth according to his way. The question now arises whether ãøëå, (darko,) his way, means the way he should go, or something else. We do not find any clear example of this meaning of the word; nevertheless, we are loth to surrender the old, familiar sense. Gesenius, and after him Stuart and others, interpret it of the bent of the mind, genius, inclination, or disposition for some particular occupation or calling. Stuart observes, “As darko can mean only the way of the child, the moral couched under the phrase. ‘he should go,’ finds in reality no proper place, although the sentiment itself is excellent and agreeable to the tenor of Scripture. An interpreter’s business is rather to inquire what is said than to conjecture, however ingeniously and piously, what ought to be said.” This is very true, but those who interpret the words in this way are also obliged to conjecture as to the meaning of darko, for it is not perfectly evident that it means the bent, inclination, or temperament of the child. It is possible, after all, that “his way” simply means the way in which he is to go; the mode, manner, or sphere of life to which he is destined by parents or by circumstances. If he inherit a throne, educate him for it; if he is destined to this or that profession or occupation, give him the training that he needs for it. And a step further: as every wise and pious parent desires and wills his child to lead a virtuous and pious life, let such parent carefully educate him accordingly. For according to his education will be his future life.“‘Tis education forms the common mind: Just as the twig is bent, the tree’s inclined.” — POPE.When he is old — This expression does not signify old age; but simply mature age, or, as we say, when he becomes of age. The maxim is based on the well known force of habit. The statement is that of a general truth, and, of course, admits of exceptions. On the old interpretation we have met with no better note on this proverb than that of Dr. A. Clarke. The Geneva Bible reads the first clause thus: “Teache a childe the trade of his way.” The marginal note is: “Bring him vp vertuously, and he shal so continue.” The Douay, following the Vulgate, has this: “It is a proverb: a young man according to his way, even when he is old he will not depart from it.” The Septuagint omits the verse entirely. 7. The rich ruleth over the poor — This proverb, also, states a general fact in forcible language. Riches give influence, power, dominion over those who are without wealth; and the man who borrows, or otherwise goes in debt, loses, in some sense, his liberty by the obligation which he is under to his creditor. Servant — òáã, (‘hebhedh,) is the word commonly used for bondman, (slave,) though not confined to that sense. 8. Shall reap vanity — Evil, trouble, calamity. “As a man soweth, so shall he also reap.” Galatians 6:7. And the rod of his anger —Haughtiness, insolence, shall fail or be ended. Conant reads: “Shall be ready,” — finished and ready for use upon him — understanding it of the rod prepared for him Comp. 2 Peter 2:3. 9. A bountiful eye — ωׂ ?εαςιο, (tobh-‘hayin,) a good eye, that is, a kindly, compassionate eye, one that has pity for those in distress. Shall be blessed — Both of God and man. For the opposite, compare Proverbs 23:6; Proverbs 28:22; Deuteronomy 15:9. The Septuagint and Vulgate add: “He that gives liberally secures victory: but he takes away the soul (ψυχην) of them that possess (receive) them.” 10. Cast out the scorner — ìö, (lets,) scorner, or scoffer. It means a very bad man, (see note on Proverbs 21:11;) a man who laughs at legal and virtuous restraint, treats virtue and religion with derision, and is in no wise disposed to submit to law, order, or good government. Cast such a one out of society, and a large proportion of evil will go with him. If we could go a step further, and banish intemperance, we would have a civil and social millennium. Compare Proverbs 24:9. 11. Loveth pureness of heart — He that loves purity and sincerity. For the grace of his lips — The sincerity and truthfulness of his speech and life, the king (is) his friend. The verse is obscure. It probably means: He that loves sincerity above all things, and is able to deliver his mind in acceptable language, is a fit companion for a king. On the expression “grace of his lips,” comp. Ecclesiastes 10:12. Zockler renders: “He that loveth with a pure heart, whose lips are gracious, the king shall be his friend.” The Septuagint thus: “The Lord loves holy hearts, and all blameless persons are acceptable with him: a king rules with his lips.” Compare Proverbs 16:13. 12. Preserve knowledge — Stand guard over it. It would seem from the next clause that knowledge is here used for the concrete — the knowing, the intelligent. Providence especially guards those who join piety with intelligence, or defends their sayings and teachings — the knowledge which they communicate. Transgressor — The treacherous. Comp. Proverbs 13:6; Proverbs 21:12. 13. There is a lion without — The plain meaning of this is, that an indolent man will make all manner of excuses for not doing his duty; will raise difficulties out of his own fancy when there are none, and render himself ridiculous by his absurd apprehensions. 14. Mouth of strange women is a deep pit — What their mouth utters is as dangerous and destructive to the unwary youth as a deep pit into which he is liable to fall. The difficulty, perhaps impossibility, of escaping from a deep pit, suggests also what is taught elsewhere in the book — the hopelessness of those who form licentious habits. The fall of a man into the snare of a harlot is conceived of as a curse from Jehovah. He is given over to destruction. Compare Proverbs 2:16; Proverbs 5:3; Proverbs 6:24; Proverbs 7:5, et seq.; Proverbs 23:27. 15. Foolishness — Probably meaning perverseness, rather than folly. Ignorance, weakness, inclination to evil, corruption of heart, are maladies which accompany all men from their birth. Pious education, instruction, correction, (with the divine blessing,) cure them, or, at least, diminish very much their ill effects. (Calmet.) Is bound — Perhaps inheres; or, metaphorically, “is bound there,” as with cords — fixed there. Miller suggests this idea — that folly is bound in the heart of a child: and, therefore, more easily controlled than in older persons. This, however, seems contrary to the sense of the word else-where, which implies strength rather than weakness. But if any conjunction is needed, yet will express the relation of the two clauses better than but. Compare on this Genesis 30:42. For the general subject compare Proverbs 13:24; Proverbs 19:18; Proverbs 23:13; Proverbs 29:15; Proverbs 29:17. 16. He that oppresseth… he that giveth to the rich — The verse is variously understood. It might be rendered: He that defraudeth the weak to make increase for himself, is he that giveth to the rich (but only) for poverty. The sense seems to be, that he who robs the poor to enrich himself, does but give himself the riches which will reduce him to poverty. Compare Proverbs 11:24. The Vulgate, followed by Luther and others, has this: He that squeezes the poor to increase his own estate, gives to the rich only to impoverish it. That is, he shall be squeezed by some mightier person than himself.Here begins what may be regarded as the second division of the second part of this book. This division ends with chapter twenty-four. From verse seventeen to twenty-one inclusive is an exhortation to give careful attention to the words of the wise. Then follow sundry admonitions and prohibitions. They are (like the introductory part of the book ending with chapter ninth) in the form of direct address to the pupil. There is in this section less attention to the laws of parallelism, and the sentences are longer and more complicated. THE WORDS OF THE WISE.17. Bow down thine ear — Listen with reverence and attention. My knowledge — That which I communicate — my instruction: with special reference to that about to be imparted. 18. For it is (better, it will be) a pleasant thing, etc. — The latter clause should probably have the conditional particle carried forward — if they shall be altogether established upon thy lips. The idea is, that they should be committed to memory, and become so familiar that the lips can readily utter them. “If they are ready, all of them, on thy lips.” — Conant. Within thee — Literally, in thy bowels. 19, 20. Made known… excellent things — The latter verse should probably read: Have I not written to thee heretofore concerning counsel and knowledge? The reference is supposed to be to the previous efforts for the pupil’s edification, especially to the first part of the book, where the mode of address is, like the present, exceedingly direct. 21. The words of truth — The meaning is commonly supposed to be, that the pupil has been taught to discriminate between that which is true and good on the one hand, and false and evil on the other. So that he shall be capable of giving sound advice to those who consult him, and to manage the most difficult affairs to the satisfaction of those who employ him; as when a person is employed as an ambassador for a prince, or intrusted with any important agency for others. Them that send unto thee — The marginal reading, “to those that send thee,” is preferred by some interpreters. Compare Proverbs 10:26; on the last clause, 1 Peter 3:15. 22, 23. Neither oppress… in the gate — The “gate” was the place of public resort, where courts were held, and causes tried and decided. The rich are forbidden to take, in judicial proceedings, such advantage of the poor or weak as their position and wealth may give them: and judges are warned against favouring the strong at the expense of the weak. Jehovah looks with especial displeasure on such unjust dealings. He is the advocate and patron of the poor and oppressed, and by his providence will avenge them, even to the life of their spoilers. Spoil the soul — The life; that is, he will demand the life of those who take advantage of the helpless poor. This is a fearful declaration to those who defraud the poor and lowly of their just rights. Some translate the last clause: He will despoil those who rob them of life. Others, despoil of life those who despoil them. Compare Proverbs 23:11; Matthew 18:32, et seq; Zechariah 7:10. 24. Make no friendship (have no companionship) with an angry man — One of violent temper — a passionate man. 25. Lest thou learn his ways — We are apt to become assimilated to those with whom we keep company. 26, 27. If thou hast nothing — The subject of suretyship has been treated before. (See Proverbs 6:1; Proverbs 11:15.) The case here presented seems to be that of a man becoming security for another who has little or nothing for himself. Such a man practices a fraud upon the creditor party. Take… bed — Among the Hebrews, notwithstanding the old law seemed to be otherwise, (Exodus 22:27,) even the bed, which was often only a coverlet, or a piece of coarse cloth, and not indispensable, could be taken for debt. But it is probable that this rigour was seldom practised. In this case the creditor, being imposed upon, is represented as possibly taking even the bed. Why should a man be so careless of his own and his family’s welfare as thus to expose himself? The question implies that it is sinful folly. Compare Proverbs 20:16; Proverbs 6:1-4; Proverbs 11:15; Proverbs 17:18. 28. Remove not the ancient landmark — The marks, frequently stones, by which lands were divided, whether private estates or the territories of tribes, were held very sacred, not merely among the Hebrews, but among other ancient nations. To change them, secretly or by force, was a high offence and injustice, and brought on litigations and wars. Estates passed down from generation to generation, and hence these “marks” are described as “the ancient landmarks which thy fathers have set.” (See Deuteronomy 19:14; Deuteronomy 27:17.) It is probable that a tropical sense may be intended here. Some think it is the principal one. The sense of the passage then would be, applying the general principle: Change not the ancient and approved usages of the fathers, whether political, social, or religious; be not restless innovators. Duly qualified, this is an excellent maxim. Doubtless improvements are frequently effected by changes; but to innovate is not to necessarily improve. See note on Job 24:2. Comp. Hosea 5:10; Proverbs 23:10-11. 29. Diligent — Quick, active, prompt, skilled in business. Such a man will attract the attention of those above him — rulers, princes, kings; and he will be called into the public service — he will not remain in the service of mean (common or obscure) men. The form of the verb is forcible: He shall take his stand, or present himself, before kings. It has been said, “Of all the qualities which kings look to and regard in the choice of their servants, that of energy and dispatch in business is the most acceptable. There is no other virtue which does not present some shadow of offence to the minds of kings. Expedition in the execution of their commands is the only one which contains nothing that is not acceptable.” 1-3. When thou sittest to eat with a ruler — The first three verses of this chapter are closely connected, and pertain to one and the same topic.What — Some render who. Zockler: “Him who is.” Put a knife to thy throat — Some read: “For thou wilt put.” The meaning is: Thou wilt be in great danger of ruin from overindulgence in his dainties; therefore, restrain thyself. Compare Genesis 27:4, in Hebrew. The third verse may be considered exegetical of the second: His delicacies are dangerous. Horace says that kings urge with frequent drinks those whose characters they wish to test. The last verse of the preceding chapter describes the qualities of the person who is most likely to come to preferment; so these verses caution him against the danger of luxurious living, to which he is exposed when promoted. Melanchthon regards these verses as an admonition to courtiers; but the principle may be more extensively applied. 4. Labour not to be rich — Be not over anxious for wealth, nor use improper or dishonourable means to obtain it. Depend less upon thy own sagacity than upon the blessing of God. This applies well to those who stand before kings or occupy high places. 1 Timothy 6:9-10. 5. That which is not — This assigns a reason for the preceding admonition. Why pursue so eagerly that which is so uncertain and evanescent? Stuart’s rendering is good: “Wilt thou suffer thine eyes to fly toward it.” “To flit over it.” — Conant. It is, indeed, no more, (Job 7:9;) for it will surely make itself wings and fly away. As an eagle toward heaven — “As an eagle and the birds of heaven.” — Conant. Compare Matthew 6:20. 6-8. An evil eye — Is evil of eye: a metaphor denoting a malignant disposition or design — an envious, avaricious, or evil-designing mind.Deuteronomy 15:7-9; Matthew 20:15. The word ùׁ ?òø. (sha’har,) thinketh, has given the critics some trouble, but it is probable that our Authorized Version gives the right sense. A man’s character is determined by the state of his mind, and not merely by the words he utters. An evil design may be concealed under a mask of pleasant words. Proverbs 23:8 represents, by a strong metaphor, the disgust that will be produced in the mind of the guest at the discovery that all the courtesies of the host were deceitful, and covered a malignant or selfish design. Sweet words — Meaning, perhaps, those addressed to the guest at the feast. Stuart expresses the sentiment well: “Beware of flattering and deceitful men, who show you special civilities only to mislead you and to put you off your guard. Their courtesies will be loathed when their design is known.” For the opposite of an “evil eye,” compare Proverbs 22:9. 9. Speak not in the ears of a fool — Compare Matthew 7:6 : “Cast [not] ye your pearls before swine.” Waste not your time in talking to him who despises all you say. Compare Proverbs 9:8. 10, 11. Remove not… landmark — That which marked the border of the field. Encroach not upon the rights of others, especially of the orphan or other defenceless person. See Proverbs 22:28. For their redeemer —âàìí, (goal-am,) their kinsman, patron, defender, avenger, is strong, etc. Jehovah is expressed in the Septuagint. He shall plead their cause with thee — That is, against thee. Our Authorized Version does not give the full force of the original: He will defend their suit against thee; or, he himself will take their case. Deuteronomy 19:14; Deuteronomy 27:17; Proverbs 22:28; Job 31:21. 12. Heart… ears — Not only hearing the words of “instruction,” but treasuring them up, so that they may influence the future life. Comp. Proverbs 22:19. 13, 14. Withhold not correction — Solomon did not trust wholly to moral suasion in the education of children, but insisted on the rod as necessary for the salvation of the child. Compare Proverbs 13:24; Proverbs 19:18; Proverbs 22:15; Proverbs 29:15; on Proverbs 23:13; Proverbs 3:27. Not that all children need it, but some assuredly do. “By the neglect of early correction the passions obtain the ascendency, the temper becomes irascible, peevish, querulous; pride is nourished, humility destroyed; and by the habit of indulgence the mind is incapacitated to bear with firmness and equanimity the cares and sorrows, the checks and disappointments, to which flesh is heir.” — Holden. Comp. Proverbs 4:13; Proverbs 15:24; Proverbs 7:27, seq. Proverbs 9:18. 15, 16. Heart and reins are used interchangeably. Cp. Psalms 16:7; Psalms 17:3. 17. Let not thine heart envy sinners — Neither their freedom from restraint, enjoyment in sinful pleasures, nor their seeming prosperity. Comp. Psalms 37:1; Psalms 73:3; Psalms 24:1. 18. Surely there is an end — This translation is not entirely satisfactory; for, although àçøéú, (ahharith,) does sometimes mean an end or termination, as that which comes after or last, yet it has also other meanings, embracing that which is after, or the hereafter, etc. Dr. A. Clarke renders: “There is another life.” Stuart: “For if there is a hereafter,” that is, as sure as there is, etc. Muenscher: “For surely there is a reward;” that is, something occurring after and in consequence of a pious life. Noyes, the same substantially. The pious man looks for a blessed future, and his expectations shall not be cut off. This is one of the few passages in which Solomon is supposed to refer to a future life. Like other ethical writers, even Christian, he confines his motives for action chiefly to this world. Comp. Proverbs 11:7; Proverbs 14:32; Proverbs 24:14. 19. In the way — Meaning the right way, the way in which it ought to go. Control the affections, sentiments, and intellectual processes. Direct your studies aright. 20, 21. Winebibbers — That is, persons who drink excessively. Riotous eaters of flesh — Muenscher says”Prodigal of flesh for themselves.” “Prodigal of flesh for their gratification.” — Stuart. Some render: Prodigal of their own flesh or bodies — wasting their bodies in debauch. Proverbs 23:21, where drunkard and glutton correspond to the terms “winebibbers” and “eaters of flesh” of Proverbs 23:20, seems to fix the sense. Compare Proverbs 5:9; Proverbs 5:11; Proverbs 31:3. “The full force of the expression ‘prodigal of flesh’ cannot be felt except in a country like Palestine, where animal food does not enter into the ordinary diet of the people, and where it is esteemed a real luxury, and, as such, occasionally indulged in to great excess.” — Muenscher. Comp. Deuteronomy 21:19-20; Proverbs 7:14; Proverbs 9:11; Proverbs 15:17; Romans 13:13; Ephesians 5:18. 22. Despise not thy mother — A negative for a positive precept — pay to thine aged mother all due deference and respect. When… old — Some read, because she is old. Let not the infirmities of age lessen thy esteem for her. 23. Buy the truth — Acquire it by paying the necessary price — earnest search, diligent pursuit, careful study, time, money, whatever is requisite to the obtaining of it. Sell it not — Never part with it at any price. “Buy,” or get, or acquire, is also to be understood before the other terms of the verse. Buy wisdom, and discipline, and discernment. Compare Proverbs 4:5; Proverbs 4:7; Proverbs 16:16; Matthew 13:46. 25. Father… rejoice… mother — Muenscher and Zockler forcibly render this thus: “Let thy father and thy mother be glad, and let her that bare thee rejoice;” that is, by thy attaining to righteousness and wisdom, according to the preceding verse. Compare Proverbs 10:1; Proverbs 15:20; Proverbs 27:11. 26. My son, give me thine heart — Some commentators understand this as simply the language of Solomon to his pupil: Give me thine affectionate attention, and observe my instructions; but others take it as the direct address of God to the soul of man, or of the Divine Hhokmah. So Clarke: “This is the speech of God to any human soul.” Muenscher: “Solomon would seem here to rise above himself, and to speak in the name and person of the Divine Wisdom.” As the writer gives us no intimation of any such change of speaker, and as the context scarcely justifies the supposition, I incline to the opinion that the writer is here speaking in his own proper person. Nevertheless, it is true that the words are very befitting the mouth of our Father who is in heaven; and, though Solomon in the old dispensation may not expressly represent him as speaking in such terms, the whole tenor of the new dispensation teaches us to regard Him as even saying to us, “My son, give me thine heart.” Zockler says: “The speaker here is evidently Wisdom personified, as in Proverbs 7:6; Proverbs 7:5.” Let thine eyes observe — Rather, delight in, my ways. 27, 28. A strange woman — A lewd woman. Proverbs 23:27 very forcibly represents the helpless and all but inextricable condition of him who falls a prey to the wiles of a bad woman. As for a prey — Like a robber. Compare Proverbs 22:14. Increaseth the transgressors — Literally, the treacherous; those who act covertly, as under a cloak, or in the dark. Men of licentious habits are compelled to resort to falsehood, deception, and hypocrisy, in order both to cover up and support their vices. Compare Proverbs 7:12; Proverbs 22:14. “More iniquity springs from this source of evil than from any other in the whole system of sin, [strong drink excepted.] Women and strong drink cause millions to transgress.” — Adam Clarke.Proverbs 23:29-35 are a vivid description of the effects of indulgence in intoxicating drink. Who hath woe? who hath sorrow? — Or want, poverty, indigence. Lange says: “Literally, who hath ah? who hath alas?The interjection àáåé is found only here.” Babbling — Or complaining, an anxious, restless state of mind. Redness of eyes — Blood-shot, blurred, or bleared eyes. (Genesis 49:12.) Literally, darkness or obscurity of eyes. It may, perhaps, refer to the obscurity of vision produced by intoxication. 30. Tarry long at the wine — Compare Isaiah 3:11; Job 1:4; Job 28:9. The goodness of the wine of Candia renders the Candiots great drinkers, and it often happens that two or three such will sit down together at the foot of a cask, from whence they will not depart till they have emptied it. (Calmet’s Fragments, 199.) That go to seek mixed wine — Wine flavoured with aromatic spices, that increase its stimulating properties.Isaiah 5:22; Proverbs 9:2. “Going to seek,” means going to prove, test, or make trial of it, as connoisseurs or “winetasters” do. 31. When it is red — Reddens itself, or becomes ruddy — “ruby wine.” The juice of certain kinds of grapes is red when it ferments and becomes intoxicating. When it giveth his colour — Literally, his eye. In the cup — Sparkles or bubbles when poured out or shaken; “carries a bead.” which is regarded to be an indication of the strength and quality of the liquor. Some wines are celebrated for their brilliant appearance — as those of Lebanon, which were said to be of a rich golden colour. Red wines are most esteemed in the East. When it moveth itself aright — Some think this refers to the effect of fermentation. Others read: “When it goeth down smoothly” or “pleasantly” — with a bland or smooth sensation on the palate. Conant thinks this not sustained. But the Speaker’s Commentary says, that the word here, and in Son 8:9, “describes the pellucid stream flowing pleasantly from the wine skin or jug into the goblet or throat.” 32. At the last — Literally, at its end; its final ruinous influence. Stingeth — Punctures, wounds. Like an adder — A basilisk, a very venomous serpent. Isaiah 11:8. “A cockatrice.” — Geneva Bible. 33. Eyes… heart — Intoxicating drinks inflame lust, and produce all manner of improper language. Zockler renders: “Thine eye shall see strange things; not strange women, but strange things, the objects of a drunken man’s vision, as the doubling of certain objects, their inversion, their tremulous or swaying motion,” etc. So, also, Miller. Is there here a reference to the delerium tremens, which Miller calls “the nightmare of the vice?” — the horrible imagery and spectral terrors conjured up under the influence of mania a potu!34 Lieth down… top of a mast — Like the sailor who goes to sleep at the masthead, he is in imminent peril but knows it not. It may be questioned whether ψΰωׁ ηαμ, (rosh hhibbel,) means “masthead,”especially as on eastern ships men do not mount aloft,but work the sails by ropes from the deck. 35. Stricken me… beaten me — The drunkard, in his sottish stupidity, soliloquizes, apparently unconscious of any evil effects from his indulgence, and is urged by the strength of his appetite and habits to pursue his old vice. The last two clauses, perhaps, would be better read thus: “When I awake I will seek it yet again;” that is, after the effect of the debauch has been slept off. The man seems to be longing for the time when he shall be able to renew his potations.We close with Miller’s spirited translation of this remarkable passage: —“‘Who has woe? who has wretchedness? Who has strife? who has complaining? Who has fierceness of eyes?They who are late over wine, They who go for being curious in mixed drinks.Look not on the wine because it is red; Because it shows its bead in the cup; Because it goes right well, As its after effect, it bites like a serpent, And stings like an adder.Thine eyes see strange things, And thine heart speaks subversive things.And thou dost become like one lying in the open sea, Or like one lying at the masthead.They have beaten me, and I felt no pain; They have struck me: I knew nothing; When I awake, I will seek it yet again.’”It is to be observed on these verses, (29-35,) how intimate is the association between licentiousness and drunkenness. They are generally found in company. 1, 2. Be not thou envious — ú÷ðà, (tekanne,) jealous, angry, or excited.The radical idea is heat. See Proverbs 24:19; also Proverbs 28:5; Proverbs 23:17; Proverbs 23:3; Proverbs 23:6; Psalms 37:1; Psalms 73:3. On Proverbs 24:2 comp. Psalms 10:7. The good things of this life — health, wealth, station, honours, etc., are desirable. Wicked men often enjoy them, and good men often lack them. This has always been a source of perplexity and temptation to the righteous. Why should the ungodly prosper while the godly suffer? Thoughts like these arise, as they did in the mind of the psalmist. (Psalms 73:3.) Hence the frequent admonition, not to envy the prosperity of the wicked, as though they were happier in their sins and riches than the righteous are in their piety and poverty. The Judge of all the earth will do right. It is ours to believe and wait. 3. A house — A family, an estate, is built up by wisdom and established by understanding, rather than by the fraudulent acts of designing men. Right means may do it more slowly, perhaps, than wrong ones, but more surely and lastingly. Comp. Proverbs 14:1; Proverbs 3:19. 4. By knowledge — By skill, intelligence in business, accompanied by a cultivated taste, which is tacitly included in the other term, a house is filled and a family supplied, not only with the necessaries, but with the conveniences, comforts, and ornaments, of domestic life. Comp. Proverbs 3:10; Proverbs 8:21. 5. A wise man is strong — Powerful — “Knowledge is power.” If physical strength is defective, it supplies the defects; and whatever be the strength, skill and dexterity will greatly add thereto. Machines, which are the product of knowledge, have greatly increased the power of man. Wisdom gives influence. Increaseth strength — Makes firm, confirms. Comp. Proverbs 2:14; Job 19:19; Ecclesiastes 9:14; Ecclesiastes 9:16. 6. By wise counsel… war — This is a combination of two halves of proverbs which are recorded in Proverbs 11:14, and Proverbs 20:18. Compare also Proverbs 15:22. It may be considered an illustration of the preceding maxim. It is only by wise counsels, ordinarily, that wars can be successful. Skilful strategy often accomplishes more than physical force. It may be intended, also, as a precept for rulers. Stuart renders: “For with skilful management must thou make war for thyself, and there is discretion in much counsel.” Zockler: “Victory in abundance of counsel.” Comp. Proverbs 15:22; Proverbs 20:18; Proverbs 11:14. 7. Wisdom is too high for a fool — Is inaccessible to him; he cannot reach unto it. Openeth not his mouth in the gate — Is not capable of pleading a cause in court, or of addressing a public assembly; is not intrusted with responsibility either as a judge or counseller. The “gates” of cities were the places of concourse and of the courts of justice. Compare Proverbs 22:22. 8. He that deviseth to do evil — A master of mischief. “Mischief and wrong are his ownership and property.” — Wordsworth. “Inventors of evil things.” Romans 1:30. The inventor or discoverer of a good thing is a benefactor of the race; but he who spends his time in inventing that which will injure his fellow man is the greatest of curses — a fiend incarnate. The same is true of those who follow, though they may not invent, a business or calling which is destructive to the health, life, and morals of their fellow beings. Such is the manufacture and traffic in intoxicating drinks, the making and vending of obscene literature, etc. 9. The thought (device or purpose) of foolishness is sin — A wicked device is sinful. A man is accountable for his thoughts, plans, purposes, as well as for his deeds. “Out of the heart proceed evil thoughts,” etc.Matthew 15:19; Mark 7:21. The scorner — Or scoffer. 10. If thou faint — Adversity tests the moral strength of men. To faint under trial is a sign of moral weakness. The interpreters differ as to the exact sense. 11, 12. If thou forbear to deliver… his works — Muenscher’s translation and note are: “Dost thou forbear to deliver [those who are] led away to death, and those who are tottering to the slaughter? Dost thou say, Behold, we know not these [men?] Will not He that weigheth the hearts observe [it]? Yea, he that keepeth thy soul knoweth [it]; and he will render to every man according to his work.” When a criminal was led to execution, a crier went before, who proclaimed the crime of which he had been convicted, and called on all who could say any thing in his behalf to come forward; in case any did he was led back to the tribunal and the cause was reheard. The proverb contains an implied exhortation to assist the unfortunate, to succour the distressed, and vindicate the innocent, for God knows and will judge. See Lowth on Isaiah 53. Compare Psalms 49:16; Psalms 62:12; Isaiah 53:37, 38; Job 34:11; Jeremiah 32:19; Romans 2:6; Revelation 22:12. 13, 14. Eat thou honey — These two verses, taken together, imply a comparison. There is first what seems a simple precept concerning diet, which is afterwards applied to the acquisition of wisdom. The sense may be given thus: As thou eatest honey because it is good, (Psalms 19:10,) and the droppings of the honeycomb because they are sweet to thy palate, so do thou mentally know, or taste, wisdom for thyself. If thou find it, there shall be a [happy] hereafter, and thy hope shall not be cut off. Stuart renders: “If thou hast found it, and there is a hereafter, then thy expectation shall not be cut off.” Here, as in Proverbs 23:18, where the same word (àçøéú, ahharith) occurs, the apparent conditionality is not one of doubt, but a supposed case, the reality of which is assumed; as sure as there is a hereafter — like the phrase, If there be a God, he will punish such wickedness. Comp. Proverbs 23:18. 15, 16. Falleth seven times — The falling, here, is not into sin, but into calamity of any kind. Stuart, who, as a Calvinist, thinks the rising again from moral lapses is also true, yet remarks that the sense here does not point to moral lapses, but to misfortunes. The annotators are generally agreed on this point. The Hebrew verb here used for falling is never used of falling into sin. “Seven times” means an indefinite number — several or many. Compare Proverbs 4:19. The text is sometimes misquoted — “seven times a day” — and applied as an excuse by men who indulge themselves in sin and yet think themselves good, or wish to be thought so. The point of the teaching is, not the liability of even good men to err, but God’s providential care over them; as in Psalms 34:19. So Speaker’s Commentary. Compare Job 5:19; Psalms 34:19; Psalms 37:24. 17, 18. Rejoice not when thine enemy falleth — The difficulty of this proverb is in the apparent lowness, not to say unworthiness, of the motive presented for abstaining from exultation over the calamity of an enemy, lest the Lord cease to punish him. But it is to be remembered, that it was Christ who first emphatically taught us to love and forgive our enemies, and that the proverb is not anti but ante-Christian. Even good men formerly thought it not wrong to hate their enemies, (Matthew 5:43,) and to wish and seek to do them harm. When, therefore, such a wicked enemy fell into any calamity, it was natural for even good men to rejoice over it. But as the feeling was liable to be more of a personal and selfish one than simply one of satisfaction in retributive justice for its own sake, the proverb was designed to modify and abate the feelings natural in the circumstances. 19. Fret not thyself — Be not excited, enraged. This proverb may be related to the preceding. 20. No reward — No future reward, no hereafter. (Stuart.) There shall be no future of blessedness, whether in this world or the next. Candle — Lamp, a metaphor of prosperity and happiness. Comp. Job 20:5; Job 21:17; Psalms 37:2; Proverbs 13:9. Read, also, Psalms 37, 78, as a commentary on this verse. 21. Meddle not — Mingle not, associate not, with them that are given to change — revolters, revolutionists, innovators, reckless agitators; disorganizers, disturbers of the peace, whether in Church or State; “men that are seditious.” — Geneva Bible. The precept is a general one, and as such subject to exceptions and limitations. It is here, no doubt, specially directed against those who would set aside the service of the true God and of the true king, who was supposed to represent him. Comp. Proverbs 16:14. 22. The ruin of them both — That is, the ruin that proceeds from God and the king, who knoweth how, or how soon, it will come? So some: but others take it to be that of which these revolters — those who fear not God and those who fear not the king — are the authors. Comp. Proverbs 16:14.Here commences what many commentators regard as a new section, an addendum to this part of the book. 23. Belong to the wise — Or, are the words of the wise. Respect of persons — Literally, to recognise faces. This is a precept especially suited to magistrates. Such are not to favour a man because of friendship or influential position, but must deal out justice impartially. This is almost identical with Proverbs 18:5 and Proverbs 28:21; Leviticus 19:15; Deuteronomy 1:17; John 7:24. 24, 25. He that saith — These verses seem related to the same general subject as the preceding — wise and impartial judgment. A good blessing shall come upon them — A blessing of God, or, the blessing of the good, the benediction of all good people is due to them that reprove wrong doing. Comp. Proverbs 17:15; Isaiah 5:23. 26. Shall kiss lips that giveth a right answer — When a judge speaks upright words — gives a just decision — men salute him with respect and affection. Zockler says: Faithful and truthful answers affect one as favourably as the most agreeable caress. It is probable that there is here an allusion to the Eastern custom of kissing the writing which contains the order of a ruler or a judge. The passage is rendered by the Septuagint thus: “Lips shall kiss those things that answer (to) right words:” that is, those writings or decrees which correspond to the principles of equity and justice shall be treated with the utmost reverence. Compare Genesis 27:26, Genesis 29:11; Genesis 29:13; Genesis 33:4; Genesis 48:10; Genesis 50:1; 1 Samuel 10:1; 1 Samuel 20:41; 2 Samuel 20:9; 2 Samuel 15:5; Luke 9:38; Luke 15:20; Acts 20:39, etc. 27. Prepare thy work without… afterwards build thine house — The sense is, first sustenance, then accommodation. The proverb is better adapted to a climate like that of parts of Palestine than to many others, though it has a qualified application in most countries. In some climates, however, a house comes in among the prime necessities. But it is a great error in a man of moderate circumstances to expend his slender capital upon an expensive house. The proverb may refer, as some suppose, to the founding or building of a house in a metaphorical sense, that is, a family. Thus it may be a warning against hasty and imprudent marriage. A young man should cultivate his land and have the means of living before he takes the burdens of a family. So Speaker’s Commentary. 28, 29. Be not a witness… without cause — The sense is: Do not be forward to accuse or bear witness against thy neighbour, where the claims of justice do not require it; nor deceive others into a false opinion of him by evil insinuations: especially beware of doing so in revenge for his former misdeeds against thyself. Compare Proverbs 20:22; Proverbs 23:29. 30-34. This is a most instructive parable, and needs little explication, though much might be said in amplification. A few notes must suffice. I went by — Not casually and carelessly, but as a diligent observer. All grown over — The “thorns” in the vineyard and the “nettles” in the field had crowded out the grain which the one should have produced, and the fruit which ought to have adorned the other, and both which should have enriched their owner. The language is very forcible. Then I gazed; I considered, or set my heart; I saw, I received admonition. His solemn premonition to the sluggard follows. Comp. Proverbs 6:9. As one that travelleth — Probably a highwayman. An armed man — A man of the shield — possibly alluding to the king’s executioners. These last two verses are the same as Proverbs 6:10-11, where see notes. Another Collection of Proverbs. Chaps. 25-30.Here begins a new section. Some call it the third, some the fourth, and others the fifth part of the book. The form and style correspond in a good degree with what is generally called the Second Part, or, the Proverbs Proper, which began with the tenth chapter and ended with the twenty-second chapter and sixteenth verse. Out of the great mass of Solomon’s proverbs, (2 Kings 4:32,) probably preserved in various rolls or manuscripts, “the men of Hezekiah” — his scribes or literary courtiers, and inspired men such as Isaiah, Hosea, Micah, Shebna, etc., — selected the following, to the end of chapter twenty-nine, as a supplement to the original book. What remained after this culling by these learned men we may suppose not to have been so well adapted to, or so necessary for, edification in manners or in morals. Thus they have been permitted by divine providence to go into oblivion. The following have been culled out, as “written for our admonition, upon whom the ends of the world are come.” There is some repetition of proverbs in this portion itself, and quite a number of repetitions of the proverbs in Part Second. This would seem to indicate, as Stuart observes, that this Part was made up from different sources, which, here and there, portions of Part Second embodied. When the transfer was made, they were taken as they stood in the manuscript from which they were copied. 1. These are also proverbs of Solomon, which the men of Hezekiah king of Judah copied out — This is the title of this section. The Geneva Bible reads: “These are also of Solomon which the men of Hezekiah copied out.” 2. Glory of God to conceal — “The counsels, designs, and operations of God are (often) inscrutable, (Deuteronomy 29:29; Romans 11:33-34,) and man can only adore with reverent humility that which is above his reach. It, therefore, redounds to the glory of God that his ways are inscrutable, and, as it were, concealed; but it is honourable for kings to search out vice in order to punish it, virtue in order to reward it, and truth in order to promulgate it.” — Holden. Compare Isaiah 45:15. Kings and those in authority should never, in the important matters of their trust, proceed without full and sufficient inquiry. 3. Heart of kings is unsearchable — It is one thing for kings to examine into matters carefully before deciding upon them, and another to keep the secrets of their own aims and plans. It is usually impossible for common minds to penetrate the secrets of State, or understand the comprehensive designs and plans of astute rulers. A private soldier ordinarily knows very little of the plan of a campaign or of a battle. A private citizen frequently knows as little of the strategy of his rulers. The allusion is, of course, to Oriental and despotic monarchs. But the proverb is pertinent, also, under other forms of government. 4, 5. Take away the dross, etc. — Let wicked counsellors and companions be removed from the king, and their places filled with good men, and the government will be established by equity and justice. A good proverb this for kings, and all who are in authority. Compare Proverbs 16:12; Proverbs 20:8; Proverbs 29:14. 6, 7. Put not forth thyself — The meaning is, “Do not bear thyself proudly.” — Conant. Do not make a display. “Spread not thyself” (Miller) before the king, to attract his attention, nor intrude among those of high rank. It is better to be exalted to a place thou hast not sought, than to be degraded from one into which thou hast pushed thyself. A good proverb for aspirants after office, whether in Church or State. Comp. Luke 14:8-10; Matthew 23:12. 8. Go not forth… to strive — Do not begin controversies, nor contend at law. Know not what to do — Or, lest thou do something in the end that is humiliating or vexatious. Some critics would read the passage, Lest it be said to thee, What wilt thou do? The teaching is: “It is dangerous to plunge into litigation;” and the experience of thousands of years, and ten thousands of men, confirm it. 9, 10. Debate thy cause… neighbour — Reason with him — plead with him. Discover not a secret — Do not suffer any angry feeling against thy neighbour, growing out of a contest, to induce thee to take vengeance on him by causelessly revealing a secret to his injury. This would be dishonourable, and get thee a bad name. “Make no third person a party to difficulties that can be settled between thee and him.” — Conant. Comp. Matthew 18:15. 11. A word fitly spoken — The margin reads, “spoken upon his wheels.” Compare Proverbs 15:23. That is, as Clarke explains, comes in naturally, runs smoothly, appears to be without design, rises out of the conversation, etc. With this accord many of the older interpreters. But later expositors, as also some of the ancients, do not regard the word ΰτπιε, (ophnayv,) as derived from ΰετο, (ophan,) a wheel, but from, ΰτο, (ophen,) time, season, etc.; a word in season — at the fitting time. This is preferable. Apples of gold in pictures of silver — Various are the renderings of this clause. “An apple of gold in a sardine (cornelian) collar.” — Septuagint. “Apples of gold in beds of silver.” — Vulgate. “Apples of gold among picturework of silver.” — Stuart. “Among figures of silver.” — Boothroyd, Noyes. “In framework of silver.” — Zockler. “In curiously wrought baskets of silver.” — Holden. “In a silver network basket.” — Patrick. “As golden fruit in baskets of silver.” — Muenscher. “Ingravings.” — Conant. Paraphrased by Dr. Adam Clarke: “Like the refreshing orange or beautiful citron served up in open-work or filigree baskets made of silver.” The principle point of difference among the critics is, whether the allusion is to real fruit in real baskets, or to pictures of fruit in baskets. The “idea,” says Stuart, “is that of a garment of precious stuff in which are introduced golden apples among picturework of silver.” This theory is favoured by the word ξωׂ ?λιεϊ, (maski-yyoth,) rendered in our version pictures, in others picturework, etc. The word and its cognates are used in the sense of pictures, resemblances, representations, engravings, sculptures, imagery, etc., in sundry places. Isaiah 20:10; Leviticus 26:1; Numbers 33:52; Ezekiel 8:12, etc. But the note of Dr. Clarke sufficiently accounts for the use of this word here on the other theory.“The Asiatics,” says he, “excel in filigree silverwork. I have seen much of it, and it is exquisitely beautiful. The silver wire, by which it is done, they form into the appearance of numerous flowers… I have seen animals of this filigree work, with all their limbs, and every joint in its natural play. Fruit-baskets are made in this way, and are exquisitely fine. The wise man seems to have this kind of work particularly in view, and the contrast of the golden yellow fruit in the exquisitely wrought silver baskets, which may all be termed picturework, has a fine and pleasing effect upon the eye, as the contained fruit has upon the palate, at an entertainment in a sultry climate.” The comparison teaches that an agreeable medium greatly enhances the attractiveness of truth; that appropriate words, uttered at a fitting time, are sure to be acceptable and effective. — Muenscher. It is generally agreed that the apples of the verse are not our apples, but a fruit of the lemon kind, probably the citron — some think the quince; but the golden yellow citron is excellent and greatly relished. The citron trees were also very beautiful. The goodly trees in Leviticus 23:40 are explained by the Targum as the citron tree. The Rabbins say, that the first “fruits of them were carried to the temple in silver baskets.” 12. As an earring — The original means either an earring or a nose-ring. The Orientals are as fond of rings in their nostrils as our modern ladies of rings in their ears. An ornament of fine gold — A necklace or collar “of fine gold.” An ear attentive to instruction is better than one ornamented with gold rings. 13. As the cold of snow — Snow was used among the Asiatics as we use ice, for the purpose of cooling their drinks in summer. It was considered preferable to ice for this purpose. When packed away in masses and consolidated, it did not melt so readily as ice, and was thought to make a more refreshing drink. Hermon was always covered with snow, and furnished an abundant supply to the adjacent country. The trusty messenger or ambassador, who executes his commission to the satisfaction of these sending him, is as welcome when he returns as the most refreshing drink is to thirsty reapers in the time of harvest. Compare Proverbs 10:26; Proverbs 13:17; Proverbs 22:21. 14. A false gift — This is understood of one that boasts of an intended gift which he never bestows. Like clouds… without rain — Clouds and wind sometimes give promise of rain that comes not. Coverdale translates according to the sense: “Whose maketh great boasts and giveth nothing.” Compare 2 Peter 2:17; Jude 1:12. For false gift here, the Geneva has “false liberalitie.” 15. By long forbearing — By delay of anger or resentment; by patience. A soft tongue (a gentle or kind word) breaketh the bone — Changes the most obstinate mind and allays the most irritated feeling. Similar to another proverb, “A soft answer turneth away wrath;” or the German proverb, “Patience breaks iron.” Compare Proverbs 15:1; Proverbs 16:14; Luke 18:45; Genesis 32:4, et seq.; 1 Samuel 25:24. 16. Hast… found honey — Which in the East is frequently found in large quantities in the cavities of trees, rocks, and the like. So much — That is, only so much as shall satisfy. The proverb inculcates temperance and moderation in the enjoyment of sensual pleasures. “Let your moderation be known unto all men.” Philippians 4:5. For examples of honey-finding, comp. Judges 14:8, et seq.; 1 Samuel 14:26. 17. Withdraw thy foot — Rather, withhold: literally, make it rare or precious: let your visits be so rare that they will be valued. “There may be some connexion intended between this and the preceding. Though thy visits may be as sweet as honey, thy friend may learn to loathe them if too often repeated.” 18. A maul — Or a war club. As these were offensive and injurious weapons, so a false witness is among the most pernicious of men. Compare Proverbs 6:19; Proverbs 12:17; Proverbs 19:5; Proverbs 19:9; Proverbs 21:28; Psalms 120:3-4. 19. An unfaithful man — A treacherous one. “A treacherous man will not only fail you in distress, but will annoy you like a broken tooth or a sprained foot.” — Stuart. “An unsteady foot.” — Conant. “Sliding fote,” (foot.) — Geneva Bible. 20. As he that taketh away — Rather, putteth off. In cold weather — Literally, in a day of cold. Vinegar… nitre — πϊψ, (nether,) the natron or natrum of the ancients, and wholly different in its qualities from our nitre or saltpetre. It is an alkali, native in India, Syria, Tripoli, Egypt, Hungary, and other parts of the world. It is found in abundance in many parts of Asia, where the natives sweep it up from the ground, and call it soap earth. It was used in washing clothes and in baths. Compare Jeremiah 2:22. It was made into soap by mixing it with oil. It readily dissolves in water, but produces a strong fermentation with acids. It is known in our modern chemistry (or a similar alkali produced by art) as the carbonate of soda. “Vinegar” here, as elsewhere in the Bible, means sour wine. Its Hebrew form is ηξφ, (hhomets,) from the root ηξφ, (hhamats,) to be sharp, sour, or to ferment. A heavy heart — Might be rendered a bad heart, which, according to a high authority, has no relish for music: —The man that hath no music in himself Is fit for treasons, stratagems, and spoils.— Shakspeare.So Melanchthon and others interpret the words, and make the meaning, “pertinacious sinners” are made more furious by admonitions. But the words are generally understood, as in our translation, of a heart affected with grief. Mirth, from its incongruity with his feelings, makes a sad man’s heart more sad. The Septuagint reads: “As vinegar is bad for a sore, so trouble befalling the body afflicts the heart;” and adds another: “As a moth in a garment and a worm in wood, so the grief of a man hurts the heart.” 21, 22. If thine enemy be hungry… thirsty — These verses are translated by the Seventy more literally than is their wont, only adding in Proverbs 25:22, τουτογαρποιων, “in so doing.” In this form they are quoted by the Apostle Paul, Romans 12:20, except the last clause of 22, and the Lord shall reward thee. This is a good endorsement of the translation.The latter verse is understood in two different senses: 1. Thou shalt heap coals of fire upon his head — That is, on the supposition that he continues his unjust enmity, thou wilt aggravate the punishment which be shall receive from Jehovah. He will punish him the more severely, and reward thee the more richly. This meaning was held by the most of the ancients, and is accepted by some of the moderns as at least the primitive sense of the proverb. 2. Some of the ancient expositors, however, (and most of the moderns,) understood the figure, “coals of fire on his head,” as alluding, not to the painful and destructive effect of burning coals, but to the melting, fusing power of fire as applied to metals. Hence they derive this meaning: Thou wilt melt down his enmity, fill him with burning shame, and soften his hard heart into contrition and kindness. It is admitted that the idea of pain or punishment enters into the figure, but only that of a mental, spiritual, and salutary kind; which pain, however, as such, is not the object of the treatment, but, rather, the beneficent effect of it is, Whatever may have been the original idea, the latter one is unquestionably the Christian sense, as is evident by what the apostle subjoins: “Be not overcome of evil, but overcome evil with good.” Nor do we see any sufficient reason to doubt that it was also the primitive sense. Many a bad man has been most effectually punished by kindness; and only this form of punishment does Christianity allow in private individual intercourse. Nor were such noble sentiments wholly foreign to the old dispensation. Comp. Exodus 23:4-5; Job 31:29; Proverbs 24:17. Miller renders the verse thus: “For shovelling live coals thyself upon his head, Jehovah shall punish thee;” that is, if instead of giving him food and drink, thou takest vengeance into thine own hands, God, to whom vengeance belongs, will punish thee. The verb éùׁ ?ìí, (yeshallem,) to requite, rendered “recompense,” admits of this sense. 23. The north wind — The north, or, rather, northwest wind is said to bring rain at Jerusalem, because it brings up vapours from the Mediterranean Sea. Luke 12:54. Driveth away — The marginal reading is, “bringeth forth,” which is generally preferred as being more consonant with the etymology, better supported by the Versions, and more consonant to the fact. Angry countenance a backbiting tongue — Many interpreters transpose the sentence and read thus: The north wind brings forth rain, and a covert tongue an angry countenance. (Conant and others.) This meaning is not beyond doubt. öôåï, (tsaphon,) north, means hidden, concealed. The north was the dark, unknown quarter, as compared to the sunny south. This may have given the proverb more point to the Hebrews than it has for us. A wind from the hidden part produces a shower: a concealed (sly, slanderous) tongue, sorry faces. 24. Substantially the same as Proverbs 21:9; Proverbs 21:19, which see. 25. Thirsty soul — With the Hebrew the soul (nephesh) was regarded as the seat of sensuous feelings, and hence was frequently used concretely for the entire man. Good news — Favourable report, as from a distant friend, or the success of some commercial or military enterprise. Comp. Proverbs 15:30; Genesis 45:27. 26. Falling down — Slipping, wavering, tottering, or ready to fall. It is used of persons whose affairs are not prosperous — who fail or are ruined in business. Some, however, understand it of moral lapses in the presence of the wicked. Troubled fountain — As if trampled by the feet of beasts. Corrupt spring — “A defiled well.” — Conant. 27. Not good to eat much honey — “Delicious as it is to an Eastern palate, yet, taken to excess, it is injurious. Proverbs 25:16. Sanutus tells us, that the English who attended Edward I. into the Holy Land died in great numbers as they marched in June to demolish a place, which he ascribes to the excessive heat, and their intemperate eating of fruits and honey.” — Harmer, vol. ii, p. 60. Search their own glory — For men to search for (seek after) their own glory is burdensome. Glory, honour, is good, and a legitimate object of desire; but an over-desire, leading to overaction, is as burdensome to the mind as too much honey is to the stomach, and far more injurious in its consequences. 28. Hath no rule — No restraint or control over his spirit, his temper, his passions. “That refraineth not his appetite.” — Geneva Bible. Is like a city… broken down… without walls — Therefore in continual danger of invasion and harm. He is always liable to do or say something which will be injurious or fatal to himself. Comp. 2 Chronicles 32:5; Nehemiah 2:13. Ancient cities were invariably walled. Our Christian civilization and improved arts (the military among the rest) render such appendages unnecessary and useless. 1. As snow in summer… as rain… harvest — Both of which are, in Palestine, rare at the seasons named, and their occurrence then deemed calamitous, as being damaging to the crops. So is it, too, in some parts of California, which has a similar climate. So honour (preferment) is not seemly for a fool — Does not sit well on him, or fit him; a figure supposed to be taken from a misfitting or unbecoming garment. The ideas of grossness, stupidity, and wickedness are embraced in the Hebrew ëñéì, (kesil,) which we render fool. See on Proverbs 1:22. Compare 1 Samuel 12:17. 2. As the bird — Here meaning any small bird of passage which frequently removes from place to place. By wandering — Literally, removing. Swallow — Generally so construed, though sometimes rendered dove or wild pigeon. So the curse — Affliction of any character. Causeless shall not come — Not without design, so far as it is of God’s appointment. We take the import of the proverb to be, that as the wanderings of the “bird” or the flying of “the swallow” in their removals from place to place have an object — namely, the supplying of their bodily needs — and so far are an instinct from God, so afflictions shall be designed for the benefit of those who are exercised thereby. “As even birds of the air obey a law of their nature in their seemingly irregular wanderings, so the evils that befall men are not fortuitous, but presuppose a reason and a cause.” 3. Whip… bridle… rod — “According to our English notions, we should rather say a bridle for the horse and a whip for the ass. But from numerous passages in the Old Testament it appears that asses were the beasts on which the people, and even the great men, usually rode. Their asses, therefore, being active and well broken, needed but a bridle to guide them, whereas their horses, being, probably, badly broken and easily frightened, would be less manageable, and frequently require the correction of the whip.” The Seventy, perhaps led by the same train of thought as the above, have translated îúâ, (metheg,) bridle, by κεντρον, a goad. There is, however, no example of such use of metheg. Instead of “for the back of a fool,” they also read, “for a simple nation.” Comp. Proverbs 10:13; Proverbs 19:29; Psalms 32:9. 4, 5. Answer not a fool… answer a fool — The point in these two proverbs, which are the complement of each other, is found in the play upon a single letter, the ë, (kaph,) used as a sign of comparison or similarity in Hebrew, and which we render according to. In Proverbs 26:4, “according to” means, in the manner of his folly, with folly like his, whether it be silliness, scurrility, or wickedness. In Proverbs 26:5, “according to” means, as he deserves, or as is fitting, so as to expose his folly and rebuke him. “The Pythagoreans had maxims like in form, in which a truth was expressed in precepts seemingly contradictory, as, ‘walk,’ and ‘walk not,’ in the broad road.” — Speaker’s Commentary. 6. Cutteth off the feet — That is, of himself, as explained by the following clause. Drinketh damage — A man that employs a fool in his business cripples himself. Comp. Proverbs 10:26; Proverbs 25:13. 7. Legs… not equal — The root of γμιε, (dalyu,) translated not equal, is uncertain. Hence we have the following: 1. As the legs of the lame are weak, so a proverb, etc. 2. Take away the legs of a lame man, and so take away a proverb, etc. 3. The legs hang down from the lame, etc. 4. The legs drag after the lame, etc. Each of these is favoured by different authorities. Forms from the supposed root are sometimes rendered in our Version in the sense of exalted, lifted up, etc. (See margin; also Psalms 30:1.) Hence Patrick says: “As the word dalyu signifies something of elevation or lifting up, I have explained it of dancing,” which explanation, as it is curious, we give: “A wise saying as ill becomes a fool as dancing doth a cripple; for as his lameness never so much appears as when he would seem nimble, the other’s folly is never so ridiculous as when he would seem wise.” A good sense, whether it is that of the proverb or not. Parable — ξωׁ ?μ, (mashal,) the same word is rendered proverb in this book. See on Proverbs 1:1. 8. As he that bindeth a stone — The margin reads: “As he that putteth a precious stone into a heap of stones.” The reading of the text is supported by the Septuagint and Syriac, and is preferred by some very reputable modern critics. The moral is the same in both forms, namely: the folly or uselessness of giving honour — preferment, responsibility — to a fool — that is, an incapable and wicked man. These are some of the translations of the first clause: “As a bag of gems in a heap of stones” — a proverbial expression like that in Matthew 7:6, casting pearls before swine. So Gesenius: “As a grain of precious stone in a heap of stones, so is he,” etc.The precious stone in one case, and the honour in the other, is thrown away and lost. The Douay, following the Vulgate, reads: “As he that casteth a stone into a heap of mercury, so is he that giveth honour to a fool.” Did the translator take margemah for Mercury, the heathen god of the highways? But Schultens takes îøâîä, (margemah,) which occurs only here, and is rendered sling in the Authorized Version, to denote a heap of stones cast over a person stoned to death. This explanation would make the proverb more poignant. “The honour given to a fool is compared to a stone flung at a heap already thrown at a criminal stoned to death. It but adds to his shame. As the confining a precious stone in the sepulchral heap of an executed malefactor, where it must be disgraced, if not lost, so is he that giveth honour to a fool.” Zockler, Conant, and Miller prefer the old rendering, “a stone in a sling.” The Septuagint, Syriac, and Arabic support our Authorized Version. Miller maintains that the binding the stone in the sling means simply putting it there to be thrown, and, hence, to damage those it reaches. 9. As a thorn goeth up (or is taken up) into the hand of a drunkard — One drunk. So is a parable (or proverb) in the mouth of fools — They will hurt themselves or others with it. A sarcasm. 10. The great God, etc. — Here again we have a verse of much difficulty, by reason of the uncertainty of the true import of several words. The word GOD is not in the original. ψα, (rabh,) great, among its many meanings has such as these: mighty, the Mighty, agreat one, chief leader, master, doctor, teacher, etc. The word ξηεμμ, (mehholel,) formed, is equally, or more, latitudinarian in sense. There is seemingly nothing in the construction to aid in reaching the true meaning, and the Versions yield little help. The Septuagint and Vulgate “are hopelessly unintelligible.” The simplest and best rendering, perhaps, is that found in the Speaker’s Commentary: “As the archer that woundeth every one, so is he who hireth the fool, and he who hireth every passer by.” Or thus: “A master-workman endangers everything when he employs a fool or employs vagrants.” With this, substantially, agrees Lange. The note of the Speaker’s Commentary is good: “Acting at random, intrusting matters of grave moment to men of bad repute, or to any chance comer, is as likely to do mischief as one who shoots arrows at every one.” Conant translates: “A master-workman forms all things, but he that hires a fool is as he that hires passers by.” 11. As a dog returneth — Compare 2 Peter 2:22. Returneth to his folly — Repeats it, or turns back unto it. Compare Matthew 12:45; John 5:14; Hebrews 6:4-8. 12. Wise… conceit — Many hard things have been said of “the fool” in this book. One might think his case the most hopeless in the world; but the “man wise in his own conceit” — the self-conceited coxcomb — is more hopeless than a natural fool. Compare Proverbs 29:20. 13. Lion in the way — Compare Proverbs 22:13, where we have the same proverb almost verbatim. 14. As the door turneth — “Doors anciently turned on vertical pivots. As the door moves on its hinges, but not from them, so the sluggard moves on, but not from, his bed.” — Muenscher. Conant gives it very neatly: “The door turns on its hinges, and the sluggard on his couch.” So also Zockler. Compare Proverbs 6:10; Proverbs 24:33. 15. Hideth — See Proverbs 19:24. In his bosom — Rather, in the dish. It grieveth him — It is wearisome to him. A sarcasm. “Too lazy to eat!” 16. Seven — Many. This has nothing to do with “seven” as a sacred or perfect number. It is a definite number given for an indefinite. Compare Proverbs 5:25; also Proverbs 6:31; Proverbs 24:6. Render a reason — Can answer discreetly, give a right judgment. 17. Taketh a dog by the ears — Septuagint: “By the tail.” This is a striking metaphor, representing a difficulty which we cannot get out of without danger and injury. A very forcible caution against unnecessarily intermeddling with other people’s contentions, especially with family quarrels. The Oriental dogs, the most of which have no masters, but run at large, are irritable and fierce. Instead of meddleth with Zockler renders, “Is excited by strife that is not his own.” Conant: “Gets angry.” Stuart: “Rushes into.” Compare Proverbs 20:3, and note there. 18, 19. As a mad man — According to some, one who feigns himself mad. The form of the word suggests this, but it is hardly sustained by the use. “Like a silly jester.” — Stuart and Bertheau. Death is used tropically for a deadly weapon. The Geneva Bible translates Proverbs 26:18 : “As he that feigneth himself mad casteth fyre brandes, arrowes, and mortal things.” Deceiveth — Better, throweth down. “Deceiveth” is a secondary meaning.The primary — “that throws his neighbour down and says, ‘It was only a joke’” — is better here. Compare Proverbs 25:18. The throwing down, however, is metaphorical, and implies injury — cheating him. 20. No wood is — No more wood, that is, when wood fails. Talebearer — A tattler, whisperer, or garrulous person. 21. As coals — Charcoal. The sentiment in these two verses is similar, but not identical, that is represented in two different ways. A contentious man — One who is fault-finding, irritating, and consequently vexatious. Strife ceaseth — Goes out; it is kindled, fanned up, and kept burning by a man of contention — one fond of strife. Compare Proverbs 15:18; Proverbs 16:28; Proverbs 21:9; Proverbs 22:10; Proverbs 27:15. 22. Words of a talebearer — See Proverbs 18:8. As wounds — Rather, as dainty morsels: hence, he is fond of repeating them. 23. Burning lips — Fiery professions of friendship, (Zockler,) and, especially lustful kisses. Matthew 26:48. Potsherd — A piece of broken crockery; perhaps put poetically for an earthen vessel. Silver dross — An earthen vessel plated with silver, appearing more valuable than it really is. The proverb teaches the worthlessness of merely pretended friendship. 24. He that… dissembleth — This seems to be the counterpart of the preceding, and is rendered: “By his lips shall the hater be known, that he putteth deceit within him;” that is, that he cherishes it. — Gesenius. The hater, however smooth spoken, can hardly so dissemble as to escape detection. Most interpreters, however, follow the Authorized Version. 25. When he speaketh fair — Literally, When he makes his voice gracious — speaks in kind, winning tones — believe him not; do not be deceived by the fair speech of a known enemy. 26. Whose hatred — Or, his hatred. Stuart translates: “Hatred concealeth deceit.” Conant: “Covers itself with deceit.” Wickedness… showed — Disclosed, discovered. Before the whole congregation — Like murder, it “will out.” The “congregation” may mean the court or judicial assembly. It is supposed to refer back to “he that hateth,” Proverbs 26:24. 27. Diggeth a pit — That is, with evil intent. Shall fall therein — There are many facts illustrative of this proverb. Wicked men often involve themselves in the mischief they intend for others. Witness Haman, in the Book of Esther. Compare Ecclesiastes 10:8; Matthew 7:2; Psalms 9:15; Psalms 37:8. 28. A lying tongue… and a flattering mouth — These terms, according to Hebrew usage, stand for persons with these qualities. The rendering of the first clause is not entirely satisfactory. We prefer, as more coherent with the latter member, to follow Bate: “The lying tongue shall hate (repent) its bruisings, (calumnies;) for the flattering mouth shall work its own destruction.” The proverb may be regarded as complementary to the preceding one, and as a suitable finale to the whole subject of lying, flattery, and deception presented in Proverbs 26:23-28. Nevertheless, it is fair to say that the larger number of critics substantially accord with our Authorized Version, and take the first clause as corresponding with the saying of Tacitus: “It is natural to man to hate one whom he has injured.” 1. Boast not thyself — Do not exult too confidently in anticipation of the future. Count not too surely on life and prosperity, but redeem the time, because the days are evil. Ephesians 5:16; Colossians 4:5. We cannot know the future, and all attempts curiously to pry into it are foolish and unprofitable, and, in some cases, sinful. Such are resorts to fortune tellers, necromancers, spirit mediums, and the various other modes of discovering what is yet concealed in the womb of time. This does not preclude the forming of a judgment of what will probably occur in the natural course of things, whether by the known laws of physics, of the mind, of society, or of Providence. Compare James 4:13-14; Luke 12:20. 2. Let another… praise thee… stranger — Self praise is no commendation. This proverb does not make against any person speaking modestly, when occasion calls for it, of his own acts, but is aimed at all vain boasting. Do worthy deeds which shall compel commendation from others. When necessary, a man not only may, but should, defend his innocence and uprightness. Compare Proverbs 25:27, latter clause. 3. A stone is heavy — The words “heavy” and “heavier” are employed, in this verse, in both a literal and a tropical sense. See an example of the same use in Matthew 8:22 : “Let the dead bury their dead.” A fool’s wrath — The vexation of a fool; that is, the vexation of which he is the cause —vexation or trouble by a fool. Zockler understands it of the arrogance and ill temper experienced by the “fool” himself. Such ill temper is a burden heavier than stone or sand. 4. Anger is outrageous — Impetuous; an outpouring like a rushing torrent. Envy — ÷ðàä, (kinah,) mostly rendered jealousy in our Version, but sometimes “envy.” The critics generally give the preference to jealousy here. By some, envy and jealousy are considered the same passion with different objects. Compare Proverbs 6:34-35. 5. Open rebuke — Whether it comes from friend or foe, is, like any other chastening, “not joyous, but grievous;” nevertheless, afterward it yieldeth, at least in good men, “the peaceable fruits of righteousness.” Secret love — Love kept concealed, silent, inactive, is fruitless for good. It may refer to that love which, from false considerations, does not name one’s faults. Not “speaking the truth in love.” Ephesians 4:15. 6. The wounds — Cutting rebukes from faithful friends are, from the nature of the case, few. They are never given except when necessity demands them. On the contrary, the honied compliments of a deceitful enemy have no similar restriction, and are multiplied for the purpose of covering up enmity and more effectually carrying out evil purposes. Deceitful — The critics generally prefer plentiful, profuse, or multiplied. See Ezekiel 35:13. The antithesis, as is often the case, lies between things implied and readily supplied by the mind. Zockler and others however give the sense “deceitful,” following the Vulgate fraudulentia. Compare Proverbs 26:23; Psalms 141:5. 7. Full soul — The satiated appetite, put by figure for the person possessing it. So, also, in the next clause. Hungry soul — A craving appetite. The proverb, in its most literal sense, is a lesson learned from experience. The principle has its amplifications. The honest labourer often relishes more his coarser fare than the pampered Epicurean does his richest feast. Men are often more grateful for the smallest blessings associated with poverty, than rich men are for the greater delicacies with which they have been long surfeited. “Hunger is the best cook.” Indulgence brings satiety and disgust; self restraint multiplies enjoyments. Compare Job 6:7. Loatheth — Literally, tramples upon. Honeycomb — Drippings of honey. 8. Wandereth from her nest, etc. — A caution against hasty, unnecessary changes in life, either in regard to country, home, occupation, or condition. “A rolling stone gathers no moss;” “two removes are equal to a fire,” are like proverbs among ourselves. Some understand it merely of leaving one’s home. “A man from home,” if he has a good one, is like a bird away from its nest, restless, unsatisfied.” — Stuart. True and good, but probably not all that is intended. There is a tendency to dissatisfaction with our present positions, conditions, business, etc. We know their difficulties, cares, vexations, and are apt to imagine that we could be happier in some other place, condition, or business. Thus, some men are perpetually changing and moving; like Noah’s dove, finding no rest for the sole of their feet. 9. Ointment and perfume — Odoriferous ointment, incense, or distilled perfume. Rejoice the heart — Refresh, comfort, exhilarate the spirits. “During our conversation some slaves brought a very richly ornamented silver tripod, filled with burning coals, upon which some incense was thrown, and it was presented to us to inhale the fragrant smoke; and at the moment we inclined our head a slave sprinkled some rose-water over us from a bottle he held in his left hand.” — Bramsen’s Tour, quoted by Burder. Probably to such a custom, so calculated to refresh and exhilarate, the words of Solomon have an allusion. The sweetness — The agreeableness, “the comity.” — Stuart. By hearty counsel — “That which springs from the set purpose of the soul.” — Stuart. “So agreeable is the counsel of a person to a friend.” — Boothroyd. “Sweet, too is a man’s friend by hearty counsel.” — Noyes. “But the sweetness of a friend is above scented wood.” — Trench. So Gesenius, Conant, and others, substantially. The diversity of reading grows out of the similarity of the words, in the Hebrew, for wood and counsel. In Isaiah 3:20, αϊιδπτωׁ, (botte hannephesh,) are understood to mean perfume boxes. In the Authorized Version, tablets. How much precious ointment, fragrant woods, and spices were esteemed by the ancient Orientals is attested by many passages of both the Old and the New Testaments. (See M’Clintock& Strong’s Cyclopaedia, under the word “Anoint.”) 10. Better is a neighbour that is near, etc. — The subject of friendship is continued. Muenscher has this pertinent note here: “In adversity the ties of consanguinity are not always to be depended upon. It is only long tried friends who can be confidently relied upon in such circumstances. Distance is apt to produce indifference even among relations; hence, a true friend (or a neighbour who is one in the full sense of the word) is more valuable and beneficial than a brother far away.” Far off — May have a tropical sense — distant in affectionate feeling. Compare Proverbs 17:17; Proverbs 18:24. 11. May answer him — Literally, that I may return a word, etc. That reproacheth me — That is, with want of care in the education of my child. The good and wise conduct of children is the best compliment to their parents. Instead of “that I may answer,” etc., some Versions, as the Vulgate, read: “That thou mayest answer.” Compare Proverbs 1:8, et seq.; Proverbs 10:1; Proverbs 22:21; Proverbs 23:15; Proverbs 23:24; Psalms 119:42; Psalms 127:5. 12. Substantially the same as Proverbs 22:3. There is some difference in the form of the words, but none in the sense. Prudent — Shrewd. 13. The same as Proverbs 20:16, which see. Compare Proverbs 6:1; Proverbs 11:15. 14. Rising early in the morning — “Rising in the night.” — Vulgate. The phrase, which is only two words in the Hebrew, is used to denote great zeal and earnestness. Extravagant and ill-timed praise is liable to excite suspicion of unworthy motives. The proverb is understood by some in this sense: That it is dangerous to make too much haste in praising men when they have not fully established their character. Too early and too much praise may be the ruin of a man, making him have a vain opinion of his own abilities and worth. (See on Proverbs 27:21.) It is uncertain whether the word him, in the last clause, means the blesser or the blessed. For the use of this word blesseth, in formal salutation, compare Rth 2:4; Psalms 129:8. 15. A continual dropping… rainy day — A pouring rain. The word occurs only here. “In a winter’s day, or a stormy day.” — Septuagint. “In a day of cold.” — Vulgate. “Such rains as we have had thoroughly soak through the earthen roots of these mountain houses, and the water descends in numberless leaks all over the room. This continual dropping — tuk, tuk — all day and all night, is the most annoying thing in the world, unless it be the ceaseless clatter of a contentious woman.” — THOMSON, Land and Book, ii, p. 453. “He is in an ill case the roof of whose house is so ruinous that in a very rainy day, when he shall be wet if he go abroad, he cannot be dry at home; and he is no better that hath a scolding wife, who torments him if he stay at home, and makes him tormented with jeers if he go abroad.” — Patrick. Comp. Proverbs 19:13. 16. Hideth her… bewrayeth itself — This verse is obscure and variously rendered. The difficulty is chiefly in determining the root of the verb é÷øà, (yikra,) translated “bewrayeth.” One root would give us call, call out, declare, etc.; the other, happen, befall, encounter, etc. Different interpreters render according to their idea on this subject. A few specimens may be given: “He that refraineth her refraineth the wind, and holdeth oil fast in his right hand.” — Coverdale. “Ointment which discovers itself.” — Boothroyd. “Conceal the fragrant oil which is upon his right hand.” — Trench. “Cometh upon oil.” — Stuart. “Encounters oil.” — Conant. “It is altogether as impossible for him to keep the wind from blowing, or to inclose a fragrant oil in his right hand so that its perfume shall not be perceived, as to make her hold her tongue, or to conceal her bawling humour.” — Patrick. “He that hideth her, hideth the winde, and she is as ye oyle in his sight that vttereth itself.” — Geneva Bible. The proverb is understood to be a sequel to the one preceding. 17. Iron sharpeneth iron; so, etc. — Men’s minds are excited to activity by contact. One wit whets another. One friend encourages another. One intellectual man stimulates another. Both good and bad emotions are excited by mutual conversation. It is probable that the wise man here chiefly refers to the enlivening and improving influence of good, intelligent society. Countenance — τπι (pene) may be used tropically for mind. Miller translates: “Iron is welded to iron, so for a man the tie is the face of his friend.” He takes the root to be ιηγ, (yahhadh,) instead of ηγγ, (hhadhadh:) his idea is not without plausibility. 18. Eat the fruit thereof — Diligence and faithfulness in any relation of life shall be honoured with a reward. A general principle. Waiteth on — Guards his master, or watches faithfully over his interests. Comp. Proverbs 12:11; Proverbs 28:19; 2 Timothy 2:6. 19. As in water face answereth to face — Water was the first mirror, and a basin of pure water is the only reflector used by many in the East to this day. So the heart of man to man — The properties of human nature are common. We have substantially the same passions, affections, propensities, joys, sorrows, hopes, fears, motives, etc. So a man may reason from his own nature to that of others, and know others by himself. He may also judge himself, to some extent, by others. One heart corresponds to another.Some find, also, this sense in the words: That as face answers to face in water, so a man ought to expect no other affections from men than those he expresses toward them. Love answers to love, hatred to hatred. 20. Hell — ùׁ ?àåì, (sheol,) the under or unseen world — the world of the dead, sometimes used of the place of unending punishment. Never full — Not satisfied nor satiated. So the eyes of man — “The lust of the eye” may be taken as the type of all desire. It is insatiable. Compare Ecclesiastes 1:8; 1 John 2:16; Proverbs 5:5; Proverbs 7:27; Proverbs 9:18; Proverbs 15:11; Proverbs 23:14. 21. Fining pot — A crucible. So is a man to his praise — Or in respect to the praise bestowed upon him. Praise develops his true character. Many men cannot bear it. “They are puffed up,” and shown to be drossy or impure. Zockler gives the latter clause thus: “But a man according to his glorying;” that is, if he glories in praiseworthy things, he is praiseworthy, but if in base things, he is base. A good sense, which is also that of some others. “The meaning is, a man’s taste, or, as that is an inactive term, his praisings, work back upon him as thoroughly as a fining pot upon ore of silver.” — Miller. Compare Proverbs 19:3; Proverbs 12:8, in the Hebrew. The Septuagint has, for the latter clause: “A man is tried by the mouth of them that praise him.” 22. Bray — Pound, beat. Wheat — Any kind of grain, or anything pounded or bruised. “Barley, after being soaked in water, was [partially] dried in the sun, and then pounded in a mortar with a wooden pestle till the husk came off.” The sentiment of the proverb is: No punishment, however severe, can cure a fool of his folly. It might be thought improbable that any persons were ever punished by being pounded in a mortar: but sundry travellers, as Baron du Tott, Volney, and Knolles, testify that such a mode of punishment was in use among the Turks. Volney suggests that it came into vogue as a means of reaching those persons, the shedding of whose blood was not permitted by the letter of the law. “As for the guards of the towers,” says Knolles, “who had let Prince Koreskie (a prisoner) escape, some of them were impaled, and some were pounded or beaten to pieces in great mortars of iron, wherein they do usually pound their rice to reduce it to meal.” There are, however, no historic traces of this mode of punishment in Jewish history. The Septuagint knows nothing of “braying in a mortar;” but has instead, “Though thou scourge a fool, disgracing him in the midst of the council.” 23. From this verse to the end of the chapter we have precepts pertaining to husbandry and the pastoral life. State — Literally, face, appearance. Look well to — Literally, set thine heart upon. The original is very forcible, and implies such personal care, attention, and familiarity with his flocks, that he would recognise the faces of individual sheep and goats, giving them affectionate oversight and superintendence. Comp. John 10:1, et seq., especially Proverbs 27:3-4. The small cattle of the Hebrews consisted chiefly of sheep and goats, usually pastured together. Hence, öàï, (tson,) flock, mostly of sheep, sometimes included both sheep and goats. 24. Riches are not for ever — This assigns a good reason for the preceding. Wealth, though now abundant, does not necessarily stay for ever. On the contrary, it is very liable to be lost or squandered by carelessness and bad management. 25. The hay appeareth — çöéø, (hhasir.) It may be doubted whether this is a correct translation. Stuart unsatisfactorily gives: “The grass passeth away.” The word also means an enclosure, court yard, encampment, village. It is probable that it means here either an enclosure for flocks or for pasturage. The verse might be translated: “The pasturage is discovered, and the tender grass appears, and the herbs (herbage) of the mountains are gathered.” 26. Goats — ςϊεγιν, (‘hattudhim,) literally, bucks, either of sheep or goats, but here, perhaps, as in Authorized Version, used for goats in general, or for the full grown of sheep and goats. The goats are generally black or parti-coloured. They live night and day, summer and winter, under the open sky. They compensate their owners with milk, which is more highly esteemed than any other, although the milk of the cow is used a part of the year. Their flesh, also, is highly valued. Of their hair, among the Arabs especially, cloth is made to cover the tents. Out of their skins, bottles are manufactured, by stripping the hide from the body without slitting it open. These bottles are used to hold water, milk, wine, and other liquids. They are the kind of bottles spoken of in the Scriptures, as in Matthew 9:17. Goats are consequently greatly valued in the East. In them consisted a considerable part of the wealth of the people. (JAHN’S Bib. Antiq., sec. 46.) 27. Maintenance — çééí, (hhayyim,) the means of livelihood — sustenance. Maidens — Never wanting in a large household. Here, naturally, shepherdesses, milkmaids. 1. The wicked flee… righteous are bold — A sense of their own mis-doings makes men timorous, but conscious rectitude, with faith in God as the righteous ruler of the universe, gives strong confidence and a sense of security. “Conscience does make cowards of us all.” — Shakspeare. Lion — ëôéø, (kephir,) a young lion, esteemed bolder or less discreet than an older one. 2. For the transgression of a land — Or, on account of rebellion or revolt, etc. Many are the princes — That is, they are short lived or short reigned, or several reigning at the same time in opposition, producing confusion, lawlessness, and bloodshed. “May Allah multiply your sheiks!” is a fearful Arab malediction. The latter part of this verse is obscure and variously translated. “But because of a man of understanding, (that is, a prince of intelligence,) he who regards what is right shall prolong his days.”— Stuart. “So soon as men become intelligent and knowing, then he (the prince) lives long.” — Bertheau. “But with discerning and knowing men there may be permanence.” — Conant. “In the sin of a land many are its leaders, but by the plainest man who imparts discernment, it makes itself endure.” — Miller. Noyes gives the sense of the verse to be, “Through the rebellion of a land, many are its rulers; but through men of prudence and understanding it shall long endure.” National wickedness results in national ruin, the overthrow of the constituted authority, of order and law, in which case the people are apt to become victims of many petty tyrants, who often rapidly succeed each other, robbing and murdering the people. This is frequently the result of maladministration and injustice or incompetency on the part of the sovereign and his counsellors. But intelligence and a regard to what is right on the part of rulers may prevent these disasters, and both prolong the reign and the life of the ruler, and the stability and order of the State. 3. A poor man — βαψψωׁ, (gebher rash,) literally, a strong one poor, possibly a man naturally strong, but poor. The poor — γμιν, (dallim,) the weak, feeble. Sweeping rain — A flood, sweeping off and carrying every thing before it. Which leaveth no food — Literally, no bread; this is the final result. A man of ability, but a needy wretch, promoted to some station of honour, is often a great scourge. It would be natural to suppose that a poor man would sympathize with the indigent; but observation, as a general thing, proves the contrary. Hence such an overbearing, insolent, and tyrannical officer is compared not to a rain producing its natural beneficent effects, fertilizing the ground, and augmenting the crops; but to a “sweeping rain,” which destroys and carries them away. “The comparatively poor are often shockingly uncharitable and unfeeling to the real poor.” — A. Clarke. Comp. Matthew 18:23-35. 4. Contend with them — “Are angry with.” — Gesenius. “Rouse up themselves against them.” — Stuart. “Make war upon them.” — Miller. Some think this proverb relates to the preceding. Lawless men will praise and flatter such an oppressor: but good men will firmly oppose him. Compare on first clause Psalms 49:12; Psalms 49:19; Psalms 73:3; Psalms 73:10; Psalms 73:12. For the verb “contend” compare Jeremiah 1:24; Daniel 11:10. See Thomson’s Land and Book, on both of the above, 498. 5. Judgment — Justice, or the principle of rectitude. Understand not — Have no proper sense or appreciation of it. All things — Every thing pertaining to the subject. An ingenuous and pious mind readily comprehends and properly appreciates the principle of rectitude. The proverb “asserts the deep interdependence of morality and intellect. We loose ethical discernment in proportion as we do evil. We have a right judgment in all things in proportion as our heart seeks to know God” — Speaker’s Commentary. Compare Proverbs 29:7; 1 John 2:20; John 14:26; John 16:13; James 1:23-24. 6. Better — More esteemed and better off. In his ways — According to the Hebrew points, in his double ways, double dealing or duplicity of conduct. Riches, like every other good thing, commands respect and deference for their possessor. But let us never forget that it is better to be poor and upright — erect and straight — than rich and perverse, that is, morally crooked. Comp. Proverbs 19:1; James 1:8. 7. Keepeth the law — Is moral in deportment and character. Comp. Mark 10:19; Mark 10:21. Wise son — Discreet, intelligent, he also imparts instruction by his example. A companion of riotous men — Profligates; margin, feedeth gluttons, “delighteth in prodigals.” — Stuart and Muenscher. But others, with the Authorized Version, read, companion, messmate. The idea probably is, that of a spendthrift who associates with prodigals like himself, feasting them at his own and his father’s expense.Shameth, etc. — This may mean, wounds or injures, possibly by his shameful conduct. 8. Usury and unjust gain — The first word is πωׁ ?κְ, (neshek), from πωׁ ?κְ, (nashak,) to bite — a bite, or biting. So the Latins called it usura vorax, devouring usury. Leigh’s Critica Sacra says: “The increase of usury is called neshek, because it resembles the biting of a serpent; for as this is so small as to be scarcely perceptible at first, but its venom soon spreads and diffuses itself till it reaches the vitals, so the increase of usury, which at first is not felt, at length grows so much, as by degrees to devour another’s substance.” The second word is ϊψαιϊ, (tarbith,) from ψαδ, (rabhah,) to increase; and it usually means lawful or moderate interest for the use of money, in opposition to neshek, which means unlawful, exorbitant, or compound interest. This position can hardly be sustained, as both were forbidden to the Hebrews. Comp. Proverbs 13:22; Leviticus 25:35-37; Job 27:17; Exodus 22:24; Deuteronomy 23:19-20; Ezekiel 18:8; Ezekiel 18:13; Ezekiel 18:17; Ezekiel 22:12. The proverb is founded on the Mosaic law, which forbade the taking of interest from “their brethren,” (some confine the precept to poor brethren.) “Usury” in its original sense is simply interest, or the premium paid for the use of money. In this sense it is used in the Bible. Its modern meaning is unlawful, or exorbitant, interest.Zockler translates: “He that increases his wealth by interest and usury;” and says that neshek is interest, and tarbith, usury; the former term being applied to revenue from money, the latter to exaction in other things. Shall gather it for him that will pity the poor — Or, for compensating the weak or feeble. Providence will so order it that it shall benefit the poor. 9. Turneth away… from… the law — Neither prayer nor any other devotional act can atone for the violation of the law, or become a substitute for obedience. While we neglect the golden rule our devotions are mockery. Compare Proverbs 15:8; Isaiah 13:15. 10. The righteous to go astray — Misleads them so as to make them do wrong. The upright shall have good — The perfect, blameless, or morally whole, shall inherit good, shall hold it as coming by divine promise.Comp. Proverbs 11:6; Proverbs 8:26-27. 11. Rich… conceit — Riches sometimes gives a man an overweening opinion of his own wisdom. A man of intelligence, though poor, easily sees through him, and can easily expose his pretensions. 12. Great glory — úôàøú, (tiphareth,) ornament, beauty. In the exulting of the righteous there is great beauty. The latter part of the proverb seems to imply that the rejoicing of the righteous is on account of the promotion of good men to places of trust and influence. Wicked… hidden — When bad men rise to power the good, from disgust or for personal safety, often retire to obscurity. Compare Proverbs 28:28; Proverbs 11:10; Proverbs 29:2; Ecclesiastes 10:6.When vice prevails, and impious men bear sway, The post of honour is a private station. ADDISON’S Cato. 13. Covereth… not prosper — See this proverb illustrated in Psalms 32:1-5; 1 John 1:9-10. 14. Feareth always — That is, to offend God, or do injury to men, and hence is watchful, prayerful. But… hardeneth his heart — Resists this gracious fear, and deems its violation a slight matter, and thus soon becomes presumptuous in sin. 15. Roaring lion — The word represents the growling of a lion and other like beast when they have seized their prey, rather than their “roaring” on other occasions. This peculiar growl may be observed in the common cat. It seems expressive of the fierce pleasure of possession. Ranging bear — Rather, hungry, or raging with hunger. The imagery is very vivid, and well represents the rapacity of greedy rulers and office bearers, who make a prey of the helpless people. The picture is eminently Oriental; but, alas! not entirely unsuitable to the Occident. 16. Prince that wanteth understanding — It is not a wicked ruler only that oppresses his people, but a weak one also; one who is himself both incapable of governing well and of selecting good advisers. He will probably prefer weak men, like himself, or wicked men, who flatter him and give him evil counsel. Witness the case of Rehoboam, given in 1 Kings.Hateth covetousness shall prolong his days — The ruler that is a hater of rapine and plunder shall prolong the days of his reign, and probably also of his life. 17. Violence to the blood — The first part of this verse is better read: A man burdened with the blood of a person shall flee to the pit — the figure of death. Let no man stay him — Muenscher reads: “That he may not be taken.” So Conant, substantially: “He will rush on to self-destruction, rather than fall into the hands of the avenger of blood.” Our Authorized Version, however, is justifiable. He is hasting to his doom. “Let murder have its due.” Comp. Genesis 9:6; Exodus 21:14. 18. Walketh uprightly — Or, as a perfect man. Shall be saved — From danger and evil shall be safe. Perverse… shall fall — That is, a man of tortuous way, whatever his turns or shifts, shall eventually fall in one or another of his crooked ways. Thus many critics. But Conant prefers the Authorized Version. At once — Suddenly, unexpectedly to himself. Compare Proverbs 29:1. 19. Shall have plenty — Shall have enough, and more than enough; shall be satiated. Comp. Proverbs 12:11. Vain persons — Worthless fellows: “vanities.” — Conant. Substantially the same term as in Matthew 5:22. It is employed as a term of contempt, with the idea of moral depravity superadded. He that chooses such for his companions shall have plenty of poverty. 20. A faithful man — Trusty. Literally, a man of fidelities. But he that maketh haste to be rich — Is unduly urgent, and hence open to temptation: cupidity oftentimes leads to fraud and occasionally to violence. Not be innocent — Not be held innocent, but be punished. Compare Proverbs 13:11; Proverbs 20:21; Proverbs 21:5; Proverbs 23:4; 1 Timothy 6:9. 21. To have respect of persons — Literally, to know faces. For a piece of bread — That is, for the smallest bribe. While this proverb has special application to magistrates, it is also applicable to others. Compare Ezekiel 13:19. Cato said of M. Caelius: “With a crust of bread he can be hired either to speak or to keep silent.” Comp. Proverbs 6:26; 1 Samuel 2:36. The Septuagint varies in the first clause: “He that reverences not the person of the just is not good.” 22. Hath an evil eye — Is covetous or envious in disposition, and hence is in trembling haste for wealth. Considereth not… poverty — Yet, though he knows it not, poverty shall come. So some reputable scholars: but others prefer to follow the Authorized Version in the order of the first clause: “He that is eager for wealth is a man of evil eye.” — Conant.Comp. Proverbs 28:20. 23. Rebuketh — Reproves, admonishes. “Those reformed by admonition will afterward be grateful to their monitors.” — Stuart. A proverb often verified. Comp. Proverbs 27:6. 24. Robbeth — Strips them of their substance in any way. Companion — That is, he is to be classed with a destroyer, perhaps of life, a murderer. Comp. Proverbs 19:26; Matthew 15:4-6; Mark 7:11. 25. Of a proud heart — Inflated of soul, or wide of desire — of large cupidity. Zockler, “Proud spirited, arrogant.” Shall be made fat — Shall have abundance. Comp. Proverbs 11:25; Proverbs 13:10. Miller reads: “A large appetite stirs up quarrels.” 26. He that trusteth — From the apparent lack of antithesis in these two proverbs (25 and 26) one might conjecture that they constituted a quatrain, with the alternate or inverted parallelisms; the continuous sense to be found by reading thus: —He that is of a haughty spirit, stirreth up contention, But he that walketh wisely shall escape.He that trusteth in himself is a fool, But he that trusteth in Jehovah shall be prosperous. 27. Hideth his eyes — Covers them up, so that he may not see the wants of the poor; pretends not to know the necessities of those in distress, and so does not relieve them. Comp. Proverbs 11:25; Proverbs 13:4; Isaiah 1:15. 28. When the wicked rise — When bad men are in power, good men flee from their tyranny. But when bad rulers are destroyed, the good come back from their exile, or out of obscurity, and multiply in the land. Righteous increase — Or, “are made great.” — Miller. Comp. Proverbs 28:12; Proverbs 11:10; Proverbs 11:21; Proverbs 29:2. 1. Being often reproved — Literally, a man of reproofs; one who has often been reproved. So, generally, the critics; but not universally. Gesenius gives: “A man of arguments, who, when censured, defends himself.” Miller translates: “A man given to reproving — a sinner setting himself at ease in doctrine, so as to become a teacher.… How strong a clerical text, and how good for sermons before synods and councils of the Church!” The common consent of interpreters, however, sustains the Authorized Version, notwithstanding the analogy of similar forms in this chapter is against it. Hardeneth his neck — A figure from the work ox, whose neck becomes callous by wearing the yoke. Applied to man, it imports that callousness of heart which results from resisting the truth. Shall suddenly be destroyed — Some sudden, unexpected calamity shall overtake him. The original has the force of our “shivered to pieces” — irremediable destruction. A fearful admonition to hardened hearts! The Septuagint varies here marvellously: “A reprover is better than a stiffnecked man; for when the latter is suddenly set on fire, there shall be no remedy.” Comp. Proverbs 6:15. 2. Righteous… in authority — Literally, in their becoming great. Some render, when they multiply, increase; but this is not accordant with the next clause. Mourn — Grieve, are oppressed. Compare Proverbs 11:10; Proverbs 28:12; Proverbs 28:28; Ecclesiastes 10:5. 3. Spendeth his substance — Squanders his wealth. There are but few ways in which riches are so soon and so surely dissipated as by association with lewd women. Comp. Proverbs 10:1; Proverbs 6:26; Proverbs 28:7. 4. By judgment — Administrative justice. He that receiveth gifts — “A man of exactions, or of oblations, exacts tribute.” — Conant. “Is fond of bribes.” — Zockler. The idea seems to be, that such a man sits upon the throne to receive oblations rather than to dispense justice — that he makes himself a god to be appeased by offerings, and sells favours to the highest bidder. Such, indeed, was and is the character of many of the eastern despots. Nor has this form of iniquity been confined to the East. Dr. Clarke says: “I have met with cases in our ancient records where, in order to get his right, a man was obliged almost to ruin himself in presents to the king, queen, and their favourites.” One of the articles of the Magna Charta is:Nulli vendemus justitiam; “We will sell justice to no one.” Under our system of government, and in our times, perhaps the most likely place to find the development of this evil is in the legislative department — national and local. Legislators who receive, directly or indirectly, a compensation for their votes, are acting on the principle condemned in this proverb, and are contributing their share to the ruin of their country. Compare Ezekiel 45:9. 5. Flattereth — Literally, makes smooth. “Speaks smoothly.” — Stuart. “Speaking flatteringly about his neighbour.” — Miller. A flatterer may generally be suspected of some sinister design. His feet — His steps; as though he had spread a net in the way of his steps with the design of entangling his feet. Compare Psalms 5:10; Psalms 36:3; Proverbs 2:16; Proverbs 7:5; Proverbs 26:24; Proverbs 25:28; Proverbs 28:23. 6. Transgression… a snare — In which he is himself taken and brought to sorrow. But the righteous — He whose conduct is upright, escapes, and, as a consequence, he doth sing and rejoice. 7. Considereth the cause — Pleadeth it. The expression is used in a forensic sense. Wicked regardeth not to know — Will not take pains to obtain a knowledge of the cause, much less “consider” or plead it. This proverb should be heeded especially by judges and others in official positions. Compare Proverbs 28:5; Job 29:16. 8. Scornful men — Those who scoff at prudent counsels and good management. Bring a city into a snare — The best critics prefer to render this, “inflame a city” — blow up a flame — incite the people. Turn away wrath — Abate it, allay excitement. Comp. Ezekiel 22:30; Exodus 32:10-14; Psalms 106:23. 9. Contendeth — ðùׁ ?ôùׂ, (nishpat,) litigates; goes to law before a judge. Whether he rage or laugh — It is uncertain whether this is predicated of the wise man or the fool. Some suppose one, some the other, and many are in doubt. It probably refers to the fool, and imports that whether he is cast in the suit, in which case he rages and is abusive, or whether he is the gainer, in which case he laughs, jeers, taunts, and boasts, there is no rest, no ceasing, no real settlement of the matter. He will harp on it continually, either in anger or in triumph. Compare Proverbs 29:11; Proverbs 12:16. 10. The bloodthirsty — Literally, men of blood. Hate the upright — The perfect man, the man of integrity; or, they hate integrity itself. Seek his soul — Or, his life. The phrase is ambiguous. To “seek life” is, ordinarily, to desire to destroy it. This, according to Gesenius, is the only place where the phrase is used in a good sense — to seek to preserve life. But some understand it, as seeking to avenge the life — requiring the life of the murderer, according to law. 11. All his mind — øåçå, (ruhho,) his spirit. He pours out all that is in him at once — has neither reason nor self-control. But a wise man restrains his passions and his speech. Some read, a fool pours out all his passion: but a wise man afterwards soothes it, or tries to appease it. 12. Lies — Hebrew, word of falsehood. It may mean a false accusation against some one, or a false suggestion as to his own merits, abilities, or prerogatives. Bacon takes it to mean an easy, credulous temper; ready to believe detractors and sycophants without examination. “As the judge of the people is himself, so are his officers; and what manner of man the ruler of the city is, such are they that dwell therein.” Sir 10:2. This last is far too strong. 13. Deceitful man — ΰιωׁ ϊλλιν, (ish tekhakhim,) the man of oppression or exactions; the usurer, etc. These are all conjectural renderings of the word by different translators, showing that the word is obscure and its meaning uncertain. It occurs only in this place, though a form from the same root occurs in a few others, and is rendered “fraud, deceit.” Chap. Proverbs 14:31; Psalms 10:7; Psalms 55:11; Psalms 72:14. Meet together — Encounter each other. The teaching is the same as in chap.Proverbs 22:2. Men at opposite ends of the scale stand before God on the same footing. He made them both, and bestows his light equally upon them. They must both stand before him in judgment — rich and poor, oppressor and oppressed: a consolation to the lowly well-doer, and a warning to the unrighteous exacter — they are brothers. In accordance with these ideas were the laws against usury. Compare Exodus 22:25; Leviticus 25:36-37; Deuteronomy 23:19-20; Psalms 15:5; Proverbs 28:8; Isaiah 24:2; Jeremiah 15:10; Ezekiel 18:8; Ezekiel 18:13; Ezekiel 18:17; Ezekiel 22:12. 14. Faithfully — Truthfully — according to the truth and facts. Comp. Proverbs 20:28; Proverbs 25:5. The King of kings and the Lord of lords is the patron of the poor. 15. Left to himself — πςψ, (na’har,) a boy permitted to go where he pleases; or ξωׁ ?μη, (meshullahh,) sent forth without parental control, neglected, uncontrolled. Such a child will bring disgrace upon his family. Solomon was a wise man, and believed in the rod when necessary. Bringeth… shame — Makes his mother ashamed — puts her to the blush. “Mothers are wont to be most at fault in indulging their children, and, therefore, bear the chief shame of their faults.” — Von Gerloch. Comp. Proverbs 29:7; Proverbs 10:1; Proverbs 17:21; Proverbs 17:25; Proverbs 23:13. 16. When the wicked are multiplied — Magnified, become great in power, authority, office. Transgression increaseth — Becomes great; crimes are greater in number and in enormity from the example or complicity of those in power. There appears to be a paronomasia on the words αψαεϊ, (birbhoth,) and ιψαδ, (yirbeh,) from the same root, ψαδ, (rabhah,) which signifies either to become many, or to become great — when the wicked increase, transgression increases. Comp. Proverbs 29:2. See their fall — Their ruin. The righteous shall be there to look on. Patrick says: “Shall have pleasure to see their downfall.” There may be nothing wicked in rejoicing over the fall of bad rulers. It may proceed from benevolence rather than from malice. Compare Psalms 58:10, Psalms 91:8. 17. Delight unto thy soul — Literally, delights, ξςγπιν, (ma’hadhannim,) from the same root as Eden; βοςγο, (gan ‘hedhen,) the garden of delights. “It may seem more easy and comfortable to let a child have his own wilful way, and troublesome to correct him for his faults; but this is only purchasing present ease at the expense of great future distress; therefore, however painful the duty, correct him when he needs it.” “By joining the rod with the reproof, the moral is sometimes better enforced.” — Chalmers. 18. No vision — Revelation, divine instruction, prophetic guidance. The people perish — éôøò, (yippara’h,) variously translated, are scattered, become dissolute, apostatize, are unrestrained, are unbridled, etc. Melanchthon understood it of a prophet, who, as the expounder of God’s laws, had a great hand in the government, and by his counsels, when followed, made the kingdom flourishing. Witness, Elisha in Samaria, and Isaiah in Jerusalem. But when prophecy ceased the people were scattered, or every one did that which was right in his own eyes. The proverb is capable of a wide application; and the history of the Israelites is an illustration of it. Genesis 46:2; 1 Samuel 3:1; 2 Samuel 7:17; Job 4:13; Daniel 2:19; Hosea 3:4; Amos 8:12; 2 Chronicles 15:3; Psalms 74:9. 19. A servant — A bondman, a slave. The language is applied to such only as are “under the yoke,” over whom the master has, or claims, the right of corporal punishment. Will not be corrected by words — The proverb implies that where involuntary servitude exists, obedience and submission cannot be enforced by words alone. And such seems to have been the judgment of all men who have had to deal with it. All slave codes give the power of corporal punishment to the master; and even the most humane of masters acknowledge it to be sometimes necessary. Slavery takes away the ordinary motives for labour and faithfulness on the part of the servant, and the motive of fear needs to be appealed to in a greater degree. Moreover, slavery usually keeps its victims in a state of ignorance and degradation; mentally, in the state of children; and physically, in the condition of brutes, to be bought and sold, and otherwise treated without respect to their feelings, wishes, or interests. Not answer — That is, in action — will not obey. 20. Very similar to Proverbs 26:12, which see. Hasty in his words — Urgent to speak on all occasions, or rash, inconsiderate, in the use of words; voluble. 21. His son at the length — So most translators; but some render, “Contumacious, ungrateful.” The English text is generally followed. Patrick, as usual, combines the different senses thus: “Indulging him in too much ease, liberty, and familiarity, will make him saucy, if not contumacious; nay, to domineer and take upon him, as if he were a son, and perhaps endeavor to disinherit the heir of the family.” Two words in this verse are found nowhere else in the Bible, ξτπχ, (mephannek,) and ξπεο, (manon,) rendered son. Oriental servants might become heirs to the master’s property. Compare Genesis 15:3. 22. An angry man — An irritable or passionate man makes much trouble, and causes both himself and others to transgress. Comp. Proverbs 15:18; Proverbs 26:21; Proverbs 28:5; Job 22:29, 33; Matthew 23:12; Luke 14:11. 23. Pride shall bring… low — See Proverbs 16:19; Proverbs 25:6. Honour shall uphold — The humble takes hold on, or retains, honour. So most commentators. 24. Partner with a thief — Divides with a thief, each taking part. He heareth cursing — The curse against theft, (Leviticus 5:1,) or he hears the adjuration or oath administered to him. Bewrayeth it not — Will not reveal the secret — will not inform — because he would implicate both himself and others. Comp. also Judges 17:2. “The explanation of the proverb is found in the Jewish method of dealing with theft. On the first discovery of the fact the person wronged, (as in Judges 17:2,) or the judge of the city, (as in Leviticus 5:1,) pronounced a solemn curse, alike on the thief himself and on all who, knowing the offence, were unwilling to give evidence against the wrong doer. The accomplice of the thief hears that curse and yet is silent, and so falls under it, and destroys his own soul.” — Speaker’s Commentary. 25. Fear… snare — Fear often makes men do that which is wrong, and thus brings them into difficulty or “a snare;” but confidence in Jehovah, his power, his protection, raises them above such fear. Shall be safe — Shall be set on high; above danger, in a place of safety. A good man can dare to do right in the face of opposition, and in despite of fearful threats and certain death. There are many examples of this on record. Comp. Psalms 91:14; Psalms 107:41; Proverbs 18:10; 2 Samuel 14:15. 26. The ruler’s favour — Literally, the face of the ruler. Judgment —His sentence, the decision or determination of his cause. “This proverb may denote that the judicial sentence which the ruler gives depends upon God, who controls the disposition and will of rulers as he pleases; (comp. Proverbs 16:33; Proverbs 21:1;) also, that while many repair to rulers in order to obtain their favour by flattery, it is God only who will and can do perfect justice; and, more generally, that every man’s condition and success in life depend more upon the fear of God, than upon the favour of rulers.” — Muenscher. “Look more to Jehovah and less to rulers.” Compare Proverbs 19:6; 1 Kings 10:24. 27. Unjust… just — There is a perfect antipathy between virtue and vice. Comp. Psalms 39:14. Here begins another section or division of the book, variously numbered by the annotators. It consists of only this chapter, and is the most enigmatical and difficult portion of the book. It is generally considered an example of the ηιγϊ, (hhidhoth,) “dark sayings” — riddles and things to be guessed at — promised in Proverbs 1:6. On this account some parts of it, and more especially the first few verses, have been the subjects of wonderfully diverse translation and interpretation. The limits of this work not allowing of entering largely into these criticisms, we refer those who wish to pursue the subject further than our plan permits to Clarke, Stuart, Lange, Conant, and Miller.Some critics have believed that this section of the book is the production of Solomon, the names, Jakeh, Agur, etc., being fictitious or enigmatical, representing David, Solomon, etc. But the greater number of interpreters consider it a supplement, or appendix, annexed by “the men of Hezekiah,” or by some other inspired editor. The word “Agur,” is commonly supposed to be from the root ΰβψ, (agar,) and to signify a collector or compiler, though Miller derives it from βεψ, (gur,) to turn aside, to fear. The greater number of expositors take all these words, “Agur,” “Jakeh,” “Ithiel,” and “Ucal,” as they stand in our Authorized Version, for proper names, representing some ancient persons concerning whom we know nothing, except what we find here. (The name “Ithiel” occurs Nehemiah 11:7.) 1. The prophecy — δξωׂ ?ΰ, (hammassa,) the utterance, the oracle — oracular saying or discourse. It may also mean parable or proverb. It is the word occurring so often in the prophets rendered “burden.” Hitzig, followed by others, throwing away the Masoretic points, takes Jakeh out of the category of proper names and puts Massa into it, reading, “the son of her who was obeyed in Massa,” or whose domain is Massa. The name Massa is found among the children of Ishmael, (Genesis 25:14,) and as Massa and Dumah are mentioned together, both there and in 1 Chronicles 1:30, his supposed that the country of Massa adjoined that of Dumah, where there was probably a colony of Israelites of the tribe of Simeon. Comp. 1 Chronicles 1:41-43. Ithiel — Separated into two words, μΰιϊιΰμ, lei thiel, issupposed to make the sense, I have toiled for God, or after God, or, “to God with me.” — Miller. Ucal — By a little change of points this word becomes, I have ceased, desisted from, or ended, (my toil,) or, according to Miller, “I am able.” Those who take Ithiel and Ucal to be proper names, believe them to be the pupils of Agur, and it is conjectured that the different parts of Agur’s discourse is in answer to questions proposed by these pupils, after the manner of the ancient schools — “hearing them, and asking them questions.” Luke 2:46. 2. Brutish — Stupid, lacking intelligence, as compared with many others. Psalms 73:22. 3. Knowledge of the holy — ÷ãùׁ ?éí, (kedhoshim,) plural, holy ones, which is understood by some as meaning holy persons; saints or persons divinely illuminated, that is, inspired. Others take it as a plural of intensity, and translate Most Holy, that is, God. Comp. Proverbs 9:10. Proverbs 30:2-3 may be understood as expressing the author’s unaffected sense of his own deficiencies, intellectual and moral. We must, however, make allowance for the Oriental mode of expression, which is, perhaps, stronger than we would feel warranted to use. 4. Ascended up — The object of this passage is, probably, like that of many similar ones, to impress the mind with the incomprehensible greatness of the divine Author of all existence, his majesty, his omnipotence, his omniscience, his inscrutable perfections, and his unapproachable glory. So in Job 11:7-8 : “Canst thou by searching find out God? canst thou find out the Almighty unto perfection? It is as high as heaven; what canst thou do? deeper than hell; what canst thou know? The measure thereof is longer than the earth, and broader than the sea.” So, also, Paul, in Romans 11:33-35 : “Oh the depth of the riches both of the wisdom and knowledge of God! how unsearchable are his judgments, and his ways past finding out! For who hath known the mind of the Lord? or who hath been his counsellor? or who hath first given to him, and it shall be recompensed unto him again?” There are also many similar passages in the Psalms. It is the language of the emotions, of poetry, labouring to express — rather, feeling utterly incompetent to express — the glory of the divine character, and giving up in despair. Compare Job 15:8; also the whole of Job 37, 41, and Job 38:4; Psalms 104:3; Isaiah 40:12; Jeremiah 23:18; 1 Corinthians 2:16. Bound the waters in a garment — Some expositors understand this of the waters “above the firmament,” (Genesis 1:7;) that is, in the atmosphere. Others, with more plausibility, of the waters of the ocean, which are in sundry places presented under the idea of being straitened, confined within their appropriate limits, by divine statute. Compare Proverbs 8:39. The assertion is gratuitous, that the inspired Hebrew writers regarded the ψχις, (rakia’h,) the expanse, improperly rendered by the Greek στερεωμα, stereoma, and the Latin, firmamentum, as a solid pavement by which the waters were held up. Figurative expressions, such as “the windows of heaven,” do not prove it, any more than similar forms found in our own literature would prove to a reader a thousand years hence that we had the same idea. Established all the ends of the earth — ΰτριΰψφ, (aphse-arets,) ends, extremities, or boundaries of the earth, that is, of the land as distinguished from the waters. The two clauses may be translated thus: Who hath folded up (compressed) the waters in the mantle? Who hath constituted (ordered, ordained) all the boundaries of the land? An allusion, probably, to Genesis 1:9; “And God said, Let the waters under the heaven be gathered together unto one place, and let the dry land appear.” It is remarkable that ιχεε, (yikkavu,) gathered together, has the same radical meaning as the above, namely, that of being bound up or folded together. (See Gesenius on the word χεδ, (kavah.) There is a reference in the verse, first, to the visible heavens, or what the Hebrews called the second heavens — the place of the heavenly bodies, sun and stars; secondly, to the first heavens — the atmosphere, the region of the air, wind, which he gathers in his hand, or controls; thirdly, to the water and land as being adjusted and bounded by his ordinance — the sea, to which be has given its decree that the waters should not pass his commandment, limit. The earth — Land, to which he has appointed the foundations. Now follows the great question, What is his name — Tell me, that is, according to a well-known Hebraism, What is He, who is He, what must He be, who performeth such wonders in the heavens above, and in the earth beneath, and in the waters that are under or within the earth? Or, if thou canst declare to me nothing of himself, knowest thou the name of any one related to him, as for instance, a son, of whom we may inquire? As if he had said, If thou knowest any way or means by which we may attain to a knowledge of this ineffably glorious Being, tell me, O tell me!Thus the majority of expositors understand this remarkable language. The sense is a good one, and yet, perhaps, it is scarcely satisfactory. A mind having somewhat the same yearnings as are here expressed may still ask: Is there not something more in it? May there not be also under these anxious interrogations, made under the divine afflatus, a foreshadowing of the glorious Son of God, the ιδεδ, or ιδεδ, (Yehovah, or Yahveh,) the coming one, for whose appearing, as the revealer of God, (John 1:18,) so many prophets and righteous men of ancient times intensely looked as the hope of humanity: “Searching what, or what manner of time the Spirit of Christ which was in them did signify.” Thus much, at least, the passage may show; that the idea of divine relations — I will not say persons, but relations — of paternity and filiation, does not seem to have been altogether foreign, nor appeared wholly absurd, to the mind of ancient sages like Agur, who is nevertheless clearly monotheistic in his conceptions of the great Author of our being. And if the expression should mean all that some interpreters, both ancient and modern, believe, it would seem to find a corresponding voice in the words of the Deliverer himself. Compare a few passages: “No man hath ascended up to heaven, but he that came down from heaven, even the Son of man which is in heaven.” John 3:13. “No man knoweth the Son, but the Father; neither knoweth any man the Father, save the Son, and he to whomsoever the Son will reveal him.”Matthew 11:27. To the same purport are the words of the Baptist: “No man hath seen God at any time; the only begotten Son, which is in the bosom of the Father, he hath declared him.” John 1:18. Nor should it be forgotten that David had, probably before Agur, in an ode unquestionably Messianic, used the word, αο, (ben,) son, and its equivalent, αψ, (bar,) “Thou art my Son.” Psalms 2:7. “Kiss the Son.” Psalms 2:12. His son’s name — Most of the ancient Versions correspond to the Hebrew here; but the Septuagint has the plural sons, and the Arabic has, “What is the name of his father.” 5. Every word of God is pure — ΰμεδ, (eloah,) God. In the unquestioned Solomonic portions of this book, the word JEHOVAH, (Authorized Version, LORD,) is used almost invariably; ΰμδιν, elohim, the plural form, only a few times; eloah, a form of the singular, never. Agur uses all three as the name of the divine Being. Is pure — Like refined gold; so in Psalms 119:140, “Thy word is very pure;” and in Psalms 12:6, “the words of the Lord are pure words: as silver tried in a furnace of earth, seven times.” From the consciousness of man’s ignorance (Proverbs 30:4) comes a sense of the preciousness of the revealed word. 6. Add thou not unto his words — Similar warnings are found elsewhere. Comp. Deuteronomy 4:2; Deuteronomy 12:32. The writer seems familiar with the older Scriptures. Compare also Revelation 22:18-19. These are solemn admonitions to which all teachers do well to take heed, and none more so than expositors, lest they make God say more or less than he has said, or something different from it, and thus be found liars before God — falsifiers of his truth. In vain may fallible man hope to escape all error in interpretation; but every one should bring to the work an honest mind to search after truth, and firmness sufficient to set forth his honest convictions. 7, 8. These verses contain a direct address to God, although he is not named till towards the close of the prayer. Two things — They might seem at first sight to be three, but the last two clauses are substantially one:Let me be neither poor nor rich. Vanity and lies — Deceptive and false things. Food convenient for me — “Sufficient for me.” — Muenscher. “My allotted portion.” — Stuart. My rations, or daily bread. The conception is given as that of a child at the family table, waiting to receive from the hand of the parent his “piece,” or allotted part of the loaf or cake of bread. He asks submissively for just as much as the wise and benevolent parent judges to be good for him — necessary for his wants — nothing more. The unleavened bread of the Orientals, baked usually every day, or meal, was broken or torn to pieces. Hence the original is, “Tear or break off (for me) my allotted portion of bread.” Comp. Matthew 6:11. 9. Deny thee — Hebrew, simply deny; fail to render suitable acknowledgments. Abundance too commonly begets pride, sensuality, and forgetfulness of our obligation to the great Giver. “Jeshurun waxed fat, and kicked.” Deuteronomy 32:15. Poverty tempts to stealing and other illicit practices to supply our wants. Furthermore, the poor are apt to repine and murmur against Providence, and in their heart to accuse the divine Being of partiality. This is supposed to be the meaning of take the name of my God in vain — violate the name of God, by assailing or impugning the divine character. Some understand it of false swearing, or perjury, to which the thief is tempted in order to shield himself from punishment. See note on Proverbs 29:24. 10. Accuse not a servant… master — It is not entirely certain that our Authorized Version gives the sense here. Stuart, Zockler, and others render: “Thou shalt not cause a servant to slander his master, lest he should curse thee,” etc. Literally rendered, the first clause might read, Do not incite a servant to tongue (be-tongue or tongue-lash) his master. Lest he — It cannot be determined from the construction whether this refers to the servant or to the master. Conant translates “Slander not a servant to his master,” and refers the latter clause to the master. Miller: “Give not tongue service, as a servant to his master;” giving it, of course, a spiritual sense, as does also Ewald. The word translated accuse is found only once elsewhere, Psalms 101:5, and is there read slandereth. The Septuagint has, “Deliver not a servant to his master, lest,” etc. 11-14. The four classes here mentioned Agur assumes will at once be disapproved. To describe them is enough. They need no formal condemnation. Generation — Race, class. Doth not bless — Does not respect or speak well of. It is implied that they do the reverse. Pure in their own eyes — In their own estimation perfect — without blemish or fault. Not washed from their filthiness — From that which goeth out from them, excrements. Of course the expression is figurative, and the figure is crude but very pungent. Matthew 15:11. Eyelids are lifted up — Comp. Proverbs 6:17; there are outward signs of inward pride. We would, perhaps, say eye-brows, to express the same idea. The mention of these classes of evil-minded and evil-doing persons is equivalent to a precept prohibiting the several vices pertaining to them; as if Agur had said, “I mention these that ye may avoid their ways.” It will be noted that the words “there is” in each of these verses, are supplied in italics. The passage would be more forcible without them; “A generation that curseth their father and blesseth not their mother,” etc. Comp. Proverbs 25:19; Psalms 52:2; Psalms 57:4. 15. The horseleech — òìå÷ä, (‘halukah.) This word occurs nowhere else in the Bible, and the critics are by no means agreed as to its meaning. Dr. A. Clarke thinks it may have been the proper name of some well-known woman of the time. Stuart thinks it means the fabled vampire, and so translates. All the ancient versions however, render it leech, or bloodsucker. But the ancients and some moderns, according to their principles of mystical interpretation, had various notions of what it symbolized. Some of the Rabbies thought it meant “destiny,” and the two daughters, paradise and sheol. The former never has enough of the righteous, the latter of the wicked. Bochart makes the two daughters, “the grave and hell.” Calmet says, ‘halukah is covetousness, and the two daughters, avarice and ambition. All this is fanciful. Alukah, the leech, is the emblem of insatiableness, and the two daughters are probably its two suckers, whose continual cry is, “Give, give.” (See Webster’s Dictionary for a description of the leech and its two suckers.) The horseleech is a less powerful leech, commonly attacking the membranes of the month and nostrils of animals that drink at the pools where it exists. It is probable, although no comparison is expressed between the leech and the following things named, that similitude is implied. So the Septuagint understood it, or made it: The bloodsucker has three daughters well beloved, and these three were not able to fill her, and the fourth was not content to say, Enough. Three… four — It was common among the Hebrews to specify a number, and then to add another, somewhat as we say three or four. See on Proverbs 6:16. 16. The grave, etc. — These four things are given as examples of insatiableness. The learner is left to apply them for himself, as for instance, to the miser, the drunkard, the glutton, the debauchee. This passage is reckoned among the hhidhoth (enigmas) of the book. Compare Proverbs 1:6. Barren womb — Miller renders, allowably, “The enclosure of the womb.” It is the same word elsewhere translated “prison,” as in Isaiah 53:8. He adds: “The idea of special insatiableness in the barren seems to be a physiological fancy. Moreover the Hindus have a proverb of just these particulars in which we have nothing of sterility.” Conant says, “The natural desire for offspring (compare the only too passionate expression of it in Genesis 30:1, ‘Give me children, or else I die,’) is certainly all that is here meant by the unsatisfied craving of the barren womb. It is not just to the sacred writer to impute to him any other thought.” 17. Eye that mocketh — The expression is used to denote the “mocking” or cursing child; not merely the disobedient, but the rebellious one. Despiseth to obey — Spurns the control of. It is the same word, with the addition of a single letter marking the feminine gender, which is taken as a proper noun in the first verse and there read jakeh. The ravens of the valley (or brook) shall pick it out — We observe that in attacking a body or carcass, ravens strike first at the eye as a favourite part. Hence bodies of men or beasts left exposed where such fowls have access to them are found with their eyes picked out. The passage, therefore, may be equivalent to a declaration that such an unworthy, irreverent, and disobedient son, shall die a felon’s death, and become, as was often the case, a prey to ravens and eagles. Young eagles — Literally, sons of the eagle. 18, 19. Too wonderful — As we have in the preceding verses several illustrations of the insatiable, so we have in these examples of the mysterious. The mystery of these things (as commonly supposed) is not so much in themselves as in the discovery of them afterward — “the impossibility of tracing the way gone over.” — Stuart. There is a various reading in the last of the four particulars the correctness of which is maintained by very respectable critics. Instead of ςμξδ, (‘halmah,) a maid, a marriageable virgin, some manuscripts and versions read ςμεξιε, (‘halu-mayv,) his youth, “the way of a man in his youth.” So the Septuagint, Vulgate, Arabic, etc. Some illustrate this passage thus: In countries where young women are kept secluded there is little opportunity of personal acquaintance, and of what we call courtship. There are few chances by which a young man can personally engage the affections of a young woman. She is not at her own disposal, and can but acquiesce in the choice of her parents and friends. “I have often been surprised,” says a certain writer, “to see with what little regret a lover, proposed to a virgin, has been abandoned by her for another, perhaps not at all better. She transfers her connexion and person with so little difficulty to the latter’s proposal, that however she might have encouraged the first, and even have adopted him as her husband elect, he appears to have left no more trace on her mind than the eagle leaves in the air.” — TAYLOR’S Calmet, under Al-mah. All this may be so, but it seems to be the way of a maid with a man, rather than, as the text demands, the way of a man with a maid.Conant’s note on “difficult things” is worthy of consideration. “It matters not that these things can be philosophically explained, and that we now understand how the eagle is sustained in the air by its reacting force, and moves upward or onward by the difference of forces. So can the ‘balancings of the clouds’ (Job 37:16) be now understood. The discovery that the air has weight, and is heavier than the pellicles of vapour, has explained the mystery. But there was a time when these were wonders, and to men as wise at least as we are in matters of greater concern than the truths of physical science. We all can remember when to us, too, they were wonders; and no illustrations of truth take stronger hold of the imagination and the heart than those drawn from our earliest impressions of nature. The Bible abounds in them, and in this is one secret of its hold on the human heart.”Not less incomprehensible is the mysterious law of reproduction in the divinely appointed relation of the sexes. In purposed contrast with what follows, we have here the case of the bridegroom and bride, and their chaste intercourse, as a type of the sanctity and purity of that relation, for by “maid” is meant a young woman of marriageable age. 20. Such — ëï, (ken,) so, a particle of comparison establishing a connexion with the preceding, and expressing the similitude between the way of an adulteress and the things just mentioned. “Just as incomprehensible in a moral view is the violation of the sacredness of marital rights by the adulteress, and her hardened indifference to the guilt of the crime.” — Conant. She eateth, and wipeth — Indulges her appetite, and removes all indication of guilt. And saith — By her manner, “I am innocent.” One moral of the passage may be a caution against implicit confidence in external or first appearances. 21-23. Three… four — Hence follows another enigma, the four intolerable things. The earth is disquieted — The land is disturbed, thrown into commotion. A servant when he reigneth — When he becomes a ruler. Under Eastern governments slaves are sometimes promoted to office and become rulers. They are frequently the most imperious of tyrants. The same thing was, in the days of slavery, observed in this country when slaves were made overseers of their fellows, and in the West Indies, as Dr. Clarke remarks, where they were made drill masters of black regiments. This grows out of their previous condition and education, or, rather, their lack of education. (Comp. Proverbs 29:19.) A fool — ðáì, (nabhal,) an ungodly dolt; the word implies wickedness and stupidity. (Compare Proverbs 19:10.) An odious woman — A hateful and hated woman. When she is married — Literally, when she is lorded, or husbanded; that is, when she gets married. (Comp. Proverbs 29:17-18; Proverbs 31:1.) Heir to her mistress — Literally, inherits her mistress; that is, inherits her place — disinherits her in the affections and honour of her husband. Comp. Proverbs 16:21. 24-28. Four things… little — Here is the enigma of the four small and contemptible things, that are yet esteemed for their wisdom and other qualities. The ants — See Proverbs 6:6; and notes there. The conies — Rabbits. But the coney of Scripture — the hyrax Syriacus, also called the daman — is a different animal from our rabbit. “It is small, gregarious, timid, easily tamed, and lives in the mouth of caves, or clefts of the rocks.”-Baird. Compare Leviticus 11:5; Psalms 104:18. The spider — ùׂ ?îîéú, (semamith;) rather, the house lizard, which is tolerated even in palaces, because it helps to cleanse them of vermin. “Its principal food is flies, and these it springs upon and grasps with both its prehensiles, as if they were hands.” — Stuart. There have been various conjectures about the semamith. A writer in Calmet contends for the common house fly. The locusts — Compare Joe 2:7-8. “The most striking fact about the flight of locust swarm’s is their apparent order and discipline, sweeping over the land like a great invading army.” — Speaker’s Commentary. Our Western “grasshoppers” are supposed to be a variety of the same insect. 29-31. Three… four… comely — The author here adds the four things of stately or majestic gait. A lion — The most heroic among the beasts, or, at least, so popularly held, and, therefore, called the king of beasts. A greyhound — Literally, girt-of-loins, or compressed of loins. This animal has to be guessed at. Among the guesses are, the war-horse, the zebra, the wrestler, the cock, (so Vulgate.) The chief critics prefer the greyhound, which is said to be a remarkably fine animal in the East, and exceedingly fleet. In full chase he seems to swim over the ground. A he goat — Which at the head of his flock puts on as much sturdiness as an Oriental pasha. A king, against whom… is no rising up — All this has only three words in the original — ξμκְ ΰμχενςξε, melekh alkum ‘himmo. The second word is supposed to be a compound, a very unusual thing in Hebrew: al, not, and kum, to stand, or rise up — no standing against him; or, let no one rise up against him. More satisfactory is the solution of Gesenius, who derives alkum from the Arabic, meaning the people, the populace, and reads: “A king with whom is the people” — in the midst of his people. Surrounded and supported by them. So, also, Conant and others. Such a king may well walk forth reliantly, having the affection and confidence of his subjects. The Septuagint has: “A king publicly speaking before a nation.” 32. Done foolishly, etc. — Variously rendered: “If thou hast played the fool in exalting thyself; or if thou hast craftily devised with thy hand to thy mouth.” — Stuart. This gives us a protasis in two members, but no apodosis, which he thinks may be mentally supplied, thus: Thou hast acted wickedly. The last clause is elliptical; literally, hand to mouth! and, as Conant observes, this spirited expression should not be toned down to common place tameness, by supplying lay, or put, as is sometimes done. Hand to mouth! Confess, leper-like, thine uncleanness! 33. Churning of milk, etc. — Our excellent Authorized Version has here failed to give the spirit of the original. The same verbs occur in each clause of the verse, and should be translated accordingly. For as the pressing of milk bringeth forth cheese, (or whey,) and the pressing of the nose bringeth forth blood, so the pressing of anger bringeth forth strife. Miller translates the last clause: “So the pressing down of passion presses away strife.” He makes the apodosis of Pro 30:32, and of part of this. Butter — ηξΰδ, (hhemah,) is supposed to mean milk in general, sometimes curdled milk, curds, cheese; but Miller contends stoutly for whey. The wringing of the nose — Thomson (Land and Book, vol. i, p. 373) describes the Oriental mode of churning to be by squeezing or pressing a leathern bag (the goatskin bottle of the East) containing the milk. This makes more apparent the meaning of the comparison in the last verse.So end the ηιγεϊ, (hhidhoth,) enigmas of Agur, “in the which are some things hard to be understood.” They have exercised the ingenuity of wise and learned men for ages. We can do little more than repeat their guesses, though, by comparing one with another, we may, perhaps, make a little advance. Among the more probable of these guesses are those of Dr. Miller, who allegorizes the whole book, and this part in particular. According to him, Proverbs 30:10-14 represent sin as progressive; Proverbs 30:15-16, as insatiable; Proverbs 30:18-29, as insidious; Proverbs 30:21-23, as intolerable; Proverbs 30:24-28, how to get rid of it; Proverbs 30:29-33, the practical application. Whether the learned doctor has hit the meaning of the wise man or not, he has given good sound doctrine, put in very forcible language. That the object of these Proverbs is, as Dr. Conant remarks, moral instruction, there can be little doubt. Hence the thought that they are simply an amusing play of the fancy is to be dismissed at once.In the Septuagint Version this chapter is split up and scattered, a part in one place and a part in another. Proverbs 30:1-14 come in after Proverbs 24:22; the remainder after Proverbs 24:37. This is followed again by the first nine verses of chap. 31. Then come in chapters 25, 26, 27, 28, and 29; the book concluding with the remainder of chapter 31, Proverbs 30:10-31. This chapter is considered another supplement to the book, or, perhaps, as embracing two supplements, the first one ending with Proverbs 31:9, and the second comprehending the remainder of the chapter. This portion was probably added by “the men of Hezekiah.” See Proverbs 25:1. The common opinion of the Jewish and of the earlier Christian expositors was, that Lemuel is a title of Solomon, and that this chapter contains the instructions given to him by his mother, Bathsheba. This opinion, however, is not accepted by many of the modern critics, for reasons which they assign. (See Dr. Clarke.) It comports not with our plan to enter into the question fully, but it may be proper to observe that the reasons assigned for rejecting the ancient opinion are not entirely conclusive. Nevertheless, there is no serious objection to the theory that Lemuel was a prince of some neighbouring country, and that his wise mother, probably an Israelitish lady, was capable of giving him the excellent admonitions and instructions found in this place. Houbigant, and a number of others, take îùׂ ?à, (massa,) (rendered prophecy, see chap. Proverbs 30:1,) as a proper noun, and translate, “Lemuel, king of Massa.” Professor Stuart strongly supports this translation by arguments drawn from the grammatical construction of the words, and thinks that Agur of the preceding chapter and Lemuel were brothers, sons of the queen of Massa. See on Proverbs 30:1. 1. Words of King Lemuel — This must be understood in a loose sense, not as if he was the author of them, but rather the subject, or the person to whom they were addressed; unless, indeed, we suppose, as is possible, that what we have here are indeed the words composed by Lemuel himself, in which he reduces to poetic form the wholesome instructions and precepts in which he was educated by his excellent mother. Thus they would be the “words of Lemuel,” but comprehending the teachings of his mother. The Syriac takes the first letter of the name as the lamedh auctoris, like ìãåã, (ledhavidh,) a psalm of David, and thus gives the name simply as Muel.This might be admissible in the first verse, but not in the fourth, where we have the name in the vocative, and where the lamedh could not be so resolved. Miller translates the word, “Seed of God.” With him Muel is Christ, and his mother is Mary! 2. What, my son? This is the language of strong emotion and affection — brief, elliptical, and leaving something for the imagination to supply. These repeated interrogations denote great earnestness in demanding attention. Zockler renders: “O, my son! O, thou son of my womb!” etc. “She claims heedful attention to what must readily suggest itself, his relations and duties as a son and a sovereign.” — Conant. In this verse we meet with the unusual word αψ, (bar,) son, instead of the usual αο, ben. It occurs three times here, and only once elsewhere, in the Hebrew portion of the Bible, (Psalms 2:12,) though it is usual in the Chaldee parts of the book, and is the ordinary Chaldee word for son. Hence some have been disposed to regard this chapter as of Chaldee origin, or, at least, as belonging to the later Hebrew, in which Chaldaisms are found. To this purpose is adduced the form ξμλιο, (melakhin,) in Proverbs 31:3, instead of ξμλιν, (melakhim,) kings. But this conclusion does not necessarily follow, for poetry often avoids common terms, and employs for its peculiar purposes those which are either new, antiquated, or unusual. Besides, bar, in this sense, is not necessarily Chaldee, but may be legitimately derived from bara, (see Gesenius,) or from barar, as a term of affection or endearment — my beloved — my precious one. Son of my womb — A son given in answer to vows made before his birth, (see 1 Samuel 1:11,) or concerning whom she had offered many prayers and vows subsequently, that he might be preserved, rightly guided, and rightly influenced. The words express vehement maternal tenderness, and solicitude for the welfare and well-doing of a beloved child, and are probably to be understood as the habitual mood and manner of the queen mother. 3. Give not thy strength — The first clause warns Lemuel against the excessive indulgence of the appetites, (Proverbs 31:3-4.) Youths of every class are in great danger from this cause; but particularly youthful princes, who have greater opportunities of indulgence than others. The same is true of all in the more elevated positions of affluence. They can more readily command the means of gratifying their unlawful desires. This has always been remarkably the case with the more wealthy and powerful in Asiatic countries, where polygamy and concubinage exist as ancient and accepted institutions, sanctioned by immemorial usage. Indeed, a large harem, or seraglio, is rather regarded as a part of the necessary state of a chief or ruler, and indispensable to the respectability of the throne. This thoughtful mother had seen the evils flowing from this fruitful source, and warned her beloved son against them. This was the rock on which Solomon himself was wrecked. “Did not Solomon king of Israel sin by these things? yet among many nations was there no king like him, who was (or had been) beloved of his God, and God made (had made) him king over all Israel: nevertheless even him did outlandish (foreign, strange) women cause to sin.” Nehemiah 13:26. 4. Nor for princes strong drink — Or, the desire of strong drink. ωׁ ?λψ, (shekhar,) rendered strong drink, usually means any kind of fermented drink other than wine, and sometimes means wine, or is so rendered, as in Numbers 28:7. There is nothing in the etymology of the word requiring our qualifying term strong. Nor is the qualifier used as distinguishing it from wine, or as compared with wine; but as distinguishing it from other drinks, as water, milk, etc., which possess no inebriating properties. It is the sikera of the Greeks, (see Luke 1:15.) Besides wine, which is properly the juice of the grape, the Hebrews and other ancients manufactured drinks possessing exhilarating and intoxicating qualities from other fruits also, as the date and apple; from grain, as barley; from honey, etc. Shekhar, or sikera, seems to have been a generic term applied to any and all of these drinks. It is generally distinguished from wine, and the poets often use shekhar in one member and ιιο, (yayin,) wine, in the other member of a verse or distich. It is probable that fermented wine was the strongest drink known to the Hebrews, except such as were mixed with drugs to increase their intoxicating properties. These mixed wines, or other mixed beverages, are also sometimes called shekhar. Isaiah 5:22. Compare Proverbs xxiii, 29, et seq., and notes. 5. Lest they — Rather, he. Drink,… forget… law — îç÷÷, (mehhukkak,) that which is prescribed, the statute applicable to the particular case. The reasons here given for rulers, judges, princes, etc., abstaining from intoxicating drinks, are very similar to those given to the priests in Leviticus 10:10-11. No drunkard should be intrusted with authority or rule, either in civil, military, or ecclesiastical affairs. Property, character, life, and the immortal interests of the soul, are too precious to be committed to the decisions of a man whose intellect is at all beclouded by the fumes of alcohol. For a biblical example of kingly drunkenness, See 1 Kings 16:9.These verses should not, perhaps, be construed as containing a positive prohibition of wine and other strong drinks, even to Lemuel, any more than the caution in the third verse against giving his strength to women is to he considered as a prohibition of marriage. The object of the language was probably to guard him against excess in the gratification of his appetites. But, on the other hand, whatever may have been the implied limitations of the self-denial commended, it remains true, as a matter of fact, that the great danger lies in too much rather than in too little indulgence; and that, so far as the use of intoxicating drinks is concerned, the general rule is, that he who uses them least, or not at all, is the safest. For, as shown elsewhere, (Proverbs 23:29, et seq.,) the habit of using these beverages is insidious, and ever tending to greater and greater strength and greater danger of excess. Moreover, the sacred word is not without commendations of total abstinence, as in the case of the Rechabites, (Jeremiah 35:6-7; 1 Chronicles 2:55,) and the superior excellence of total abstinence is implied in the case of the Nazarites and others. When we come to the new dispensation, though the drinking of wine and strong drink is not prohibited in form, but, on the contrary, has the seeming sanction of our Saviour and his apostles, as pertaining to a Christian man’s liberty, yet, when from any cause that liberty becomes an occasion of stumbling to others, it is most imperatively obligatory upon us to abstain totally from the exercise of it. The principle is broadly laid down by the apostle, (Romans 14:20-21,) “All things [all kinds of food] indeed are pure; [in themselves they are not ceremonially unclean to the Christian;] but it is evil for that man who eateth with offence. It is good neither to eat flesh, nor to drink wine, nor any thing whereby thy brother stumbleth, or is offended, or is made weak.” While, therefore, a Christian may not always feel himself under obligations to abstain from wine for his own sake, either because it is directly prohibited or is injurious to him, he may, nevertheless, feel himself obliged to practise self-denial for the benefit of others and the general good. Most Christian men in this country feel that this is no time to give the sanction of their example to a custom so terribly fruitful of evil as is the use of intoxicating beverages. 6, 7. Give strong drink — That is, rather give it in suitable quantities to those who really need it, to support their fainting spirits under the influence of any trouble or calamity. The use prescribed here is a medicinal one. Him… ready to perish — Or the perishing one — faint of body or of mind, or both. Such a one may need a stimulant. Heavy hearts — Bitter of soul or life; those who are bowed down under the weight of grievous troubles. From this passage is said to have arisen the custom of administering stupifying potions — wine mingled with myrrh or gall — to criminals when going to execution, for the purpose of rendering them less sensitive to pain. Such was offered to our Lord, (Matthew 27:34; Mark 15:23,) “but he received it not.” In accordance with this passage, it was a custom among the Jews to carry provisions to those who were mourning for the dead, especially alter the funeral. Jewish mournings were excessive and long continued. They sat on the ground, and sometimes refused to eat. They spoke not unless spoken to. Their friends, in due time, visited them to comfort them, and supply their wants with bread and wine. The bread was called the bread of bitterness, and the wine, the cup of consolation. Compare 2 Samuel 3:35; Psalms 104:15; Jeremiah 16:4; Jeremiah 16:7; Hosea 9:4; Ezekiel 24:16-17; John 11:19. 8. For the dumb — Not merely those deprived of speech, but also those who are unable from any cause to plead their own cause; defend the defenceless. Such as are appointed to destruction — Sons of those passed away; that is, for every orphan. Be the patron of all the bereaved and helpless. “Favour the cause or right of all orphan children.” — Zockler and Conant. 9. Plead the cause — Vindicate the right of the poor and the needy. The language and ideas are very similar to some portions of Psalms 72. Compare Proverbs 31:2; Proverbs 31:4, Proverbs 31:12-14 of that psalm. It is possible that the author was familiar with that beautiful production. 10. Who can find a virtuous woman — This translation is unhappy.First, the word “virtuous,” whatever may have been its original sense, now lost, according to its common modern use, as applied to woman, does not convey the idea of the original: for ΰωׁ ?ϊηιμ, (esheth hhayil,) does not mean a chaste woman. Chaste the woman is who here sits for her picture; but this is a matter of course, and is quietly assumed, not only here, but throughout the whole piece. There is a beauty in this fact. It would have been a poor compliment to a noble-minded. God-fearing Hebrew lady, as it is to a Christian, to say that she was a chaste woman. She is in this respect not only above reproach and above suspicion, but her character forbids the matter to be raised as a subject of thought. It is not mentioned or alluded to. We have scarcely any English word that conveys the exact and full force of the original hhayil. The versions generally render it by strength, or some equivalent — that is, a strong wife. The Septuagint has ανδρειαν — manly, brave, courageous; the Vulgate, followed by the Douay, valiant, which is not a bad rendering. Stuart translates, “a woman of energy,”which comes as near the idea as any other one word. The original involves the notion of strength, force, energy, ability, capability, bravery, valour, (with such modification as female character would imply,) every element fitting her for her station, and those in a high degree. It embraces the physical, intellectual, and moral: a woman capable of doing, being, and enduring all that pertains to a wife, and that in an heroic manner: not the wife of a person in lowly station, but in the higher walks of society — the wife of a magistrate or prince.Secondly, the translation is rather too literal to convey what we conceive to be the meaning and force of the original sentence. The interrogative form in our language implies a negation: “Who can find?” equivalent to, no one can find. This would be horrible, if we were to take virtuous, here, in our modern sense, as applied to a woman. The writer evidently intended no such disparagement of woman in general; not even if we tone down the implied answer into, such a one can scarcely be found. The true link will appear by a very slight change, abundantly warranted by the Hebrew idiom — Who will find (me) a suitable wife? which again is equal to, “O that I might find,” etc. It is the expression of an ardent desire to find a wife of superior excellences, rather than a reflection on the sex and a note of despair. The Hebrew scholar need scarcely be reminded of the frequent use of the particle ξι, (mi,) as expressing a wish or desire. (See Gesenius under the word.) The following is a free translation according to the sense: —O that I might find a brave wife!For her value is far beyond that of pearls!This makes a proper introduction to the particulars that follow. The common version does not. 11. No need of spoil — Rather, he shall not lack income, domestic prosperity. “Spoil” is here used in a tropical sense, though one of its definitions suits well here: “That which is gained by strength or effort.” — Webster.The heart of her husband confides in her: He shall never lack domestic prosperity.The meaning is, that such is her skill and care in the management of her domestic affairs, that her husband has full confidence that he shall suffer no loss; but, on the contrary, be largely benefited by her vigorous and well-directed exertions. “The Oriental husband, in many instances, is by no means confident that his wife can be trusted, and that she will always consult his interest, and not his injury. Hence, he commonly keeps a watch over her, and places all articles under lock and key. He trusts more in hired guards and iron locks than in his wife.” — Muenscher. This is one of the natural results of polygamy and concubinage. 12, 13. She will do him good — This is a continuation of the thought in the latter part of the preceding verse. So far the terms are general. The speaker now descends to particulars. Seeketh wool… flax — Either from flock or field. Worketh willingly with her hands — Literally, with the delight of her hands. “Every kind of drapery for the person, the tent, or the house, was manufactured by the women at home, who made it a matter of pride to be able to boast that their husband and children were entirely clad by the labour of their own hands.” — Kitto. Women of the highest rank, the wives and daughters of nobles and kings, in ancient times devoted themselves to spinning, weaving, and other processes in the manufacture of clothing for their own use, and that of their families, as also for sale in the markets. There are frequent allusions to this in the Scriptures, and in the Greek and Roman classics. While the pursuits of husbandry — the labours of the field — employed: —“The king and awful fathers of mankind,”the women of their households managed the domestic affairs, preparing both the food and the clothing of their families. Where so much had to be accomplished in the home circle, we see the reason of the value attached to capability and energy in the wife, that she might attend wisely and well to the complicated arts of her establishment. 14. She bringeth her food from afar — What she needs for sustenance, for convenience, for ornament, which she does not produce herself, she procures by exchange of commodities. She exports and imports. She carries on a profitable commerce. 15. A portion — The allotted portion, or the assigned tasks. It is the same word as in Proverbs 30:8, which see. While it is yet night — That is, before daylight. The Orientals generally rise very early in the morning. The excessive heat of the day frequently renders labour, especially out of doors, insupportable. Hence, a great deal of business is transacted, even in royal courts, at a very early hour. The women usually rise earlier than the men, often long before day, engaging busily in the preparation of their meals, and in the various manufactures for the household and for sale. 16. She considereth a field — Sets her mind upon it, estimates its worth, and plans the means of purchasing it. Literally, she takes it. With the fruit of her hands — The product of her labour. She planteth a vineyard — Or, as some read, the fruit of her hands is the planting of a vineyard. These various items mark the industry, economy, and thrift of the energetic and capable woman. They are strongly “in contrast with the degradation to which woman has fallen under the later polygamy of the East.” — Speaker’s Com. 17. She girdeth her loins with strength — The Orientals wear loose flowing robes, which need to be girded close to the body, or tucked up, when they engage in any active employment. The figure denotes her activity and energy. “She walks about.” says Patrick, “with great expedition, tucking up her garments that she may be fit for motion anywhere, and not minding clothes more than her business, nor neglecting it for fear of spoiling them; but prefers strength in her arms, acquired by labour, before the ornaments wherewith they are wont to be adorned.” 18. She perceiveth — Literally, tastes, proves. Her merchandise is good — Valuable, profitable, and highly appreciated, and this makes her all the more industrious; so that sometimes, at least, she works at it all night in order to supply the great demand for her goods. Her candle — Lamp. Goeth not out by night — Some suppose that this may be intended to mark a wise precaution against robbers or banditti, which, from time immemorial, have infested those Eastern countries. It is more probable, however, that it is intended as another mark of her extraordinary energy in accomplishing some important contract or task in the given time. When necessary she drives her work by night as well as by day. 19. The spindle… the distaff — It is not entirely certain to which parts of the Eastern spinning apparatus these terms were applied. Stuart renders the first word by distaff, and the second by spindle. “In the East the spindle is held in the hand, often perpendicularly, and is twirled in one, while the other draws out the thread.” — Gesenius. The distaff is the staff for holding the bunch of flax or wool from which the thread is drawn when spinning. “I saw a woman sitting at the door of her hut on Zion spinning woollen yarn with a spindle, while another near her was twirling nimbly the ancient distaff.” — Land and Book, vol. ii, p. 572. 20. Stretcheth out… to the poor — She spreads out or opens her palm. While exceedingly thrifty and industrious, she is not “close-fisted;” but generously opens her hand to every case of distress and need: an example of good economy and liberality — two virtues but rarely blended, unhappily, in the same person, either man or woman. 21. Scarlet — ùׁ ?ðéí, (shanim,) a deep red, or bright crimson. This word has troubled the critics. Some suppose it means double garments, or garments of double texture, or changes of clothing; clothed double for the winter. This gives a good sense, though it is not generally accepted by the more modern critics. It may have been “some well known articles of dress conspicuous at once for their colour and their warmth.” — Speaker’s Commentary. 22. Coverings of tapestry — Coverlets woven of wool and silk, often enriched with gold and silver, representing various figures. Latin critics render the passage simply, “She maketh for herself coverlets.” But some kind of ornamental work seems to be intended. Silk — ωׁ ?ωׁ, (shesh,) rather, fine white linen or cotton cloth, probably the byssus of Egypt. The word is applied to both linen and cotton fabrics. Silk was probably not known to the Hebrews in the age of Solomon. Purple — ΰψβξο, (argaman.) The root of the word is uncertain. Gesenius derives it from the Sanscrit. The Septuagint renders it porphura, and the Vulgate purpura. It is applied both to the purple fish and the purple colour. Here it means purple cloth. Purple and fine linen seem to have been used by the ancients conventionally for rich and elegant clothing. Comp. Luke 16:19. The editor of Calmet contends that argaman signifies “variegated,” or of different talents. He translates thus: Her upper garments (gown, robe) she makes of fine cambric, etc., wrought in pattern; and of brocade or tissue, her lower garment, (petticoat.) This good housewife does not despise the esthetic in her person and household. She discovers the utility of beauty as well as the beauty of utility. 23. Known in the gates — He is recognised and honoured in the courts, or public assemblies. When he sitteth among the elders — The senators or magistrates, who sit by the gates to decide cases and to transact public business. He is eminent among the public men. It is intimated that something of this is due to his wife’s thrift and good management. She conducts the domestic affairs so well and so profitably as to allow him time and means to devote to the public service. His genteel deportment and becoming attire indicate the wife of good taste and rare accomplishments. Blessed is the man that has a wife capable of correcting his foibles, smoothing down his rough points, and teaching him becoming deportment. Many a man is more indebted to his wife than he is aware of for his advancement in the world. 24. Fine linen — ργιο, (sadhin,) fine undergarments; those worn next the body — shirts. In the East these are frequently made of very fine and elegant texture — transparent gauze — and worn by persons of rank, especially ladies. Girdles — Esteemed a necessity among the Orientals, where the flowing outer robe is worn. (See on Proverbs 31:17.) They are also made very ornamental, of costly materials and workmanship. Curiously wrought or embroidered girdles are an essential part of Eastern finery, both of men and women. The kings of Persia sometimes gave cities and provinces to their wives for the expense of their girdles. This was probably like our institution of “pin-money.” The girdle was used as a purse. Our Saviour (Mark 10:9) forbids the apostles to carry money with them in their purses or girdles. So Horace says, (Epis., lib. Proverbs 2:1,) “He who has lost his girdle (that is, his purse) is ready for any thing.” The merchant — Literally, the Canaanite. The Canaanites, or Phoenicians, were the great merchants of antiquity, and hence the name was applied to merchants in general, like λωׂ ?γιν, (kasdim,) Chaldeans, for astrologers. Some, however, are of opinion that the name Canaan strictly means a merchant or trader, and that the Canaanites were so denominated from their prominent occupation. Compare Isaiah 23:8; Ezekiel 17:6. 25. Strength and honour — Or, beauty; (the abstract for the concrete;) her clothing is strong and beautiful, both that which she wears and that which she sells; and, therefore, she has no depressing solicitude for the future. Shall rejoice in time to come — Rather, rejoices, or is cheerful for the future; literally, she laughs at the after day. Fearing God and working righteousness, pursuing a lucrative business and blessed of Providence, she is cheerful in view of the future. 26. With wisdom — She has not neglected the cultivation of her mind, consequently she is no idle talker, no mere prattler; spends not her breath in trifling gossip; but converses with intelligence and discretion. Moreover, she is habitually kind in her deportment and discourse. The law of kindness — Or pity, is on her tongue. Dr. Clarke, who was not an admirer of “strong-minded women,” thinks this the most remarkable characteristic of this remarkable woman. Hear him: “There are very few of those called managing women who are not lords over their husbands, tyrants over their servants, and insolent among their neighbours. But this woman, with all her eminence and excellence, was of a meek and quiet spirit.” 27. Looketh well to… her household — Watches over, controls, directs, cares for, all the affairs and persons of her family. Eateth not the bread of idleness — She is neither idle herself nor suffers any of her family — children or servants — to be idle, well knowing that idleness is the parent of vice. She assigns employment to each, and sees that each is diligent in it. 28. Her children… call her blessed — As a consequence of the above ordering and control of her family, her children grow up in virtuous habits, regularity of life, and respectfulness of demeanour. They rise up to do her honour, and pronounce blessings on such a mother. Her husband… praiseth — She also commands the respect and homage of her husband, as well she may. Even good husbands are not always as careful to recognise the services and virtues of their wives as they ought to be. A good wife looks for and deserves expressions of approbation and encouragement. 29. Many daughters — That is, according to a well-known Hebrew idiom — many women. This is generally regarded as the eulogium of the husband. Have done virtuously — Have done bravely, or worthily. It is the same word, hhayil, which we met in Proverbs 31:10. There the supposed writer wished for a wife of energy and capability: here he acknowledges that he has found one that displays these qualities in the highest degree.Excellest them all — Literally, hast ascended above them all — ascended, that is, in the scale of the virtues and excellences of true, noble womanhood. ςωׂ ?εηιμ, (‘hasu hhayil,) rendered “hast done virtuously,” is sometimes translated, acquired wealth, gotten riches, but it is like our expression, “Has done well, or bravely,” which may be, and often is, applied to the acquisition of wealth, but not necessarily confined to this sense. Doubtless, this was included in the woman’s well-doing. But this was only a part. 30. Favour — ηο, (hhen,) grace; that is, gracefulness of person — comeliness. Is deceitful — Illusive. And beauty is vain — “Elegance of shape, symmetry of features, dignity of mien, are all δαμ, (hebhel,) ephemeral, a vanity, a breath. Sickness impairs them, suffering deranges them, and death destroys them.” — Clarke. A woman that feareth the Lord — And, therefore, has in her own heart the principle whence all true womanhood springs. She shall be praised — “She is to be praised.” — Gesenius. She should be celebrated for her many virtues. ϊϊδμμ, (tithhallel,) may be rendered, She shall glorify herself; that is, in a good sense, indirectly, by her excellent character and pious behaviour. She shall secure for herself immortal honour. It is to be observed here, that the book concludes, as it begins, with a significant emphasis on the fear of the Lord, which is now not merely the beginning of wisdom, but “the condition of all womanly as well as manly excellence.” — Speaker’s Commentary. 31. The fruits of her hands — The product and results of her labours. And let her own works — Of industry, of thrift, of economy, of kindness, of piety, of wise and careful household management, (the word means all these.) Praise her in the gates — Let them be held up for imitation in the public assemblies, and for the incitement of others to like virtues. Here is a specimen of the “strong-minded” woman of the ancient Hebrew race. Let those of her sex who feel within them the stirrings of energy and the aspirations for distinction, take this “looking-glass for ladies,” as the old commentators call it, and dress themselves by it, and they will crown themselves with true womanly dignity and enduring fame.