mOVEEBS OF SOLOMON,

THE

PROVERBS OF SOLOMON

TJRAl^SLATED FROM THE HEBREW TEXT,

WITH NOTES, CRITICAL AND EXPLANATORY,

BY

A. ELZAS,

HEAD MASTER OF THE LEEDS HEBREW
SCHOOLS.

Leeds : Charles Goodall, J. W. Bean & Son, and of the Translator.
London : Triibner & Co., Paternoster Row.

187 1.

Entered at Stationers' Hall.

»WY 2 4 2001

THE

PROVERBS OF SOLOMON

^>;/- V^

PREFACE.

In sending forth a new version of the Book of
Proverbs, the translator desires to make the English
reader better able to understand the Divine original
than he is from the authorised version, and to put
him, at least in some degree, in the position of one
able to read the Hebrew text.

No translation, however good, can fully express
the meaning of the original, or shew the beauties of
its composition ; therefore some notes are needed to
enable the reader to understand and appreciate
these beauties.

The translator has spared no pains in consulting
the ablest commentators within his reach — Jewish
and Christian, English and Foreign.

He has also searched the Talmud for information
on some portions of the text. Several various
readings of note, not known to any Biblical critic,
have thus been discovered, which, it is hoped, may
prove both interesting and instructive to the
reader.

He begs also to acknowledge his particular obli-
gations to Mr. T. W. Cox, from whom he has
received much assistance in preparing the work for
the press.

A. E.

24, Belgrave Street,

June^ 1871.

THE PROVERBS

CHAPTER I.

IlsTTieOIDTJCTZOn^.

1. THE Proverbs of Solomon, son of David, King of
Israel ;

2. From which a man may learn wisdom and instruction ;
From which he may discern the words of under-
standing ',

3. From which he may receive the instruction of
prudence ;

In righteousness, in equity, and in rectitude ;

4. Which will give subtility to the undesigning ;
To the young man perception and resolution.

5. Let a wise man attend, he will increase his learning ;
A man of understanding will acquire good directions ;

6. So as to unriddle the parable and its interpretation —
The expressions of the wise and their enigmas.

7. The fear of the Lord is the beginning of knowledge ;
Wisdom and instruction fools despise.

Verse 1. — This verse is to be considered as the title, with the Author's
name and quality. The word * * Proverbs " means maxims and observa-
tions.

2. — In this and the four following verses, Solomon explains the
scope and design of the book of Proverbs. The verses 2 — 4 specify
the subject treated of, under three general heads. The verses 5 & 6
bespeak the attention to them.

3. — " For understanding the words of the intelligent." Boothroyd.

4. — 'Tor giving prudence to the simple." Eichel, — Boothroyd
translates in the same manner.

7. — This verse is the motto to the book of Proverbs. — Wisdom
cannot be attained unless the mind be impressed with a reverential fear
of God. " Where there is no wisdom there is no reverence of God, and
where there is no reverence of God, there is no wisdom." Pirke Aboth
(Ethics of the fathers) cb. iii, Mishna 21.

•8. Hearken, my son, to the instruction of thy father,
And neglect not the lessons of thy mother ;

9. For they shall be a graceful ornament to thy head,
And chains around thy neck.

10. My son, if sinners entice thee, consent thou not.

11. If they say : " Come with us, let us lie in wait for
blood,

" Without cause, let us watch secretly for the
innocent ;

12. "Let us as the grave, swallow them up alive,
" And whole, like those who descend into the pit ;

13. " We shall find much precious substance,
" We shall fill our houses with spoil ;

14. " Cast in thy lot among us,

" We will all have one purse."

15. Oh, go not with them in their way, my son !
Eefrain thy foot from their path.

16. For their feet run to evil.
And haste to shed blood.

17. Surely it is in vain that any bird seeth
The spreading of the net ;

18. Although they lay in wait for its blood,
And watch secretly for its life ;

19. So is it with him that is covetous of unjust gain ;
It taketh the life of its possessor.

8. — Witli this verse the Booh of Proverbs begins, though the
*' Proverbs " only begin with the tenth chapter. —

My son. — Hebrew teachers were accustomed to address their
Scholars in these affectionate terms.

10. — BooTHROYD proposes to divide v. v. 10 and 1 1 into four lines, and
the translation to run thus :

" My son, if sinners entice thee—

*' Consent thou not when they say: —

" Come with us, let us wait for blood —

" Let us lurk for those, who in vain are innocent."

There is no need for such an alteration.

12. — Perhaps allusion is here made to Nuimb. xvi. v. 32.

17. — The adverb '* Chinnam," in vain, may refer either to the bird or
to the/oMJ?er, but from what Solomon himself says (chap, vii , v. 23,) we
are inclined to apply it to the bird. '

19. — Such are the ways of all greedy of lucre ; it sedticeth the soul of
those subject to it."— Hodgson.

20. Wisdom cneth publicly,

In tlie streets she uttereth her voice ;

21. In the principal places of concourse she calleth aloud,
At the entrances of the gates ;

Throughout the city she proclaimeth her words :

[saying]

22. " How long, ye simple ones, will ye love simplicity ?
" How long will. ye scoffers delight in scoffing,

" And ye fools hate knowledge ?

23. " Turn ye at my rebuke ! ''
" Behold, I will pour forth my spirit upon you,
" I will enable you to understand my words !

24. " Because I have called aloud, and ye have refused —
" I have stretched out my hand, and no one hath

attended ;

25. " But ye have rejected all my counsel,
" And have slighted my rebuke ;

26. " I also will laugh, when ye fall into calamity,
*' I will deride when fear cometh upon you —

27. " When fear cometh upon you like a desolation,
" And calamity overtaketh you as a whirlwind —
" When distress and anguish come upon you.

28. " Then they will call upon me, but I will not answer,
" They will seek me early, but they shall not find me !

29. " Because they have hated knowledge,

" And have not chosen the fear of the Lord —

30. " They have slighted my counsel —

'^ They have contemned all my rebuke ;

31. " Therefore shall they eat of the fruit of their own way,
" And be filled with their own devices.

32. " For the haughtiness of the simple shall destroy them,
" And the recklessness of fools shall cause them to

perish;

20. — The plural in the original is improper.

21. — "Amidst the noisy throng she crieth out." Boothroyd.

SI-— They shall eat. — They shall meet with that punishment which
their wickedness deserves.

And he filled. — They shall have ample cause to loathe the evil courses
in which they have been engaged.

33. " But he who hearkeneth unto me, shall dwell safely,
" And shall be quiet from the fear of evil."

CHAPTER II.

1. My son, if thou wilt receive my words.

And treasure up my commandments within thee —

2. If thou wilt incline thine ear unto wisdom —
If thou wilt apply thy heart to understanding ;

3. Yea, if thou wilt cry unto understanding ;

If thou wilt raise thy voice unto knowledge —

4. If thou wilt seek her as silver,

And search for her as for hidden treasures ;

5. Then shalt thou understand what is the fear of the
Lord,

And attain imto the knowledge of Grod.

6. For the Lord giveth wisdom ;

From his mouth proceed knowledge and understanding.

7. He treasureth up sound wisdom for the upright,
He is a shield to those who walk in integrity ;

8. He preserveth the paths of equity.
And He guardeth the way of his saints.

9. Then shalt thou understand righteousness, equity.
And rectitude, yea, every good path.

10. Truly, wisdom will enter into thy heart.
And knowledge will be delightful to thy soul.

11. Discretion will guard thee,
Understanding will preserve thee ;

12. To rescue thee from the way of the wicked —
From the men who speak perverse things —

13. Who abandon the paths of rectitude —
To walk in the ways of darkness —

14. Who rejoice in doing evil —

Who delight in the perverseness of the wicked —

15. Whose paths are crooked.

And who are froward in their ways.

32. — And the recklessness. — * ' And the security, " Gre v.

3 Iftliou wilt cry. — Earnestly imploring its aim and direction.

4. — Seek her. — With assiduity and diligence.

8. — The paths of equity. — Those who walk in the paths of equity.

6. — This and the following two verses are introduced parenthetically.

16. To rescue thee from the strange woman —

From the stranger, who allureth with her smooth words ;

1.7. Who abandoneth the companion of her youth,
And has forgotten the covenant of her God,

18. For her house leadeth down unto death,
And her paths unto the dead.

19. None return who enter it,
Nor revisit the paths of life.

20. Therefore walk thou in the way of good men,
And keep the paths of the righteous.

21. For the upright shall dwell in the land.
And the perfect shall remain in it ;

22. But the wicked shall be cut off from the land.
And transgressors shall be utterly rooted out of it.

CHAPTEE III.

1. My son, forget not my teaching,

But let thy heart observe my commandments.

2. (For length of days, and years of happiness,
And prosperity shall they add unto thee.

3. Loving-kindness and truth shall not forsake thee.)
Bind them around thy neck,

"Write them upon the tablet of thy heart ;

4. Then shalt thou find favour,
^And a good understanding.

In the sight of Grod and man.

5. Trust in the Lord with all thy heart.

And lean not upon thine own understanding.

6. In all thy ways acknowledge Him,

16.— Strange woman. — Women of profligate and abandoned character
amongst the Jews, were for the most part " strangers," belonging to one
or other of the neighbouring heathen nations ; whence this term was
afterwards retained to designate such persons, even though they might
be, as in the present instance, (see verse 17) of Hebrew origin,

11.— The companion.— Rqx husband, to whom she has — while young —
been united.

19.— The af&x in the original may refer either to the woman or to the
house, but the latter is preferable.

2. — For length of days. —
This and the two following lines are introduced parenthetically.

And He will make thy paths plain.

7. Be not wise in thine own sight ;
Fear the Lord, and depart from evil.

8. It shall be fertility to thy waist,
And moisture to thy bones.

9. Honour the Lord out of thy substance.
And of the first-fruits of all thy produce ;

10. So shall thy bams be well filled,
And thy vats overflow with new wine.

11. My son, despise not the correction of the Lord,
Nor be impatient under His chastisement ;

12. For the Lord chasteneth him whom He loveth.
Even as a father the son in whom he delighteth.

13. Happy is the man who attaineth unto wisdom,
And the man who difiPaseth understanding.

14. For her merchandise is better than the merchandise
of silver.

And her produce better than fine gold,

15. More precious is she than pearls.

No objects of thy delight are to be compared with her.

16. Length of days is in her right hand ;
In her left hand, riches and honour.

17. Her ways are ways of pleasantness.
And all her paths are peace.

18. She is a tree of life to those who lay hold on her,
And happy are they who retain her.

19. The Lord by wisdom laid the foundations of the earth ;
He framed the heavens by understanding.

20. By His knowledge the depths burst forth.
Aid the clouds drop dew.

8. — "It shall be fertility to thy waist, and marrow to thy bones."

' * The common rendering of the term " sharar " is navel; but incap-
able of eliciting any meaning from such a phraseology, our modern critics
have suspected an error in the Hebrew term, and that the royal
moralist originally wrote "libesareka" to thy Jlesh, an alteration not
supported, I believe, by any ancient print or manuscript." — John Miisoir
Good.

The reading of the Talmud is the same as in the Bible :
"leshareka."

14. — Or : "For her traffic is more profitable than the traffic of silver."

21 . Mj son, let them not depart from thine eyes :
Keep sound wisdom and discretion.

22. They shall be life to thy soul,
And grace to thy neck.

23. Then shalt thou go on thy way safely,
And thy foot shall not stumble ;

24. When thou liest down, thou shalt not fear.
Thou shalt lie down, and thy sleep shall be sweet ;

25. Thou shalt not fear sudden alarm.

Nor the desolation of the wicked when it cometh ;

26. For the Lord shall be thy confidence,

And He will keep thy foot from being taken.

27. Do not withold kindness from those who are in
need of it.

When thou hast the power to do it.

28. Say not to thy neighbour, " Gro, and come again.
And to-morrow I will give," when thou hast the means.

29. Devise not evil against thy neighbour.
Seeing he liveth trustfully near thee.

30. Contend not with a man without cause.
When he has done thee no harm.

31. Envy thou not the man of violence.
Nor chose any of his ways.

32. For the fro ward man is an abomination to the Lord,
But with the upright he hath communion.

33. The curse of the Lord is upon the house of the
wicked ;

But the dwelling of the righteous He blesseth.

34. The scoffers He treateth scornfully,
But unto the meek He giveth grace.

35. The wise shall possess honour.
But fools shall decay in disgrace.

26. —The Talmudists explain this verse: "God will be with thee,
even in thy simplest pursuit after wisdom. "—Jerusalem Talmud, Peah,
ch.I.

27. — " If thou seest that thy friend wishes to do good, prevent him
not, if thou hast the power to do so." — Jarchl

34. — "If a man go with scoffers, he becometh a scoffer; but if he
connect himself with the meek, his deeds will cause birri to find grace in
the sight of men." — Jaechi.

CHAPTEE lY.

1. Hearken ye children, to the instruction of a father,
And attend, that ye may learn understanding.

2. For I give you good doctrine,
Forsake ye not my teaching.

3. When I was a tender child of my father,
Beloved as an only son of my mother ;

4. He taught me and said to me: "let thy heart
retain my words ;

" Keep my commandments and thou shalt live.

5. " Acquire wisdom, acquire understanding ;

« Forget not, nor swerve from the words of my mouth.

6. " Forsake her not, and she will guard thee ;
" Love her, and she will preserve thee.

7. " The chief thing of all is wisdom ; acquire wisdom,
" And ahove all acquisitions, acquire understanding.

8. " Exalt her, and she will promote thee ;

" She will bring thee to honour, if thou embrace her.

9. " She will give to thy head a graceful ornament ;
" A crown of glory she will deliver to thee.

10. " Hearken, my son, and receive my words ;

" So shall the years of thy life be multiplied.

11. "In the way of wisdom I have instructed thee ;
" I have led thee into the paths of rectitude.

12. " When thou walkest, thy steps shall not be hindered,
" And when thou run'uest, thou shalt not stumble.

13. " Lay firm hold on instruction, relax not ;
" Keep her, for she is thy life.

14» " Enter not into the path of the wicked,
" Nor go forward in the way of evil men.

15. " Avoid it, pass not into it ;

" Turn from it, and go away.

16. " For they cannot sleep unless they have done evil ;
" Their sleep is taken away, unless they cause men

to stumble.

4. — Solomon calls here the attention of those whom he addresses, to
instructions which had been delivered to him by his father David.

These instructions commence at the fourth verse of this chapter,
and end at the sixth verse of Chapter V.

9

17. " For they eat the bread of wickedness,
" And drink the wine of violence.

18. " The path of the righteous is as the light of dawn,

" Which brightenethmore andmore, till it is perfect day.

19. " The way of the wicked is as thick darkness ;

" They perceive not that against which they stumble.

20. " My son, attend unto my words,

" Incline thine ear unto my sayings.

21. " Let them not depart from thine eyes,
" Keep them within thy heart.

22. " For they are life to him who findeth them,
" And soundness to all his flesh.

23. " Keep thy heart with all diligence ;
" For life goeth forth from it.

24. " Put away from thee frowardness of mouth,

" And perverseness of lips remove far from thee.

25. " Let thine eye look straight forward,

" And thine eye-lids be directed before thee.

26. " Weigh well the path of thy foot,

" And all thy ways shall be established.

27. " Turn not to the right hand nor to the left,
" Eemove thy foot from evil.

CHAPTEE Y.

1. " My son, attend unto my wisdom,

" Incline thine ear to my arguments ;

2. " That thou may est keep discretion,

" And thy lips may preserve knowledge.

3. *' Truly, the lips of a strange woman drop honey,

18. — " The path of the righteous is as moonlight, which shineth forth
until it is perfect day." The moow is called "Nogah" because she
receives her light from the sun. Eichel.

25. — Let thine eye look. — Be continually on thy guard against the
seductions of the wicked.

27.— The Sept., Vulg., and Arab, add: 'Tor God knoweth the
right paths on the right hand, but those on the left hand are per-
verted ; but he shall make thy steps straight, and advance thy steps
in peace. " But this addition is not supported by any Hebrew M. S.

2. — Preserve knowledge. — ^The Sept. and Vulg. add : "Attend not to
a wicked woman ." This addition is not supported by any Hebrew
M.S.

10

" And her mouth is smoother than oil ;

4. " But her end is bitter as wormwood,
" Sharp as a two-edged sword.

5. " Her feet go down unto death,

" Her steps lay hold on the grave.

6. " She weigheth not the path of life,

" Her tracks are devious ; thou canst not know them."

7. Now therefore, ye children, hearken unto me.
And depart not from the words of my mouth.

8. Eemove thy way far from her,

And approach not the door of her house.

9. Lest thou give thine honour unto others,
And thy years unto the cruel ;

10. Lest strangers be filled with thy strength.
And thy toils remain in the house of the alien ;

11. And afterwards thou shouldest moan.
When thy flesh and thy body are consumed ;

12. And shouldest say : "How have I hated instruction !
" And how hath my heart contemned rebuke !

13. " I have not hearkened to the voice of my teachers,
" Nor inclined mine ear to mine instructors !

14. "I was well nigh in all evil,

" In the midst of the congregation and the assembly."

15. Drink water out of thine own cistern.
And running waters from thine own well.

16. Then shall thy fountains be dispersed abroad,
As streams of water in the streets.

5. — On the grave. — The word, ^sheol here used denotes the unseen
world. The Hebrew term for "grave " is Keber.

9. — Unto the cruel. — "The prince of helL" JarcM. — " The angel
of death." The Midrash.

14. — "^s a criminal have I been arraigned for every kind of ofifence,
before the tribunal and before the assembly. " Hodgson.

15. — Drinh water. — This verse conveys, in a figurative language, an
exhortation to keep the marriage bed pure and undefiled.

16. — Thy fountains. — The figurative language describes the prosperity
of a family. Aben Ezra interprets it of chddren which proceed from
their parents as streams from a fountain, and which may be said to be
dispersed abroad by their connection with other families.

11

17. They shall be thine only,
And not strangers' with thee ;

18. Thy well shall be blessed,

Thou shalt have joy in the wife of thy youth.

19. A lovely hind, a graceful roe.

Her breasts shall yield thee plenteous delight at
all times,

Thou shalt rove continually in her love.

20. Why then, my son, wilt thou rove after a strange
woman.

And embrace the bosom of a stranger ?

21. For the ways of a man are before the eyes of the Lord,
And He weigheth all his paths.

22. His own iniquities shall take the wicked captive,
He shall be held fast by the cords of his sin.

23. In his great folly he shall go astray.
He shall die without instruction.

CHAPTEE VI.

1. My son, if thou hast become surety for thy neighbour.
If thou hast striken hands for a stranger ;

2. If thou art ensnared by the words of thy mouth,
If thou art caught by the words of thy mouth ;

3. Do this then, my son, rescue thyseK ;

For thou hast fallen into the hand of thy neighbour ;
Go, humble thyseK and be urgent with thy neighbour.

4. Allow not sleep to thine eyes,
Nor slumber to thine eye-lids.

5. Eescue thyself as the gazeUe from the snare,
And as a bird from the snare of the fowler.

6. Go unto the ant, thou sluggard.
Observe her ways, and be wise.

18.— Thy well— Thy wife shall be fruitful.

20. — Strange woman — Stranger. — See note Cbap. IL, v. 16.

6. — " Thus little ant, (to human lore

** No mean example) forms her frugal store,
"Gather'd with mighty toils on every side,
'* Nor ignorant, nor careless to provide
"For future want" — Horace. Sat. I., lib. L

12

7. She hatli no governor,
Nor overseer, nor ruler ;

8. Yet she prepareth in the summer her food,
She gathereth in the harvest her meat.

9. How long, sluggard, wilt thou lie down ?
When wilt thou arise from thy sleep ?

10. "A little sleep "— " a little slumber "—
*'A little folding of the hands to rest "^

11. So shall poverty come upon thee as an invader,
And want, as an armed man !

12. A worthless man, a man of iniquity,
Speaketh constantly perverse things.

13. He winketh with his eyes.
He scratcheth with his feet.
He pointeth with his fingers.

14. Perverseness is in his heart.

He contriveth mischief continually.
He spreadeth contentions,

15. Therefore shall calamity come upon him suddenly.
In a moment shall he be crushed without remedy.

16. These six things the Lord hateth ;
Yea, seven are an abomination to Him.

17. Haughty eyes, a false tongue.

And hands which shed innocent blood ;

18. A heart which contriveth wicked devices,
Feet which hasten to run after mischief;

19. A false witness who breatheth forth lies.

And he that spreadeth contentions amongst brethren.

20. Observe, my son^ the commandment of thy father,
And neglect not the teaching of thy mother.

8. — The Sept. and Arab, add :
*• Or go to the bee, and learn what a worker she is, and how seriously
*' she performs her work, to the labours of which both Kings and sub-
"jects apply themselves, as far as health permits, and to all it is
" agreeable and honourable, and though her strength be small, having
"honoured wisdom, she is diligently employed." This addition is
not supported by any Hebrew M. S.

10. — A little sleep. — Solomon introduces here the expostulation of a
sluggard, when called upon to leave his bed.

13

21. Bind them continually to thy heart.
Tie them around thy neck.

22. When thou walkest about, they shall guide thee,
When thou liest down, they shall watch over thee,
Andwhenthouawakest,they shall commune with thee,

23. For his commandment is a lamp, and her teaching
a light ;

The rebukes of correction lead unto life ;

24. To guard thee against the profligate woman ;
Against the flattering tongue of the stranger.

25. Desire not her beauty in thy heart.

Nor let her captivate thee with her eye-lids.

26. For the harlot bringeth to a morsel of bread.
The adultress ensnareth the precious life.

27. Can a man put fire in his bosom,
And yet his garments not be burned ?

28. Can a man walk upon burning coals.
And yet his feet not be scorched ?

29. So it is with him that goeth unto his neighbour's wife,
No one who toucheth her shall be held guiltless.

30. Men do not despise the thief who stealeth
To satisfy his appetite, because he is hungry.

22. — Walhest about — liest down — awahest. — Under these terms are
included all the various circumstances of life, — The Talmudists say :
when thou walkest about, i. e. , during thy lifetime ; when thou liest
down, L e. , in the grave ; when thou awakest, 1 e. , at the resurrection
of the dead. —

They. — The commandment and the teaching.

25. — With her eye-lids. — It was the custom to paint them, with the
view of increasing personal attraction. — See II. Kings ix, v. 30. —
Jer. iv, V. 30, and Ezek. xxiii, v. 40.

26. — By the law, the sin oi fornication was not capital, but that of
adultery, subjected both the adulterer and the adulteress to death. —

I have followed the opinions of Jarchi and Aben Ezra.

EiCHEL does not agree with them; he translates "Eshethish"
treue Gattin, wife, for the term is used in the Bible only in this sense ;
though in the Talmud it is used for an adulteress.

27. — In this and the following verses we have the masculine nQ\m
plural with the feminine verb.

14

31. But, when discovered, lie repayeth sevenfold,
He giveth even all the suhstance of his house.

32. The adulterer is void of understanding ;

He that will destroy his own life, let him do this !

33. Stripes and dishonour shall he receive,
And his reproach shall not he blotted out ;

34. For the jealousy of an husband is furious,

And he will shew no mercy in the day of vengeance.

35. He will not pay regard to any ransom.

Nor consent, although thou shouldest offer many bribes.

CHAPTEE YII.

1. My son^ keep my words.

And treasure up my commandments within thee.

2. Keep my commandments and thou shalt live ;
And my teaching as the pupil of thine eye.

3. Bind them upon thy fingers.

Write them upon the tablet of thy heart.

4. Say unto wisdom : " Thou art my sister ; "
And call understanding " Kinswoman."

5. That they may guard thee against the strange woman,
Against the stranger who allureth with her smooth

words.

6. For, through the window of my house.
By means of my lattice I looked forth ;

.31 . — But when discovered. — The adulterer. Nearly all the versions
and commentators apply this verse to the thief. But, I would ask,
how could a starving man repay sevenfold, or give all the substance of
his house ? and, if he who steals from necessity be not despised, why
should he be punished ?

I am of opinion, that this verse is immediately connected with verse
29, and therefore refers to the adulterer, as though Solomon would say,
that, whilst men have compasspn on the thief who steals from
necessity, no pity is shown to the adulterer, who, when caught, will
pay anything, that his deeds may not come to light.

1. — The Sept. and Arab, add: '* My son, honour the Lord, and
" thou shalt be strong, but beside Him fear no other." This addition
is not supported by any Hebrew M.S.

15

7. And 1 saw, amongst the simple ones,
I observed amongst the youths,

A young man void of understanding,

8. Passing through the street near her comer,
He was going the way to her house ;

9. In the twilight, at the close of the day.
In the evening's gloom, in the darkness.

10. And behold, a woman met him.

In the attire of a harlot, and subtle of heart ;

11. (She is noisy and refractory,
Her feet abide not at home,

12. Now she is at the door, now in the streets,
Lurking near every comer.)

13. She caught hold of him and kissed him ;
With an impudent face she said unto him :

14. " Peace offerings have I bound myself to pay,
" This day I have performed my vows.

15. " Therefore came I forth to meet thee,

" Earnestly to seek thy face, and I have found thee !

16. "I have spread my bed with coverings,

" With embroidered fine linen of Egypt ;

17. " I have perfumed my bed

" With myrrh, aloes, and cinnamon ;

18. " Come, let us intoxicate ourselves with love,
" Till the morning let us indulge in caresses ;

19. " For the master is not at home,
" He is gone a distant journey.

10. — In the attire. — So the Targum.

And subtle. — ** Which maketh the heart (of young men) to flee
away." — Sept. and Arab. — They read : Venotsetseth, but no Hebrew
M.S. has this reading.

11. — This and the following verse are introduced parenthetically.

14. — Eichel differs from nearly all the commentators . He translates :
"Truly, I must bring to-day a peace-offering ! my wish is fulfilled.

15. — **For I only went out to meet-^to invite thee, and behold !
"here thou art."

19. — The Master.~-^It is more consistent with the character of an
adulteress, that she should speak disrespectfully of her husband, than
that she should call him my husband, as the Sept. and Arab, translate.

20. '• He hath taken a purse of money with him,
'' He will return at the appointed day."

21. By her many enticing wordS; she beguileth him ;
By the smooth allurements of her lips, she

seduceth him.

22. He foUoweth her straightway,
As an ox goeth to the slaughter ;

She is the chain which fettereth the fool,

23. Until her arrow pierceth his liver.
As a bird hasteneth into the snare,

And perceiveth not that it is laid for its life.

24. Now therefore, ye children, hearken unto me.
And attend to the words of my mouth.

25. Let not thy heart swerve into her ways,
Q-o not astray into her paths.

26. For she hath caused many to fall, mortally wounded
Countless is the number of those slain by her !

27. Her house is the way to the grave,
Leading down to the chambers of death.

CHAPTEE YIII.

1. Doth not wisdom call aloud ?

And understanding utter her voice ?

20. — At the appointed day. — According to some commentators,
"New Year," according to others, "New Moon." Perhaps she
refers to one of the three great Festivals at which he was obliged to
be present.

22. — These verses have been variously explained- Dr. Hunt would
alter the Hebrew text which reads " El " to, into "Ayil" a hart, and
take the noun " Ekhes " chain, as a verb : to leap, skipj or bound.
He translates thus :

22. — "He goeth after her straightway,

"As an ox goeth to the slaughter;
23. — " Or as an hart houndeth into the toils,
* ' Till a dart strike through his liver ;
24 — " As a bird hasteth to the snare,

" And knoweth not that it is for his life."
26. — "For she has thrown down many soldiers,

"And her slain are all mighty men." — Kennicott.
27. — Grave. — See note, Chap. V., v. 6.

17

2. Upon the top of the high places,
By the way-side, in the broad paths.
She taketh her station.

3. By the side of the gates, in the avenues of the city.
In the approaches of its entrances, she crieth aloud

[Saying]

4. "To you men, I call,

" And my voice is to the sons of men.

5. " 0, ye simple ones, discern prudence,

" And ye fools, be ye of a discerning heart.

6. " Hear, for I speak excellent things,

" The opening of my lips is of rectitude.

7. " For my mouth utter eth truth,

" And my lips abominate wickedness ;

8. " All the words of my mouth are perfect ;
" None of them are intricate and crooked.

9. " They are all plain to him that understandeth,

" And evident to those who attain unto knowledge.

10. " Eeceive my instruction rather than silver,
" And knowledge rather than choice gold.

11. *' For wisdom is better than pearls,

" No objects of delight can be compared to her.

12. " I, wisdom, penetrate into deceit,
" And find out secret designs.

13. " The fear of the Lord is to abhor evil,
" Pride, arrogance, the way of evil,

" And the perverse mouth do I abhor.

3. — By the side of the gates. — ^Where the greatest concourse of
people was.

7. — Wickedness, "Resclia." — All the versions read: " Sheker,"
falsehood. The parallelism requires such a reading, ioT falsehood not
wickedness is opposed to truth. Eichel also translates : untruth.

lOi — " Receive my instruction without money." Durell.

13. — " Wisdom, which is here personified, speaks in the preceding
"verse in the first person, so likewise in this verse, and throughout
** the remainder of the Chapter. The religious precept before us (though
** worthy to be inculcated) must therefore appear to be here unreason-
** able. I would thus translate : "I fear the Lord, I hate the evil of
" pride and arrogance ; both the wicked path and the perveraed
** mouth do I hate." Durell.

18

14. " Counsel and sound wisdom are mine ;

" I am understanding, to me belongeth. might.

15. " Bj me kings reign,

" And princes decree justice.

16. *' By me rulers govern, and nobles,
" Tea, all the judges of the earth.

17. "I love those that love me,

" And they that seek me early, shall find me.

18. " Eiches and honour are with me,

" Enduring substance and happiness.

19. " My fruit is better than gold, yea, than fine gold,
" And my revenue better than choice silver.

20. "I walk in the way of righteousness,
" In the broad paths of equity ;

21. "To make those who love me, to possess substance ;
" I fill all their treasures.

22. " The Lord possessed me in the beginning of His way,
" Before His works, which were of old.

23. " I have been set up from everlasting,

" From the beginning, before the earth was made.

24. " When there were no deeps, I was brought forth ;

" When there were no springs abounding with water.

25. " Before the mountains were settled,

" Before the hills I was brought forth.

26. " Ere He had made the earth and space,

" Yea, the first atom of the dust of the world ;

27. " When He framed the heavens I was there,

" When He set a compass upon the face of the deep ;

28. " When He made firm the clouds above,

" When He strengthened the fountains of the deep ;

14 — / am understanding. — I prefer the reading of the versions:
" understanding is mine." Houbigant,

21.— Substance. — The Targum reads years, the Arab, inheritance.

22. — " If I shall have shown you the things that are done every day,
I will remember to recount the things done from eternity," added by
the Sept. , but not supported by any Hebrew M. S.

23, — Set up.— I have been invested with sovereignty from ever*
lasting.

26. — Earth and space. — By this we understand the entire universe

19

29. " When He appointed to the sea its bounds,
^' That the water should not pass its shore,

" When He fixed the foundations of the earth.

30. " I was close to Him, His companion ;
*' I was His delight day by day ;

" Playing, in his presence, continually ;

31. " Playing in the world, His earth ;

" And my delight was in the sons of men.

32. " Now therefore, children, hear me,

" For happy are they that keep my ways.

33. " Hear instruction and be wise,
" Reject it not.

34. " Happy is the man who heareth me,

" Who watcheth at my gates day by day ;
" Who keepeth guard at my door-posts.

35. " For he who attaineth me, attaineth life,
" And shall receive favour from the Lord.

36. " But he who misseth me, doeth violence to himself ;
" All they that hate me, love death."

CHAPTER IX.

1. Wisdom hath builded her house,
She hath hewn out her seven pillars.

2. She hath killed her fatlings.
She hath mingled her wine ;

She hath also furnished her table.

3. She hath sent forth her maidens ;
She calleth aloud from a lofty seat.
Upon the high places of the city :

31. — I have followed here the opinion of Aben Ezra.

1. — Wisdom. — The Hebrew is literally wisdoms. The construction
in the original seems to require the singular.

Heion out. — " Founded it on seven pillars." Eichel.

Seven pillars. — The Talmudists apply this expression to the seven
portions into which they say the law is divided. To make these seven
portions, they divide the Book of Numbers in three. The first
portion ends with Chap. x. , verse 34. Verses 35 and 36 form the
second portion, and from verse 37 until the end of the Book the third
portion. — Shabbath fol. 116.

2. —This address seems opposed to the allurements of the adul-
teress, Chap, vii,, v. 14

20

4. " Whoever is simple, let him turn and come hither ! "
Unto the man void of understanding, she saith :

5. " Come, eat of my bread,

" And drink of the wine which I have mingled.

6. " Forsake [your way], ye simple ones, and ye shall live,
" Gro straight forward in the way of understanding.

7. He who correcteth a soomer, bringeth disgrace upon
himself ;

And he who rebuketh the wicked, [heareth] his own
faults.

8. Eebuke not a scorner, lest he hate thee ;
Rebuke a wise man, and he will love thee.

9. Instruct a wise man, and he will be yet wiser ;
Teach a just man, and he will increase in learning.

10. The fear of the Lord is the beginning of wisdom,
And the knowledge of the Most Holy is understanding.

11. " For by me, thy days shall be multiplied,

" And years of happiness shall be added to thee.

12. ** If thou art wise, thou art wise for thyself;
"And if thou scornest, thou alone shall bear [the

punishment]."

4. — " This verse breaks the connection, and there can he no doubt
" it is improperly inserted here. It is repeated verse 16, where it is
' ' evidently proper, " Boothroyd.

8. — The sacred writer is far from meaning to assert, that it is a matter
of little consequence whether scoffers be reclaimed from their evil
course, or that no hazard is to be run in endeavouring to effect this
most desirable end.

He merely states the results of his experience, that wicked persons,
will not only refuse to listen to the voice of admonition, but heap
upon such, as presimie to offer it, reproach and contumely.

11. — This verse is immediately connected with v. 6.

12. — The Sept. and Syr. add the following three verses, of which
there is no trace in any Hebrew M. S.

'* He that trusteth in falsehood feedeth the winds,

" He also pursueth the birds of the air.

* ' For he f orsaketh the way of his own vineyard,

" And forgetteth the path to his fields.

** He wanders through a waterless desert,

" And he gathered with his hands unprofitableness."

21

13. Folly is a noisy woman,

She is simple, and knoweth nothing.

14. She sitteth at the door of her house,

Upon a throne, in the high places of the city,

15. To call aloud to the passengers,

Who are going straight forward in their paths :

16. " Whoever is simple, let him turn and come hither ! "
And to the man void of understanding she saith :

17. " Stolen waters are sweet,

" And bread eaten clandestinely is pleasant ! "......

18. But he considereth not that the dead are there,
That her guests are in the depths of the grave !

CHAPTEE X.

The Proverbs of Solomon.

1. A wise son gladdeneth his father ;

But a foolish son causeth grief to his mother.

2. Gifts of fortune cannot help ;

But beneficence delivereth from death.

3. The Lord will not suffer the righteous soul to famish ;
But the possessions of the wicked he causeth to vanish.

4. The negligent hand maketh poor ;

But the hand of the diligent maketh rich.

5. He who gathereth in summer, is a son causing success j
But he who sleepeth in harvest, is a son causing shame.

15. — In their paths. — i.e. of religion.
16. — Turn. — From his virtuous course.

17. — Stolen loaters. — Tliis figurative language refers to the crime of
adultery.

18.— Solomon concludes with lamenting that so many should be
found, who inconsiderately accept the invitations of folly.

2. — Fortune. — Compare I. Sam. xiv., v, 47, where the word
"Yarshia" from the same root "Resha" medMB he prospered.
Cannot help. — ie. in time of trouble.
From death. — The Targum : " from an unnatural death."

22

6. Blessings are upon tlie head of the honntiful ;
But the mouth of the wicked concealeth violence.

7. The memory of the righteous is blessed ;
But the name of the wicked shall perish.

8. He who is wise of heart receiveth precepts ;
But he who speaketh foolishly falleth headlong.

9. He who walketh honestly walketh safely ;

But he who perverteth his ways shall be detected.

10. He who winketh with the eye causeth sorrow ;
And he who speaketh foolishly falleth headlong.

11. The mouth of the righteous is a spring of living water ;
But the mouth of the wicked concealeth violence.

12. Hatred exciteth contentions ;
But love concealeth many offences.

13. Upon the lips of him that hath understanding,
wisdom is found ;

But there is a rod for the back of him that is void
of sense.

14. Wise men treasure up knowledge ;

But the mouth of a fool causeth speedy ruin.

15. The rich man's wealth is his strong city ;
Their poverty is ruin to the poor.

16. The earnings of the righteous tend unto life ;
The revenue of the wicked unto sin.

17. He who observeth instruction is in the path of life ;
But he who rejecteth rebuke goeth astray.

18. He who concealeth hatred hath lying lips,
And he who uttereth a slander is a fool.

19. In much speaking there wanteth not sin ;
But he who restraineth his lips is prudent.

6. — Houbigaut takes " Chamas " as a Chaldee word, and translates:
" But i7isult shall cover the face of the wicked."

10.— The Sept., Syr., and Arab, read: "But he who freely
reproveth will make peace."

15. — Strong city. — It is regarded by him as a protection.

16. — Unto sin. — They are abused for the purpose of sin — spent in sin.

19. — "He who is profuse of words causeth sin." Pirke Aboth,
Chap, i., Mishna 17.

23

20. The tongue of the righteous is as choice silver ;
The heart of the wicked is of little worth.

21. The lips of the righteous feed many ;

But fools die through the man void of conscience.

22. It is the blessing of the Lord which maketh rich,
And He addeth no sorrows to it.

23. The doing of mischief is, as it were, sport to a fool ;
So is wisdom to the man of understanding.

24. The terror of the wicked shall come upon him ;
But the desire of the righteous shall be granted.

25. As the whirlwind passeth by, so vanisheth the wicked ;
But the righteous hath an everlasting foundation.

26. As vinegar to the teeth, and as smoke to the eyes,
So is the sluggard to those who send him forth.

27. The fear of the Lord prolongeth life ;

But the years of the wicked shall be shortened.

28. The hope of the righteous endeth in joy ;

But the expectation of the wicked cometh to nothing.

29. The way of the Lord is strength to the upright ;
But it is terror to the workers of iniquity.

30. The righteous shall not always be shaken.
Nor shall the wicked always dwell on earth.

31. The mouth of the righteous yieldeth wisdom ;
But by the perverse tongue it shall be rooted out.

32. The lips of the righteous know how to conciliate ;
But the mouth of the wicked uttereth perverse things,

CHAPTER XI.

1. False scales are an abomination to the Lord ;
But a perfect weight is His delight.

2. When pride cometh, then cometh disgrace ;
But with the humble is wisdom.

20. — Of little worth. — None of the commentators do fully under-
stand the meaning of the Hebrew term: " Kimot." Some explain it as
dross, others as nothing. The Targumist must have had quite a
different reading, for his version is: " But unto the house of the wicked
it is a wound." Eichel translates: "By far not the heart of the
wicked. "

31.— rieWee/t.— "Speaketh." Jarchi.

24

3. The integrity of the upright will guide them ;

But theperverseness of transgressors will destroy them .

4. Wealth will not help in the day of wrath ;
But beneficence delivereth from death.

5. The righteousness of the perfect man maketh his way
plain ;

But the wicked falleth through his own wickedness.

6. The righteousness of the upright delivereth them ;
But transgressors are taken in their own mischief.

7. When a wicked man dieth, his hope cometh to an end ;
Yea, the mighty expectations come to an end !

8. The righteous man escapeth the danger,
And the wicked cometh into it in his stead.

9. By his mouth the hypocrite destroy eth his neighbours ;
But through the knowledge of the righteous they escape.

10. The city rejoiceth in the prosperity of the righteous,
And there is a shout of joy when the wicked perish.

11. By the blessing of the upright the city is exalted ;
But it is overthrown by the mouth of the wicked.

12. A man void of understanding despiseth his neighbour ;
But a man of discernment is silent.

13. He who goeth about as a talebearer revealeth secrets ;
But he who is of a faithful spirit concealeth a matter.

14. Where there is no guidance the people fall ;
But there is safety in a multitude of counsellors.

15. A man shall suffer severely if he is surety for a
stranger ;

But he who hateth those who strike hands shall be safe.

16. A graceful woman retaineth honour,
As strong men retain riches.

7. — "When a righteous man dieth, hope does not perish." Sept. tmt
not confirmed by any Hebrew M. S.

11.— By the blessing. — The upright when wealthy, distribute theii'
wealth for the good of their fellow-citizens.

12. — 7s silent. — When despised or insulted. Jarchi.
16. — The Sept., Syr., and Arab, have here a very important various
reading, though not confirmed by any Hebrew M. S. Their version is :
"A graceful woman retaineth honour ;
^^ But she that hateth righteousness is a throne of disgrace.
' ' The slothjul come to want health;
y But strong men retain riches. "

25

17. A benevolent man rewardethi himself ;
But a cruel man tormenteth his own flesh.

18. The wicked man toileth for deceitful wages ;

But he who soweth righteousness will have a true
reward.

19. Eighteousness is the basis of life ;

But he who pursueth evil causeth his own death.

20. The fro ward in heart are an abomination to the Lord ;
But the upright in their way are acceptable to Him.

21. Though hand be joined to hand,

A bad deed shall not remain unpunished ;
But the posterity of the righteous shall escape.

22. As a jewel of gold in a swine's snout,

So is beauty to a woman who is without discretion.

23. The desire of the righteous is only good ;

The expectation of the wicked [will end in] wrath.

24. Some one distributeth freely,
Yet his means increase;

Another witholdeth more than is right,
Yet his means decrease.

25. A bountiful man shall be enriched ;

Yea, he who watereth shall himself also be watered.

26. The people curse him who withholdeth corn ;

But blessing cometh on the head of him who Selleth it.

27. He who enquireth after good seeketh what is
acceptable ;

But upon him who seeketh evil it shall come !

28. He who trusteth in his riches shall fall ;
But the righteous shall flourish as a leaf.

17.— rewardeth. — By the satisfaction wMcli he feels that he is per^
forming his duty, and by the favour which he obtains in the sight of God.

19. — *'A righteous son is born to life; but the pursuit of the
ungodly is to death. " Sept. They read " Ben " instead of " Ken."

21. — Though hand he joined. — Though the wicked himself may
pervert the ends of justice, his posterity will suffer.

Shall escape. — From danger through the deeds of their fathers.

2^,— Withholdeth. — In order to obtain an exorbitant price.

Selleth it. - At a reasonable price, without taking advantage of the
necessities of the people.

28. — Shall fall— i.e. wither as a leaf.

26

29. He who harasseth his household shall inherit the wind,
And the servants of the fool shall be to the wise in

heart.

30. The fruit of the righteous man is a tree of life,
And the wise man gaineth souls.

31. Behold, the righteous man is requited upon earth,
Much more the wicked man and the sinner !

CHAPTER XII.

1. He who loveth correction loveth knowledge ;
But he who hateth rebuke is ignorant.

2. A good man receiveth favour from the Lord ;
But the man of evil devices He condemneth.

3. A man shall not be established by wickedness ;
But the root of the righteous shall not be moved.

4. A virtuous wife is the crown of her husband ;

But she who is infamous is as rotteness in his bones.

5. The devices of the righteous are just ;
The counsels of the wicked are deceitful.

6. The designs of the wicked are to lay in wait for blood ;
But the mouth of the upright delivereth them.

7. The wicked are overthrown and are no more ;
But the house of the righteous abideth.

8. A man shall be praised according to his intellect ;
But the perverse of heart shall be contemneth.

29. — Harrasseth. — He who exacts of tliem oppressive tasks, thus
creating aDimosity amongst them.

Servants. — "Ebed" though singular, should be understood in the
plural, as in Genesis xxxil , v. 6.

30. — Qaineth. — He makes them virtuous.

31, — Requited. — Receives the punishment for his transgressions.

2. — ^The Targumist translates : " Pious is he who accepts evil from
"the Lord." Eichel : '* A pious man is satisfied with that which
•* the Lord granteth him ; but the man of evil devices striveth aftei*
"unjust gain."

6. — Delivereth them. — The upright try to save those for whose blood
the wicked lie in wait.

7. — **The wicked subvel't themselves and are no more." HouBl*

GANT.

27

9. He who demeanetli himself and is his own servant,
Is better than he who afFecteth grandeur, yet lacketh
bread.
10. The righteous man careth for the life of his beast ;
But the mercies of the wicked are cruel.

11. He who tilleth his land shall be satisfied with bread ;
But he who followeth after vain things is senseless.

12. The wicked man longeth after the booty of evil men ;
But the root of the righteous yieldeth fruit.

13. By his offending lips a wicked man is ensnared;
But the righteous man escapeth from trouble.

14. By the fruit of a man's mouth he shall be filled with
good ;

And the recompense of a man's hands will be re-
turned unto him.

15. The way of a fool is right in his own eyes ;
But a wise man hearkeneth unto counsel.

16. A fool's anger is instantly made known ;
But the prudent stifleth insult.

17. He who utter eth faithfulness diffuseth truth ;
But a false witness difiuseth calumny.

18. The discourse of some is like the piercing of a sword ;
But the tongue of the wise healeth.

19. The lip of truth shall last for ever ;
But the lying tongue but for a moment.

20. Guile is in the heart of those who contrive evil ;
But to those who counsel peace there is joy.

9. — I have followed the opinion of Jarchi. — Houbigant : " Better
he who is despised and hath an income.^'

10. — The mercies. — Even the compassion which he pretends to feel
for others, has its origin in some wicked design.

\2.— Yieldeth fruit. — The industry of the righteous man will furnish
him with the means for his livelihood.

17. — ** The truth will a just man declare and speak out, but a false
witness will equivocate." Hodgson.

20. — Guile. — Deceit, which will end in disappointment.
Who counsel peace. — Who aim at the promotion of concord and
happiness.

28

21. No calamity sTiall befall the rigHteous man ;
But the wicked shall suffer every kind of evil.

22. Lying lips are an abomination to the Lord ;
But they who act faithfully are his delight.

23. A prudent man concealeth his knowledge ;

But the heart of fools proclaimeth aloud their folly.

24. The hand of the active shall rule ;

But the idle hand shall be under subjection.

25. Sorrow boweth down the heart of a man ;
But a kind word gladdeneth it.

26. The righteous man is superior to his neighbour ;
But the way of the wicked causeth them to err.

27. The slothful man roasteth not that which he hunted j
But the treasure of the active man is diligence.

28. In the path of righteousness is happy life ;
Yea, her pathway leadeth to immortality,

CHAPTEE XIII.

1. A wise son hath hearkened to the instruction of his
father ;

But a scoffer hath not hearkened to rebuke.

2. By the fruit of a man's mouth he shall eat good ;
But the soul of offenders shall be sated with violence.

23. — Prudence requires that knowledge should be displayed only on
proper occasions. The fool proclaimes his inconsiderate thoughts,
without regard to the circumstances of time, place, or persons.

26. — The, righteous— AlihoM^ the righteous man's station in life may
be inferior to that of his neighbour. — 1 have followed the Targum. The
translations of this verse vary. Durell: " The righteous endeavour-
ethtofind out his friend." Hodgson: *' A just man gaineth pre-eminence
over his neighbour." Dimock : "A just man directeth his neigh-
bour." EiCHEL : " The pious wishes always to excel his neighbour."

27. — But the treasure. — "But the substance of ^a diligent man is
precious." Jarchl

28. — Yea, her -pathway. — **He who treadeth her path (i.e., of
righteousness,) shall not die." Jarchi.

1.— Dimock proposes to read "Aheb" /ove<^, instead of " Ab"
/a^Aer, and would translate : "A wise son Zoye</t instruction." This
would support the anthitesis more strictly *

29

3. He who guardeth his mouth, preserveth his life ;
But he who openeth wide his lips destroyeth himself.

4. The soul of the sluggard longeth, but getteth nothing ;
But the soul of the active is fully satisfied.

5. The righteous man hateth falsehood ;
But the wicked slandereth and ahuseth.

6. Eighteousness preserveth him who is upright in
his way;

But wickedness overthroweth the sinner.

7. Many a one who affecteth to be rich, yet hath nothing —
Who afiecteth to be poor, yet hath much substance.

8. The ransom of a man's life is his wealth ;
But the poor man heareth no upbraidings.

9. The light of the righteous shall shine brightly ;
But the lamp of the wicked shall flare.

10. Only through pride is contention caused ;
But with the well-advised is wisdom.

11. Wealth dishonestly gotten shall dwindle away ;
But that which is earned by diligence shall increase.

12. Hope deferred maketh the heart sick ;

But the desire which is come to pass is a tree of life.

13. He who despiseth the word shall be bound to it ;
But he who reverenceth the commandmenf: shall be

rewarded for it.

14. The teaching of a wise man is a fountain (?f life,
To turn him from the snares of death.

3. — Wlio openeth. — He who speaks inconsiderately and wickedly.

Destroyeth himself. — " Let him dread evil." Hodgson.

8.— " A person free from iniquity is rich ; but he who listeneth not
to the call of conscience is poor indeed." — Eichel, Houbigant :
"But the poor man findeth no deliverance."

9. — Shall shine. Their prosperity shall be great and lasting.

10. — Ow/2/.— Durell^eads "Raik" vain, instead of "Rak" only,
and considers it as a noun. He translates: " A vawi wzaw by pride
causeth contention. " The Sept., Syr. , and Arab, read : "Ra/'em/.

11. — " Even trifling expenditures diminish the fortune, but by small
" savings it increaseth." Dr. D. Friedlaender.

13. — The word — i.e., of God.

14. — " The laws are to the wise a fountain of life ; to the rehelUom
they are the snares of death." Durell.

30

15. A good conduct giveth favour ;

But the behaviour of transgressors is harsh.

16. Every prudent man acteth with precaution ;'
But the fool spreadeth his folly publicly.

17. A wicked messenger falleth into calamity ;
But a faithful ambassador bringeth health.

18. Poverty and disgrace befall him who despiseth
instruction ;

But he who regardeth rebuke will be honoured.

19. To satisfy the desire is sweet to the soul ;
Therefore fools abhor departing from evil.

20. He who walketh with the wise shall be wise ;
But the companion of fools shall be corrupted.

21. Calamity pursueth sinners ;

But good shall repay the righteous.

22. The good man's riches descend to his children's
children ;

But the wealth of the sinner is laid up for the
just man.

23. The tilled land of the poor yieldeth much food ;
Yet some through indescretion come to want.

24. He who keepeth back his rod hateth his son ;
But he who loveth him correcteth him early.

25. The righteous man eateth to satisfy his appetite ;
But the belly of the wicked suffereth want.

CHAPTER Xiy.

1. The wisdom of women buildeth their house ;

But a foolish woman overthroweth it with her hands.

2. He who walketh in uprightness feareth the Lord ;
But he who is perverse in his ways contemneth Him.

3. In the mouth of the fool is an insolent scourge ;
But the lips of the wise preserve them.

19. — "To suppress the desire is sweet to the soul, yet fools, etc. "

ElCHEL.

23. — The tilled land. — Which is cultivated with attention and good
management. — All the commentators on this verse vary.

24. — Early. — Before he has formed any vicious habits.

3. — The lips. — The discretion which governs their conversation,
and their care not to ofiFend

31

4. Where there are no oxen the crib is clean ;

But there is great increase by the strength of the ox.

5. A taithful witness lieth not ;

But a false witness poureth forth lies.

6. The scoffer seeketh wisdom and findeth it not ;

But knowledge is easy to the man of understanding.

7. Walk at a distance from the fool ;

Thou perceivest no knowledge from his lips.

8. The wisdom of the prudent man lieth in discerning
his way ;

But the folly of fools in deceit.

9. Guilt exposeth fools to scorn ;
But with the upright is favour.

10. The heart knoweth its own bitterness ;
And no stranger intermeddleth with its joy.

11. The house of the wicked shall be destroyed ;
But the tent of the upright shall flourish.

12. There is a way which seemeth right unto a man ;
But the end of that way is death !

13. Even in laughter the heart is sorrowful ;
And the end of mirth is grief.

14. By his own ways the perverse in heart shall be
punished ;

But the good man by his own works shall be rewarded.

15. The simple man believeth every word ;
But the prudent considereth his steps.

16. The wise man feareth and departeth from evil ;
But the fool rusheth on and is confident.

4— ""Where there are no oxen, there is wa com. " Houbigant.—
Oxen only were used in Judea for agriculture.

6. — Is easy. — Is readily discovered by.

8. — "It is the wisdom of a wise man to know himself ; but it is
the folly of fools to deceive themselves." — Hodgson. Durell: " But
folly misleadeth fools. "

9.— /s favour. —By the integrity of his life, a good man conciliates
the favour of his Maker and his fellow-creatures.

11. — In this verse the conditions of the families of the u'ic^ec? and
the good are contrasted. An opposition was probably intended
between the liome of the one, and the tent of the other ; the former
from its materials and construction, giving an idea of permanency,
the latter appearing weak and likely to be but of short duration.

32

17. He who is soon angry will act foolishly ;
And the mischievous man is odious.

18. The foolish possess folly as an inheritance ;
But the prudent are crowned with knowledge.

19. Bow the knee, ye corrupted, before the good !
Ye wicked, before the gates of the righteous !

20. Even by his friend is the poor man hated ;
But the rich man's friends are many.

21. He who despiseth his neighbour sinneth ;
But he who is kind to the needy happy is he.

22. Truly they err who devise evil ;
Loving-kindness and truth are shewn to those who

devise good.

23. In all labour there is abundance ;

But the talk of lips tendeth only to want

24. The crown of the wise is their wealth ;
But the folly of fools is folly.

25. A true witness saveth lives ;

But the deceitful poureth forth lies.

26. In the fear of the Lord there is strong confidence ;
For to His children He will be a refuge.

27. The fear of the Lord is a fountain of life,
To turn from the snares of death.

28. In a numerous people consisteth a king's glory ;
But the lack of subjects is the ruin of a prince.

29. He who is slow to anger excelleth in wisdom ;
But he who is of a hasty spirit displayeth his folly.

30. A contented heart giveth soundness to the flesh ;
But envy is rottenness to the bones.

31. He who oppresseth a poor man reproacheth his Maker ;
But he who is kind to the needy honoureth Him.

17. — And the mischievous, — " But the man of prudence beareth many
things." Houbigant, according to a various reading.

20. — Hated. — i.e., held in little esteem.

23.— From honest employment there results advantage, but from
merely talking no benefit will be derived.

as

32. In his calamity the wicked man is cast down ;
But the righteous hath hope even in death.

33. Wisdom quietly abideth in the heart of the wise man ;
But that which is in fools is made known,

34. Eighteousness exalteth a people ;
But sin is a disgrace to nations.

35. The king's favour is toward a prudent servant ;

But his wrath shall be against him who is negligent.

CHAPTEE XV.

1. A gentle answer turneth away wrath ;
But harsh words raise anger.

2. Knowledge adorneth the tongue of the wise ;
But the mouth of fools poureth forth folly.

3. The eyes of the Lord are in every place,
Observing wicked men and good !

4. A mild tongue is a tree of life ;

But a mischievous one is like a destructive blast.

5. A fool contemneth the correction of his father ;
But he who regardeth rebuke is prudent.

6. In the house of the righteous man the substance
increaseth;

But in the revenues of the wicked there is decrease.

7. The lips of the wise diffuse knowledge ;
But the heart of fools doeth not so.

8. The sacrifice of the wicked is an abomination to the
Lord;

But the prayer of the upright is acceptable to Him.

32. — In his calamity. — Under the afflictions whicli befall him, the
wicked man has no support.

33. — Is made Mown. — Fools give rashly utterance to their thoughts.

2. — "The tongue of the wise giveth grace to their wisdom."
Hodgson.

5. — Rebuke. — i.e., of his father.

7.— Durell renders : " The lips of the wise sow knowledge; but
the heart of fools does not receive it. "

8. — Sacrifices, however costly, if offered by the wicked are odious
in the sight of God ; whilst the prayer of the pious, though unat-
tended by sacrifices, is graciously accepted by Him.

34

9. The way of the wicked is an abomination to the Lord ;
But Heloveth him who foUoweth after righteousness.

10. Sore correction shall be to him who forsaketh the way ;
He who hateth rebuke shall die.

1 1 . The grave and the regions of death are before the Lord ;
How much more the hearts of the sons of men !

12. A scoffer loveth not one who rebuketh him,
Nor doth he go unto the wise.

13. A merry heart maketh a cheerful face ;

But by sorrow of heart the spirit is depressed.

14. The heart of the man of understanding seeketh
knowledge ;

But the mouth of fools feedeth upon folly.

15. Evil are all the days of him who is dejected ;

But he who is of a cheerful heart hath a continual feast.

16. Better to possess a little with the fear of the Lord,
Than much treasure with the torment of an accusing

conscience.

17. Better a dinner of herbs where love is.
Than a stalled ox and hatred therewith.

18. A passionate man stirreth up contention ;
But he who is slow to anger appeaseth strife.

19. The way of the sluggard is as a hedge of thorns ;
But the path of the upright is smooth.

20. A wise son gladdeneth his father ;

But a foolish man holdeth his mother in contempt.

10. — The way.— The path of true religion.

11. — Are before Are penetrated by His all -seeing eye. — See Job

xxvi, V. 6.

12. — Nor doth he go. — To the teachers of wisdom, and has no desire
of profiting by their good advice and instruction,

IG. — With the fear. — And that inward peace which floweth from
thence.

17. — Stalled. — Fattened. — Animal food was highly prized, and rarely
met with, except at the tables of the opulent.

19. — As a hedge. — Everything requiring effort becomes painful and
uneasy to him who indulges in slothful habits.

20. — ^/oo/^s/i ??iaw.— Various versions and five Hebrew MSS. read :
*' Ben Kesil," a foolish son, as in Chap, x,, v. 1.

35

21. Folly is joy to the man void of understanding ;

But the man of discernment guideth in the right way.

22. Devices are frustrated for want of deliberation ;
But by the counsel of many they are established.

23. A man hath joy by the answer of his mouth ;
For a word spoken in season, how good it is !

24. To the wise the path of life leadeth upward ;
That he may depart from the pit beneath.

25. The Lord uprooteth the house of the proud ;
But he fixeth firmly the landmark of the widow.

26. The devicesof evil men are an abomination to the Lord;
But the words of the pure are pleasant.

27. He who seeketh unjust gain harasseth his household ;
But he who hateth gifts shall live.

28. The heart of the wise man meditateth how to answer ;
But the mouth of the wicked poureth forth evil things.

29. The Lord is far from the wicked ;

But He hearkeneth to the prayer of the righteous.

30. The light of the eyes cheereth the heart ;
Grood tidings recruit the frame.

3L The ear that listeneth to good advice,
Will tarry in society with the wise.

21. — *' To play one a trick is joy to the man void of understanding."

ElCHEL.

23. — Hath joy.— He wlio gives good advice derives from thence
great satisfaction.

A word. — Counsel opportunely given has a good effect.

24. — " The way of life is upward to the wise, in order that he may
depart from the grave which is beneatL" Durell.

26. — Pleasant. — Are regarded with favour by the Almighty.

27. — Hateth gifts. — He who refuses to give or to receive any bribe
for perverting the course of justice.
iShall live. — i.e., happily.

28. — Poureth forth. — Without regard to their mischievous conse-
quences.

29. — Far. — He does not afford them any assistance when they call
upon Him.

.30. — "As the light of the eyes cheereth the heart, so a good repu-
tation flUeth the bones with marrow." Hodgson.

31. — Good Advice. — literally: rebuke of life.

36

32. He who refuseth correction despiseth his life ;
But he who heareth rebuke acquireth sense.

33. Wisdom teacheth the fear of the Lord ;
And before honour is humility.

CHAPTEE XYI.

1. Man may prepare his thoughts ;

But the utterance of the tongue is from the Lord.

2. All the ways of a man are pure in his own eyes ;
But the Lord weigheth the spirits.

3. Entrust unto the Lord thy doings,
And thy devices will be established.

4. The Lord made all things to answer His design,
Even the wicked man for the day of calamity.

5 . Every one proud of heart is an abomination to the Lord ;
Though hand be joined to hand, he shall not be held

guiltless.

6. Throughloving-kindness and truth iniquity is forgiven ;
And through the fear of the Lord men depart from evil.

7. When the ways of a man are acceptable unto the Lord,
He maketh even his enemies to be at peace with him.

8. Better a little with righteousness,
Than great revenues without justice.

33. — Before honour. — Lowliness of mind is the best preparation for
honour and distinction. — Hodgson has a good rendering of this verse:

' ' Wisdom teacheth that the Lord is to be feared, and that before
honour is humility."

1 . — A man may deliberate and determine upon the means which
he will employ for the attainment of any end, yet the successful issue
will depend upon the pleasure of God. — The sense of this verse is
much contested.

2. — Every man endeavours to justify his conduct to his own mind.
The spirits. — The hearts of men. — The Searcher of hearts not only
has regard to the action itself, but takes account also of the secret
motive from which it springs.

3. — Entrust. — Solomon recommends us in all our undertakings to
implore the blessing of God, and to leave the issue in His hands.

4. — Day of calamity. — The day of God's vengeance upon the evil
doers.

37

A man's heart deviseth Ms way ;
But the Lord directeth his steps.

10. Mature counsel should be oii» the lips of a king,
That his mouth transgress not in judgment.

11. A just balance and scales are of the Lord ;
His actions are the weights of the bag.

12. Wicked actions should be an abomination to kings ;
For by righteousness the throne is established.

13. Eighteous lips are acceptable unto kings ;

And loved shall he be who speaketh right things.

14. The wrath of a king is as messengers of death ;
Only a wise man appeaseth it.

15. In the light of the king's countenance is life ;

And his favour is as a cloud bringing the harvest-rain.

16. How much better it is to get wisdom than fine gold !
Yea, the acquisition of understanding is preferable to

silver.

17. The first step of the upright is to depart from evil ;
He who observeth this way guardeth his Hfe.

18. Pride is the forerunner of ruin ;
And a haughty spirit precedeth a fall.

19. Better to be of a humble spirit with the lowly,
Than to share the spoil with the proud.

20. He who is prudent in a matter shall have success ;
And happy is he who trusteth in the Lord.

11. — His actions. — i.e., the king's actions.

14. — Notwithstanding the anger of one high in authority is a sure
forerunner of evil, yet men often venture to provoke the resentment
of the powerful; but a wise man endeavours to disarm it.

15. — The harvest-rain. — The authorised version gives for " Malkosh"
latter rain; but the Hebrew nouns have nothing of ^a^^er or /ormer,
implied in their meaning. "Malkosh" is literally *' crop-rain," that
which fell just before the season of the harvest. " Yora " is literally
the springing-rain, or rather the rain which makes to spring, that
which fell upon the seed, newly sown, and caused the green blade to
shoot out of the ground.

2Q.—Prudent.~-RQ who acts upon the principles of true wisdom.

38

•

21. The wise of heart shall be called intelligent ;
And the eloquent of lips increaseth learning.

22. Understanding is a spring of lite to its possessor ;
But the instructioMpf fools is follj.

23. The heart of a wi^man teacheth his mouth,
And addeth instruction to his lips.

24. Agreeable words are like a honeycomb —
Sweet to the soul and sound to the body.

25. There is a way which seemeth right unto a man ;
But the end of that way is death !

26. He who laboureth, laboureth for himself ;
For his mouth urgeth him.

27. A worthless man contriveth mischief,

And on his lips there is, as it were, a burning fire.

28. A perverse man spreadeth contention ;
And a whisperer separateth friends.

29. A man of violence enticeth his friend.

And leadeth him into a way which is not good :

30. Fixing his eyes he deviseth perverse things ;
Moving his lips he executeth his evil design.

31. A brilliant crown is the hoary head;

It is found in the way of righteousness.

21. — Increaseth learning. — Eloquence gives additional value to
learning, by furnishing the means of diffusing it.

22. — The instruction. — " To instruct fools is folly." Eichel.

24. — Agreeable words. — An instructive discourse is delightful and
salutary,

25. — Compare Chap, xiv., v. 12,

26. — " A labouring man worketh for bread." Dimock.

27. — •' The wicked man feasts upon evil." Dimock.

29. — This and the following verse are connected with each other.

31. — "It is related of one who implored a pious man to be his precep-
tor in morality, that the other replied laconically: " Where is thy moral
master ? let the crown of thy head instruct thee. " The supplicant
having been unable to compreheud this reply, asked the godlj^ man to
explain himself more fully. He replied : ' ' The Creator caused the hair to
be bleached only to caution and to remind man, that grey hairs are
the forerunners of death, and forget not that the sin of youth is ac-
counted one sin, whilst the sin committed in old age is equal to a
thousand. " Meiri.

39

32. He who is slow to anger

Is better than a mighty warrior ;
And he who ruleth his spirit
Than he who taketh a city.

33. The lot is cast into the urn ;

But its whole deciding is from the Lord.

CHAPTER XVII.

1. Better is a dry morsel, and quietness therewith,
Than a house full of banquets with strife.

2. A wise servant ruleth over a son who causeth shame,
And he shareth the inheritance with the brethren.

3. The refining pot is for silver, and the furnace for gold ;
But the Lord is the searcher of hearts.

4. A wicked man listeneth to the lips of iniquity ;
A liar hearkeneth to the tongue of wickedness.

5. He who scoffeth at the poor reproacheth his Maker ;
He who rejoiceth at calamity shall not be held guiltless.

6. Children's children are the crown of the aged ;
And the glory of children are their fathers.

7. Excellent speech becometh not an impious man.
Much less do lying lips become a prince.

8. A gift is a precious stone in the eyes of its owner ;
Withersoever it turneth it causeth to prosper.

9. He who concealeth an offence seeketh love ;

But he who repeateth a matter separateth friends.
10. Eebuke entereth deeper into a man of understanding,
Than a hundred stripes into a fool.

2. — With the brethren. — With the members of the family which he
has served. Hodgson renders: ^^ Amongst the brethren."

4. — A liar.— The, Sept.: ''^ But the righteous hearlceneth not to a
naughty tongue."

5. — Calamity. — At the calamities which befall others.

7. — Becometh not. — Because it is not suited to his character.

8. — To prosper. — It wins the favour of the person to whom it is
offered. Boothroyd: " It will give success to whomsoever presented.'*

10. — Eebuke. — Even when not accompanied by any chastisement.

40

11. The rebellious man seeketh only evil ;

Therefore a cruel messenger shall be sent against him.

12. Let a bear bereaved of its young meet a man,
Eather than a fool in his folly.

13. He who return eth evil for good,
Evil shall not depart from his house.

14. The beginning of strife is as one letting out water ;
Therefore before contention breaketh out, abandon it.

15. Acquiting the wicked man and condemning the just.
Both these are an abomination to the Lord.

16. What use is money in the hand of a fool ?
To buy wisdom ? — for that he has no heart.

17. At all times the friend seems to love you ;
But a friend in distress — he must yet be born.

18. A man void of understanding striketh hands ;

He becometh surety in the presence of his neighbour.

19. He who loveth offence loveth quarrels ;
He who raiseth high his gate seeketh ruin.

20. The froward in heart shall have no success ;

And the perverse in tongue shall fall into calamity.

21. A fool causeth grief to him who begot him ;
And the father of the impious man hath no joy.

22. A merry heart doeth good to the body ;
But a broken spirit drieth up the bones.

11. — Against /iim— To inflict upon him the most severe punishment.
Hodgson renders: " A seditious man shall surely fall into evil ; yea,
a minister of vengeance shall be sent against him. "

12. — In his folly. — "When his passions are most excited.

14. — "Therefore cease from a dispute before it degenerates into
rage." Boothroyd.

17. — He must yet be horn. — i.e. , there is no true friend for a person
in distress.

18. —Striketh hands. — By the striking of hands a person pledged
himself to be responsible for a debt, etc.

In the presence. — Before a witness, which makes this a deliberate
act, and binding upon the surety.

19. — Loveth offence — He who shows a disposition to offend others.

Raiseth high. — From feelings of pride and ostentation.

22. — Drieth. — Causes the whole frame to waste away.

41

23. A wicked man taketh a bribe out of the lap,
To pervert the ways of judgment.

24. Wisdom is before the face of the man of understanding;
But the eyes of the fool are in the ends of the earth.

25. A foolish son is a sorrow to his father,
And bitterness to her who bare him.

26. Even to impose a fine upon the righteous is not good,
Nor to smite great men for their rectitude.

27. He who hath knowledge spareth his words ;
The man of understanding is of a quiet spirit.

28. Even a fool when silent is counted wise ;
He who closeth his lips is a prudent man.

CHAPTER XYIII.

1. The unsociable seeketh his own desire ;
He disputeth against all sound wisdom.

2. A fool delighteth not in discretion ;
But rather in revealing his mind.

3. When a wicked man cometh, cometh also contempt ;
And with ignominy [cometh] disgrace.

4. The words of a man's mouth are deep waters,
A copious stream, a fountain of wisdom.

23. — ' ' A wicked man receiveth a bribe into his bosom. " Boothroyd.

24. — In the ends. — They wander far without discovering wisdom.
Eichel: *' The wise man findeth wisdom every where ; the eyes of the
fool seek it in the end of the world."

28. — "Silence is a fence to wisdom." — Pirke Aboth, Chap, i.,
Mishna 10.

"A word is worth one Selah, silence <wo," says the Talmud. —
Megillah, fol. 18.

2. — Revealing. — Exposing the folly of his heart, by giving utter-
ance to his thoughts .

3. — Solomon points out here the consequences which flow from the
fellowship with the wicked.

4. — A man^s. — A great man's. — "Ish" is not only a 7nan, but
often means a man with superior qualifications. A strong man is
called "Ish." I. Kings, ii., v. 2, A highly esteemed and noble man
is called " Ish." I. Saml. xxvi., v. 15, and Numb, xiii., v .3. Again,
a great warrior is called " Ish." Exod, xvii., v. 9.

42

o. It is not good to respect the person of the wicked,
So as to overthrow the righteous in judgment.

6. A fooPs lips enter into contention,
And his mouth calleth for blows.

7. A fool's mouth is his destruction,
And his lips are the snare of his life.

8. The words of a talebearer are like dainties.
For they descend into the inmost parts.

9. He who is slothful in his work

Is brother to him who squandereth wastefully.

10. The name of the Lord is a tower of strength ;
The righteous man runneth into it and is safe,

11. The rich man's wealth is his strong city,
And as a lofty wall in his own imagination.

12. Before destruction the heart of a man is haughty ;
But before honour is humility.

13. He who answereth before he heareth,
It is folly and reproach unto him.

14. The spirit of a man will sustain his infirmity ;
But a dejected spirit who can bear ?

15. The heart of a man of understanding acquireth
knowledge,

And the ear of the wise seeketh knowledge.

16. The gift of a man maketh room for him,

And conducteth him in the presence of the great.

17. He who first pleadeth his cause seemeth just ;
But another entereth and cross-examineth him.

5. — The Targum: "It is not good to respect the wicked ; judge not
even if thou canst effect the decision (of the case) in favour of the
righteous."

8. — Descend. — They are too often received with avidity by those to
whom they are addressed.— The Sept., Syr., and Arab, read: "Fear
"casteth down -the timorous, and the soiils of the effeminate shall
"hunger." Hodgson, by adopting a various reading, would translate:
' ' The words of a whisperer are as swords. "

12. — Befoie destruction. — Pride is the forerunner of destruction.
16. — Gift. — A present offered by anyone removes any obstruction to
his progress,

17. — Just. — He seems to have justice on his side, but his opponent
puts to the test the truth of his assertions.

43

18: The lot causeth contentions to cease,
And parteth between the mighty.

19. An offended brother is harder to be won than a
strong city ;

Their contentions are like the bars of a citadel.

20. With the fruit of a man's mouth is his belly filled ;
He is filled with the produce of his lips.

21. Deoth and life are in the power of the tongue,
And they who love it shall eat the fruit thereof.

22. He who findeth a wife findeth a good thing ;
Yea, he receive th favour from the Lord.

23. The poor man useth supplications ;
But the rich answereth harshly.

24. A man of many companions will be ruined ;

But there is a friend who sticketh closer than a
brother.

18. — The mighty. — The two, each of whom claims to be in the
right. — Dimock wishes this mode of terminating litigious suits
obtained in the present day !

19. — Contentions. — Quarrels between near relations are as great
obstacles to reconciliation, as bars are to admission into a citadel.

Citadel— Eichel: Harem.

20. — Durell divides the words differently and reads: "A man shall
be satisfied with the fruit of his mouth, and his belly filled with the
produce of his lips."

21. — "Eabbi Gamaliel told his servant, Tabi, to purchase some good
viands at the market. He accordingly bought a tongue. On another
accasion, the Rabbi told his servant to buy some ordinary provisions.
He again bought a tongue. And when the astonished Rabbi asked for
an explanation, the servant answered : Master, both good and evil
accrue from the tongue, when good it is unsurpassable ; when had it is
most execrable." Midrash Eabba. Lev. xxii.

22.— J. wife. — A good wife.

24. — Will he ruined. — Having divided his friendship among so
many friends, he has not a single true one, but if he has only one
true friend, he is better to him than a brother. —

Houbigant, after the Syr. version : " It is the part of friends to
shew themselves friendly." Hodgson: "A man by being friendly,
shall have friends ; and often is a friend more kind than a brother. "

44

CHAPTEE XIX.

1. Better is a poor man who walketh in integrity,
Than he who is froward of lips and is a fool.

2. Truly, to be without knowledge is not good ;
And he who haste th with his feet erreth.

3. The folly of a man perverteth his way,

And then his heart is indignant against the Lord.

4. Wealth addeth always new friends ;

But from the poor man his friend standeth aloof.

5. A false witness shall not he held guiltless ;
Nor shall he escape who poureth forth lies.

6. Many entreat the favour of a prince ;

And every one is a friend to him who hath gifts to
bestow.

7. All the brethren of the poor man shun him,

How much more will friends stand aloof from him !
He pursueth them with words, but in vain !

8. He who acquireth understanding loveth himself;
He observeth prudence to attain success.

1. — Various Hebrew MSS read: *' Better is a poor man who
walketh in integrity, than he who is perverse in his ways, though he
be rich^ The Syr. has the same version.

By such reading the antithesis is restored. In fact this reading is
confirmed by Chap, xxviii., v. 6, where the whole verse is repeated.
The attempts of Durell and Hodgson to extract a suitable sentiment
from the text, by giving unusual meanings to the terms, are unnecessary
where we have such authority for correcting.

2. — Hasteth. — He who acts without deliberation. — Nearly all the
commentators on this verse vary. Houbigant's rendering is worth
consideration: "It is not good for the soul to be without prudence,
for he," etc.

5. — Escape. — The punishment about to be inflicted upon him by
the Almighty, for his sins.

7. — Shun htm. — They treat him as though he were a person for
whom they had not the slightest regard.

With words. — He calls to their mind the assurances of their love and
friendship, which they had shewn him when he was still in a
flourishing condition.

But in vain. — They do as if they never were friends.

I have translated according to the Kethiv. If we adopt the Keri,
I would translate: "How much more will his friends stand aloof
from him, if he pursueth them with words regarding himself, ^^ i.e.,
if he desires them to fulfil the promises which they onco made to him.

45

9. A false witness shall not be held gailtless ;
And he who poureth forth lies shall perish.

1 0. Luxury graoeth not a fool ;

Much less for a slave to rule over princes.

11. Understanding maketh a man slow to anger ;
Yea, it is his glory to pass over an offence.

12. The king's wrath is like the roaring of a lion ;
But his favour is like dew upon the grass.

13. A foolish son is a calamity to his father ;

And the brawls of a wife are as a continued dropping.

14. House and substance are inherited from parents ;
But a prudent wife is from the Lord.

15. Slothfulness casteth into a deep sleep ;
And the indolent person shall suffer hunger.

16. He who keepeth a command preserveth his life ;
He who despiseth His ways shall die.

17. He who hath pity on the poor lendeth to the Lord ;
And He will repay him that which he hath given.

18. Chastise thy son while there is hope,
So shalt thou not desire his death.

19. He who giveth way to anger must bear the penalty ;
Even if thou would'st deliver him,

Thou wilt bring about more punishment.

9. — This verse is a repetition of verse 5.

10. — Luxury. — Hunt: "Authority," from Arab.
A slave. — If suddenly elevated to power, is but too likely to
exercise it with violence.

11. — "How great and Godlike it is to forgive and absolve great
faults." — MiDRASH Yalkut, Ps. 25.

12. — Like the roaring. — Calculated to inspire terror.
Like the dew. — Grateful and refreshing.

13.— The brawls. — Domestic strife is as fatal to the peace of a family,
as the want of proper protection against the rain is injurious to a house.

15. — Casteth. — Makes a man unconcerned about the habits of life.

18. — Not desire. — Thou shalt not have reason to desire his death,
which was the punishment assigned by the Law to an incorrigible
rebellious son. See Deut. xxi. , v. 15. The Authorised Version
conveys a sentiment very harsh, not to say unnatural.

19. — Even. — If thou would'st have compassion on him, that he
should not be punished, he will meet with others who will not forgive
him, and his punii^iliment may be worse.

46

20. Attend unto counsel and receive instruction,
That thou mayest be wise in thy latter years.

21. Various are the purposes of a man's heart ;
But the counsel of the Lord, that standeth.

22. That which maketh a man beloved is his kindness ;
And a poor man is better than a man of deceit.

23. The fear of the Lord tendeth unto life ;
And he who from haughtiness murmureth
Will not be free from calamity.

24. A slothful man dippeth his hand in the dish ;
He will not even bring it back to his mouth.

25. Smite a scoffer and the simple will become prudent ;
Eeprove a man of understanding and he will discern

knowledge.

26. He who plundereth his father,
Who driveth away his mother.

Is a son causing shame and disgrace.

27. Cease, my son, to attend unto instruction

Which would make thee err from the words of know-
ledge.

28. An ungodly witness scoffeth at judgment;

And the mouth of the wicked devoureth iniquity.

29. Punishments are prepared for scoffers,
And stripes for the back of fools.

23. — Murmureth. — For this translation of the word, "Yalin,"see
ExoD. XV., V. 24.
J'ree.— "Yippaked." Comp. I Saml. xx., v. 18.

24. — Dippeth. — Allusion is here made to the Oriental manner of
serving up meats at table, and to the way in which the guests lielped
themselves.

He will not — He will not take the trouble of raising his food to his
mouth, though he may feel the cravings of hunger.

25. — Although the impious man may not himself be reclaimed by
even the severest punishment, yet those who are not hardened
offenders may take warning and amend. Remonstrance alone will
suffice to correct him who is of a better disposition.

26. — "I have no doubt but this verse has suffered in its order and
" arrangement. I would read: He who plundereth his father is a son
'* causing shame ; he who driveth away his mother is a son bringing
* ' reproach. ' ' Boothroyd.

47

CHAPTER XX.

].. Wine Is a mocker, strong drink a brawler,

And no one who is led astray thereby will become wise.

2. The king's terror is like the roaring of a lion ;
He who enrageth him endangereth his own life.

3. It is an honour to a man to cease from strife ;
But every fool is contentious.

4. A sluggard will not plough because of the cold;
Hence shall he beg in harvest and obtain nothing.

5. Counsel in the heart of a man is like deep waters ;
But a man of understanding draweth it out.

6. Amongst many men a man will meet his benefactor ;
But a faithful man who can find ?

7. The righteous man who walketh in integrity,
Happy will be his children after him.

8. A king who sitteth upon the throne of judgment
Scattereth away with his eyes all evil.

9. Who can say : "I have cleansed my heart,
I have purified myself from sin ? "

10. Divers weights, and divers measures,
Both are alike an abomination to the Lord,

11. Even a child maketh himself known by his doings,
Whether his actions will be pure or right.

12. The hearing ear, and the seeing eye.
The Lord hath made both of them.

1,— Mocker. — " We may use " letz " as a participle, and translate:
"Wine mocketh, strong drink maketh an uproar." — Boothroyd.
" Letz " is used by Solomon, to signify a vicious pestilent man. — (ix.
chap.jV. 8.; xv. chap., v. 12.; xxiv. chap., v. 9,) Vicious applied
to wine means that it inciteth to vice.

2, — The king's terror, — The terror inspired by the anger of the
king. Compare chap, xix., v. 12.

4. — "The sluggard will not plough in aw^Minw. " — DiMOCK. But
he did not reflect that our season for sowing is not that of Judea.

5>— See chap, xviii., v. 4

6. — Who can find, — This question amounts to a declaration that
BUch a person is very rarely to be met with.

11. — ''Even a child by his behavour will discover whether what
he hath done hath been innocent and right. "—Hodgson,

48

13. Love not sleep, lest thou come to poverty ;
Open thine eyes, thou shalt be filled with bread.

14. "It is bad, It is bad," saith the buyer ;
But when he has gone his way he boasteth.

15. There is gold, and abundance of pearls ;

But ornaments more precious are the lips of wisdom.

16. Take his garment, for he was surety for a stranger ;
And take a pledge of him for a strange woman.

17. Bread of falsehood is sweet to a man ;

But afterwards his mouth is filled with gravel.

18. Form the plans with deliberation,
And after good consideration make war.

19. He who goeth about as a talebearer revealeth secrets ;
Therefore associate not with a babbler.

20. He who curseth his father or his mother —

His lamp shall be put out in the darkest darkness.

21. An inheritance may be gotten hastily at the first,
But in the end it will not be blessed.

22. Say not thou : " I will repay evil ! "
Hope in the Lord, He will save thee.

23. Divers weights are an abomination to the Lord ;
And deceitful scales are not good.

24. The steps of a man are from the Lord,
And what man can understand His way ?

13. — Love not. — indulge not immoderately in sleep.
Open thine eyes. — When thou hast sufficiently recruited nature by
sleep, enter again with alacrity upon the duties of life.

14. — Boasteth. — Oi his bargain. — This and the following five verses
are wanting in the Sept. and Arab.

15. — There is gold. — There are ornaments of gold.

16. — For a strange woman. — Take a pledge of him who is surety for
a strange woman.

17. — Bread of falsehood. — Bread obtained by dishonest means.
19. — ** Hence with his deceiving lips be not entangled. " Boothrotd.
20. — Curseth. — He who dishonours and reviles them.
His lamp. — He shall have no comfort to cheer him in the season of
adversity.

22. — Save ^/i^c— Deliver thee from thine enemies.

4D

25. The man is ensnared who rashly uttereth holy words,
And after vowing maketh inquiry.

26. A wise king scattereth the wicked,
And bringeth the wheel over them.

27. The spirit of a man is the lamp of the Lord,
Wherewith He searcheth all the inmost parts.

28. Mercy and truth guard the king ;
Yea, his throne is supported by mercy.

29. As the ornament of young men is their strength,
So the hoary head is the glory of the aged.

30. The probing of a wound cleanseth away the evil matter ;
So do stripes which reach the inmost parts.

CHAPTEE XXI.

1. As streams of water is the king's heart in the hand
of the Lord ;

He turneth it vs^hithersoever He pleaseth.

2. Every way of a man is right in his own eyes ;
But the Lord weigheth the hearts.

3. To do righteousness and justice

Is more acceptable to the Lord than sacrifice.

4. A lofty look and a proud heart
Are the germ of vice in the wicked.

5. The devices of the active tend only to plenty ;
But those of him who hasteth only to want.

6. He who getteth treasures by a lying tongue

Is like a dissipated vapour to men who seek death.

25. — Uttereth. — He who binds himself by an oath.

26. — The wheel. — Used for separating the grain from the straw.

4. — Oerm. — The Sept. and many commentators read: "Nair,"
tamp, instead of "Nir." Dimock proposes to read **Neder,"
a vow, and would translate : *' And the vow of wicked is sin."

5. — The devices. — The plans which are deliberately conceived, and
executed with zeal and alacrity. -^Houbigant reads : "Atsel" instead
of "Atz." '* But every slothful man only to want."

6. — Hebrew MSS, as also the Sept., have two important various
readings, which materially improve the text. They read : * ' Eodef '^
and " Mok'she." Jarchi has also the latter variation. The transla-
tion according to the var. reading would be : " He who getteth riched
by a lying tongue pursueth vanity and the snares of deaths"

50

7. The rapine of the wicked shall snatch them away,
Because they refuse to do justice.

8. The way of a depraved man is crooked ;
But the pure is upright in his work.

9. Better to dwell in a corner of the house-top,

Than with a quarrelsome wife even in a large house.

10. The heart of the wicked man desire th evil ;
Nor doth even his friend find favour in his eyes.

11. By punishing the scoffer the simple is made wise ;
By instructing the wise he receiveth knowledge.

1 2. The righteous man considereththe house of the wicked;
He overthroweth the wicked for their wickedness.

13. He who stoppeth his ear at the cry of the poor.
He also shall call aloud but shall not be answered.

14. A gift in secret pacifieth anger ;

And a bribe put into the lap, mighty wrath.

15. To do justice is joy to the righteous,
And terror to the workers of iniquity.

16. The man who erreth from the way of understanding
Shall rest in the assembly of the dead.

17. A poor man who loveth feasting,

Who loveth wine and oil, will not be rich.

7. — Boothroyd : " The plunder of the wicked terri/iHh tliem, yet
they refuse to do what is right." — ''A misfortune, which befalleth the
wicked, rooteth them out." Detmold.

9. — House-top. — The roofs of the houses in the East were flat, and
it was usual to frequent them for retirement, air, exercise, etc.

Houbigant : "Than with a contentious woman in the same house."

10.— Favour.— In prosecuting his evil purposes, the wicked man
disregards all the ties of friendship.

11. — See chap, xix., v. 25, and note.

12. — Considereih. —He derives lessons of instruction from witnessing
the punishment inflicted by the Almighty upon the family of the
wicked.

13. — Call aloud. — Unto God for aid in time of distress.

14i — Put into the Za^. -^Secretly. — Unless the bribe were thui
offered it would fail of its intended effect.
IQ, — Of the dead, — Of the departed sinners.
18, — The tramgressors.—^hdXl suffer instead of the Upright,

51

18. The wicked man shall be a ransom for the righteous,
And the transgressor instead of the upright.

19. Better to dwell in a desert land,

Than with a quarrelsome and passionate wife.

20. Desirable treasure and oil are in the dwellings of
the wise ;

But the foolish man devoureth them.

21. He who folio weth after righteousness and mercy
Shall find life, righteousness, and honour.

22. A wise man did scale the city of the mighty.
And brought down the strength of its confidence.

23. He who guardeth his mouth and his tongue
Guardeth himself from troubles.

24. Bold insolent offender is he to be called
Who with violence doeth lawless deeds.

25. The desire of the sluggard killeth him.
Because his hands refuse to labour.

26. All day long the coveteous man is craving ;
But the righteous giveth and witholdeth not.

27. The sacrifice of the wicked is an abomination ;
Much more if he bringeth it with a wicked mind.

28. A false witness shall perish ;

But the man who heareth shall speak continually.

29. The wicked man has assurance in his looks ;
But the upright considereth his ways.

20. — Are in the dwellings. — Are laid up in store for use whenever
required.

Devoureth — Wastes them at once, without reflecting that he may
be some day wanting them.

22. — Of its confidence. — In which the inhabitants trusted.

26. — A subject seems to be wanting in this verse. Hodgson con-
siders "Atzel" in the preceding verse as the subject of this, and
renders: "He all the day doth wishfully covet ; but the just man's
desires are fully gratified."

28. — WJio heareth. — He who testifies to what he has seen and
heard, shall have continual opportunities of delivering his testimony,
without any danger to himself, as he cannot be convicted of falsehood.

52

30. No wisdom, no understanding,

No counsel can succeed against the Lord,

31. The horse is made ready for the day of battle ;
But the victory is from the Lord.

CHAPTER XXII.

1. A [good] name is rather to be chosen than great riches ;
To be kindly regarded is better than silver and gold.

2. The rich and the poor meet together ;
The Lord is the Maker of them all.

3. The prudent man seeth evil and hideth himself;
But the simple transgress and are punished.

4. The reward of humility and of the fear of the Lord
Are riches, and honour, and life.

5. Thorns and snares are in the path of the fro ward ;
He who guardeth himself is far from them.

6. Train up a child in the way he should go.
And when he is old he will not depart from it.

7. The rich man ruleth over the poor.

And the borrower is servant to the lender.

8. He who soweth iniquity shall reap calamity ;
And the rod of his fury shall be consumed.

31. — Alfhough the Israelites were especially enjoined (Deut. xvii.,
V. 17, and xx., v. 1,) not to place reliance in the number and strength
of their horses, yet history shows that they were always inclined to
do so, (Josh, xi., v. 6, 9. II Saml., viii.^ v. 4, Isai. xxx., v. 16.)
Therefore they required such admonitions as ISolomon has here given.

2. — Meet together. — As members of the same civil community j
hence their obligation to mutual kindness and benevolence.

3. — Seeth evil. — He seeth the punishment which will follow his
transgression, therefore he hideth himself, i.e., he does not commit
the sin. The simple transgress and take no means to appease God's
anger, or to averc the vengeance which threatens them, hence they
are punished. — The same passage occurs Chap, xxvii, v. 12, with
some slight variations.

5. — Thorns and snares. — These terms are used figuratively for
punishments and calamities.

Far from them. — By so doing he escapes them.

8. — His fury. — His violent and oppressive power shall be broken.

53

9. He who has a boTintiful eye will be blessed ;
Because he giveth of his bread to the poor.

10. Cast out the scoffer and contention will depart ;
Yea, strife and reproach will cease.

11. He who loveth purity of heart,
Who hath grace on his lips,
The king will be his friend.

12. The eyes of the Lord guard knowledge ;

And He overthroweth the words of the transgressors.

13. The sluggard saith : " There is a lion without,
" I shall be slain in the streets ! "

14. The mouth of strange women is a deep pit ;

He with whom the Lord is angry falleth therein.
16. Folly is bound to the heart of a child ;

But the rod of correction will remove it far from him.
16. He who oppresseth the poor to enrich himself.

And he who giveth to the rich, will only come to want.

9. — A bountiful eye. — A charitable disposition.

To the poor. — From whom he can expect no return.

The Sept. and Arab, read : "Ani," a poor man, instead of "Ayin,"
eye, but their versions are evidently wrong. See Chap, xxiii. , v. 6,
and xxviii., v. 22.

11. — The Authorised Version yields no sense. — Dimock suggests
some alterations in the text, and would translate : " The Lord loveth
purity of heart ; but a king is pleased with the grace of the lips. "

12, — Guard knowledge. — They protect the man of knowledge, and
confirm his sayings.

13. — There is a Hon. — Thus he makes vain excuses for his indolence
and his reluctance to go forth to his work.

14. — The mouth. — By which they allure the unwary to their
destruction.

15. — The importance of early correction and instruction to children
is frequently insisted upon by Solomon. See Chaps, xiii., v. 24; xix.,
V. 18; xxii., v. 6.

16. — Nearly all the commentators on this verse vary. Jarchi ex-
plains this verse: "He who oppresseth the poor to enrich himself,
"will consequently be obliged to give bribes to the rich, i.e., to men
" of influence and wiU be ruined."

54

17. Incline thine ear and attend to the words of the wise ;
Yea, apply thy heart to my instruction.

18. For how pleasant if thou keep them so within thee,
That they all he estahlished upon thy lips.

19. That thy trust may he in the Lord,

I have this day given thee instruction, yea to thee.

20. Have I not written for thee three main doctrines,
With counsel and knowledge ;

21. To teach thee truth — words of faithfulness.

To answer faithful words to those who send to thee ?

22. (I.) Bob not the poor man because he is poor ;
Nor crush thou the destitute at the gate ;

23. For the Lord will defend their cause.
And despoil those who despoil them of life.

24. (II.) Make no friendship with a passionate man ;
Nor associate with a man prone to wrath ;

25. Lest thou learn his ways,

And take to thyself a snare for thy life.

26. (III.) Be not one of those who strike hands ;
Of those who are sureties for debts ;

27. If thou hast nothing wherewith to pay,

Why should thy bed be taken from under thee ?

28. Eemove not the ancient landmark.
Which thy fathers have fixed.

17.— Solomon here resumes his exhortation to the study of wisdom,
and again points out the good which will result from a due attention
to its precepts. This exhortation is succeeded by a second collection
of admirable Proverbs, relating, like those which have preceded, to
the conduct of life, but not generally characterised by the same
sententious brevity.

18. — Established. — To be the constant subject of your discourse.
See Deut. vl , v. 7.

19. — The Sept. : " I have made known to thee His way.^'

22. — (IJ. These are the three main doctrines mentioned r. ">■).
Is poor. — And therefore has no power to resist your oppression.
G^a^e.— Justice was usually administered there. See Amos v., v.
15, Job v., v. 4.

2Z.—0/ life. —The oppressor ^shall pay the penalty with his life.

55

29. Seest thou a man so diligent in his business
That he can stand before kings ?
Let him not stand before obscure men.

CHAPTER XXIII.

1. When thou art sitting at meat with a ruler,
Consider well in whose presence thou art ;

2. And put a knife to thy throat,

If thou art a man given to appetite.

3. Long not for his dainties.
For they are deceitful meat.

4. Toil not to be rich ;

Cease from thine own wisdom.-

5. Wilt thou fix thine eyes upon things which disappear ?
For riches make to themselves wings,

And fly away as an eagle into the air.

6. Eat not the bread of him who hath an evil eye,
Nor long for his dainties.

7. For as he thinketh in his heart, so is he ;
" Eat and drink," he saith to thee,

But his heart is not with thee.

8. The morsel thou hast eaten thou wilt vomit up ;
Thy complimentary words are thrown away.

20. — This verse has no connection whatever with the preceding
Verses, but seems rather to be connected with the next Chapter.
Let him. — Because they do not know how to value such a man.

'2.— Put a ^w|/e.— Let a sense of imminent danger cause thee to
testrain thy inclinations, — Hodgson renders: "And put restraint
upon thine appetite if thou be inclined to intemperance."

3. — Deceitful. — If indulged in too freely, they may lead you into
indiscretions.

4. — (7ea.9e— Put an end to those wise schemes by which you calcu*
late upon getting riches.

M 7. — Is not with thee. — His invitation is not cordial.

■ 8. — When you shall have discovered his insincerity, you will lose

H; all relish for his delicacies, and consider the courtesies which you
Wj^, have shown your entertainer as utterly thrown away.

I

56

9. Speak not in the ears of a fool ;

For lie will despise thy prudent discourse.

10. Bemove not the ancient landmark,
Nor invade the fields of the orphans ;

11. For their Avenger is mighty,

He will defend their cause against thee.

12. Apply thy heart unto instruction ;

And thine ears to the words of knowledge.

13. Withhold not correction from a child ;

If thou beat him with the rod he will not die ;

14. Him thou beatest with the rod ;
But rescuest his soul from the grave.

15. My son, if thy heart be wise,

Mine heart, even mine shall rejoice ;

16. And my reins shall exult.
When thy lips speak right things.

17. Let not thy heart envy sinners ;

But let it be ever in the fear of the Lord.

18. For surely there is a future state ;

And thine expectation will not be cut off.

19. Hear thou, my son, and be wise.
And guide thy heart in the way.

20. Be not thou among those who drink wine to excess ;
Among those who associate together in feasting ;

21. For the drunkard and the glutton come to poverty ;
And slumbering clotheth with rags.

22. Hearken unto thy father who begat thee ;
And despise not thy mother because she is old.

9. —See Chap, ix., v. 8., and note.

13. — He will not die. — He will avoid the extreme penalty of trans-
gression See Chap, xix., v. 18.

18. — Expectation. — "Thy thread of life will not be cut off. " This
translation is ascribed to Mendelssohn. See " Meassef," for the year
6548.

19. — In the way.~-Le., of understanding.

21. — Slumbering. — Drowsiness, brought on by their excesses.

22. — Becaitse she is old. — A.s though on that account she were not
competent to give good advice, when in reality, her greater experience
adds weight to her admonitions*

57

23. Buy truth ; and do not sell

Wisdom, instruction, and understanding.

24. The father of the righteous greatly rejoiceth ;
And he that begetteth a wise son hath joy in him.

25. Let thy father and thy mother have joy,
And let her who bare thee rejoice.

26. My son, give me thy heart,

And let thine eyes observe my ways.

27. Truly, a harlot is a deep pit-fall.

And a strange woman is a narrow well.

28. She also lieth in wait like a robber.

And increaseth transgressors amongst men.

29. Who hath woe ? who misery ?

Who hath quarrels ? who complainings ?
Who hath wounds without cause ?
Who hath redness of eyes ?

30. They who tarry late over wine ;

They who go about to seek mingled wine.

31. Look not thou upon wine when it is red,
When it sparkleth in the cup.

When it goeth down smoothly ;

32. In the end it will bite like a serpent.
And sting like an adder.

33. Thine eyes will look upon strange women,
And thy heart will utter perverse things.

34. Thou wilt be as if lying in the midst of the sea,
Or as if lying upon the top of a mast.

26. — The Jerusalem Talmud thus comments on this verse : " Rabbi
" Isaac observes, Heart and eyes are the two agents of sin, for Scripture
"saith: ' That ye seek not after your own heart and your own eyes.'
*'(NuM. XV., V. 39. ) Thus saith the Holy One, blessed be He, if thou
" givest me thy heart and thine eye, I know that thou art mine ! " —
Berachoth, Chap, i

28. —By the wiles of women the Israelites were frequently led into
the sin of idolatry.

33. — Thine eyesf. — When inflamed with the effects of your intem-

Eerance, you will look with lustful and adulterous desire upon the
arlot.

58

35. " They have stricken me, I suffered no pain !
'' They have beaten me, I felt nothing !
" that I were awake, I would seek it yet again ! "

CHAPTER XXIY.

1. Be not envious against wicked men,
Nor desire to be with them ;

2. For their heart meditateth destrnction,
And their lips speak mischief.

3. By wisdom is a house builded,

And by understanding it is established ;

4. Yea, by knowledge the chambers are filled
With all precious and goodly substance.

6. A wise man is mighty ;

Yea, a man of knowledge is powerful in strength ;

6. Hence after good deliberation thou wilt make war
with success ;

And there is safety in a multitude of counsellors.

7. Wisdom is too high for a fool ;

He openeth not his mouth at the gate.

8. He who planneth to do evil.

Him will men call a mischievous person.

9. A foolish devise is sinful ;

And the scoffer is an abomination to men.

35. — Here are the words of a drunkard. He boasts of an entire
exemption from the pain of correction, arising from the insensibility
into which his excesses had thrown him; and then he declares his
determination again to indulge, as soon as he is able, his vicious
propensities. Alas ! this is but too much supported by facts ! I

It. — i.e., the wine.

5. — See EccLES, Chap, ix., v. 14 — 16. — The Targum : "Better
a wise than a mighty man, and a man of knowledge than the
powerful. " Dimock takes ' ' Geber " as a verb : ' ' The wise man prevails
over the powerful, and a man of knowledge over the mighty in strength. "

6.— See Chap, xx., v. 18.

7. — Too high. — He cannot attain it.
At the gate. — In the place of judgment, where wisdom in decision is
especially required.

^.-^Mischievous person.— knA. he mil be expelled from society.

59

10. If thou faint in the day of calamity,
Calamity itself will be thy strength.

11. Eescue those who are led away to death,
And those who are ready to be slain.

If thou canst prevent it.

12. If thou should'st say : *' Behold, we know him not !"
Will not He who weigheth the heart consider it ?
And doth not He who keepeth thy soul know it ?
Yea, He render eth to man according to his doings.

13. My son, thou eatest honey because it is good ;
And honeycomb which is sweet to thy palate ;

14. So will the knowledge of wisdom be to thy soul,
When thou findest that there is a future state,
And that thine expectation will not be cut off.

15. Plot not, wicked man, against the dwelling of the just,
Nor despoil his place of rest ;

16. For the just may fall seven times and yet rise ;
But the wicked will be overthrown by calamity.

17. Eejoice not when thine enemy falleth.
Nor let thy heart exult when he stumbleth ;

18. Lest the Lord see, and it displease Him,
And He turn his anger from him.

10. — Jarchi explains this verse: "If thou stand aloof from thy
** friend in the day of his trouble, thy strength will fail in the day of
" thy own trouble."

11. — In this and the following verse there is an obvious reference to
the Jewish custom of making proclamations before a criminal when
led out to execution, that any person able to prove his innocence
should come forward and do so.

12. — Behold. — Thus disclaim all knowledge of this person, instead
of exerting yourself to procure his pardon by bearing testimony to his
innocence.

14 — See Chap, xxiii., v. 18.

16. — Fall. — Not into sin, for that does not consist with his character,
but into trouble and affliction.

Overthrown. — And ruined irrecoverably. — The Talmud has here an
important various reading. See various readings at the end.

18 — Turn.— Leat your enemy should be again permitted to prosper,
and effect your destruction.

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19. Be not jealous of evil men ;
Envy not the wicked ;

20. For there will be no future state for the evil man ;
The lamp of the wicked will be put out.

21. My son, fear the Lord and the king ;

And associate not with those who are fond of change.

22. For their calamity will rise suddenly ;

And who knoweth the ruin which both may inflict ?

23. These also are said to the wise :

It is not good to respect persons in judgment.

24. He who saith to the wicked : *' Thou art righteous,"
Him will people curse, him nations abhor.

25. But men will delight in those who rebuke him,
And a good blessing shall come upon them.

26. Men will kiss the lips of him
Who pronounceth a just sentence.

27. Prepare thy work without.

And make it fit for thyself in the field,
Afterwards thou mayest build thy house.

28. Be not a witness against thy neighbour without cause,
And deceive not with thy lips.

29. Say not: "As he hath done to me, so will I do to him,
" I will render to the man according to his doings."

30. I passed near the field of the sluggard,

And by the vineyard of a man void of sense ;

19. — Jealous. — When thou seest a wicked man prospering.
21, — Change. — Ever ready to engage in rebellious projects.

22. — Who knoweth. — The punishment to which he will have to
submit, if he rebels against God and the king, who is invested with
lawful authority ?

23. — To the wise. — This might also be rendered: " These also are
sayings of the wise."

26.— The lips of him.— The Targum : " The lips of them. — The kiss
was a mark of honour and respect.

27. The alteration made by Kennicott, Hunt, and others, in the

division of this verse is unnecessary. — The present division is confirmed
by the Talmud.

28. — Deceive. — Utter false testimony against him.

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31. And behold, all of it was overgrown with thistles,
The face thereof was covered with nettles,

And its wall of stones broken down !

32. When I contemplated this I laid it to heart ;
When I saw this I received instruction.

33. " A little sleep — a little slumber —

" A little folding of the hands to rest — "

34. So shall poverty come upon thee as an invader,
And want as an armed man !

CHAPTER XXY.

1. These a.lso are Proverbs of Solomon which

PERSONS APPOINTED BY HeZEKIAH, KiNG OF JuDAH,
TRANSCRIBED.

2. It is a glory to Grod to conceal a matter ;
And a glory to kings to search out a matter.

3. The heavens for height, the earth for depth,
And the heart of kings are alike unsearchable.

4. Remove the dross from the silver,

And there will come forth a vessel for the refiner ;

5. Remove the wicked man from the presence of the king.
And his throne will be established by righteousness.

6. Affect not grandeur in the presence of the king
Nor stand in the place of great men ;

7. For better it is that one should say unto thee:
" Come up hither ;"

Than that one should put thee lower in the presence
of the prince whom thine eyes have seen.

33. — See Chap, vi, v. 10, and note.

2. — See More Nebuchim of Maimonides, Part II., Chap. 39.
4. — This verse and the next are connected with each other.
6. — "Do not occupy the conspicuous place in the city, " says the
Talmud. —Pesachim, fol, 112.

7.— Whom thine eyes have seen. — To whom thou hast presumed to
approach so near.

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8. Go not forth hastily to strive ;

Consider what thou wilt do in the end thereof,
When thine adversary hath put thee to shame.

9. Plead thy cause with thy neighbour,
And reveal not the secret of others ;

10. Lest he who heareth it put thee to shamp ;
For thy slander thou canst not retract.

11. As apples of gold, in silver filigree work.
Is a word spoken in its proper time.

12. As a jewel of gold, and as an ornament of fine gold,
Is a wise reprover to an attentive ear.

13. As the coldness of snow in the time of harvest.
Is a faithful messenger to those who send him ;
For he refresheth the soul of his masters.

14. As clouds and wind without rain ;

Is he who falsely boasteth of his liberality.

15. By slowness to anger is a ruler appeased;
And a soft tongue breaketh the bones.

16. Hast thou found honey ? Eat it in moderation ;
Lest thou be surfeited with it, and vomit it up.

8. — Consider. — " Pen," Imperative mood, root " Panah."

9. — " There is no affinity nor opposition between these precepts.
"The fault is evidently in the union of parts of distinct verses."
Durell. — He would alter it after this manner : 8, " Go not forth hastily
" to strive, consider what thou wilt do in the end thereof, — 9, " [But]
"when thine adversary hath put thee to shame, plead then thy cause
*' with thine adversary." 10^ " Keveal not the secret of others," etc.

12. — A man of teachable and good disposition will esteem the person
who reproves him for his misconduct, as much as if he had presented
him with any valuable ornament.

13. — Coldness. — The Chaldee sense is cold, but Hunt has jDroved
that it most probably denotes some vessel in which snow was preserved
for the purpose of cooling their liquors.

Snow.— It was customary to use snow for cooling wines, etc., during
the summer season.

15. — By sloivness to anger. — By a patient endurance of his wrath.
A soft tongue. — A mild and gentle answer causes persons of the
hardest nature to relent.

68 .

17. Visit not too frequently thy neighbour's house ;
Lest he be surfeited with thee and hate thee.

18. As a club, a sword, and a sharp-pointed arrow,

Is he who beareth false witness against his neighbour.

19. Like a broken tooth, and a tottering foot.

Is confidence in a faithless man in the day of calamity.

20. As one who strippeth off his garment on a cold day,
Or as vinegar poured upon soda.

Is he that singeth songs to a heavy heart.

21. If thine enemy be hungry give him bread to eat ;
And if he be thirsty give him water to drink ;

22. For thou wilt heap coals of fire upon his head.
And the Lord will reward thee.

23. The north wind bringeth forth rain ;

And a backbiting tongue an angry countenance.

24. Better is it to dwell in a corner of a house-top.
Than with a quarrelsome wife even in a large house.

25. As cold water to the thirsty soul,
Are good tidings from a distant land.

26. As a muddy well, and a ruined spring.

Is a righteous man cringing before the wicked.

27. It is not good to eat too much honey ;

Nor glorious for men to search for their own glory.

28. As a city broken through, and without a wall.
Is he who cannot restrain his spirit.

CHAPTER XXYI.

1. As snow in summer, and as rain in harvest,
So honour is not becoming to a fool.

20. — It is evident that there were different readings in this verse
unknown to the School of the Masora. The reading of the Targumis:
" He who strippeth the garment from his fellow-man on a cold day, is
" like him who poureth vinegar upon a wound, causing pain to the
"heart; as a moth the garment, and as a worm the wood, so the grief
" of a man gnaweth the heart." The Sept. have nearly the same reading.

Soda. — " Nether^" Greek, nitron. Not saltpeter, but either the
carbonate or sulphate of soda. I think the Hebrew term " Nether "
is best represented by soda.

24. —See Chap, xxi., v. 9.

27. — There is great obscurity in the latter part of this verse.

28. — Is he, — So is he continually exposed to danger.

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2. Unsteady as tlie sparrow — as the flight of the swallow,
Is a causeless curse ; it cometh not to pass.

3. A whip is for the horse, a bridle for the ass,
And a rod for the back of fools.

4. Answer not a fool according to his folly,
Lest thou also become like unto him.

5. Answer a fool according to his folly,
Lest he be wise in his own eyes.

6. He who sendeth a message by the hand of a fool,
Cutteth off the feet, and drinketh vexation.

7. As the raising of the legs by a lame man.
Is a proverb in the mouth of fools.

8. As a precious stone confined among rubbish,
Is honour given to a fool.

9. As a thorn taken up by the hand of a drunkard,
Is a proverb in the mouth of fools.

5. — Answe7\ — Lay plainly and boldly before him, in sucli manner
as the circumstances of the case require, the wickedness of his conduct,
in order that you may effectually lower his presumptions. — Some
versions read: "Answer a fool according to tJiy ivisdom,^' and this
reading is adopted by Kennicott. The reading of the Talmud is as
our present text. See Shabbath, fol. 25.

6. — He who entrusteth a fool with a message might as well have
cut off his own feet ; for he will have vexation and may be damage.

Hodgson's rendering is worth consideration. — "Like one eager after
plunder, but whose feet have been cut off, is he who committeth a
dispatch to the hand of a fool."

7. — As lameness is most apparent, when a person suffering under it
attempts to move quickly, so is folly most conspicuous when its votary
assumes the language of the wise.— The Targum: " Canst thou learn
properly dancing from the lame ? So canst thou learn a Proverb from a
fool." The commentators on this verse vary.

9. — Of a drunhard. —la sure to inflict injury on himself, and may
probably do so to others.

He liireth — He employs fools and wicked men as agents to execute
his will. — "There is no authority for our reading and translation,
"and the versions afford very little satisfaction." Dimock. — " Every
"drunkard acts much the madman; and the fool and the drunkard
"are alike transgressors. " Boothroyd. — He alters the text and the
division of the verse.

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10. The great man terrifieth every one ;
He hireth fools, he hireth transgressors.

11. As the dog returneth to his vomit,
So a fool repeateth his folly.

12. Seest thou a man wise in his own eyes ?
There is more hope of a fool than of him.

13. The sluggard saith : " There is a lion in the way ;
There is a lion in the streets ! "

14. As the door turneth upon its hinges,
So doth the sluggard upon his bed.

15. The slothful man dippeth his hand into the dish ;
It wearieth him to bring it back to his mouth.

1 6. The slothful is wiser in his own eyes,

Than seven men who can give the wisest counsel.

17. As one who taketh hold of a dog by the ears,

Is he who busily interfereth in another man's quarrel.

18. As one who for passtime

Hurleth darts, arrows, and weapons of death,

19. Is the man who deceiveth his neighbour,
And saith : " Am I not in sport ? "

20. Without wood the fire goeth out ;

Where there is no talebearer contention ceaseth.

21. As coals are to burning embers, and wood to fire,
Is a quarrelsome man to kindle contention.

22. The words of a talebearer are like dainties ;
For they descend into the inmost parts.

23. As drossy silver laid over a potsherd.
Are flattering lips and a wicked heart.

24. An enemy dissembleth with his lips.
And layeth up deceit within him.

25. Although his voice be gracious trust him not ;
For there are seven abominations in his heart.

13. — See Chap, xxii., v. 13, and note.

14. — Turneth. — Backward and forward, without leaving them.

15. — See Chap, xix., v. 24, and notes.

25. — " For he is full of abominations in his heart." Durell.

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26. Though, his hatred is concealed hy deceit,

His wickedness will be disclosed before the assembly.

27. He who diggeth a pit shall fall into it ;

And upon him who rolleth a stone it shall return.

28. A lying tongue hateth those who are wounded by it ;
And a flattering mouth causeth ruin.

CHAPTEE XXYII.

1. Boast not thyself of the morrow ;

For thou knowest not what a day may bring forth.

2. Let another man praise thee, and not thine own mouth ;
A stranger, and not thine own lips.

3. A stone is heavy, and the sand is burdensome ;
But a fool's indignation is heavier than them both.

4. Wrath is cruel, and anger impetuous ;
But who can stand before jealousy ?

5. Better is open rebuke
Than love kept concealed.

6. Faithful are the wounds of a friend ;

But the kisses of an enemy are treacherous.

7. He who is fed to the full trampleth on the honeycomb;
But to the famished any bitter thing is sweet.

8. As a bird which wandereth from its nest,

Is the man who wandereth from his own place.

26. — His wickedness. — The time will soon arrive when his real
disposition will be publicly known. — Durell: " He that covered hatred
with deceit."

27. — Rolleth. — He who raiseth a stone to a high place, in order that
it may fall from thence and overwhelm others. — Jarchi, quoting from
the Midrash, says this verse refers to Abimelech, who slew his seventy
brethren upon one stone, and afterwards was himself slain by a stone.
(Judges, Chap. ix).

4 — Jealousy. — The Proverbialists say: "Three cases are irremediable.

" I. — Poverty combined with idleness. II. — Hatred arising from
** jealousy. III. — Illness accompanied with old age." See Meiri,
also, "The Prince and the Dervish, Chap, xxv."

5. — Concealed. — Which, although it may exist in the heart, does
not show itself by honestly reproving a friend for any misconduct
should occasion require it.

8. — Eichel: "So is the man who is obliged to leave his fatherland."

k

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9. Oil and perfumes gladden the heart ;

So the sweetness of a man's friend by hearty counsel.

10. Eorsake not thy friend nor the friend of thy father ;
So shalt thou not have to go in thy brother's house
In the day of thy calamity ;

Better is a near neighbour than a brother afar off.

11. Be wise, my son ; so shalt thou gladden my heart ;
That I may answer him who reproacheth me.

12. The prudent man seeth evil andhideth himself;
The simple transgress and are punished.

13. Take his garment, for he was surety for a stranger ;
And take a pledge of him for a strange woman.

14. He who rising early with a loud voice blessed another,
To him it shall be counted as a curse.

15. A continued dropping in a very rain day.
And a quarrelsome wife are alike ;

16. He who would restrain her.

As well might he restrain the wind,

Or conceal the oil which is upon his right hand.

17. As iron is sharpened by iron.

So a man sharpeneth the countenance of his friend.

18. He who protecteth the fig tree shall eat its fruit ;
So he who guardeth his master shall be honoured.

19. As w^ater sheweth the face to the face,
So doth the heart the man to the man.

12. — See Chap, xxii., v. 3, and note.
13. — See Chap, xx., v. 16, and note.

14, — Rising early. — Thus showing great assiduity.

To him. — For his vehemence and apparent earnestness, he will be
suspected of having a sinister motive, in thus publishing another's
goodness.

15, — See Chap, xix., v. 13.

16. — A man might as well attempt to control the wind, and prevent
anyone from perceiving the perfumes upon his hand, as hope to check
the violence of her temper, and keep her within the bounds of
moderation.

19. — This is the true sense of the text as it stands. The versions
read differently. The Vulg. : "So the heart of man is known to the
'prudent.'''' The Sept., Syr., and Arab, read for "Mayim" water,
" Damim" alike, and the Targum supplies it with the negative in both
hemistichs. " As face is not like to face, so the heart of man is not
alike."

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20. The grave and the regions of the dead cannot be filled;
So the eyes of man are insatiable.

21. The refining pot is for silver, and the furnace for gold ;
So a man is tried through that which he praiseth.

22. Though thou beatest a fool in a mortar,
Amongst bruised wheat with a pestle,
His folly will not depart from him.

23. Know accurately the state of thy flocks.
And consider thy herds ;

24. For riches abide not for ever,

Nor a crown through succeeding generations.

25. When the hay is gone, and the tender grass appeareth,
And the herbage of the mountains is gathered in ;

26. Thou wilt have lambs for thy clothing ;
And goats for the price of thy field ;

27 . And milk of goats sufiicient for thy food,
For the food of thy household.

And maintainance for thy maidens.

CHAPTEE XXYIII.

1. The wicked flee when there is no pursuer ;
But the righteous have the courage of the lion.

2. Through the transgression of a land many are its rulers;
But by a man of understanding and knowledge its

stability is prolonged.

3. A needy man in authority who oppresseth the poor,
Is like a sweeping rain which leaveth no food.

4. They who forsake the law praise the wicked ;
But they who keep the law contend with them.

5. Wicked men do not regard justice ;

But they who seek the Lord regard it in all things.

21. — I have followed the opinion of Aben Ezra.

22. — Hodgson: "Though thou should'st chastise a fool in the
grinding house, amidst the workers at the grist." — Dimock: "Amongst
those bruising out the grain. "

1.— Hebrew MSS. read in the