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COMMENTARY ^^^
ON THE
HOLY SCRIPTURES:
CRITICAL, DOCTRINAL, AND HOMILETICAL.
WITH SPECIAL REFERENCE TO MINISTERS AND STUDENTS
JOHN I'ETER LANGE, D.D.,
Iff coNNscrioN wire a number of eminent KURopsA^ divines.
TRANSLATED FROM THE GERMAN, AND EDITED, WITH ADDITIONS,
BT
PHILIP SCHAFF, D.D.,
A39:9TEI> BT AMSaK'AN SCHOLARS OF VARIOUS EVANGELICAL DEN0MIXAT10N3,
VOL. X. OF THE OLD TESTAMENT: CONTAINING PROVERBS, ECCLESIASTES, AND
THE SONG OP SOLOMON.
NEW YORK:
CHARLES SCRIBNER'S SONS
1898
THE
PROVERBS OF SOLOMOK
THEOLOGICALLY AND IIOMILETICALLY EXrOUNDED
BY
DR. OTTO^ZOCKLER,
P:«OFES30R of THEOLOOT at GREIFSWALD.
TRANSLATED AND EDITED BY
Rev. CHARLES A. AIKEN, D.D.,
PI4FSrDKNT OP UXION COLLEGF. SCHESECTADT, K. Y.
NEW YORK:
CHARLES SCRIBNER'S SONS,
1898
EsTEREi), according to Act of Congress, in tbe jear 1870, by
CHARLES SCKIBNER, A CO.,
In the Clerk's Office of the District Court of the United States for the Southern District
of New Yorls.
Trow's
Printing and Hookrinding Co.,
Printers anu IJookbindbrs,
NKW VOKK.
PREFACE BY THE GENERAL EDITOR.
The present volume corresponds to Parts Xll. and XIII. of the Old Testament Division of
Dr. Lanqe's Biblework, and contains the Solomonic writings, Proverbs, Ecclesiastes, and the
Song of Solomon. They form an important part of the Old Testament, and give us the poetry
and practical philosophy of the wisest of men, with none of his follies and sins, which were over-
luled in his writings for the advancement of wisdom and virtue.
The English translation, with additions and improvements, was intrusted to three eminent
Oriental and Biblical Scholars, too well known in America to need an introduction. They have
done their work well, and have added very materially to the value as well as the size of the
original.
In this volume the text of the Authorized Version is superseded by a new metrical version in
accordance with the laws of Hebrew poetry. The same will be the case in the other poetical
books of the O. T. To retain the prose version of King James' revisers, and to insert the cor-
rections in brackets, would conceal to the reader the beauties of the original as a work of art. In
Ecclesiastes, Prof Tayler Lewis has thought best to retain the common version for the Com-
mentary, and to give his metrical version as a separate appendix.
Some remarks will introduce the author of this part of the Biblework, and explain the relation
which the several parts of the American edition sustain to the German.
Dr. ZOCKLER.
The author of this Commentary on the Solomonic writings belongs to the younger generation
of German divines, and appears now for the first time in an English dress ; none of his previous
writings having been translated.
Dr. Otto Zockler was born at Griinberg, in the Grand Duchy of Hesse, May 27, 1833. Af-
ter a thorough training in classical and oriental philology, philosophy and theology, he entered
the career of an academic teacher of theology, A. D., 1856, as prwatim docens, in the University
of Giessen ; he advanced to the position of professor extraordinarius m 1863, and in the autumn
of 1866 he was called by the Prussian Government as professor ordinarius to the Universitv of
Greifswald, in Pomerania, where he still labors with fidelity and success. He is a very able and
learned divine, a fertile author, a modest, retiring and amiable gentleman, of unblemished cha-
racter, a little hard of hearing, and hence the more devoted to the cultivation of the inner life by
study and contemplation, yet wideawake to all the living questions of the age. His learning covn's
a large ground, especially Exegesis of the 0. and N. Testaments, Church History, Apologetics, Na-
tural Sciences. His biography of St. Jerome, with which I am quite familiar, is one of the best
historical monographs. He is now engaged on Daniel for Lange's Biblnvork.
The following is a chronological list of Dr. Zockt.er's writings to the present date :
Be vi ac nolione vocabuU fATr/f in N. To. diss. inaiLgurolis. Giss., 1857.
Theologia naturalis. Entwurf einer sysLemalischen Naturtheologie voni off-nbarungsglm-
bi.(/en Standpuncle aus. Bd. I. Frankft. a M., 1860.
Kritische Geschichte der Askese ( Critical Histori/ of Asceticism) ; ein Beitrag zur Ge-
tchichte christlicher Side urid Cultur. Frankft. 1862.
HiERONYMUS ; sei7i Leben u. Wirken aus seinen Schriflen. dargesldll. Gotha, 1864.
i
PREFACE BY THE GENERAL EDITOR.
Die Evangelie-nkrilik und das Lebensbild Chrisli nach der Schrifl. 2 Vwlrage. Darmatadt,
1864.
Commenlar zu den Speuechen Salomonis. 1866. -i
Commentar zum Hohenlied u. Prediger. 1868. v in Lange's Biblework.
Commenlar zum Propheten Daniel (in course of preparation). )
Die Urgeschichte der Erde u. des Menschen ( The Frimitive History of Earth and Man).
6 Vortrdge gehalten in Hamburg. Gutersloh, 1868.
Prof. ZbcKLER is jilao the principal editor of a valuable apologetic monthly entitled: Der Beweii
il.es Olaubens ( The Evidence of Faith), Gutersloh (Westphalia), since 1865, and of the AUgememe
LUerarische Anzeiger fur das evang. Deutschland ( General Literary Intelligencer for Evange-
lical Germany), published at Gvitersloh, since 1869.
PROVERBS.
Prof. ZoCKLER introduces his commentary on this storehouse of practical philosophy and
heavenly wisdom with the following preface :
"A theological and homdetic exposition of the Book of Proverbs has difficulties to contend
with which exist in an equal degree in but few books of the Old Testament, and in none in quite
the same form. Even the most searching investigation is able to gain only partially and ap-
proximately fixed points for the determination of the time when the book originated, and of the '
editorship of its several main divisions as it is now constructed. In almost every new group of
Proverbs the linguistic and theological exposition of the individual Proverbs encounters new dif-
ficulties— and these difficulties are, in many cases, of such a sort that we must utterly despair
nf fully assured exegetical results. And finally, to treat the book homiletically and practically,
in so far as it regards only brief passages, is rendered more difficult by the obscurity of many
single sentences: and in so far as it attempts to embrace large sections, by the unquestionable
lack of fixed order and methodical structure, which appears at least in the central main division
of the collection (chap. x. 1 — xxii. 16), as well as in the supplement added by Hezekiah's men
(chaps. XXV. — xxix.)."
" To this is to be added the imperfection of previous expository works, both the scientific and
the practical." [The author then reviews the recent commentaries of Hitzig, Umbreit, Ew-
ALD, Bertheau, Vaihinger, and Elster, as well as the older works of Michaelis, Geier,
Staeke, Stockee, Melanchthon, and concludes:]
" In view of this condition of exegetical literature, heretofore so unsatisfactory in many ways,
the author has at least attempted, with the most conscientious application of his powers, and
with the use of the most important works that have hitherto appeared, to effect what might ba
done tJ relieve these difficulties, which exist in all directions in considerable numbers. . . .
Over many of the obscurities that exist, he hopes that he has thrown substantially the right
light ; with regard to others, that he has turned attention to the most promising avenues to an
appropriate exposition and a useful application : and that for the whole he has proposed a mean-
ing essentially sound, scientifically defensible, and, for that very reason, edifying."
The work on Proverbs was first committed to the hands of the late Robinson P. Dunn, D. D,,
Professor of Rhetoric and English Literature in Brown University. He was one of the most
accomplished scholars of New England, and " one of those rare men who, by a happy combina-
tion of the gifts of nature and of grace, seemed adapted to usefulness in every department of
life." But he had scarcely collected a complete apparatus and finished the rough draft of hia
translation as far a-s the opening sentences of | 9 of the Introduction, when he was suddenly
called to his rest, Aug. 28, 1867, in Newport, R. I., the place of his birth, at the age of forty-
three. His last words were similar to those of Dr. Neandee: "Good-by, I am going home."
His pen was found in the Commentary on the Proverbs, at the page he had reached., as a siga
of his last studv on earth. His initials are attached to the notes he added.*
• An elegant memorial volume, published by his widow, pp. 237. contains a biographical sketch hy Dr. Samitel L. Cald.
WELL, the Commf'morative Discourse delivered, at the retjuest of the Faculty of Brown University, by the Rev. J. L. D[MATr,
Professor of Hiatory in the University, and selections from the writings of Dr. Doss, which give eviienco of his accurate
loholar^hip, elegant taste, lovely character and elevated piety.
PREFACE BY THE GENERAL EDITOR.
After the lamented death of Professor Dunn, I secured the valuable services of Dr. Aiken,
then Professor of Latin Literature in Princeton College, and since called to the Presidency of
Union College, in the State of New York. A hasty glance at the translation and the grammati-
cal and critical notes is sufficient to convince the reader how much of original research and learn-
ing, in addition to the labor of a faithful translation, has been bestowed upon this part of lh«
American edition of Lange. In compliance with my suggestion, the purely grammatical pans
of the Commentary have been transferred as far as practicable to the textual department, in
small type, which the lay reader may pass by. The same rule has been followed in Ecclesiastes,
and the Song, as it had already been done in Genesis. An unusual number of grammatical re-
ferences has been made to Bottchee's encyclopaedic Orammar, which, ia the exhaustive fullness
of its citations, amounts almost to a commentary on the Hebrew Scriptures. The same scholarly
hand is seen in the large number of supplementary and illustrative notes which are scattered
through the exegetical parts. The elder English commentators, like Tr.-ipp, Mdffet, are cited
not for their scientific, but for their sterling practical value. Of recent commentators, Stdart
and MuENscHER, of our own country, both unknown to Dr. Zocklee, have justly been laid un-
der contribution. Considerable additions have also been made to the homiletical department
from our rich and varied literature.
ECCLESIASTES.
After the translating and editing of Zocklee's Koheleth had been undertaken by Prof Tat-
LEE Lewis, who had so admirably edited the greater part of Genesis, it was found that the state
of his health, and the heavy additions which he felt it necessary to make, rendered assistance in-
dispensable. By my advice, therefore, there was procured the valuable aid of his col-
league. Prof. Wells, of Union College. To him that important part, the translation, is
due. For the added introductions, dissertations, annotations, the Metrical Version, and the
editing generally, Prof. Lewis is responsible. It is trusted that these will afford no little aid to
a better comprehension of this strange and wonderfully impressive portion of Holy Scripture.
We have here the ripe fruits of long continued biblical studies from one of our most venerable
scholars, who is a man of genius as well as learning. The Metrical Version in Iambic measure,
with an introduction thereto, is a new feature, to which we direct the special attention of the
lovers of Hebrew poetry.
As a help to the reader, it is thought best to give, as was done in the volume containing
Genesis, an index to the principal additions of Prof. Lewis. Some of these are of considerable
extent and unusual interest, and they may all be divided into two classes, according as they are
contained in the body of the pages, or in marginal notes.
I. extended dissertations on leading ideas.
1. Appendix to Zocklee's Introduction, defending the Solomonic origin of Ihe book
against the objections drawn from the style, and the alleged later Hebrew pp. 28-S.'j
2. Excursus on the Olamic or .Ionian Words in Scripture — Eternities, or World-times in
the plural. Ch. i. 3 44-01
3. The Inquisition of the Ages. Ch. iii. 11-15. Cyclical Ideas in Koheleth 72-7C,
4. Alleged Historical Allusions in Koheleth. Ch. iv. 14, 15 84-87
6. Koheleth's Idea of the Dead. Ch. ix. 15 129-131
6. The Alleged Epicureanism of Koheleth. His Mournful Irony. Ch. ix. 7-10; xi. 9, 10. 131-13(i
7. The Unknown Way of the Spirit. Life. The Divine Secret in Nature. Ch xi. 5... 147-151
8. Koheleth's Description of Old Age intended for the Sensualist 152-15)
9. Beth Olara, or "the Eternal House." xii. 5 1.58-100
10. Introduction to Metrical Version, maintaining the Poetical Character of the Book.... 171-18!
11. Metrical Version, divided into 40 Meditations 183-19fl
II. THE principal MAEGINAL NOTES.
1. The metaphor of the Horses of the Sun. i. 5 38
2. The Reining of Ihe Flesh ; the Word "jt^^n. Ch. ii. 3 S4-55
3. rtntyi mty, ii. 8, falsely rendered " musical imtruments" 5G-57
PREFACE BY THE GENERAL EDITOR.
4. The word chance 54
5. Exclamatory style of Koheleth 54
6. " There is nothing better for a man," etc. (controverted), ii. 24 Stj
7. "The world in their heart." iii. 11 67-68
8. Here, there — Diesseits, Jenaeits, or the coming retribution, iii. 17 69-70
9. " Whoknoweth the spirit of man that goeth upward?" iii. 21 71-72
10. The Melancholy of Epicureanism, as contrasted with the style of the Sacred Poetry 80-81
11. Vain Predictings, Superstitions, etc 91
12. The King, and the Field 92
13. Spirituality of the Hebrew Accents, "The Good i\iaLt is Fair" 94-95
14. The Naming— Adam. vi. 10 101
15. The "Light of thy countenance" 101
16. The oppression of the wise man 106
17. " Wisdom giveth life." vii. 12 107
18. Over-righteousness, Over-wisdom 108
19. Soliloquizing style of Koheleth 113-114
20. "The wicked buried" — the "going to and from the Holy Place." viii. 10 119
21. " The days of thy vain life." Pathetic Repetition, ix. 9 126
22. False logical and ethical divisions of many commentators 137
23. "Dead flies." x 138
24. "Knows not how to go to the city;" interpretation of x. 14, 15 141-142
25. Speech of the prattling fool. False view of Hitzig 142
26. " The sight of the eyes," and "the way of the heart." xi. 9 152
27. " Keepers of the house" — " the Grinders " — "the Light darkened " — "Clouds after rain." 154
28. " Those who look out of the windows." "The doors shut in the streets." 165
29. The Mill, and the constant grinding of an ancient household ; with illustration from
the Odyssey 155-156
30 The Almond Tree 157
31. Images of the Silver cord, the Golden bowl, the Fountain, etc 160
32. Creationism. xii. 27 164
33. The " making many books " 168
To these may be added many miuor marginal notes, together with the notes on particular
words, the ancient versions, and various readings, as they are attached to each division of the
text. Special attention is here paid to words alleged to belong to the later Hebrew.
THE SONG OF SOLOMON.
The Commentary on the Song of songs [D'Ttyn TE', Sept.: 'A<r/ia aay-aTuv^ Vulg. : Canlicum
caniicomm], as this most beautiful of poems of pure and holy love is called, was prepared by the
Rev. Dr. Green, Professor in the Theological Seminary at Princeton.
The difficulty of the book is such as to allow considerable latitude of individual opinion, but
it is all important to have a proper view of its spirit and aim. The German author justly rejects
both the profane rationalistic exposition which can see no more in the Song than a sensual erotic
poem, and the opposite allegorical interpretation which regards the persons and objects described
as mere figures or names for spiritual persons and objects, leaving a large margin for randoiu
guess-work and unbridled extravagance.* Most nearly agreeing with his friend, Prof Delitzsch,
* The allegorical interpretation, it must be admitted, has the authority of many of the greatest divines, both Jewish and
Christian, Catholic and Evangelical, and is also sanctioned by the headings of our English Bible. It will probably alwayi
retain the ascondancy in the pulpit, and in books for popular devotion. Many of the most eloquent seimons (as St. Ber-
nard's Sermnnfs in cant, cant., and Kuummacher's Satnmo und Sal<tmtt/i), and of the sweetest hymns (by Gerh.\rdt, Dess-
I.KB, Drese, Zinzendorf, Wesley, and Gustav H.vh.n's, D<is ffohn Lied in Liedern, Halle. 18.53) are based upon this view. If
we distinguish carefully between expositimt and application, we may allow a considerable latitude for homiletic and ascetic
purposes. One of the very best legitimate practical ai>plications of the passage li. 1.5, I have seen, is in a little book of
Mrs. H. Beechor Stowe, where the " little foies that spoil the vinos " (ii. 15), are applied, in a series of entertaining homilies,
to little faults that disturb domestic happiness. But in an exegetical point of view most of the allegorical interpretations turn
out to l)e arbitrary jwtpositions rather than e;rpositions. .lust as I write, a new attempt in this line comes to my eyes in thrt
Ilritiali and Foreign Evangeticat Quarterly Rrview lor Oct. 1H09, pp. 773-796. The writer of this article (Jiscovers in the Song
PREFACE BY THE GENERAL EDITOR.
he adopts the typical or typico- Messimiic view, which is not so oUl and generally received among
orthodox divines as the allegorical, but which has the sanction of such eminent names as Light-
foot, BossuET, LowTH, and is more natural and in harmony with the typical and prophetical
character of the whole ancient theocracy, as foreshadowing the substance of Christianity, and pre-
paring the way for its introduction.
The Canticles are probably a nuptial song or lyric drama (melo-drama) from Solomon's best
period, and present the ideal Hebrew view of marriage as established by God Himself in Paradise
on the basis of the strongest and tenderest passion He has implanted in man ; and this ideal is
realized m the highest and holiest sense in the relation of Christ to His Church (Comp. Eph.
T.32).
The American editor, while recording his approval of Zockler's method and standpoint iu
general, especially his typical view (see pp. 19-25), has expressed his dissent from certain parts
of his scheme. He inclines to regard the Canticles as a series of unconnected scenes rather than
a well-arranged, continuous drama, with a regularly unfolded plot, as is done by Zocklee and
Delitzsch, also, with various modifications, by Lowth, Ewald, Umbreit, Bottcher, HiTzia,
Renan. He is moreover of the opinion that the Song should be more favorably interpreted by
itself than from the history and later character of Solomon as given in the first book of Kings.
In this last point I entirely agree. Any reference to Solomon's polygamy, unless it be in the
way of rebuke, would mar the beauty and purity of the poem, and make it unworthy of its place
in the canon.
The next most considerable addition is to the bibliography at the close of the Introduction
(pp. Vi-Al), where a pretty full account is given of English and American Commentators on
the Song. The critical and gramsiatical notes have been very materially enriched both from
the editor's own researches and from the early English translations, and from English commen-
tators.
I must add that Dr. Green had inserted a considerable number of Arabic and Persian words,
but erased nearly all of them in the proof sheets, because, after the type had been procured at con-
siderable trouble, it was found almost impossible to obtain accuracy in characters unknown to
the compositors, and because they rather disfigured the pages.
I now commit this new volume to the churches of the English tongue, with the wish that
it may be as cordially welcomed, and prove as useful, as the other parts of this Commentary.
Philip Schaff.
5, Bible Bouse, NeW York, Nov. 19, 1869.
a progreasive drama beginning at the gates of Eden and running through the light and shade of the history of Judaism and
Christianity till the glory of the millennium. He distinguishes in it the following parts :
t. The Church before the advent, waiting and longing for the coming of Christ. 2d. The theocracy under Solomon, whicb
in the temple and its worship, afiford the fullest and clearest typical revelation of Christ which that dispensation admitted
of. 3d. The gradual decadence that followed, in both type and prophecy, which went on till at la.st it deepened into tli"
darkness of the captivity. 4th. The sudden opening of the gospel day m the advent of the Saviour, and the preaching of the
apostles — the voice of the turtle, and the flowers that now begin to cover the earth. 5th. A second night, during which
Christ is again absent; this lasts longer than the first, and during it a deeper sleep oppresses the church. On awakening.
itU" in seen seeking her beloved, wounded and bleeding, from the sword of persecution. 6th. The bursting out of the day of
tK>* R ft format ion — the morning of the millennium — and then the church is beheld "terrible as an army with banners."
clothed with truth, and shining with a light which makes her the admiration of the nations, — " fair as the moon, clear as
the sun."
A few specimens of interpretation on this scheme, will suffice. The kisses of the Bridegroom are the promises of Christ'*
coming; the ''Virgins" who love the spouse (ch. i. 3\ like the Virgins in the Apocalypse, represent those who had not d«-
tiled themselves with the idolatrous rites of pagan *>r papal worship; the "wilderness" from which the bridegroom comi*i
on the day of liis espousals (iii. 6), is Jewish formalism, Gentile scc-pticism, and pagan idolatry ; and the clouds of amokc^
which attended the royal progreiSf are the symbols of mysterious provideaces.
THE
PROVERBS OF SOLOMON.
INTRODUCTION.
I 1. THE ETHICAL AND BELIQIOUS RANK AND SIGNIFICANCE OF THE PROVERBS OP SOLOMON.
The collection of Proverbs which bears the name of Solomon is the chief storehouse of moral
instruction and of practical wisdom for the chosen people of God under the old dispensation. It
forms, therefore, the principal documentary source of the Ethics of the Old Testament, just as in
the successive steps of a gradual revelation, it is the peculiar office of the Pentateuch to exhibit
the fundamental truths of its Theology, the Psalter those of its Anthropology, and the Propheti-
cal Books those of its Christology and Soteriology. Some of the more general principles and
postulates of Ethics, especially much of what belongs to the province of the so-called doctrine
of the Highest Good, and, as might be expected, the whole doctrine of the Moral Law, are indeed
tbund in the Books of Moses. Single topics connected with the doctrine of virtue and obligation
are occasionally more fully discussed in the Psalms and the Prophets. But the special doctrine
of virtue and duty, which must ever hold tne chief place m the system of Ethics, finds nowhere
else in the Old Testament so thorough, so individualizing, and so lively a presentation as in the
Proverbs; and even the more general principles of Ethics, as well as the fundamental maxims
of rectitude and law are, if not directly referred to in them, at least incidentally assumed.*
Resting on the basis of the widest and most diverse experience, and adopting the form of the
most thoughtful, pithy and suggestive apothegms, they apply to the life of man in all positions,
relations and conditions, the moral precepts contained in the law. In other words, what the law
reveals as a universal rule for the national life of the covenant people in a religious and a politi-
cal aspect, the Proverbs apply to the relations and obligations of tlie private life of each indivi-
dual of that people. The principle of consecration through fellowship with Jehovah, the God of
the Covenant, which was revealed through Moses, and established in general in his legislation, is
individualized and developed in detail by Solomon with reference to the special domestic and
social relations of his countrymen.
Note. — It has been often observed that the Proverbs of Solomon are tlie chief source of the
Old Testament Ethics. Origen, in the Preface to his exposition of the Song of Solomon, ex-
pressed the opinion that in the Proverbs Solomon had aimed to discuss the '}i'«;}, in Ecdesiastes
the p""""?, and in the Canticles the '^ym'i or iisupmli (the science of the contemplation of Divine
things), and Jerome adopted from him this view (Preface to the Comm. on Eccles., Ep. 30 to
Paula).t
* [This threefold division of Ethics, origiaatiog with Schleiermacher, niid closely adhered to by Rothe, is generally
adopted in Germany. " GuterMirtt " is the doctrine of the Good us an object uf desire or a thing to be attained. " Tugend-
lehre." is the doctrine of the bentiments and inclination towards virtue. ^^ PftLcfiUnUhre" is the doctrine of the right as
the foundation of law. The first and the last are objective; the second is subjective. — R. P. D.]
t In his 107 Ep. to Lceta in reference to the education of h-T d.vii:j;hter Paul.i, .Jeho.m?: siys; •^Discat prima Psalttrium,
fiisse caTiticis ganctamvocet, etin Proverbiis Salomonis erudiattir ad vUam." Compare the title iracSaywyijci) aot^ta whii.U
GRE90IIY of Nazianz'iB was wont to give to the Book of Pioverbd.
INTRODUCTION TO THE PROVERBS OF SOLOMON.
Luther, in his Preface to the Books of Solomon, written in 1024 (Erlangen ed.. Vol. LXIIL,
p. 35), says of the Proverbs : " It may be rightly called a book of good works ; for he (Solomon)
there teaches the nature of a godly and useful life, — so that every man aiming at godliness
should make it his daily Handbook or Book of Devotion, and often read in it and compare with
it his life." Starke (Introd. to the Proverbs, oyaops., Pt. IV., p. 1591) thus describes its con-
tents : " It is for the most part a school of Christian Morals ; upon the basis of faith it founds the
wisest counsels in reference to the believer's duties towards God, towards his neighbor, and to-
wards himself .... By means of a great variety of sententious maxims this book teaches
man how to escape from sin, to please God, and to secure true blessedness." The elder Mi»
CHAELis (Christian Benedict) gives a like estimate of the ethical value of the Proverbs. He
passes from an exposition of the Psalms to one of the Proverbs with these words : " From the
oratory of David we now proceed to the school of Solomon, to find in the son of the greatest of
theologians the first of philosophers." On account of the ethical wisdom of the Proverbs of
Golomon, the Wiirtemberg Theosophists, Bengel and Oetingee, preferred them to most of the
other books of the Old Testament. They made them the theme of their devout meditations, and
(S-nrnestly sought to penetrate their deeper meaning. (See for Bengel : Osk. Waechter's "Joh.
Alb. Bengel: Life, Character, &c., p. 166). Oetingeb, when, as a youthful master of arts, he
resided at Halle, thought of lecturing on "Philosophiam sacram el appUcatam, drawn from the
Scriptures, especially the Proverbs of Solomon." This plan he did not, however, carry out. At
a later period, when he was a pastor first at Hirsau and then at Walddorf, be diligently studied
the Proverbs as the chief repository and source of what he called "Sensus communis." He used
them for purposes of religious instruction ; he wrote them on separate slips of paper, put them
in a box, and made his scholars draw them out as lots. He also published a little book of a cate-
chetical nature, with the title " How shall the head of a family exemplify at home the Proverbs
of Solomon?" and a larger work called "Common Sense in the Proverbs and Eoclesiastes,"'
Stnttgard, 1753. " The Proverbs," he once observed, " exhibit Jesus with unusual clearness, and
he who cannot perceive this knows not Paul's meaning when he says, 1 Cor. xiv. 20, ' In under-
standing be men ' " (see Ehmann's ^'Life and Letters of Oetinger ;" also the essay in Vilmaiv's
Pasl.-lheol. Bit., 1865, I., pp. 265 sq , on "Theosophy: Oetinger and the Lutheran Church."^
Still earlier the Rostock theologian, Samuel Bohl, had attempted in bis Ethica Sacra (1640) .i
systematic exhibition of the ethics of Solomon, in the form of a continuous commentary on tfi.;
first nine and the last two chapters of Proverbs. Most of the modern interpreters have in Iiki)
manner justly appreciated the superior ethical value of this book. According to Kahnis [Luth.
Dogmatik, I., 282) its peculiar excellence lies in the skill with which its author "has presented
the maxims of a practical wisdom which aims in all the human relations of the Kingdom of Gi>l
to govern the lives. of men in harmony with the intentions of its founder." Elster (Deutsche
Zeitschr.fiir Christl. Wissenschaft, 1859, and in his Commentary on the Proverbs) ascribes the
importance of this book of Solomon to the fact that " it consists of a didactic religious discu-ssion
of practical experience," in the form of proverbial wisdom, which is not mere human prudence,
but "a new emanation from the Divine essence itself, a new communication of eternal wisdom,
which alone is true wisdom," It is a proverbial wisdom which, "like the Law and the Pro-
phets, has its own peculiar and most important province," and has upon the varied and symmet-
rical development of the individual man an influence which should be deeply felt and fully re-
cognized. Bruch ( Weisheitslehre der Hebrder, pp. 102 sq.), Oehler (Die Grundziige der all-
testamentl. Weishjit, pp. 5 sq.), Delitzsch (Article Spruche Salomo's in Herzos's Real-Ency-
clopddie), express themselves in similar terms with reference to the high ethical and religious
rank of this book. Even Hitzig, while denying its inspiration, and perceiving in it nothing
but human wisdom, recognizes in it " a- religious consecration and an irresistible attraction of the
heart towards morality," which distinguish this monument of Hebrew proverbial wisdom above
all similar productions, whether of Arabian literature or of the Semitic mind in general ("Die
Spruche Salomo's ubersetzt und ausgelegt," p. xii.).
[Coleridge says : " The Book of Proverbs is the best statesman's manual which was ever
written. An adherent to the political economy and spirit of that collection of apothegms and
essays would do more to eradicate from a people the causes of extravagance, debasement and
I 1. THE SIGNIFICANCE OF THE PROVERBS OF SOLOMON. 3
ruin, than all the contributions t.o political economy of Say, Smith, Malthos and Chalmers
together." — Prof. M. Sidart says (Preface to his Comm. on Proverbs, p. 9) : "All the hea-
then moralists and proverbialists joined together cannot furnish us with one such book as that
of the Proverbs." In his Introd., p. 64, he says : "After all the light which Christianity has
6hed upon us, we could not part with this book without a severe loss." " The book contains a
etriking exhibition of practical wisdom, so striking that it can never be antiquated." — J. Muen-
6CHER, in his Introd. to his Comm. on Proverbs, says, p. xliv.: " The moral precepts of Solo-
mon rest on the foundation of religion and true piety, and in this respect diflfer heaven-wide from
the systems of the ancient heathen moralists." — R. P. D.J
[Dr. Grat observes, The Proverbs of the inspired son of David " are so justly founded on prin-
ciples of human nature, and so adapted to the permanent interests of man, that they agree with
the manners of every age, and may be assumed as rules for the direction of our conduct in every
condition and rank of life, however varied in its complexion or diversified by circumstances ; they
embrace not only the concerns of private morality, but the great objects of political importance."
— Dr. JoRTiN says : " They have not that air of smartness and vivacity and wit which modern
writers have usually affected in their maxims and sentences ; but they iave what is better, truth
and solid good sense." " Though the composition be of the disjointed kind, yet there is a gene-
ral design running through the whole, which the author keeps always in view ; that is, to in-
struct the people, and particularly young people, at their entrance into public and active life, —
to give them an early love and an earnest desire of real wisdom, and to lay down such clear rules
for their behaviour as shall carry them through the world with peace and credit." (See D'Oyly
and Mant, Introd. to Proverbs).
Bridges (Exposition of the Proverbs, Am. Ed., Pref., pp. iii., vii., ix., elc.) says: "This
wonderful book is indeed a mine of Divine wisdom. The views of God are holy and reverential.
The observation of human nature is minute and accurate." " Doubtless its pervading character
is not either explicit statement of doctrinal truth or lively exercises of Christian experience.
Hence the superficial reader passes over to some (in his view) richer portion of the Scriptural
field." " While other parts of Scripture show us the glory of our high calling, this may instruct
in all minuteness of detail how to ' walk worthy of it.' Elsewhere we learn our completeness in
Christ (Col. ii. 10) ; and most justly we glory in our high exaltation as "joint heirs with Christ,"
etc. (Rom. viii. 17 ; Eph. ii. 6). We look into this book, and, as by the aid of the microscope, we
see the minuteness of our Christian obligations ; that there is not a temper, a look, a word, a
movement, the most important action of the day, the smallest relative duty, in which we do not
either deface or adorn the image of our Lord, and the profession of His name."
Wordsworth (Introd. to Proverbs, pp. ix., x.) says: "The Book of Proverbs is an inspired
book adapted to the circumstances of the times of Solomon." " The Holy Spirit, m inspiring
Solomon to write the Book of Proverbs, supplied an antidote to the poison of those influences
(temptations attending the splendor and prosperity of the times), and has given to the world a
moral and spiritual manual, which has its special uses for those who dwell in populous towns
and cities, and who are busily engaged in worldly traffic, and are exposed to such temptations
as are rife in an age and country like our own, distinguished by commercial enterprise and me-
chanical skill, and by the production of great works of human industry, in Art, Literature and
Science, and also by religious activity, especially of that kind which alms to give to Religion ex-
ternal dignity and beauty, such as reached its highest pitch in the Temple of Solomon." Again,
" The Proverbs of Solomon come from above, and they also look upward. They teach that all
True Wisdom is the gift of God, and is grounded on the fear of the Lord. They dwell with the
strongest emphasis on the necessity of careful vigilance over the heart which is manifest only to
God ; and on the right government of the tongue, whose sins are rarely punished by human laws ;
and on the duty of acting, in all the daily business and social intercourse of life, with an eye stea-
dily fixed on the throne of God, and with habitual reference to the only unerring standard of hu-
man practice. His Will and Word. In this respect the Book of Proverbs prepared the way for the
preaching of the Gospel ; and we recognize in it an anticipation of the Apostolic precept concern-
ing all domestic and social relations, ' Whatsoever ye do, do it heartily, as unto the Lord.' "
Dean Stanley [Hislory of the Jewish Church, II., 269, Am. Ed.), looking at the other side of
INTKODUCTION TO THE PROVERBS OP SOLOMON.
the shield, says, This book " has even something of a worldly, prudential look, unlike the rest of
the Bible. But this is the very reason why its recognition as a Sacred Book is so useful. It ii
the philosophy of practical life. It is the sign to us that the Bible does not despise common sense
and discretion. It impresses upon us in the most forcible manner the value of intelligence and
prudence, and of a good education. The whole strength of the Hebrew language, and of the sacreJ
authority of the book, is thrown upon these homely truths. It deals too in that refined, discrimi-
nating, careful view of the finer shades of human character, so often overlooked by theologians, but
80 necessary to any true estimate of human life."
Dr. Guthrie [Sunday Magazine, Oct., 1868, p. 15) calls attention in bis forcible way to other
qualities of the book, and bears a valuable testimony to its experimental worth in a wide sphere.
" It fulfils in a unique and pre-eminent degree the requirements of effective oratory, not only every
chapter, but every verse, and almost every clause of every verse expressing something which both
' strikes and sticks.' " " The day was in Scotland when all her children were initiated into the art
of reading through the Book of Proverbs. . . . I have no doubt whatever — neither had the late
Principal Lee, as appears by the evidence he gave before a committee of parliament — that the
higli character which Scotsmen earned in bygone years was mainly due to their early acquaintance
with the Proverbs, the practical sagacity and wisdom of Solomon The book has unfortu-
nately disappeared from our schools ; and with its disappearance my countrymen are more and
more losing their national virtues — in self-denial and self-reliance, in foresight and economy.
in reverence of parents and abhorrence of public charity, some of the best characteristics of old
manners and old times." — A.]
A.— GENERAL INTRODUCTION TO THE PHILOSOPHICAL LITERATURE
ASCRIBED TO SOLOMON.
J 2. THE PHILOSOPHY OF THE OLD TESTAMENT IN GENERAL, IN ITS BELATION TO THE PHI-
LOSOPHY OF OTHER NATIONS.
The peculiar form in which the ethical doctrines and precepts of the Proverbs are presented
is that of the Uhokmah, or Proverbial Philosophy of the Hebrews. It is a species of moral and
philosophical instruction in practical wisdom, which though distinguished by its thoroughly re-
ligious character from the secular philosophy of all other races, stands in the same relation to
the spiritual development of the covenant people as that occupied by this philosophy in refer-
ence to the general culture of men who are without the Scriptures. For, whatever answer be
given to the somewhat perplexing question, whether the Hebrews can be properly said to have
had a philosophy, it is certainly true, that the essential feature of philosophy, the striving after
objective wisdom, or after a true conception of the absolute fitness of the world to accomplish
its ends, in both a theoretical and a practical aspect, is most completely presented in the Hhokmah
of the old dispensation ; and that in fact it is only the peculiar form in which this striving de-
velops itself in the Old Testament literature, which distinguishes this Hbokmah from the phi-
losophy of Greek and Roman antiquity. The wisdom of the people of God under the Old Tes-
tament is the art of so shaping life in harmony with the divine will, and in obedience to its
peculiar laws learned by experience and reflection, as to make one an upright subject of the
kingdom of God, in other words, so as to secure at once the divine favor and earthly blessed-
ness. [When NoYES (A new Translation of the Proverbs, etc., Introd, to Proverbs, p. xiv.)
says: " It is true that the religion and morality of the Book of Proverbs will not bear a favora-
ble comparison with those of Jesus Christ. Its morality is much less disinterested, being for the
most part founded in prudence rather than in love. Its motives generally are of a much less
elevated kind than those which Christianity presents .... Prudential motives, founded on a
etrict earthly retribution, are the principal encouragements to a Ufe of virtue which he presents,"
etc., we recognize the truth which he exhibits, but notwithstanding his supplementary and
balancing statements prefer Isaac Taylor's mode of exhibiting the truth. Speaking immedi-
ately of the 23d Psalm he says [Spirit of Hebrew Poetry, Am. 12mo. ed., p. 38): "The bright
J 2. THE PHILOSOPHY OF THE OLD TESTAMENT.
idea of earthly well-being jjervades the Old Testament Scriptures ; and this woridly sunshine is
their distinction as compared witli the New Testament; but then there are many cognate ideas
which properly come into their places around the terrestrial idea .... A feeling is here indicated
which was of that age, and which was approvable then, although it has been superseded since
by sentiments of a higher order, and which draw their reason from the substitution of future
for present good." — A] In so far as God is alike the beginning and the end of this pursuit of
wisdom, or in so far as it both necessarily springs from the fear of God, — Prov. i. 7; ix, 10;
comp. Job xxviii. 28 ; Ps. cxi. 10 ; Ecclesiast. i. 16, — and leads to a purifying fellowship with
Him, Prov. viii. 35; iii. 16, e(^., it has an essentially religious and practical character. Its
sphere of reflection and of action must therefore be also more limited than that of the old classi-
cal or of the modern philosophy, both of which delight in profound theoretical inquiries in refer-
ence to created existence, and investigations of not only the end but also the origin of both
nature and man. Those questions concerning the origin of the world and the origin of evil
which play so conspicuous a part in the philosophy of ancient and of modern times, are only
incidentally discussed in the Hebrew literature of wisdom, whether in the works ascribed to
6olomon. the book of Job, or the kindred Psalms; and tlien only in their relation to tlie motives
and tendencies to practical morality. The divine wisdom which establishes the relation of God
to the world, and is at once the chief source and fundamental law of both the subjective and
the objective wisdom of men, (Prov. viii. 21 ; ix. 12 ; Job xxviii. 24 sq. ; Ecclesiast. xxiv.) is
always represented rather as the medium of the foreknowledge and the providence of God, than
as a creative power, or even as the ideal pattern of the world (the niaiKx; v<j7it6i: of Pl.\to). In
fine, the e.'isential character of the Hebrew philosophy is far more practical than speculative : it
is as little inclined to pursue or to prompt genuine speculation as it is to identify itself with
secular philosophy in general, and with unaided human reason to investigate the final causes of
tilings. It is essentially a divine philosophy planting its feet upon the basis of the divine revela-
lion, and staying itself upon the eternal principles of the divine law; and it is this determinate
and positive character of its method of conceiving and teaching, that chiefly distinguishes it from
the philosophy of other nations and of other times. Moreover, the habitual, and not as was the
case with many ancient philosophers, the occasional, adoption of the poetical form of the Gnome
or didactic apothegm for conveying its instructions, must be regarded as a marked and import-
ant feature of this whole body of Old Testament literature, and as a decided indication of its
method and of its tendencies.
Note 1. — The Strastiurg theologian, J. P. Bruch, in his " Weisheitslehre der Hebrder : ein
Beitrag zur Geschchle der Philosophie." Strasburg. 1851, thoroughly discusses the question
whether or not the doctrine of the Hhokmah in the Old Testament is to be considered philoso-
phy in the strict sense, and decides it in the affirmative. Tiiis was the prevailing opinion in
former times among the theologians of all the churches. Jesuits, e. g. Menochids in his
learned work, " De Republica Hebrceorum," Book VII., Chap. 1 ; many of the Reformers of the
17th and 18th centuries, especially the followers of Descartes and Cocceius ; and Lutherans
like the aforementioned Bohlids in his "Elhica Sacra," or the eminent Bddd.eus in his "Inlro-
dudio nd Historiam philosophies Hebrceorum," 2d ed., Leipsic. 1720, all spoke without hesitation
of the Hebrew philosophy, of the philosophy of Solomon, David, Moses, Joseph, and Abraham.
Indeed they often ventured to trace the philosophy of the patriarchs as far back as to Adam.
Even at the beginning of the present century Blessig, in his Introduction to J. G. Dahler s
" Devk- und Sitlenspruchen (Sa/ojno's" (Strasburg, 1810), unqualifiedly characterized the prover-
bial poetry of the Hebrews as philosophical ; De Wette, in his Hebrew Archaeology, spoke of
" the speculative and practical philosophy of the Hebrews ;" and Staeudlin wrote a dissertation
on " The Philosophy, the Origin and Design of the Book of Job." CSsBQ his, " Beilrdge zur
Philosojjhie und Oeschichle der Religion und Sillenlehre," II., 133 sq. ; compare the same
author's " Oeist der SUtenlehre Jesii," I., 74 sq.). Theologians of the most diverse schools
agreed in a-ssuming in general the existence among the early Hebrews of a style of wisdom
which might claim the undisputed title of a philosophy.
The opposite view is represented not only by many later philosophers especially those of the
critical schoo; of Kant, but also by such theologians as limit the notion " philosophy" to the
INTRODUCTION TO THE PROVERBS OP SOLOMON.
scholarly scientific speculative inquiries peculiar to modern times, and must therefore consider
not only the Hebrews, but all the Semitic races, and indeed the Orientals in general, as totally
destitute of a philosophical habit of mind. Such was the opinion of Bbucker before the time
of Kant, when he asserted in his Critical History of Philosophy (Leipsic, 1767, I., 64), " non
confundejidam esse Hcbrceorum sapientiam cum philosophia proprii nominis alque significationis."
Krug [Philosophisch- Encyclopadisches Lexicon, II., 323) thinks that anything like philosophy
fir philosophical wisdom is not to be looked for among the ancient Hebrews." Reinhold
(Lehrbuch der Geschichte der Philos^phie, p. 15) denies in general the existence of any proper
old Oriental philosophy side by side with the Greek. Hitter [Geschichte der Philosophic, I.,
48) bluntly says, " Of the only Asiatic nations whose literature is knawn to us, "we may venture
to assert, without fear of much contradiction, that in the early times they had no philosophy.
Among these are the Hebrews," etc.
Of the more recent theologians R. F. Geau (" Semilen und Indogermanen in ihrer Beziehunrj
zu Religion und Wissenschaft," p. 28 sq.) has warmly and zealously supported the proposition
that " the Setnitic mind in general has no capacity for either philosophy or science," and Ln-
THABDT (in the " Leipziger Vortrage uber die Kirche, nach Ursprung, Geschichte und Gegen-
warl, pp. 18 sq. [pp. 19 sq. of the translation published by Messrs. T. & T. Clark, Edinburgh,
1857]) adopts his opinion at least in reference to the Hebrews.
All these scholars manifestly have too limited and partial a conception of philosophy. They
with one consent understand by it an exercise of the human intellect controlled by the rigid
laws of logic and carried on in a scientific method such as was never seen among the early He-
brews, or indeed among any of the older Eastern nations. But philosophy means far more than
this. It is in itself, as its etymology, (^i^/xrofia, i. e. sludaim sapienlice [love of wisdom], indicates,
and as the whole practice and method of the oldest Greek philosophers down to the time of
Aristotle demonstrates, nothing but a love for wisdom ; an earnest endeavor to find a theoreti-
cal and a practical solution of the problems of our earthly life ; that intellectual effort which
strives to re-establish the proper relation between the absolute omniscience of God, and the
relative knowledge possessed by the reason of man. A philosophy and philosophical science in
this wider sense must be claimed for the people of God under the Old Testament. We cannot,
however, quite agree with Bruch {ut supra, p. 20 sq.) when, having defined philosophy in its objec-
tive aspect as " the science of the Absolute, or the science of the supreme necessary causes of all
that is or that must be," and in its subjective aspect, " as the unaided inquiry after the absolute,
or rational thinking in so far as renouncing all external authority it investigates the supreme
necessary causes of all that is or that must be," he a.soribes both to the Hebrews. For, in the
first place, that which among them corresponds to the philosophy of other nations is not pro-
perly science, but rather a knowledge and comprehension, an intellectual effort and reflective
process in general ; and in the next place, it is not so much the " supreme necessary causes " as
the chief practical ends of our earthly life and being which occupied the mind of the Hebrew
thinker. It is then only philosophy in its subjective character, as above defined, which can in
the main be ascribed to the Hebrews, and even this in a form quite unlike that in which it pre-
sents itself to Bruch, one which secures the full recognition of its predominant practical and
theological character. A philosophy consisting in such an essentially practical or ethical ten-
dency of the mind, which by an examination of the highest moral and religious ends of all
human and superhuman existence, seeks to determine the normal relation between God and the
world, and thus to point out the way to truth and blessedness, may without hesitation be
ascribed to the people of the Old Covenant. It is indeed a philosophy, which though its shape
and dress are religious and poetical rather than didactic and scientific, contains within itself all
the elements which are essential to strictly scientific development, or to an entrance into the
sphere of dogmatic and moral and theological speculation.
In this properly limited sense has Ewald, among others, [Geschichte des Volkes Israel, III ,
82) recognized the existence of an old Hebrew Philosophy. " Philosophy," says he, '' may
exist even where the rigid laws of thought (logic) are not observed, or where no attempt is
made to reduce all truths and conceptions to a symmetrical whole (a system). This, it may be
admitted, is its final aim, — though this aim like every other human aspiration is so often tho-
g 2 THE PHILOSOPHY OF THE OLD TESTAMENT. 7
roughly erroneous and misleading ; — it is not, however, its beginning nor its constant living im-
pulse. Its beginning and very life is rather the intense and unquenchable desire for investiga-
tion, and for the investigation of all objects, both higher and lower, remote and near, human
and divine. Where the problems of existence allow thoughtful men no rest, where they
provoke among the mightiest intellects of any people, or of several nations at once, an un-
wearied rivalry in the attempt to solve them. Philosophy is in the bloom and vigor of youth.
In that earlier time the noblest of the Semitic races had plninly reached that stage when
the Greeks were far from having approached it; and Israel, whose higher religion fur-
nished besides a special impulse to reflection on the relations of things, now entered with them
upon this nobler field of hongr in the most generous rivalry."
Similar views are expressed by Umbeeit in his ingenious and instructive, though somewhat
prolix observations "on the wisdom of the East" [Commentar iiber die Spruche Salomons, Ein-
Iciiung, pp. iii. sq.); by Delitzsch (Article " Spruche Sahma's," in Herzoq's Real-EncycL,
XIV., pp. 712 sq.), as well as by the editor of this Biblework in his General Introduction to the
Old Testament (Genesis p. 19, [Am. Ed.]). Oehler in his wori " Die Grundziigeder altteslam.
Weisheii, pp. 5 sq., as well as his follower Kahsis [Luiherische Dogmalik, 1., 3W), essentially
agrees with the above statements. The latter says excellently, among other things, " To find
in the life of nature and of man, in the revelations of the kingdom of God, in the whole world,
the divine 'wherefore,' the divine fitness to accomplish the proposed end, was the great aim of
the wisdom of Solomon. Here unquestionably existed a tendency to science, to philosophy.
But the national life of Israel rested on too divine a foundation to permit great freedom of in-
quiry, and the kingdom of God had too many practical aims to favor a purely theoretical explo-
ration of the objects of existence. Springing from the practical this wisdom sought to further
the practical," etc.
Note 2. — In harmony with his above-quoted definition of the philosophy of the Hebrews, as
an inquiry into the highest necessary causes of all that is or that shall be, Bp.uch (pp. 69 sq.)
introduces the cosmogony of the first two chapters of Genesis into his representation of the
philosophy of the Old Testament. He thus regards the substance of these chapters as a portion
of a philosophical system, and indeed in its essential features as the earliest instance of philo-
sophical reflection among the Hebrew race. (Herder, as is well known, held similar views.
In his " Ideen 7ur Philosophie der Gcschichte der Menschheit " he termed the Mosaic cosmogony
" an ancient philosophy of the history of man "). This view of Bruch's is connected with his
assumption of the purely human and moreover half-mythical character of the Mosaic narrative.
It is therefore to be decidedly rejected, together with his opinion that the Old Testament
" wisdom " is the product of unaided human speculation, and that no divine or specifically
supernatural factor is to be recognized in the Old Testament revelation in general.
Note 3. — The word n^pn primarily denotes (in accordance with the fundamental meaning
of the root Qjn, ,^5>w>- ''^ Arabic, where it means to fasten, to hold fast, and then to
separate, to decide) the fixing of an object for cognition, and secondarily, simply knowledge,
insight. It is therefore in Prov. i. 2 used as precisely synonymous with HJ^I, and elsewhere, as
in Isa. xi. 2 sq., as at least parallel with nj'a. The D3n is then in the first instance the wise,
the learned man in general (comp. Jer. viii. 9), whether he be a judge (1 Kings iii. 28 : comp. the
corresponding Arabic word which always signifies a judge), or an artificer (Ex. xxviii. 3; xxxi.
6 ; Jer. x. 9), or finally a cunning, subtle man who can use his craft for his own or for others'
advantage (Job v. 13, comp. 2 Sam. xiii. 3; xx. 16). In the religious realm i^^^n naturally
denotes insight into that upright dealing which pleases God and conforms to the divine law, a
knowledge of the right way which is to be followed before God, and of the wrong one which is
to be shunned. In short it is that practical uprightness, founded on religious enlightenment, in
which the true happiness of man consists, and which is therefore frequently represented by
n'E'in (i. e. well being and wisdom in one), e. g. Prov. ii. 7 ; iii. 21 ; viii. 14; xviii. 1 ; Job
zi. 6 ; xii. 16 ; xxvi. 3. Compare in general HiTZia, Die Sjjriiche Salomo's, Emleitung, p. Iii.
INTRODUCTION TO THE PROVERBS OF SOLOMON.
sq. The latter, however, gives a somewhat different and less correct etymology of the word.
He defines D3n as one who possesses the spiritual power of control and determination, and
noan as the power of moral self-subjugation. He thus gives to the notion of government a
prominence which is by no means justified by the Arabic ^5C>- .
Note 4,— The ^^^ or Hebrew gnome, as the distinctive artistic form adopted by the Old
Testament philosophy and proverbial poetry, will be particularly discussed in a later section.
We may, however, here observe that of all the titles borrowed from kindred secular literature,
and applied to the Proverbs of Solomon on account of their peculiar form, none appears more
just and appropriate than that adopted by Bruch, who terms them (p. 104) an Anthology of
Hebrew Gnomes. In the explanation and justification of this title he, however, as he does
elsewhere, disparages the theopneustic character of this Book of Scripture.
I .3. THE AGE OF SOLOMON, OE THE GOLDEN AGE OP THE HEBREW LITERATURE OF WISDOM.
As among other nations philosophy is not wont to assume its proper form till a long time
after the religious and civil foundations of national culture are securely laid, so in Israel no
season of undisturbed reflection and of philosophical inquiry and instruction could be enjoyed,
before the protracted storms and conflicts of the period of the Judges had fixed the religion
of the law in the depths of the popular consciousness, or before the reigns of Saul and Da-
vid, the earUest kings, had firmly established the tlieocratic national life. The power of ex-
ternal enemies must first in some way be broken and overthrown, and the prosperity of the
citizen and the political and social influence of the nation upon the life of the surrounding
mtions must be to a certain degree secured; but this could not be effected before the bril-
liant and glorious though warlike reign of David. Furthermore, as an element of the inter-
nal culture of the nation, the spirit of the law must have begun to receive a new invigora-
tion and a fresh inculcation, which it derived from the schools of the prophets which sprung
up after the time of Samuel. Hand in hand with the directly religious activity of this pro-
phetic company the national poetry must make its earliest start, and create for that philoso-
phy a proper literary and aesthetic form.
These conditions were not all of them fully realized until the time of Solomon, when the
people were blessed with a long period of peace, rich in earthly possessions and enjoyments of all
sorts ; they then began a lively and widely extended intercourse with foreign nations, and with an
extending view reaching even to Tarshish and Ophir, their thought and their activity receiveil the
most various impulses in a direction which was no longer narrow and strictly national, but more
or less universal and as broad as humanity itself.* There was therefore associated with the priests,
the prophets, the warriors, the jtidges, a new class of notables, that of the Hhakamim (D'Mn, 1
Kings iv. 30, 31 ; Jer. xviii. 18 ; Prov. i. 6 ; xiii. 20 ; xxii. 17), the wise, or the teachers of wisdom,
who began to bear their part in the whole work of training the nation. A pretty large number
of such wise men, of considerable importance, must have appeared under Solomon, and have been
associated with him as the most famous of all. For the books of the Kings mention besides him
some of his contemporaries, OTz..- " Eth.nn, the Ezrahite, and Heman, Chalcol and Darda, the sons
of Mahol," as representatives of the wisdom of that time (1 Kings iv. 31 ; comp. 1 Chron.ii. 6),
and compare the wisdom of these Hebrew Hhakamim with chat of all the children of the East conn-
try, and all the wisdom of Egypt " (1 Kings iv. 30). Whether they did or did not form a well de-
• L*'Th:it stately ami melanchuly figure fSolomnn'e) — in some respects tlie grandest ami the s:id<lest in tlie sacred vo-
lume—is, in lietail, little more titan a mighty shadow. Hut. on the other hand, of his tige. of hi.* rottrt, of his works w<j
know ittfjie than of any other." (Stanley. Jewish Church, II., 184). And the accomplished iinthor goes on to iodicate 'ho
multiplying points of contact with the outer and the later world, and with secular history; and adds' p. 18*1) : "To have had
many fuch characters in the Biblicn] History would have liroiight it down too nearly to the ordinary U'Vcl. Rut to h:ive
one Kiteh is necessary, to show that the interest which we inevitably feel in sttch events and sui'h men h;is a place in toe
designs of Providence, and in the lessons of Revelation." See also pp. 252 sq. — Prof B. B. Epw.vrdr ( Writings, cl':., II.. 402),
speaking of the fitness of the a'.;e to develop this species of poetry, says: '" It was the period of pe:ice. extended commerce,
art, reflection, when the poet could gather up the e.\[)erience8 of tlie past, and embody them in pith.v sayings, etittrp
apothegms, ins :r active allegorie-', or spread them out in a kind of pbilosophical disquisition." - A.J
i a. THE AGE OF SOLOMON.
fined, exclusive class of popular teachers gathered about some leader or master, whether there were
thus special schools for the wise, or the schools of the prophets were also chief places of culture for
the disciples of the Hhokmah, these Hhakamim of the age of Solomon and of subsequent ages mu=t
be considered a very important factor in the limited mental development of the people, and as a
factor possessing, like the prophetic and the priestly order, an independent importance (comp. Jer.
xviii. 18 ; Ez. vii. 26). They had doubtless offered a vigorous resistance to those frivolous im-
pulses of the n'Vv, the freethinkers and insolent scoffers, that had manifested themselves since the
times of Saul and of David. Their positive agency was exerted in the propagation and dissemina-
tion of that deeper religious knowledge and practical wisdom of life, beside which all worldly pru-
dence, fine culture and enlightenment must appear as foolishness (comp. ^2i. Pn^i, ni733, etc.;
Prov. xiii. 20 ; xvii. 21 ; Ps. xiv. 1 ; Is. xxxii. 6). The first decided manifeslation of this new in-
tellectual tendency, together with the literature produced by it under Solomon's peaceful reign,
marks this bright summit of the entire theocratic development in the Old Testament aa the golden
age and the really classic epoch of this especially important branch of the intellectual culture in (he
life of the covenant people.
Note 1 The independent significance of the HDOn as a special tendency of the mind, exerting
with the nxOJ, or the gift of prophecy, an important influence has been recently estimated with
special correctness by Ewald. In his dissertation " on the popular and intellectual freedom of
Israel in the time of the great prophets down to the destruction of Jerusalem " {Bibl. Jahrbiicher,
1, 96 sq.), he says, among other things, " It is not easy to conceive correctly how high a development
was reached in the pursuit of wisdom (Philosophy) in the first centuries after David — and it is not
usual to consider how mighty was the influence which it exerted on the entire development of the
national life of Israel. The more closely those centuries are reviewed, the greater must be the as-
tonishment at the vast power so early exerted on all sides by wisdom as the peculiar concern of
many men among the people. It first openly manifested itself in especial circles of the nation,
whilst in the peculiarly propitious age after Solomon eager and inquisitive pupils gathered about
individual teachers until ever-improving schools were thus formed. But its influence gradually
pervaded all the other pursuits of the people, and acted upon the most diverse branches of author-
ship." The existence of especial scliools of the wise, like those of the Prophets, thus asserted, can-
not be satisfactorily proved. Delit7..sch's remark in favor of this assumption [ut supra, p. 717),
that the usual form of address in the Proverbs, 'J3, my son, which is not that of a father to a son,
but of a teacher to a scholar, implies that there were then nojn '33, i. e., pupils of the wise, just
as there were " sons of the prophets," and that there must also have been "schools of wisdom." is
and must remam a mere hypothesis. It is moreover an hypothesis, which from the acknowledged
wide application of the conception J3, son, in Hebrew, and its almost absolute lack of all support
in the Proverbs as well as m the other books of the Old Testament, must always be regarded as a
rather unsafe one. Comp. Bruch, pp. 57 sq., who is at all events so far correct that he observes :
'' The Hebrew wise men were not philosophers by profession; they constituted no class distinct
from others, but might belong to diflferent classes." For there is the less reason for supposing from
the above cited passage (Jer. xviii. 18) that there was a special alass of Hhakamim, beside that of
the priests and the prophets, from the fact that in the parallel passage, Ez. vii. 26, the notion of
" the wise" is represented by that of "the ancient," D'JPJ-
Note 2. — The antithesis between |*7 and Djn which runs through the entire body of Old Tes-
Mment literature pertaining to wisdom has been discussed in an eminently instructive manner by
Delitzsch, ul supra, pp. 713 sq. He shows very strikingly how "in the age of .Solomon, which
was peculiarly exposed to the danger of sensuality and worldliness, to religious indifference and
freethinking latitudinarianism," the number of D'S7 necessarily increased, and their skepticism
and mockery must have assumed a more decided and aggravated form. " For those men who de-
spised what IS holy, and in doing so laid claim to wisdom (Prov. xiv. 6), who, when permitted to
speak, indulged in contention and bilterness (xxii. 10), who sarefully shunned the compfiny of the
Hhakamim, because they fancied themselves superior to their reproofs (xv. 12), the age of Solo-
10 INTRODUCTION TO THE PROVERBS OF SOLOMON.
mon," he says, " first invented the title f/, [scorner]. For in the Psalms of the time of David theii
common designation is 73J (which occurs in Prov. xvii. 21 only in the general sense of low fellow,
Qerm. Bube [Eng. ' Booby,' It occurs also in Prov. xvii. 7, and xxx. 22, and the corresponding
verb in xxx. 32 — R. P. D.], while the word f7 is found in no other than the 1st Psalm, which has
a later origin. One of the proverbs of Solomon (xxi. 21, comp. xxiv. 8) gives a definition of the new
term : "Proud and haughty scorner (]'7) is his name who dealeth in proud wrath." The conscious
self-sufiiciency of his ungodly thoughts and deeds distinguishes him from the 'ri^, the simple, who
has been only misled, and may therefore be reclaimed (Prov. xix. 25 ; xxi. 11). His disowning
the Holy, in opposition to a better knowledge and better opportunities, distinguishes him from the
S'pS [" foolish," i e., gross or stupid], the r){ji [" foolish," i. e., lax or remiss], and the ^7"''?0 [the
man "void of understanding," lit., lacking heart, i.e., sense], all of whom despise truth and in-
struction through want of understanding, narrowness and forgetfulness of God, rather than from
essential perverseness,"
Note 3. — Of the four wise contemporaries of Solomon mentioned in 1 Kings v. 11 (iv. 31 accord-
ing to the older division of chapters [the one followed in our English Bible]) Heman and Ethan
appear in Ps. Ixxxviii. 1 and Ixxxix. 1 as " Ezraliites," i. e., descendants of Ezrah or Zerah, the son
of Judah (Num. xxvi, 13,20), Chalcol and Darda (in the parallel passage, 1 Chron. ii. 6, Dara)
are designated as Vino 'J3, i. e., either " sons of Machal," a man otherwise unknown, or if lino
be taken as an appellative, "sons of verse," i. e., singers, leaders of the chorus (corap. Eccl. xii. 4).
Luther's translation, "poets," and his reference of the title to all the four, are unsupported by
the original. Comp. Keil, Commentar zu den Biicliern der Kbnige, pp. 42 sq.
I 4. SOLOMON AND THE POETRY OF WISDOM WHICH MAY BE CALLED SOLOMON'S IN THE STRICTEST
SENSE.
As the chief representative and promoter of the Jewish literature of wisdom, we have Solomon
himself [" hot only the AuousTns of his age, but its Aristotle " (Stanley)], The Old Testa-
ment exalts the wisdom of this monarch, as a direct gift of Divine grace * (1 Kings iii, 5-12 ;
iv. 29), high above that of all other wise men, whether of his own or of other nations, — especially
above that of the teachers of wisdom already named, Heman, Ethan, Chalcol and Darda (1 Kings
iv, 30, 31). This is described as consisting, in the first place, in the highest virtues of the ruler and
the judge, or, as it is expressed in 1 Kings iii. 9, in "an understanding heart to judge thy people,
that I may discern between good and bad;" and in the second place, in an unusually wide and
varied knowledge as the basis of his teaching, which related to all the possible relations of created
existence, [Comp, Stanley's Jewish Church, II,, pp, 254 sq.]
It is this vast erudition which is referred to in the expression "largeness of heart f (31 3n'l) even
as the sand that is on the sea shore," which, with the words ■" wisdom and understanding exceeding
much," is used in 1 Kings iv. 29 to describe his extraordinary endowments. With the same intent
it is said of him, ver. 33, that " he spake of trees, from the cedar tree that is in Lebanon even unto
the hy,so0p that springeth out of the wall ; he spake also of beasts, and of fowl and of creeping things
and of fishes." Among these discourses of his upon all possible manifestations of life in nature are
doubtless meant wise sayings in reference to their deeper sense, and the Divine majesty and wisdom
reflected in them, physioo-theological observations and descriptions, therefore, such, for example, as
still present themselves to us in the concluding chapters of the Book of Job (chaps, xxxviii. — xli.),
and in several of the sublimest Psalms (viii.; ix.; civ., etc.); or shorter aphorisms, parabolic reflec-
* [" Hi; showed his wisrlom by asking for wisdom. He becnme wise because he had set his heart upon it, Tliis w.is to
hirii the special aspect tliroiiRh which the Divine Spirit was to be npproachid, and grasped, and made to bear on the wants
of men ; not the Iiighest, not the clioice of David, net the choice of Isaiali ; bnt still the choice of Solomon, ' He awoke,
and behold, it was a dream,' But the fulflhnent of it belonged to actual life." Dein Stanlet, History of the. JimiA
Omrch, II,, 190— A.]
t LOTHER'e translation, "getrontcs Herz" [a comforted, then a courageous or confident heart], must be rejected as coti»
tnir.v to the sense of the original. Comp. Keii, in loc, who correctl.v explains 'Margeneas of heart" as "compreheuaiT*
undorstandiiig," " intellectual capacity to grasp the widest realms of liuowledge."
2 4. SOLOMON AND THE POETRY OF WISDOM. 11
tions and pointed sentences, such as are quite numerous in the Proverbs and in Ecclesiastes (e. g.,
Prov. vi 6-8; xx. Isq.; xxvi. 1 sq.; xxvii. 3sq.: xsx. 15 sq.; comp. Eccles. i. 5sq.; vii. Isq.; x. 1 sq.;
xii. 1 sq.). It is the manifold materials and themes of both the lyrical and the didactic poetry of
Solomon (or, according to 1 Kings iv. 32, his " Proverbs " and " Songs "), which in that noteworthy
passage are mentioned as proofs of the unusual extent of his knowledge, this theoretical foundation
of his wisdom, or are pointed out by the prominence given to a few noted examples from the vegeta-
ble and the animal world. Josephus indeed rightly understood the passage as a whole, when he
found that it ascribed to Solomon a comprehensive knowledge and a profound philosophical view of
natural objects (.4wii., VIII., 2, 5 ; ovdefiiav tovt(jv (pvt^ti' vyvoTja^v ovdi •Kp.ftfpMev dve^sraarov d/l/\' fv
-aaat( e(jiiXoa6(p7)<yev [he was not ignorant of the nature of any of these things, nor did he pass them
by unexamined, but he philosophized concerning them all]. A similar correct estimate of the na-
ture and extent of the philosophical knowledge of this great monarch is found in Ieen^us {Adv.
haer., IV., 27, 1), who, on the authority of the same passage says of Solomon, "earn quw est in con-
dilione {i. e., Kriaci) sapientiam Dei exponebat physiologice." He thus in like manner ascribes to
him not perhaps a purely descriptive or historical knowledge of natural objects, but a knowledge
of nature serving as a basis for fine religious and philosophical observations and ethical instructions
in wisdom.
Many of the fruits of this learned pursuit of wisdom must have had a literary character.
According to 1 Kings iv. 32 " he spake three thousand proverbs, and his songs were a thou-
sand and five." Not only then had he inherited from his father David, in undiminished fer-
tility, the power of composing songs, the gift of both sacred and secular lyrical verse, but he
also originated and established a new species of Hebrew poetic art, that of gnomic didactic
poetry, of which before his time there had existed but mere germs, imperfect attempts com-
pletely eclipsed by his achievements. Proportionably few specimens of either class of his
poetical productions have come down to us. Instead of one thousand and five songs we have
in the Canon but two Psalms, which bear his name, the 72d and the 127th. The exclusion
of so large a number of his lyrics from the collection of the religious verse of his nation may
have been occasioned either by their lack of a directly religious character, or by their too in-
dividual bearing. In reference to another monument of the lyrical poetry associated with the
name of Solomon, the Canticles, it is still an undecided and controverted question whether
Solomon was the proper and immediate author of it, or rather some contemporary poet who
chose him as its subject (see ^5).
The remains of his gnomic didactic poetry, as they are presented in the Proverbs, are much
more numerous. Even this collection, however, contains not more, perhaps, than one quarter
of those 3,000 sayings which Solomon uttered ; inasmuch as several parts of the book are by
their titles expressly ascribed to other authors, and of the remaining 746 verses hardly the
whole can be directly ascribed to him (see i 12). It will always be uncertain whether those
3,000 proverbs of which it is expressly said that he "spake" them, were all actually recorded
by him or one of his contemporaries, or whether many of them, as matters of merely oral
tradition, were not gradually lost.
That in general he spoke more than he wrote, so that the greater part of the utterances of
\\\n wisdom consisted in pithy maxims and acute sayings, like the riddles of the modern Ori-
entals, may be pretty safely inferred from the statement, that "there came of all people to
hear the wisdom of Solomon, from all kings of the earth, which had heard of his wisdom " (1 Kings
iv. 34). The same inference may be drawn partly from the Scripture narrative, and partly from
the old Jewish tradition preserved by Josephus in reference to the Queen of Sheba's visit to his
court (1 Kings x 1 sq.). as well as from the account of his contest with King Hiram, and with
the Tyrian Abdemon, in the propc^ing of ingenious riddles. (Josephus, Anlt. VIII., 5, 3).
Note 1. — Besides songs (D'")'D'), gnomes or maxims (D'Sro), and riddles (ni'Tn), Hitzig,
ut supra, p. xvi., ascribes fables to Solomon. " The discourse concerning beasts, trees, fowl, etc.,
ascribed to him (in 1 Kings iv. 33)," he thinks, "cannot be properly referred to the substance
of his maxims, but is most naturally understood of his invention of fables." This is a rather ar-
bitraiy conceit of Hitzig's, which he unsuccessfully tries to sustain by the hypothesis which he
12 INTRODUCTION TO THE PROVEEBS OF SOLOMON.
throws in, that " perhaps in the 3itN, 1 Kings iv. 33 (hyssop), the name of ^sop lies concealed "
(Aio[jiroc=i'("«JTO£- ? ?). Notwithstanding the contrary assertion of Herder, in his well-known
work "The Spirit of Hebrew Poetry" (II., p. 13), the Old Testament offers no example of a
proper fable. The story of the bramble invited by the trees to be their king (Judg. ix. 8-15) is
in its whole plan and tendency much more of a parable than a fable.
jjoTE 2. According to Oriental traditions in reference to Solomon and the Queen of Sheba,
her name was Balkis or Belkis ; she became Solomon's concubine, or his actual wife (the first is
asserted by the Hiniyaritic Arabs, the latler by the ^Ethiopians) ; she bore him a son, Menile-
hek with the eurnaine Ibn-el-haglm, son of the wise ; she first brought to Palestine the
root of the genuine balsam, afterwards cultivated at Jericho and near Engedi (comp. 1 Kings
X. 10 and in addition Josephtis, Antt. VIII. 6, 6), etc. Legends of this sort, invented especially
bv the Rabbis to heighten the kingly glory and wisdom of Solomon, and found some of them in
JosEPHUS (id supra), others in the Talmud (e. g. Jalkub Melachim, p. 195), others in the Koran
(Sura 27), others in later Arabic, jEthiopic and Persian documents, abound in the comprelier n ve
Turkish work Suleiman name, i. e. the Book of Solomon, which, according to VoN Hammer,
consists of 70 folio volumes. Comp. Von Hammer '^ Rosenol, or Oriental Legends and Tradi-
tions from Arabic, Persian and Turkish sources," Vol. I., pp. 147-257. See also H. Ludolf,
Hist. jEthiop., II , c. 3, 4 : Pococke, Specimen lust. Arab., p. 60 ; Cadssin de Perceval, Essai
sur I'hisloire des Arabcs, I., pp. 76 sq. ; and P. Cassel, Elagabal, in the Elberfeld " Vortnige
f. d. gebildete Publikum," 1864, p. 182.
jTqxe 3. — [The question of Solomon's moral qualification to be the author of some of tlie
books contained in the canon of the Scriptures has sometimes perplexed honest disciples, and
been made a specious argument in the mouths of cavillers. The point is well put and the an-
swer well given by Arnot, Laws from Heaven for Life on Earth, pp. 11-13. " The choice of
Solomon as one of the writers of the Bible at first sight startles, but on deeper study instructs.
We would have expected a man of more exemplary life — a man of uniform holiness. It is
certain that, in the main, the vessels which the Spirit used were sanctified vessels : ' Holy men
of old spake as they were moved by the Holy Ghost.' .... But the diversity in all its extent is
like all the other ways of God ; and He knows how to make either extreme fall into its place in
the concert of His praise. He who made Saul an apostle did not disdain to use Solomon as a
prophet If all the writers of the Bible had been perfect in holiness, — if no stain of sin
could be traced on their character, no error noted in their life, it is certain that the Bible would
not have served all the purposes which it now serves among men. It would have been Godiike
indeed in matter and mould, but it would not have reached down to the low estate of man — it
would not have penetrated to the sores of a human heart Practical lessons on some sub-
jects come better through the heart and lips of the weary, repentant king than through a man
who had tasted fewer pleasures, and led a more even life Here is a marvel ; not a line of
Solomon'' s writings lends to palliate Solomon's sins The glaring imperfections of the man's
life have been used as a dark ground to set off the lustre of that pure righteousness which the
Spirit has spoken by his lips." — A.]
g 5. THE SONG OF SOLOMOS IN ITS RELATION TO THE LITERATURE OF WISDOM ASSOOIATED WITH
SOLOMON.*
The opinion that the Song of Solomon is not only a production of the age of Solomon, bui
most probably the work of Solomon himself, is favored both by its numerous allusions to the
personal and historical relations of this king (c. jr. iii. 2; iv. 4; vi. 8 ; vii. 5; viii. 11), and by
Its general festbetic character, its lively conception of nature. Thus it manifests a decided pre-
ference for comparisons with natural objects of all sorts, especially with such as are distinguished
•[While there mast be conceded to be weight in the objections urged by ISAic T»yi.or (chap. iii. of his " Spirit u/
lic^irew Pb<'Xry") to the recoi^nition of a proper drama in the Scriptures, we cannot agree with him that it is only with "a
T517 forced meaning " tliat such books as Job and Solomon's Song can be called dramatic. There is, on the other hand,
need to guard at^ainat the fondness of some for aasimilatin-; the Scriptures in their descriptive terms to secular literar
tnie; is then- not in the other direction such an error as hyper-fastidiuusDees ? — A.J
{ 5. RELATION TO TUE LITERATURE OF WISDOM.
either by their beauty or their variety ; it refers not only to numerous important places of both
Northern and Southern Palestine, but also to regions, cities and persons beyond the limits of
Palestine (e. g. Kedar, Damascus, Pharaoh, etc.). Had it been composed merely with reference
to Solomon, it would not have been ascribed to this monarch either in the title of the Masoretic
text, or by the unanimous tradition of Jewish antiquity. It is manifestly a product of that
extremely rich and fruitful poetical activity of Solomou, described in 1 Kings iv. 32, 33. In
virtue of its erotic contents it belongs essentially to that division of his poetry which is there
(indicated by the mention of the songs which were a thousand and five, and thus to the lyrical
class, whose characteristic features must be recognized in it, though with Umbeeit, Ewald,
Delitzsch and others, we regard it as a dramatic composition. For even though this pre-emi-
nently probable view of its artistic form be adopted, — a view which alone oflfers a thorough and
generally satisfactory refutation of the recently somewhat popular theory, which divides the
entire composition into a simple cycle of " love songs," — the essentially lyrical and erotic
character of its separate parts is ever unmistakable ; so that the name of a drama in the nar-
rower and stricter sense of the word is not on the whole applicable to it, but rather only that
of a "lyrical drama" (Bottcher), a garland of erotic songs joined in dramatic unity (De-
litzsch). But notwithstanding this its lyric and dramatic, or perhaps even melo-dramatio
form, and notwithstanding its somewhat wide deviation from the Maschal form of the Proverbs,
there exists between its fundamental idea and that of the strictly didactic or aphoristic poetry
of Solomon a significant inner connection. The Song of Solomon must undoubtedly be
classed with the Hhokmah poetry in its wider sense, because its fundamental idea when
rightly viewed, must be admitted to belong to the circle of those ethical ideas which form
the chief and the favorite subjects of Solomon's doctrine of wisdom. This fundamental idea
consists in the exaltation of conjugal love and faithfulness as the most excellent and sure
foundation of earthly prosperity, as a moral force in life triumphing over all the misery
and mischief of this earth and even death itself. This fundamental idea is prominent in
passages like chap. vii. 7, 8, and viii. 6-8, which are closely related to expressions like those
found in Prov. v. 18, 19 ; xviii. 22 ; xix. 14 ; xxxi. 10 sq. This must be admitted to be th«
chief topic in the poem and the central point in its descriptions, whether we assume, with
Ewald and others, that the design is to celebrate the changeless constancy and innocence
of the Shulamite, that was proof against all the flatteries and artful temptations of the
luxurious Solomon, or with Delitzsch, that the work belongs to an earlier period in the
life of that king, before he had sunk into the foul depths of polygamy and idolatry, and that
consequently it refers to his chaste relations to a single wife. It is evident that the latter
view is more harmonious with the opinion which, on both internal and external grounds,
asserts the authorship of Solomon, than is that of Ewald, or than the interpretation most
nearly related to it adopted by Huo, Bottchee and the author of this general commentary ;
it also favors equally, if not still better, the recognition of a secondary or a mystical reference
of the poem to the Messiah. For as a representation of the rapturous joy and bliss arising
from the conjugal relation between Solomon, the prince of peace, and his beloved Shulamite,
the poem admits of innumerable typical and prophetic applications to Christ and His Church.
And these applications render superfluous all other expositions of its Christological contents,
such as have resorted to various allegorizing expedients, from the earliest periods of the Church
down to the time of H. A. Hahn and Henostenberq [with whom must be reckoned as
in general sympathy a considerable number of British and American expositors, among the
most conspicuous and emphatic of whom is Bishop Wordswoeth]. The mystery of the Song
of Solomon is that of the marriage relation, and therefore the poem not only admits of that
somewhat general Messianic sense which belon;^3 to every poetical celebration of bridal love
and conjugal faithfulness within the range of the Scriptures (cornp. Eph. v. 32), but also
appears as a Messianic prophecy of a specific typical significance, as a prediction in which the
marriage of a theocratic king of Israel is described as an especially suggestive analogue and typ«
of the relation of Christ to (he Church of the New Testament. In this aspect it closely resem-
bles the 45th Psalm, which likewise celebrates an Old Testament royal marriage as a type of the
New Testament covenant relation between Christ and His Church; this Psalm, however, pro-
14 INTRODUCTION TO THE PROVERBS OF SOLOMON.
bably refers to a later prince than Solomon, and both by this its origin, in a period after Solomon,
gind by the unmistakable decrease, in its delineations, of the favorite ideas and charaoteristio
imagery of Solomon's poetry, it shows that it must have sprung from another sphere of spiritual
culture and production than that of the classic Hhokmah literature of the earlier age.
[All comment on this view of Solomon's Song, together with all comparative and supplemen-
tary presentation of views that have been held in Great Britain and America, is deferred to the
Introduction and Exegetical notes connected with our author's companion Commentary on the
Book, which is contained in the presejit series and will be found translated in the present vol-
ume].
Note. — In these hints with reference to the relation in which the Song of Solomon stands to
the literature of wisdom which bears his name, we have mainly followed Delitzsch. In his
" Untersuchung und Au-slegung des Hohenliedes," 1851, p. 171, he does not hesitate to designate
it as " a production of the Hhokmah," — a species of literature cultivated and employed by Solo-
mon with conspicuous skill. This he does in virtue of the broadly human and ethical character
of the idea of conjugal love and union which forms its chief theme. " For," he adds, arguing
pertinently in support of hia view, " the Hhokmah of the age of Solomon is devoted to the ex-
position of those creative ordinances of the Cosmos, which have a broader range than the national
limits of Israel, and of the universal axioms of religion and morality. The poetry of the
Hhokmah is therefore didactic; and both proverbial poetry and drama were developed by it."
Delitzsch's view of the Song of Solomon and of its ethical and theological value, is
in general more interesting and in all respects more satisfactory than any other modern one ; it
is also preferable to that of the' respected founder of this general Commentary, who, on p. -36
[Am. Ed.] of the General Introduction to the Old Testament, expresses the view " that the
poem doubtless sprung from the theoretic indignation provoked by the anticipated allowance,
of religious freedom by Solomon, his polygamy implicating him with heathenism." The fun-
damental idea is therefore held to be that " the Virgin of Israel, or the theocracy, refuses
to be numbered with the heathen wives, or religions, as the favorite of Solomon, but turns
to her true betrothed, the still remote Messiah."
We cannot adopt this view, chiefly because the arguments for the genuineness of the poem
or the authorship of Solomon, seem to us to outweigh all that lie ag^iinst it. As little, and
indeed still less, can we approve the two conceptions most nearly related to this of Lange.
That of Hug ("Das Hoheliedin einer noch unversuchten DeiUung," 1813) refers the poem to
the time of Hezekiah, and considers it as a symbolical expression of the desire of the ten tribes
of Israel for reunion with the kingdom of Judah represented by the king of peace, Hezekiah —
Solomon. That advocated by Bottcheb (Die dl/.esien Buhnendichlangen, 1850) regards it as a
lyrical drama, produced and represented in the kingdom of Israel about the year 950 B. C,
some time after Solomon's death, and aimed at the royal house and the manners of the harem,
so hostile to the life of the family. A more extended critical discussion of these views would
here be out of place. An examination of the various modifications of the Messianic allegorical
interpretation, as well as of the purely historical or profane erotic view (Theodore of Mopsn-
esta, Castellio, J. D. Michaelis, Heedeb, Eichhoen, Hiizig, elc), must be left for the
Introduction to this book of Scripture.
I 6. THE BOOlS OF JOB, CONSIDEEED AS A PRODUCT OP THE POETRY OF WISDOM, KNOWN IN THE
BKOADEB sense as SOLOMON'S.
The Book ot Job must also be without doubt classed with the productions of the poetica\
Hhokmah literature, and indeed, as a whole, with even more justice than the Song of Solomon.
For although its compo.sition cannot be confidently referred to the time of Solomon, since verbal
and other considerations seem to indicate a later period for its origin, its inner relationship to the
chief characteristic productions of that literature, to the Proverbs on the one hand and to Ec-
clesiastes on the other, is so much the less doubtful. Its ethical and religious tendency, developed
in the representation of the conflict and the victory of a godly man in sore trial, and in the
justification of the divine dealing in the face of the apparent injustice of such sufferings as his,
I 6. THE BOOK OF JOB AS A KINDRED PRODUCTION. 16
and the peculiar method in which it develops this fundamental thought, by means of conversa-
tions and discourses which are made up now of gnomes or moral maxims strung together like
pearls, and again of lively and symbolical pictures from nature and from human life, — both
ahke prove the close connection of this didactic poem with the proverbial poetry of Solomon,
as we have above (^J 3, 4) characterized it. Moreover, the manner in which the poet in chap,
xxviii. rises to the idea of the absolute wisdom of God, and represents a participation in it as
dependent on a godly and upright course, is very closely related to that which appears in pas-
sages like Prov. viii. 22; ix. 12; Eccl. xii. 13 ; Prov. i. 7 ; iii. 16, etc. The fundamental prin-
ciple and the didactic tendency of the book seem in all essential features to have sprung from
the same style of seeking after wisdom and of religious and philosophical inquiry as the Pro-
verbs and Eoclesiastes ; and if, in consequence of a certain tinge of skepticism peculiar to its
theological views and reflections, m which the decidedly skeptical attitude of I he Preacher to a
certain extent betrays itself, it forms a sort of connecting link between these two books, so on
the other hand it is by virtue of its poetical form most nearly related to the Song of Solomon.
For like this it appears in the poetical garb of a drama, of a drama, however, which, in so far as it
bears an impress of an epico-dramatic rather than of a ft/rico-dramatic (melodramatic) kind, de-
viates from the pure central and typical form of this species of poetry in a diflerent direction from
that taken by the Song of Solomon. It is on this account, therefore, to be likened to such in-
tellectual creations as Dante's Divine Oomedy (or even as the philosophical dialogues of Plato,
so far as these may be considered as artistic poetical productions in the wider sense), rather
than to the erotic lyrical dramas or idylls of other nations.*
At all events the interlocutory dramatic style of the poem prompts one to fix the time of its
composition as near as possible to that of the Song of Solomon, and to regard it as having
originated, if not under Solomon, at least in the age immediately following him. This period is in-
dicated on the one hand by the sublime character of its descriptions of nature, reminding one
strongly of the universally extended horizon of the epoch of Solomon (compare especially
chaps, xxxviii.-xli. with 1 Kings iv. 3S), and on the other by the traces appearing in passages
like ix. 24 ; xii. 17 sq. ; xv. 18 sq., of a decline already begun in the glory of the kingdom, and
of heavy national calamities. That the whole book must in any case have appeared long before
the Babylonish captivity, is evident from such a familiarity with its contents as a whole, and
with individual descriptions in it, as is exhibited by the prophets Ezekiel (xx. 14, 20) and
Jeremiah (xx. 14 sq., comp. Job iii. 3 sq.). This origin before the exile is to be claimed also
for the discourses of Elihu in chaps, xxxii.-xxxvii. the more confidently, in proportion as they
unmistakably form an essential and indispensable link of connection between the conversation
of Job with his three friends, and the manifestation of Jehovah which brings the final solution
of the whole problem.
[Among English authors who agree in this classification of the Book of Job few are more
emphatic in their assertions or more felicitous in their illustration than Dean Stanley {Jewiafi
Church, II., 270-1) : " Nothing but the wide contact of that age with the Gentile world could,
humanly speaking, have admitted either a subject or a scene so remote from Jewish thought
and customs, as that of Job." " The allusions to the horse, the peacock, the crocodile and the
hippopotamus, are such as in Palestine could hardly have been made till after the formation of
Solomon's collections. The knowledge of Egypt and Arabia is what could only have been
acquired after the diffusion of Solomon's commerce. The questions discussed are the same as
those which agitate the mind of Solomon, but descending deeper and deeper into the difficulties
of the world," etc. — On the other side, apart from formal commentaries, one will hardly find a
clearer and more vigorous presentation of the reasons, both in the style and substance of the
Book of Job, for assigning it an earlier date, "an age as early at least as that of the Israelitish
settlement in Palestine," than is given in chap. 8 of Isaac Taylor's Spinl of Hebrew
Poetry. — A.]
Note. — If the Book of Job belongs to the epoch of Solomon, there is the more reason for re-
* Compare the excellent essay of G. Baur, " Das Buck Hiob und DanWs guttUche Komodie, eine ParaUele,'' in the
Studien und Kritiken, 1S56, HI.
16 INTRODUCTION TO THE PROVERBS OF SOLOMON.
garding this period as one of unequalled richness in the manifold variety of its poetical ideas, its
species and forms of poetic art. For besides the religious lyric and the proverbial poetry, both
of the chief forms of the Old Testament drama, the religious-erotic and the religious-didactic or
philosophical, must have attained their maturity during this period ; and there is the more truth
in what Ewald — who, moreover, refers the Book of Job to the period just before the exile — re-
marks in characterizing this epoch : " Thus at this time poetry expands, seeking new paths in
every possible direction, though she could only enter them. This is the period of the full forma-
tion and broadest development of Hebrew poetry, when it reveals all its latent capacities, and
gathers up all its scattered forces; and it is just this that is here new and peculiar" [Die poel-
ischen Biicher des alten Bundes, I., p. 19). Compare Haeveenick, EMeit. in das A. T.,
herausg. von Keil, Bd. III., p. 12 : " Thus Solomon excels his father in fruitfulness of poetic
inspiration, and this fruitfulness testifies to the great wealth of this period in poetical produc-
tions. As the splendor and richness of Solomon's peaceful reign is a fruit of David's strifes and
victories, so the poetry of his time is but the rich unfolding of the fruit planted and nourished by
David. It proves itself to be such by its peculiar character of peaceful objectiveness, while the
poetry of David is the thorough expression of deeply stirred subjective emotion. The blessedness
of the peace, which, after long and bitter conflicts, the theocracy enjoyed under Solomon, reflects
itself as clearly in the 72d and 127th Psalms as in the Song of Solomon, and gives to the latter,
notwithstanding its thoroughly emotional contents, a repose and objectiveness of attitude which
has long since overcome all struggle and conflict. With this is also connected the broader hori-
zon which poetry gains under Solomon, as well as the complete development and rounding out
of its form which likewise marks this period." etc. Many of the characteristics here mentioned
belong as well to the book of Job ; this is not, however, the case with all of them. The passages
above quoted [on the preceding page], for example, refer rather to a disturbed and troublous pe-
riod, than to the peaceful repose and glory of Solomon's reign. On this account we do not ven-
ture to adopt without hesitation the view that the book originated in this period, as held by
Luther, Doederlein, Staeudlin, Haevernick, Keil, Schlottmann, Hahn, Vaihinger,
and others. We regard as more probable the assumption of a somewhat later composition (adopted
by the general Editor; see Introd., etc., p. 35). We do not, however, for that reason, with Ew-
ald, HiRZEL, Heiligstedt, Bleek, and others, assign its origin to the seventh century before
Christ ; or, with Clericus, Gesenids, Umbreit, Vaike, Bunsen, and others, refer it to the
exile or the period that immediately followed it.
I 7. the literature of wisdom after SOLOMON ; a) Ecclesiastes.
To the productions of the Hhokmah that undoubtedly belong after Solomon is to be referred
Koheleth or the Preacher [T^T}t>, ''Enjikiiataa-lji;). This is a didactic poem, which not only by its
extended monologue in the Maschal form, but also by its express designation of the speaker as
" the son of David," and " King in Jerusalem," seems to betray an origin direct from Solomon.
The entire weight of all those considerations, whether of an internal or a verbal character, which
claim attention, compel the assumption of an origin not only after Solomon, but even after the
exile. For the numerous Chaldaisms in its dicticm, the references to the oppressive rule of un-
worthy kings of a non-Israelitish race, e.g., iv. 13-16; v. 8 ; viii. 1 sq.; x. 4 sq., as well as many
allusions to circumstances and events after the exile, such as vi. 2, 3; viii. 10; ix. 13 sq.; xii.
12— all together compel us to recognize the book as a literary monument of the later Persian
period. Complaints of the vanity of all earthly things, in the form of disconnected monologues,
not, however, exactly separate aphoristic sentences like those of the Proverbs, but rather as some-
what extended reflections, are here put into the mouth of the wise King Solomon. The rhetori-
cal dress by means of which this is accomplished appears the more suitable, since a king who had
not only acquired an unusually extended knowledge of earthly things, but also had surrendered
himself to the inordinate enjoyment of them, should be regarded as a pre-eminently appropriate
preacher concerning their nothingness and transitoriness. The complaints which the book con-
tains on this topic sometimes rise to doubts in reference to the moral government of the world ;
e. g., iii. 10 sq.; iv. 1 sq.; vi. 8 sq.; vii. 15 sq.; ix. 2 sq., or where this is not the case, at least
g 7. THE LITERATURE OF WISDOM AFTER SOLOMON. 17
leave apparently unreconciled the contradiction between the Divine perfection and the vanity of
the world. Its philosophy of life has therefore with a certain degree of justice been explained as
a sceptical one. It Las indeed even received the name of a "Bong of Songs of Scepticism."*
The entire absence of the Divine covenant name, Jehovah, and the occurrence of frequent exhor-
tations to the cheerful enjoyment of life, instead of possible admonitions to obedient subjection to
the law (ii. 24-26; iii. 12 sq ; iii. 22; v. 17-19; viii. 15; ix. 7-iO , xi. 7 sq.; xii. 7 sq.), might
besides seem to justify the suspicion of an attitude religiously indifferent and morally lax, which
is not seldom charged upon the author. He was, however, far removed from proper Epicurean-
ism, or indeed from atheistic impulses. He in fact never contents himself with uniting the tra-
ditional faith and his sceptical view of the world in a merely external " Concordat between the
fear of God and the cheerful enjoyment of the present" (Kahnis, %U supra, p. 309). But in a
time inclined to the abandonment of faith in God's holy and just government of the world, he
clings to such a f<iith with a touching constancy, and defends the fact of the wise rule of the
Eternal and Omnipotent God against all the frivolous scoffs of fools (ii. 26 ; iii. 20 aq.; v. 1 ; v.
17-19; viii. 14; ix. 1-3; compare ii. 13; iv. 5; x. 2sq.; x. 13, 14). And in an age when his
people had little or nothing to hope for in the way of external national prosperity and increase,
when moral dullness, apathy and despondency might thus easily master the individual members
of this people, he is never weary of pointing out the righteous retributions of the future as a mo-
tive to the fear of God, the chief and all-comprehending virtue of the wise (iii. 14-17 ; v. 6 ; vi.
G, 10; viii. 12 sq.; xi. 9; xii. 13, 14), and of commending unwavering constancy m individual
callings as the best prudence and the surest defence against the sufl'eriugs and the temptations
of our earthly life (compare ii. 10 ; iii. 22 ; v. 17, 18 ; viii. 15, etc.). It is especially the high
estimate which he puts upon this faithful endeavor to fulfil one's earthly duty, this " cheerfulness
in labor," which reveals the close relationship between his practical view of life and that of the
Proverbs of Solomon, and reveals his place within the circle of those Hhakamim whose spiritual
thought and action in the earlier age has left its worthiest monument in that collection of Pro-
verbs, and in the Book of Job.
Note 1. — The assumntion that Solomon was the immediate author of the Book of Ecclesiastes,
which once exclusively prevailed, and is still at this time defended by L. Van Essen {Der Pre-
digrr Salovio's, Scuaff h., 1856), If. A. Hahn, Commenlar, etc., 1860), and E. Bohl [Disserlatio
de Arainaismis libri Koheleth, Erlangen, ISGO), is refuted not only by the arguments above
given, which favor its origin m the period of the Persian sway, but still more especially by many
passages in which the use of the name of King Solomon is manifestly but a free and poetical one ;
e. rj., i. 12; i. 16; ii. 6; and particularly xii. 9-14, in which the author speaks of his own
person in aistinction from the Preacher. Compare Bleek, Einleitung, p. 643 ; Keil, Ehdei-
tung ■,». 435.
.Li GTE 2.^The charges which have of late been often brought against the Book of Ecclesiastes,
viz., that it teaches merely a "religion of the present," that its moral and religious tendency is sim-
ply negative, that it inclines to fatalistic scepticism and to the lax morality of Epicureanism
(LowxH, Dokdeelein, De Wette, Knobel, in part also Hitzig and Brdch, according to whom
" the scepticism of this book rises even to bilter anguish and utter despair of finding any aim or or-
der in human life" [ut supra, pp. 68, 238 sq., 383 sq.]), are met by the passages above cited, in
which patient devotion to one's personal earthly calling, together with a cheerful mind and
thankful enjoyment of God's temporal gifts, is recommended. These passages are of special im-
portance, since they significantly exhibit the peculiar practical tendency of the book. It is the
New Testament virtues, vironovij, x'^^P^'" ''5 i'^.viSi, epyaC.sa9ai /lerd ^avxiac (Rom. xii. 12; 2 Thes.
iii. 12, etc.), in their peculiar Old Testament form, and in accordance with that view of the
world inculcated in the more advanced Hhokmah doctrine, which are here substantially exhibited
and commended to the tempted saints of the theocracy after the exile.
Compare Ldthee's Preface to the writings of Solomon — " The other book is named Koheleth,
which we call the Preacher ; and it is a book of consolation. When a man would live obediently
* So HsirfRicH Heine desigoatea it in his '^Vermisckte Schri/ien,** ISbi^l^ In lilie manner Dslitzsch, Ckmimentar rum
Much Hiob (in Keil und Deutzsch'8 Bibl. Comm. turn A. T), p. 5.
18 INTRODUCTION TO THE PROVERBS OF SOLOMON.
according to the teaching of the first book (i, e., the Proverbs), and perform the duties of his
calling or of his office, the devil, the world, and his own flesh oppose, so that he is wearied of his
condition Now as Solomon in the first book teaches obedience, as against foolish desire
and curiosity, so in this book he teaches patience and constancy in opposition to discontent and
temptation, and a peaceful and joyful waiting for the final hour." Comp. the Preface to the La-
tin Commentary [0pp. exeget. ed. Schmid et Irmischer, T. XXI., p. 5): Hunt lihrum JEcclesias-
ten rectius nos vocaremus Polilica vel CEconomica Salomonis, qui viro in polilia versanti consulat
in casibus tristibus el animuvi erudial ac roboret ad patienliam, etc. ["This book, Ecclesiastes,
we should more correctly call the Politics or Economics of Solomon ; for he is giving counsel in
adversity to a man engaged in public life, and is training and strengthening his spirit to patience,"
etc.] For similar passages see Elster, Commenlar uber den Prediger Sal., 1855, Introd., pp.
14 sq. Besides this expositor (see especially pp. 27 sq.), Ewald {Einl. zu Koheleth, pp. 177 sq.)
Haevernick [Einl. III., 449 sq.), Vaihinger (Ueber den Plan Koheleth's, Stud, und Kril.,
1848, pp. 442 sq.), and Heng.stenbeeg {Der Prediger Salom. ausgelegt, 1859), have, among
recent writers, with cogent arguments, defended the ethical character and contents of the book
against such attacks. Compare also the profound essay of Vilmae, " Ueber Koheleth^'' in the
PasloraUheol. Bll, 1863, 1, 241 sq.
? 8. CONTINUATION, b) THE PSALMS OP WISDOM.
Proverbial poetry most clearly combined with lyrical appears not only in the writings of Solo-
mon, but also in those of many poets of the later age. Certain intermediate forms of composition
therefore occur which may be classed with one as well as with the other species of poetry. Such
are those Psalms, which, though they do not directly teach wisdom, yet sing the praise of the
fear of God as the source of all wisdom, and exhibit a didactic tendency, both by the Maschal
form which they adopt, and by proclaiming the praise of the law of the Lord and their exhorta-
tions to its faithful observance. They may be briefly designated as Hhokmah-Psalms, and may
be regarded as gnomes expanded into lyrics, or as the combination of several wise adages into a
lyrical didactic whole. The shortest of the two Psalms ascribed to Solomon, the 127th, appears
to be in a measure a gnome thus expanded into a lyrical form. Of the later Psalms those belong
to the same category, which consist of praises of a life led in the fear of God and the faithful ob-
servance of the law,— Ps. i., cxi , cxii., cxxv. and cxxviii. Of these the second is especially worthy
of notice, in that it closes with the same commendation of the fear of God as the beginning of wis-
dom (ver. 10), which is found at the beginning of Solomon's Book of Proverbs (Prov. i. 7, comp.
ix. 10, etc.), and at the end of Ecclesiastes and of the 28th chapter of the Book of Job. The
119th Psalm is also a Psalm of wisdom on a magnificent scale, an alphabetical arrangement [lost
of course in our versions] of inspired praises of the Divine word, and of the blessings which re-
sult from obeying it, — which Luther has well styled " the Christian A. B C. of praise, love,
power, and use of the word of God." Here belongs also the 49th Psalm, which describes the
transitoriness of the happiness of the ungodly, and contrasts with it the hope of the righteous
resting on God. For this purpose it adopts a form which is expressly termed "speaking of wis-
dom" (ver. 3 [B. V.]), a "parable," a "dark saying" (ver. 4 [E. V.]). The 78th P.^^alm, which be-
longs to Asaph, asserts its didactic character by the use of simiLir expressions. Yet its contents,
which are descriptive of the history of redemption rather than gnomically instructive or contem-
plative, show that it ought not to be classed with the proper psalms of wisdom, even though its
tendency, like that of several other of the Psalms of Asaph, mitrht in gnne-a be calli-d didactic.
Those Psalms of David also, which contain didactic matter, differ almost throughout both in
their contents and their form from the Hhokmah poetry of the age of Solomon and of that im-
mediately succeeding, and only incidentally coincide with a few of the above named psalms of
wisdom ; e. g., Ps. xv. 2 sq., with Pss. i., cxi., cxii.; Ps. xiv. 8 sq., with Ps. cxix.
The title ''3toD borne by some of David's psalms, e. g., Pss xxxii., lii , as well as by Asaph's,
the 78th, affords no ground for regarding these songs as productions of the Hhokraah poetrj', or
in general as merely didactic poems; for r^iVT^ is to be rendered neither as " Instruction " nor
g9. CONCLUSION. 19
as " Didactic poem," but most probably with Delitzsch as "Meditation," or even with Hitzig
and others, as " Form, Image, Invention." The Psalter then contains in general no Hhokmah
poems of the period before Solomon, since the above named psalms of this class, all belong more
probably to a later age, and indeed for the most part to the period after the exile ; they are conse-
quently contemporary with Ecclesiastes rather, perhaps, than with the Book of Job, or with the
original materials of the Book of Proverbs.
i 3, CONCLUSION. C) THE APOCEYPHAL LITERATUEE OF WISDOM (SIEACH, BAEUCH, THE BOOK OF
WISDOM, etc.).
In the Apocryphal writings of Jesus, son of Sirach (So^i'a mii Icipdx, Ecclesiasticus), and of
the anonymous author of the book of Barucb, and of the "Wisdom of Solomon," the Hebrew
literature of wisdom celebrates its second spring-time upon Alexandrian Hellenistic soil.
No one ot tb^se works can have originated earlier than the second century before the Christian
Era, at least in the linguistic form and structure in which they now exist. For the Ptolemy
under whom the younger son of Sirach* clothed in its present Greek garb the Hebrew work of his
grandfather of the same name (a Jew of Palestine), can be no other than Ptolemy Physcon, or
Ptolemy Euergetes II. (B. C. 170-117). The Book of Wisdom, according to internal evidence,
belongs rather to the more advanced than to the earlier period of Alexandrianism ; it must pro-
bably have been produced, therefore, not until near the age of Philo, rather than have been com-
posed by a contemporary of Aristobulus, or, as some claim, by Ai-istobulus himself The book
Baruch, finally, which has as little to do with the old Baruch of the school of the prophets, as
the " Letters of Jeremiah " which it contains have to do with the old prophetic teacher, is very
certainly quite a late post-canonical production. No one of these works— land this is quite as
true of the book Tobias, and the " Prayer of Manasseh," which exhibit at least some points of
contact with the later Jewish literature of wisdom — reaches back even as far as the time of Ec-
clesiastes, the latest production of the canonical or classical Hhokmah poetry. In their literary
artistic character, and their religious didactic substance, the three works named above are distin-
guished one from another ia this, that the collection of gnomes by Jesus, son of Sirach, in regard
to contents as weU as form, appears to be mainly an imitation of the Proverbs, without, how-
ever, attaining the classical excellence of its model ; that, furthermore, the " Wisdom of Solo-
mon," less rich in genuine theological and ethical substance, in its didactic form (as a monologue)
and its free poetical appropriation of the person of Solomon, approaches Ecclesiastes quite as
much as it differs from it in the, not sceptical but, Platonic speculative stamp of its argument;
and that finally Baruch, which attempts to array the fundamental ideas of the doctrine of wis-
dom in the form of the old prophetic admonitions, commands, and letters, reaches nothing better
than a dull, spiritless reproductioa of these prophetic forms, of as little theological as philosophi-
cal value.
Note. — The collection of proverbs by the son of Sirach, in spite of the occasional originality
and beauty of its contents, still falls far below the poetic perfection and the theological ripeness
of the model furnished by Solomon. It therefore cannot be regarded as a composition bearing
the stamp of inspiration and worthy of a place in the Canon. These points are conceded even
by several of the most recent defenders of the Apocrypha against the criticisms of the English
Reformed School; e.g., Henostenbeeo (Evang. Kirchen-Zeitung, 1853, Nos. 54 sq.; 1854,
Nos. 29 sq.) and Bleek (Sludien unci Kritiken, 1853, II.). Beuch also, in particular, has
commented very justly on the literary value of Ecclesiasticus as compared with the Proverbs.
He says in his " Weuheilslehre der Hebrder" p. 273 : " The true Hebrew gnome did indeed
stand before this sage as a lofty ideal. This was the goal toward which he pressed, but which he
was not able to reach. Only now and then (Joes he attain in his proverbs the condensed brevity,
the suggestive fullness of meaning, and the telling rhythm of proposition and antithesis, which
* [A genealogy based on the asBumed correctnesi of the flrsl prologue to the Book of Ecclesiasticus has been constructed
as follows: 1. Sirach. 2. Jesus, son (father) of Sirach (au»ior of tlie book). 3. Sirach. 4. Jesus, son of Sirach ((ransfator
of tlie book). See B. F. Westcott's articles, "Jesus, the soa of Sirach," aud "Ecclesiasticus," in Smith's Dixtionary of tin
BibU.—A.]
20 INTRODUCTION TO THE PROVERBS OF SOLOMON.
diatinguiah the Proverbs of Solomon. In many cases it is only with difficulty that he succeeds
in comprehending a thought, in its rounded fullness of meaning, witliin the narrow limits of a
single proposition. Still less frequently does he bring corresponding members into a true anti-
thetic relation. He usually carries out his thoughts through a series of complementary pro-
verbs, which not seldom run out at last into dull prose. The true poetic spirit is altogether
wanting to the son of Sirach. He fi'equently expresses himself, it is true, in imagery, but theu
he heaps figure upon figure improperly, and in his similes falls into the inflated and fantastic.
The quiet attitude of reflection would better befit the whole individuality of this Jewish
sage," etc.
Furthermore, that Sirach, notwithstanding his comparative lack of originality and independent
creative power, was still no mere imitator of Solomon's Proverbs, but that besides this he made
use of other collections of ancient and esteemed maxims, appears from some hints in his own
book (e. g., xxiv. 28 ; xxxiii. 16). It appears also from the fragments of ancient Hebrew pro-
verbs which still occur here and there in the Talmudic literature of the Jews, which fragments
point to the existence of similar collections of gnomes by the side of and before that of the son
of Sirach. Comp. Bruch, p. 274; Delitzsch, "Zur Geschichle der Hebrdischen Poesie," pp.
204 aq.; Bertheau, "Exeget. Handbuch zu dtn Spr. Sal," Introd., pp. xlii. sq.
In regard to the literary and theological character of the Book of Wisdom, in its relations to
the canonical literature of wisdom in the Old Testament, comp. Bkuch (the work above cited),
pp. 322 sq., and Grimm, in the "Kurzgef. exeget. Handbuch zu den Apocryphen," Vol. 6, In-
troduction ; and likewise Kuebel (Pastor in Wiirtemberg), " Die ethischen Grundanschauungcn
der Weisheit Salomos : ein Beitrag zur Apocryphenfrage," Sludien und Kritiken, 1865, IV.,
pp. 690 sq.
In regard to the book Baruch, see 0. F. Fp.itzsche, in the ''Kurzgef. exeg. Handh. zu den
Apocr." I., 167 sq., and Bruch, in the work already cited, pp. 319 sq. [Dean Stanley (Jewish
Church, II., 272) says of the Book of Wisdom : "It is one link more in the chain by which the
mfluence of Solomon communicated itself to succeeding ages. As the undoubted ' Wi.sdom,'
or Proverbs of Solomon, formed the first expression of the contact of Jewish religion with the
philosophy of Egypt and Arabia, so the apocryphal ' Wisdom of Solomon ' is the first expression
of the contact of Jewish religion with the Gentile philosophy of Greece. Still the apologue and
the warning to kings keeps up the old strain ; still the old ' wisdom ' makes her voice to be
heard ; and out of the worldly prudence of Solomon springs, for the first time, in distinct terms,
' the hope full of immortality ' " ( Wisdom i. 1 ; vi. 1, 9 ; iii. 1-4 ; v. 1-5, etc.) — A.]
{ 10. SYSTEM OF THE LITERATDRE OF WISDOM IN THE OLD TESTAMENT, AND THE RELATIVE
PLACE OF THE PROVERBS OF SOLOMON.
So far as the entire literature of wisdom in the Old Testament can be treated as an organic
whole, and this whole be viewed as the didactic part of the religious literature of the Old Testa-
ment, as distinguished from its other main divisions, we recognize first a classical and a post-
classical period [post-heroic, compared by the author to the age of the Epigoni in Greek legend.
— A.] as the most strongly marked phases in the course of its development. And within each
of these two periods there grows up side by side with gnomic poetry, or the Hhokmah litera-
ture in the narrower sense, a similar literature of broader range. In the classical period, or
within the bounds of the canonical literature of the Old Testament, the Hhokmah poetry in the
strictest sense is represented by the Proverbs of Solomon, with their maxims of wisdom aiming
to secure a conception and treatment of nature and of the life of man that shall be conformed
to the will of God. Side by side with its profound, concise, vigorous, marrowy sentences we
find the glowing delineations and soaring lyrical effusions of Solomon's Song, this glorification
of the mystery of love, as it is contemplated from wisdom's point of view. The traditional
triple chord in the harmony,— the trilogy in the drama, — of the writings ascribed to Solomon,
is completed by the broader reflections to which the Preacher (Ecolesiastes) gives utterance
concerning the nothingness of all that is earthly, and the duty of a cheerful but also grateful
and devout enjoyment of life Outside this trilogy, which contains at least one work not im-
? 10. SYSTEM OF THE LITERATURE OF WISDOM. Jl
mediately from Solomon, we find some other products of the Hhokmah literature in the wider
sense. There are the didactic Psalms of later date than Solomon, which most resemble the
Maschal poetry of the Book of Proverbs, since they are mainly nothing more than gnomes, de-
veloped in poetic form. And there is the Book of Job, the dramatic form of whose dialogue is
analogous to that of Solomon's Song, while it reveals a certam internal likeness to Eoclesiastes
in its devotion to the problems of the day, although at the same time it gives expression to
many sceptical thoughts.
Of the productions of the post-classical age, or the literature of wisdom contai'ned in the
Jewish Apocrypha, the collection of proverbs by the son of Sirach [Ecolesiastious], represents
the Hhokmah poetry in the narrower sense; for it is a direct imitation of the Proverbs, and in
part a later gleaning from the same field. Of the writings which are to be classed here only in
the broader sense, the Book of Wisdom stands parallel to Eoclesiastes. and Baruch to the
Song of Solomon: still further, if one will, in Tobit a counterpart may be found for Job, and in
the Prayer of Manasseh for many of the didactic Psalms.
The Proverbs of Solomon appear therefore, as the central spring and storehouse of the gnomic
wisdom of the Old Testament ; or, as the true and main trunk of the tree of Hhokmah poetry,
widely branching and laden with fruit. And it is mainly on account of this radical impulse,
and because of this main trunk, consisting so largely of elements really furnished by Solomon,
that the whole development deserves to be called in a general and comprehensive way an intel-
lectual production of the wisest of all kings in Israel.
Note 1. — Exhibited in a tabular form the above representation of the literature of wisdom
in the Old Testament would stand somewhat as follows, — according to its genetic development
and its organic relations :
I. Classical or Hebrew canonical period of the Hhokmah.
1. Hhokmah poetry in the strictest sense, or in the primitive form of the Maschal (the
true gnomic poetry of Solomon) ;
The Proverbs.
2. Hhokmah poetry in the broader sense ; or in various transformations and modifica-
tions of the primitive type :
A. The Matchal form transformed to dramatic dialogue :
a) Solomon's Song, — a didactic drama, with strongly marked lyrical
and erotic character.
b) Job, — a didactic drama, with a preponderance of the epic character.
B. The Maschal form expanded in monologue :
a) Eoclesiastes, — a collection of reflective philosophical monologues,
constructed from the point of view of the Hhokmah.
b) The didactic Psalms, — specimens of the lyrical development of some
fundamental ideas and principles of the Hhokmah.
II. Post-classical period, or Hhokmah literature of the Jewish Apocrypha.
1. True Hhokmah poetry, with a direct imitation of the old Maschal form :
Ecclesiasticus.
2. Hhokmah compositions in the broader sense :
A. With evident leaning toward the elder literature of the prophetic, or epic and
dramatic style :
a) Baruch.
b) Tobit.
B. With leanings toward elder didactic and lyrical compositions, reflective and
philosophical :
a) The 'Wisdom of Solomon.
b) The Prayer of Manasseh.
Note 2. — The grouping of Proverbs, Solomon's Song and Eoclesiastes as a trilogy of com-
positions by Solomon cannot be critically and chronologically justified. Nevertheless it finds
22 INTRODUCTION TO THE PROVERBS OF SOLOMON.
its partial truth and justification in the fact that precisely these three works constitute the normal
types of the entire literature of wisdom, in respect both to substance and form (see the Table in
note 1). If they be contemplated ideally from this point of view, we cannot refuse to recognize a
degree of truth in the old parallel drawn by Origen and Jerome between this trilogy, and the phi-
losophical triad, — Ethics, Logic, Physics. Attention has been already called to this in the note to
1 1. Compare also page 67 of the General Introduction to the Old Testament section of this Com-
mentary, where the author has given a classification of the writings of Solomon, or, as he puts it,
" of the general didactic system of Solomon," which likewise includes the above trilogy.
An analysis of the literature of wisdom in the Old Testament which differs in several points from
our own, while it also brings out clearly many correct points of view, is proposed by Bruch, pp.
67 sq. I. Period before the Exile : a) Monuments of the practical philosophy of this period : Pro-
verbs; 6) Theoretical philosophy: Job; c) compositions of partly practical, partly theoretical
nature: the older didactic Psalms. II. Period after the exile : a) Practical philosophy ; Ecclesi-
aaticus ; b) Theoretical : Solomon's Song ; c) partly practical, partly theoretical ; the later didactic
Psalms, and also the Book of Wisdom, which at the same time forms the transition to the Alexan-
drian philosophy.
By others the apocryphal literature is ordinarily excluded from the classification, and, on the
other hand, all the lyrical poetry of the Psalter brought in, so that the result is a classification of
all the poetical literature of the Old Testament Canon. See, e. g., Haevernick and Keil's
Einleitung, Vol. III., page 81, where the two great departments of lyrical poetry T©, and gno-
mic poetry ifSTi are distinguished, and to the first are assigned Psalms. Solomon's Song, and La-
mentations,— to the latter. Proverbs, the discourses of Job, and the reflections of Ecclesiastes.
Frederic Schlegel (Lectures on the History of Literature, 4th Lecture), and following him,
Delitzsch (in Herzog's " Real-Encyclopddie," XIV., 716), propose two main classes of Old Tes-
tament writings : 1, historico-prophetic, or books of the history of redemption, — and 2, poetical,
or books of aspiration.
The latter class, according to them, includes Job, the Psalter, and the writings of Solomon, and
these correspond to the triple chord of faith, hope and love. For Job is designed to maintain faith
under trials : the Psalms breathe forth and exhibit hope in the conflict of earth's longings ; the
writings of Solomon reveal to us the mystery of Divine love, and Proverbs in particular makes us
acquainted with that wisdom which grows out of and is eternal love.
With reference to the position to be assigned to Proverbs within the circle of the poetical litera-
ture of the Old Testament, these classifications are very instructive. And this is especially true
of that last mentioned, which is as evidently correct in its exhibition of the relation of Proverbs to
Job and the Psalms, as it is defective with respect to the third of Solomon's writings, Ecclesiastes
(which surely has very little to do with " the mystery of Divine love").
In one passage, J. A. Bengel (in his "Beitrdge zur Schriflerkldrung," edited by Osc. Waech-
TER, Leipsic, 1866, p. 27) expresses himself singularly in regard to the significance of the group-
ing, that has been so long traditional, of Proverbs, Job and Solomon's Song in a trilogy. " The
reason why Proverbs, Job and the Canticles stand together in the best Hebrew codices is this, —
man standing under paternal discipline needs the Proverbs ; when he has passed out from this
into the fellowship of suffering he needs Job : after he has been perfected he enters into the u7iio
mystica {mystical union) and comprehends Canticles."
B.— SPECIAL INTRODUCTION TO THE PROVERBS OF SOLOMON
§ 11. NAMES OF THE COLLECTION.
The superscription of the book which has been handed down in the Masoretic text, and which
cests upon several passages of the book itself (see especially i. 17 ; x. 1 ; xxv. 1) is TioTO "jV^
w more correctly rendered, not " Proverbs " (Spruchworter), but Sayings of Solomon [Spruche).*
* (To .ipeak of the Proverbs of Solomon, or any other onu man, ia, in tho strict use of terms, a self-nontradictlou.
A proverhium, a Spriic!iwort, a proverb, is strictly an oM and popular saying. Archbishop Trench (see Lectnre I. in
hi^ valuabk' little work *' On the lessons in Proverbs ") speaks of '■ popularity — acceptance and adoption on the part of the
people," as " the most essential of all " the qualities of a proverb. A little later he adds, " Herein, in great part, the foroo
? 11. NAMES OF THE COLLECTION. 23
This corresponds with the Rapoiutai of the LXX, and the Parabolm, not Proverbia, of the Vul-
f ate. For the word '^t^D does indeed sometimes describe proverbs in the true sense, or general,
practical maxims, growing out of the spirit of a people and expressed in popular form (e. g., 1 Sam.
X. 12 ; Ezek. xvi. 44 ; xviii. 2). But in itself it signifies only resemblance, likeness {simile, compa-
ralio, napafin'A!/, napoifiia) ; it is therefore used, according to the peculiarity of Oriental poetry, to
designate symbolical or parabolic apothegms, or poetic and philosophical maxims in the widest
sense. [The verb '^tsp is found with two quite distinct significations — to command, and to com-
pare. Gesenids ( Thesaurus, s. v.), after proposing two different ways of deriving these from one
primary radical meaning, suggests that possibly there are two independent radicals. Fuerst
regards them as wholly distinct, the primary meaning of the one being " to be strong," of the other
'' to combine, connect, entwine." Some old commentators erroneously derive the noun from the
first of these two verbal roots; e. g., Teapp (Comm. on Prov., i. 1) : " Master sentences; max-
ims, axioms, speeches of special precellency and predominancy." — A.] Accordingly prophetical
predictions (e. g., those of Balaam, Num. xxiii. 7, 18 ; xxiv. 3 ; comp. Is. xiv. 4 ; Mich. ii. 4 ; Hab.
ii. 6), as well as didactic Psalms {e. a., Ps. xlix. 5 ; Ixxviii. 2) or sententious discourses of wise
men (e. g., Job xxvii. 1 ; xxix. 1) are designated as Q' <Cf?- In the special and predominant sense
hm is however the designation of a maxim or gnome from within the sphere of the Hhokmah ; it
is therefore the sentiment or the moral axiom of a Hhakam (see above, J§ 2, 3). For it was just
these men, the Hhakamim of the Old Testament economy, that exhibited their main strength in
giving utterance to pertinent comparisons, and significant truths of general practical value, and
who were accustomed to impart their instructions chiefly in the form of maxims (Prov. i. 7 ; xxv.
1). An old synonym of the title " Book of Proverbs" or " Proverbs of Solomon" is therefore
•' Book of Wisdom " naon 130. [Comp. Fdeest's Kanon des alien Tesiavienls, etc., 1868, pp. 73
sq. — A.]. The book probably received this title now and then in the old Hebrew times. At any
rate it is so called several times in the Talmud {e. g., Tosephoth to Baba Bathra, f 14, h), and among
the earliest Fathers of the Greek Church, like Clement, Hegesippus, iREN^ns, «te., it received
the name v -Kavapcror mipia [wisdom including all virtues]. Comp. Eusebius, C?ih. HisL, IV., 22,
20, according to whom Melito of Sardis also gave the book a similar title, 'S.olnpuvmq Trapoi/iiai ij
nai Zotfiia [similitudes of Solomon, which is also wisdom]. Compare further the titles co<i>i/ (3if3?,o^ and
-aidayuyiKf/ ao(pia [" the wise book " and " instructive wisdom "] which Dionysil's of Alexandria
and Gregory of Nazianzum employ. We may therefore even now give to our collection of Pro-
verbs the title of " Book of Wisdom," as well as the more common designation of " Proverbs."
And this is all the more allowable, because this collection is far better entitled to be called a " Book
of Wisdom " than the Alexandrian apocryphal work which has assumed the name; it is also far
more worthy than Eoclesiastes and Ecclesiasticus, to which old Jewish and Christian works not
unfrequently apply the title in question (n03n, loipia).
Note 1. Habveenick (III. 386) and Keil (Inirod., § 117, p. 396) are in error when they
dispute the opinion put forth by Beetheau, that the designation of the Proverbs as '^^^^ "*?•?
originated among che early Jews. The words of Melito quoted by Eusebius (passage above
cited) are a conclusive proof of the correctness of this view, as they belong to a passage
whose express object is to give the designations of the books of the Bible that were current
among the Jews. Comp. Delitzsch (work above quoted, p. 712).
Note 2. As synonymous with 't^n there occur in the Proverbs of Solomon and elsewhere in the
Old Testament the words HTH (Prov. i. 6 ; Ps. xlix. 5 ; Ixxviii. 2 ; Hab. ii. 6) and ^'"79 (Prov.
of a proverb lies, namely, that it has already received the stamp of popnlar allowance." He calls attention to the Spanish
name of the proverb, "re/ra7i, which is a re/firendo, from the oftenuess of its repetition." The prob.ible etymology of
jrapot/iia, as " a trite, wayside saying," points the same way. — Dean Stanley (Jewish Church, II., 2&I), illustrating the
same view, says of the Proverbs of Solomon; "They are individual, not national. It is because they represent not many
men's wisdom, but one man's supereminent wit, that they produced so deep an impression. They were gifts to the people,
not the pioiuce of the people,'' eU. The adage, adagium, is of doubtful etymoIo;2y; probably from "ad agendum apta.'*
The ffapa^oA^, from jrapa-jSdAAu), to cast or put beside, is in form a cojijtari^on, in purpose an illustration. An instructive
and entertaining discussion of this subject, enriched with the amplest illustration, may be found in tho JUmdon Quarttrlg
Ktview, July, 1863. — A.J
24 INTRODUCTION TO THE PROVERBS OF SOLOMON.
i. 6 ; Hab. ii. 6). The first expression, which properly signifies " enigma " (comp. Judg. xiv.
14; 1 Kings x. 1, etc.), [Etym., knotted, involved, intricate, Gesen., Fueest, etc.], stands for any
dark, involved, profound utterance whatsoever; as in Matth. xiii. 35 the Dip "jD ni'Tn is
rendered by Ksapv^fiiva ojro aarajiolii^ (instead of the jvpopXri/iaTa hir' apxvc oi the LXX). Com-
pare Augustine, who uniformly explains (enigma by obscura allegoria: comp. also Luther's
" in einem dunklen Worte " [through an obscure word] for the phrase h alviy/iaTi ["darkly,"
Eng. vers., — " by means of a mirror in riddles," De Wette, — " still darkly as in riddles," Van
Ess, Allioli]. If therefore an ethical axiom, a gnome or parable be designated as this HTn
this is always done with reference to the deeper meaning hidden in it under a figurative veil
(comp. in addition to the passages above cited Ezek. xvii. 2). Examples of these enigmatical
proverbs [" dark sayings "] in our collection are to be found especially in the " words of Agur,"
in chap. xxx. Comp. the remarks on xxx. 15, 16.
The meaning of nS'lD is disputed. According to Gesenius, Bertheau, and Hitzig it is
equivalent to " interpretation," " discourse requiring interpretation," (comp. the c/corfivof Uyoc
of the LXX, Prov. i. 6). According to Delitzsch, Haevernick and Keil it is "brilliant or
pleasing discourse," oralio splendida, luminibus ornata." [Fueest adheres to the derivation first
preferred by Gesenius (following Schultens) according to which j'''' (obs. in Kal), Arab.
^^ signifies " to be involved, entangled," and used of discourse, " to be obscure, and am-
biguous,"— and nX'TO " figurative, involved discourse." Gesenius afterward developed the
meaning of the noun from the radical idea of " stammering." — A.]. A sure decision can hardly be
reached ; the analogy of 1" /O, however. Job xxxiii. 23, Gen. xlii. 23, Isa. xliii. 27, etc., seems to
speak for the first interpretation, to which the second may be appended, as appropriate at least
for Hab. ii. 6. The radical word is then |'n, torquere, to twist, — and nX'Sip is properly wa-
tio contorta sine d^fficilis [involved or difl&cult discourse], just as HTn (from I'n defleclere
[to turn aside]) is properly oralio ohliqua sive per ambages [oblique or ambiguous discourse].
Note 3. With reference to the true conception of the " Proverbs " of Solomon as compared
with the proverbs (properly so called) of the Hebrews, and of various other nations, see espe-
cially Bruch, p. 103. " The maxims which are here collected (in the Proverbs) are a product
not of the popular spirit of the Hebrews, but ot Hebrew wisdom. They have not sprung up
unsought, but rather betray deliberate reflection. * * * * They do not lie separate and iso-
lated, like the proverbs of a people, but rest upon certain fundamental conceptions, and together
make up a whole. They bear the impress of the Hebrew spirit, but only so far forth as the wise
men from whom they come themselves rendered homage to this spirit ; in many other respects
they rise, as their authors did, essentially above the spirit of the Hebrew nation. They contain
rules for conduct in the most diverse conditions of life ; but having a bond of connection in ge-
neral truths, they reach far beyond the sphere of mere experience. Now and then they take a
speculative flight, and give utterance to profound conceptions and doctrines of philosophy. * *
* * All are clothed in the garb of poetry ; every where the law of parallelism prevails in them.
That elevation of language which is characteristic of Hebrew poetry is apparent in most of them,
■while the true proverbs of the people are for the most part expressed in prosaic forms, and often
in very common language.
It is therefore altogether erroneous to compare this Book of Proverbs with the collections ot
Arabic proverbs ; it might be more fitly compared with the gnomic poetry of the Greeks. It is
strictly an Anthology of Hebrew gnomes." Comp. J 2, note 4.
The comparison of the Hebrew Maschal -poetry with the sententious and proverbial poetry
of the Arabs, although so peremptorily denied by Beuch, is not without its justification. See
Umbreit's Commentary, Introduction, p. Iv., where the two Arabic collections of proverbs, by
the grammarian Al Meidani (t 1141). are named asafl'ording at least some parallels to the
Proverbs of Solomon. Reference is made beside to H. A. Schultens' Antholoqia sententiarinn
Arabicarum {hey den, 1772), and to the collections of Erpenius, Golids, Kallius, etc. (in
2 12. ORIGIN AND COMPOSITION OF THE COLLECTION. 2 J
Schndrreb's Bibliolheca Arabica, pp. 210-221) as furnishing such parallels in rich abundance.
The latest and best edition of these collections ot Arabic proverbs is that of Freytag, Arahum
proverbia sententiosque proverbiales, Bonn, 1838-43, which not only contains entire the collection
of Meidani numbering above 9,000 proverbs, but also gives information concerning the 29
collections of gnomes existing in Arabic literature before Meidani. Comp. also Haeveenick and
Keil, III., 381 sq., and Bleek's Introduction, p. 632, where among other things an interesting
observation of Al Meid.-^ni is given, with reference to the great value of the proverbial wisdom ;
" acquaintance with proverbs does not merely adorn with their beauties all circles of society,
and grace the inhabitants whether of cities or of the desert; it imparts brilliancy to the contents
of books, and by the allusions which are hidden in them sweetens the words of the preacher and
teacher. And why should it not ? since even the word of God, the Koran, is interwoven with
them, — the discourses of the Prophet contain them,— the most eminent scholars, who have trod-
den the path of a mysterious wisdom have won this knowledge as their friend ?" " Proverbs
are to the soul what a mirror is to the eyes." Manifestly it is not common popular proverbs to
which this enthusiastic praise refers, but maxims from the schools of the sages, and of a poetic,
philosophic character, similar to those of the Old Testament, though mainly ot far inferior worth.
(This is pertinent also as a reply to Delitzsch, p. 691, who following Ewald, declares the com-
parison of the Hebrew with the Arabic collections of proverbs altogether inadmissible).
i 12. ORIGIN and composition OF THE COLLECTION.
The collection of the Proverbs of Solomon in its present form opens with a long superscription,
which, in the style of oriental titles, praises the whole book for its important and practically
useful contents. This is followed by three main divisions of the book, of unequal length and
distinguished by separate titles, to which are appended two supplements. The first main divi-
sion (chap. i. — ix.) subdivided into three sections (chaps, i. — iii., iv. — vii., viii. — ix.) contains an
exhibition of wisdom as the highest good to be attained. To the attainment and preservation
of this in the face of the dangers that threaten the possession of it, — sensuality, impurity, adul-
tery, etc., — youth in particular are admonished : and this is done in the form of instructions or
admonitions, somewhat prolonged, and having an inward connection of parts, addressed by a
father to his son, — and not in brief, aphoristically separated maxims.
The second main division (chap. x. — xxiv.) again comprises three sections, not symmetrical
but of quite unequal length ; a) chaps, x. 1 — xxii. 16, with the superscription na'?ty vt^O,
a collection of separate, loosely connected, and for the most part very short maxims, which m
part depict wisdom and the fear of God, and in part folly and sin, according to their chief mani-
festations and results ; and tins they do without rigid adherence to a fixed train of ideas, with
so loose a coherence of the individual sentences that either no connection of thought appears, or
one merely external, brought about by certain characteristic words or terms of expression.
b) chap. xxii. 17 — xxiv. 22 ; a Maschal introduced by a special injunction to hearken to the
words of the wise (chap. xxii. 17 — 19), quite well connected in its parts, and evidently forming
one whole ; this contains various prescriptions of equity and worldly prudence.
e) chap. xxiv. 23 — 34; a short appendix, which by its superscription D"3^n^ n^X CJ
[" these also are the words of the wise "], is described as the work of various wise men, no longer
definitely known ; it consists of some maxims which, although nearly all having the form of
commands or prohibitions, have no internal mutual connection.
Then follows the third main division (chap. xxv. — xxix.) having the superscription, "These
also are proverbs of Solomon, which the men of Hezekiah, the King of Judah, collected:" — a
collection of single, loosely grouped proverbs, among which are found an unusually large num-
ber of pointed comparisons and antitheses.
The two supplements of the collection are, 1) chap. xxx. " The words of Agur theson of Jakeh."
a compilation of maxims distinguished by their peculiarly artificial garb, and the partial obscu-
rity of their meaning; 2) chap. xxxi. bearing the superscription "Words of Lemuel the king ot
Massa, which his mother taught him.'** Under this title (in regard to which we shall soon have
* [Fur the variuus explanations of the verse seu Cotuni. ou xxxi. I].
26 INTRODUCTION TO THE PROVERBS OF SOLOMON.
more to say) the chapter contains a) a series of maxims for kings, and b) th« praise of a virtuou*
matron, which is clothed in the form of an alphabetic song {vers. 10-31).
That the collection as a whole is not the immediate work of Solomon, or in other words, that
the introductory words of the first superscription (chap. i. 1) " Proverbs of Solomon, son of Da-
vid, king of Israel," so far as they relate to the whole, design to claim the authorship for Solo-
mon only in the most general sense, appears from the most hasty glance at oar abstract of the
contents. For apart from the fact that at the opening of the second main division there is a re-
petition of the title " Proverbs of Solomon," — the last divisions, from xsii. 17 onward, are intro-
duced by quite different superscriptions, two of which refer vaguely to " wise men " as the authors
of the respective sections, and two to definite persons (although these are other ivise unknown),
while the one which contains again the expression " Proverbs of Solomon" designates as the
" collectors " of these " Proverbs of Solomon " the " men " of a king of Judah who did not live
until 300 years after Solomon. [Fuerst's inference from these diverse superscriptions and ap-
pellations is thus stated ( Canon des alien Testaments, p. 74) ; " that it is not the originating of
all the proverbs with Solomon that was emphasized, though he be regaided as their main source,
but only the aim and effect of the proverbs to promote wisdom." — Deiin Stanley, [uhi supra, p.
268) says " as in the case of the word ' wisdom,' the connection of ' Proverbs ' with Solomon can
be traced by the immense multiplication of the word after his time." — A.]. And not only these
diverse superscriptions, but various peculiarities of language, style, etc., such as present them-
selves to the attentive observer in each section in a characteristic way, bear witness to the gra-
dual growth of the collection under the hands of several authors of a later day than Solomon's,
each complementing the rest. We might put the whole work of compilation to the account of
the " men of Hezekiah," (chap. xxv. 1), and so assume that the maxims of Solomon, before scat-
tered, and transmitted in part orally, in part by less complete written records, were collected, and,
with the addition of sundry supplements brought into their present form by certain wise men
from the court of the devout king Hezekiah (B. C. 727 — 697). The verb 'p''7'J''r! which in the
passage cited above is used to describe the agency of these men, would well accord with this as-
sumption ; for it signifies, not " appended " (Luther), but " brought together, arranged in or-
der," in as much as p'j'i'i'n properly means " to remove from its place, to set or place some-
where ;" and in the passage before us it is rendered correctly by the e^eypdfavro of the LXX ,
and the transtulerunt of the Vulgate. But the relations of the matter are not quite so simple
that the whole compilation and revision can be referred to these wise men of Hezekiah. For
from the quite numerous repetitions of whole proverbs, or at least parts of proverbs from earlier
sections, such as occur in the division chaps, xxv. — xxix. (compare e.g., xxv. 24 with xxi. 9, — ■
xxvi. 22 with xviii. 8, — xxvii. 12 with xxii. 3, — xxvii. 21 with xvii. 3, — xxix. 22 with xv. 18,
etc.) it seems altogether probable that the preceding sections existed as an independent whole,
before the attachment of chaps, xxv. sq. This is confirmed by the fact that certain characteris-
tics noticeable in the structure of clause and verse, and many peculiarities of phraseology and
idiom likewise indicate that between the sections preceding chap. xxv. and the last seven chap-
ters a wide difference exists, and one that points to the greater antiquity of the first and largest
division. Hezekiah's wise men appear therefore substantially as supplementing, or more exactly
as continuing and imitating a larger collection of Solomon's proverbs already in existence before
their day : and the existence of this they must not only have known but studiously regarded, for
the great majority of the maxims and axioms there found they did not take into their new col-
lection, but sought to present that which was mainly new and independent; in consequence how-
ever of the similarity of the sources from which they drew to those of the earlier collection, they
could not but reproduce much in a similar form, and some things in a form exactly corresponding
with the earlier. [The Jewish tradition as given by Fderst (uhi mipra, p. 75) ascribes the col-
lection of the proverbs of the first three sections, chaps, i. — ix., x. — xxii. 16, and xxii. 17 — xxiv.
to the men of Hezekiah. And it finds this view confirmed by the very fact that the next sec-
tion begins (xxv. 1) with the words "These also, are proverbs," etc. But the subsequent col-
lection (chap. xxv. sq. is " continued" by them, the proverbs being searched out elsewhere and
transferred to this place; " proverbs not hitherto publicly employed for the education of the peo-
? 12. ORIGIN AND COMPOSITION OF THE COLLECTION. 27
pie they brought into a collection, to be in like manner used as a collection of Solomon's pro-
verbs." The " men of Hezekiah " he regards moreover as not all contemporaries and agents of the
good king, but as organized into a "college," continued for literary, religious, and judicial pur-
poses 280 years, seven full generations. This is Jewish tradition. — A.].
That the older collection is not however to be itself regarded as all of one casting, but likewise
as a product of the activity of one or several editors collecting and combining from still earlier
sources, appears from several facts. Within this section, as well as the later, instances occur of
the repetition of single proverbs in an identical or analogous form {comp. e. g. xiv. 12 with xvi.
2.5, — xvi. 2 with xxi. 2, — x. 2 with xi. 4, — xiii. 14 with xvi. 27, — xix. 12 with xx. 2, etc.). We
have, besides, this fact, which is still more significant, that here again a diversity appears,
marked by decided peculiarities of form as well as substance, between the two large subdivisions,
chaps, i. — ix., and chaps, x. 1 — xxii. 16. In the second of these sections we find mainly verses
symmetrically constructed, — so-called "antithetic couplets," — and each verse presents an idea
quite complete and intelligible. It is the simplest and, as it were, the ideal type of the Maschal
that here predominates; and since the simplest is wont to be as a general rule the most primi-
tive, this fact suggests the conjecture that we are dealing here simply with genuine, original pro-
verbs of Solomon. In other words. Chapters x. — xjAi. 16 comprise the proper germ of the gnomic
poetry of the Old Testament, which is in the strictest sense to be referred to Solomon and his age.
In the two supplements to this central main division, chap. xxii. 17 — xxiv. 22, and chap. xxiv.
23 — 34 we observe in respect to form quite another character in the individual proverbs,
although in their ethical tenor and substance they correspond with the preceding. They lose
something of the telling, pointed brevity, the inward richness of meaning, the condensed power,
that characterize the earlier proverbs; and instead of " the rapid alternation of clause and coun-
ter-clause " before every where perceptible, there is apparent here less uniformity of structure,
and an effort to expand the brief axiom to the longer discourse, admonitory, didactic, or illustra-
tive of some monii truth. Still more entirely is the simple and beautiful form of the Maschal,
compact, pithy and symmetrical, disregarded and cast aside m chaps, i. — ix. These present no-
thing but longer admonitory discourses, moral pictures full ot warning, and ethico-religious con-
templations of broader compass, in all of which the simple, short proverb is only exceptional,
and " proverbial poetry evidently took the form of admonition and preaching, but for this very
reason became much more flexible, flowing and comprehensible." The technical language of the
Hhokniah appears here in various ways expanded and refined, — especially in the application of
such full allegorical delineations as are contained in chap. ix. (in the description of Wisdom's
house with its seven pillars, and her feast, — and also in that of the conduct of the rH7'L)3 Diyx
the personification of Folly). The nearly equal length, moreover, of the three sections into
which this entire admonitory address to youth is divided, (see the earlier part of the J), the quite
regular and frequent recurrence of the ''33, " my son," which shows this to be its chief appli-
cation, (i. 8 ; ii. 1 ; iii. 1, 11, 21 ; iv. 10, 20 ; v. 1, etc.), the adherence to certain leading thoughts
through all the change and variety in expression and delineation, — all this points us to a single
author, who different as he was from the author of the collection following (x. 1 — xxii. 16), de-
signed to furnish an appropriate introduction to this collection of older proverbs, and to com-
mend it to the Israel of his own time, especially to its younger generation.
That the mutual relations of the various parts of the Book of Proverbs are to be judged sub-
stantially in this way, most of the recent commentators are agreed. [This general view both of
the structure and authorship of our book is taken by most of our English and American scholars,
with some divergencies of course, in the details. Thus, Stuaet, Notes, MnENSCHEB, W. Aldis
Wright, etc. Sthabt sums up his view of the authorship thus (Comm. p. 63); " Solomon se-
lected many, composed others, and put together those which he judged to be true, most striking,
and most worthy to be preserved It matters not how much of the book of Proverbs
Solomon actually composed; we only need his sanction to what it now contains." Portions of
the book moreover do not even purport to be Solomon's. — -A.]. We may make an exception,
perhaps, of H. A. Hahn, Haevep.nick, and Keil, who, in spite of all internal and external dif-
ferences between the several sections, which they are forced to acknowledge, — in spite of the \d-
28 INTRODUCTION TO THE PROVERBS OF SOLOMON.
rious introductory superscriptions, — still feel constrained to maintain Solomon's immediate au-
thorship of the whole, with the sole exception of the two supplements in chaps, xxx., xxxi. (see
especially Haevernick and Keil's Introduction, III., 392 sq.). [This is Wordswokth's posi-
tion. It is moreover characteristic of him to look on the proverbs as having " also a typical
character and inner spiritual significance, concerning heavenly doctrines of supernatural truth."
He finds support for this view in the fact that the collection is in its introduction said expressly to
comprise enigmas and dark sayings. — A.]. Inasmuch as this conclusion is made necessary neither
by reasons, internal or external, [in the book itself J, nor by any general theological interest in
maintaining the inspired character of Scriptures, we must, unquestionably, adopt one of those
views which represent the present collection as growing up gradually in the time between Solo-
mon and Hezekiah, or even within a period ending somewhat later, and which discriminate be-
tween an original nucleus that is from Solomon, and the accretions of various ages, which are due
to later collectors and editors.
The more important of these theories are (1) that of Ewald {Poet. Biicher des AlLen Test., IV.
2 sq.). According to this, chap. x. 1 — xxii. 16 forms the earliest collection, originating perhaps
two hundred years after Solomon, yet inspired throughout by Solomon's spirit; to this were ap-
pended, first, in Hezekiah's time chap. xxv. — xxix., which also contain much that is the genuine
work of Solomon, — then, in the following century, the Introduction, chap. i. — ix., — then the
supplements to the central main division, chap. xxii. 17 — xxiv. 34, — and lastly the supplements
chaps. XXX., xxxi ; and all these last are to be regarded as the independent composition of un-
known sagesof the later period before the exile, without any elements whatever that are Solomon's.
We have (2) the viev/ of Berthead ( Commentary, Introd., pp. xxiii. sq.). According to this
it is as impossible to demonstrate with certainty an origin earlier than the days of Hezekiah for
the second collection (chap. x. 1 — xxii. 16) as for the first (chap. i. — ix.), the third (chap. xxii.
17 — xxiv. 34), or the fourth (chap. xxv. — xxix.) ; we must therefore in general maintain the
merely negative conclusion, that the book of Proverbs in its present form originated after the
time of Solomon, and that it flowed from sources oral and written that are perhaps very nume-
rous. We have (3) the view of Hitzio {"Das Kbnigreick Mas-a" in Zeller's Theol. Jahrb.
1844, pp. 269 sq., and Commentary, Introd. pp. xvii. sq.). This represents the present order of
the parts as substantially that of their composition. It accordingly conceives of the first collec-
tion (chaps, i. — IX.) as originating pretty soon after Solomon, in the 9th century B. C. ; it then
appends to this, shortly before the times of Hezekiah, or in the first half of the 8th century, the
second (chap. x. 1 — xxii. 16) together with the latter part of the fourth (chap, xxviii. 17 — xxix.
27) ; to this it attaches " in the last quarter of the 8th century " the anthology in chaps, xxv. —
sxvii., and about a hundred years later (at the beginning of the period following the exile) the
intruded section, chap. xxii. 17 — xxiv. 34, and the fragment, chap, xxviii. 1 — 16 ; finally, at a
still later day it adds the supplements in chaps, xxx , xxxi.
We have (4) the view of Delitzsch (in Herzog's Encycl., as above quoted, especially pp.
707 sq.), with which that developed by Bleek (Introd., pp. 634 sq.) agrees in the main point, —
i. e., apart from some subordinate details in which it approaches more nearly the theory of Ew-
ald. According to this the first and largest section of the Book of Proverbs (chap. i. 1 — xxiv.
22) comes from an age earlier than Hezekiah, the second and smaller commencing with xxiv. 2.3,
from Hezekiah's times. The compiler of the first half lived possibly under Jehoshaphat, within
a century of Solomon. As material for the middle and main division of this work, — the germ,
the main trunk, consisting of the genuin« proverbial wisdom of Solomon as contained in chap. x.
1 — xxii 16, — he availed himself above all of the rich treasures of the 3,000 proverbs of Solomon,
which were undoubtedly all fully preserved to his day, and from which he may be assumed to
have taken at least all that were of religious and ethical value. Still he appears to have ga-
thered up much that is not from Solomon, and therefore to have united in one collection the no-
blest and richest fruits of the proverbial poetry of the wise king, with the most valuable of the
" side shoots which the Maschal poetry put forth, whether from the mouth of the people or the
poets of that day." To this collection he prefixed the long Introduction in chaps, i. — ix.; a monu-
ment of his high poetic inspiration, not in the strict form of the Maschal, but that of long poetic
admonitions, — in which he dedicated the whole work to the instruction of youth. At the same
I 12. ORIGIN AND COMPOSITION OF THE COLLECTION. 29
time he added an appendix, chap. xxii. 17 — xxiv. 22, consisting of proverbs from various wise
men, and coramencing with an apostrophe to youth (chap. xxii. 17 — 21) the tone of which re-
minds one of the longer Introduction.
While according to this view the first and larger section purports to be essentially a book for
youth, the second and shorter division, whose nucleus is formed by the proverbs of Solomon com-
piled by the men of Hezekiah, is evidently a book for the people, a treasury of proverbial wisdon?
for kings and subjects, — as is indicated by the first, introductory proverb : " It is the glory of
God to conceal a thing, and the honor of kings to search out a matter." After the analogy of
the first collection, to these proverbs gathered by Hezekiah (or this treasury of " Solomon's
wisdom in Hezekiah's days," in Stier's apt phrase), a sort of introduction was prefixed, chap.
xxiv. 23-34, and a supplement was added, consisting of the proverbial discourses of Agur and
Lemuel, and the poem in praise of a virtuous matron, in chap, xxx., xxxi. Thus, like the older col-
lection of the proverbs of Solomon, this made by Hezekiah has '■ proverbs of wise men on the
right and on the left ;" " the king of proverbial poetry stands here also in the midst of a worthy
retinue." As to the time of the origin of the second collection, we are indeed not to assume the
reign of Hezekiah itself, but the next subsequent period. The personality of the collector of this
second main division stands far more in the background than that of the author of the first,
larger collection, who in its introductory chapters has given rich proofs of his oijrn poetical en-
dowments and his wisdom. From which of the two the general superscription of the whole,
chap. i. 1-6, has come, must remain a question ; yet it is from internal evidence more probable
that it was the last collector who prefixed this to the book.
We have presented with especial fullness this hypothesis of Delitzsch in regard to the ori-
gin of the Book of Proverbs, because it is in itself the most attractive of all, and offers the most
satisfactory explanation of the various phenomena that arrest the attention of the observant
reader, as he considers the superscriptions and the internal peculiarities of the several parts. It
is less forced and artificial than the theory of Hitzig, which shows itself arbitrary and hypercri-
tical, especially in breaking up the section, chap. xxv. — xxix.; and it does not rest content with the
mere negative results of criticism, like the analysis of Bertheau, which is also chargeable with
excess of critical sharpness. In comparison with Ewald's hypothesis it has the advantage, that
it rests upon a more correct conception of the order of the development of gnomic poetry among
the ancient Hebrews. For it rejects as a one-sided and arbitrary dictum, Ewald's axiom, that
the antithetic verse of two members which predominates in chap. x. 1 — xxii. 16, is the old-
est form of the Maschal, and that all proverbs and gnomic discourses otherwise constructed, by
their departure from the typical form betray their origin as decidedly later than the days of So-
lomon. It accordingly allows that sections in which there is a preponderance of gnomic dis-
tourses and gnomic songs, — such as chap. i. — ix. and xxii. 17 — xxiv. 22, may come, if not from
Solomon himself, at least from the age immediately after Solomon. It likewise recognizes in the
collection that dates from Hezekiah's day proverbial poetry which is mainly the genuine work
of Solomon, or at least stands very near his day, and whose artistic character by no means (as
EwALD thinks) contains traces of a decay in purity and beauty of form that is already quite far
advanced.
Only in this particular are we unable altogether to agree with Delitzsch, that he would find
in chap. x. — xxii. together with a selection from the 3,000 proverbs of Solomon, much that is his
only in a secondary sense. We believe rather that it is just this main division which contains
nothing but fruits of Solomon's gnomic wisdom in the narrowest and strictest sense, and that
repetitions of individual proverbs within the section, which are partly identical and partly ap-
proximative, in which especially Delitzsch thinks he finds support for the view that we are now
Combating, are to be otherwise explained. They are, like the repetitions of discourses of Christ
in the Gospels, to be partly charged to diversity in the sources or channels of the later oral or
written tradition, and in part recognized as real tautologies or repetitions which the wise king
now and then allowed himself. We should, on the other hand, be disposed rather to conjecture,
that in the supplements, chap. xxii. 17 — xxiv. 34, which are expressly described as " words of
wise men," and perhaps also in Hezekiah's collection, chap. xxv. — xxix., there is no inconsiderable
number of utterances of wise men of Solomon's time, such as Heman, Ethan, Chalkol, etc.; and
30 ISTROBCCTION TO THE PROVERBS OF SOLOMON.
this simply for the reason, that the superscriptions D'DDn '•"laT (xxii. 17) [words of wise men],
and O'DOnS n^N DJ (xxiv. 23) [these also are from wise men], together with the peculiarity of
diction which points to a high antiquity, make such a conjecture reasonable. The short section
bec'inning with the superscription last cited, chap. xxiv. 23-34, we should be most inclined, ir
concurrence with the majority of expositors, to regard as a second appendix to the first main
collection, because the assumption of Delitzsch that it is a sort of Introit to the second main
division, of the same age as the section, chap. xxv. — xxix., strikes us in no other way than as too
bold and destitute of all adequate foundation.
It remains only to speak briefly of the superscriptions to the two supplements
in chapters xxx., xxxi. The "Agur, son of Jakeh " (?) to whom the contents of chap-
ter XXX. are accredited, is a wise man otherwise altogether unknown, whose era we are
as unable to determine with certainty as his residence, whose very name is almost as difficult
and uncertain in its interpretation as are the words next succeeding in chapter xxx. 1.
S3N1 ^X'H''*'? '^^'^'^^. "^r^.^n ^^'. ^f^L^- Perhaps instead of the common translation of
these words: "the prophetic address of the man to Ithiel, to Ithiel and Ucal" ["even the pro-
phecy ; the man spake unto Ithiel, even unto Ithiel and Ucal," E. V.], the interpretation of
HiTZio, adopted also by BEETHEAn, Hahn and Delitzsch, should be followed. According to
this, the words T^^''_^ ]3 [" son of Jakeh "] by a change of punctuation are to be connected closely
with the word tKi/'^T^ ; thus for the beginning of the whole superscription we reach this meaning :
"Words of Agur, the son of her whose dominion is Massa" (KiffD nnp' ]3), t. e., son of the
queen of Massa. This queen of Massa we should then have to regard as the same person who
in the superscription to the next supplement (chap, xxxi.) is designated as the " mother of King
Lemuel." For in this passage also X"^0 must be regarded as the name of a country, and the
N2?0 "^O [King of Massa] as perhaps an Israelitish Arab, or, as Delitzsch suggests, an Ish-
maelitish prince, whose kingdom, to judge from the mention of it in Gen. xxv. 14; 1 Chron. i.
SO, must have lain in Northern Arabia, and whose brother would have been the Agur in ques-
tion. [Fueest {ubi supra, pp. 76-7) regards Ntyo as a common noun, singular in form, but col-
lective in import, having the meaning common in the prophets, " a prophetic or inspired utter-
ance." The symbolical meaning found here by Jewish tradition may be reserved for the exege-
tical notes on this chapter. — A.] Further arguments in support of this interpretation (first pre-
sented by HiTZiQ in the Articles in Zellee's Theol. Jahrb., 1844, cited above, and adopted, al-
though with various modifications, by the other interpreters whom we have named), and in re-
ply to all conflicting interpretations, will be brought forward in the special exegesis of the pas-
sages involved. We shall there have occasion to discuss the further question, whether the whole
substance of chap. xxx. is to be referred to Agur, and all in chap. xxxi. to Lemuel, or whether at
least the Alphabetic poem in praise of a virtyous matron must not be regarded (as is done by
nearly all the recent commentators) as the work of another author.
I 13. THE KELATION OP THE MASORETIC TEXT OP THE COLLECTION TO THE ALEXANDEIAN.
In the LXX there occur many, and in some instances very remarkable deviations from the
common Hebrew text of the Proverbs. These consist in glosses to many obscure passages (i. e.,
either in readings that are actually correct and primitive, as, e. g., xi. 24 ; xii. 6 ; xv. 28 ; xviii.
1 ; xix. 28 ; xxi. 6, 28, etc., or in wild emendations, as in xii. 12 ; xviii. 19; six. 25 ; xxiv. 10,
etc.), in completing imperfect sentences (as, e. g., xi. 16 ; xvi. 17 ; xix. 7), in independent addi-
tions or interpolations (e. g., after i. 18 ; iii. 15 ; iv. 27; -vi. 8, 11 ; viii. 21 ; ix. 6, 10, 12 ; xii.
13; xiii. 13, 15, etc.), in double versions of one and the same proverb [e.g., xii. 12; xiv. 22;
XV. 6 ; xvi. 26 ; xvii. 20 ; xviii. 8 ; xxii. 8, 9 ; xxix. 7, 25 ; xxxi. 27, in the omission of whole
verses [e.g., i. 16; xvi. 1, 3 ; xxi. 5 ; xxiii. 23, etc.), and finally in the transposition of entire
passages of greater length. Accordingly, of the proverbs of Agur, the first half (chap. xxx. 1-
14) is inserted after chap. xxiv. 22, and the second, chap. xxx. 15-33, together with the words
of King Lemuel, after xxiv. 34 ; the two supplements, therefore with the exception of the praise
of the excellent matron (chap. xxxi. 10 sq.) appear associated with the "words of wise men"
which stand between the elder and the later collection of proverbs.
g 14. THE POETICAL FORM OF PROVERBS. 31
These deviations are so considerable that they compel the assumption that there were ([uite
early two different recensions of the Book of Proverbs, one belonging to Palestine, the other to
Egypt, the former of which lies at the basis of the Masoretic text, the latter, of the Alexandrian
version. The Egyptian text appears in general to abound more in corruptions and arbitrary
alterations of the original ; sometimes, however, it preserves the original most correctly, and
seems to have drawn from primitive sources containing the genuine proverbial wisdom of Solo-
mon. Especially is it true that not a few of the additions which it exhibits on a comparison
with the Hebrew text, breathe a spirit, bold and lofty, as well as thoughtful and poetic (see, e. g.,
iv. 27 ; ix. 12; xii. 13 ; xix. 7, etc.) ; these appear, therefore, as fruits grown on the stock of the
noble poetry of wisdom among the ancient Hebrews, — in part even as pearls from the rich
treasures of Solomon's 3,000 proverbs (1 Kings iv. 32).
Note 1. — The critical gain for the emendation of the text and for the interpretation of the
Book of Proverbs that is yielded by the parallels of the LXX may be found most carefully tested
and noted — though not without many instances of hypercritical exaggeration and arbitrary deal-
ing— in Fr. Bottcher's "iVeiie exegelischkriiischeAehrenleie zura A. T.," III., pp. 1-39; in
P. DE Lagakde's " Anmerkungen zur griechischenUebersetzung der Proverhien" (Leipz., 1SG3);
in M. Heidenheim's Article, "Zur Texlkrilik der Proverbien" [Deutsche Vierteljahrsschr. filr
englisch-theol. Porschung, u. s. w., VIII., Gotha, 1865, pp. 395 sq.) ; as well as in the Commen-
taries of Berths ATI (see especially Introd., pp. xlv. sq.) and Hitzig (Introd., pp. xix. sq.;
xxiii. sq.). The last mentioned writer has also thoroughly discussed tlie variations of the Sy-
riac version (Peschito), the Vulgate and the Targum (pp. xxvii. sq.); of these, however, in ge-
neral, only the first named are of any considerable critical value, and that usually only in the
cases where they agree with those of the LXX.
Compare furthermore the earlier works of J. G. Jaeger, Observaiiones in Prow. Salom. ver-
iionein Alexandriiiam, Lips., 1786; Schledssner, Opuscida critica ad versiones Grcccas V. T.
perlinenli'a, Lips., 1812, pp. 260 sq.; and also Dathb, Be ratione consensus versionis Chaldaicx
el Sgriacce proverb iorum Salomonis (in Dalhii Opuscc. ed. RosENMnELLER, pp. 108 sq.).
Note 2. — Umbreit in his Commentary has taken special notice of several other ancient Greek
versions beside the LXX, especially the Versio Veneta, which i.s for the most part strictly lite-
ral. Another text which is likewise quite literal, which Procopiits used in his 'Ep/ii/veia tlr tiic
T7apiM/iia^, and which Anqelo Mai has edited in Tom. IX. of his Glass. Auctor., may be found
noticed in Heibenheim (as above).
? 14. THE POETICAL FORM OF PROVERBS.
The simplest form of the Maschal, or the technical form of poetry among the Hebrews, is a
verse consisting of two short symmetrically constructed clauses, — the so-called distich (Zweizei-
ler,)a3 Delitzsch calls it, following Ewald's peculiarly thorough investigations on the subject
before us. The mutual relation of the two members or lines of this kind of verse shapes itself
very variously, in accordance with the general laws for the structure of Hebrew poetry. There
are synonymous distichs, in which the second line repeats the meaning of the first in a form but
slightly changed, for the sake of giving as clear and exhaustive a presentation as possible of the
thought involved (e. g., xi. 7, 25 ; xii. 28 ; xiv. 19 ; xv. 3, 10, 12, etc.). There are antithetic
distichs, in wbich the second illustrates by its opposite the truth presented in the first [e.g., x.
1 sq.; xi. 1 sq ; xii. 1 sq.; xv. 1 sq.). There are synthetic distichs, the two halves of which express
truths of different yet kindred import [e. g., x. 18, 24, etc.). There are integral (eingedankige) dis-
tichs, in which the proposition commenced in the first half is brought to completion only by the
second, the thought which is to be presented extending through the two lines (as in xi. 31 ; xiv. 7,
10; xvi. 4, 10 ; xxii. 28). There are finaWy parabolic distichs, i. e., maxims which in some form or
other exhibit comparisons between a moral idea and an object in nature or common life : and this
is effected sometimes by 3 [as] in the first clause and \3 [so] in the second, that is, in the form na-
tural to comparisons, — sometimes, and more usually, in such a way that the proposed object and its
counternart are set loosely side by side, with a suggestive, emblematic brevity, with or without the
copulative 1 (xi. 22; xvii. 3 ; xxv. 25 ; xxvi. 23; xxvii. 21, etc.). In the central main division of
the collection, chap. x. — xxii. IP, all the proverbs are these short distichs, and, as has been already
INTRODUCTION TO THE PROVERBS OF SOLOMON.
said, the larger part of them (especially in the first six chapters of the section) milithetic distichs,
distinguished by the " but '" (Hebr, 1) at the beginning of the second line (compare J 12, p. 27, and
below, ? 15). In the supplements to the oldest collection (xxii. 17 — xxiv. 34) as well as in the
aleanings of Hezekiah's men, there are found however not a few instances uf the extension of the
simple typical distich to a verse of several lines, or of the multiplication of the couplet to four-, six-
er eight-lined verses.*
In the case of these longer proverbs, which comprise several verses, we find repeated, if not
every one, yet the greater part of the diverse relations of the first to the second half of the pro-
verb, which we had observed in the distichs. There are, it is true, no antithetic stanzas of four
lines, — but there are synonymous verses [e.g., xxiii. 15 sq.; xxiv. 3 sq,; xxiv. 28 sq), — synthe-
tic (xxx. 5 sq.), — stanzas with a single idea (xxii. 22 sq., 26 sq.; xxx. 17 sq.), — and parabolic
verses (xxvi. 18 sq.: xxv. 4sq.). Specimens of the six-lined stanzas (which are constructed
mainly with a single thought, or in the synthetic form) are to be found, e.g , in xxiii. 1-3, 12-
1-t, 19-21, 26-28 ; xxiv. 11-12 ; xxx. 29-31. Verses 22-25 of cuapter xxiii. compose a stanza
of eight lines, synthetic in its structure. Side by side with this normal multiplication of the
couplet to form stanzas of four, six or eight lines, there are abnormal or one-sided growths, re-
sulting in triplets, with the first division of two lines and the second of one [e.g., xxii. 29: xxiv.
3 ; xxvii. 22 ; xxviii. 10, etc ), — or in stanzas of five lines (xxiii. 4sq.; xxv. 6 sq.; xxx. 32 sq.),
or in stanzas of seven lines, of which at least one example appears in chap, xxiii. 6-8.
If the proverb extends itself beyond the compass of seven or eight lines, it becomes the Mas-
chal (or gnomic) poem, without a fixed internal order for the strophes. Such a poem (or song)
is, for example, the introductory paragraph [of one main division], chap. xxii. 17-21 ; and again,
the meditation on the drunkard, xxiii. 29-35 ; that on the lazy husbandman, xxiv. 30-34 ; the
admonition to diligence in husbandry, xxvii. 23-27 ; the prayer for the happy medium between
poverty and riches, xxx. 7-9 ; the prince's mirror, xxxi. 2-9, and the alphabetically constructed
song in praise of the matron, xxxi. 10-31.
The introductory main division, chap. i. 7 — ix. 18, consists wholly of these proverbial poems, and
of 15 of them (see in ^ 16 the more exact enumeration of these 15 subdivisions, which may again
be classed in three larger groups). Inasmuch as the rhetorical presentation throws the poetical
in these cases usually quite into the background, these Maschal poems may almost be called with
greater propriety Maschal discourses. Yet within these there is no lack of poetical episodes, lofty
and artistic in their structure, among which we would name especially the allegory of the banquet
of Wisdom and Folly (chap. ix. 1 sq.), and also the numerical proverb in eight lines concerning
" the six things which the Lord hates and the seven that are an abomination to Him " (in chap. vi.
16-19). Of these numerical proverbs, or nnD, as they are called in the poetry of the later Ju-
daism, chap, XXX., as is well known, contains several (vers. 7 sq., 15 sq., 18 sq., 21 sq., 24sq,).
In the Son of Sirach's collection of proverbs likewise we find several examples of the same kind
[e.g., Ecclesiasticus xxiii. 16 ; xxv. 7; xxvi. 5, 28). Further observations on the origin and im-
port of this peculiar poetic form may be found in notes on chap. vi. 16. Now and then the Book
of Proverbs contains forms analogous to the Priamel [prceambulum, a peculiar type of epigram,
found in German poetry of the 14th and 15th centuries — A.] ; see, e.g., xx. 10; xxv. 3; xxvi.
12 ; xxx. 11-14 ; yet this form is hardly found except in the most imperfect state.
The last of the technical forms of the poetry of the Book of Proverbs is that of the Maschal-
series, i. e., a sequence of several proverbs relating to the same objects, e. g., the series of proverbs
concerning the fool, chap. xxvi. 1-12, — the sluggard, xxvi. 13-16, — the brawler, xxvi. 20-22, — the
* [In English Biblical literature. Bishop Lowth's discussfon and classification has been the basis generally assumed.
We know no clearer and more concise exhihition of this system and the various modifications that have been proposed
than that given by W. Aldis Wrioht in Smith's THclinnary of the Ttibte (Article roHry, Hebrew). I.OWTH who is closely
followed by StOart, Edwards and others, rr-gards a triple classification aa sufficient : synonymmis. antiUtftic and synthetic
parallelisms. An infelicity in the term synonymous, in view of the extent and variety of its applications, was recognized
by LowTH himself, but more strongly urged by Bishop Jebb, who proposed the term co<j7tfite. This appears to be a real im-
provement in terms. Mdenscber (Introd., pp. xlv. sq.) proposes two additional classes, the gradational and the intro-
vrtf.d. the first of which Is well covered by the term rofjnat', while the second, which had been proposed by JF.BB. seems
open to Wright's exception, that it is "an unnecessary refinement." This objection does not seem to lie against tho new
terms proposed in ZifCKLER's nomenclature.— A,]
? 15. THE DOGMATIC AND ETHICAL SUBSTANCE OF PROVERBS. 3S
spiteful, xxvi. 23-27. This form belongs, however, as Delitzsch correctly observes, " ratlier to
the technical form of the collection than to the technical form of the poetry of proverbs." That
the former [the arrangement] is far more imperfect and bears witness to far greater indiflference
than the latter, — in other words, that the logical construction, the systematic arrangement of in-
dividual proverbs according to subjects, especially within the central main division, is far from
satisfactory, and baffles almost completely all endeavors to discover a definite scheme, — this must
be admitted as an indisputable fact, just in proportion as we give fit expression on the othei
hand to our admiration at the wealth of forms, expressive, beautiful and vigorous, which the col-
lection exhibits in its details.
Note. — With reference to the connection of the several proverbs one with another, and also
with respect to the progress of thought apparent in the collection as a whole, we can by no means
concur in the opinion of J. A. Benoel, — at least in regard to the main divisions, x. 1 sq.; xxii. 17
sq.; XXV. 1 sq. The collection of proverbial discourses, i. 7 — ix. 18, being intentionally arranged
according to a plan, is of course excluded from such a judgment. Bengel says : " I have often
been in such an attitude of soul, that those chapters in the Book of Proverbs in which I had before
looked for no connection whatever, presented themselves to me as if the proverbs belonged in the
most beautiful order one with another" (OsK. Waechteb, Joh. Albrecht Bengel, p. 166). We
must pass the same judgment upon many other expositors of the elder days, who wearied them,
selves much to find a deeper connection between the several proverbs (see, e.g., S. BoHLins,
Elhica Sacra, I., 297 sq., "de diqiosilione el cohoerentia lextus;" and Stocker in the Introduction
to his "Sermons on the Proverbs of Solomon "). In regard to this matter as old a commentator as
Mart. Geier judged quite correctly :* " Ordo-frustra quwritur ubi nuUusfuit observatus. Quam-
qii.am enim sub initium forte libri certa serie Hex noster sua projtosuerit, — allamen ubi ad ipsas pro-
prie dicias parabolas aul gnomas deveniiur, promiscue, proul quidque se offer ebat, consignata vi-
demus pleraque, ita ut modo de avaritia, modo de inendaciis, modo de simplieitale, modo de timore
Dei vel alia materia sermonem institui videamtis," etc. As in the case of the great majority of the
songs of the Psalter, in which the arrangement is merely and altogether external, determined of-
ten by single expressions, or by circumstances wholly accidental, there is found among the germi-
nal elements of the Book of Proverbs little or no systematic order. The whole is simply a combi-
nation of numerous small elements in a collection, which was to produce its effect more by the
total impression than by the mutual relation of its various groups or divisions. To use Her-
der's language {Spirit of Hebrew Poetry, II., 1-3), it is " a beautiful piece of tapestry of lofty di-
dactic poetry, which spreads out with great brilliancy its richly embroidered flowers," which, how-
ever, is constructed according to no other rules of art than those perfectly simple and elementary
ones to which the pearl jewelry and bright tapestries of Oriental proverbial wisdom in general
owe their origin. Comp. furthermore the general preliminary remarks prefixed to the exegetical
comments on chap. x.
i 1-5. THE DOGMATIC AND ETHICAL SUBSTANCE OF THE PROVERBS, EXHIBITED IN A CAREPTTL
SURVEY OF THE CONTENTS OF THE BOOK.
Inasmuch as our book, considered as an integral part of the entire system of the Scriptures of the
Old Testament, stands before us as the central and main source of Solomon's doctrine of wisdom (in
the wider sense), — and so bears as it were written on its brow its Divine designation to be the
chief storehouse of ethical wisdom and knowledge within the sphere of Old Testament revelation
(see above, g 1, and § 10, latter part) we must anticipate finding in it great treasures of ethical
teachings, prescriptions, rules and maxims for the practical life of men in their moral relations. In
fact, the ethical contents of the collection far outweigh the doctrinal. And deeply significant
as may be its contributions to the development of individual subjects in dogmatic theology, such
as are found in various passages (e. g., iii. 19 and viii. 22 sq. in their bearing upon the doctrine of
♦ It 19 in vain to seek for order where none has been observed. For while perhaps near the beginning of the book oar
King arranged his material with a definite plan, — yet when we come to the parables or gnomes properly so called we find
the greater part recorded at random, as one after another suggested itself, so that we see the discourse turning now upon
rtvarice, then upon falsehoods, again upon simplicity, and onco more upon the fear of God. or some other subject,"
rtc— TB.
3
84 INTRODUCTION TO THE PROVERBS OF SOLOMON.
the creation ; — viii. 22 — ix. 12 as related to the doctrine of the eternal Word of God, and the doc-
trine of the Hypostasis or of the Trinity in general ; — xv. 11 ; xvi. 9 ; xix. 21 ; xx. 27, etc., as con-
nected with Biblical Anthropology; or xi. 7 ; xiv. 32 ; xv. 24 in connection with the Old Testament
doctrine of Immortality and the hope of a Resurrection, etc.); still, as a general rule, practical and
ethical subjects are treated not only more thoroughly but with a far more direct interest. The
book deserves much more the name of a school of morals, or of a Codex of Ethical Precepts for old
and young, for princes and people, than that of Archives of Dogmatic Theology, or a prolific Repo-
sitory of dogmatic propositions and proof-texts.
The dogmatic propositions do not, however, by any means stand in the midst of the greater
wealth of ethical teachings and precepts, isolated and interspersed without system. They form
rather every where the organic basis. They give expression to the absolute and primary premises
for all the moral instruction, knowledge and conduct of men. They appear therefore inseparably
combined with those propositions that are properly of an ethical or admonitory nature. It is pre-
eminently the central idea of the Divine Wisdom as the mediator in all the activity of God in the
world and in humanity, that shines out bright as the sun upon this background of religious truth
which is every where perceptible in the book, and that more or less directly illuminates every
moral utterance. As this eternal Divine wisdom is the original source in all God's revelation
of Himself in natural and human life, — as it is especially the mediating and executive agency
in the Divine revelation of the way of life in the law of the Old Covenant, and must therefore be
the highest source of knowledge and the standard for all the religious and moral life of man, — so
likewise does it appear as the highest good, and as the prescribed goal toward which men are to
press. And the subjective wisdom of man is nothing but the finite likeness of the wisdom of
God, which is not only objective, but absolute and infinite ; nothing but the full unfolding and
normal development of the noblest theoretical and practical powers of the moral nature of man.
It can be attained only by the devotion of man to its Divine original ; it is therefore essentially
dependent upon the fear of God and willing subjection to the salutary discipline CDID, i. 2, 8 ; iv.
1, etc.) of the Divine word. He who docs not seek it in this way does not attain it, but remains
a fool, an opposer of God and of Divine truth, who in the same ratio as he fails to raise his own
moral nature by normal development to a living likeness to God, fails also to share in any true
prosperity in the present life, to say nothing of the blessed rewards of the future. He who be-
cause of the fear of God strives after true wisdom, on the contrary unfolds his whole inner and
outer life to such a symmetry of all his powers and activities as not only secures him the praise
of a wise man in the esteem of God and men, but also establishes his true and complete happi-
ness for time and eternity.
A presentation of these fundamental ideas in (he ethics of Solomon, well connected, systema-
tically arranged and exhibited, cannot possibly be expected consistently with the note appended
to the preceding section in reference to the composition of the Book of Proverbs. If we there-
fore now endeavor to give a table of contents as complete as possible, following the arrangement
of the Masoretio text and the ordinary division of chapters, we shall be quite as unable to avoid
a frequent transition to heterogeneous subjects, as on the other hand a return in many instances
to something already presented ; we must in many cases dispense with even aiming at a strict
logical order of ideas. We follow in the main the "Summary of the Contents of the Proverbs
of Solomon," given by Starke at the end of his preface, pp. 1593 sq. Only with respect to the
first nine chapters do we adopt the somewhat different summaiy and division which
Delitzsch has given (pp. 697 sq.) of the "fifteen proverbial discourses" of the first maia
division.
§ 15. THE DOGMATIC AND ETHICAL SUBSTANCE OF PROVERBS. 35
GENERAL SUPERSCRIPTION OF THE COLLECTION.
Chap. I. 1—6.
Announcement of the author of the collection (ver. 1) of its object (vers. 2, 3), and of its
great value (vers. 4-6).
I. Introductory Division.
Chap. I. 7— IX. 18.
True wisdom as the basis and end of all moral effort, impressed by admonition and commenda-
tion upon the hearts of youth.
Motto: " The fear of the Lord is the beginning of all knowledge;" i. 7.
1. Group of admonitory discourses; i. 8 — iii. 35.
1. Admonition of the teacher of wisdom to his son to avoid the way of vice ; I. 8-19.
2. Warning delineation of the perverse and ruinous conduct of the fool, put into the
mouth of Wisdom (personified); I. 20-33.
3. Exhibition of the blessed consequences of obedience and of striving after wisdom;
II. 1-22.
4. Continuation of the exhibition of the salutary results of this devout and pious life ;
III. 1-18.
5. Description of the powerful protection which God, the wise Creator of the world, grants
to those that fear Him ; III. 19-26.
6. Admonition to charity and justice; III. 27-35.
2. Group of admonitory discourses ; IV. 1 — VII. 27.
7. Report of the teacher of wisdom concerning the good counsels in favor of piety, and the
warnings against vice, which were addressed to him in his youth by his father ;
IV. 1-27.
8. Warning against intercourse with lewd women, and against the ruinous consequences
of licentiousness; V. 1-23.
9. Warning against inconsiderate suretyship ; VI. 1-5.
10. Rebukeof the sluggard; VI. 6-11.
11. Warning against malice and wanton violence ; VI. 12-19.
12. Admonition to chastity, with a warning delineation of the fearful consequences of
adultery ; VI. 20-35.
13. New admonition to chastity, with a reference to the repulsive example of a youth led
astray by a harlot ; VII. 1-27.
3. Group of admonitory discourses ; VIII. 1 — IX. 18.
14. A second public discourse of Wisdom (personified) chap. VIII. , having reference
a) to the richness of her gifts (vers. 1-21);
h) to the origin of her nature in God (vers. 21-31) ; and
c) to the blessing that flows from the possession of her (vers. 32-36).
15. Allegorical exhibition of the call of men to the possession and enjoyment of true wis-
dom, under the figure of an invitation to two biinquets (chap. IX.),
a) that of Wisdom ; vers. Irl2.
b) that of Folly ; vers. 18-18.
II. Original nucleus of the collection, — genuine proverbs of Solomon ; X. 1 — XXII. 16.
Ethical maxims, precepts, and admonitions, with respect to the most diverse relations
of human life.
36 INTRODUCTION TO THE PROVERBS OF SOLOMON.
1. Exhibition of the difference between the pious and the ungodly, and their respective lota
in life ; chap. X.— XV.*
a) Comparison between the pioua and the ungodly with reference to their life
and conduct in general ; X. 1-32.
b) Comparison between the good results of piety, and the disadvantages and
penalties of ungodliness (chap. XI. — XV.), and particularly
a) with reference to just and unjust, benevolent and malevolent con-
duct toward one's neighbor ; chap. XI. ;
/3) with reference to domestic, civil and public avocations; chap. XII;
/) with reference to the use of temporal good, and of the word of God
as the highest good : chap. XIII. ;
(5) with reference to the relation between the wise and the foolish, the
rich and the poor, masters and servants: chap. XIV. ;
e) with reference to various other relations and callings in life, espe-
cially within the sphere of religion : chap. XV. ;
". Exhortations to a life in the fear of God, and in obedience ; (chap. XVI. 1 — XXII. 16); and
in particular
a) to confidence in God as the wise regulator and ruler of the world ;
chap. XVI. ;
/3) to contentment and a peaceable disposition ; chap. XVII. ;
y) to affability, fidelity, and the other virtues of social life ; ch. XVIII. ;
6) to humility, meekness and gentleness ; chap. XIX. ;
e) to the avoidance of drunkenness, indolence, quarrelsomeness, etc. ;
chap. XX. ;
C) to justice, patience, and dutiful submission to God's gracious control ;
chap. XXI. ;
'/) to the obtaining and preserving of a good name ; chap. XXII. 1-16.
III. Additions made before Hezekiah's day to the genuine proverbs of Solomon
■which form the nucleus of the collection; chap. XXII. 17 — XXIV. 34.
Ist Addition : Various injunctions of justice and prudence in life ; XXII. 17 — XXIV. 22.
a) Introductory admonition to lay to heart the words of the wise; XXII.
17-21 ;
b) Admonition to justice toward others, especially the poor; XXII. 22-29;
c) Warning against avarice, intemperance, licentiousness and other such
vices : chap. XXIII. ;
d) Warning against companionship with the wicked and foolish ; chap.
XXIV. 1-22,
2d Addition : chap. XXIV. 23-34.
a) Various admonitions to right conduct toward one's neighbor; vers. 23-29.
b) Warning against indolence and its evil consequences : vers. 30-34.
IV. G-leanings by the men of Hezekiah ; chap. XXV. — XXIX.
True wisdom proclaimed as the highest good to Kings and their subjects.
Superscription ; XXV. 1.
1. Admonition to the fear of God and to righteousness, addressed to Kings and subjects ;
chap. XXV.
* Tlie jiistiflcrttion for conipr^^hendins the contents of thesn cliajiters under the above heading is to l)e found in thia, —
that tlie BO csillcd antithL-tic Maschal form ia d<.-cidodly predominant in them. Comp. above § 14, p. 32, and also the gentr
r«I prrfatory romarkfS wliich introduce the exegetical comment-^ on chap. x.
I 16. LITERATURE ON THE BOOK OF PROVERBS. 37
2. Various warnings : viz.
a) Against disgraceful conduct (especially folly, indolence, and malice)
chap. XXVI.
b) Against vain self-praise and arrogance; chap. XXVII. (with an exhorta-
tion to prudence and frugality in husbandry; vers. 23-27).
c) Against unscrupulous, unlawful dealing, especially of the rich with the
poor; chap. XXVIII.
d) Against stubbornness and insubordination ; chap. XXIX.
v. The Sapplements: chaps. XXX., XXXI.
1st Supplement : the words of Agur ; chap. XXX.
a) Introduction : Of the word of God as the source of all wisdom ; vers. 1-6.
b) Various pithy numerical apothegms, having reference to the golden mean
between rich and poor, to profligacy, insatiable greed, pride, arrogance,
etc.; vers. 7-33.
2d Supplement : The words of Lemuel, together with the poem in praise of the matron :
chap. XXXI.
a) Lemuel's philosophy for kings ; vers. 1-9.
b) Alphabetic poem in praise of the virtuous, wise, and industrious woman ;
vers. 10-31.
Note. The more thorough presentation of the didactic substance of the proverbs is reserved
for the exposition that is to follow, and especially for the rubric " Doctrinal and Practical." As
the best connected discussion of this subject (biblical and theological) we should be able without
hesitation to commend that of Bruch ( Weisheitslehre der Hehraer, pp. 110 sq.), if it were not
characterized by the fault which pervades Bruch's treatise, so meritorious in other respects, —
that in the interest of critical and humanitarian views it misrepresents the stand-point and the
tendency of the Hhokmah-doctrine. That is to say, it insists that there is in this attitude
of mind a relation of indifference or even of hostility toward the theocratic cultus and the
ceremonial law, like the relation of the philosophers and free-thinkers of Christendom to the
orthodox creed. No less clearly does he insist upon the general limitation to the present hie
of every assumption of a moral retribution ; and in his view there is an entire absence of the
hope of immortality from the view of the world taken in our book. For the refutation of
these misconceptions of Bruch (which are undeniably in conflict with such passages as, on
the one side, xiv. 9; xxviii. 4sq.; xxix. 18, 24; xxx. 17 ; and on the other xii. 28 ; xiv. 32;
XV. 24; xxiii. 18, etc.), Oehler's able treatise may be referred to: " Grundzuge der altlis-
tamentl. Weisheii " (Tub. 1854, 4) ; although this deals more especially with the doctrinal teach-
ings of the Book of Job, than with Proverbs. See likewise Ewald (as above quoted, pp. 8
sq. ; Elster, J 1, pp. 1-6; Delxtzsch, pp. 714-716, and even Hitzig, pp. xii. sq.)
§ 16. THEOLOGICAL AND HOMILETICAL LITERATURE ON THE BOOK OP PROVERBS.
Beside the general commentaries (of which we shall have especial occasion to make use of
Starke's Synopsis, the Berleburg Bible, J. Lanqe's Licht und Recht. Wohlpaeth and Fisch-
er's Prediger-Bibel, the Calwer Handbuch, and VoN Gerlach's Commentary) we must men-
tion the following as the most important exegetical helps to the study of the Proverbs. Me-
lanchthon : EiplieaUo Broverbiorum, lb25 (Op/i., T. XIV.) ; Sebast. Munstee, Brov. Su-
lom.juxla hebr. verit. translala et annolationibus illuslrata (without date) ; J. Mercerus, Comm.
in Sa!onio)iis Broverbia, Eccl. el Cantic., 1573 ; Malbonatus, Comm. in prwcipuos libros V. Ten
tamenli, 1643 ; F. Q. Salazar, hi Brov. 8al. Commentarius, 1636-7 ; Mart. Geier, Brov. Sa-
lomords cum cura enudeata, 1653,1725; Thom. Cartwright, Comvientarii siiccincli el diluci(L
in Brov. Sal, 1663 ; Chr. Ben. Michaelis, Annotaliones in Brov. (in J. H. Michaelis, " Ube-
riores annolationes in Hagiogr.V. Test, libros," 1720, Vol. 1); A. Schultens, Brov. Salom.
vers, integram ad Hebr. fonlem expressil at<iue comm. adjeeil, 17^8 ; {In comptnd. redegitii
INTRODUCTION TO THE PROVERBS OF SOLOMON.
obss. erilt. auxit G. J. L. Voqel, Hal., 1768-9) ; J. D. Michaelis, Die Spruche Sal. und der
Prediger ubs. mit Anmerkungen, fur Ungelehrte, 1778; J. Chr. Dodeelein, Die Spruche Salo-
monis mit Anmerkungen, 1778, 3d edn. 1786 ; W. C. Ziegleb, Neue Uebers. der Denkspriiche
Salomonis, 1791 ; H. Muntinohe, Uebers. der Spr., a. d. Holland, von Scholl, 1800-2 ; Chr.
G. Henslee, Erlduterungen des 1 Buches Samuels und der Salom. Denkspriiche, 1796 ; J. Fr.
ScHELLiNG, Salomonis quce supersunt omnia lot. vertit notasque adjeeit, 1806 ; J. G. Dahler,
Denk-und Sittenspriiche Salomos, nebst den Abweichungen der Alex. Vers, ins Deutsche iibers.
mit Vorrede von Blessig, 1810; C. P. W. Grambebg, Das Buch der Spruche Sal., neu iiber-
setzt, sysle^nat. geordnet, mit erkl. Anm. u. ParalL, 1828 ; F. W. C. Umbeeit, Philol.-Krit. und
Philos. Comm. uber die Spriiche Sal., nebst einer neuen Uebers. Einl. in die morgerd. Weisheit
uberhaupt u. in d. Salomonisehe insbes., 1826 ; H. Ewald, die poetischen Biicher des A.
Bundes, Th. IV., 1837 ; F. Mattrer, Oomm. gram. erit. in Prov., in usum academiarum ador-
natus, 1841 ; C. Bridges, An exposition of the Book of Proverbs, 2 Vols., Lond., 1847 [1 Vol.,
New York, 1847] ; E. Bertheau, Die Spriiche Sal. in the " Kurzgef. exeg. Handb. z. A. T."
1847 ; Vaihinger, Die Spr. Sal., 1857; F. Hitzig, Die Spr. Sal. iibers. u. ausgelegt, 1858 ; E.
Elster, Comm. iiber d. Salomonischen Spriiche, 1858. [Adolf Kamphausen, in Bunsen's
Bibelwerk, 1865].
[Besides the standard general Commentaries of Heney, Patrick, Adam Claeke, Gill, Oe-
TON, Scott, Teapp and others, a considerable number of special commentaries on Proverbs have
been written bv English and American scholars. Among these are Bede, Exposilio allegorica in
Salom. Proverbial M. Cope, Exposition upon Proverbs, translated by M. Outeed, London,
1580 ; P. A. MuFFET, a Commentary on the Proverbs of Solomon, 2d ed, London, 1598 ;
republished in Nichol's Series of Commentaries, Edinburgh, 1868 ; T. Wilcocks a short
yet sound Commentary on the Proverbs of Solomon (in his works) ; John Dod, a plain
and familiar exposition of Proverbs (chap. ix. to xvii.), 1608-9; Jeemin, Paraphrastical Me-
ditations by way of Commentary on the whole Book of Proverbs, London, 1638 ; F. Taylor
(Exposition with practical reflections on chaps, i. — ix.), London, 1655-7; Sir Edward Leigh,
in his "Annotations on the Five Poetical Books of the Old Testament," London, 1657 ; H.
Hammond, Paraphrase and Annotations, etc.; Richard Grey, The Book of Proverbs divided ac-
cording to metre, etc., London, 1738 ; D. Ddeell, in his " Critical Remarks on Job, Proverbs,
etc., Oxford, 1772; T. Hunt, Observations on several passages, etc., Oxford, 1775; B.Hodgson,
The Proverbs of Solomon translated from the Hebrew, Oxford, 1788 ; G. Holden, An Attempt
towards an Improved Translation, etc., Liverpool, 1819 ; G. Lawson, Exposition of the Book of
Proverbs, Edinb., 1821 ; R J. Case, Comm. on the Proverbs of Solomon, London, 1822 ; French
and Skinner, a new translation, etc., Camb., 1831 ; W. Newman, The Proverbs of Solomon, an
improved version, London, 1839; B. E. Nicholls, The Proverbs of Solomon explained and illus-
trated, London, 1842 ; G. R. Noyes, in his " New Translation of the Proverbs, Ecclesiastes and
the Canticles." etc., Boston, 1846 ; M. Stuart, Commentary on the Book of Proverbs, Andover,
1852 ; J. Muensgher, The Book of Proverbs in an amended Version, etc.. Gambler, 1866 ; Chr.
Wordsworth, Vol. IV., Part III. of his Commentary on the Bible, London, 1868.]
Jevrish Rabbinic Expositions ; Ant. Giggejus, In Proverbia Salomonis eoinmeniariitrium
Rabbinorum; Sal. Isacidis, Abr. Aben Ezra, Levi hen Ghersom, quos A. Gigg. interpret, est, eas-
tig., illustr., Mediolan, 1620. Of the more recent Rabbinical commentaries, that in Hebrew by
Lowenstein, Frkft. a. M., 1838, is of special importance, and also that by L. Dukes, in Cohen's
Commentary (Paris, 1847; Proverbes), where the earlier expositions of learned Je%vs upon our
book, 38 in all, from Saadia to Lowenstein, are enumerated and estimated.
Literature in Monographs. 1. Critical and ex'^getical : J. F. Hoffmann and J. Th.
Sprenger, Observationes ad qucedam loca Proverbb. Sal., Tubing, 1776 ; * J. J. Reiske, Con-
jectural in Jobum et Prow. Salom., Lips. 1779 ; A, S. Arnoldi, Zur Exegetik und Krilik des A.
Tests , 1. Beitrag ; Anmerkungen iiber einzelne Stellen d. Spr. Sal., 1781 ; J. J. Bellermann,
./Enigmata hebraica, Prov. xxx. 11 sq., 15 sq., explicata, spec. 1-3, Erford. 1798-9; H. F.
* In Umbreit (p. Ixvi.) and in Kkil (p. 395) Che. Fr. Schxcbrer is incorrectly named as theanthor of this little tie*
tise. It w;i9 rather a dissertation defended by the scholars above named under Scbnurrer's rectorate.
§ 16. LITERATURE ON THE BOOK OF PROVERBS.
MuEHLAU, De proverbiorum qua dicuntur Aguri el Lemuelis (Prov. xxx. 1— xixi. 9) origine
alque indole, Leips., 1869. — Compare moreover the works already named in I 13, note 1, among
which especial prominence should be given to Fe. Bottcher's " Neiie exegetkch-krilisclu
Aehrenlese z. A. Test. (Abth. III., herausg. von. F. Mdehlau, Lips. 1865), as likewise to the
treatises which are there mentioned by P. be jjji.gaede and M. Heidenheim (the former judg-
ing somewhat too unfavorably of the LXX, the latter in some cases contesting the exaggerations
of the former, and in other instances reducing them to their proper measure) ; for these are
important aids to the criticism and exegesis of single passages.
2. Practical and Homiletical : Sam. Bohlitjs, Elhica sacra, Ptost. 1640 (compare note to J 1) ;
J. Stocker (Pastor at Eisleben, died in 1649) Sermons on the Proverbs of Solomon ; Oetikger,
IHe Wahrheit des sensus communis in den Spritchen und dem Prediger Salomonis, Stuttg.,
1753; Staudenmaiee, Die Lehrevon der Idee (1840), pp.37 sq. (valuable observations on
Prov. viii. 22 sq.) ; C. I. NiTZSCH.on the essential Trinity of God, Theod. Stud. u. Krit., 1841,
II., 295 (on the same passage; see especially pp. 310 sq.); R. Stier, Der Weise ein Kdnig, So-
lomon's Proverbs according to the compilation of the men of Hezekiah (chap. xxv. — xxix.), ex-
pounded for the School and the Life of all times, Barmen, 1849 (the same work also elaborated for
the laity, under the title " Solomon's wisdom in Hezekiah's days ") ; same author : " The Politics
of Wisdom in the words of Agar and Lemuel," Prov. xxx. and xxxi. Timely scriptural exposi-
tion for every man, with an appendix for scholars, Barmen, 1850. [In English no other recent
work of this sort can be compared with Arnot's " Laws from Heaven for Life on Earth," 2d edn.
Lond., 1866. Bishop Hall's " Characters of Virtues and Vices," London, 1609, is designed to be
an epitome of the Ethics of Solomon. R. WARDL.iw : Lectures on the Book of Proverb* (a
posthumous publication), 3 Vols., London, 1861].
THE
PROVERBS OF SOLOMON.
General Superscription to the Collection.
Announcement of the Author of the Collection, of its Object, and of itt great value.
Chap. I. 1-6.
1 Proverbs of Solomon, the son of David,
the King of Israel :
2 to become acquainted with wisdom and knowledge,
to comprehend intelligent discourse,
3 to attain discipline of understanding,
righteousness, justice and integrity,
4 to impart to the simple prudence,
to the young man knowledge and discretion ; —
5 let the wise man hear and add to his learning,
and the man of understanding gain in control,
6 that he may understand proverb and enigma,
words of wise men and their dark sayings.
Introductory Section.
IVue wisdom as the basis and end of all moral effort, impressed by admonition and eommendaiion upon the
hearts of youth.
Chap. I. 7— IX. 18.
7 The fear of Jehovah is the beginning of knowledge;
wisdom and discipline fools despise.
First group of Admonitory or Gnomic Discourses.
Chap. I. 8— III. 35.
1. The teacher of wisdom admonishes his son to avoid the way of viee.
Chap. I. 8-19.
8 Hearken, my son, to thy father's instruction,
and refuse not the teaching of thy mother ;
9 for they are a graceful crown to thy head,
and jewels about thy neck. —
10 My son, if sinners entice thee,
consent thou not !
41
42 THE PROVERBS OF SOLOMON.
11 If they say, " Come with us, and we will lie in wait for blood,
will plot against the innocent without cause;
12 we will swallow them, like the pit, living,
and the upright, like those that descend into the grave ;
13 we will find all precious treasure,
will fill Qur houses with spoil !
14 Thou shalt cast in thy lot among us ;
one purse will we all have!"
15 My son! go not in the way with them,
keep back thy foot from their path I
16 For their feet run to evil,
and haste to shed blood ;
17 for in vain is the net spread
before the eyes of all (kinds of) birds:
18 and these watch for their own blood,
they lie in wait for their own lives.
19 Such are the paths of every one that grasps after unjust gain;
from its own master it taketh the life.
Chap. I. 20-33.
2. Warning delineation of the perverse and ruinous conduct of tlie fool, put into the mouth of
wisdom (personified).
20 Wisdom crieth aloud in the streets,
on the highways she maketh her voice heard:
21 in the places of greatest tumult she calleth,
at the entrances to the gates of the city she giveth forth her words :
22 " How long, ye simple, will ye love simplicity,
and scorners delight in scorning,
and fools hate knowledge !
23 Turn ye at my reproof!
Behold I will pour out upon you my spirit,
my words will I make known to you !
24 Because I have called and ye refused,
I stretched out my hand, and no man regarded it,
25 and ye have rejected all my counsel,
and to my reproof ye have not yielded ;
26 therefore will I also laugh at your calamity,
will mock when your terror cometh ;
27 when like a storm your terror cometh,
and your destruction sweepeth on like a whirlwind,
when distress and anguish cometh upon you.
28 Then will they call upon me, and I not answer,
they will seek me diligently and not find me.
29 Because they have hated sound wisdom
and have not desired the fear of Jehovah,
30 have not yielded to my counsel
and have despised all my reproof,
31 therefore shall they eat of the fruit of their way
and be surfeited with their own counsels.
32 For the perverseness of the simple shall slay them,
and the security of fools destroy them :
33 he, however, who hearkeneth to me shall dwell secure,
and have rest without dread of evil !"
CHAP. I. 1-33. 4S
GRAMMATICAL AND CRITICAL.
Ver. 2. [We have iu vers. 2, 3, 4, 6 final clauses, introduced by S, and indicating the object with which these wise
sayings are recorded. That purpose is disciplinary, first with reference to "the youni? man," and then to him who is
already "wise." This discipline is contemplated not from the point of view of him who imparts, but that of those who
receive it. These considerations determine our choice of words in translating several of the terms employed. Thus in
ver. 2 we render flj^ll not "to know," as this suggests the finished result rather than the process, which is " to become
acquiiinted with, to acquire ;" so Zuckler, zu erkennen ; De Wette, ktnnen zu Urnen ; Noves. '^*from luhick men may Uam;*'
a little lees definitely, E. V.. "to know;" incorrectly Holden, "respecting the kuowleilge." " These wise sayings are to
guide to and renult in knowledge; but the verbs, except in ver. ■!, represent not the teaching, imparting, communicat-
ing, but the discerning and seizing. In respect to the two shades of meaning to be given to TD^O 8ee the exeg. notes.
T
Oese.v. and Fuerst agree in the etymology (10*) ; Fderst, however, carries back the radical meaning one step farther; G.,
"to chastise, correct, instruct;" F., "to bind or restrain, chastise," etc. It should, therefore, be borne in mind that more
than the imparting of informatioa is intended by the word, it is discipline, sometimes merely intellectual but more fre-
quently moral. — ny3 '^DK, lit., "words of discernment," "words of understanding " (so E, V., Notes, Muenschee) ;
T ■ ■• : ■ '
Stuart, " words of the intelligent;" 0e Wettb like ZiicKLER, *^ verstUndige Reden ;*' Van Ess and Aujou, with whom
UoLDEN seems to agree, "die Worte {Begdn} der Klugheit" " the words (rules) of prudence." — A.].
Ver. 3. [73t?n ID^O. — our author's conception (see exeg. notes) corresponds with that of Fuerst also, who makes
the genitive not merely objective, as Db Wette, etc., seem to do (" discipline of understanding," "di> ZucM der Vemunff''),
but makes it final, conleiuplating the end ; Foerst, " Z. ziir BesonrKnAetV." Zockler. "^i»Sic/(^Sfoiie Zucftf," discipline full
of discernment, insight, understanding, i. e., in its results. The rendering of most of our English expositors is ambigu-
ous or suggests other ideas : E. V. and Muknschee, " imtrtcction of wisdom ;" Holden, " instruction in wisdom ;" Notes,
"the instruction of prudence-" Stuart, "of discreetness" — D'^IC'D* plural of that which is "ideally extended" and plea-
. ^ ..
surable; Bottcher, Ausf. Lehrb., g 699. — A.].
Ver. 5. [E. V., followed by Holdex and Muenscher, "a irise man will hear;"" Notes, "viay hear;" Stuart, more forci-
bly, "let the wise man listen," liktj our author, " es hiire" and Bottcher (^ 950. d., " Fu^ns debitum") "es soil horen."'
De Wette makes this a final clause, like those of the three preceding verses, "doss der Weise hiire ,■" but see exeg. notes.
^DVI is given by Bottcher (g 9t>4, i) as an illustration of the "consultive" use of the Jussive; Stuart makes it au ordi-
nary Imperf., and renders " and he will add ;" but his explanations are not pertinent ; the 1 need not be " conversive," it is
simply copulative, and HDV which he assumes as the normal Imperf., is already a Jussive. — A.]. np7, properly that
which is "taken, received, transmitted" (comp. the verb np7» "to attain," above in ver. 3) is like the Aram. n73p (from
73p. to take), and like the Latin truditio [in its passive sense]. The parallel term ni73np (from 73n. to lead, accord-
ing to the analogy of the Arabic, and cognate with 73n. cable, and 7211) steersman) is' by the LXX correctly rendered
by jcu^epiTjffty.
Ver. 6. Luther's translation of the 1st clause, " that he may understand proverbs and their interpretation," cannot
possibly be right; for nV/D. if it was designed to convey any other idea than one parallel to 71^0 could not on any
T • : T T
principle dispense with the suffix of the 3d person (IH"). its, comp. Vulgate: ** animadvertat parabolamet interprelationem"
T
[This is also the rendering of the E. V., which is followed by Holden. while Notes, Stuaet, Muenschee and Words-
worth, De Wette and Van Ess agree with the view taken by our author. — A.].
Ver. 7. D^/^IX. derived from j)^, crassus fuit ; to be gross or dull of understanding ; — Gesen., however, derives it
■ ■ v: ~T
from the radical idea " to be perverse, turned away," and Fueest " to be slack, weak, lax or lazy." [Wordsworth adopts the
latter explanation — A.].
Ver. 8. [The different renderings given to the verb of the 2d clause while agreeing in their substantial import, "for-
sake," "neglect." "reject," do not reproduce with equal clearness the radical idea, which is that of "spreading," then of
*' scattering." — A J.
Ver. 10. KDHi scriptio defectiva^ for X3XP. as some 50 MSS. cited by Kennicott and De Rossi iu fact read, while some
others prefer a difl"erent pointing K3n~^t^ [thou shalt not go], which is however an unwarranted emendation. The
T ~
LXX had the correct conception : y.T) ^ovKr)Sjj<i, and the Vulgate : ne acquiescas. — [Comp. Green's Heb. Gram., g 111, 2, b,
and § 177, 3. Bottcher discusses the form several times in different couueciions. ^ 325, d, and n. 2, — 129, B, and 1164, 2,
6, — and after enumerating the six forms which the MSS. supply, {<13ri. N3n. H^Njl, K3Xri. H^n. and N^in de-
T T V
cides that the original form, whose obscurity suggested alt these modifications, was X^n^^Ni^. Id significalion he
classes it with the "dehortative" Ju^sives. — A.].
Ver. 11. [E. v., Notes, WoRnswoRTn, Luther, \an Ess agree with one another in connecting the adverb with the
verb, while De Wette, Holden, Stuart, Muenscher regard it as modifying the adjective, " him whose innocence is of no
avail to protect him." — A.].
Ver. 12. [E. V., Stuart and Muenscher, like our author connect Q'^n with the object of the main verb; Umbreit
and HiTziG (see exeg. notes) are followed by De Wette, Holden, Notes in connecting it with the comparative clause. —
113 ''Til', for construction see e. g.. Green, gg 271, 2 and 254, 9, b. — A.].
Ver. 16. [;if1'1\ masc. verb with feminine subject; Bott., § 936, II.. C. a; Green, §275, 1. c— A.].
T
Ver. 20. The Wisdom who is here speaking is in this verse called mO^nT which is not a plural but"a new abstract
■ ^ - ■
derivative from Hl^JH, formed with the ending HV (Ewald, § 165, ci a form which is also found e.g., in niOnri» P^.
T : T
Ixxvlij. 15. The name recnrs in the same form in ix. 1 ; xxiv, 7. [Bottcher, however, regards this as an example of the
pluralis extens.^ to denote emphatically " true wisdom." See § 679, d, 6S9, C, 6, 700, c and n. 4. There is no difficulty in
connecting a verb fem. sing, with a subject which although plural in form is singular in idea. — A.]. — n^iH. crieth aloud,
T T
from ni, comp. Lam. ii. 19; 3d sing. fem. as also in viii. 3 (Ewald, 191, c). [Comp. Green, g 97, 1, a, and Bott., g 929, d,
who with his usual minuteness ende.avora to trace the development of this idiom. — A.].
Ver. 21. ZijcKLER, an den Idrmvallattm Orten; Ds Wette, an der Ecke larmender Strassen; Fuebst, der bewegten Straiten i
Holden, like the Eug. Ver., in the chief place of ciT^ourst.
44
THE PROVERBS OF SOLOMON.
Ver. 22. [For the vocalization of OHXil see GaiEN, Jg 60, 3, c, 111, 2, e. Per the use of the perfect nOD Be«
BoTT., ^ 94S, 2. He illustrates by snch cla^ical perfects as iyvutKo., olSa. ti.itia.a, metnini, novi^ and renders this form bj
conctipiuerivi. — A.].
Ver. 23. [n>*3X, an fn^tance of the intentional Imperf., iu what Bottchee calls its " voluntative" signification, —
{ 965, 1.— A.].
Ver. 27. [niNty3, K'ri nXliyS, the former derived from ISC' or PlXi?, the latter from X1C?, of which verbs the
T - ; — ; T :
latter is obsolete except in derivatives, while the former occurs in one passage in Is. in the Niphal. The signification
eet'ms to be one, and tue forms variations growing out of the weakness of the 2d and 3d radicals. Comp. lioTT., 3^ i74, a,
and 811, 2.— A.].
Instead of the Infiu. X133, we have in the 2d member, since 3 is not repeated, the Imperf. HnX' (Ewald, 337, b)
[Stujkt, g 129, 3, n. 2].— A.
Ver. 28. [""^JXTp', 'Ji'^nii'^t ^JJXVD'. These are among the few instances in which the full plural ending )^ iR
foond before suffixes. Geeen, \ 105, c, BHtt., J 1047,/.— A.).
Ver. 29. For the use of ""^ Dnj"^, " therelore because," compare Deut. xxxiv. 7, and also the equivalent combination
ItPK nnn in 2 Kings xxii. 7 ; 2 Chron. xxi. 12.
EXEGETICAL.
1. Vers. 1-6. The superscription to the col-
lection, which is quite long, as is common with
the titles of Oriental books, is not designed to be
a "table of contents" (Umbreit), nor to give
merely the aim of the book (so most commenta-
tors, especially Ewalu, Bertheau, Elster, etc.).
But beside the author of the book (ver. 1), it is
intended to give first its design (vers. 2, 3), and
then, in addition, its worth and use (vers. 4-C),
and 80 to commend the work in advance as salu-
tary and excellent (Starke, Delitzsch). Ac-
cordingly it praises the book as a source of
wholesome and instructive wisdom: 1) for the
simple-minded and immature (ver. 4); 2) for
those who are already wise and intelligent, but
who are to gain still more insight and under-
standing from its maxims and enigmas (vers. 5,
6J. — Proverbs of Solomon, etc — In regard to
the primary meaning of 7C?0, and in regard to
the special signification which prevails here in
the superscription, "Proverbs of Solomon"
(maxims, aphorisms, not proverbs [in the cur-
rent and popular sense]), see IntroJ., ^11. —
To become acquainted with wisdorn and
knowledge.— In respect to Doan and its sy-
nonyms (n:"3 and jl^'l) consult again the Introd.,
^ 2, note 3. "1010 properly " chastisement," sig-
nifies educati(in, mor.al training, good culture
and habits, the practical side, as it were, of wis-
dom (LXX: TToiJeia ; Vulg.: disciplina). In
ver. 2 the expression stands as synonymous with
" wisdom " (HOan), as in iv. 13 ; xxiii. 23, and
frequently elsewhere ; in ver. 3, on the contrary,
it designates an element preparatory to true
wisdom and insight, — one serving as their foun-
dation, and a preliminary condition to them.
For the "discipline of understanding" ("IDW
l2)a7\, ver. 3) is not, as might be conceived,
"discipline under which the understanding is
placed," but "discipline, training to reason, to
a reasonable, intelligent condition " (as Hitzig
rightly conceives it); compare the "discipline
of wisdom " (n03n "\D10 ), xv. 33, and for " un-
^ T : T - '
derstnnding" (73K/n), insight, discernment, a
rational condition, see particularly xxi. 16.
Umbubit and Ewaip regard '^SE'P as equivalent
to thoughtfulness ("a discipline to Ihoughtful-
ness," Zuchtigung zur Besonneiiheit^^) ; by this
rendering, however, the full meaning of the con-
ception is not exhausted. — Righteousness,
justice and integrity. The Uirec Hebrew
terms pli'.DiJtys and D'lE^'O are related to each
other as "righteousness, justice, and integrity, or
uprightness" (GeTechligkeit, Recht und Geradheit).
The first of the three expressions describes what
is fitting according to the will and ordinance of
God the supreme Judge (comp. Deut. xxxiii. 19);
the second, what is usage and custom among men
(Is. xlii. 1 ; 1 Sam. xxvii. 11): the third, what is
right and reasonable, and in accordance with
a walking in the way of truth, and so denotes
a straight-forward, honorable and upright de-
meanor.
Ver. 4. To impart to the simple pru-
dence.— The telio infinitive (Oiw) is co-ordi-
nate with the two that precede in vers. 2 and
3, and has the same subject. Therefore the
same construction is to be employed here also ( to
become acquainted with — to attain — -to impart);
and we are not, by the introduction of a final
clause, to make the contents of this 4th verse
subordinate to the preceding, as the LXX do
((va Su K. T. /. ), and likewise the Vulg. (ut detur,
etc.), and Luther (" that the simple may become
shrewd, and young men reasonable and conside-
rate "). The "simple" (□'Nfia), properly, the
"open," those who are readily accessible to all
external impressions, and therefore inexperi-
enced and simple, vi/irioi, anaKoi (as the LXX ap-
propriately render the word in this passage; coniji.
Rom. xvi. 18). With respect to the relation of
this idea to that of the "fool" h^y Vd3) com-
^ TT ■ : '
pare what will be said below on i. 32. ami al'^.i
Introd., J 3, note 2. — Prudence (HO'^i', de. iv.d
from W^y) signifies properly nakedness, smooth-
ness (comp. theadj. U\'^y ["subtle," E.V.], naked,
i. e., slippery, crafty; used of the serpent. Gen. iii.
1); therefore metaphorically "the capacity for
escaping from the wiles of others" (Umbeeit).
"the prudence which guards itself against in-
jury" (xxii. 3; 1 Sam. xxiii. 22). — To the
young man knowledge and discretion.--
Discretion, thoughtfulness (HBtD, LXX, hn'ma),
denotes here in connection with "knowledge"
(n,y'1) the characteristic of thoughtful, well con-
sidered action, resting upon a thorough know-
CHAP. I. 1-33.
46
ledge of tilings, — therefore, circumspection, cau-
tion.
Ver. 5. Not the simple and immature only,
but also the wise and mtelligent, are to derive
instruction from Solomon's proverbs. This idea
is not, as might be supposed, thrust in the form
of a parenthesis into the series of final clauses
beginning ij-ith ver. 2, and reaching its conclu-
sion in ver. 6, so that the verb (i??!?'.) is to be
conceived of as rendering the clause conditional,
and is to be translated " if he hears " (Umbreit.
Elster) ; it begins a new independent proposi-
tion, whose imperfect tenses are to be regarded
as voluntative, and upon which the new infinitive
clause with S in ver. 6 is dependent (Ewald,
Beetheat, and commentators generally). — Let
the ■wise man hearken and add tp his
learning. — .\s to the expression "add to his
learning" (npS t^pV) comp. is. 9; xvi. 12. The
peculiar term rendered "learning" (see critical
notes above) is a designation of knowledge, doc-
trine, instructive teaching in general; comp. vers.
22 and 29. The word rendered "control," or
mastery, is an abstract derivative, strengthened
by the ending HI (Ewald, Gmmm., ^ 179 a.,
note 3), and expresses here in an appropriate
and telling figure the idea of " skill and facility
in the management of life." Comp. xi. H ; xii. 5;
.lob xxxvii. 12, etc. Its relation to "learning"
(npS) is quite like that of "discipline" to "wis-
ilom " in ver. 2 : it supplies the practical corre-
lative to the other idea which is predominantly
theoretical.
Ver. 6. To understand proverb and
enigma, etc. — [" The climax of llie definition of
wisdom" — Staxlet]. The infinitive (J'Om)
supplies the announcement of the end required
by ver. 5: to this end is the wise man to gain
in knowledge and self-command or self-disci-
pline, that he may understand the proverbs and
profound sayings of the wise, )'. <■., may know
how to deal appropriately with them. It is not
the mere understanding of thewisdom of proverbs
by itself that is here indicated as the end of the
wise man's "increase in knowledge and mas-
tery," but practice and cxpertness in using this
wisdom ; it is the callere senli'ntias aapien/um
which imparts a competence to communicate
further instruction to the youth who need disci-
pline. If the telle infinitive (]'3n*7) be taken in
this frequent sense, for which may be compared
among other passages Prov. viii. 9 ; xvii. 10,24;
Dan. i. 27, we do not need with Bertheao to
give the expression a participial force (by virtue
of the fact ibat he understands, — understanding
proverbs, etc.), — nor to maintain with Hitzio
and others that ver. G is not grammatically con-
nected with ver. .5, on the ground that it is not
conceival^ile that the "learning to understand the
words of wise men " should be made an object of
the endeavor of such as are wise already. It is
an intensified acquaintance with wisdom that is
here called for, a knowledge in tlie sense of the
passage, "to him that hath shall be given, and
ke shall have abundance," Mitth. xiii. 12; comp.
John i. 16 ; Rom. i. 17 ; 2 Cor. iii. 18. For the
verbal explanation of "enigma" and "dark say-
ing" (nX'''7p and HTn) see Introd., J 11, note 2.
Certain as it is that both expressions here are
only designed to embody in a concrete form the
idea of obscure discourse that requires interpre-
tation (the parallelism with "proverbs" and
"words of wise men" udO and D'DOn ''131)
T T ■ T-: •• : •
shows this beyond dispute), we h.ave no warrant
for finding in this verse a special allusion to the
obscure, enigmatical contents of chap, xxx., and
so for insisting upon its very late origin, as Hit-
zio does (see in reply Ewald). Nevertheless, it
follows from the comprehensiveness of the plural
expression " words of wise men" (comp. xxii. 17
and Eccles. ix. 17; xii. 11) that no one could
have prefixed to his work an introduction like
that before us, who was not conscious that he
had collected with proverbs of Solomon many
others that were not directly from him (comp.
gl2 of the Introd.).
2. Ver. 7 is not to be regarded as a part of the
superscription, as Ewald, Bertheau, Elster,
Keil, etc., treat it, but is the general proposition
introducing the series of didactic discourses that
follows : — -a motto, as it were, for the first or in-
troductory main division of the book, as Um-
breit happily expresses it; comp. Hitziq in he.
The proverb has also passed into the Arabic, and
here also frequently stands at the commencement
of collections of proverbs, whether because it is
ascribed to Mohammed, as is sometimes done in
such cases, or because it is cited as coming from
Solomon. Compare Von Diez. Denkicurdigkeiten ,
II., 459; Meidani, ed. Freytag, III., 29, 610;
Erpe.nius, Sent, qused. Arab., p. 4.5. In the Old
Testament [and Apocrypha], moreover, the same
maxim occurs several times, especially in Prov.
ix. 10; Ecclesiast. i. 16, 25; Ps. cxi. 10. From
the passage last cited the LXX repeat in our
verse the words appended to the first clause :
'ApX^/ oofpia^ (po^o^ KVfHov, ci'veatr Jf ajnt?^ iraaiv
'inQ -rroiovciv avrrjv ["and a good understanding
have all they that do it"]. — Beginning. —
(n'tJXI is here equivalent to Dinjl found in the
parallel passage, ix. 10; it is therefore correctly
rendered in Ecclesiast. and the LXX by apxv in
the sense of "beginning"): compare chap. iv.
7, " the beginning of wisdom ;" not, as the words
themselves would allow, "that which is highest
in wisdom," "the noblest or best wisdom."
[The latter is given as a marginal reading in the
E. v., and is retained and defended by Holden ;
soalso by Trapp and others. — A.]. — Fools. — The
word designates properly the hardened, the
stupid, — those fools who know nothing of God
(Jer iv 22), and therefore refuse and contemptu-
ously repel His salutary discipline (comp. above,
note to ver. 2).
3. Vers. 8-19. These verses show in an exam-
ple so shaped as to convey an earnest warn-
ing, how we are to guard ourselves against the
opposite of the fear of God, against depravity,
which is, at the same time, the extremest folly.
They contain, therefore, a warning against turn-
ing aside to the way of vice, given as the first il-
luetration of the truth expressed in ver. 7. —
Vers. 8, 9 — My son. — The salutation of the
46
THE PROVERBS OF SOLOMON.
teacher of wisdom, who is liere represented as
"father" in order to illustrate to his pupil the
inner reality and nature of their mutual relation
(comp. ICor. iv. 15; Philem. 10). The "mother"
who is mentioned in connection with this " fa-
ther" is only a natural expansion of the idea of
the figure, suggested by the law of poetic paral-
lelism,— and not a designation of wisdom perso-
nified, who does not appear before ver. 20.
[WoEDSWORTH and many of the older English
expositors regard this as a specific address by
Solomon to Rehoboam; this interpretation, how-
e?er, lacks the support of Oriental usage, and too
much restricts the scope of the Book of Proverbs.
The large majority, however, of English and
American commentators (e. g., Tr.\pp, Holden,
Bridges, Wobusworth, Muenscheb) find here
a more specific commendation of filial docility
and obedience. Stuart more nearly agrees witii
our author in making the "father" and "mo-
ther" figurative rather than literal terms — .\.].
— La-w (minj, here doclriiia, Instructive pre-
cepts in general ; as in several other instances in
our book it is used of the instruction given by
parents to their children, e. g., iii. 1 ; iv. 2 ; vii.
2; xxviii. 7, 9.— For they are a graceful
croTW-n to thy head. — "Wreath of grace '
(tn n'l7) graceful crown, as in iv. 9. The com-
parison of the teachings of wisdom with pearls
which one hangs as a necklace about the neck, a
figure which is a great favorite every where in
tlie East, recurs again in iii. 3; vi. 21 ; Eccle-
siast. vi. 30.
Ver. 10. Transition to an intelligible admo-
nitory example ; hence the repetition of the fa-
miliar salutation "My son," which occurs once
more in ver, 15, at the beginning of the apodo-
sis. Sinners (D'NQn). — Sinners by profession,
habitual sinners, as in Ps. i. 1 ; here those in
particular whose business is murder (comp. Gen.
iv. 7, 8), robbers who are murderers. — Ver. 11.
■We will lie in wait for blood, etc. — The two
verbs (31X and JSi") both signify to lie in wait
for, to lay snares artfully (as the huntsman for
the game, with noose and net). The adverb (Din)
is probably more correctly construed with liie
verb (lie in wait without cause, i. «., without
having any reason for revenge and enmity), than
with the adjective, — although this latter combi-
nation is also grammatically admissible. But
with the conception "him that is innocent in
vain," i. c, the man to whom his innocence shall
be of no avail against us, the parallel passages
(Ps. XXXV. 19; Ixix. 4; Lam. iii. 52) correspond
less perfectly than with that to which we have
given the preference ; comp. Hitzig in Inc. — Ver.
12. Will swallow them, like the pit,
living. — The "living" (D"n) can refer only to
the suffix pronoun (in DJJ73J). The connection
with "like the pit" (7lNi^3), to which Umbreit
and Hitzig give the preference, gives the pecu-
liarly hard sense "as the pit (swallows) that
which lives." Comp rather Ps. Iv. 15: "they
must go down living into the pit ;" and also Ps.
cxxiv. 8; I'rov. xxx. 10, and the account of the
destruction of Korah's company. Numb. xvi. 30,
33. — The upright (D'D'On) is accusative, object
of the verb (^^^3), and therefore stands evidently
as synonymous with Q"'pJ (innocent, comp. Ps.
xix. 13) ; it is accordingly to be interpreted as
referring to moral integrity or uprightness, and
not of bodily soundness (as Ewald, Bertiieau,
and others claim). — Those that descend into
the grave (tn "^"1^') — "'*^ ^'"'^ '"'" ^^^ sepul-
chre, i. e., the dead; comp. Ps. xxviii. 1 ; Ixxxviii.
4 ; cxliii. 7.
Vers. 13, 14. Reasons for the treacherous
proposal of the murderers. — Thou Shalt cast
in thy lot among us — i. «., thou shalt, as
one having equal right with us, cast lots for the
spoil, comp. Ps. xxii. 18; Nehem. x. 35. — Vers. 15
sq. The warning, — given as an apodosis to
the condition supposed in ver. 11. As to the
figurative expressions in ver. 15, comp. Ps. i. 1 ;
Jer. xiv. 10: Prov. iv. 26; for ver. Hi compare
Is. lix. 7, and the passage suggested by it, Rom.
iii. 15. Without adequate grounds, Hitzig con-
jectures that ver. 16 is spurious, because, he
says, it agrees almost literally with Isaiah (as
cited), and, on the other hand, is wanting in
the Cod. Vatic, of the LXX. Literal quotations
from earlier Biblical writers are in Isaiah above
all others nothing uncommon ; and with quite as
little reason will the omission of a verse from
the greatly corrupted LXX text of our book
furnish ground, without other evidence, for sus-
pecting its genuineness (see Introd., ^ 18). — Ver.
17. "The winged" (properly "lords of the
wing;" 133 'S?! 8.S in Eccles. x. 20) is hardly
a figurative designation of those plotted against
by the robbers, and threatened by treacherous
schemes, so that the meaning would be "in vain
do they lie in wait for their victims; these be-
come aware of their danger, and so their prize
escapes the assailants " (so Douerlein, Zieg-
leb, Bertheau, Elster, etc.). For 1) the causal
conj. "for" ("3) authorizes us to look for a direct
reason for the warning contained in ver. 15; 2)
the allusion to the possible failure of the plans
of the wicked men would not be a moral motive,
but a mere prudential consideration, such as
would harmonize very poorly with the general
drift of the passage before us ; and 3) the ex-
pression "before the eyes" ("J"^?) stands evi-
dently in significant contrast with "in vain"
(Dijn) ; it is designed to set the fact that the net
is clearly in sight over against the fact that the
birds nevertheless fly into it, — and so to exhibit
their course as wholly irrational. — Therefore we
should interpret with U.mbreit, Ewald, Hitzig,
etc.; like thoughtless birds that witli open eyes fly
into the net, so sinners while plotting destruction
for others plunge themselves in ruin. Only with
this explanation, with which we may compare
Job xviii. 8, will the import of ver. 18 agree:
there "and these, these also" (QHI) puts the
sinners in an emphatic way side by side (not in
contrast) with the birds, and the suffixes desig-
nate the oicn blood, the oicn souls of the sinners.
Between the two verses there is therefore the
relation of an imperfectly developed comparison
suggested by the "also" (1) as in xxv. 25; xxvii.
CHAP. I. 1-33.
21 ; comp. Introd., § 14. [The view of English ex-
positors is divided, like that of the German
scholars cited by our author. Bishop Hall,
Trapp, Henry and Noyes, e. g. agree with him
in finding here a comparison, while D'Oyly and
Mant, Holden, Bridges, Wordsworth, Stuart,
MuENSCHER find a contrast. The argument
based on the particles '3 and 1 it must be ad-
mitted has very little force ; for '3 (see Ewald,
J 321, b.) may be used positively or negatively
in intense asseveration, "yea. surely," or "nay;
while 1, it is well known, has a very generous
variety of uses, among which is the antithetic,
in which case it may be rendered " but" or " and
yet" (Ewald, I 330, a.). — A.].— They lie in
■wait for their cwn lives. The LXX, which
at the end of this verse adds the peculiar but
hardly genuine clause, i) 6k Ka-raffrpofp^ avdpuv
■,Tapav6fxuv KoKr/ [" and the destruction of trans-
gressors is evil, or great") seems, instead of "they
lie in wait for their own lives" (Dnii:;i)j7 133X')
to have read " they heap up evil" C'? ^1 ?13S');
for it renders the second number by " drjoavpilov-
aiv kavToi^ nana " (they treasure up evils for
themselves). Comp. Heidenheim in the article
cited in the Introd., J 13, note 1.— Ver. 19.
Ketrospect and conclusion; comp. Job viii. 13;
xviii. 21. — Spoil (i'X3) gain unlawfully acquired,
as in xxviii. 16. The combination >'X3 ;t?i'3 is
found also in xv. 27. The subject of the verb
"takes" (np') isj'^3; "the life of its owner it,
unjust gain, takes away." Luther, following
the LXX, Vulgate, and most of the ancient ex-
positors, renders " that one (('. e., of the rapa-
cious) takes life from another." But the idea
"ownership, owner" (Q'7>'3) has no reference
to the relation between partners in violence and
those like themselves, but to that existing be-
tween an object possessed and its possessor.
4. Vers. 20-33. After this warning against
the desperate counsels of the wicked there fol-
lows in this second admonitory discourse a warn-
ing against the irrational and perverse conduct
of fools. In the former case it was contempt of
thefe.arof God, in the latter it is contempt of
■wisdom against which the warning is directed.
Both passages, therefore, refer back distinctly
to the motto that introduces them in ver. 7. The
admonition against folly, Avhich is now to be con-
sidered, is put appropriately into the mouth of
wisdom personijied, — as is also, later in the
book, the discourse on the nature and the origin
of wisdom (chap. viii. 1 sq). — On the street and
in public places wisdom makes herself heard ;
not in secret, for she need not be ashamed of her
teaching, and because she is a true friend of the
people seeking the welfare of all, and therefore
follows the young and simple, the foolish and un-
godly, everywhere where they resort; comp.
Christ's command to His disciples, Matt. x. 27;
Luke xiv. 21. As in these passages of the New
Testament, so in that before us, human teachers
(the wise men, or the prophets, according to Ec-
clesiast. xxiv. 33; Wisdom vii. 27) are to be
regarded as the intermediate instrumentality in
the public preaching of wisdom. — Ver. 21. In
the places of greatest tumult she calletb,
etc. "The tumultuous" (ni'On), comp. Isaiah
xxii. 2; 1 Kings i. 41, can signify here nothing
but the public streets full of tumult, the thorough-
fares. The "beginning" (C'N'l) of these high-
ways or thoroughfares is, as it were, their
corner; the whole expression points to boister-
ous public places. The LXX seem to have
read jllOin " walls," since it translates k-rr' anpuv
reixioiv [on high walls]. Before the second
clause the same version has the addition " kni de
:ri'?.ai^ dii'aOTcJv 7rapedpEi-£t'^ [and at the gates of
the mighty she sits], an expansion of the figure
in which there is no special pertinence. In the
city (TJl'3) is probably to be regarded as a
closer limitation of "at the entrances of the
gates " (D'"li?iJ' 'nriiia), i. e., on the inner, the
city side of the entrances at the gates: it is not
then to be regarded as an antithesis, as Umbreit,
Bertheau, Hitzig, etc., claim, [nor is it to be
detached and connected with the next clause, as
Stuart claims]. — Ver. 22. HoMsr long, ye sim-
ple, will ye love simplicity ? The discourse
of Wisdom begins in the same way as Ps. iv. 2. In
regard to the distinction between " simple" ('!^2)
and " scorner" (]'/), comp. Introd. J 3, note 2 ; and
above, the remarks on ver. 4. — The perfect tense
in the second clause (non), which standing be-
tween the imperfects of the 1st and 3d clauses is
somewhat unusual, is to be conceived of as in-
choative (like the verb " despise " ir3 in ver. 7),
and therefore properly signifies "become fond
of," and not "be fond of." [See, however, the
critical note on this verse]. — Ver. 23. Turn ye
at my reproof, — i. e.. from your evil .■ind per-
verse \v,iy. I ■will pour out upon you my
spirit. The spirit of wisdom is to flow forth
copiously, like a never-failing spring; comp.
xviii. 4; and with reference to the verb "pour
out" (il'SH) which "unites in itself the figures
of abundant fullness and refreshing invigoration"
(U.MBREiT, Elster) comp. XV. 2; Ps. Ixxviii. 2;
cxix. 171. — Ver. 24, in connection with 2-5, is
an antecedent clause introduced by " because "
(U"), to which vers. 26, 27 correspond as conclu-
sion. The perfects and imperfects with 1 consec.
in the protasis describe a past only in relation
to the verbs of the apodosis, and may therefore
well be rendered by the present, as Luther has
done: "Because 1 call and ye refuse," etc. To
stretch forth the hand, in order to beckon to
one, is a sign of calling for attention, — as in
Isa. Ixv. 2. The verb in ver. 26, f. c. (i'^3) is
doubtless not "undervalue, despise " as Hitzig
explains, following the analogy of the Arabic),
but "cast off, reject," as in iv. 15, (Umbkeit,
Ewald, Elster and commentators generally;
comp. Luther's " let go, /n/irfH lussen"). [As
between the two the Englii^h Version is equivo-
cal, " set at naught "].— Ver. 2ij. "Laugh " and
"mock" (pnt? and J.^S) here as in Ps. ii. 4.—
Ver. 27 depicts the style and manner in which
calamity comes upon fools, " and accumulates
48
THE PROVERBS OF SOLOMON.
expression to work upoQ the fancy" (IIitziq).
Instead of the K'thibh niSa'D according to the
K'ri we should read nSlU'S, and this should be
T ;
interpreted in the sense of "tempest" (comp.
iii. 25; Zeph. i, 15). Thus most commentators
correctly judge, while lIiTZio defends for the
expression the signification "cataract," which
liowever is appropriate in none of the passages
adduced, and also fails in Job xxx. 14 (comp.
Oelitzsch on this passage). — In regard to the
alliteration nplXl mS distress and anguish,
It : TT
comp. Isa. xxx. 0; Zeph. i. 15. — Ver. 28. They
shall seek me diligently, int?. a denomi-
native verb from TH^, " the morning dawn,"
signifies to seek something while it is yet early,
in the obscurit}' of the morning twilight, and so
illustrates eager, diligent seeking. [Of the re-
cent commentators in English, Notes only retains
aud emphasizes the rendering of the E. V.,
'• ihey shall seek me early." The rest do not
iind the idea of lime in the verb, except by sug-
gestion.— A.]. Comp., with respect to the gene-
ral idea of the verse, Prov. viii. 17; Hos. v. 15.
[Observe also the force of the transition from
ihe 2d person of the preceding verse, to the 3d
person in this and Ihe verses following. — .\.]. —
Ver. 29. The " because " ('3 nnn) is not depen-
dent on ver. 28, but introduces the four-fold
antecedent clause (vers. 29, 30), which ver. 31
follows as its conclusion. With ver. 81 comp.
Is. iii. 10; Ps. Ixxxviii. 3; cxxiii. 4, where the
figure of satiety with a thing expresses likewise
the idea of experiencing the evil consequences of
a mode of action. niyj,M,o, evil devices, as also
Ps. V. 10. — -Vers. 32, 33. Confirmatory and con-
cluding propositions, connejted by "lor" ('3).—
HD^li'O,' turning away from wisdom and its salu-
tary discipline, therefore resistance, rebellious-
ness. Comp. .ler. viii. 5, Hos. xi. 5, where it sig-
nifies turning away or departure from God. " Se-
curity" (HwEf) idle, easy rest, the carnal secu-
rity of the obdurate; comp. Jerem. xxii. 21.
A beautiful contrast to this false ease is pre-
sented in the true peace of the wise and devout,
as ver. 33 describes it.
DOCTRINAL AND ETHICAL.
As long ago as the time of Melanchthon it
was recognized as a significant fact, that wisdom
claims as her hearers and pupils not only the
simple, the young and the untaught, but those
also who are already advanced in the knowledge
of truth, the wise and experienced. He remarks
on ver. 6: "To his proposition he adds an ad-
monition what the hearer ought to be. A wise
hearer will profit, as saith the Lord : To him that
hath shall be given. And again. He shall give
tbe Holy Spirit to those that seek, not to those
lliat despise, not to those that oppose with bar-
barous and savage fierceness. These despisers
of (jod, the Epicureans aud the like, he here says
do not profit, but others, in whom are the be-
ginnings of the fear of God, and who seek to be
CDiii rolled by God, as it is said: Ask and ye shall
receive."* Susceptibility therefore both must ma-
nifest,— those who are beginners under the in.
struction of wisdom, and those who are more ad-
vancecf; otherwise there is no progress for them.
It is indeed divine wisdom in regard to the ac-
quisition of which these assertions are made ; and
in the possession of this wisdom, and in the com-
munication of it as a teacher, no man here belc*
ever attains perfection, so as to need no further
teaching. It is precisely as it is within the de-
partment of the New Testament with the duty of
faith, and of growth in believing knowledge,
which duty in no stage of the Christian life in
this world ever loses its validity and its binding
power. Comp. Luke xvii. 5; Eph. iv. 15, 16;
Col. i. 11; ii. 19; 2 Thess. i. 3; 2 Pet. iii. 18.
2. The thoroughly religious character ol
TVisdom as our book designs to inculcate it, ap-
pears not only in the jewel which sparkles fore-
most in its necklace of proverbs (ver. 7: "The fear
of .Jehovah is the beginning of wisdom, etc."), but
also in the fact that in the introductory admoni-
tion, in ver. 10, it is Sinners (so designated with-
out preamble or qualification^, the D'XtSn (Lu-
ther, "the base knaves," dichospn Biiben). whone
seductive conduct is put in contrast with the nor-
mal deportment of the disciple of wisdom. Ob-
serve further that in the very superscription, vers.
2 and 3, the ideas of discipline, righteousness,
justice and uprightness are appended to that of
wisdom as synonymous with it. The wise man
is therefore eo ipso, also the just, the pious, the
upright, the man who walks the way of truth.
Inasmuch, however, as the ideas of righteousness,
justice and uprightness [p'^'i- DB'l'O, D'1E''p),
here, as every where else ... the Old Testament,
express the idea of correspondence with the re-
vealed moral law, the law, the law of Moses,
therefore the wise man is the man who acts and
walks in accordance with law, the true observer
of the law, who "walks in all the command-
ments and ordinances of the Lord blameless"
(Luke i.6; comp. Deut. v. 33; xi. 22; Ps cxix. I).
True wisdom, knowledge, and spiritual culture,
are to be found within the sphere of Old Testa-
ment revelation only where the law of the Lord
is truly observed. Mere morality in the sense
of the modern humanitarian free-thinking and
polite culture could not at all show itself there ;
moral rectitude must also always be at the same
time legal rectitude. Nay it stands enacted also
under the New Testament that " whosoever shall
break one of these least commandments, and shall
teach men so, shall be called the le.ast in the king-
dom of heaven " (Matth. v. 19); that " the weigh-
tier matters of the law, judgment, mercy and
faith," together with its less significant demands,
must be fulfilled (Matth. xxiii. 23) ; that he only
can be called a possessor of " the wisdom that
is from above," and " a perfect man," who " of-
fends not in word" (James iii. 2, 17). The fear
of the Lord, which according to ver. 7 is the be-
ginning of wisdom, while again in ver. 29 it is
* Propositioni addit adraonUinni'm, qtcatem oportcat audilty
rfm essp. Sapirrts auditor prqficief, sictit Duminus inqiiit:
Flabenii dabitur. Item: Dabit spiritum mvcium. pelentibus,
nnn contemnentibus, nnn repuffwintibus Itarbarica et cyclopica
ferocia. Hos contemptores Dei, uf Epicurean et similes, ait
hie non profir/re. sed atios, in qnib'/s aunt initia timoris Dki,
et qui pHunt sff rcgi a Ds'i, sicul di'.-itur Petite et accipietis.
CHAP. I. 1-33.
49
{U'esented as tlic syiionyme of the same idea
(comp. ii. 5; ix. 10, etc.) consisis, once for all,
in a complete devotion to God. an unconditional
subjection of one's own indivldualny to the be-
neficent will of God as revealed in the law (comp.
Deut. vi. 2, 13: x. 20: xiii. 4; Ps. cxix. 6-3, e^c. ).
How then can he be regarded as fearing God, wlio
should keep only a part of the divine commands,
or who should undertake to fulfil them only ac-
cording to their moral principle, and did not seek
also to make the embodying letter of their for-
mal requirements the standard of his life — in the
Old Testament with literal strictness, in the New
Testament in spirit and. in truth ?
From these observations it will appear what
right Brcch has to maintain (in the work before
cited, p. 128), that in the collection of the Pro-
verbs of Solomon, and in general in the gnomic
writers of Israel, the idea of wisdom is substituted
for that of righteousness which is common in
other parts of the Old Testament. Righteousness
and wisdom according to this view would be es-
sentially exclusive the one of the other; since
the former conception *' had usually attached
itself to a ceremonial righteousness through
works," and had appeared "to make too little
reference to the theoretical conditions of all
higher moral culture." In the Introduction,
(§ 15, note) we have .already commented on the
one-sideduess and tlie niiscouoeption involved in
this view, according to which the doctrine of
wisdom (the Hhokraah-system) was Antinomian
and rationalistic in the sense of the purely neg-
gative Protestantism of modern times. Furtlier
arguments in its refutation we shall have occa-
sion to adduce in the exposition of the several
passages there cited (see particularly xiv. It ;
xxyiii. 4 sq. ; xxix. 18, 24, etc.) See also the
doctrinal observations on iii. 9.
3. That the reckless transgressor de-
stroys himself by his ungodly course, that
he runs with open eyes into the net of destruc-
tion spread out before him, and, as it were, lies
in wait for his own life to strangle it, — this truth
clearly presented in vers. 17, 18 is a ch.araetcr-
istio and favorite tenet in the teaching of wis-
dom in the Old Testament. Comp. particularly
cbap. viii. 36, where wisdom exclaims " Whoso
sinneth against me, wrongeth his own soul; all
they that hate me love death." So also xv. 32;
xxvi. 27; Eccles. x. 8; Ps. vii. l.j; Ecclesiast.
xxvii. 29 (the figure of (he pit which the wicked
digs, to fall into it at last himself). But in the
Prophets also essentially tlie same thought re-
curs ; thus when Jehovah (in Ezek. xviii. 31;
xxxiii. 11) exclaims " Why will ye die, ye of the
house of Israel?" Of passages from the New
Testament we miy cite here Rom. ii. 5 ; 1 Tim.
vi. 9, 10; G.al. vi. 8; James v. 3-5, etc. Both
propositions are alike true, that true wisdom,
being one with the fear of God and righteous-
ness, is "a tree of life to all that Lay hold upon
her " (Prov. iii. 18; xi. 30 ; xv. 4; comp. iv. 13,
22; xix. 23, etc ). — and that on the other hand a
walking in folly and in forgelfulness of God is a
slow self-murder, a destruction of one's own life
and happiness. See the two concluding propo-
sitions of our chapter (vers. 32, 33) and the ad-
mir.'ihle poetic development of this contrast in
the P.S. i. 4. The explanation given above (on
ver. 20) of the fact that wisdom is exhibited as
preaching upon the streets, i. e., in reference to
her benevolent and philanthropic character,
which impels her to follow sinners, and to make
the great masses of the needy among the people
the object of her instructive and converting ac-
tivity, seems to us to correspond better with the
spirit of the doctrine of wisdom in the Old Tes-
tament, than either that of Umbrf.it, according
to which "it is only in busy life that the rich
stream of experience springs forth, from which
wisdom is drawn," or that of Ewald, which re-
cognizes, in the free public appearance of wis-
dom an effective contrast to the light.shunning
deeds, and the secret consultations of the sinners
who have just been described, (which explana-
tion, besides, would apply only to this passage,
and not to its parallels in viii. 2, 3, and ix. 3).
The tendency of the Old Testament Hhokmah
was essentially popular, looking to the increased
prosperity of the nation, to the promotion of phi-
lanthropic ends in the noblest sense of the word.
Love, (rue philanthropy is everywhere the key-
note to its doctrines and admonitions. "For-
giving, patient love (x. 12), love that does good
even to enemies (xxv. 11 sq.), which does not
rejoice over an enemy's calamity (xxiv. 17 sq.),
which does not recompense like with like (xxiv.
28 sq.), but commits all to God (xx. 22), love in
its manifold varieties, as conjugal love, parental
love, the love of a friend, is here recommended
with the clearness of the New Testament and the
most expressive cordiality." (Delitzscii, as
above cited, p. 716). Why then should not that
yearning and saving love for sinners which ven-
tures into the whirl and tumult of great crowds
to bear testimony to divine truth, and to reclaim
lost souls, — why should not this also constitute a
chief characteristic in this spiritual state mo-
delled so much like the standard of the New Tes-
tament? It appears — in how many passages! —
as the type of, nay, as one with the spirit of Him
who also " spake freely and openly before the
world, in the synagogue and in the temple
whither the Jews always resorted" (John xviii.
20); who, when He said something in secret to
His disciples, did it only to the end that they
should afterward " preach it upon the house-
tops " (Matth. X. 27); who allowed himself to be
taunted as "a man gluttonous, and a wine-bib-
ber, a friend of publicans and sinners,'' because
He had come to seek and to save the lost (Matth.
xi. 19; Luke xix. 10). It is at least significant
that the Lord, just in that passage in which he is
treating of the publicity of His working, and of
the impression which His condescending inter-
course with publicans, sinners and the mass of
the people had made upon the Jews, designates
Himself distinctly (together with His herald and
forerunner, John the Baptist) as the persona!
Wisdom; Matth. xi. 19; Luke vii. 3.j. It is as
though He had by this expression intended to
call up in fresh remembrance Solomon's repre-
sentation of wisdom preaching in the streets, and
to refer lo His own identity with the spirit of the
Old Testament revelation that spoke through
this wisdom (the " spirit of Christ, ' 1 Pet. i. 11 ).
I'omp. M.\RT. Geier and Starke on this passage.
These authors appropriately remind us of ihc
universality of the New Teslamenls proclamalion
50
THE PROVERBS OF SOLOMON.
of salvation, and its call penetrating everywhere
(Rom. X. 18; Col. i. 6, 28); they are in error,
however, in suspecting in the supposed plural
niDJn (ver. 18) an intimation of the number-
less ways in which wisdom is proclaimed in the
world. The true conception of this seeming plu-
ral may be found above in the Exegetical and Cri-
tical Notes on this passage.
HOMILETICAL AND PRACTICAL.
Homily upon the entire first chapter. Solo-
mon's discourse upon wisdom as the highest
good. 1) Its design, for young and old, learned
and unlearned (vers. 1-6). 2) Its substance:
commendation of the fear of God as the beginning
and essence of all wisdom (ver. 7). 3) Its aim:
a) warning against betrayal into profligacy as
being the opposite of the fear of God (vers. 8-10);
b) warning against the foolish conduct of the
world as being the opposite of wisdom (vers. 20-
33). — The wisdom of ihe Old Testament as a lype
of true Christian feeling and action; a) with re-
spect to God as the supreme author and chief
end of all moral effort (vers. 1-9); b) with re-
spect to the world, as the seducing power, that
draws away from communion with God (vers.
10-19) ; C-) with respect to the way and manner
in which Divine wisdom itself reveals itself as
an earnest and yet loving preacher of righteous-
ness (vers. 20-33). — Fear of God the one tiling
that is needful in all conditions of life : a) in
youth as well as in age (vers. 4 sq.) ; b) in cir-
cumstances of temptation (vers. 10 sq.); c) in
tlie tumult and unrest of public life (vers. 20 sq. );
d) in prosperity and adversity (vers. 27 sq.).
Stockee: — Threefold attributes of the lover
of wisdom: 1) in relation to God: the fear of
God (1-7); 2) in relation to one's neighbors. —
and specifically, a) to one's parents; obedience
(8, 9) ; b) to others: the avoidance of evil com-
pany (10-19); 3) in relation to one's self: dili-
gent use of the opportunity to become acquainted
with wisdom.
Separate passages. — Vers. 1-6. See above. Doc-
trinal and Ethical principles. 1. —
Stabke: — The aim of the book, and that
which should be learned from it, are pointed out
in these verses in various almost equivalent |
words. The aim is, however, substantially two-
fold: 1) that the evil in man be put away; 2)
that good be learned and practised. — Wohl-
FAKTH : — the necessity of the culture of our mind
and heart. Not the cultivated, but the undisci-
plined, oppose the law ! God "will have .all men
come to the knowledge of the truth," 1 Tim. ii.
4. — [Ver. 4. CARTwaioHT (quoted by Briiigks):
— "(_)ver the gates of Plato's school it w.as writ-
ten— M/;(if(C dye(.>/ierpTjro{; etfjiru — Let no one who
is not a geometrician enter. But very different
is the inscription over these doors of Solomon —
Let the ignorant, simple, foolish, young, en-
ter!"]
Vers. 7-9. The blessedness of the fear of God,
and the unblessed condition of forgetfulncss of
God, — illustrated in the relation 1) of children
to tlieir parents; 2) of subjects to authorities;
8) of Christians to Christ, the Lord of the Church.
— The proposition "The fear of the Lord is the
beginning of wisdom" must constitute the foun-
dation of all the culture of the children of God,
as the experience of the truth that " to love
Christ is better than all knowledge " is to con-
stitute its capstone and completion. — Vers. 8, 9,
in general a peculiarly appropriate text for a
sermon on education. — Luther (a margin.al com-
ment on ver. 7) : " He who would truly leara
must first be a man fearing God. He, however,
who despises God asks for no wisdom, suffers no
chastisement nor discipline." — Melanchthon (on
ver. 7) : — The fear of God, which is one with true
reverence for God, includes : 1) right knowledge
of God; 2) a genuine standing in fear before
'God; 3) faith, or the believing consecration to
God, which distinguishes this fear from all ser-
vile dread, and fleeing from God ; 4) the worship
of God which aids to a true reconciliation with
Him, a well ordered and assured control of the
whole life. Therefore the fear of God is not
merely beginning — it is quite the sum of all wis-
dom, the right manager of all our counsels in
prosperity and .ad versify. — Melanchthon (again)
on vers. 8, 9: — He only reveals genuine fear of
God who hearkens to the divinely instituted mi-
nistry {minislerium docnidi) in the Church; and
to this ministry parents also belong, so far forth
as they are to "bring up their children in the
nurture and admonition of the Lord," Eph. vi. 4.
"Forsake not the law of thy mother," i. c,
hearken always to the word of God as it has been
communicated to the Church, and through the
Church to all the children of God in the writings
of the Prophets and Apostles. As a reward God
here promises to those who practise this obedi-
ence to His word a wreath upon the head and a
beautiful necklace about the neck. The wreath
betokens dominion, distinction, successful re-
sults in all that one undertakes for himself and
others, so that he becomes an instrument of
blessing and a vessel of mercy for the people of
God, according to tiie type of the devout kings,
David, Jelioshaphat, Hezekiah, etc., and not a ves-
sel of wrath after the likeness of a Saul, Absa-
lom, etc. The necklace signifies the gift of dis-
course, or of the command of wholesome doc-
trine, through the power of the word. — .St.vrke
(on ver. 7) : — True wisdom is no such thing as
tlie heatlien sages taught, built upon reason and
the human powers, inflated, earthly, and useless
with respect to salvation; but it is "the wisdom
that is from above, which is first pure, then
peaceable, gentle and easy to be entreated, full
of mercy and good fruits, without partiality and
without hypocrisy" (James iii. 17). The fear
of God is, however, of two kinds, the servile and
the childlike ; and only the latter is here meant,
1 .lohn iv. 18.— On Vers. 8, 9. From the fear of
God .as belonging to the first table of the law,
Solomon passes on to the second table, and be-
gins with obedience to parents : in this connection
however it is assumed that parents also fulfil their
duty, with regard to the correct instruction of
their children; Eph. vi. 4. — Zeltnek: — Many
simple ones, who, however, fear God from tha
heart, have made such progress in the knowledge
of the Holy Scriptures, that they have outstripped
many of the learned. True wisdom is easy to be
learned, if only there be true fear of God in the
heart, Ecclesiast. i. 22 sq. — Lance: — [Silom.
LichI und RechI). The fear of God is a desira
CHAP. I. 1-33.
CI
flowing from the knowledge of the essence of
all essences — of the will ami the gracious acts of
God, — a sincere desire heartily to love Him as
the highest good, in deepest humility to honor
Him, in child-like confidence to hope the best
from Him. and to serve Him with denial of self,
willingly and steadfastly; and all this in con-
formity to His revealed will. Comp. above, Me-
LA.NCHTHON, and .also S. Bohlius, Elhica Sacra :
•'To fear God is nothing but to follow God, or to
imitate none but God."*
[Ver. 7. Arnot: — "What God is inspires awe;
what God has done for His people commands af-
fection. See here the centrifugal and centripe-
tal forces of the moral world, holding the crea-
ture reverently distant from the Creator, yet
compassing the cliild about with everlasting
love, to keep him near a Father in heaven."
— -Ver. 8. "This verse of the Proverbs flows from
the same well spring that had already given
forth the fiftli commandment."]
Vers. 10-19 Calwer Handbuch : The first rule
for youth, " Follow father and mother," is im-
mediately followed by the second, " Follow not
base fellows." — Starke: — As a good education
of children lays the first foundation for their
true well being, so temptation lays the first
foundation for tlieir destruction. — The worM, in
order the better to lead others astray, is wont to
adorn its vices with the finest colors. There he
most of all on thy guard ; where the world is
most friendly it is most dangerous. It is a poi-
soned sweetmeat. — If thou art God's chilil, en-
grafted in Clirist the living vine by holy bap-
tism, thou hast received from Him new powers to
hate evil and conciuer all temptations. — On vers.
10-19:— The ungodly have in their wickedness
tlieir calamity also, — and must (by its law) pre-
pare this for one another. — Luther (marginal
comment on ver. 17) : "This is a proverb, and
means " It fares with them as is said, ' In vain
is the net,' etc.; i. e., their undertaking will fail,
they will themselves perish."
[Ver. 10. Ah-N'ot : — This verse, in brief com-
pass and transparent terms, reveals the foe and
the fight. With a kindness and wisdom altoge-
ther paternal, it warns the youth of the Danger
that assails him, and suggests the method of
Defpncc.~\
Ver. 20 sq. Geier (on ver. 20, 21) :— "All
this decl;ires the fervor and diligence of heavenly
wisdom in alluring and drawing all to itself: just
as a herald with full lungs and clear voice en-
deavors to summon all to him " — Lange : — Eter-
nal wisdom sends forth a call of goodness and
grace to the pious, and a call to holiness and
righteousness addressed to the ungodly. O that
all would read and use aright this record written
out thus in capitals! — Caltver Handh.: — Wisdom's
walk through the streets. The Lord and His
Spirit follows us every where with monition and
reminder. Here wisdom is portrayed especially
as warning against the evil consequences of diso-
bedience, and as pointing to the blessings of obe-
dience.— WoHLFAiiTu: The words of grief over
the unthankfulness and blindness of men which
Solomon here puts into the mouth of wisdom, —
* "7\'nier« Deum. nihil atiuU est quam sequi Deum give ne-
minsm imitari prater I?eum."
we hear them, alas! even to-day. Truth has
become .... the common property of all men :
in thousands upon thousands of churches and
schools, from the mouth of innumerable teach-
ers, in millions of written ivorks, it speaks, in-
structs, warns, pleads, adjures, so that we with
wider meaning than Solomon can say, it is
preached in highways and byways. If, on the
one hand, we must greatly rejoice over this, how
should we not in the same measure mourn that so
many despise and scorn this call of wisdom ! Is
it not fearful to observe how parents innumera-
ble keep their children from schools — how many
despise the preaching of the gospel, etc.? Let
us therefore learn how slow man is to good, how
inclined to evil, how careless he is just in con-
nection with his richest privileges, etc.
Vers. 22 sq. Starke: — Wisdom divides men
here into three classes: 1) The simple or foolish:
2) mockers; 3) the abandoned. Through her call,
" Jurn you at ray reproof," etc.. she aims to trans-
form these into prudent, thoughtful, devout men.
—No one can receive the Holy Spirit of Christ and
be enlightened with Divine wisdom, and not turn
to the sacrifice of Christ (.John xiv. 15 sq. — xvi.
7 sq. ), renounce evil, and begin a new life (Ps.
xxxiv. 15). — Lange : — If man does not follow the
counsel of eternal wisdom, but walks according
to the impulse of his own will, be comes at last
to the judgment of obduracy. — W. Stein (Fast
day sermon on i. 23-3-3) : — How does eternal,
heavenly wisdom aim to awaken us to penitence?
1 ) Slie uncovers our sins ; 2) she proclaims heavy
judgments ; 3) she offers us shelter and points
out the way of eternal salvation. — [Ver. 23.
FtAVEL: — This great conjunction of the word
and Spirit makes that blessed season of salvation
the time of love and of life. — J. Howe: — When
it is said, "Turn," etc.. could any essay to turn
be without some influence of the Spirit? But
that complied with tends to pouring forth a
copious effusion not to be withstood. — .Ar.not: —
The command is given not to make the promise
unnecessary, but to send us to it for help. The
promise is given not to supersede the command,
but to encourage us in the effort to obey. — When
we turn at His reproof, He will pour out His
Spirit; when He pours out His Spirit, we will
turn at His reproof; blessed circle for saints to
reason in. — Ver. 24-28. Ar.n'ot : — When mercy
was sovereign, mercy used judgment for carrying
out mercy's ends; when mercy's reign is over
and judgment's reign begins, then judgment will
sovereignly take mercy past, and wield it to give
weight to the vengeance stroke. — Ver. 32.
South: — Prosperity ever dangerous to virtue:
1) because every foolish or vicious person is
either ignorant or regardless of the proper ends
and lules for which God designs the prosperity
of those to whom He sends it; 2) because pros-
perity, as the n.ature of man now stands, has a
peculiar force and fitness to abate men's virtues
and heighten their corruptions ; 3) because it
directly indisposes them to the proper means of
amendment and recovery. — Ba.xter : — Because
they are fools they turn God's mercies to their
own destruction ; and because they prosper, they
are confirmed in their folly.]
«2 THE PROVERBS OF SOLOMON.
8. Exhibition of (be blessed consequences of obedience and of striving after wisdom.
Chap. II. 1-22.
1 My son, if thou reeeivest my words
and keepest my commandments by thee,
2 so that thou inclinest thine ear to wisdom,
and turnest thine heart to understanding;
3 yea, if thou callest after knowledge,
to understanding liftest up thy voice ;
4 if thou seekest her as silver,
and searchest for her as for hidden treasure;
5 then shalt thou understand the fear of Jehovahj
and find knowledge of God ; —
6 for Jehovah giveth wisdom,
from his mouth (cometh) knowledge and understanding:
7 and so he layeth up for the righteous sound wisdom,
a shield (is he) for them that walk uprightly,
8 to protect the paths of justice,
and guard the way of his saints ; —
9 then shalt thou understand righteousness and justice
and uprightness, — every good way.
10 If wisdom entereth into thine heart,
and knowledge is pleasant to thy soul,
11 then will discretion watch over thee,
understanding will keep thee,
12 to deliver thee from an evil way,
from the man that uttereth frowardness,
13 (from those) who forsake straight paths,
to walk in ways of darkness;
14 who rejoice to do evil,
who delight in deceitful wickedness;
15 whose paths are crooked,
and they froward in their ways; —
16 to deliver thee from the strange woman,
from the stranger who maketh her words smooth,
17 who hath forsaken the companion of her youth
and forgotten the covenant of her God.
18 For her house sinketh down to death
and to the dead (lead) her paths;
19 her visitors all return not again,
and lay not hold upon paths of lifa
20 (This is) that thou mayest walk in a good way
and keep the paths of the righteous!
21 For the upright shall inhabit the land,
and the just shall remain in it:
22 but the wicked are cut off from the land,
and the faithless are driven out of it.
GRAMMATICAL AND CRITICAL.
fVer. Isq. De Wette and Notes conceive of the first two verges as not conditional, but as containing the expTegflioo
of a direct and indepepil'^nt wish : Oh that thonwiuUif-it ri'rfivi:,etc. The LXX, Vtilg , LuTaBR.efc, make the first verBe
conditional, Imt find the apodosig in ver. 2. Muenscher finds in ver. 2 an independent condition, and nota mere sequence
to the preceding; so IloLOBX, wirti ii slightly different combinjitiun of the [mrta of ver. 2: If by inclining t/iin^. far . . .
(Ao« will incline thint heart, etc. M^ H., StCaut ami other* tinii the apoiiosis of the Mrios of conditional clauses in ver. .5,
CHAP. a. 1-22.
Hsreeing in this with the E. V. These diverae views do not essentially modify the general import of the poBsage Zucklee
it will bo observed finds the apodosis in vers. 5 and 9, vers. 6-S being parenthetical. — A.].
Ver. 7. For the construction with the atat. constr. compare Isa. xxxiii. 15. [Compare Qeeen, | g 254, 9, b and 274 2.1
Ver. 8. The infiniUve 13fjS is followed by the imperf. IDK''' as above in ver. 2. [For explanations of the nature
and uae of this infinitive construction see Ewald, g 237, c. The literal rendering would be "for the guarding, protection,
keeping." Whose keeping the piiths, etc.? Holdkn understands it of the righteous: " who walk uprightly by keeping the
paths, etc." Most coniineiitators understand it ol Uod, who i^ "a shield lur tue protection, i.e., to prutect, efc." Zockler
in traualation conforms the following Kal pret. to this intin.. while most others reverse the process. X.\
Ver. 10. [The "'3 with which the verse commences is differently understood, aa conditional or temporal, or as causal.
Thus E. v., N., M., "when wisdom, etc. ;" S., K., Van Ess, "for wisdom, etc. ;" De W.. Z., " if wisdom, etc.'' Between the
first and la^t there is no essential difference, and this view of the author is probably entitled to the preference. A.l.
The feminine Jl^n, "knowledge" (which is used here, as in i. 7, as synonymous with n0.3n "wisdom") has
connected with it the masculine verbal form D^J'. because this expression "it is lovely" is treated as impersonal, or
neuter, and nj!T is connected with it as an accusative of object [ace. synecd., " there is pleasure to thy soul in respect to
knowledge"]. Comp. the similar connection of nj?"T with the masculine verbal form ^pj in chap. xiv. 6; also Gen.
xlis. 15, 2 Sam. xi. 25.
Ver. 11. [For the verbal form 713^^^^. with J uuassimilated, "for the sake of emphasis or euphony," see
ISoiT., ^ HOO, 3.— A.].
Ver. 12. y^ is a substantive subordinate to the stat. constr. ^^T as in viii. 13, or as in t?T ni33nn ^er- 1-t. i"
^•T^'t^JK, chap, xxviii. 5, etc.
Ver. 18. nn'*3~nnty. n'S which is everywhereelsemascuUneishereexceptionallytreatedas feminine; for riHE'
T " T T ■ - T T
is certainly to be regarded as 3d sing. fem. from n^lC. ii"d not with UMBttEiT and Elster as a 3d sing, masc, for only TI^K'
and not nnt? (to stoop, to bow) has the signification here required, viz., that of sinking (Lat. sidere). The LXX read
T T
7^r\^ from nnE'j *nd therefore translate : edero yap iropd tw Bavart^ rof qXkov avrifi [she set her house near to deathj
in which construction however TWi^ sidere, is incurrectly taken as transitive. [Both Bottchee and Fuerst recognize
the possibility of deriving this form aa a 3d sing, fem., either from n^ti' or from nnC^ which have a similar intrans.
nieauiug. To HHC neither Rodiger (Gesen. Thes.) nor Robinson's Gesenius, nor Fuerst gives any other than a transi-
- T
live meaning. — A.]. Perhaps Bottcher (De Inferis, g§ 201, 292; Ntue Aehrenl., p. 1) has hit upon the true explanation,
when he in like manner makes the wanton woman the subject, but treats nn'3 Qot aa object but as supplementary to
T ■•
the verb, and therefore translates '* for she sinks to death with her house, and to thedead with her paths. [RiJD. (Thesaur.
p. 1377, a) expresses his agreement with B., but states his view differently : '* de ipsa miiliere cogitavit scriptor initio iie-
viidichii prioris, turn vero in _fi}ie ad complcndani sententiam loco TtiiUietis subjectum. fecit nn^3." Fueest also pronounces
it unnecessary to think of any other subject than nn*3- — -^-J' Compare however Hitzig^s comment on thL^ passage, who
remarks in defence of the common reading that Jl^j) is here exceptionally treated as feminine, because not so much the
house itself is intended as " the conduct and transactions in it " (comp. vii. 27 ; Isa. v. 14).
Ver, 22. With ^H^p*. the expression which is employed also in Ps. xxxvii. 9, to convey the idea of destruction,
there corresponds in the 2d clause ^nD'» which as derived from HDJ (Deut. xxviii 63; Ps. lii. 5; Prov. xv. 25) would
require to be taken as Imperf. Kal and accordingly to be translated actively : " they drive them out," i. e., they are driven
out (so e. g., Umbreit, Elster, and so essentially Bertheau also). But inasmuch as the parallelism requires a passive verb
as predicate for D^njl3 (t. e., the faithless, those who have proved recreant to the theocratic covenant with Jehovah,
i-omp. xi. 3, 6; xiii.2; xxii. 12) which is employed unmistakably as synonymous with D^l^^l. — and inasmuch as no verb
nnO exists as a basis for the assumed Niphal form ^nO'. we must probably read with Hitzig IPO'i *» ^^ Imperf.
liophal from HDJ and compare np* as an Imperf. Hophal of T}p^ (used with the Pual o( the same verb).
EXEGETICAL.
1. Vera. 1-9. This first smaller division of the
chapter forms a connected proposition, wiiose
Iiypothetical protasis includes vers. 1-4, while
withiu the double apodosis (vers. 5 and 9) the
confirmatory parenthesis, vers. 6-8 is introduced.
The assertion of Ewalu and Berthe.\i; [with
du meine Rede annehmen . . . So lass dein Ohr u.
8. w." The E. V. ends the proposition with ver.
5 as the apodosis. — A.]. — If thou receivest
my Tvords- To the idea of "receiving" that of
'* keeping '* stands related as the more emphatic,
just as ** commandments " (illiTD) is a stronger
expression than ** words " (D'^'^i^^)' In the
three following verses also we find this same in-
whom IvAMPHAUSEN and Stuart agree] that the j creased emphasis or intensifying of the expres-
entire chap, torms only one grand proposition, i ^-^^^ j^ the second clause as compared with the
rests on the false assumption that the "if" "3 first,— especially in ver. 4, the substance of which
in ver. 10 is to be regarded as a causal particle,
and should be translated by "for," — to which
as a whole presents itself before us as a superla-
tive, or final culmination of the gradation which
idea the relation of ver. 10 both to ver. 9 and to , exists in the whole series of antecedent clauses,
ver. 11 is opposed. Comp. Umbreit and Hitzig i in so far as this verse sets forth the most diligent
on this passage. [On the other hand, the LXX, and intent seeking after wisdom. — Ver. 3. Yea,
Vulg., LcTHER, etc. J complete the first proposi- > if thou callest after knoTwledge, ^. e., if thou
tion, protasis and apodosis, within the first two | not only incliuest thine ear to her when she
verses; the Vulgate e. g. renders "5^ AuacfpfW^ I calls thee, but also on thine own part callest
- . . inclina cor tuum^ etc.," and Luther " iviHst I after her, summonest her to teach thee, goest to
64
THE PROVERBS OF SOLOMON.
meet her with eager questioning. This rela-
tion of climax to the preceding is indicated by
the DX '3, imo, yea, rather; comp. Hos. ix. 12; Is.
xxviii. 28; Job xxxix. 14 [comp. Ewald, ^343, b].
The Targum translates the passage " If thou
callest understanding thy mother," and must
therefore have read DS '3 But the Masoretic
pointing is to be preferred for lexical reasons
(instead of DX, according to the analogy of Job
xvi. 14 we should have expected "HX, "my mo-
ther"), and because of the parallelism between
vers. 1 and 3. Still "knowledge" (HI'S), as
well as " understanding," which is named as its
counterpart in the parallel clause, appears
evidently as personified. — Ver. 4. Ifthouseek-
est her, etc. — "The figure of diligent seeliing is
taken from the tireless exertion employed in
mining, which has before been described in the
B00I5 of Job, chap, xxviii., with most artistic vi-
vacity in its widest extent. The D'ODBO are
surely the treasures of metal concealed in thfe
earth (comp. Jerem.xli. 8; Jos. vii. 21)," U.mbeeit.
[For illustrations of the peculiar significance of
this comparison to the mind of Orientals, see
Thomson's Land and Book, I., 197.— A.].
Ver. 5. Then -wilt thou understand the
fear of Jehovah. — "Understand" is here
equivalent to taking something to one's self as a
spiritual possession, like the "finding" in the
second clause, or like iSt^eoiJai ["receiveth"] in
1 Cor. ii. 14. The "fear of Jehovah" (comp. i. 7)
is here clearly presented as the highest good and
most valuable possession of man (comp. Is. xxxiii.
6), evidently because of its imperishable nature
(Ps. xix. 9), and its power to deliver in trouble
(Prov. xiv. 2G; Ps. cxv. 11; Ecclesiist. i. 11 sq.;
ii. 7 sq.) — And find knowledge of God.—
Knowledge of God is here put not merely as a
parallel idea to the " fear of Jehovah " (as in
chap. ix. 10; Is. xi. 2), but it expresses a fruit
and result of the fear of Jehovah, as the sub-
stance of the following causal proposition in
vers. 6-8 indicates. Comp. the dogmatical and
ethical comments. [Is the substitution of Eioldm
for Jehovah (in clause 6) a mere rhetorical or
poetical variation? Wordsworth calls attention
to the fact that this is one of five instances in the
Book of Proverbs in which God is designated as
JElohim, the appellation Jehovah occurring nearly
ninety times. The almost singular exception
seems then to be intentional, and the meaning
will be, the knowledge of "Elohim — as distin-
guished from the knowledge of man which is of
little worth." In explaining the all but univer-
sal use of Jehovah .as the name of God in our
book, while in Eccles. it never occurs, WoRUS-
WOBTH says, " when Solomon wrote the Book of
Proverbs he %vas in a state of favor and grace
with Jehovah, the Lord God of Israel ; he was
obedient to the law of Jehovah; and the special
design of the Book of Proverbs is to enforce obe-
dience to that law," etc.. (see Introd. to Eccles.,
p. 78)-A.]. . . , . ,
Vers. G-8. The Divine origin of wisdom must
make it the main object of human search and
effort, and all the more since its possession en-
sures to the pious at the same time protection
and safety. — And so he layeth up for the
righteous sound wisdom. — So we must trans-
late in accordance with the K'thibh ]3!fl which
is confirmed by the LXX and Peach, as the old-
est reading. The K'ri ISX', without the copu-
lative, would connect the proposition of ver. 7
with ver. 6 as essentially synonymous with it,
to which construction the meaning is however
opposed. [The majority of commentators prefer
the K'ri, making this verse a continuation and
not a consequence of the preceding. Kamphau-
SEN agrees with our author in what seems to us
the more forcible construction, which has the ad-
vantage also of resting on the written text ; comp.
BoTTCHER, ^ 929, b. — A.]. J3V to protect, to
preserve, after the manner of a treasure or jewel,
over which one watches that it may not be
stolen; comp. above, ver 1, and also vii. 1 ; x. 14.
— In regard to TT'tyn [rendered "sound wis-
dom" by the E V. here and in iii. 21 ; viii. 14;
xviii. 1] properly prosperity and wisdom united,
see Introd., J 2, note 3. The word is probably
related to t?', and denotes first the essential or
actual (so e. g.. Job v. 12), and then furthermore
help, deliverance (Job vi. 13), or wisdom, reflec-
tion, as the foundation of all safety ; so here and
iii. 21 ; viii. 14 ; xviii. 1 ; Job xi. 6 sq.; I.s.
xxviii. 29. Comp. Umereit and Hirzel on Job v.
12. HiTziG (on iii. 21) derives the word from
the root ni!?, which he says is transposed into
TV!i^ (? ?), and therefore defends as the primary
signification of the expression " an even, smooth
path," or subjectively " evenness," i. e., of
thought, and so " considerateness ;" he compares
with this llty'D which signifies "plain " as well
as "righteousness." — A shield for them that
vralk blamelessly. — The substantive [JD
(shield) is most correctly regarded as an appo-
sitive to the subject, "Jehovah:" for also in Pe.
xxxiii. 20; Ixxxiv. 11; Ixxxix. 18, Jehovah is in
like manner called a shield to His saints. In
opposition to the accusative interpretation of
]J0 [which is adopted by Stuart among others],
as object of the verb [SX (he securelh, or en-
sureth) we adduce, on the one hand, the mean-
ing of this verb, and on the other the fact that
we should expect rather X'H ]JD (as an apposi-
tive to iT'iJ'in). The old translations, as the
LXX and Vulgate, furthermore read the word
as a participle (tJDD or [JO) ; they translate it by
a verb (LXX : WepaaTiei ttjv nopeiav avrav). —
on "371!, literally the "walkers of innocence,"
are the same as "those that walk uprightly,"
Prov. X. 9 (the Dn3 D"3^in) or Ps. Ixxxiv. 11
(the D"nn3 D"3'7in).— To protect the paths
of justice, etc. — The 8th verse gives more spe-
cifically the way in which God manifests Himself
to the pious as a shield, and the ensurer of their
safety. "Paths of justice" are here, by the
substitution of the abstract for the concrete ex-
pression, paths of the just, and therefore essen-
tially synonymous with the "way of the pious "
in the second clause. Comp. chap, xvii 23. — Ver.
CHAP. U. 1-22.
55
9 carries out the import of the parallel ver 5 as
the particle IN repeated from the preceding
•verse shows. — Every good path — This ex-
pression (31D"Sji'"D"^3) includes the three con-
ceptions given above, justice, righteousness and
integrity, and thus sums up the whole enumera-
tion. Therefore, it is attached without a copula ;
comp. Ps. viii. ver. 9 b.
2. Vers. 10-19 form a period which in struc-
ture is quite like vers. 1-9; only that the hy-
pothetical protasis is here considerably shorter
than in the preceding period, where the con-
ditions of attaining wisdom are more fully given,
and with an emphatic climax of the thought.
This is connected with the fact that in the
former period the Divine origin of wisdom,
here, on the contrary, its practical utility for
the moral life and conduct of man forms the
chief object of delineation. There wisdom is
presented predominantly as the foundation and
condition of religious and moral rectitude in ge-
neral,— here specially as a power for the conse-
cration of feeling and conduct, or as a means of
preservation against destructive lusts and pas-
sions.— If wisdom entereth into thine
heart. — This •'coming into the heart" must be
the beginning of all attaining to wisdom; then,
however, she who has. as it were, been received
as a guest into the heart must become really
lovely and dear to the soul. There is, therefore,
a climax of the thought, as above in vers 1-4
The heart is here, as always, named as the centre
and organic basis of the entire life of the soul, as
the seal of desire, and the starting point for all
personal self-determination. The soul, on the
contrary, appears as the aggregate and sum total
of all the impulses and efforts of the inner man.
The former designates the living centre, the latter
the totality of the personal life of man. Comp.
Beck, Bibl. Seelenlehre, p. 6-5 ; Delitzsch, Bibl.
Pxychol., pp. 248 sq.; VON Rudloff, Lehre vom
Menschen, pp. 59 sq. What the last mentioned
author, pp. 64 sq , remarks in criticism upon Dk-
litzsch's too intellectual conception of the idea
of the heart as the •'birthplace of the thoughts,"
— that every where in the Scriptures it appears
to belong more to the life of desire and feeling,
than to the intellectual activity of the soul, — this
view finds foundation and support especially in
the passage now before us, as well as in most of
the passages which mention heart and soul to-
gether (e. ^., Prov. xxiv. 12; Ps. xiil. 2; Jerem.
iv. 19; Deut. vi. 5; Matth. xxii. 37; .\cts iv.
32). Comp. also Hitzic on this pa.ssage. — And
knowledge is pleasant to thy soul — [For
a peculiarity of grammatical structure in the
original, see critical notes.] — Ver. 11. Then
■will reflection watch over thee. — I'i! "'nt?
as in vi 22. 13i7 (construed, however, with a
- T ^
mere accusative of the object) and 1S3 have al-
ready been found connected in ver. 8 above, and
occur again in chap, iv 6. n3!0 here reflection,
considerateness (LXX: (iovT,}/ Kali]), properly
" wisdom, so far forth as its direction is out-
ward, and it presents itself in relation to the un-
certain, testing it, and to danger, averting it"
(HiTZIQ).
Ver. 12. To deliver thee from an evil
^ay — properly "from the way of evil." — <
From the man that uttereth perverse'
ness. — n03nr) perverseness, a strong abstract
form [found almost exclusively in Proverbs —
Fuerst] which expresses the exact opposite of
D'Tt?"p ("uprightness," ch. i. 3; ii. 9), — it is
therefore deceitfulness, subtlety, maliciousness.
Comp the expressions, "mouth of perverseness,"
chap. viii. 13; x. 32 ; " tongue of perverseness,"
X. 31; "man of perverseness," xvi. 28; also
passages like vi. 14; xvi. 30, xxiii. 33. — Vers.
13-15 Closer description of the wayward or per-
versely speaking man, in which, because of the
generic comprehensiveness of the conception
E'"X, the plural takes the place of the singular. —
Who forsake straight paths — The participle
D"3t>'n expresses, strictly interpreted, a preter-
ite idea, 'those who have forsaken;" for ac-
cording to ver. 15 the evil doers who are de-
scribed are already to be found in crooked ways.
— In dark v^ays. — Comp. Rom. xiii. 12; Eph. v.
11 ; 1 Thess. v. 5; also .lob xxiv. 15; Is. xxix.
15. — Deceitful wickedness — literally "per-
verseness of evil" (comp. remarks on ver. 12) a,
mode of combining two nouns which serves to
strengthen the main idea. — VThose paths are
crooked — literally, " who in respect to their
ways are crooked ;" for the prefixed Dn'niT^N
is to be construed as an accusative of relation
belonging to the following D'typJ? ; comp. xix. 1 ;
xxviii. fi. In the second clause in the place of
this adverbial accusative, there is substituted the
more circumstantial but clearer construction
with 3 "perverse in. their ways."
Vers. 16-19. The representation passes into a
warning against being betrayed by vile women,
just as in v. 3; vi. 24; vii. 5 sq. — From
the strange vroman, from the wan-
ton woman. — As "strange woman ' (nt?N
ni!) or a "wanton woman" (n-IDJ. properly
"unknown," and so equivalent to "strange or
foreign woman") the betrayer into unehastity is
here designated, so far forth as she is the wife
of another (comp. vi. 26), who, however, has for-
saken her husband (ver. 17), and therein has
transgressed also God's commandment, has
broken the covenant with her God (ver. 17, 1. c.)
— The person in question is accordingly at all
events conceived ot as an Israelitess; and this is
opposed to the opinion of those who, under the
designation "the strange, or the foreign woman"
(especially in connection with the last expression
which appears as the designation of the adulter-
ess in chap. v. 20; vi. 24; vii. 5; xxiii. 27),
think first of those not belongingto the house of
Israel, because the public prostitutes in Israel
were formerly, for the most part, of foreign birth
(so especially J. F. Frisch: Commentaiio de niu-
liere peregrina apud Ebrmos minus honesle habita,
Leips., 1744, and among recent commentators,
e. g., Umbreit). This view is in conflict with
the context of the passage before us quite as de-
cidedly as is the idea of the LXX, which inter-
prets the foreign and wanton woman as the per-
sonification of temptation in contrast with wis-
50
THE PROVERBS OF SOLOMON,
dom (i. '20 sq ), but to carry out this view is
obliged to introduce all manner of arbitrary re-
lations,— p. g., referring that of the "companion
of youth " in ver. 17 to the instruction in Divine
truth [diSaaKa?.ia veon/rog), which was a guide in
youth. It is decisive against this allegorical
conception of the strange woman, which has been
a favorite with some Christian expositors also,
such as Melanchthon, Joach. Laxge, Chk. B.
MiCHAELis, that the wicked and perverse men in
vers. 12-15 cannot possibly be interpreted figu-
ratively, but certainly only as individual con-
crete representatives of moral evil. [This word
n'"13J is " especially applied to those ' strange
women' whom Solomon himself loved in his
old age, and who turned away his heart from
the Lord his God, and beguiled him to favor
and encourage the worship of their false gods
(see 1 Kings xi. 1-8; comp. Neh. xiii. 26, 27).
Here is a solemn lesson. Solomon warns his
son against that very sin of wliicli he himself
was afterwards guilty. Thus by God's goodness
Solomon's words in this Divinely inspired book
were an antidote to the poison of his own vicious
example " Wordsworth]. — 'Who maketh her
words smooth — -i. c , \vho knows how to speak
flattering and templing words ; comp. vii. 21 ; Ps.
V. 9; Rom. iii. 13. — V^er. 17. The companion
of her youth. — The same expression occurs
also in Jerem. iii. 4 ; comp. Ps. Iv. 13, where
']l'7X in like manner means companion, con-
fidant. The forsaking of this "companion
of youth," i. e., the first lawful husband, is, at
the same time, a "forgetting of the covenant of
her God," i. p., a forgetting, a wilful disregard
of that which she has solemnly vowed to God,
Marriage appears here not merely as a covenant
entered into in the presence of God, but in a cer-
tain sense one formed with God. Quite similar
is the representation in Mai ii. 14, where the
adulterous Israelite is censured for the faithless
abandoniuent of his D'^llj-'J nEyS (wife of youth)
because God was witness with her at the forma-
tion of the marriage covenant. That the mar-
riages of the Israelites " were not consummated
without sacred rites connected with the public
religion, although the Pentateuch makes no men-
tion of them," is accordingly a very natural as-
sumption,— one which, e. g., Ewald, Bertueau,
HiTzio, Reinke, v. Gkrlach, etc., have made on
the ground of the two passages here uuder con-
sideration, especi.ally the passage in Malaclii,
Yet compare besides A KiJiii.ER on the latter
passage \Nachail. Vrnphh., IV. 102 sq,), who
finds there a witness of Jehovah, not at the con-
summation, but at the violation of marriage —
Vers. 18, I'.t. For her house sinks down to
death, e/c— .\ reason for tlie strong expression
in ver. Itj, "to deliver thee from the strange
woman." — And to the dead her paths. — The
D'e<i3'1 [i. e., properly the weak, languid, power-
less [Gesen., Thes. : guieli, silen/es, — FrERST,"the
dark, the shadowy"]; comp. the f(r5(.t/a Knfiov-
ruu of Homer, and the timbrie of Vibgii.) are the
dwellers in the kingdom of the dead (comp, ix,;
xxi. 16; Ps. Ixxxviii. 10; Is. xiv. 9: xxvi. 14, 18,
19), and stand here, like the Latin inferi, for the
world of the dead, or Sheol itself. — Her visi-
tors all return not again, — because from
Sheol there is no return to the land of the living;
see Job vii. 9, 10, — and comp. Prov. v. 5, 6. —
Paths of life, as in Ps. xvi. 11 ; Prov. v. 6.
3. Vers. 20-22. While the [^dS [in order that]
is strictly dependent on ver. 11, and co-ordinat»
with the 7 of the two final clauses in vers. 12 sq.
and 16 sq., still we are to recognize in the an-
nouncement of a purpose which it introduces, a
conclusion of the entire admonitory discourse
which this chapter contains, — an epilogue, as it
were ("all this I say to thee in order that," etc.),
which again may be resolved into a positive and
a negative proposition (vers. 20, 21 and ver. 22).
Umbreit's translation of [Jt'O? by " therefore " is
ungraminatical, nor can it be justified by refer-
ence to passages like Ps, xxx. 12; li. 4; Hos.
viii. 4. — The upright shall inhabit the land.
— In the description of the highest earthly pros-
perity as a "dwelling in the land" [i. «., in the
native land, not upon the earth in general, which
would give a meaning altogether vague and in-
definite), we find expressed the love of an Israe-
lite for his fatherland, in its peculiar strength
and its sacred religious intensity. "The Israe-
lite was, beyond the power of natural feeling,
which makes home dear toevery one, more closely
bound to the ancestral soil by the whole form of
the theocracy ; torn from it he was in the inmost
roots of life itself strained and broken. Espe-
cially from some Psalms belonging to the period
of the exile this patriotic feeling is breathed out
in the fullest glow and intensity. The same form
of expression has also passed over into the New
Testament, comp. Matth. v. 5, and also, with regard
to the idea as a whole. Ps. xxxvii. 9, 11, 29; Prov,
X. 30" (Elster). — But the wicked shall be
rooted out from the land. — See critical notes
above.
DOCTRINAL AND ETHICAL.
He only who seeks after wisdom, i. e., who
turns his practical efforts wholly toward it, and
walks in its ways, finds true wisdom. For wis-
dom in the objective sense, is a gift of God, an
efl[iuence from Him, the only wise (Rom. xvi. 27 ).
It can therefore come into possession of Iiim
alone who seeks appropriately to make his own
the true subjective wisdom, which is aspiration
after God and divine things; who in thought
and experience seeks to enter into communion
with God ; who devotes himself entirely to God,
subjects himself fully to His discipline and guid-
ance, in order that God in turn may be able to
give Himself wholly to him, and to open to him
the blessed fulness of His luxture, — This main
thought of our chapter, which conies out with
especial clearness in vers. 5, 6, is essentially only
another side, and somewhat profounder concep-
tion, Of the motto which, in i. 7, is prefixed to
the entire collection, viz.. that the fear of Jeho-
vah is the beginning of wisdom, — or again, of
the significant utterance in chap, xxviii. 5:
"They that seek God understand all things."
Within the limits of the New Testament we may
compare above all else, what the Lord, in John vii.
17, presents as the condition of a full comprehen-
CHAP. II. 1-22.
57
sion of Himself and of the divine truth revealed
in Him: "If any man will do His will he shall
know whether this doctrine be of God;" like-
wise: " Ask and it shall be given you; seek and
ye shall tind," etc. (Matt. vii. 7); and also:
'•Awake thou that sleepest, and arise from the
dead, and Christ shall give thee light" (Eph.
T. 14). Comp. further the passage from the
Book of Wisdom (chap. vi. 12, 13), which Me-
LAXCHTHON, with perfect propriety, cites in this
connection : •' Wisdom is willingly found of them
that seek her, yea, she cometh to meet and maketh
herself known to those thai desire her ;" and
also David's language : " In thy light do we see
light" (Ps. xxxvi. 9), the well-known favorite
motto of Augustine, which in like manner, as
it was employed by the profound metaphysician
Malebr.\nche, ought to be used by all Christiau
philosophers as their daily watchword and sym-
bol.
In the second section of this admonition (vers.
10-19) this true wisdom, to be conferred by God,
to be found only with God, is more completely
exhibited, on the side of its salutary influence
upon the moral life of humanity, especially as a
preserver against sin and vice and their ruinous
consequences. After this in conclusion the
epilogue (vers. 20-22) contrasts the blessed re-
sults of wise and righteous conduct and the pun-
ishment of ungodliness in strongly antithetic
terms, which remind us of the close of the first
Psalm and of the Sermon on the Mount (Malt,
vii. 24-27 ; comp. Ps. i. 6). Comp. the exegeti-
cal comments on these two sections.
HOMILETIC.
Homilji on the entire chapter: The main stages
in the order of grace, contemplated from the
point of view of the wisdom of the Old Testa-
ment: 1) The call (vers. 1-4); 2) Enlightenment
(vers. 5, 6) ; 3) Conversion (vers. 7-10); 4) Pre-
servation or sanctification (vers. 11-20); 6) Per-
fection (vers. 21, 22). — Starke: — The order of
proceeding for the attainment of true wisdom
and its appropriate use: 1) the order for the
attainment of wisdom consists in this, — that we
a) ask for it, (1-3), b) search for it with care and
diligence (4). 2) The wisdom thus attained is
the only true wisdom, as appears a) from its own
characteristics (5), b) from the person of its
giver (0), c) from the conduct of the men who
possess it (7, 8). 3) This only true wisdom is
protilable, a) for the attainment of I'ighteousness
in faith and life (9-11, b) for deliverance from
evil (12-19), c) for the steadfast maintenance of
an upright life (20-22). — Simpler and better
StoCKEr : — Studiosi sapientise 1) officium (1-8) ; 2)
jirsemium (9-22). [The student of wisdom 1) in
his duty, 2) in his reward]. — Calmer Handb.:
The way to wisdom consists 1) in listening to its
call (1, 2) ; 2) in searching for it pr.ayerfuUy
(3-6) ; 3) in deference to that portion of wisdom
which one has already attained, by earnestness
in a holy walk (7-9); 4) in the experience of the
power of wisdom, which lies in this, that it pre-
serves from ways of evil, especially of impurity
(10-22).
Vers. 1-9. MELANCHTHON:-"He admonishes how
we niay make progress (in wisdom): for he com-
bines two causes: 1) God's aid; 2) our own zeal."
(No. 2 ought here necessarily to have been put
first — an improvement which was made by
Stocker in his reproduction of this analysis of
Melanchtuon). — Stocker:— The rounds upon
which one must, with divine help, climb up to
the attainment of wisdom are seven: 1) eager
hearing; 2) firm retention ; 3) attentive medita-
tion ; 4) unquestioned progress ; 5) due humilia-
tion; 6) devoted invoking of God's help; 7)
tireless self-examination. — [Chalmers (on vers.
1-9): — The righteousness of our conduct con-
tributes to the enlightenment of o'.ir creed. The
wholesome reaction of the moral on the intellec-
tual is clearly intimated here, inasmuch as it is
to the righteous that God imparteth wisdom]. —
Starke (on vers. 1-4) ;— As the children of the
world turn their eyes upon silver and treasures,
run and race after them, make themselves much
disquiet to attain them, though after all they are
but shadows and vanity ; so ought the children
of God to use much more diligence to attain
heavenly wisdom, which endures forever, and
makes the man who possesses it really prosper-
ous.— [Vers. 1-6. Bridges: — Earthly wisdom is
gained by study ; heavenly wisdom by prayer.
Study may form a Biblical scholar; prayer puts
the heart under a heavenly pupilage, and there-
fore forms the wise and spiritual Christian. But
prayer must not stand in the stead of diligence.
Let it rather give life and energy to it. — Arnot
(vers. 2): — The ear inclined to divine wisdom
will draw the heart: the heart drawn will incline
the ear. Behold one of the circles in which God,
for His own glory, makes His unnumbered worlds
go round. — (Ver. 4). Fervent prayer must be
tested by persevering pains. — Trapp (ver. 2): —
Surely as waters meet and rest in low vallej's,
so do God's graces in lowly hearts. — (Ver. 3).
A dull suitor begs a denial]. — Starke (On vers.
5-9) : — Righteousness of faith and righteousness
of life are closely connected. As soon as the
first exists (vers. 5-8) the other must also show
itself in an earnest and pure walk before God
and man, Luke i. 74, 75; Phil. i. 11. — Lange
(on ver. tj) : — One may indeed by natural know-
ledge very readily learn that God is a very be-
nevolent being; but how He becomes to a sinner
the God of love, this can be learned only from
the mouth of God in the Holy Scriptures. —
[Trapp (ver. 9): — "Thoushalt understand right-
eousness," not as coffnoscitiva, standing in specu-
lation, but as directtva vitse, a rule of life.]
Vers. 10-22. — [Ver. 11. Bridges: — Before
wisdom was the object of our search. Now,
having found it, it is our pleasure. Until it is
so it can have no practical influence. — Arnot: —
It is pleasure that can compete with pleasure; it
is "joy and peace in believing" that can over-
come the pleasure of sin.] — Stocker (on vers.
10-12): — Wisdom helps such as love her in all
good, and preserves them against all evil; she
directs them to the good and turns them from
the evil way. — (On vers. 12-19): — Wisdom de-
livers from the three snares of the devil, viz.,
1) from a godless life; 2) from false doctrine;
3) from impurity and licentiousness. — Starke
(on vers. 12 sq.): — Daily experience teaches us
that we are by nature in a condition from which
we need deliverance. But how few ai-e there of
68
THE PROVERBS OF SOLOMON.
those who are willing to be delivered, Matt,
xxiii. 37! — (On vers. :i0-22):— Not merely some
steps in tbe right way, but continuing to the end
brings blessedness, Matt. xxiv. 13 [^Granted
that for a time it goes ill with the godly in this
world. God's word must nevertheless be made
good, if not here, surely in eternity, Ps. cxxvi.
h. — [Bridges : — The spell of lust palsies the grasp
t>y which its victim might have taken hold of the
vaths of life for hia deliverance.] — Hasius (on
vers. 21, 22): — People who mean rightly neither
with God nor men are with their posterity
rooted out of the world. He who observes will
even now see plain proofs of this, Ps. Ixxiii. 19;
xxxiv. lt>. — Von Geblacu (on ver. 21:) — The
meaning of the promise, so common in the law,
of '-the pious dwelling in the land " depends
especially on the fact that Canaan was type and
pledge of the eternal inheritance of the saints in
light.
4. Continuation of the exhibition of tbe salutary results of a devout and pious life.
Chap. III. 1-18.
1 My son, forget not my doctrine,
and let thy heart keep ray commandments ;
2 for length of days and years of life
and welfare will they bring to thee.
3 Let not love and truth forsake thee ;
bind them about thy neck,
write them upon the tablet of thy heart;
4 so wilt thou find favor and good reputation
in the eyes of God and of men.
5 Trust iti Jehovah with all thy heart,
and rely not on thine own understanding.
6 In all thy ways acknowledge him,
and he will make smooth thy paths.
7 Be not wise in thine own eyes;
fear Jehovah and depart from evil.
8 Healing will then come to thy body
and refreshing to thy bones.
9 Honor Jehovah with thy wealth,
and with the best of all thine income ;
10 so will thy barns be filled with plenty
and with new wine will thy vats overflow.
11 Jehovah's correction, my son, despise not,
neither loathe thou his chastening ;
12 for whom Jehovah loveth, him he chasteneth
and holdeth him dear, as a father his son.
13 Blessed is the man that hath found wisdom,
and he that attaineth understanding;
14 for better is its accumulation than the accumulation of silver,
and her gain (is better) than the finest gold.
15 More precious is she than pearls,
and all thy jewels do not equal her.
IG Long life is in her right hand,
in her left hand riches and honor.
17 Her ways are ways of pleasantness,
and all her paths (are paths) of peace.
18 A tree of life is she to those that lay hold upon her,
and he who holdeth hsr fast is blessed.
CHAP. III. 1-35. 59
5 Description of the powerful protection which God, the wise Creator of the world, ensures to
the pious.
Chap. III. 19-26.
19 Jehovah hath with wisdom founded the earth,
the heavens (hath he) established by understanding;
20 by his knowledge were the floods divided,
and the clouds dropped down dew.
21 My son, never suffer to depart from thine eyes,
maintain (rather) thoughtfulness and circumspection;
22 so will they be life to thy soul
and grace to thy neck.
23 Then wilt thou go thy way in safety
and thy foot will not stumble.
24 When thou liest down thou wilt not be afraid,
and when thou liest down thy sleep is sweet.
25 Thou needst not fear from sudden alarm,
nor from the destruction of the wicked when it Cometh.
26 For Jehovah will be thy confidence
and keep thy foot from the snare.
6. Admonition to benevolence and justice.
Chap. III. 27-35.
27 Refiise not good to him to whom it is due,
when thine hands have power to do it.
28 Say not to thy neighbor : " Go and come again ;"
or " to-morrow I will give it " — while yet thou hast it.
29 Devise not evil against thy neighbor
while he dwelleth securely by thee.
30 Contend with no man without cause,
when he did thee no evil.
31 Imitate not the man of violence
and choose none of his ways.
32 For an abhorrence to Jehovah is the deceiver,
but with the upright he maintaineth true friendship.
33 Jehovah's curse dwelleth in the house of the wicked
but the home of the just he blesseth.
34 If he scorueth the scorners,
to the lowly he giveth grace.
35 Honor shall the wise inherit,
but shame sweepeth fools away.
GRAMMATICAL AND CRITICAL.
Ver. 6. — [The idea of the verb '^K'" is not that of gnidaDce [E. V.: "shall direct thy paths"], bnt that of makiDf
straight (Stuart), or. perhaps, better still, making smooth (Fuerst, De W., Kamph.). — A.]
Vers. 7, 8. — [^nn" 7K. the "dehortative " use of the Jussive, Bott., §964, 8; while in ver. 8 we have an example of the
"desponsive" use — it shall be. — n'')ty7. For the doubling of the T by Dagesh see Bott., §392 c. He explains it as "mi-
metic for greater vigor." Some texts carry this even into the succeeding \ § 885, A. Fuerst (Lex., sitb verba) pronounces
it unnecessary to change the vocalization as proposed by some commentators and preferred by ZiJCKlER, and agrees with
Uhbreit in bis view ol the meaning. — A.]
Ver. l'.i. — In the ordinary rendering, " even as a father Ihe son in whom he deiii:hteth," or "whom he holds dear"
[which is the rendering, e y., of the E. V., De Wette, Stuart, Noyes, Mde>8CB.], nVT' is construed as in a relative clause.
But then we should expect rather the perfect HX^ i and there should have been in the first clan e a comparative proposi-
T T
tion of like construction with the one before us. The L,\X, from which Htb. xii. 5 is ]i ersilly quoted [n rendering which
HoLnEN adopts and defends], appears to 1 ave read ^X^' instead of ^KD^, for it translates Ihe second clause by juotTTiyoi
fie TTavra vibv Of napaBexfTOL [scourgeth every son whom he receiveth]. This old variation, however, nprears to owe its
origin to the endeavor to securo a better paraUelism. [Kamph. adepts a slightly different rendering, which makes the lat'
6U
THE PEOVERBS OF SOLOMON
ter part of the clau>!e relative, bat makes the relfitive the subject and not the object of the verb, thus obviating the objec-
tion in regaid to tense ; atid (dealeth) as a father (who) wisheth well to his son. Tbe Jl{< for J^X Jit the beginning of the
Terse is explained by Butt., I 362, 3, &a the result of assimilation to the subsequent HK- — A.J
Ver, 18. — In the Hebrew "ItS^XD ri'DDHl the plural D' JD/l is employed distribntively, or, as it were, of undefined
T '-. : T .- . :
individuals, for which reason its predicate stands in the singular; comp. Gen. xlvii. 3; Num. xxiv. 9; Gesen., Lehrgeb., p.
Tlo; EWALD, g30'J, a [BijTT., ^'02, 8J
Ver. 2ti. — The 3 in 17DD3 is the so-called 3 essentiiBt which serves for the emphatic and strengthened introductioa
of the predicate, as, e.g., in '^1^3, Ex. iviii. 4 (Gesen., Lehrgeb., 839, Ewald, Lehrb^ 217 f.).
Ver. 27. — "When thy hands have power to do it ;" literally ■* when thy hands are for God." With this phrase com-
pare T SxS iy% Gen. xxxi. 29, Micah ii. 1, or 1" SxS TX. Deut. xxviii. 32; Neh. v. 5. [The weight, both of
lexicographiciil and esegetical authority, is, and, we think, plainly should be, against this view of the author. See, e- g.^
Gesex. and FtJERSx; 7X has assigned to it distinctly the^iguificatioti "strength,"' the abstract quality corresponding to the
concrete. " the stroug." i.e., God. It belongs to the power^it is in the power]. Inasmu''h as in these idioms the singular
T always occurs, the K'ri reads in our passage also IT. and the LXX for tbe same reason bad translated rj \tip <rov f tho
translation being a free one; Frankel, Vorstudien zur Septuaginta, p. 239]. Vet there is no grammatical reason whatever
for the change.
Ver. 28. — [-TVI/, K'thibh, another distributive plural, where the K'ri has a singular; see Bott , g^ 702, d — 886, c.
-A.]
Ver. 30. — [Holden translates the last clause *'Burely he will return thee evil," because the ordinary rendering "gives
to the word 70i the sense of doing or performing, which it seems never to bear, but always that of returning, requiting,
- T
rfcompensing.^^ The primary import, however, seems to be to collect, to complete, which fact, together with the tense. Jus*
tiller the almost entire unanimity which sustains the ordinary rendering. — A.]
EXEGETICAL.
1. The close connection between this group of
admonitions and chap. ii. appears at once exter-
nally in the resuming of the address " My son "
(ii. 1), which recurs three times in chap iii , vers.
1, 11, 21, — without, however, for that reason,
introducing in each instauceanew paragraph; for
in ver. 11 at least the series of admonitions begin-
ning in ver. 1 continues in its former tone with
out interruption (comp. especially ver. 9), — and
agnin the new commencement in ver. 21 does not
equal in importance that in ver 19 sq., or that
iu ver. 27 sq. — Hitzig maintains that vers. 22-26
are spurious, inasmuch as the promise of reward
which it contains, after the earlier briefer sug-
gestions of virtue's reward iu vers. 4, 6, 8, 10,
.-leems tedious and disturbing ; inasmuch as their
style of expression appears tame, prosaic, and
even, in some degree, clumsy; inasmuch as there
may be detected in them traces of a strange and
later idiom [e. g., the jni D'TI [life and grace]
in ver. 22 ; the T\Xt! [destruction] in ver. 25 ,
the 13^0 [from the snare] in ver. 26); and
finally — the thing which appears in fact to have
given the chief impulse to bis suspicion — inas-
much as from the omission of these five verses
there would result another instance of the deci-
mal grouping of verses before we come again to
the address to the "children " of wisdom in chap,
iv. 1, just as before the 'JS [my son] in vers. 11
and 21 was repeated in each case after ten
verses. But since no kind of external testimony
Ciin be adduced in support of this assumption of
an interpolation, while, on the other hand, a ver-
sion as old as the LXX contains the verses en-
tire, the suspicion appears to rest on grounds
wholly subjective, and to be supported by rea-
sonings tiiat are only specious. This is espe-
cially true of the fact that there are in each in-
stance ten verses between the first addresses,
" my son," — which loses all its significance when
we observe that in chap. i. the same address re-
curs at much shorter intervals, — that between
the " my son " in chap, ii 1 and the first in the
third chapter there are no less than 22 verses, —
and that finally the paragraphs or " strophes "
formed by the repetition of this address in the
two following chapters (iv. 10 sq.; iv. 20 sq.; v.
1 sq.) are by no means of equal length, and can
be brought into uniformity only by critical vio-
lence (the rejection of chap. iv. 16, 17 and 27). —
If we therefore cannot justify Hitzig's endeavor
to produce by the exclusion of several verses a-
symmetrical external structure for our chapter,
( e., a division of it into three equal strophes, we
are also obliged to differ with him when he con-
ceives of the contents as mainly admonitory, in
contrast with the more descriptive character of
chap. ii. For here as there we find admonitions,
direct or indirect, to the securing and retaining
of wisdom (vers. 1, 3, 5, 7, 9, 11, 21, 27 sq.) al-
ternating with delineations of the blessedness
which becomes the portion of its possessors
(vers. 4, 6b, 8, 10, 22 sq., 32 sq.), or with
praises of wisdom itself (vers. 13 sq., 19 sq.).
Especially are the commencement and conclusion
of the chapter in close correspondence with those
of chap, ii., and accordingly justify our concep-
tion of the general import of the proverbial dis-
courses which it contains, as being a sort of con-
tinuation of the longer discourse which consti-
tutes the preceding chapter. Only in two points
do we find essentially new material introduced
into the representation, which is now mainly ad-
monitory and again chieiiy descriptive, — viz., in
vers. 19 sq., where the protecting and preserving
power of wisdom is illustrated by a reference to
God's creative wisdom as the original source and
model of all human wisdom, — and in vers. 27 sq.,
where in the place of the previous admonitions
of a more general nature there appears a special
admonition to love of one's neighbor, as the sura
and crown of all virtues. Therefore (with De-
I.ITZSCH, comp. above, Introd., J 15) at each of
these points we begin a new section.
2. Conlmucd represenlalion of the salutary conse-
quences of a wise and devout life. Vers. 1-18.
CHAP. III. 1-35.
61
Vers. 1, 2. Forget not my teaching. —
The substance of this teaching (miH, as in i. 8),
or the enumeration of the individual commands
(mSD) of wliich it consists, begins with ver. 3. —
Iiength of days, properly "extension of days "
(D'n' '^IX) as in Ps. xxi. 4), is a description of
earthly prosperity as it is promised to wisdom
for a reward. Comp. Ex. xx. 12 ; 1 Kings iii. 14.
For that this long life is a liappy one, a " living
in the promised land" (Deut. iv. 40; v. 30; vi.
2; xi. 9; xxii. 7; xxx. 16), an "abiding in the
house of the Lord " and under His blessing (Ps.
XV. 1; xxiii. 6; xxvii. 3), — this is plainly assum-
ed. Comp. the parallel expression Dl/ty [peace]
in the second member, which here, as below in
ver. 17, describes the safety which belongs only
to the pious, the religious peace of mind of which
the ungodly know nothing (Is. xlviii. 22; Ivii.
21). — Vers. 3, 4. The first of the commandments
announced in ver. 1, with the corresponding pro-
mise of reward. — Love and truth. — These
ideas HDXl IDfl which are very often associated,
in our Book, e. g., in xiv.
xvi. 6 ; XX. 28,.
are, when predicated of man, the designation of
those attributes in which the normal perfection
of his moral conduct towards his neighbor ex-
presses itself. TDTI, which, as a Divine attribute,
is equivalent to mercy or grace, designates " the
disposition of loving sympathy with others,
which rests upon the feeling of brotherhood, the
feeling that all men are of like nature, creatures
of the same Gol." This feeling, which is the
prime factor in our moral life by wliich society
is constituted, has for its natural basis the desti-
tution and defencelessness of isolated man; from
which springs the deeper necessity not only to
augment power by mutu.il outward help, but also
by the interchange of thoughts and emotions to
effect a richer development of spiritual life, and
to discern what in one's own feeling is purely
individual, and what is common and eternal "
(Elster). npS then designates inward truth-
fulness, the pectus rectum, the very essence of a
true man opposed to all hypocrisy and dissimu-
lation, the endeavor to mould every form into
the closest possible correspondence with the na-
ture of the thing, on which depends all the relia-
bleness and security of life's relations" (Elstek,
comp. Umbreit). The proofs of a life regulated
by "love" and "truth," and so of conduct toward
one's neighbor, as loving as it is true, a genuine
aX?!i}eveiv cv nyaTrri [truth in love, Eph. iv. 15]
are suggested in the following admonitory dis-
course in vers. 27 sq. — Bind them about thy
neck — not as talismans and amulets, as Umbreit
suggests, but simply as costly ornaments, which
one wears upon the neck (comp. i. 9; alsovii. 3);
or again as treasures which one will secure
against loss, and therefore (if valued like a sig-
net ring, Gen. xxxviii. 18; Jer. xxii. 24) wears
aitached to a chain about the neck. The latter
explanation, to which Hitzig gives the prefer-
ence, seems to be favored especioUy by chap. vi.
21, and also by the analogy of the parallel ex-
pression " write upon the tablet of the heart," t. e.,
thorougiily impress upon one's self and appro-
priate the virtues in question (love and truth —
not perchance the "commandments" mentioned
in ver. 1, of which C. B. Michaems and others
here think without any good reason) ; comp. Jer.
xxxi. 33 ; 2 Cor. iii. 3 ["To bind God's law about
the neck is not only to do it, but to rejoice in do-
ing it; to put it on, and to exult in it as the
fairest ornament." Wordsw.]. — So Twilt thou
find favor and good reputation — liier.nlly,
"and so find," etc. (Ni'n?) ; the Imper. with i
consec. stands for an Imperf. (Ewald, Lehrb., 235);
for "by the command the certainty that obedi-
ence will follow is promoted," Hitzig. Comp. iv.
4; XX. 13; Gen. xlii. 8; Isa. viii. 9; xlv. 22.
[BoTT. calls this the " desponsive " imperative;
see ^ 957, 6 — A.]. — " Find favor or gr.ace '"
(in NYD) as in Jer. xxxi. 2 ; 1 Sam. ii. 26 ; Luke
ii. 52 ; only thiit in these passages, instead of
"in the eyes of God" (i. e.. according to God's
judgment, comp. Gen. x. 9 ; 2 Chron. xxx. 22) the
; simpler phrase " with God " (DN. Trapa) is com-
i bined with the formula under discussion. —
1 Good reputation. — Thus we translate, as
I Hitzig does, the expression 310 /^D', which be-
low in chap. xiii. 15, as in Ps. cxi. 10, conveys
the idea of good understanding or sagacity [so
the E. v.. Bertheac, Kamph. render it in this
passage also] ; but here, as in 2 Chron.
xxx. 20, denotes the judgment awarded to any
one, the favorable view or opinion held concern-
ing any one. [Fcerst, Van Ess, etc., prefer this
rendering, while Gesen., De W., Stuart, Noyes.
MuENSCHER translate "good success." — A.~\.
With (his interpretation the "finding favor"
will have reference more to God, the "finding
good opinion or favorable judgment " predomi-
nantly to men. [Kamth.. however, insists that
the idea is indivisible — universal favor.]
Vers, h, 6. Trust in Jehovah with all
thine heart, etc. : the fundamental principle of
all religion, consisting in an entire self-commit-
ment to the grace and truth of God, with tlie
abandonment of every attempt to attain blessed-
ness by one's own strength or wisdom ; comj).
Ps. xxxvii. 3 sq. : cxviii. 8, 9 ; Jer. ix. 22. — Re-
gard him. ''^J:".''> strictly "lake notice of
him," t. e.. recognize Him as the unconditional
controller over all thy willing and doing. Comp.
the opposite: 1 Sam. ii. 12, and in general for
this pregnant use of the verb yy Ps. i. 6 ;
xxxvii. 18; Am. iii. 2, etc. — Vers. 7,8. Fear
Jehovah and depart from evil (comp. xiv.
16; xvi. 6; Job i. 1 ; xxviii. 28); an absolute
contrast to the first clause of the verse ; for he
who fears God distrusts his own wisdom, when
this perchance presents evil and wayward .action
as something agreeable and desirable (Gen. iii.
5). — Healing will then be (come) to thy
body. Thus probably is the phrase 'Hn ri?N21
to be explained, with Bertheau and Hitzig, —
for to express the idea "healing is this to thy
body," (Umbreit, Ewald, Elstek, and most of
the elder commentators) N'n n'.N3"; would rather
have been required. — Instead of ''J'pti'/ ^^Y
navel (which, according to Umbreit, here, un-
like Ezek. xvi. 4 ; Song of Sol. vii. 3, is intended
to be a designation of the whole body by a part
of special physiological importance) it will pro-
62
THE PROVERBS OF SOLOMON.
bably be correct to read I'fp; as a contraction
of TlNty'?, or ^7ty3^ as in chap. iv. 22. For
translations as early as the LXX and Peshito
express simply the idea " to thy body," to which
furthermore the parallel "to thy bones" corres-
ponds better (comp xiv. 30; Micah iii. 2) than
to the very far-fetched expression "to ihy
navel." — Refreshing to thy bones, 'ipt:'
strictly irrigation, watering, then refreshing,
invigoration ; here in contrast with the " lan-
guishing of the bones" (Ps. xxxii. 3, 4), i. e.,
their drying up under a fever heat or an inward
anguish of soul, c. y., the pangs of a troubled
conscience. Comp. Job xxi. '2i: Is. Iviii. 11.
Vers. 9, 10. Honor Jehovah with thy
riches. The [0 in 'IJinD and the following
phrase -inSOri-Ss n'C/XlO is certainly not to
be construed .is partitive, as though God was to
be honored with a part only of one's wealth and
of the first fruits of one's increase (so e. g.,
Bertheaxi), but the preposition [0 here ex-
presses the idea of a coming forth out of some-
thing, as in Ps. xxviii. 7 ; 2 Kings vi. 27. In
opposition to the comparative idea which Ew.vLO
endeavors to bring out from the JO ("more than
thy wealth") see Hitzig on this passage. With
regard to the idea itself compare passages like
Ex. xxiii. 19: Deut. xviii. 4 sq. ; xxviii. 8 sq. ;
Mai. iii. 10-12. That the offering in sacrifice
the first fruits of the field and of the other
revenues of one's possessions or labors was not
only enjoined by their law upon the people of
God under the Old Testament, but that it was
also practiced by other ancient nations as a
usage connected with religious worship, appears
from passages in classical authors, e. </-. Diou.
SicuL., 1.. 14: Plvt. de hide, p. 377: Pliny's
Hist. Nat., 18, 2. Comp. in general Spe.nceb,
Deleijibus Hebrxorum rilualihus, p. 713, sq. (•■de.
primitiarum origine"). [Be not content with lip-
service, but obey God's law by making the pre-
scribed oblation and by bringing also free-will
oflFerings to Him." — Wordsw. Oar author's
notes, in their distinct recognition of the first
fruits as required for and by Jehovah, are to be
preferred to his version, which has the more ge-
neral hut less Jewisli idea that "the best" should
he given — -V.] — 'With new wine will thy
vats overflo^v. ?i"^3', literally: they will ex-
tend themselves, separate, swell ap Comp. the
use of the same verb \'')2 with reference to
rapidly increasing flocks ; Gen. xxx. 20'; Job
i. 10. — Similar strong metaphors for the descrip-
tion of a rich abundance and the blessing of the
harvest may be found, e.g., Joel iv. 18: Amos
ix. 13 ; Lev. xxvi. .5.
Vers. 11,12 Jehovah's correction despise
thou not. To the " despising" (DS3 here as
in the quite similar passage Job v. 17 [from
which WoRUSw. thinks our passage to be de-
rived]), the "loathing" or "abhorring" (]Mp)
is evidently the climax. [In the E. V. generally
this distinction between the two verbs is very
fairly made; the prevailing rendering of the
former being "despise, disdain, reject, refuse,"
while that of the latter is "loathe, abhor." In
the present instance the rendering might easily
be taken as an anti-climax — A.]. — And holds
him dear as a father his son. For the gene-
ral idea that God's corrections are essentially
nothing but revelations of His educating love
and fatherly faithfulness, comp. in the Old Tes-
tament especially Deut. viii. 5 ; Ps. cxviii. 18 ;
Lam. iii. 33 sq.
Vers. 13-18. Enthusiastic praise of true wis-
dom, which is one with the fear of God. —
Blessed is the man that hath found wis.
dom. The perfect KX3, who hath found,
T T
expresses the idea of permanent possession ; the
parallel imperfect p'i)' (from p1i3, procedere ;
therefore, to bring forth, to bring to view, to
bring to pass, comp. viii. 3-5; xii. 2; xviii. 22)
denotes a continually renewed and repeated at-
taining. The tKjin'O.tiv ("bring forth") used of
the scribe "instructed unto the kingdom of
heaven," Matt. xiii. .52, cannot be compared
directly with our expression, since p"3ri clearly
contains an iilea synonymous and not one con-
trasted with Ni'"3. — Better is her accumula-
T T
tion than the accumulation of silver.
mnD does not, like the corresponding term '13
in the parallel passage, viii. 19, denote what
wisJoia brings by way of gain, but the very act
of gainiijg and acquiring (e/ijropsi'iaOai, LXX).
So with nnxon, that which comes with and in
T T :
herself, the gain which exists in herself. [The
"merchandise" of the E. V. is unfortunately
obscure and misleading] — Than the finest
gold, y^in signifies, according to most of the
old interpreters, the finest and purest gold
(Vulg. : auTum primum). The etymology leads,
in the unmistakable identity of the root ]"in with
that of the Greek. ;fpD'76c, at first only to the idea
of clear or bright shining, gleaming or glittering
{curw^eiire). Gold is therefore, on the ground of
its brilliancy, named in the climax as a more
precious possession than silver, to which in ver.
15 the "pearls" (instead of the K'thibh D"Ji3
we shall be constrained to give an unqualified
j:irefercnce to the K'ri D'J'Ji!, comp. viii. 11 ; xx.
15: xxxi. 10, etc.) supply the culmination in
the series, and the generalizing term "all thy
jewels" includes the three specified items with
all similar articles of value. Comp. viii. 11 ;
Job xxviii. 18, where our verse recurs almost
literally. In the latter passage (Job xxviii.
15-19) besides silver, gold and pearls, various
other gems, c y., onyx, sapphire, coral, amber,
topaz, etc., are mentioned as falling far below
the value of wisdom. In the LXX there appear
both in ver. 15 and in 16 amplifying additions,
in respect to which Hitzig. while not regarding
as original the double clause interpolated in ver.
15 between* the two members: ovk avTirnacerat
ai<TTi oi'fifv TztiVTjfjSv. Er; vuorot; iariv Traatv Tuiq
()yi^nvmv avTiQ [no evil thing competes with her.
She is well known to all those tliat approach
her], yet considers it as resting upon an interpo-
lation that had already made its way into the
Hebrnw text. The supplement added to rer. 16:
in Ttih G-Ouarni; tivTij^ hn-npehcTai ^tKatoui'VTi, vdaov
i^i nal iXcoi' i-l yXCiaaii: ipopei [from her mouth
CHAP. III. 1-35.
63
proceedeth righteousness, law and mercy doth
she bear upon her tongue] Heidenheim regards
as the gloss of an Alexandrian Jew, who de-
signed with ir. to oppose certain Pharisaic inter-
pretations (?). — Long life is in het right
hand, etc. Wisdom here appears personified,
endowed with a human body and members, —
and in ver. IG at first in a general way, in ver.
17 so that she is represented as walking, in ver.
18 so that she appears standing like a tree, that
dispenses shade and precious fruits, nj'0'3 and
n7lX0ty3 in ver. 16 are at any rate not to be
T ; : *
translated " at her right hand," and •' nt her left
hand " (so Luther and many old interpreters,
conforming toPs. xvi. 8; xlv. 9; ex. 5), but " m
her right and left hand," in accordance with
Ps. xvi. 11; Is. xliv. 20, where the preposition
3 expresses the same idea. — " Long life," liter-
ally, "length of days," as above, in ver. 2,
from which passage the LXX has here repeated
aho the phrase -'Kai irr/ ^ufir." — Riches and
honor, as in viii. 18; xxii. 4. "The blessings
which wisdom offers are appropriately distributed
between the hands, according to their essential
ilifference. The right hand is regarded as the
nearer; and that one live is the foundation
for his becoming rich and honored, as health is
a condition preliminary to the enjoyment of
prosperity. Compare accordingly the arrange-
ment in 1 Kings iii. 11-14" (HtTzio). [.\n over-
f;inciful elaboration of the simple idea of ttie
passage. — .\.]. — All her paths are (paths of)
peace. Dl^iy can be regarded as a genitive, in
which case the construction is the same as in
Ps. xlv. 6 (according to the interpretation which
is probably correct), Ps. xxx. 7; Lev. vi. 3, etc.;
conip. Gesenius, Gramm. 1 121, 6 ; Naec.elsb.^ch,
I U4, g. ; — or as a nominative, "her paths are
peace," i. e., peaceable, peaceful, instead of
strife and alarm offering pure peace and joy (so
nearly all recent commentators, with the excep-
tion of U.MBREiT and Elster, who seem with good
reason to prefer the former view). A tree of life
wisdom is called in ver. 18, as in chap. xi. 30 the
" fruit of the righteous" is described by (he same
figurative expression, in xiii. 12 the fulfilment
of an ardent desire, and finally, xv. 4, "teniper-
ateness of the tongue." The expression doubt-
less contains an allusion to the tree of life men-
tioned by Moses in Gen. ii. 9; iii. 22. although
there the definite article stands before D"n, be-
cause it was intended to designate the particu-
lar tree bearing this name in Paradise. The
^'Tin I'J^ of Genesis and the D"n ]•)? of
Proverbs are therefore related to each other as
the familiar o vide ~ov avdpurron of the Gospels to
the I'/'of a\diii',i-itv without the article in John
V. 27. Elsteu, without reason, attempts to deny
altogether the reference to Gen. ii. 9, and to
make the expression parallel with other figura-
tive representations, like "fountain of life," rtr.
In his observation that the figure of the tree in
this passage is based upon the previous personi-
fication of wisdom, and that Sol. Song, vii. 9 is
therefore to be compared, Hitzig is certainly
right (comp. also passages like Is. Ixi. 3 ; Jer.
xvii. 8; Ps. i. 3; xcii. 12). We must, however,
regard as less pertinent the other proposition of
the same commentator, according to which the
tree of life in our passage corresponds not only
with the tree of the same name in Paradise, but
at the same time also with the tree of knowledge
(Gen. iii. 3), and so exhibits the identity of the
two trees of Paradise. For as a thoroughly
practical demeanor, consisting in the fear of
God and obedience (see i. 7) the true wisdom of
the Book of Proverbs unquestionably presents
as complete a contrast to all assuming and
"devilish" wisdom from beneath (James iii. 15)
as the tree of life in Paradise to that of know-
ledge.— And he who holds her fast is
blessed. See critical notes. See also below,
notes on chap. xv. 22.
3. Description of the wisdom of God that created
the worlds as the mightt/ protector of him that fears
God: vers. 19-20. — Jehovah hath with wis-
dom founded the earth, etc. A connection
undoubtedly exists between this allusion to the
divine archetype of all human wisdom and what
has been before said, so far forth as the paradi-
siacal tree of life of primitive time seems to have
called to the mind of the author the creation of
the world, and therefore atforded him occasion for
the brief delineation of the creative wisdom of
God that lies before us, of which the passage,
chap.
sq., is only a fuller development
(comp. also Job xxviii. 12 sq. ; Ecclesiast.
xxiv. 2sq.). Yet if the connection were really
as close as it is commonly regarded (e. g., by
Bertheau, who finds in vers. 19, 20 the conclu-
sion of the series of thoughts beginning in ver.
11 ; by Elster, who discerns here " in a certain
sense a metaphysical confirmation of the fore-
going;" and in general also by Hitziq, etc.), the
demonstrative conjunction "3 (for) would un-
questionably stand at the beginning of the 19th
verse ; this, however, is wanting both in the
original text and in the older versions, and was
first introduced by Luther. Therefore as the
words stand, with an emphatic prefixing of the
subject "Jehovah " (as at the commencement of
many Psalms, e. g., Ps. xxvii. ; xcvii.; xcix.,
etc.). they are evidently designed not so much
to serve as a continuation of representations
already begun, as for the introduction of ideas
essentially new, — and these new thoughts are the
promises contained in vers. 21-26, of the divine
protection and blessing, of which the wise man,
/. e., he who acts and walks in accordance with
this divine wisdom, will infallibly have the full
enjoyment. Furthermore, comp., with reference
to the idea of the conformity of the practical,
ethical wisdom of man with the absolute creative
wisdom of God, the " Doctrinal and Ethical '
notes. —With wisdom. nnon3, literally
"through" wisdom, (. e., not merely with the
manifestation of wisdom as an attribute of His.
but by means of the personal, essential wisdom,
as an independent, creative power indwelling in
Him from eternity, comp. viii. 22 sq. In tlie
same hypostatic sense, therefore, are also the
interchangeable ideas of "understanding" njUjI
ver. 19 1. c, and "knowledge" n>n in ver. 20,
to be understood. [With this view of the au-
thor Bertheau agrees, so Trapp and some others
of the old English expositors : Scott, Holden
64
THE PROVERBS OF SOLOMON.
suggest it as possible ; while Stuart, Mden-
SCHER and others, judging more correclly, we
thinlf, find here none of tliose personal attributes
which are so conspicuous in chap. viii. and there
so clearly shape the interpretation — A.]. On
ver. 19 comp. in addition ,Jer. x. 12, and on ver.
20, Gen. i. 0 sq.; ii. 0. — Did the seas divide.
The perf. yp3J, " they have divided," refers to
the primary creative act of the divi.=ion once
for all of the masses of water above and beneath
the firmament. Gen. i. 6 sq., while the imperf.,
'3J.'^\ relates to the constantly repeated and still
continued emptying of the clouds in rain, as
a consequence of that sundering of the waters
which belongs to the history of creation. [The
E. V. loses this distinction and refers both to the
present, " are"].
Vers. 21, 22. My son, never suffer to de-
part from thine eyes, etc. ^ij?' 7j; (for which,
perhaps, in conformity with iv. 21 we ouglit to
read '.IT) signifies literally, "there must not
escape, slip aside" (from Tn) deflezit, a via de-
dinavit). As subjects for the plural verb we
usually find supplied from the preceding, es-
pecially from ver. 1 sq., the idea "my doc-
trines, my commands," [as in the E. V. and
the commentaries of Stu.\rt, Muenscher .and
others]. But this is plainly quite too far-fetched.
It is simpler, with Umbreit. Hitzig, etc., to con-
ceive of the following hcmislioli, "thoughtful-
ness and circumspection," as at the same time
subjects of the verb in Ihe first, and to ex-
plain their omis-ion in the former clause to
which they should properly have been attached,
on the ground of the peculiar vivacity of the
representation. This liveliness of expression
can in some measure be preserved in our version
by a "ratlier" after tlje verb of the second
clause. — Maintain thoughtfulness and oil-
cumspection. The more uncommon iTi^ip
(comp. above ii. 7) stands here instead of HDIin
(wisdom) ver. 19, and also the less frequent
n3tD instead of nj'^n which occurs there, in
T- : T :
order to suggest the difference between the abso-
lute wisdom and insight of God and the corres-
ponding attributes of man. The LXX instead
of the present order appear to have found the
reverse, as they translate 3ovXi/v koI Hviuav.
Comp. Heidenheim (as above cited). — So v^ill
they be life to thy soul, etc In reply to
Hitzig's disparagement of the genuineness of
vers. 1'l-2^, see remai'ks above, at tlie commence-
ment of the exegesis. With respect to the
thought of ver. 22 f. c, comp. above vers. 2, 16,
18 ; also iv. 22 ; viii. 35, etc. For last clause
comp. i. 9 ; iii. 3.
Ver. 23. Then ■wilt thou go thy vray
in safety. DDDT, in security, free from care,
full of trust and good confidence, as below in
ver. 29. ["Thou slialt ever go under a double
guard, the ' peace of God' within thee (Phil,
iv. 7) and the 'power of God ' without thee.
(1 Pet. i. 5)." — Trapp. — For illustrations drawn
from travellers' experience near Jerusalem,
see Thovson's Land and Book, I., 109. — .\ ].
The simple n02 is used in the same way in
chap. X. 9. For ver. 23 1. c. compare Ps. xci.
12, for the whole verse Prov. iv. 12. — Ver. 24.
■When thou liest down. The imperf. iJCil
in the first member probably designs to express
the idea of "laying one's self down to rest,"
while the following perf. T^'22U\ would designate
the efiFect and consequence of this act, the reclin-
ing and sleeping. Thus most interpreters have
correctly judged. Hitziq amends according to
the LXX : 32^ri DX, if thou sittest, which is
plainly needlessly arbitrary. For the thought
comp. furthermore chap. vi. 22; Deut. xxviii.
66. — Ver. 2.5. Thou needest not fear from
sudden alarm. NTP^Sx literally fear thou
not. Since however the IX in ver. 23 still has
T
its effect, the expression is not to be taken merely
as an admonition, but at the same time as a de-
scription of the future condition (Ewald, Lehr-
biic/i 310, a). [BoTT. ^ 964, a, classes it with
the "permissive negatives"]. — Nor from the
destruction of the 'wicked. D'yiii"} TINB
the old commentators utianimously regard as
active; the onset of (he wicked, the storm which
they raise against the pious [procella quam impii
excitant, Chr. B. Miciiaelis). So recently Hit-
zig, while nearly all other modern interpreters
since Dodeklein prefer the passive conception;
the storm or destruction that will sweep away
the wicked. A positive decision is probably
not possible. Yet the parallel in Ps. xxxv. S,
seems to favor the latter view [which is adopted
also by Stuart and Muenscher]. With refer-
ence to the subject compare further, for claus->
a, Ps. xci. 5; Prov. i. 27 ; xxiv. 22; and for '/.
Job V. 21. — Ver. 26. For Jehovah will be
thy confidence : literally, will be in thy con-
fidence. 7D3 is here unquestionably trust, con-
fidence, as in Job viii. 14; xxxi. 24; Ps. Ixxviii.
7. The signification "loins, side," which the
Vulgate has given to the expression {^^Domimts
rrit in latere tuo '") and, in imitation of this, e.g.,
ZiEGLER, Muentingue, ctc, agrcos indeed with
passages like Job xv. 27; Lev. iii. 4, 10; xv. 4,
etc., but not with the one before us. — And keep
thy foot from the snare. The substantive
nSv, snare — for which more usually typIO or n3
— occurs only here, is not, however, for that,
reason necessarily to be regarded, as Hitzig
would have it, as a sign of a later phraseology.
4. Admonition to benevolence and justice : Vers.
27-35. A connection of tbis exborlation with
some more specific point in tlic foregoing (with
ver. 21 or ver. 20, e. g., as Hitzig suggests, as-
suming vers. 22-26 to be spurious) need not be
attempted, since the whole of Ibis brief section
definitely enough distinguishes itself from the
longer series of proverbial discourses, as an in-
dependent and peculiar whole. — Refuse not
good to him that deserves it : literally,
" hold not good back from its master," .-. c, from
him to whom it belongs ["either by Ihe law of
equity or of charity," Trapp, — "whether upon
Iheir deserving or upon their need," Bp. Hai.i.],
him who is at the same time deserving and n^edy
CHAP. III. 1-35.
Go
(LXX : ev TToieli' ivSey). — Ver. 28. And yet
thou hast it : literally, and it is yet with tbee
on hand, there is yet a store [there is with
thee]. The LXX adds to this admonition lo
ready giving and to quick relief (according to
the principle: bis dat qui cilo dat, " lie gives twice
who gives quickly"), the words appropriate in
themselves, '^ ov }afj oldar ri Tt^erat i] kTrtnlaa''
(for thou knowest not what the morrow shall
bring forth), which, however, occur in their ,
original place in chap, xxvii. 1. — Ver. 29. De-
vise not evil. The verb E?'^n here as in vi.
— T
14, 18; xii. 20; xiv. 22, expresses the idea of
cctitriving, and that as a development of the
idea of "forging" (Ez. xxi. 30) and not that of
"ploughing" (as Ewald, following some older
interpreters, maintains). — Ver. 30. 'Without
cause, Heb. Djn, LXX, /idrr/v, comp. Supsdv
in .John xv. 25. What is meant by this "con-
tending without cause" is made more apparent in
the 2d member. In regard to the ethical signifi-
oance of this precept comp. "Doclrinal and
Ethical " notes, No. 3. — Ver. 31. Emulate not
the man of violence. For this signification
of Kilpn-^X, which is found as early as the Vul-
gate [ne stmuUris hominem injustum), the strongest
support is the parallel thought in the 2d mem-
ber ; while unquestionably in passages like Ps.
xKxvii. 1; Ixxiii. 3; Prov. xxiv. 1, the expres-
sion 3 X3p denotes rather a "falling into a pas-
sion" about some one, a "being envious." Yet
comp. Prov. xxiii. 17, where the meaning plainly
resembles iliat before us. [The difference among
these expositors, we think, is more seeming than
real. Thus Stuart renders, "Be not envious to-
ward," etc., and explains "do not anxiously covet
the booty which men of violence acquire ;" Muen-
SCHEK renders, "Envy thou not the man," etc.,
and explains. "Do not be offended by the success
and prosperity," etc., " so as to imitate," etc. —
A.] — And choose none of his \ways. For
in^n the LXX {/J>/6i ^rj/Micric) must have read
innn, a reading which Hitziq is disposed to
accept as the original. But how easily could
this change be introduced, following as a standard
Ps. xxxvii. 1, or Prov. xxiv. 19, where no doubt
innn stands as the only appropriate reading!
Vers. 32-35 supply a ground in the first instance
for the counsels contained in vers. 27-31, but fur-
ther in general for those of the %vhole chapter:
thus ver. 35 in particular, by its contrasting the
comprehensive terms "fool" and "wise," reveals
a far reaching breadth and compass in its refer-
ence, like the similar expressions at the close of
the 1st and 2d chapters. — An abhorrence to
Jehovah is the deceiver. — IwJ, properly the
" perverse," he who is deceitfully crooked and se-
cret (comp. ii. 16), and so is in direct contrast
with the "upright" or straightforward. [n3>Mj1,
which in the E.V. is always translated by "abom-
ination," or some cognate term, is often used in
other sacred books of idolatry. In the twenty or
more passages in the Book of Proverbs in which
(he word is found it has this signification in no
single instance. "It would seem," says Wonns-
woETH, m loc, " as if, when Solomon wrote the
5
Proverbs, he regarded idolatry as a thing impossi-
ble. He therefore left out idolatry as the Greek
Legislator omitted parricide from his code — .as a
thing too monstrous to be contemplated. And yet
Solomon himself afterwards foil into idolatry,"
^tc. — A.]. — With the upright he maintains
true friendship. — Literally, ■■with the upright
is his secret compact" (HID), his intimacy, his
confidential intimacy. Comp. .Job xxix. 4; Ps.
XXV. 14.— Jehovah's curse dwells in the
house of the wicked.— Comp. the nb.X, the
cursing which, according to Zech. v. 4, will take
possession of the house of the wicked, and destroy
it (in accordance with Dent, xxviii. 17 sq.); and
for the term mso, Mai. ii. 2 (and Kohler on
both passages).
Ver. 34. If he scorneth the scorners. — To
this hypothetical protasis the apodosis is not
found in ver. 35, as Bebtheau [and Stuart]
hold, but immediately after, in the second clause
of ver. 34. As in Job viii. 20 ; Lam. iii. 32,
there is an argumeritum a contrario. Comp. our
mode of conslructing propositions, with '-while
on the one hand — so on the other." For the
sentiment of the 1st member, comp. Ps. xviii. 26;
for that of the whole verse the passages in the
N. T. which cite freely from the LXX, 1 Pet. v.
5 ; James iv. C, and also above, i. 26 sq. — Ver.
35. Shame s-weeps foois a-way. — [iSp D'lD
literally " shame lifts up," i. c, in order to sweep
away and destroy them : Comp. Ez. xxi. 31; Is. Ivii.
14, and the corresponding use of Ntyj, tollere=
auferre ; Is. xli. 16; Job xxvii. 21. The expres-
sion p 'p, ignominia, properly levilas (lightness),
at once reminds us directly of the familiar figure
of chaff whirled away by the wind ( Ps. i. 4 ; Is.
xvii. 3 ; xxix. 5, etc.). Therefore we need not
take C'^O as the predicate of D'Vp3 (fools) and
translate it by suscipiunl in the sense of " gather
up," "carry away," as Hitziq does, following
the LXX, Targ., Vatael., and Rosenmuellkk
[so NoYES, Muenscher, Wobusw., while Dk
Wette, Stuart, etc., agree with cur author — A.];
although the distributive use of the participle in
the singular instead of the plural, would have a
sufficient parallel in the passage already ex-
plained, chap. iii. 18 b.
DOCTRINAL AND ETHICAL.
1. *^Wisdo7n is life and gives life.^' This propo-
sition, which finds its most pregnant utterance
in ver. 18, and is formulated as a sort of Epitome
of the whole chapter, is especially in ilie first
admonitory discourse (vers. 1-18) expressed in
manifold ways and exhibited in its bearing upon
the most diverse relations, those of the present
life first. Above all it is long life, to which
walking in true wisdom aids (ver. iii. 16), and
this for this reason, — because such a course is
the indispensable condition of physical as well as
spiritual health, — or because, as ver. 8 expresses
it, ■' the wise findeth health for his body and re-
freshing for his frame." He who is truly wise
aims infallibly at the needful temperance, and a
prudent self-restraint in his physical and mental
66
THE PROVERBS OF SOLOMON.
regimen, and thereby promotes healtli. his in-
ward and oulward well-being in the highest pos-
sible degi-ee. He contributes by his obedient
subjection to the Divine grace, to the emancipa-
tion of his noblest spiritual powers and capaci-
ties,— secures these as well as the functions of
his bodily organization against morbid excite-
ment or torpidity, and so develops generally his
entire personal life, body, mind and spirit, to its
normal harmony, and the most vigorous mani-
festation possible of its diverse and cardinal ac-
tivities. He who lias in this way become in-
wardly free through the fear of God and real
■wisdom in life, attains necessarily also to the
confirmation of this his godlike freedom and vital
power in connection with the phenomena of the
outward natural life, as surely as the laws of the
economy of nature are the same as those of the
ethical sphere in the kingdom of God. He who
is inwardly free becomes also naturally free. To
him wlio has attained true mastery over himself
there is soon restored dominion over the outward
creation. — that heritage of the true children of
God from Paradise, — at least in its essentials.
And so outwai'd prosperity ii added in his ex-
perience to inward peace ; God " smoo'.hs his
paths" (ver. 6); fills his garners and cellars
with abundance (ver. 10), makes him great
througli riches and honor (ver, 16), and guides
him during this whole life in ways of delight,
peace, and prosperi'y (ver. 17 ; comp. vers. 2 and
18). A thing, however, that rises far above all
these external blessings, above gold, silver and
all the treasures of the earth (see vers. 1-4 and
15), is the grace and favor which the wise man
finds not only with men, but much more with
God (ver. 4). This favor of God and of men, —
2. €., not of all indiscriminately, but first and
pre-eminently of the wise and devout, such as
agree with God's judgment, is evidently in the
view of the poet the highest and most precious
of the raultifiirm blessings of wisdom which he
enumerates. Wliat, however, is this "favor with
God and men," the inseparable attendant and
consequence of genuine wisdom (1 Sam. ii. 26;
Luke ii. 52), what is this but the being a true
child of God, the belonging to the fellowship of
God and His people, the co-citizenship in the
kingdom of truth and of blessedness '! — We stand
here manifestly at the point at which the eudai-
raonism of the author, in itself comparatively ex-
ternal and inclining to tliat which is partial and
sensuous, joins hands with the true doctrine of
Christianity, — where, therefore, the Old Testa-
ment doctrine of retributions predominantly
earthly begins to be transformed into tlie super-
sensual or spiritual realistic doctrine of the New
Testament (.Matth. v. 10-12; xix. 28-30). For
if to be a child of God and to stand in relations
of grace appears as the chief value and most pre-
cious reward of wisdom, the goal of prosperity
at which the lovers of this wisdom aim is far
more a heavenly than an eartlily one; and fel-
lowship with God, obedient, loving dependence
on lli[ii, is then not merely the end, but at the
same time the principle and motive for all tiie
thought, effort and action of the wise. As a way
to the attainment of this end no other whatsoever
can come uncler consideration but that opened
and jioiuted out by God himself — that is, the way
of faith in the revelation of His grace. Believing
self-devotion to the salvation which God bestows,
which in the Old Testament is still essentially
placed in the future, but in Christ as the Media-
tor of the New Testament, has become real and
present, is there as well as here the condition of
the attainment of wisdom, of progressive growth
and strength in its possession, and finally of the
enjoyment of the blessed reward. That our poet
also walks in this path, that he is a representa-
tive of the "jides Veleris Testamenti," that he be-
i longs to that host of witnesses, exL-mplars of faith
under the Old Testament, which is brought be-
fore us in Hebrews xi.; this is incontrovertibly
established by the way in which he speaks of the
conditions of attaining to the blessed reward of
wisdom, or of the practical demeanor of the wise
man in its details. There we hear nothing of
outward works of the law, of meritorious ser-
vices, of the fulfilling of God's will with one's
own strength or reason ; but "trust in the Lord
with all thine heart " is enjoined in emphatic
contrast with " leaning upon one's own pru-
dence " (ver. 5) ; the being '■ wise in one's own
eyes " is put in significant contrast with the fear
of God and the avoiding of all evil (ver. 7) ; yes,
willing submission to God's salutary correction,
humble and grateful subjection even to the strict
disciplinary regulations which His fatherly love
finds it good to employ : this constitutes the sub-
stance of the dispositions and modes of action
which are here prescribed (vers. 11, 12; comp.
Heb. xii. 6 sq.). With good reason did Me-
LANCHTHON direct attention to the genuinely
evangelical, and even profoundly Christian cha-
racter of this admonition to the patient endu-
rance of suflFerings as wholesome disciplinary
ordinances of God. He remarks on vers. 11, 12:
'■ Here the whole doctrine of the cross is to be
brought into view, and the distinction considered
between Philosophy and the Gospel. Philosophy
and human reason judge otherwise of the causes
of death and of human calamities than does the
voice of the Gospel Christian and philo-
sophic patience must also be distinguished."
And further, on ver. 13 sq.: "These praises of
wisdom are rightly understood of revealed wis-
dom, i. e , of the word of God manifested in the
Church, of the Decalogue and the Gospel. Nor
yet is it strange that antiquity applied these
praises to the person who is the Son of God, who
is the revealer of the word resounding in the
Church, and is efficient by this word, and in it
shows forth what God is, and what is His will."
How far, furthermore, the point of view of our
teacher of wisdom is removed from all possible
Antinomian disparagements of positive moral re-
quirements, how clearly, on the other hand, the
wisdom that he teaches appears to be regulated
by both factors of Divine revelation, law and
gospel, shows itself from the emphatic promi-
nence given to "love and truth" ('lO**!. IpH
ver. 3 ; comp. the previous analysis of these two
ideas on p. 61) as the chief manifestations of a
spirit that fears God, and of a scrupulously du-
tiful course in intercourse with one's neighbor.
Love is, therefore, according to him, also, the
fulfilling of the law (Rom. xiii. 10; Gal. v. 14).
and indeed to such a degree that, according in
his conception, the compliance with special pre-
CHAP. III. 1-35.
67
Boriptions of the positive external ceremonial
law, e. ^., the oi'diniuces whicli relate to the
bringing of the otferiugs of first fruits {see above
on ver. 9), must be to it an easy thing. With
the proposition of Bruch, that our author found
himself in a sort of free-thinking opposition to
the positive prescriptions of the Mosaic ceremo-
nial law (comp. lutrod., J 15, note), this admoni-
tion to a conscientious devotion of the first fruits
to Jehovah, plainly cannot be reconciled.
2. .\s wisdom alone ensures true joy in life and
abiding prosperity, it also shows itself man's
most reliable protection (vers. 19-26), his de-
fender and guardian in all the inward tempta-
tions as well as the outward dangers of this
earthly life. And this essentially for this reason,
because it consists in ti-ustiug devotion to the
eternal and absolute wisdom of God, which most
richly and gloriously manifests its exhaustless
power, and its compassionate love and faithful-
ness, as formerly in the creation of the world,
now also in its preservation and government.
For he who loves wisdom is also loved by her ;
and he who by walking in faith, love, and the
fear of God, confesses himself here below a friend
of the Divine word, — in his behalf does the
eternal Word make confession above before the
throne of the Heavenly Father. — For further
remarks upon tlie relation to the Logos or the
Son of God, of the Divine wisdom, which is here
in vers. 19-20, for the first time, hypostatically
presented in its quality as the power that created
the world, see below on chap. viii. 22 sq. (Doc-
trinal and Ethical comments). [As will be seen
from the Exegetical notes on ver. 19, the best
modern exegesis is not unanimous in applying
this passage, like chap, viii., to the hypostatic
wisdom. Our author's remarks, therefore, how-
ever just in themselves, may be regarded as here
out of place, so far forth as they involve the per-
Bonality of wisdom — .\.]
3. The conditions for the attainment of true
wisdom and its blessing, wliich are again empha-
sized in the concluding verses (27-36), are com-
preliended in the single requirement of love to
one's neighbor as the fulfilling of the Divine law.
As special manifestations of this love of our
neighbor, we have made prominent, charitable-
ness and constant readiness to give (27, 23),
sincerity and an unfeigned frankness of dispo-
sition (29), peaceableness and placability (30),
gentleness and abstinence from all violence (31),
straightforward, honorable ami upright deport-
ment in one's general transactions (32, 33). hu-
mility and the avoidance of all arrogant, frivo-
lous and scornful demeanor (34). — These ad-
monitions do not rise to the full moral elevation
of the New Testament's requisitions of love.
Thus there is noticeably wanting here the de-
mand of love to enemies, although not in chap.
XXV. 21, and instead of this there is, it is true,
no hatred of one's enemy recommended (as in
the casuistic ethics of the later Pharisaic Juda-
ism, according to Matth. v. 43), but yet a re-
striction of all dispute and controversy to one's
relations with an actual ofi"ender ; see ver. 30.
The specification of duties to one's neighbor that
is here presented is therefore related to one
truly Christian, very much as the moral precepts
which, according to Luke iii. 10-14, John the
Baptist gave to the multitude that followed him,
if compared with that fulfilment of the law pre-
sented by Jesus in the Sermon on the Mount as
the standard for the conduct of the children of
God under the New Testament (Matth. v. 20-48).
Let us observe also the fact, which is certainly
not accidental, that all the moral precepts in our
passage are given in the form of negative impe-
ratives or warnings, while, e.g., in the Sermon
on the Mount, in the concluding and admonitory
chapters of Paul's Epistles, and in general in
most of the counsels of the New Testament, the
positively admonitory and preceptive tone has a
decided preponderance over the prohibitory.
HOMILETIC AND PRACTICAL.
Homily on the entire chapter, starting with
the central thought in ver. 18: True wisdom as
a tree of life, — .considered 1) in the precious
fruits which it bestows upon us (1-18); — 2) in
the solid ground in which it is rooted (19-26); —
3) in the cultivation which we must bestow upon
it by a loving and faithful integrity (27-3.5).—
Comp. M. Geiebs analysis of the chapter, which,
treating the four introductory verses as an ex-
ordium for the whole, finds prescribed in it three
main classes of duties: 1) to God (5-26) ; — 2) lo
our neighbor (27-30) ; — 3) to ourselves (31-35). —
So St.vrke : Solomon's exhortation to the mani-
festation of that piety which flows from true wis-
dom, viz.: 1) of piety in itself (1-12); — 2) of
wisdom as its celestial source (13-26) : — 3) of love
to our neighbors as its chief earthly fruit and
result (27-3.J).
Vers. 1-12. Mel.\nchthon (on vers. 5-12,
after treating the first four verses as an Intro-
duction): Three precepts of divine wisdom ; 1)
Trust in God and fear of God (5-8); — 2) the sup-
port of the ministry of the word by offerings and
gifts (9, 10);— 3) patience under crosses and suf-
ferings (11, 12, comp. above, p. 65). — Geief.
(on 5-18): Six cardinal duties to God: 1) confi-
dence,— 2) reverence, — 3) humility, — 4) honor,
— 5) patience, — 6) zeal for wisdom. — St.\rke:
An exhortation to true piety; and 1) a prelimi-
nary encouragement to attention (1-4) ;^2) the
direct admonition to the manifestation of true
piety, a) in confidence in God (5), — b) in a living
knowledge of God (6), — c) in the fear of the Lord
with a renouncing of one's own wisdom (7, 8). —
d) in the right payment of all gifts that are due
(9, lU), — e) in the patient bearing of the cross
(11, 12).- C«/»'.'r /yrt«rf6. .- The multiform bless-
ings of a multiform wisdom; vers. 1, 2: long
life, prosperity and peace; — 3, 4; favor with
God and men ; — 5, 6 : a right guidance ; — 7, 8 :
even physical well-being; — 9, 10: full garners
and presses; — 11, 12: grace from God also in
tri.als and sufferings.
On vers. 1-4. Board: See to it that on the
tablet of thine heart nothing be found but the
word of God and Jesus Christ. According to
what is written on the tablet of thine heart, (2
Cor. iii. 3) will endless pain or eternal joy await
thee, Matth, x. 32, 33. — On vers. 5-8. Hasids:
It is a characteristic of true wisdom that one re-
gards himself as simple; men who are wise in
their own eyes are far removed from true wis-
dom.— Zeltnee : Where true fear of God exists,
68
THE PROVERBS OF SOLOMON.
there is also true humility of soul, and renun- ]
ciation of self Ecclesiast. i. 17, 18, e(c.— [Ver. ]
6. Tkapp: They trust not God at all that do it \
not alone. — Arnot: Trust is natural to the crea- i
tare, though trust in the Lord be against the
grain to the guilty. God complains as much of
a divided allegiance as of none. In cleaving to
Christ the effort to reserve a little spoils all. The
command to "trust '' is encouraging as well as re-
proving. The genuine spirit of adoption may be
best observed in little things. — R. M. M'Chetne:
Every enlightened believer trusts in a divine
power enlightening the understanding ; he there-
fore follows the dictates of the understanding
more religiously than any other man. — Vers. 8.
Abnot : He who makes holiness happy in heaven,
makes holiness healthful on earth.] — On vers. 9,
10. Starke : We should above all things seek
the kingdom of God, and share our means with
those who labor in the word, and the extension
of God's kingdom ; but not hold our goods for
gain in order so to avoid God's service. It is
unbelief if one accounts that lost which he vo-
luntarily devotes to churches and schools, and to
the maintenance of the ministry of the word.
Matth. X. 42 ; 2 Cor. is. 6 ; Gal. vi. 6, etc.—
Zeltner : Th.ankfulness opens the fountain of
the divine blessing, unthankfulness closes it. — ■
Stocker : Liberality toward the clerical oifice,
considered 1) in and by itself,' — 2) according to
the manner of its exercise, — 3) in its reward. —
[W. Bates : Charity is a productive grace, that
enriches the giver more than the receiver. The
Lord signs Himself our debtor for what is laid
out for Him, and He will pay it with interest], —
On vers. 11,12. Egaro: God's strokes are belter
than Satan's kiss and love ; God smites for life,
Satan caresses for death. — J. Lange : The king-
dom of God in this world is a kingdom of the
cross; but all suffering tends evermore to the
testing and confirmation of faith. 1 Pet. i. 6, 7.
— Berleb. Bible : God's chastenings and cor-
rections are no signs of anger, but of love ; they
are the pains which our healing and cure de-
mand. Those who lie under the cross are often
more acceptable to God, than those who taste and
experience His dainties. He finds pleasure in
our crosses and sufferings for this reason, be-
cause these are His remembrance and renewal
of the sufferings of His Son. His honor is also
involved in such a perpetuation of the cross in
His members (Eph. iii. 13; Col. i. 24, e<c. ) and it
is this that causes Him this peculiar joy !
[V^ers. 11, 12. Arnot: Let your heart flow
down under trouble, for this is human ; let it
rise up also to God, for this is divine. — Trapi" :
He that escapes affliction may well suspect his
adoption. God's house of correction is His school
of instruction.]
Vers. 13-18. Egakd : Silver, gold and pearls,
serve and adorn the body only, wisdom, how-
ever, serves and adorns mainly the soul. As
much as the soul is nobler than the body, so mucii
is wisdom also nobler than all treasures. Be-
ware lest thou with the children of this world
look with delight upon the forbidden tree, and
with them eat death from it. Beware lest
thou choose folly instead of wisdom! — Stockeu:
Whosoever desires to regain what our first pa-
rents squandered and lost by the fall, namely.
eternal life — let him hold fast upon heavenly
wisdom — i. e., God's revealed word. This is a
tree of life to all those who in true faith lay hold
upon it. — Berleb. Bible : Solomon here testi-
fies that wisdom even in Paradise nourished and
supported men, and that the same is for this rea-
son also in the restoration (the restitution of all
things by Christ, Acts iii. 21) ordained for their
spiritual maintenance. In this originates that
most blessed condition of the new man, who gra-
dually becomes again like and equal to the man of
Paradise. — Wohlfarth : The tree of life of which
we are to eat day by day is faith, love, hope
Faith is its trunk, hope its flowers, love its fruit,
[Vers. 16, 17. Arnot: — If the law were ac-
cording to a simple calculation in arithmetic,
" tlie holiest liver, the longest liver," and con-
versely, "the more wicked the life the earlier its
close;" if this, unmixed, unmodified, were the
law, the moral government of God would bo
greatly impeded, if not altogether subverted. He
will have men to choose goodness for His sake
and its own ; therefore a slight veil is cast over
its present profitableness. — South (ver. 17):
The excellency of the pleasure found in wisdom's
ways appears 1) in that it is the pleasure of tho
mind ; — 2) that it never satiates nor wearies; — 3)
that it is in nobody's power, but only in his that
has it]
Vers. 19-26. Stocker: — Inasmuch as wisdom
is so grand a thing that all was made and is still
preserved by it, we are thence to infer that we
also can be by it preserved for blessedness. We
should hold dear the heavenly wisdom revealed
to us in the word, and earnestly crave it, should
learn to keep our eye upon God Himself, should
entreat Him for all that we need, depend upon
His omnipotence and faithful care, despond un-
der no adversities, etc., etc. — [Bridges: (Ver.
23) Habitual eyeing of the word keeps the feet
in a slippery path], — Starke : He who orders
his ways to please the Lord, can in turn depend
upon His gracious oversight and protection. — Our
unrest and fear spring mainly from an evil con-
science; divine wisdom however keeps the con-
science from heavy sins, and stays the heart ou
God. — -Von Gerlach : The wisdom which God
imparts to the man who hearkens for His voice is
no other than that by which He founded the
earth; the holy order, which forms, keeps, sup-
ports, holds together, develops into life, advances
all. As now all that God has made is very good,
each thing according to the law of the divine or-
der that dwells in it, so in and for man all be-
comes good that conforms to this order. — Wohl-
farth (ou ver. 21-26) : The holy rest of the pi-
ous. Little as the heart's innocence, thisfairesi.
fruit of wisdom, can preserve and wlioUy free us
from the sufferings which God suspends over us
for our refining, so surely however docs it turn
away the worst and saddest consequences of sin,
and ensures even amidst the storms of this life a
rest that nothing can disturb. — [Ver. 26. Arnot:
It is the peace of God in the heart that has power
to keep the feet out of evil in the path of life.] —
Ver. 27-35. Stocker: The virtues of beneficence
and patience are here developed after the method
of the second table of the ten commandments; it
is therefore taught how the believing Christian
is iu his relations to his neighbor to exercise
CHAP. IV. 1-27.
69
himself in true charity, steadfast patience and
forbearance. — Ouamer (in Stabke): Wlien God
richly bestows upon us spiritual treasures, ought
it to be a great nialter, if we to honor Him give
.ilmsfrom our temporal goods? — (On ver. 32 sq);
If an ungodly man rises in prosperity, look not
upon his prosperity, but upon his end; that c;in
easily deter you from imitating him. — Wohl-
FARTH (on vers. 27, 28) : Thankfulness toward
God requires beneficence toward one's brethren.
— Von Gsrlach: Divine wisdom teaches the
true communism, — makes all things common.
According to true love earthly goods belong to
'* their lord " (ver. 27) i. c , to him wlio needs
them. — [Ver. 27. Arnot: The poor have not a
right which they can plead and enforce at a hu-
man tribunal. The acknowledgment of such a
right would tend to anarchy. The poor are
placed in the power of the rich, and the rich are
under law to God. — Ver. 33. Arnot: In addi-
tion to the weight of divine authority upon the
conscience, all the force of nature's instincts is
applied to drive it home. — Ver. 34. Trapp : Hu-
mility is both a grace and a vessel to receive grace. ]
Second Groap of Admonitory or Qnomic DiscourseB.
Chap. IV. 1— VII. 27.
7. Report of the teacher of wisdom concerning the good counsels in favor of piety, and the warm-
ings against vice, which were given him in his youth by his father.
Chap. IV. 1-27.
1 Hearken, ye children, to a father's instruction,
and attend to know understanding :
2 for I give you good doctrine ;
forsake not my law.
3 For I was also a son to my father ;
a tender and only (son) for my mother ;
4 and he taught me and said to me :
" Let thine heart hold fast my words ;
keep my commandments and thou shalt live 1
5 Get wisdom, get understanding;
forget not, turn not from the words of my mouth 1
6 Forsake her not and she shall preserve thee ;
love her and she shall keep thee.
7 The highest thing is wisdom ; get wisdom,
and with all that thou hast gotten get understanding!
8 Esteem her and she will exalt thee,
will bring thee honor if thou dost embrace her.
9 She will put upon thine head a graceful garland,
a glorious crown will she bestow upon thee.
10 Hearken, my son, and receive my sayings;
ami the years of thy life shall be many.
1 1 In the way of wisdom have I taught thee,
I have guided thee in right paths.
12 When thou goest thy step shall not be straitened,
and when thou runnest thou shalt not stumble.
13 Hold fast upon instruction ; let not go ;
keep her, for she is thy life.
14 Into the path of the wicked enter thou not,
and walk not in the way of the evil.
15 Avoid it, enter not upon it;
turn from it, and pass away.
16 For they sleep not unless they sin ;
their sleep is taken away unless they have caused (others) to fall ;
70 THE PROVERBS OF SOLOMON.
17 for they eat the bread of wickedness,
and the wine of violence do they drink.
18 But the path of the just is like the light of dawn,
that groweth in brightness till the perfect day.
19 The way of the wicked is as darkness,
they know not at what they stumble.
20 My son, attend to my words,
incline thine ear to my sayings.
21 Let them not depart from thine eyes :
keep them in the midst of thine heart.
22 For they are life to those who find them,
and to their whole body health.
23 Above all that is to be guarded keep thy heart,
for out of it flow the currents of life.
24 Put away from thee perverseness of mouth,
and waywardness of lips put far from thee.
25 Thine eyes should look straight forward,
and thine eyelids look straight before thee.
26 Make straight the path of thy foot
and let all thy ways be established.
27 Turn not to the right or to the left,
remove thy foot from evil !"
GRAMMATICAL AND CRITICAL.
Ver. 2. [^nnj, an "affirmative" perfect (Bott. ^ 947,/.), anticipating a sure result, and so confirming confidence; not
• — T
merely have I already (?iven, etc.; it will always be found true. See like instances in ver. 11. — A.].
Ver. 10. [A masculine verb agreeing with a fem. subject, the nioi'e readily because the verb precedes. The same thing
recurs in ver. 25; in V. 2: vii.ll; x. 21,^2; .\v.7: xvi. 3; xviii. r>.— A.]
Ver. 13. The fem. suffix in n~1^J refers strictly to HDJll [TOtO being masculine], which idea, on account of its
TV;- T : T T
close relationship, could be easily substituted for *1D^0 'coiup. i. 3; xv. 33), and all the more readily because this idea was
T
constantly before the poet's mind as the main subject of his dis'-ourse. Like anomalies in the gender of sutfixes may ho
found, .". £/. ill I.ta. iii. 10, Judg. .xxi 21. [To euipiia-^ize ilie injuncti.m the form ot the verb is '-.xp^inded from the simple
,T1^J by doubling the middle radical by Uagesh forte diriment, and by alt;iching the suffix in its fullest form. See BiiTT.
J .Wi), 12; JJ 1042, b. 1043, 6.— A.].
Ver. 14. [FufiaST takes "lii^XH in its more common causative and therefore transitive sense, supplying as its object
^3 7 ; he reaches, however, the same result. The third declarative use of the Piel we have not found given here by any
modem commentator. — A ].
Ver. 16. [For the form given in the K'thibh iSlIJO", see Qree.v, J SS, BiJTP. ? 367, 3.— A.].
Ver. 20. [The paragogic Imperative usually and uaturally takes its place at the beginning of the clause ; riJ'E'pn
here, and in ver. 1 follows its object as well as the vocative 'JS. BoTT. g 960, c. — A.].
Ver. 21. ^Vl'' fnt. Uiphil from U'l with a doubling of the first radical, as in lj'7' from r^7. [Verb IJ* treated like
a verb J>^,— Oreex, § 160, 1 ; Bott., § 1147, B. 3.— A.].
Ver. 25. [Holden makes HDJ? an object and not an adverbial modifier — "behold that which is right." This can
hardly be reconciled with the strict meaning of TIDJ. For the peculiar OiV", in which the first radical retains fully its
consonant character, resisting quiescence, see Stdart, g 69, 2; Green, g 150, 1; Butt., g 458, a, § 40S, 12.— A.]
EXEGETICAL.
1. The address to the sons, i. «., the pupils or
hearers of the teacher of wisdom, in the plural
number, appearing for the first time in ver. 1,
and then recurring twice afterward, in v. 7 and
of positive appeals to strive after wisdom and
the fe.ir of God. A starting point lor these
admonitory discourses is furnished by the com-
munication made in the preceding chapter, con-
cerning the good instructions which the author
as a child had had urged upon his notice by his
father. The negative or admonitory import of
vii. 24 (as well as in one later instance, in the tiiese teachings of the father is now more fully
discourse of the personified Wisdom, chap. viii. ' developed in the discourses, some longer, some
:{'2) annouuces the beginning of a new and larger .shorter, of the next three chapters. And among
fleries of proverbial discourses. Tiiis extends to these special prominence is given to sins against
the end of chap, vii., and is characterized by a chastity, which had not, it is true, been expressly
preponilerance of warning, and also by the clear ; named by the father, but still must now come
and ininulc delineation of the by-paths of folly j under consideration as involving dangers espe-
and vice wliich are to be avoided, that now : cially seductive and ruinous for the son, as he
lakes the place of th" tone, hitherto predominant, 1 grow up from boyhood to youth. To these Ihe'e-
CHAP. IV. 1-27.
71
fore the poet reverts no less than three times ia
the course of the admonidoiis which he attaches
to his account of the precepts of his father as
given in chap. iv. (viz., v. 3 sq. ; vi. 24 sq. ;
vii. 5 sq ). And in each instance the transition
is made in a peculiarly natural way, and with a
far more complete delineation of the repulsive
details than had been earlier given on a similar
oocision (ch ip. iii. 16-19). Of the oldere-iipositors
e.g., Egaru, J. Lange, 8tarke, and of the more
recant Elster are in favor of extending the
father's admonition from ver. 4 to the end of this
chapter. In favor of those limits may be ad-
duced especially the fact that vers. 26, 27 form
a peculiarly appropriate conclusion for the
father's discourse, — far more so not only than
Ter. 9 (with wliich Jerome, Bede, Lavater, the
W'drteinberg Bible, and most commentators of
modern times, e. g., Ewald, Bertueap, Hitzio,
[iMuEsscuER, Kamph.] %vould closo the discourse)
but also tliau ver. 20, (to which point e. g., Um-
BRsiT would extend it). Against those who
would regard chap. v. 1-6 as also belonging to
tie father's address (Hansen, Delitzsch) we
have the substance of these verses, which, at
least from ver. 3 onward, seem no longer appro-
priate to an admonition addressed to a boy still
••tender" (see iv. 3); we have besides the still
more weighty fact that chap. v. forms an indivi-
sible whole, from which the first sis verses can
plainly not be separated, on account of the re-
ference to them contained in ver. 8. It is fur-
thermore by no means necessary that the address
"ye sons" (v. 7) should stand at the very com-
mencement of the discourse where the poet
resumes it. In reply to Hitzig who, for the
sake of restoring a symmetrical relation of
numbers, in the present chapter once more pro-
nounces certain verses spurious (vers. 16, 17
and 27), see the special remarks on these verses.
2. Ver. 1-3. Hearken, ye children. It
seems quite certain that this address, occurring
only here and in chap. v. 7 and chap. vii. 21, is
occasioned by the fact, that the author designed
to represent himself in and after ver. 4 as him-
self a sou and the object of his father's counsels
and warnings. The aim was to present the ex-
ample of the one son plainly before the many
sons ; for this is the relation in which the teacher
of wisdom conceives of his hearers or readers.
For this reason again he does not say, "my
sous," but "ye sons, ye children," here as well
as in chap. v. 7. — To a father's correction,
I. e., to the instruction of a man who is your
spiritual father; not to the instruction of your
several fathers. For, just as in chap i. 8, the
author does not intend in the first line to
exhort to obedience to parents, but simply
to obedience in general. — To learn under-
standing. The nr3 nj^'17 here corresponds
with rT3Dn njl?']7 in the superscription, chap.
i. 2, and is therefore to be similarly understood.
HiTZio's idea " to linow with the understanding "
is evidently needlessly artificial. — Ver. 2. For
good doctrine, etc. np7, something received,
handed over (see on i. .5) ; the author here de-
scribes his doctrine in this way because he him-
self received the substance of it from his father.
The LXX here translate the word oulriglit by
(!(j/30p(Vulg. donum). — Ver. 3. For I also was a
son to my father, i. e., "1 also once stood in
the relation to my (actual) father, iu which you
stand to me. your paternal instructor," (IJer-
THEAU). [MiiE.NSCH. Icss forcibly makes ''3
tempor.al: lehen I was, f/c] — A tender and
only (son) to my mother, strictly, before
my motlier, in hor siglit ; comp. Gen. xvii. 18.
Tlie mention of the mother is prob,ably occa-
sioned here, as in i. 8, by the poetic parallelism;
for in what follows it docs not occur again. —
Tender, "^1, not equivalent, as sometimes, to
"susceptible of impressions, tractable," as the
LXX conceive in translating it by vwi/KooQ ; but
the expression, in connection with TiT, "an
only one" (oorap. Gen. xxii. 2), indicates that the
child has been to his parents an object of tender
care; comp. Gen. xxxiii. 13, where .Jacob speaks
of the tenderness of his children. Furthermore
the LXX, doubtless in remembrance of the fact
that Solomon, according to 1 Chron. iii. 5, was
not the only sou of his mother, renders Tn' by
aya-uutvoi; (beloved). That sever.al ancient
manuscripts and versions have substituted for
''TbV. \iSi'}, '3X \}2\ the sons of my mother,
doubtless rests upon the same consideration.
Tlie earlier exegesis in general thought far too
definitely of Solomon as the only speaking sub-
ject in the whole collection of proverbs, and
therefore imagined itself obliged in every allu-
sion to a "father" or a "moiher" of the poet,
to think specifically of David and Bathsheha.
This is also the explanation of the fact that
the LXX in the verse following exchanged
the singular, "he taught me and said," for a
plural [at eAeynv Kal t(i/(5at7/cof //f), and accordingly
represented all that follows as instruction pro-
ceeding from both parents.
3. Vers. 4-9. Let thine heart hold fast
my words. The father's instruction begins
quite in the same style as all the other .adinuni-
tions in this first main division of the Book of
Proverbs. At the end of ver. 4 the Syrian Ver-
sion adds the words "and my law as the apple of
thine eye." which U, however, plainly a supple-
mentary gloss from chap. vii. 2, in which passage
also the expression occurs, "keep my command-
ments and ihou shalt live." Bektheau regards
the addition as original here also, in order thus
to do away with the peculiarity of three mem-
bers in ver. 4 (which is surrounded by nothing
but disticlis), and to make of the three clauses
four. But the triple e'ructure owes its origin
simply to the fact that the first member, as an
introductory formula for the following discourse,
must necessarily be maile to stand outside the
series of clauses which are otherwise always
arranged iu pairs. — Ver 5. Get vyisdom, get
understanding, literally, " A«y wisdom, bug
understanding." The doubling of the verb
makes the demand more vehement ; as Umbreit
explains it, an "imitation of the exclamation
of a merchant who is oifering his wares." —
Forget not, turn not from the words of
my mouth. The zeugma appears only in the
translation, not in the original, since the verb
THE PROVERBS OF SOLOMON.
njS> elsewhere, c. g., Ps. cii. 5, is found con-
strued with ]0. In the idea of forgetting there
is naturally involved a turning aside or away
from the object.— Ver. 7. The highest thing
is -wisdom. This is the interpretation to be
here given, with Hitzig (following Merger, De
DiEU and some older expositors), to the expressiou
nniJn ri'nxi. Itisusuallyrendered" The begin-
ning of wisdom," [e.y.bytheLXX.Vulg., Luther]
o.nd the following clauses, " get wisdom, etc."
are taken as the designation of that in which the
beginning of wisdom consists, viz., in the "reso-
lution to get wisdom " (Usibreit), or in the in-
stant observance of the admonition which re-
lates to this (comp. Elster on this passage [and
also K.\MPH.]). But as the beginning of wisdom
the fear of God is every where else designated
(see Obs. on i. 7) ; and for the absolute use of
n'ti'SI in the sense of prsestantissimum, aummum
(the highest, most excellent thing) we may com-
pare on tlie one hand Job xxix. lio, and on the
other Gen. i. 1. — And with all that thou
hast gotten get understanding. The beau-
tiful verbal coriespondeuce iuthe Hebrew phrase
is well indicated in the above rendering [in
which the ambiguity of the E. V. is avoided;
u-ilh is not to be taken in the sense of in coiinec-
lion with, but n-ilh the ezpenHiture of, or at the price
of, — German um or fiir]. For the thought comp.
iii. 14 sq. — Ver. 8. Esteem her. The verb
So'^D which occurs only here, — the Pilel of
77D, — might possibly, as an intensive formed
from this verb, which as is well known signifies
"to heap up, to build a way by mounds and em-
bankments," express the idea of enclosing with
a wall, of a firm surrounding and enclosure. So
the LXX understood it, translating by -eijixnjja-
Kuaov avri/f; so also theChald., Syr., Vulg., and
several modern interpreters, e. g., Berthe.vu, —
all of whom find expressed in the word the idea
of a loving clasp and embrace. It is however
probably simpK-r and more in accordance with
the sense of DOn in the parallel clause to take
the word, as Abe.v Ezra, Luther, and most mo-
dern interpreters do, in the sense of " to exalt,
esteem ;" [So H., M., N., St. agreeing with the
E. V.]. "With this conception also the second
clause best agrees, for in this tliere is added to
the exhortation to prize and honor wisdom, the
otiier admonition to love her. — If thou dost
embrace her. Wisdom here appears personi-
litjd as a loved one or wife, whom one lovingly
draws lo him, ar.d embraces; comp. v. 'JO; Eccl.
iii. ;',. — Ver. 9. She will put upon thy
head a graceful wreath. Comp. i. 9. — Will
she bestow upon thee. The rare verb JJO
wliich again in Hos. xi. 8 stands parallel with
inj, according to this passage and Gen. xiv. 20
undoubtedly signifies to offer, to give, to pre-
sent some one with somclhing (construed with
two accusatives). The old translations took it
gOHietimes in the sense of protecting (LXX: ix-
tnan-i<7:i cou; Vulg. ; proteget le; so the Syriac),
as though it were a denominative from J.JD.
shield. With this, however, the "glorious
crown" does not correspond, which is evidently
introduced as an ornament, and not as a protec-
tion and defence.
4. Vers. 10-19. The father instructs his sol
concerning the way of wisdom (vers 11, 18) in
which lie should walk, in contrast with the rui-
nous path of impiety (vers. 14, 19). — So shall
the years of thy life be many. Comp. chap,
iii. 2. [VVoRuswoRTH says "This word D'"n
is plural in the original, as in iii. 2, as if Solo-
mon would comprehend the future life with the
present, and add Eternity to Time." He forgets
that the abstract idea of life is never expressed
by the singular of this noun except as its stnt.
conxtr. 'n is used in formulas of adjuration, e.
g.. Gen. xlv. 15, 16; 1 Sam. i. 26, etc. See Lex-
icons generally, and BiixT. | 697, 2, \ 689, B. a.
A.]— Ver. 11. In the way of wisdom, i. e.,
not "in the way to wisdom," but in the way in
which Wisdom walks, here also again as it were
personified, — a way which is lovely and peaceful
(according to iii. 17), a way with " right paths "
(lit., " paths of straightness," comp. ii. 9, 12) as
the 2d member and the following verse describe
it (comp. Job xviii. 7). — [Ver. 12. The pecu-
liar significance of such promises to an inhabi-
tant of Palestine, see illustrated, e. g., in Hack-
ett's Illustrations of Scripture, p. 20. — -\.]. — Ver.
Vi. Hold fast upon instruction; let not
go; keep her; she is thy life, as the be-
stower of long life ; iii. 2, 16, 18; see below,
ver. 2.S. — Ver. 14. And walk not. etc. lE'X
properly, to go straight on, here used of the bold,
arrogant walk of the presumptuous; comp. is.
6; xxiii. 19. To translate 1CfNn-'7X by "do
not pronounce happy" (comp. iii. 18) as the LXX,
Vulg., aud Syr. propose, contradicts the paral-
lelism with "enter not" in the first member. — ■
Ver. 15. Avoid it. On J?^3 to abhor, reject,
comp. i. 25. — Turn from it and pass away. —
i. e., even if thou hast entered upon it d'^j.^)
still turn aside from it and choose another way,
which carries thee by the ruinous end of that
one. — Ver. 16, 17. For they cannot sleep
unless they sin, etc. Hitzig thinks that in
this reference to the energy of the wicked in sin-
ning there can be found no appropriate ground
for the warning in ver. 15 ; he iherelbre declares
vers. 16, 17 a spurious interpolation, and at the
same time inverts the order of tlie two following
verses, t. e., makes the 19th the 18th; he then
connects the '3, "for," the only genuine frag-
ment remaining of ver. 16, immediately with Ihe
D•j;•|y■^ :]^T «/c., of ver. 18 (19j ; "For ....
the wiiy of the wicked is as midnight, etc." Since
however no ancient M.8S. or translation exhibits
anything that favors this emendation, and since
a certain irregular movement, an ah.indonment
of that order of ideas which would seem simpler
and more obvious, corresponds in g.neral with
the style of our author (comp. i. 10 sq.; iii. 3
sq. ; viii. 4 sq.), we may fairly disregard so vio-
lent a treatment. Besides, the substance of vers.
16, 17, so f.ir forth as they depict tiie way of the
wicked as a restless, cruel aud abominable course
of procedure, is plainly quite pertinent as Ihe
foundation of a warning against this way. And
CHAP. IV. 1-27.
that subsequently the concluding description of
this way as a way of darkness (ver. 19) is not
intro<luced until after the contrasted represen-
tation of the way of tlie pious (ver. 18), is an
arrangement favorable to the general rhetorical
effect of the whole, like several which we have
already found, especially in chap. iii. 'Si, 35,
and also at the end of cliapters i. and ii. —
Unless they have caused (others) to fall,
i. c, unless they have betrayed into sin ; the ob-
ject— viz., others, in general — -does not need to
be here distinctly expressed. For the Hiphil
O'K'T, which should be the reading here ac-
cording to the K'ri, in the ethical sense of " causing
to stumble " in the way of truth and uprightness,
comp. especially Mai. ii. H, where the " causing
to fall" is brought into even closer connection
than in our passajre with the idea of "turning
from the way." [The K'lhihh would require the
translation " thoy liave stumbled," i. e.. (figura-
tively) sinned]. — For they eat bread of ■wick-
edness, and 'Wine of violence do they
drink. Against the translation of Schultens,
MuE.\TisGHi5, Umbreit, Elster, [Kamphausen] :
" for wickedness do they eat as bread, and vio-
lence do they drink as wine" (comp. Job xv. 16;
xxxiv. 7), may be .adduced the position of the
words, which should rather stand somewhat in
tills way — for they have eaten wickedness as
bread for themselves — if designed to convey the
meaning of a mere comparison. The expressions
"bread of wickedness, wine of violent deeds,"
plainly conveying a stronger meaning, remind us
of the "bread of affliction," Dent. xvi. 3; of the
" bread of sorrows," Psalm cxxvii. 2, and like-
wise of the " wine of the condemned' (D"iV1JX ]")
Am. ii. 8.
Ver. 18, 19. Like the light of dawn that
groweth in brightness till the perfect day,
literally, "that grows and brightens (familiar He-
brew idiom, as in .Judges iv. 24; Esth. ix. 4; comp.
EwALD, ieArA. 280 6.) even to the establishing of
the day." JIDJ (l•ons^ s/a^c of the part. Niphal of
]0) lit., the established, the (apparently) station-
ary position of the sun at noon (comp. the Greek
TO fjTa&epijv Trj(^ iieGijfi^pia^, which however the
LXX do not here employ). For Djj, used of the
hrightness of the rising sun, comp. Isa. Ix. 3 ; Ixii.
1. The comparison of the path, i. e., the moral
course, of the just with the light of the rising sun,
bright and ever brightening, is most appropriate.
If the whole pat his light, a bright, clear knowledge
of salvation, illumination by the heavenly light
of divine revelation (comp. vi. 23; xxviii. 5; Isa.
ii. 5, etc.) there can naturally be no idea of stumb-
ling and falling suggested (comp. John xi. 9, 10) ;
rather will he who walks in this wjiy attain more
arid more to perfect clearness in the inward state
oC his heart and conscience, and therewith also
in increasing measure to outward prosperity. —
The way of the w^icked is as darkness, 1
the exact opposite to that of the righteous. pSilX |
strictly " thick darkness," midnight gloom. The
degree of this darkness and its evil consequences
for liira who walks in it, the 2d clause clearly de- 1
picts ; comp. John xi. 9, 10, and for the general
subject, the previous delineation of the sudden
destruction of the ungodly, i. 27 sq. ; also ii. 18,
22; iii. 35.
5. Ver. 20-27. The father's admonition closes
with an urgent warning to the son against for-
getting this counsel, with a special reference tii
the ruinous consequences which such a forget-
ting will ensure. — Let them not depart from
thine eyes. The meaning is " depart, escape."
just as in iii. 21. Bertheau's interpretation is
needlessly artificial, — " let them not withdraw
them" (3 Plur. without a definite subject), (. f.,
let them not be withdrawn. — Ver. 22. For they
are life to those virho find them : comp. iij.
2, 16; iv. 13: and especially for the use of
" find " in the sense of to attain or to be blessed
with anything, see iii. 13; viii. 35. — And to
their whole body health. Comp. iii. 8,
where rHK3") is found instead of the Ni313
of our passage. — Ver. 23. Above all that is
to be guarded keep thy heart "lODS-'^SO
T ; ■ T ■
literally, " more than every object of watching."
for this is beyond all question the sense of
lOU'O, and not, as Aben Ezra and Jarchi take
T : ■
It, "a thing against which one must guard,"
which would not correspond with the radical
meaning of IDE'. The heart as the chief object
of moral watchfulness, is plainly nothing but
the conscience, the pure moral consciousness of
man, the aya^i) airpeidi/nic, 1 Tim. i. 5, 19; 1 Pet.
iii. 16. So HiTziG, with unquestionable cor-
rectness, referring to Ps. Ii. 10; Job xxvii 6: 1
Sam. XXV. 31. — For out of it (flo^) currents
of life. Lit., " issues of life " (Bertiikau) l c,
oflifeinthe physico-organic as well as in the
ethical sense; of life so far forth as it manifests
itself in the normal course and movement of the
functions of the bodily organism, just as also in
the full development of the spiritual powers and
their working upon external nature. Comp. re-
marks on ii. 8 sq. Hitzig also, who translates
D""n niSSlP not quite appropriately by "paths
of life," admits the fact that the expression
rests upon the recognition of the heart as the
seat and fountain of the blood, and therefore also
as the central home of the entire life of the phy-
sical being (in accordance with Lev. xvii. 11;
Dent. xii. 23; and in opposition to BERTHEAr.
who denies this reference). So also U.mbkeit.
except that he, with a view somewhat partial and
obscure, conceives of the heart as the "seat of
the sensibilities," and the life that flows from it
as the " general sensation of being." ["AH vital
principles are lodged there, and only such as aro
good and holy will give you pleasure. The ex-
ercises of religion will be pleasant when they are
natural, and flow easily out of their own foun-
tain." John Howe, Delighlinr/ in God. — A.]. —
Ver. 24. Put away from thee perverseness
of mouth, e/c "Following the first clause of
ver. 23 the 24th and 25th verses warn against an
arbitrary perverting of the moral judgment, into
which evil passions so easily betray, and admo-
nish not to give a misdirection to thought (the
(7o>.5 animi) within the department of morality "
(H1TZI15). — Let thine eyes look straight
forward, etc. A prohibition not of an indolent
" gazing about " (Bebtheau), but of the false
74
THE PROVERBS OF SOLOMON.
aud evil look of the self-seeking, who doe3 not
intend honoriible dealing with his neighbor, but
seeks in all his course and dealing to outwit, to
deceive and overpower him; conip. vi. 13; x.
10 ; xvi. 30; Ecclesiasl. xxvii. 25; Matth. vi.
23. — Ver. 2G. Make straight the path of thy
foot. Plainly sometliing that is possible only in
connection with eyes that look straight forward
and correctly; lliis is therefore the necessary
practical consequence of the course commended
in the preceding verse. He only who is from the
heart honorable and upright is able also in the
individual forms of his moral action to avoid
every false step. — Let all thy \7ays be esta-
blished. 133" does not mean "let them be
sure" (Berth.), but "let them be definite,
fixed," which can be the case only with a course
rightly regulated, straightforward, and sure ;
comp. Ps. cxix. 133; Heb. xii. 13. The latter
passage plainly contains an allusion to our verse,
the first member of which according to the LXX
reads: 'O/Ji^af Tpoxiiit^ Tvoiet aoi^ Tioniv. — Ver. '11.
Turn not to the right or to the left, keep
thy foot far from evil. This fuller explana-
tion of that fixedness and certainty of the way
which is demanded in ver. 26 completes the fa-
ther's admonition in a way altogether appropri-
ate, and is therefore neither to be declared, with
HiTziQ, a spurious addition, nor is it, in agree-
ment with 15ERTHE.\n, to be deprived of its posi-
tion and meaning as a concluding appeal, by re-
ceiving into the text as genuine the two verses
which appear after it in the LXX (and Vulgate) :
'O^ov^ yap Tag t'/c 6f^i(ov o16ev b -deot;, ^tearpafJUEvat
dt' EtGiv ul ff apiaTcpijv. AiVof ds op&at; Troa'/ffet
rac Tpoxi-ag t^ov, rag d€ iropsiai^ gov ev Eipi/vrj Trpoa^et.
These two verses, whose substance appears to be
a mere repetition from vers. 2f5, and 27, seem to
owe their origin to the design to secure here
again, as in the preceding section (vers. 10-19)
a full decade of verses. In opposition to this
view, arbitrary and theoretical, that the struc-
ture of the paragraphs or strophes in the chap-
ters before us is uniformly equal, i. e., always
consisting of ten verses — a view to which even
Bertheau attaches much importance — see, above,,
the Exeget. Notes on chap, 3, No. 1.
DOCTRINAL AND ETHICAL.
The counsel given by the pious and wise father
to his son begins with the appeal to him to hold
fast his words (ver. 4), and ends with an earnest
warning against a course made insecure and
dangerous by disregard of these words (vers.
20-27). Obedience to the word of revealed Iriith as
fnifhimitted within the covimunity of the children of
God. and bequeathed, by parents to their sons, — this
i^ the gener.al statement of the invpoi-t of tlie do-
manils of Iliis chapter as a whole, so far forth as
it may be roduecfl to a single brief expression.
Il is essentially, as Mei,a.\othon says, "■ ailhorla
tiones ad sludiitmoiiedienliie el ad diliyentiavi reyendi
disriplinam," that, are contained in this passage.
The whole is a chapter on the riykt (Christian)
training of children, nn exhibition of the nature
of that chief manifestation of the Hhokmah
[practical wisdom], which in the general super-
scription of the book (i. 3 ; comp. i. 7) was desig-
nated as ID'O or discipline.* To this chief end,
the holding his son to discipline, to obedience,
and the cherishing of his wholesome words and
teachings, all the other prominent ideas which
find expression in the father's discourse are
made subservient; the exhibition of wisdom as
the one costly jewel, whose acquisition is above
every other, and if necessary, at the cost of all
other possessions, to be sought and secured (vers.
5-9; comp. Matth. xiii. 44-40); the emphatic
admonition to be subject to "discipline," and
not to let it go, even because it is the life of the
true and obedient child of God (ver. 13); the
clear delineation of the two paths; the way of
darkness in which the ungodly walk, and the way
of light in which the pious and wjse are found
(vers. 14-19); the counsel to guard with all dili-
gence not merely the word of truth received into
the heart (vers. 20-22 ; comp. the l/iipvro( /oj'Of,
Jas. i. 18), but also the heart itself, as the seat
of the conscience, and the source of all life and
prosperity (ver. 23); and finally the commenda-
tion of a life of honor and integrity, without
turning to the right hand or to the left, as the
salutary result of that inward disposition which
is both pure and sure (vers. 24-27). That a pure
heart, i. e., one purified by the grace of God, and
with this a firm heart, i. e., one firmly rooted in
truth as its ground, is the source and common
fountain for the successful development of all
the main activities aud functions of human life,
those belonging to the sphere of sense, as well as
to the psychical and spiritual realms, and that
this must more and more manifest itself as such
a centre of the personality, sending forth light
and life: — this thought, expressed in ver. 23 in
a way peculiarly vigorous and suggestive, un-
questionably presents the most profound, com-
prehensive and controlling truth, that the father,
; in the course of his counsels aud warnings, gives
to his son, standing before the portal of the
school of life, to be borne with him on his way
(comp. the advice of Tobias to his son : Tub. iv.
0). — Yet we must also mark as one of the most
noteworthy of the fundamental ideas of this dis-
course, the designation, contained in ver. 7, of
wisdom as the "chief thiug," which is to be
sought above all things else, and to be prized
above all possessions and treasures. Yet this
passage probably requires a dift'erent conception
and application from that which is usually
found, — so far forth as the thought which has
already been expressed, e. g., above, in chap. ii.
3 sq., " that one must practise wisdom to become
wise " (comp. Melanchthon on this passage ;
Starke, and of recent writers, especially Elster),
probably does not correspond with the true im-
port of noon iTtl'N'^ ; the expression being de-
signed rather to serve for the designation of wis-
dom as the highest end of all human counsel and
action.
I * In llus particular. KoiTLIus certiiidly took the correct
I view, that in his otherwise reiiuirlijible clHssitication of the
contents of the firet nine clwpt.-ra acci'rding to the seven
principifl gt/iices divinir dediictiva (Daath, liinah, Sediel,
I Titsuliijah, Mus:ir, Msinonali, OrliDili), he assigns to the 4tti
ctiiipter tlio .Musar (or the e.oliigaUt infnrmatm, as he o:;plaiud
the tenn;. See JiUiica Sacru, Uisp. VI., p. bj sq.
CHAP. IV. 1-27.
7C
HOMILETIC AND PRACTICAL.
Homily on the entire chapter: The two paths
in which youth can walk, — that of obeiUence and
that of vice (or llie way of wisJom and that of
folly; the way of light and that of darkness;
comp. the minute picture of the two ways in the
Ep. Barnabie, | 18-20). — Educational SermoD:
The fundamental principles of a truly Christian
education of children, exhibited according to the
standard of the counsels of a sage of the Old
Testament to his son. 1st principle: True wis-
dom (which is equivalent to the fear of God) the
highest end of all regulations adopted in the
educational action of parents (vers. 4-9) ; 2d
principle : As means to this end, an earnest in-
sisting both upon the reward of walking in the
light, and upon the punishment for walking in
darkness (vers. 10-19); .3d principle: Results to
be anticipated simply from this, that God's word
be received and cherished in a susceptible and
good heart (vers. 20-27). — Comp. Stocker:
Warning against evil companionship: 1) the sim-
ple command that one must avoid evil company
(vers. 1-19) ; 2) the way in which tiiis can be
done (vers. 20-27). — Starke : How David admo-
nishes Solomon: 1) to the reception of wisdom
(4-13); 2) to the avoidance of impiety (14-19);
3) to the practice of piety (20-27).
Vers. 4-9. Stakke : — Should the case arise,
that one must lose either true wisdom or all tem-
poral good, forego rather the latter; for wisdom
is better than gold (chap. xvi. 16; Matth. xix.
29). Honor, accomplishments, graces, esteem,
each man desires for himself. If thou wouldst
attain this wish of thine, then seek wisdom ; she
gloriously rewards her admirers. — [Ver. 4.
Bridges: — This heart-keeping is the path of life.
GocLBURN: — Endeavor to make your heart a
little sanctuary, in which you may continually
realize the presence of God, and from which un-
hallowed thoughts and even vain thoughts must
carefully be excluded.] — Berleb. Bible: — The
two conditions of the Christian life: 1) its com-
mencement, the seeking and finding of wisdom
(ver. 7, according to the common interpretation);
2) its continuance, dependent upon preserving
wisdom, and thereby being preserved, advanced,
and brought to honor by it (vers. 8, 9). — [Ver.
7. Trapp: Make religion thy business: other
things do by the by]. — Vers. 10-19. Hasius :
To set one's foot in the way of good is ofi limes
not so difficult as to go vigorously forward in it.
The power of temptation is great; the tinder of
vice is naturally in us ; even a little spark can
kindle it. — Zeltner: Impossible as it is that a
stone fall into the water and remain dry, so im-
possible is it that a lover of evil company be not
betrayed, Ecclesiast. xiii. 7 ; 1 Cor. xv. 33. —
[Ver. 18. .\rnot: The sun is an emblem not of
the justified, but of the justitler. Christ alone is
the source of light: Christians are only its re-
flectors. The just are those whom the Sun of
righteousness shines upon; when they come
beneath His healing beams, their darkness flies
away. They who once were darkness are light
now, but it is '-in the Lord."] — Starke: The
pious can avoid the snares of destruction through
the light of the Holy Spirit ; but the ungodly
stumble in darkness and fall into the pits of
death. As one from darkness walks on in dark-
ness, so from light into light (ver. 18; comp. Prov.
xii. 28; Ps. Ixxxiv. 7; Job v. \2-\i).— Berleb.
Bible : The soul in its conversion to God must
1) hear His word ; 2) receive the influence of
this word, and by it be directed to the way of
truth; 3) be guided by God in this way ; 4) un-
der God's guidance and protection learn so to
run in this way that it shall nowhere stumble nor
fall. — [Ver. 19. Emmons: Sinners are in such
darkness that they are insensible to the objects
that are leading them to ruin : thus they stumble
a) at the great deceiver ; b) at one another ; c) at
Divine Providence ; d) at their common employ-
ments ; e) at the nature and tendency of their re-
ligious performances; /) at the preaching they
hear ; g) at the blindness of their own hearts.]
Vers. 20-27. J. Lange : — The inner spiritual
life begins with the heart. As is the heart so are
all its issues ; for " from the heart proceed evil
thoughts," etc., Matth. xv. 19; xii. 3o. — Ber-
leb. Bible: The heart must keep tlie doctrine,
and the doctrine the heart. Both are so inti-
mately connected that neither can be without the
other. . . . Nature herself in the natural heart
shows with what care we must keep the spiritual
(ethical) heart. In this we can never be too
precise, too sharp, or too careful. If we guard
our house, much more must the heart be
guarded; the watches must there be doubled,
etc. — In this all the duties of a door-keeper com-
bine, reminding us who goes in and out, what
sort of thoughts enter into the heart, what sort
of desires go out, etc. Self-denial is the best
means to such a keeping of the heart. It must
stand as porter before the heart's door; and the
cross and the patience of Christ is tiie best door
of the heart, well preserved with bolts and bars
against all intrusion or violence. — Saurin (ser-
mon on ver. 26): — On the needful attention which
each should give to his ways. — Calwer Ilandb.: — ■
Threefold counsel in regard to the w.ay and
means of continuing in the right path : 1) give
good heed to thy heart ; 2) pui aw,ay a perverse
mouth (ver. 24) ; 3) let thine eyes look straight-
forward (vers. 25-27). — Von Gerlach: — Tlie
first and most immediate thing proceeding from
the heart is words, then deeds. Let the former
be above all things truthful and sincere; tlie lat-
ter circumspect, well considered, and then exe-
cuted with certainty and confidence (vers. 26.27).
Comp. Kom. xiv. 23; and Seneca's well known
maxim: Quod dubitas, ne fcceris. — [.Arnot: We
cry to God in the words of David, Create in me
a clean heart, and He answers back by the mouth
of David's son. Keep thy heart. Keep it with
the keeping of heaven above, and of the earth
beneath, — God's keeping bespoken in prayer, and
man's keeping applied in watchful etfort. — Ver.
27. Tkapp: Keep the king's highway: keep
within God's precincts, and ye keep under His
protection. — Bridges : Though to keep the heart
be God's work, it is man's agency. Our efforts
are His instrumentality.]
76 THE PROVERBS OF SOLOMON.
8. Waiting against intercourse with wanton women, and against the ruinous consequences of
licentiousness.
Chap. V. 1-23.
1 My son, give heed to my wisdom,
to my prudence incline thine ear,
2 so that thou maintain discretion,
and thy lips preserve knowledge.
3 For the lips of the strange woman distil honey,
and smoother than oil is her mouth :
4 but at last she is bitter as wormwood,
sharp as a two-edged sword.
5 Her feet go down to death,
her steps lay hold upon the lower world ;
6 the path of life she never treadeth,
her steps stray, slie knoweth not whither.
7 And now, ye children, hearken to me,
and depart not from the words of my mouth 1
8 Turn away thy path from her,
and draw not near to the door of her house !
9 that thou mayest not give to others thine honor,
and thy years to a cruel one ;
10 that strangers may not sate themselves with thy strength,
and (the fruit of) thy labor (abide) in a stranger's house,
11 and thou must groan at last
when thy body and thy flesh are consumed,
12 and say, " Why then did I hate correction
and my heart des|)ised reproof?
13 and I did not hearken to the voice of my teachers,
did not incline mine ear to those that instructed me?
14 Well nigh had I fallen into utter destruction
in the midst of the assembly and the congregation I"
15 Drink waters from thine own cistern,
and flowing streams from thine own well spring 1
16 Shall thy streams flow abroad
as water brooks in the streets?
17 Let them be thine alone,
and none belong to strangers with thee.
18 Let thy fountain be blessed,
and rejoice in the wife of thy youth,
19 the lovely hind, the graceful gazelle;
let her bosom charm thee always ;
in her love delight thyself evermore.
20 Why, my son, wouldst thou be fascinated with a stranger,
and embrace the bosom of a wanton woman ?
21 For before the eyes of Jehovah are the ways of man,
and all his paths He marketh out.
22 His own sins overtake him, the evil doer,
and by the cords of his sin is he held fast.
23 He will die for lack of correction,
and in the greatness of his folly will he perish.
CHAP. V. 1-23.
T7
GRAMMATICAL AND CRITICAL.
Ver. 1. — [The shortened Imperative is even more thaa the paragogic entitled to the first place in its clause; here Con
follows its object, Bott., ^ 960, z. ex. (comp. critical note on iv. 20).— A.]
Ver. 2. — TDC' 7. The construction in the Hebrew is the same as in chap. ii. 8 ; the Infinitive with 7 is followed by
the finite verb. [^^XJ*, a masc. verbal form with a fern. 8ubject,^-comp. note on iv. 10. For empliasis or euphony the assi-
milation of tlie J is sometimes dispensed with. BiiTT ,§1100, 3. — A.]
Ver. 14. — [^Tl^^n, a Perf. with the signification of a pluperf. subj .; a very little and I should lutve fallen. Comp. BiiTT.,
3947, d.— A.l
Ver. 18 [Bott., ^964, 6, makes ^TIP ^o example of the desponsive use of the Jussive, and therefore makes it more than
the e-\pre8sion of a wish (see Exeg. notes): it becomes an anticipation or promise. — A.J
Ver. 22. — [IJ^^?*, a unique example of the attachment of 1, a more common suffix of the Perf, to the lengthened form
of the third plur.'masc. of the Imperf See Bott., gg 881, A, — 1042, 5, — 10i7, ex., correcting EwAU>, g 2o0 6, who makes the
J epenthetic. See also GbE£M, g 105, c. — A.]
EXEGETICAL.
1. In oppositioa to the opinion of those who
refer vers. 1-6 to the discourse of the father in
ch. iv. 4sq., consult above, p. 71. J. A. Benqel
appears even to have regarded the entire fifth
chapter as a continuation of that discourse, for
he remarks on ver. 1, "Inasmuch as David's
careful directions to Solomon bear upon un-
chastity, it seems likely that David and Bathsheba
were concerned lest Solomon might also pursue
a course like that in which the parents sinned
together " (see Beilrdge zu J. A. Be.ngel's Schrift-
firkldrung^ mitgetheilt von Dr. OsK. Waechteu,
Leips., 18(3.5," p. 26). But the son addressed in
the preceding chapter was conceived of as a
"tender child;" the one now addressed is a
young man already married, see vers. 15-19.
For, as in the similar admonitions of the 6th and
7th chapters, it is not simple illicit intercourse,
but such an intercourse within marriage rela-
tions, adulterous intercourse with lewd women,
that constitutes the object of the admonitory
representations of the teacher of wisdom. —
Furthermore, as Bertheau rightly observes, the
passage before us. in its substance and ils form,
variously reminds us of chap, ii., especially in
respect to its form, by its long propositions ex-
tended through several verses (3 sq , 8 sq., 15
sq.). .\s the three main divisions of thediscourse
are of not quite equal length, we may with HiT-
zio distinguish the introductory paragraph, vers.
1-6; the central and chief didactic section, vers.
7-20; which again falls into two divisions, vers.
7-14 and 15-20; and the epilogue, vers. 21-23.
2. Vers. 1-6. My son. give heed to my
wisdom, etc. — Quite similar are the demands
which introduce the two subsequent warnings
against unchastity. — Chap. vi. 20 and vii. 1. — •
So that thou maintaia discretion — literally
reflection, niBtO, which elsewhere is usually
employed in a bad sense, of base deceitful propo-
sals, but here denotes the wise prndential consi-
deration, the circumspect demeanor of the wise ;
comp. the singular in ch. 1. 4. — And thy lips
preserve knowledge. — The lips — not precisely
the heart, chap iii. 1 — are to preserve knowledge
30 far forth as it is of moment to retain literally
the instructions of wisdom and often to repeat
them. — Ver. 3. For the lips of the strange
Woman distil honey^^The "stranger" is the
liarlot, as in chap. iii. 16. Her lips "drop
honey" (033, comp. Ps. xix. II) because of the
sweetness not of her kisses but of her words.
Comp. the quite similar representation. Song Sol.
iv. 11, and as a sample of the wanton woman's
words that are sweet as honey, Prov. vii. 14 sq.
— Smoother than oil is her mouth. — The
palate (^n) as an instrument of discourse occurs
also chap. viii. 7 ; Job vi. 30 ; xxxi. 30. The
"smoothness" of discouise as a symbol of the
flattering and seductive, chap. ii. 16; vi. 24. —
Ver. 4. But at last she is bitter — literally
"her last is bitter" (comp. xxiii. 32), ;'. e., that
which finally reveals itself as her true nature,
and as the ruinous consequence of intercourse
with her. — As wormvrood (nji'7, for which
the LXX inaccui'ately gives ;fo/'.;), gall), a well
known emblem of bitterness, as in Deut. xxix.
18; Jer. ix. 15; Am. v. 7; vi. 12. It is "a
plant toward two feet high, belonging to the
Genus Artemisia (Spec. Artemisia absinthium),
which produces a very firm stalk with many
branches, grayish leaves, and small, almost round,
pendent blossoms. It has a biiter and saline
taste, and seems to have been regarded in the
East as also a poison, of which the frequent
combination with 1?S1 gives an intimation" (Um-
breit; comp. Celsius, Mierobot. 1. 481); Oken.
Naturgesch. III. 763 sq.). — As a two-edged
s^rord — literally as a sword of mouths, a sword
with more than one mouth {riV2 3^n, comp. Ps.
cxlix. 6 ; Judg. iii. 16). [The multiplicative
plural is sometimes u.sed thus even of objects that
occur in pairs; comp. Bott., § 702, 3 — A.] "The
fact that the surface of the sword is also smooth
is in this antithesis to the second clause of ver.
3 properly disregarded," HiTZid. — Vers. 5 and 6
explain and contirm more fully the statement of
ver. 4.^ — Upon the loTwer world her steps
lay hold — /. e., they hasten straight and surely
to the kingdom of the dead, the place of those
dying unblessed. [The author cannot be under-
stood as meaning that 7lNt|' is always and only
the place of those dying unblessed. The passage
cited, chap. i. 12, is inconsistent with this, — so
is the first passage in the 0. T. where the word
occurs. Gen. xxxvii. 35, — so is the last passage,
Hab. ii. 5, — so are many intervening passages,
especially such as Ps. xvi. 10; Eccles. ix. 10. If
the word here has this intensive meaning, it must
78
THE PROVERBS OF SOLOMON.
appear from the connection. See, therefore, D"n
in ver. 6, which plainly has amoral import. Comp.
Fuekst's Handw. — A.] Comp. ii. 18 ; vii. 27,—
and OQ '7iNt?. Hades, the lower world, i. 12. —
The path of life she never treadeth.— The
Terb dSs, here just as in iv. 26, means to measure
off (not to "consider," as Berthf,.\u maintains),
to travel over. The particle JD, ne forte, stands 1
here, as in Job xxxii. 13, "independent of any |
preceding proposition, and in accordance with
its etymology signifies substantially 'God forbid
that,' etc., or 'there is no danger that,'" elc,
HiTziG ; it is therefore equivalent to "surely
not, nevermore." Aben Ezra, Cocceius, C. B.
MicHAELis and others regard oHSiT as second
pers. masc; "viam x-itic ne forte expemlas, vagantur
orbitx ejus" ["lest perchance thou shouldst pon-
der the way of life, her paths wander ;" which is
very nearly the language of the E. V.]. But the
second clause shows that the wanton woman must
be the subject ot" the verb. Bertheau's transla-
tion is however also too hard and forced, accord-
ing to which the first clause is dependent upon
the second, but it is to be regarded as a negative
final clause prefixed ; " that she may not ponder (! )
the path of life, her paths have become devious,"
etc. [This is the view adopted by Holden,
Stuart, Wordsworth, and De Wette ; Kamph.
has the same conception of the relation of the
clauses, but prefers the verb einschlagen, adopt or
enter A.] The LXX, Vulg. and other ancient
versions already contain the more correct inter-
pretation, regarding |3 as here essentially equiva-
lent to N*7 ; only that the emphatic intensifying
of the negnlion should not be overlooked. —
[Fcerst (Handw.) is also decidedly of this opi-
nion ; he renders " dassja nicht "=so that by no
means ; he explains the idiom as representing a
necessary consequence as an object contemplated.
A] — Her steps stray, she knoweth not
•whither. — V^i is here doubtless not intended as
an inceptive ("they fall to staggering"), nor in
general does it design to express a "staggering
of the tracks or paths," a figure in itself inap-
propriate. It probably signifies rather a roving,
an uncertain departure from the way (vngigrcssus,
Vulg.) ; and the j.nn lO which is connected
with it is not to be explained by "she marks it
not, without her perceiving it, unawares" (as it
is usually taken, after the analogy of Job ix. -5;
Ps. XXXV. 8) [so by Notes, Stl'art, Muenscu.;
while the E. V. follows the old error of making
the verb a second person. — .\ ], but by "she
knows not whither," as an accusative of direc-
tion subordinated to the foregoing idea (Hitziq,
De Wette).
2. Vers. 7-14. And noTW, ye children,
hearken to me. — nr^i^l draws an mlereuce
from what precedes, and introduces the following
admonition; comp vii. 24. The "words of my
mouth " are the specific words contained in ver.
8 sq — Ver. 9. That thou mayest not give
thine ho^or to others — ;. e., as an adulterer,
who is apprehended and exposed to public dis-
gracc.--And thy years to a cruel one — i. e..
to the injured husband, who will punish the pa-
ramour of his faithless wife with merciless seve-
rity, perchance sell him as a slave, or even take
his life. [This explanation is grammatically
better than that (of Holden, e. g.) which makes
the "cruel one" the adulteress, and more direct
than that (of Stuart and others) which makes
him the purchaser of the punished adulterer. —
A.]. Comp. vi. ?A. find below, ver. 14 — Ver. Id.
That strangers may not sate themselves
with thy strength. — nj might, strength, is
here undoubtelly equivalent to property, posses-
sions, as the parallel ^"^i^,, thy toils^ i. e., what
thou hast laboriously acquired, the fruit of thy
bitter sweat (Vulg. laboris tut), plainly indicates.
The idea is here plainly this, that the foolish para-
mour will be plundered through the avaricious
demands of the adulterous woman (comp. vi.
26), and that thus his possessions will gradually
pass over into other hands (Ecclesiast. ix. 6).
A different explanation is given by Ewald, Ber-
theau, Elster (in general also by Umbreit);
that the proper penalty for adultery was accord-
ing to Lev. XX. 10; Dent. xxii. 22 sq.: John viii.
5, stoning ; in case, however, the injured husband
had been somewhat appeased, the death penalty
was on the ground of a private agreement
changed into that of a personal ownership, the
entrance into the disgracefully humiliating con-
dition of servitude, and that allusion is here
made to this last contingency. But while the
superficial meaning of vers. 9 and 10 could be
reconciled with this assumption, yet there is no-
thing whatsoever known of any such custom, of
transmuting the death prescribed in the law for
the adulterer by a compromise into his sale as a
slave; and as the entire assumption is besides
complicated with considerable subjective difficul-
ties (see Hitzig on this passage), the above ex-
planation is to be preferred as the simpler and
luore obvious. — Ver. 11. And thou must
needs groan at last — literally "at thine end,"
i. e., when thou hast done, when all is over with
thee. DHJ used of the loud groaning of the poor
and distressed also in Ez. xxiv. 23 ; comp. Prov.
xix. 12; XX. 2; xxviii. 15, where the same word
describes the roaring of the lion. The LXX
(koi fieTafie?.ri&//ay) appear to have read ^l^|^J]
a gloss containing a true explanation, but need-
lessly weakening the genuine sense of the word.
— When thy body and flesh are consumed.
'■jlKU'? 'l"''??, i. e., plainly thy whole body; the
two synonymes, the first of which describes the
flesh with the frame, and the second the
flesh in the strictest sense, without the bones, are
designed to emphasize the idea of the body in its
totality, and that with the intention of marking
"the "utter destruction of the libertine" (Um-
breit).— Ver. 12. Why did I then hate cor-
rection ? — Literally, How did I then hate cor-
rection? i. e., in what an inexcusable way'.'
How could I then so hate correction? — Ver. 14.
A little more, ind I had fallen into utter
destruction — i. e., how narrowly did I escape
a fall into the extremest ruin, literally, "into
entireness of misery, into completeness of de-
struction!" As the second clause shows, the
allusion is to the danger of condemnation before
CHAP. V. 1-23.
the assembled congregation, and of execution by
stoning ; see above on ver. 10. — Assembly and
congregation — Hebrew 7np and mj;' — stand
in the relation of the convened council of the el-
ders acting as judges (Deut. xxxiii. 4, 5), and the
concourse of the people executing the condemn-
ing sentence (Numb. xv. 35; comp. Ps. vii. 7).
For /Tip is in general always a convened assem-
bly, convocaiio; mj,' on the contrary is a multi-
tude of the people gathering without any special
call, coefiis sive inuUtlitdo.
4. Vers. 15-20. To the detailed warning set
forth in vers. 8-14 there is now added a corre-
sponding positive antithesis, a not less appropri-
ate admonition to conjugal fidelity and purity. — ■
Drink -waters outof thine o^wn cistern, etc.,
i. «., seek the satisfaction of love's desire simply
and alone with thine own wife. "The wife is
appropriately compared with a fountain not
merely inasmuch as offspring are born of her,
but also since she satisfies the desire of the man.
In connection with this we must call to mind, in
order to feel the full power of the figure, how in
antiquity and especially in the East the posses-
sion of a spring was regarded a great and even
sacred thing. Thus the mother Sarah is com-
pared to a well spring. Is. li. 1, and Judah, the
patriarch, is spoken of as 'waters,' Is. xlviii.
1 ; as also Israel, Num. xxiv. 7 ; Ps. Ixviii 26 "
(U-mbbeit). Compare also Song Sol. iv. 12.—
And flowing streams from thine OTwn -well
spring — With T13, ;'. e., properly "cistern," an
anificiiiUy prepared reservoir, there is associated
in the second clause "^N3, fountain, t. e.,a natural
spring of water conducted to a particular foun-
tain or well spring. Only such a natural founlaiu-
head (comp. Gen. xxvi. 15-20) can pour forth
O'^ilJ, i. e., purling waters, living, fresh, cool
water for drinking (Song Sol. iv. 15; Jer. xviii.
14). — Vcr. lij. Shall thy streams flowr
abroad as iwater brooks in the streets? —
To supply ]3 (Gese.\ics, Umbreit) or 7X (Ew-
ALD, BEPTHE.^n, Elster [Stuart], e(c.) is
needless, if the verse be conceived of as interro-
gative, which, like Prov. vi. 30 ; Ps. Ivi. 7 sq., is
indicated as such only by the interrogative tone.
So with unquestionable correctness Ilnzio. A
purely affirmative conception of tbe sentence,
according to which it is viewed as representing
the blessing of children born of this lawful con-
jugal love under the figure of .a stream overflow-
ing and widely extending (Scbultens, Doder-
LEiN, Von Hofmann, Schn/lbew., II., 2, 375
[HoLDEN, Notes, Mcenscuer, Wordsw.], elc.)
would seriously break the connection with ver.
17. As to the subject, i. e., the description of a
wife who has proved false to her husband and
runs after other men. comp. especially chap. vii.
12. — Ver. 18. Let thy fountain be blessed.
— 'n' "attaches itself formally to the jussive
ViT of the preceding verse" (Hitzig), and so
»dds to the wish that conjugal fidelity may pre-
vail between the married pair, the further wish
that prosperity and blessing may attend their
anion. ^^13 doubtless used of substantial bless-
ings, i. e., of the prosperity and joy which the
husband is to prepare for his wife, as an instru-
ment in the favoring hand of God. This, which
is Hitzig's view, the connection with the second
clause recommends above that of Umbreit, which
explains '^113 as here meaning " extolled," and
also above that of Bertheau, which contem
plates "children as the blessing of marriage." —
And rejoice -with the w^ife of thy youth. —
Couip. Deut. xxiv. 5; Eccles. ix. 9. "Wife of thy
youth," i. e., wife to whom thou hast given the
fair bloom of thy youth (Ujibkeit). Compare
the expression "companion of youth " in ii. 17.
In a needlessly artificial way Ewald and Ber-
theau have regarded the entire eighteenth verse
as a final clause depending on the second member
of ver. 17: "that thy fountain mny be blessed,
and thou mayest have joy," elc. Hitzig rightly
observes that to give this meaning we should
have expected ^il"! instead of Tl], and likewise
pnOU'l instead of nDtyi, and that in general ver.
18 does not clearly appear to be a final clause.
[Stuaet makes the second clause final, depending
on the first, which is also unnecessarily involved.]
^Ver. 19. The lovely hind, the graceful
gazelle. — Fitly chosen images to illustrate the
griiceful, lively, fascinating nature of a young
wife; comp. the name "gazelle" ('3i", tuiii'Dd
and its equivalent AopKac as a woman's proper
name ; Acts ix. 36 ; also Song Sol. ii. 9, 17 ; viii.
14. Umbreit refers to numerous parallels from
Arabic and Persian poets, which show the popu-
larity of this figure in Oriental literature.
[•• These pretty animals are amiable, affectionate
and loving by universal testimony — and no
sweeter comparison can be found." Thomsoji,
'J'he Land and the Book, I., 252 — A.] — Let her
bosom charm thee al^vays. — Instead of
H'TT, her breasts, the Versio Veneta reads T\"V\
T •: \ , , T J V
her love {al ravTTj^ ^c?.iai), which reading
Hitzig prefers ("iA7-e Minne^*). A needless
alteration and weakening of the meaning, in ac-
cordance wiih Song Sol. i. 2; Prov. vii. 18, as
rendered by (he LXX. Comp. rather the remarks
below on ver. 20.^In her love delight thy-
self evermore. njE' elsewhere used of the
TT
staggering gait of the intoxicated (chap. xx. 1 ;
Isa. xxviii. 7), hereby a bold trope used of the
ecstatic joy of a lover. That the same word is
employed in the next verse for tlie description
of the foolish delirium of the libertine hastening
after the harlot, and again in ver. 23 of the ex-
hausted prostration of the morally and physi-
cally ruined transgressor, — and is therefore used
in eacb instance with a somewhat modified mean-
ing, indicates plainly a definite purpose. The
threefold use of MJE' is intended to constitute
T T
a climax, to illustrate the sad consequences of
sins of unchastity. — Ver. 20. Emphatic sequel to
the foregoing, concisely and vigorously summing
up the admonitory and warning contents of vers.
8-19. And embrace the bosom of a v7anton
-woman. This expression (pn p^nP) testi-
fies to the correctness of the reading H'^'l in
ver. 19.
5. Vers. 21-23. Epilogue for the monitory pre-
sentation of the truth that no one is in condition
80
THE PROVERBS OF SOLOMON.
to conceal his adultery, be it ever ao secretly
practiced, — that on the contrary God sees this
with every other transgression, and punishes it
with the merited destruction of the sinner. — For
before Jehovah's eyes are the Tways of
man, and all his paths He marketh. — (D^3
here also not to "ponder," but to " marli out,"
see note on ver. 6.) An important proof text not
merely for God's omniscience, but also for His
special providence and '^ concursus^^ [cooperation
in human conduct]. Comp. Job xxxiv. 21; x.\iv.
•2-i; xxxi. 4, etc. — Ver. 22. His sins overtake
him, the evil doer. The double designation of
the object, by the suffix in 1J1I3T and then by the
expression *' the evil doer," added feu* emphasis,
gives a peculiar force. Comp. xiv. 13; Ezek. xvi.
3 ; Jer. ix. 25. — By the cords of his sin.
Comp. Isa. V. 18, and in general, for the sentiment
of the whole verse, chap. i. 31, 32; xi. 5; xviii. 7;
xxix. 6; Ps. vii. 15; xl. 12; John viii. 34; 2 Pet.
ii. 19. — Ver. 23. For lack of correction.
This is undoubtedly the explanation of ID'S I'N3,
and not "without correction" (Umbeeit). The
3 is not circumstantial, but causal (instrumental),
as in the 2d member. — As to the meaning of
njt? see above, remarks on ver. 19.
T T
DOCTRINAL, ETHICAL, AND HOMILETIC.
That our chapter holds up in opposition
to all unregulated gratification of the sexual
impulses, the blessing of conjugal fidelity and
chastity, requires no detailed proof. It is a
chapter on a pioits marriage relation, appropri-
ately attached to the preceding, on the right
training of children ; for pious and strict disci-
pline of children is impossible, where the sacred
bonds of marriage are disregarded, violated and
trampled uuder foot. In conformity with the
thoroughly practical nature of the doctrine of
wisdom (the Hhokmah), the author, as vers. 15-
20 show, completely overthrows all the demands
and suggestions of a sensual desire that has
broken over all the sacred bounds prescribed by
God, and so, as it were, has become wild and in-
sane, by exhibiting the satisfaction of the sexual
impulse in marriage as justified and in conformity
with Ibe divine rule. An important hint for a
practical estimate of the contents of this chapter,
from which evidently there may be drawn not
merely material and arguments for a thorough
treatment of the Christian doctrine with respect
to the sixth commandment in general, but spe-
cially for the exhibition of the true evangelical
idea of marriage, in contrast with the extrava-
gant asceticism of Romish theology, and also of
many sects both of ancient and modern times
(Montanists* Eustalhians, Cathari, Gichtelites,
eir.). In this connection 1 Cor. vii. must also,
naturally, be brought into the account, especially
(he 5th verse of this chapter, which exhibits the
fundamental idea of vers. 15-20 of our section,
reduced to the briefest and most concise form
that is possible ; with the addition of the need-
ful corrective, and the explanation that is ap-
propriate in connection with the " always" and
" evermore " of ver. 19, which might possibly be
misunderstood.
As a homily, therefore, on the entire chapter :
On the right keeping of the 6th commandment,
a) through the avoidance of all unchastity ; b)
through the maintenance of a faithful (vers. 15-
20) and devout (vers. 21-23) demeanor in the
sacred marriage relation. — Melascuthon; The
sum of the matter is : Love truly thine own wife,
and be content with her alone, as this law of
marriage was at once ordained in Paradise
(Gen. ii.): "they shall be one flesh," i. e., one
male and one female united inseparably. For
then also, even if human nature had remained
incorrupt, God would have wished men to com-
prehend purity, and to maintain the exercise of
obedience by observing this order, ('iz.,by avoid-
ing all wandering desires. Comp. Augustine:
Marriage before the fall was ordained for duty,
after the fall for a remedy. .
Vers. 1-4. Eoard: — A harlot is the devil's de-
coy, and becomes to many a tree of death i^nto
death. The fleshly and the spiritual harlot most
fill hell (chap. vii. 27). The devil comes first
with sweetness and friendliness, to betray man,
afterward however with bitterness, to destroy
the soul. — [Ver. 3. Traf_' : There is no sucii
pleasure as to have overcome an offered plea-
sure ; neither is there any greater conquest
than that that is gotten over a man's corrup-
tions.]— Staeke: Beware of the spiritual anti-
christian harlot, who tempts the whole world to
idolatry, and to forsaking the true God (1 John
V. 21). — There are in general many allegorical
interpretations in the old writers, in which the
strange, lascivious woman is either partially or
outright assumed (as, e. g., more recently in the
Berlrb. Bible) to be the designation of " the
false church," of antichrist, of worldly wisdom,
etc. [See also Wobdsw. in loc., and also on ver.
19, together with his citations from Bede, etc.
— A.]. For Evangelical preaching, naturally,
only a treatment that is partially allegorical, can
be regarded admissible, and in the end expedi-
ent ; such a treatment as consists in a generali-
zation of the specific prohibition of unchastity
into a warning against spiritual licentiousness or
idolatry in general.
Ver. 15-23. Staeke : An admonition to hold
to one's own wife only ; 1) the admonition (15-
17); 2) the motives : a) the blessing on .such con-
jugal fidelity (18, 19) ; b) the dishonor (20, 21)
and c) the ruinous result of conjugal unfaithful-
ness (22, 23). — [Ver. 15. Arnot: God conde-
scends to bring His own institute forward in ri-
valry with the deceitful pleasures of sin. All
the accessories of the family are the Father's
gift, and He expects us to observe and value
them. — H. Smith (quoted by Bridges): First
choose thy love ; then love thy choice.] — -Eoard :
A married life full of true love, joy and peace, is
a paradise on earth : on the other hand, a mar-
riage full of hate, unfaithfulness and strife is a
real hell. — Von Gerlach : The loveliness and
enjoyment of a happy domestic relation as tlie
earthly motive, the holy ordinance of matrimony
watched over by God with omniscient slrictnes.",
as the higher motive to chastity. — Calmer Iland-
buch : Be true to thine own wife ; therein is hap-
piness! Sin against her, and thou becomest
through thine own fault wretched! — [Ver. 21.
Thapp: a man that is about any evil should
CHAP. VI. 1-35. 81
Htand in awe of himself; how much more of
(totll — Arnot: Secrecy is the study and hope
111" the wicked. A sinner's chief labor is to hide
his sin ; and his labor is all lost. Siu becomes
the instrument of punishing sinners — retribution
in the system of nature, set in motion by the aol
of sin].
9. Warning against inconsiderate suretyship.
Chap. VI. 1-5.
1 My son, if thou hast become surety for thy neighbor,
hast given thine hand to a stranger;
2 if thou art entangled through the words of thy mouth,
art snared by the words of thy mouth :
.3 then do this, my son, and free thyself,
since thou hast come into the hand of thy neighbor :
go, bestir thyself, and importune thy neighbor!
4 Give no sleep to thine eyes,
nor slumber to thine Hyelids;
5 free thyself, like a roe, from his hand,
and like a bird from the hand of the fowler.
10. Rebuke of the sluggard.
Chap. VI. 6-11.
6 Go to the ant thou sluggard ;
consider her ways and be wise !
7 which hath no governor,
director, or ruler ;
8 ( yet) she prepareth in summer her food,
she gathereth in harvest her store !
9 How long wilt thou lie, O sluggard?
when wilt thou rise from thy sleep?
10 "A little sleep, a little slumber,
a little folding of the hands to rest ;" —
11 then cometh thy poverty like a robber,
and thy want as an armed man !
11. Warning against deceit and Tiolent dealing.
Chap. VI. 12-19.
12 A worthless creature is the deceiver,
he that walketh in perverseness of speech ;
13 he who winketh with his eye, who speaketh with his foot,
who hinteth with his iinger.
14 Perverseness is in his heart,
he deviseth evil at all times ;
he stirreth up strifes.
15 Therefore suddenly shall his destruction come,
in a moment shall he be destroyed, and there is no remedy.
16 These six things Jehovah hateth,,
and seven are an abhorrence of his soul ;
17 haughty eyes, a lying tongue,
and hands that shed innocent blood ;
6
82 THE PROVERBS OF SOLOMON.
18 a heart that deviseth evil plots,
feet that make haste to run to evil ;
19 one that uttereth lies as a false witness,
and one that stirreth up strifes between brethren.
12. Admonition to chastity with a warning delineation of the fearful consequences of adultery.
Chap. VI. 20-555.
20 Keep, O my son, thy father's commandment,
and reject not the law of thy mother:
21 bind them to thy heart evermore,
fasten it about thy neck.
22 When thou walkest let it guide thee,
when thou liest down let it guard thee,
and at thy waking let it talk with thee.
23 For a lamp is the commandment, and the law a light,
and the reproofs of corrections are a way of life;
24 to keep thee from the vile woman,
from the flattering tongue of the strange woman. —
25 Long not for her beauty in thy heart,
and let her not catch thee with her eyelids!
26 For for the sake of a harlot one cometh to a loaf of bread,
and a man's wife lieth in wait for the precious life.
27 May one take fire in his bosom,
and his clothes not be burned?
28 Or may one walk upon coals,
and his feet not be scorched ?
29 So he who goeth to his neighbor's wife;
no one that toucheth her shall be unpunished.
30 Men do not overlook the thief, when he stealeth
to satisfy his craving when he is hungry;
31 if he be found he must restore seven fold,
the whole wealth of his house must he give.
32 He who committeth adultery is beside himself;
he that destroyeth himself doeth such things.
33 Stripes and disgrace doth he find,
and his reproach will not pass away.
34 For jealousy is man's fierce anger,
and he spareth not in the day of vengeance.
35 He regardeth not any ransom,
and is not willing if thou increase thy gift.
GRAMMATICAL AND CRITICAL.
Vers. 1, 3. The form TtT'l. which ih found io some texts, is not a plural, bat the '- " iodlcaies in panae the pro-
nunciation with ~ as in Gen. xvi. 5; Ps. ix. 15," HiTZia. Many MSS., moreover, exhibit here the regular form HV*)
[BoTTCHEU, 2 888, n. 2, utterly rejects the possibility that TJ?T can be a singular form, and also that the plural form is
admlssililc here. Holden's renderin;; *'thy friends," ia incorrectly based upon the plural reading. — A.].
Ver. 8. [Note the appropriate thauge of teuse. The future VDy\i " ^ens solitum^^ Bott. ^ SitS, 6, and the perf.
^■^J5^, "Perfectvm, fjfftictivinn" §^ 94(), 4; 950, 4; the continually recurring "preparation," the ensured "gathering." — A.]
T : T I
Ver. 12. ^77! stands here with the simple accusative without 3» aa in Mic. li. 11; Is. xxxiii. 15; Ps. xv. 2.
Ver. 13. [vSip used here alone with 5, usually with a direct object. 77^0 : the verb is in use only in Piel. For
the occurrence of participial forms In Piel thus resembling Kal, see Fuebst (sub. v. 77O), and BiiiT. g 994, 4. — A.].
- T
Ver. 14. For the explanation ct tflo ii ri D''J''^D (instead of the K'thibh D'JID) see HlTZia on this pa«eage, who
■ T : ■ ■ T :
\a probably right in referring to G.-n. xxxvii. 36 aw the source and occasion of this substitution.
Ver. 16. [The fern. n^H used nf tliut which is distinctly neuter. See BiiTT. g 862, 4. — A.].
Ver. 19. The n'S' can be regarded as a relative Imperf, with which the participle 1171^0 interchanges, or it may
ke regarded as an irregular participial form, lengthened from nD^ I's. xxvii. 12, and formed like X'V'i 7"£3J, e^c.
CHAP. VI. 1-35.
83
(So HlTzro explains the form) [Fozest regards it an Imperf,, but Bott., very decidedly as a Hiph. participal, here and in xii.
17 ; xiv. 25; xix. 5, 9; Pa. xii. 6; xxvii. 12. See ( 994, 9.— A.].
VflT. 21-1 [D*^i!'pt a masc. suffix referring to fern, nouns. Bott. g 877, 3, declares it characteristic of " secular proB«,
■■ ; It
popular poetry, and the majority of the later Hebrew writers thus to disregard exactness in the use of the suffix pro-
nouns. Chap. XX. 12 is the only similar example adduced from Proverbs. Comp. Green, g 104, g. — A.J.
Ver. 32. riTlC^O a future participle. The suffix in HiK'J^^ refers to the 2''3XJ which is readily supplied from the
nE?X ^XJ of the first member. [Interpretations divide as to tne subjec- anil predicate clause of the sentence.
MuBNSCHEA, NoYES, HoLDEN agree with the E. V. in making destructioa toe predicted fate of the adulterer; Stuart,
Kauph., and Dfi W. agree with our author in making adultery the natural and certain course of the self-destroyer. — A.j.
EXEGETICAL AND CRITICAL.
1. The sixth chapter consists of four indepen-
dent admonitory discourses of unequal length, of
quite different contents, and a merely external
and circumstantial connection (through points of
contact, as between "sleep and slumber" in
ver. 4 and the same expressions in ver. 10 ;
through the triple warning against impoverish-
ment: vers. 11, 15 and 20, etc.). This is as ap-
parent as is the fact that it is only in the last of
these four sections that the subject of adultery,
that was treated in the fifth chapter, is resumed.
It is nevertheless arbitrary and lacks all clear
proof, when Hitzio declares the three preceding
sections to be the addition of an interpolator
different from the author of chaps, i.-ix., who is
supposed to have taken them from some old book
of proverbs, and to have enlarged the third by
adding vers. 16-19. For, it is argued, this nu-
merical group of proverbs, of eight members,
clearly shows itself to be the personal production
of the interpolator, who was led by the sixfold
division of the categories in vers. 1*2-14 to the
composition of this group of the six things that
the Lord hates. As though this parallel sixfold
or rather sevenfold arrangement in vers. 12-19
could not be the work of the composer of tlie en-
tire group of proverbial discourses that lies be-
fore us, just as in the series of similar numerical
proverbs contained in chap. xxx. (comp. Introd.
^ 14) ! And still further, as if there had not been
already in what has gone before at least one iso-
lated warning against unchastity and adultery,
as a demonstration of the fact, that in thi& con-
nection also the advisory and admonitory dis-
courses that relate to this matter (cliap. v. 1 sq.;
vi. 20 sq.; vii. I sq.), must not necess.arily form
a whole continuing without interruption, but
might very naturally be interspersed with other
shorter passages of differing contents, like those
forming the first half of chap. vi.i^Apart from
this, HiTzia is undoubtedly correct in judging,
that attention should be called to the close con-
nection of vers. 16-19 with vers. 12-15, and that
the first mentioned group should be regarded as
a mei-e continuation and fuller expfinsiou of the
import of the last mentioned. A special argument
for this is the literal repetition of the expression,
"stir up strifes," from ver. 14 in ver. 19. The
Tiew recently prevalent (see e. </., Umbrf.it,
Bertheau, Elster on this passage), according
to which vers. 16-19 form a separate group of
verses as really independent as tlie rest (1-5, 6-
11, etc.) is to be estimated by what has been al-
ready said. The correct division has been before
presented by Delitzsch (Herzoq's Real. Enci/cl.
XIV., 698), and also by Ewald (on this pas-
sage). I
2. Vera. i-5. Warning against suretyship. —
My son, if thou hast become surety for
tay neighbor. — The frequent warnings which
our book contains against giving security for
others (comp. in addition xi. 15; xvii. 18; xx. 16;
xxii. 26), are to be explained doubtless by the
severe treatment, which, in accordance with the
old Hebrew jurisprudence, was awarded to sure-
ties; for their goods might be distrained or they
even sold as slaves, just as in the case of insolvent
debtors (2 Kings iv. 1 ; Matth. xviii. 25 ; comp.
Ecclesiast. viii. 13; xxix. 18-25, and also the
warning maxim of the Greek philosopher Thales;
"fyj-ia, ndpa 6'aTa" [give surety, and ruin is
near], and the modern popular proverb "Burden
soil man wiirgen" [the alliteration cannot be
translated ; an approach can be made to it in
" worry a surety "]. — In the passage before us
the warning is not so much against suretyship in
general, as merely against the imprudent assump-
tion of such obligations, leaving out of account
the moral unreliableness of the man involved;
and the counsel is to the quickest possible release
from every obligation of this kind that may liave
been hastily assumed. — Hast given thine
hand to a stranger. — The stranger (11) is not
the creditor, but the debtor, who in the first
clause had been designated as "neighbor." For
according to Job xvii. 3 the surety gave liis hand
to the debtor as a sign that he became bound
for him. Therefore the translation of Ewald
and Elster, "for a stranger," is unnecessary as
it is incorrect. — Ver. 2. If thou art entangled
through the ■words of thy mouth. — This
second half of the protasis, which, according to
Hebrew idiom, is still dependent on the "if" of
ver. 1, refers to the involved and embarrassed
condition of the surely some time after his in-
considerate giving of bonds. — Ver. 3. Then do
this, my son, etc. — The apodosis, with its em-
phatic warning (which extends through ver. 5),
is fitly introduced by the intensive particle
N^3X, now, now therefore. Comp. Job xvii. 15 ;
Gen. xxvii. 32; xliii. 11. — Since thou hast
come into the hand of thy neighbor.
HiTziG, interpreting the ''3, as in ii. 10, as equi-
valent to DX, translates "if thou hast come," etc.
But the introduction of a reason is here more
pertinent, since the case of an unfortunate issue
to the suretyship had already been assumed in
ver. 2. — Stamp with the foot. — This meaning
of DSinn, which is attested also by Ps. Ixviii. 30,
is urgently commended by the following, " impor-
tune thy neighbor" ('I'i'l ^i?"^)- [1" our ver-
sion of this phrase in its connection we have
substituted Fcterst's interpretation which is also
Holuen's. The verb is found only here and in
Ps. Ixviii. 30. Gesenids and many others, start-
84
THE PROVERBS OF SOLOMON.
ing with the radical idea, " to trample," which
they find in tyS"! and assume in 031, translate
the Hithp. in both passages, "suffer thyself to
be trampled," i. e., "prostrate thyself." [So
the E. v., De W., M., N. and St.]. Hupfeld
(see Comm. on Ps. Ixviii. 31) and others adopt
the indirect reflexive as the true meaning, — .
"prostrate before thyself, i.e., subdue." Fuekst,
distinguishing the two verbs, interprets D3T as
meaning, in accordance with many Arabic ana-
logies, "to move, stir, hasten," and the Hithp.
as meaning "s;'cA beeiUn, sich sputen,'^ i. e., in the
Imperative, make haste, bestir thyself. Although
this rendering has not in its favor the weight of
authorities, the internal evidence appears to us
to be decidedly for it. — A.] The meaning is that
one should in every way force the heedless
debtor — for it is he, and not possibly the creditor,
that is here again intended by the "neighbor " —
to the fulfilment of his obligations, before it is
too late, i. «., before the matter comes to the dis-
traint of goods or otlier ju'lici.-il processes on the
part of the creditor. — Ver. 5. Free thyself as
a roe from his hand, and like a bird, etc. —
G.izelle and bird — in the original a paronomasia:
'3S and 113X — are appropriate emblems of a cap-
tive seeking its freedom with anxious haste and
exertion. The way is already prepared for these
figures by the expressions employed in ver. 2.
Instead of, l^"^ "out of the hand," all the old
versions, except the Vulg. and Venel., had the
reading n3D, " out of the snare." But this is an
attempt at rhetorical improvement (perhaps ac-
cording to the analogy of Ps. xci. 3), "in which
it was overlooked, that the hand was introduced
the first as well as the second time with a refer-
ence to the giving of the hand on becoming se-
curity " (ver. 1). Comp. Umbreit and Hitzig
on this passage.
3. Vers. 6-11. Go to the ant, tboa slug-
gard.— The :mt, ever working of its own impulse
quietly and unweariedly. is proverbial as an
emblem of industry, botii among Orientals and
in the West; comp. MctD.wi's Arabic Proverbs,
III., 468; S.vADi's Persian fable of the ant and
the nightingale ; Aristotle's Historia Anim., 9,
26: Virgil's Geor^., I., 186 sq.; Hor.^ce, Serm.,
I., 1,33; also the German word "Hmaig" (Old
High Germ, emazic), which is derived from
^-Ameisc'^ (Weigand, dcii/sches Wurterb., I.. Sd).
SSee Thomson's Land and Book, I., 519, 520, for
lustrations both of the diligence of the ant and
the utter laziness of Oriental laborers, "which
liave no governor, director, or ruler." — A.] — Ver.
7. 'Which hath no governor, director or
ruler. — The three expressions t'i'p ^OV and 7^0
are relatively like the Arabic oflicial titles,
"Kadi," "Wall," and "Emir." The "lOii* in par-
ticular is the manager, the overseer, who, e. g., in
connection with puhlic works urges on to labor
(Ex. V. 6, 14 sq.). — Furthermore, compare chap
XXX. 27, where also the first clause of ver. 8 re-
curs, in almost literal agreement with our passage.
Vers. 9-11 ad<l to the positive admonition to
industry an emphatic warning against the evil
consequences of its oppo.sile. — HoTW long
wilt thou lie, O sluggard ?— Literally : till
when wilt thou, etc. The ''00-1^ of the first
clause and ''TO of the second stand in the same or-
der as in Nehem. ii. 6. The meaning of the two
parallel questions is substantially "Wilt thou con-
tinue lying forever ? — Wilt thou never rise ?" The
double question is, as it were, a logical protasis to
the apodosis which follows in ver. 11 after the in-
terposing of the sluggard's answer (ver.lO): "then
Cometh (Heb. N35j like a robber," etc. Comp.
Bertheac on this passage. — A little sleep, etc.
— Ironical imitation of the language of the lazy
man; literally repeated in chap. xxiv. 33. — A
little folding of the hands— i. e., a little fold-
ing of the arms, a well-known attitude of one who
is settling himself down to sleep (comp. Eccl. iv.
5), and who in that act does just the opposite of
that fur which the hands and arms are naturally
designed, that is, for vigorous work. — Then
Cometh thy poverty like a robber.— ':i'7n'3
strictly grassator, a frequenter of the roads, a
highwayman, a footpad (LXX: Ka/cuf 6<5'jijro/30f ).
The parallel passage, xxiv. 34, has the Hithp.
participle ^SnnD without 3, which gives the far
weakersense : " thencomelh qniftly thy poverty."'
—As an armed man — lit., as one armed with
a shield (jJO f'X) ; for even the assailing rob-
ber, since lie must necessarily be prepared for
resistance, must carry with weapons of offence
the means of defence.
4. Vers. 12-19. Against the deceitful and
violent. — Concerning the relation of the two
divisions of this group of verses, the first of which
(vers. 12-15) depicts the seven modes of deceitful
action, while the second (vers. 16-19) expressly
designates them a seven hated by God, repeating
also their enumeration, — see above, ^ 1 of these
exegetical comments. — A vrorthless man is
the deceiver. — In support of this construction
of ]1N D'X as the subject and of the prefixed
7i"73 DIN as the predicate [a construction pre-
ferred also by Notes. Kamph. e/c. ] we have, be-
sides the arrangement, especially the substitution
of 13 Dl!< for 13 ly'X, which was rather to have
TT
been expected according to the analogy of 2 Sam.
xvi. 7, etc. If the second expression were only
"an intensive appositive to the first" (Bertheau;
see also Luther [Wordsw., M., St., H., in agree-
ment with the E. V.] : "a heedless man, a mis-
chievous person"), then we should have looked
for fX in both instances. With JIN 'i^'N, "man
I of deceit, of falsity, of inward untruth and vile-
ness," comp. furthermore flX "Hp, Job xxii. 15;
and also, below, ver. 18— He that walketh
in perverseness of speech. — Comp. iv. 24 ;
xxviii. 18. — Ver 13. The three participles of this
verse are best understood, with Hitzig. as
prefixed appositives to the subject contained in
13S3, ver. 14, which is indeed the same as that
of the 12th verse. — 'Who winketh -with his
eyes.— Comp. x. 10; Ps. xxxv. 19.— "Who
speaketh with his feet — i. c gives signs in
mysterious ways (LXX : ajiunivFi), now with one
foot, then witlithe other. — Who hinteth with
CHAP. VI. 1-35.
8fi
his fingers. — n^lD Hiph. part, from m\ here
used in its most primitive me,aning. The evil
intent involved ia the three forms of the language
of signs as here enumeiated is of course implied.
— Ver. 14. He deviseth evil at all times. —
Comp. iii. 29. — He stlrreth up strife. — Lite-
rally "he lets loose contentions" (Hitzig), or
•'he throws out matters of dispute" (Behtheau);
comp. ver. 19 and chap. xvi. 28. — Ver. 15.
Therefore suddenly shall his destruction
come. — Comp. i. 17; iii. 2.5; xxiv. 22. —
Quickly V7ill he be destroyed, p^c.^Comp.
xxix 1; Is. i. 28; x.\x. 14; .ler. xix. 11. —
Without remedy. — l^omp. iv. 22.
Vov. 10. These six things Jehovah hateth,
and seven, etc. — Of the origin of this peculiar
proverbialform, using symbolical numbers, a form
for which Arabic and Persian gnomic literature
supply numerous illustrations (comp. Umbreit on
this passage), Elster probably gives the simplest
and most correct explanation, deriving it "purely
from the exigencies of parallelism." " The form
of parallelism could not, on account of harmony,
be sacrificed in any verse. But how should a
parallel be found for a number ? Since it was
not any definite number that was the important
thing, relief was found by taking one of the next
adjacent numbers as the par.allel to that which
was chiefly in mind." In a similar way Hitzio
on Amos i. 3 (where the numbers put into this
relation are three and four); "To the number
three the number four is appended to characterize
the first as one optionally taken, to convey the idea
that there are not understood to be preciseU/ three and
no more, but possibly more.^'' At any rate, those
expositors are in the wrong, who, as e. g., re-
cently Bertheau and Vo.N Geiilacu, find the
design of this mode of numeration in the fact
that the last of the enumerated elements, the
seventh vice therefore in the case before us, is
to be brought out with especial emphasis. [Stan-
let (Hist. Jewish Church, II. p. 2-58), adduces this
as a probable example of the "enigmas" or
"riddles," which were one of the most charac-
teristic embodiments of the wisdom of the wise
king. — .\rnot : There is one par.allel well worthy
of notice between the seven cursed things here,
and the seven blessed things in the fifth chapter
of Matthevv. The first and last of the seven are
identical in the two lists. "The Lord hates a
proud look" is precisely equivalent to "blessed
are the poor in spirit;" and "he that soweth
discord among brethren" is the exact converse of
the "peacemaker." — A.]. — Ver. 17. Haughty
eyes: literally, high or lofty eyes; comp. .\xx.
13 ; Ps. xviii. 27 ; cxxxi. 1 ; Job xxi. 22 ; xl. 11 ;
also the Latin expression grande supercdiuia. —
Hands that shed innocent blood. Comp.
i. 11 sq., and Isa. lix. 7, witli wliich passage
ver. 18 also corresponds in the form of expres-
Bion, without for that reason being necessarily
derived from it, as Hitzio holds. For in case
of such derivation the order of words ought to
correspond more exactly with the alleged ori-
ginal, as in Rom. iii. 15-17. — Ver. 19. One
that uttereth lies as a false vritness, literal-
ly, one that breathes lies. The same characteri-
zation of the false witness is found also in chap,
xiv. 6, 25; xix. 5, 9. As respects the arrauge-
ment in which the seven manifestations of treach-
erous dealing are enumerated in these verses, it
does not perfectly correspond with the order ob-
served in ver. 12-14. There the series is mouth,
eyes, feet, fingers, heart, devising evil counsels,
stirring up strifes; here it is eyes, tongue,
hands, heart, feet, speaking lies, instigating
strife. With reference to the organs which are
named as the instruments in the first five forms
of treacherous wickedness, in the second enu-
meration an order is adopted involving a regu-
lar descent (ver. lG-19, eyes, tongue, hands,
etc.) ; the base disposition to stir up strife, or to
let loose controversy (see rem. on ver. 14) in
both cases ends the series.
5. Vers. 20-24. Admonition to chastity, prepar-
ing the way for a subsequent warning Mgaiusl
adultery. — Keep, O my son, thy father's
commandment, etc This general introduc-
tion to the new warning against adultery corre-
sponds with the similar preparatory admonitions
in chap. v. 1, 2 and vii. 1-5, and serves, like
these, to announce the great importance of the
succeeding warnings. With respect to ver. 20 in
particular comp. i. 8. — Ver. 21. Bind them to
thy heart evermote, etc. So chap. iii. 3 and
vii. 3. On account of the plural wliich occurs
in the verse, with which the singular is inter-
changed in ver. 22, Hitzio conjectures the inser-
tion of this verse by a late interpolator, and that
in accordance with the standard furnished by
chap. iii. 3, in which place the passage is held
to be original. This is arbitrary, for no single
ancient manuscript or version confirms the sus-
picion. Just as well might ver. 22 be declaimed
interpolated, inasmuch as only in this is the
singular form found, while immediately after, ia
ver. 23, the double designation "commandment"
and " doctrine" returns. — Ver. 22. When thou
■walkest let It guide thee. The contrast
between walking and sleeping or lying is like
that in iii. 23, 24. — When thou wakest let
it talk vrith thee. The accusative suffix in
in'C'ri is here employed as in Ps. v. 4 ; xlii. 4 ;
Zech. vii. 5, etc., for the designation of the per-
son to whom the intercourse indicated in the
action of the verb relates. With regard to n'E?
to take, to converse, comp. also Ps. Ixix. 13 ; with
reference to the sentence as a whole comp. Ps.
cxxxix. 18. — Ver. 23. For the reproofs of
correction are a vyay of life, i. e., they leail
to life, comp. ii. 19; iii. 2, 16. " Reproofs of dis-
cipline" (1D1D mnjin) corrective reproofs, re-
proofs whose aim is correction. — Ver. 24. From
the vile vroman, strictly the woman of evil,
of vileness. y^ (for which the LXX here read
iJI) is therefore a substantive, as in the phrase
"the way of evil" in chap. ii. 12. — From the
flattering tongue of the strange woman ;
literally, from the smoothness of the tongue of
the strange woman. For instead of [liy^, from
which reading of the Masoretic text the meaning
would result " from the smoothness of a strange
tongue," we must doubtless point [Ity/ (construct
state), since the subject of remark here is the
strange, wanton woman (just as in ii. 16; v. 20).
while the thought of a foreign language [y^Mrjaii
86
THE PROVEKBS OF SOLOMON.
aX?MTpia, LXX) is altogether remote from the
context. In opposition to the translation of
EwALD, Bertheau aud Elstee, "from the
Bmooth-tongued, the strange woman," comp. HiT-
zio on this passage.
6. Ver. 2o-a5. Warning against adultery itself.
— With her eyelids, with which she throws
amorous and captivating glances at her lover,
comp. Ecclesiast. xxvi. 9. The eyelids (or, more
literally, eyelashes) are here compared with the
cords of a net, as in Eccles. xii. 3, with the lattice
of a window, or as in the erotic songs of the Arabs
and Persians, with darts, with lances, daggers or
swords. — Ver. 26. For, for the sake of a harlot
one Cometh to a loaf of bread, i. e., to the last
bit, the last morsel of bread, as a sign and emblem
of utter poverty (thus Schulte.ss, C. B. Mi-
cuAELis, Umbreit, Elster) ; or again, the mean-
ing may be to the begging a loaf of bread, to
beggary (thus Abe.n Ezra, Vatablus, Rosen-
HUELLER, Elster, Hitzig). In opposition to
the translation defended by most of the ancient
expositors, and recently by Ziegler, Ewald,
Bertheau, etc., "For as the hire of a harlot one
gives hardly a bit of bread," or as others prefer
"merely a bit of breail," may be adduced 1) the
context, see the 2d clause; 2) tlie lexical fact
that 1)1 can neither mean "hardly" nor "mere-
ly;" 3) the fact, historical and archaeological,
established by Gen. xxxviii. 17, etc., that the
harlot's reward in ancient Palestine doubtless
amounted to more than a mere loaf of bread, e. g.
a kid, as in the case cited from Genesis, or a
price considerably higher, as seems to follow
from Prov. xxix. 3 ; Ecclesiast. ix. 6 ; Luke
XV. 30. — Lieth in wait for the precious life.
Very appropriately has i^pj, "life," the predicate
mp' "costly" connected with it; for its value
rises .above all mere property: comp. Ps. xlix. 8.
— Ver. 27-29. The meaning is this: impossibleas
it is that the clothing on one's breast, or that one s
feet should remain unharmed by scorching if fire
be brought near them, so inconceivable is it
that the adulterer should follow his unlawful
intercourse without evil consequences and just
retribution. The two questions in vers. 27, 28
imply a strong negation, like the interrogative
•lauses in Amos iii. 4-6. Ver. 29 is connected
with the two negative antecedent clauses as a
correlative consequent, and is therefore intro-
duced by ]3, so. — Vers. 30, 31. A new figure to
illustrate the punishment, surely impending and
severe, which threatens the adulterer. — Men
do not overlook the thief, etc. ; literally
"they do not contemu it in the thief." The im-
perf. 1IO' expresses the idea of custom, that
which occurs in accordance with experience.
[Interpreters are divided between the two ideas
of "scorn" and "disregard" as proper render-
ings of the verb. Stuart, Mue.nsch., Words.
adopt the former; men do not despise the thief,
though he must be punished ; they do despise
the adulterer. Words, calls attention to a dis-
position in modern society to reverse this judg-
ment. Notes, Holden, like De W., Fuerst aud
our author, adopt the other view. — A ]. — To
satisfy his craving nrhen he is hungry.
This circumstance, which exhibits the guilt of the
thief in a milder light, serves evidently to dis-
play the punishment that befalls the adulterei:
with whom he is here compared, as one more
richly deserved. For the more presumptuous
his crime, the less excused, or, as it were, de-
manded by his necessities, the more just is the
punishment that comes upon him! If HiTZia
had taken due notice of this meaning of ver. 30,
which is transparent enough, he would have
seen ia advance how unnecessary aud excessively
artificial is the attempt to explain the verse as
interrogative. [Kamph. adopts his view but
does not strengthen it]. — He must restore
sevenfold. According to the prescriptions of
the law in Ex. xxi. 37 ; xxii. 1 sq., it should
strictly be only four ortivefold (comp. the publican
Zaccheus, Luke xix. 8). But in common Ufa
these prescriptions were probably not ordinarily
observed: the injured parly allowing his silence,
his declining a judicial prosecution of the mat-
ter, to be purchased at a higher rate than was
exactly allowed. Furthermore, that " sevenfold"
is here used loosely, only as a round number
(comp. Gen. iv. 15), and is not designed, as might
be tliought, to mark the highest conceivable
ransom, appears from the 2d member, which
suggests the probability of losing "the whole
wealth of his house." — Ver. 32 stands in the
same relation to the two preceding as ver. 29 to
27 and 28 ; it expresses the conclusion that is to
be drawn from the meaning, which is clothed in
the form of an analogy or parable, with refer-
ence to the well-deserved recompense of tho
adulterer. It is therefore hasty and arbitrary
in HiTZiG to reject this as a spurious gloss, and
to find in ver. 33 the direct continuation of tho
thief's punishment, which has been depicted in
ver. 31. — He that destroyeth himself doeth
such things. Literally, "whoso will destroy
his life, he does it." — Ver. 33. Stripes and
disgrace. The i^JJ, plaga, may here very well
stand in its literal sense, and so designate the
blows with which the adulterer detected in the act
will be visited by the husband of the unfaithful
wife, and will be driven from the house (Umbreit,
Hitzig). — Ver. 34. For jealousy is man's
fierce anger, i. «., the jealousy (HX^p as in
chap, xxvii. 4) of the injured husband is a fire
blazing fiercely, burning and raging with all the
miglit of a man ; comp. " the hurling of a man "
[or as others "a mighty prostration"] Is. xxii.
17. The 2d half of the verse explains this
somewhat brief expression, " man's wrath,"
which, moreover, appears to be chosen not with-
out collateral reference to the more rsipidly
evaporating wrath of women. — Ver. 3.5. He re-
gardeth not any ransom, literally, "ho does
not lift up the face ot any ransom," i. c, does uot
receive it as adequate to allay his wrath — as one
lifts up the face of a suppliaut when his request
is granted or favorably received. — And is not
trilling, i. e., to forego his strict right of re-
venge.
DOCTRINAL AND ETHICAL.
1. The warning against improvident suret/'-
sbip in the unqualified form, and the urgent and
almost passionate tone in which it is presented
CHAP. VI. 1-35.
87
in vers. 1-5, rests upon the consideration that
"all men are liars" (Ps. cxvi. 11 ; Rom. iii. 4),
that therefore no one can be trusted (corap. Jer.
xvii. 5; "Cursed be the man that trusteth in
man"), tliat every neighbor is at the same time
in a certain sense a " stranger" to us (see above
on ver. 1), in a word, that one must be prepared
for manifestations of unfaithfulness, or unrelia-
bleness, on the part of any one whatever, though
he stood ever so near us. Hence the duty, for
the sake of preserving one's own independence
and sparing one's own strength for his personal
work (bodily as well as mental), of extricating
one's self at any cost and as speedily as possible
from every relation of suretyship, from the con-
tinuance of which injurious consequences might
result to our own freedom and welfare. With
the admonitions of our Lord in the Sermon on
the Mount, to be ready at all times for the lend-
ing and giving away of one's property, even in
oases where one cannot hope for the recovery of
what has been given out (Luke vi. 30, 34, 8S ;
comp. 1 Cor. vi. 7) this demand is not in conflict.
For Christ also plainly demands no such readi-
ness to sufi"er loss on account of our neighbor,
as would deprive us of personal liberty, and rob
us of all means for further benetioence ; and yet
this sort of evil result from suretyship is what
the author of our passage has in his eye.
2. Also in the subsequent warning against
stothfulness (vers. 6-11) the reference to the
danger of impoverishment appears to be the
luaiu motive, brought forward with especial
emphasis. This is above all things else the pre-
cise thing to be learned from the example of the
ant, that it is important to gather diligently "in
summer," that one may not suffer in winter, —
that the "harvest time," when all is within
reach in abundance, is the time for earnest and
unceasing toils, that one may be able calmly to
meet the later seasons of want which offer to the
most willing and vigorous industry no opportu-
nity for acquiring. Comp. the example of Joseph
in Egypt (Gen. xli. sq.), and apply all this to
the spiritual department of labors in Christ's
service, e. g., those of the pastor, the missionary,
etc.
3. The six or seven vices, twice enumerated
in different order and form of expression, against
which the paragraph vers. 12-19 warns (comp.
the exegetical notes on ver. 19), are at the same
time all of them manifestations of hatred against
one's neighbor, or sins against the second fable
of the Decalogue ; yet it is not so much a gene-
ral unkindness as rather an unkindness consist-
ing and displaying itself in falseness and malice
that is emphasized as their common element.
.Vud only on account cf the peculiarly mischiev-
ous and ruinous character of just these sins of
haired to one's neighbor, is he who is subject to
them represented as an object of especially in-
tense abhorrence on the part of a holy God, and
as threatened with the strongest manifestations
of His anger in pen-alties (vers. 15, 16).
4. As a fundamental proposition for the suc-
cessful avoidance of all converse with impure
wantons, and of the dangers thence resulting,
there is introduced in the 1st clause of ver. 2o a
warning even against the very first beginnings
uf all unlawful sexual intercourse, against ini-
' pure longings, or unchaste desires and thoughts of
I the heart. Comp. the last commandment of the
Decalogue (Kx. xx. 17), as well as Christ's inten-
sifying and spiritualizing of the Mosaic prohibi-
tion of adultery ; Matth. v. 28. — The admonition
also, which is prefixed as introductory, to keep
continually before the eyes and in the heart the
teachings of Divine wisdom (comp. Tob. iv. 6),
serves as an emphatic utterance of this "Obsta
prmcipiis !" or the exhibition of the necessity
that the very first germs and roots of the sin of
unchastity must be rooted out.
HOMILETIC AND PRACTICAL.
In the endeavor to comprehend in one homi-
letic whole the four main divisions of the chap-
ter, one would first of all need to have clearly in
view the suggestions given in vers. 2, 11, 15 and
26 sq., with reference to the danger of sinking
into poverty and destitution, and to employ these
in fixing his central idea. In some such way as
this then : Even in the present life want and evil
of every sort are wont to be the attendants a) of
the lighter oS'ences 1) of inconsiderateness (vers.
1-5) and 2) of slothfulness (vers. 6-11): b) of
the grosser transgressions and vices, such as re-
sult 1) from pride and malignity (vers. 12-19),
and 2) from lust of the eyes and sensuality (vers.
20-^5). — Comp. SxiiCKER: Against unfaithfulness
in life and conversation, as it displays itself 1) in
suretyship ; 2) in fulfilling the duties of one's
calling: 3) in daily converse with human society ;
4) in married life.
Ver. 1-5. Starke: A teacher of the divine
word becomes in a certain sense a surety to God
for the souls of his hearers (Ezek. iii. 18); there-
fore must he watch over them day and night, that
none be lost through fault of his (Acts xx. 28). — ■
J. Lange : In Christ our friend we have a faith-
ful surety who can and will free us from all our
debt. — WoHLFABTB : From credulity to put at
risk one's property, to which one's children have
the first claim, and which one should employ only
for the general good, and thereby to give an im-
pulse to the follies and sins of others, is quite
as ruinous as it is morally blameworthy.
Ver. 6-11. Melancuthon : Diligence is the
virtue by which we are disposed steadfastly
and firmly for God's sake, and the common welfare,
to perform the labors belonging to our calling,
with the aid of God, who has promised aid to those
that seek it. The extremes of this virtue are in-
dolence and abusy oiBciousness (TroAiin-paj/ioai)!'??).
The indolent omits too much ; the oiBcious, either
from excess of ardor, undertakes many things
th:tt are not necessary, or undertakes l)y-works
(-apFp^.a) and interferes with others' vocations,"
etc. — Egard; God will not support thee without
work, but by work ; that is His holy ordinance
(Gen. iii. 19). Do thy part, and God will do
His. ... To know how rightly to employ time
and opportunity is great wisdom. Gather in
summer that thou raayest have in winter ; gather
in youth that thou mayest have in old age 1 — Bcr-
leb. Bible : Where the ways of Christianity
are not directed in accordance with the perfect
law of liberty (.Tames i. 25) and according to the
impulse of the Spirit of God, but according to any
human constitution, there men go more foolishly
e8
THE PROVERBS OF SOLOMON.
to work than the ants in their labor. — [Trapp :
They are utterly out that think to have the plea-
sure of idleness, and the plenty of painfulneas].
Vers. 12-19. Egaed: A proud heart has never
done anything specially for God's honor and a
neighbor's good; through humble hearts God
does great things. — Staeke : The evil heart can-
not long be hidden ; it soon shows itself in evil
gestures, words and deeds. — (On ver. 18) : The
heart underlies the seven vices which are an
abomination to God, and in the midst, because it
is the fountain from which evil flows in all direc-
tious (Matth. xii. 34, 35; xv. 19). The Lord
therefore hates not only the actual outbreakings
of sins, but also the devices of the ungodly with
which they encompass diiy and night. — (On ver.
lOsq.): Eyes, hands, tongue, heart, feet, are in
themselves good and well-pleasing to God; but
when they turn from the path of virtue and in-
cline to vice, then they are evil and cannot please
God. — Wohlfauth: Before the Lord proud eyes,
false tongues, guilty hands, elc, cannot stand.
His hand lays hold upon all such transgressors
according to the holy law according to which
every kind of evil finds its penalty. ^[Ver. 16,
17. W. Bates : Pride is in the front of those sins
which God hates, and are an abomination to
Him. Pride, like an infectious disease, taints
the sound parts, corrupts the actions of every
virtue, and deprives them of their true grace and
glory. — J. Edwaeds : It is vain for any to pre-
tend that they are humble, and as little children
before God, when they are haughty, impudent,
and assuming in their behavior amongst men.]
Vers. 2U-35. Stockee (on ver. 25) : Solomon
here warns chiefly against the things by which
one may be enticed into adultery, namely 1)
against evil desire and lust in the heart; 2)
agaiust wanton, over-curious eyes. — Staeke (on
ver. 25): Since evil lusts spring up in the heart,
Solomon would have us at the very beginning
slop up the fountains, i. e., suppress the very first
instigations of corrupt flesh and blood (James i.
14, 15). For it is always more difficult to extin-
guish sparks already existing than to guard
against the heart's receiving any. — Von Geb-
LACH (on vers. 34, 35) : The fearful rage of the
jealous husband grows out of the deep feeling
that the wife is one with her husb.ind, a part of
him, whose worth cannot be counterbalanced by
any possession however great, outside of him. —
Comp. J. Lange : Just as little as the adulterer
taken in his adultery is left unpunished by the
injured husband, so little, yea even less will the
spiritual adulterer remain unpunished of the
Lord (1 Cor. iii. 17).
13. New admonition to chastity, with a reference to the warning example of a youth led astraj
by a harlot.
Chap. VII. 1-27.
1 My son, keep my words,
and treasure up my commandments with thee.
2 Keep my commandments and thou shalt live —
and my instruction as the apple of thine eye.
3 Bind them to thy fingers,
write them on the tablet of thine heart.
4 Say to wisdom " Thou art my sister !"
and call understanding " acquaintance,"
5 that they may keep thee from the strange woman,
from the stranger that flattereth with her words. —
6 For through the window of my house,
through ray lattice I looked out,
7 and I saw among the inexperienced ones,
discerned among the youths, a young man void of understanding.
8 He passed along the street near her corner,
and sauntered along the way to her house,
9 in the twilight, in the evening of the day,
in the midst of the night and darkness.
10 And lo, a woman cometh to meet him,
in the attire of a harlot, and subtle in heart.
11 Boisterous was she, and ungovernable;
her feet would not tarry in her house ;
12 now in the street, now in the market places,
and at every corner did she watch.
CHAP. Vn. 1-27.
.S9
14
15
13 And she laid hold upon him, and kissed him,
put on a bold face and said to him,
" Thankofferings were (binding) upon me,
to-day have I redeemed my vows;
therefore came I out to meet thee,
to seek thy face, and I have found thee.
16 Tapestries have I spread upon my couch,
variegated coverlets of Egyptian linen ;
17 1 have sprinkled my couch
with myrrh, aloes aud cinnamon.
18 Come, let us sate ourselves with love till morning,
and enjoy ourselves in love!
For the man is not at home,
he has gone a long journey ;
the purse he has taken with him ;
not till the day of the full moon will he return."
21 She beguiled him with the multitude of her enticements,
by the allurements of her lips she led him astray.
He followed her at once,
as an ox goeth to the slaughter,
and as fetters (serve) for the correction of fools —
till an arrow pierceth his liver: —
as a bird hasteneth to the snare,
and knoweth not that his life is at stake. —
24 And now, ye children, hearken to me,
and observe the words of my mouth !
25 Let not thine heart incline to her ways,
and stray not into her paths.
26 For many slain hath she caused to fall
and all her slain are many.
27 Ways of hell (is) her house
going down to the chambers of death.
19
20
22
23
GRAMMATICAL AND CKITICAL.
Ver. 7. [ny^Xi tbe 1 consec. ocnitted, as is sometimes the case, the form resembling a simple iDtentional. Gf>
T ■ T
FEN. i€/ir<;«6. p. S74., BoTT. ^ ^ Qf^S. 6; 973, 5. SruiRT (comm. in loc.) seems to be in error in regarding this a real voliin-
tative, and reuderiug '" that I might see amung the simple, aud observe, etc." — A.].
Vers. 8. [For the form H^D instead of the full form HH^S (with the ordinary form of fern, nouns with suff.), Sfs
T ■ TT ■
BiiTT. g 724, 6. Comp. however Exegetical notes in regard to the proper reading. — A.].
Ver. 11. [>.23'y^i usel of repeated recurrence in the past — Fiens mvUiplex preeteriti according to the terminology of
BoTT. §949,/.— A.]
Ver. 13. In the verb n'^T! (lit., she made hard, corroborairti) the doubling of the 2d radical is omitted, as in hShH,
T .^ .. ..
.Tud. XX, 40. [Given by BoTT, g oOO. .n, .as an example of the simplifying of that which is usually doubled, to express tiie
idea of the permanent, gradual or gentle. See also § 1123, 3. Cump. (iREEN, ^141, 1 ; St(J\rt, ^ 66, 11. — A.J.
Ver. 15. [.Stuart's rendering of the last clause as final, " that I might find, eic," is unnecessary; it is rather a simple
consecutive. — A.]. ,
Ver. 18. [nDvJ?nj, the co/iortod'ue use of the Intentional. Bott., § 965, 2.— A.].
EXEGETICAL.
1. From the preceding warnings against un-
chastity and adultery (chap. ii. 10-19; chap v. ;
chap. vi. 20-3.5) the one now before us is distin-
guished by the fact, that the poel, after a preli-
minary general introduction (vyr^. 1—5; comp-
chap. vi. 20-24), for the sake of delineating more
clearly the repulsiveness and various conse-
quences of intercourse with wanton women, de-
picts in narrative form the example of a single
adultero'.is woman, wiio by her lascivious arts
betrays a foolish youth into adultery. This is
therefore a didactic narrative, with a purpose of
earnest warning, here presented as a conclusion
to the second larger group of admonitory dis-
courses. It is not possibly an allegory, for no-
thing whatsoever in the text points to such a con-
ception of the adulteress, by virtue of wiiich she
might be regarded as introduced as a personifi-
calion of the abstract idea of folly (in contrast
with that of wisdom personified). Not till we
come to chap. ix. 13 sq. do we tind such a pre-
sentation of folly under tlie image of a wanton,
adulterous woman. — In contrast with the exposi-
tors of tlie ancient church, most of whom gave
allegorical interpretations, the correct view is
90
THE PROVERBS OF SOLOMON.
found as early aa M. Geier, Vatablus, Merce-
Rus, Egard, Hansen, Michaelis, Starke, and
also in nearly all the moderns except Von Ger-
i.ACH. The view of several of those named, es-
pecially that of Starke, that the whole narration
is to be regarded a true history, an actual expe-
rience of the poet, lacks sufBcient support in the
style and form of the delineation. The history
may just as well be imaginary as the contents of
many narrations of Christ, — e. g., that of the
good Samaritan, of the prodigal son, etc.
2. Vers. 1-5: Introduction in a general form,
in which ver. 1 reminds us of chap. i. 8 ; ii. 1 ;
vi. 20; so ver. 2 of iv. 4; ver. 3 of iii. 3 ; vi. 21 ;
ver. 5 of ii. 16; vi. 24.— Ver. 2. And my
teaching as the apple of thine eye, lit. " as
the little man in thine eye." The same figura-
tive description is found in Arabic and Persian
(see Umbreit on this passage). Comp. also the
Greek Kcip^, Kopdaiov (=]];?^-n| [the daughter
of the eye] Lam. ii. 18) and the Latin pupa,ptipiUa.
The apple of the eye is also in Deut. xxxii. 10;
Ps. xvii. 8: Zech. ii. 12, the emblem of a precious
possession guarded with peculiarly watchful
care.— Ver. 3. Bind them to thy fingers,
not precisely as an amulet, as Umbreit thinks,
but as an ornament, a costly decoration, like a
ring; comp. Song Sol. viii. G, and the observa-
tions on iii. 3. — Without adequate reason HiTZio
regards the verse as spurious, on account of its
partial correspondence with Deut. vi. 8; xi. 18.
As though the figures here employed, especially
that in the first clause, did not occur very fre-
quently within the sphere of the Old Testament,
and that in every instance with a form somehow
slightly modified! Comp. e. g., Ex. xiii. 9, 16;
Jer. xxii. 24; H.ag. ii. 23.— Ver. 4. "Thou art
my sister!" Comp. Job xvii. 14; xxx. 29;
Wisd. viii. 2. The parallel "acquaintance" in
the 2d clause corresponds with the Hebrew ex-
pression ^fllO, which denotes knowledge, ac-
quaintance, and then (abstract for the concrete,
as occurs, e. g., also in the use of the French
tonnaisance [.and the English " acquaintance "])
one well known, a friend, familiaris. The same
expression is found also in Ruth ii. 1 as the K'ri.
Comp. P. Cassei. on this passage, who however
both for that passage and the one before us gives
the preference to the K'thibh i^l'O (comp. Ps.
Iv. 14 ; Ixxxviii. 9) as the more primitive reading.
3. Vers. 6-9. Tlie foolish young man. — Through
my lattice I looked out. Comp. the quite
similar representation in the song of Deborah,
.ludges V. 28. 3JtyX denotes as it does there a lat-
ticedaperture, an arrangement for the circulation
of fresh air (Hitzig). — Ver. 7. And I saw
among the inexperienced ; literally, among
the vr/Kioic, the simple; comp. remarks on i. 4,
where the same expression D'NDi) is used, .synony-
mous with 1^'J, boy, as here with D'33. It is not
necessary, with Aiinoldi, Berthead and Hitzig,
to explain the expression in exact accordance
with the Arabic hy jiivenea [young men]. — Ver.
H. Near a corner. — The Masorelic punctuation
TM3 with mappik in the il (comp. mo. Job xi. 9)
represents the corner as hers, i. e... the corner of
the adulteress, the corner of her house, — and
many recent expositors, e. g., Umbreit and Hit-
zig. translate and explain accordingly. But in-
asmuch as according to ver. 12 (which Hitzio,
without any reason, pronounces spurious), tho
adulteress is accustomed to watch "at every
corner," therefore at street corners in general,
it is not quite needful to refer the corner here
mentioned to her dwelling. All the ancient ver-
sions moreover have read only the simple HjIS
(LXX : napa yuv'iav \ \\\\^.; juxta angulum^ etc).
— And sauntered along the ■way to her
house. — Psychologically it is pertinent to depict
the young man predisposed to sin as strolling
before the house of the adulteress, and this as
the beginning of his imprudence, so far forth as
he thus plunges himself into temptation. The
verb l^X is fairly chosen, as it always expresses
a certain care and intention in his going. We
say substantially " he measures his steps, he
pi.ces before her door" (Umbreit). — Ver. 9. In
the twilight, in the evening of the day.—
The accumulation of the expressions is explained
by the fact that it was fitting to characterize the
action and conduct of tiie young man as belong-
ing to the works of darkness, the deeds of night.
Comp. Luke xxii. 53; Kom. xiii. 12; 1 Thess.v. 4-7,
etc. There is furthermore no contradiction be-
tween the notation of time in the first clause and
that in the second ; for 'Ityj strictly signifies not
the first evening twilight, but the later period of
evening darkness, i'rom 9 o'clock to 12 (see Job
vii. 4; xxiv. 15), and so the time immediately
bordering upon the true black night or midnight.
— In the blackness of night — literally, " in
the pupil of the night," comp. xx. 20, K'ri. The
tertiuin comparatio7iis is to be found, doubtless ia
both, the blackness and the middle, and not in
the first alone, as Umbreit holds. Comp. besides
the phrase "heart of the night" in the poetic
language of the Persians (see Umbbeit on this
passage).
4. Vers. 10-20. The adulteress.— lnth.eatX.ixe
of a harlot. — njil jTiy, dress of a harlot (comp.
with respect to JT'E', dress, apparel, Ps. Ixxiii.
16), stands here with no connecting word in ap-
position to " woman ;" a woman a harlot's dress,
as though the woman herself were nothing more
than such a dress. Thus, and with good reason,
Bertheau explains [and Words.], while Hitzig
altogether artificially explains TVW by TIE' (from
nit?) as equivalent to D-IOT, likeness, and accord-
T T ' :
ingly translates "with the outward appearance of
a harlot;" in the same way also the LXX: cUoq
ixovaa TropvtKdv. — Subtle in heart. — 21 D^^VJ
is strictly "one who is guarded in heart,"
i. e.j one whose lieart is guarded and inaccessi-
ble, who locks up her plans and counsels deep in
her breast, comp. Is. Ixv. 4. Thus Cur. B. Mi-
cuAELis (citing the French reteuu), Umbbeit,
Bertheau, Elster, etc., and from earlier times
at least the Vers, Ve/ieta: vei/ivXay/iiv?/ rf/v Kap(Var.
[With these Wobdsw. is in substantial agree-
ment; "her heart is like a walled fortress," e/c.].
The other ancient versions expressed the idea
"one carrying away the heart of the young man,"
as though they had read n|^XJ (so also recently
CHAP. VII. 1-27.
91
AaNOLDi). EwALD explains "of hardened
heart, bold and confident ;" HiTZio, in accord-
ance with the Arabic and comparing the saacia in
Vikgil's .Eiieid. IV. 1 : "an arrow in her heart,
wounded by love's dart," and therefore ardent
ami wanton — both of these being plainly altoge-
ther artificial and adventurous. [Fuerst, treat-
ing the adjective as fern, constr. from Ili'J, ren-
ders "watching (for hearts of young men"). —
Boisterous was she and ungovernable — ■
With the first epithet (literally, shouting) comp.
chap. ix. 13: with the second, Hos iv. 16, where
the same word is used of a wild heifer that will
not submit its neck to the yoke. — Ver. 12. Novr
in the street, etc. — That we have only here a
custom, a habit of the wanton woman described,
while in the preceding verse we have delineated
her condition in a single instance, is an entirely
arbitrary assumption of Hitzig's, which is alto-
gether opposed by the use of the Imperfect in
both oases (^iyjj], ver. 11, and a'isn, ver. 12).
Therefore the argument that the verse is spuri-
ous, resting as it does mainly oti this alleged
difference in the substance and scope of the
verse, is to be rejected (comp. above, remarks on
ver. 8). — Ver. 13. Put on a bold face. — Comp.
chap. xxi. 29; Eccles. viii. 1. — Ver. 11. Thank-
oSerings were binding upon me — that is,
in consequence of a vow, as the second clause
shows. She has therefore on the day that is
hardly gone ("to-day" — the day is here repre-
sented as continuing into the night) slain a vic-
tim in sacrifice that had been vowed to the Lord
for some reason or other, and has prepared for a
meal the flesh of this animal, which in accordance
with the law. Lev. vii. 16, must be eaten on the
second day, at the latest. To this meal, which,
to judge from the description of the luxurious
furnishing of the chamber, in vers. 10 sq., is no
simple afi'air, she now invites the young man. —
Ver. 16. Variegated coverlets of Egyptian
linen.^nupn which the older translators
nearly all interpret as "variegated coverlets," the
larger number derive from the Arabic \^ ^,
to be many colored (therefore tapetes vrrsicolores
8. picti, as it is found as early as the Vulgate) ;
Bertueau, on the contrary, derives from 30n=
3yn to cut, to make stripes or strips (therefore
striped material) ; Hitzio finally derives from the
Arab. . \^ ,. cotton, appealing to Puny, If.
iV, XIX., 1, 2, according to whom cotton fabrics
in great quantity were manufactured from native
material. The first of these explanations, as the
simplest and best attested, deserves the prefer-
ence.— p!3S is equivalent to the ^Egypt. Alhi-
ouniau, linen, and is found in Greek also in the
form bA6v7i or biidviov. [The rendering of the
E. V. " with carved works, with fine linen of
Egypt" conforms too closely to the primary
meaning of the verb 30n "to carve." It cannot
refer to any carved frame work of the bed, but
rather to the embroidered figures which resemble
carving — .■V.]. — Ver. 17. I have sprinkled my
coach, etc. — Hitzio, who translates the verb by
" I have perfumed," has in mind a mere per-
fuming of the bed or of its apparel by means of
the swinging of a censer filled with myrrh, aloes
and cinnamon. But while '^i does properly
signify to raise, to swing, yet the signification
"sprinkle" is easily enough derived from this;
and although the spices in question were not
sprinkled precisely in the form of water holding
them in solution, they still produced a satisfac-
tory result if strewed upon the coverlets of the
couch in little bits, fragments of the bark, fibres
or scales. In no other way than this is it to be
supposed that the same fragrant materials (with
cassia) were employed, according to Ps. xlv. 8, in
perfuming the king's robes of state; comp. also
Song Sol. iii. 6; iv. 14. — Ver. 18. Let us sate
ourselves Twith love, etc. — Comp. v. 19, and
also the phrase □"tn npty, Song Sol. v. 1.—
Enjoy ourselves in love. — Instead of the
meaning "enjoy" or "delight one's self," well
attested by Job xx. 18; xxxix. 13, the old inter-
preters give to the verb in this instance the
stronger meaning "to embrace passionately, to
cohabit" (LXX; eyKv^uG-^unev epurt; A(jutL.\ and
Theodotion: (7vu~ppi—XlKu^£v ; so also Hitzig:
"let us join in love's indulgence!"). But it is
plainly unnecessary to substitute an obscene im-
port, artificially and with a possible appeal to
the Arabic, for the simpler meaning, which is
abundantly attested by the usus Inquendi of the
Old Testament. — Ver. 19. The man is not at
home. — Let it be observed with how cold and
strange a tone the faithless wife speaks of her
husband. — He has gone a long journey. —
Lit., "upon a journey from afar;" the idea
" from afar " is loosely appended to that of
"journey" in order to represent not so much the
way itself as rather the person traversing it as
far removed. — Ver. 20. The purse he hath
taken with him — and therefore proposes ex-
tensive transactions at a distance from home, and
will continue journeying a considerable time. —
On the day of the full moon he will return.
— In the Hebrew the XD3 (for which in Ps. Ixxxi.
4 we have the form ^^^2) forms an alliteration
with the 'IDS in the first member, which is pro-
bably not undesigned ; " the verse flows so
smoothly along (comp. ii. 13) and one imagines
that he hears the sweetly musical voice of the be-
trayer " (Hitzig). Furthermore the "day of the
full moon" is not a designation of the full mooa
of the feast of tabernacles which was celebrated
with peculiar festivities (Umbreit, Elster), but
the expression plainly relates to the next suc-
ceeding full moon. Since now, according to ver.
9, the time to which the narrative relates must be
about new moon, the cunning woman means to
hint that her husband will not return for about
a fortnight. See Hitzio on this passage.
5. Vers. 21-23. The result of her enticinfj arts.
Ver. 21. 'With the multitude of her entice-
ments.— npy, learning (i. 5; ix. 9) is here iro-
nically employed of the skilful and bewildering
rhetoric which the adulteress has known how to
employ. — With the expression "smoothness of
lips" comp. "smoothness of tongue," chap. vi.
92
THE PROVEKBS OF SOLOMON.
24. — Ver. 22. At once, Hebrew DNHS, implies
that he had at first hesitated, until this fear of
his to take the decisive step was overcome by evil
appetite, and he now with passionate promptness
formed the vile purpose and executed it at once,
to cut off all further reflection. Here is evi-
dently a strolie in the picture of the prof'oundest
psychological truth. — As an ox goeth to the
slaughter. — Therefore following another, and
with a brutish unconsciousness. Comp. the cor-
responding figure, which, however, is used with
a purpose of commendation, in Is. liii. 7. And
as fetters (serve) for the correction of the
fool. — With the fetters (ODj! comp. Is. iii. 18) we
have here compared, of course, the adulteress who
suddenly and by a single efi'ort prevails upon the
thoughtless youth. — and not, possibly, the young
man himself (as U.MBREiT supposes, who finds the
significance of the comparison in this, that the
foolish and ensn.ared youth is represented first as
a dumb beast, and then as a simply material phy-
sical thing, as a mere dead instrument. As (he
obstinate fool ( /').i<) who treads a forbidden
path, is suddenly caught and held fast by the
trap lying in ii, so h.is the deceitful power of the
adulteress caught the foolish young man. Thus,
and with probable correctness, Elster, and long
ago many of the older expositors, like Sol,
Gl.^ss, I'hilol. Sacra, p. 738, and M. Geier on
this passage (only that they unnecessarily explain
by an hypaUage: "as fetters for the correction of
afool," in other words, "as the fool (comes) to the
correction of fetters"). Somewhat differently
Bertheau, and before him Luther, Starke,
etc. [and recently Stuart] ; " He comes as if to
fetters, which are decreed for the correction of
the fool ;" but to supply before DDJ? '^X from the
preceding has the order and parallelism against
it. [FuERST regards the noun as an instrumental
accus., and translates "and as in fetters, i. e.,
slowly, the fool is led to correction," — but re-
gards the evidence as ,all indicating a defective
text. Notes and Muenscher treat the noun as
instrumental, but vary the construction of the
other words: " as one in fetters to the chastise-
ment of the fool." WoRDSw. suggests two or
three renderings, of which that of Notes is one,
but indicates no preference. Zockler's render-
ing is brought, we think, with the least violence,
into correspondence with the other two compari-
sons, where the idea is plainly that of a certain
fate, notwithstanding unconsciousness of it. So
fetters await the fool, though he may not be
aware of it — .\.] Many older interpreters, either
failing to understand the figure, or judging it in-
consistent with the context, have sought relief in
more violent ways. The LXX, Peschilo and
Tai'gums explain the D3i| or some word substi-
tuted for this, as referring to a dog (LXX :
uaTTf/) Ki'tjv tKi Seajiioi-c), which is here made a
parallel to the ox and then the bird in the fol-
lowing verse ; so also more recent commen-
tators, like MiCHAELis, Kohler, etc. The Vul-
gate probably read V23 instead of 02j}, since it
translates "as a wanton and stupid lamb."
Others, as of the older class the LXX, Peschito,
Targums, Arabic vers., elc. altered the 7']X to rX
stag, and connected it with ver. 23; so alea
more recently Schellino and Rosenmuelleb,
e.g.; "and like a deer rushing into fetters."
HiTZiG finally treats the passage with the great-
est violence, since he transfers ver. 23, third
clause, to the place of the 2d clause in ver. 22;
in this line, by altering DJ^f to D>'3 he changes
the meaning to "for the fool is angry at correc-
tion;" he finally transposes the first and third
clauses of ver. 23, so that the two verses have
this general import:
Ver. 22. " He followeth her at once,
as an ox that goeth to the slaughter,
and as a bird hasteneth to the snare.
Ver. 23. For the fool is angry at correction,
and seeth not that it is for his life,
until an arrow pierceth his liver."
This might indeed have been originally the
meaning of the passage ; but in.asmuch as neither
manuscripts nor old versions give any evidence
of any other arrangement as having ever existed,
the whole emendation retains only the value of
a bold hypothesis.. — Ver. 23. Till an arrcw
pierceth his liver. — Since this clause plainly
refers to the young man, and neither exclusively
to the ox nor the fool, the two examples of a
self-destroying folly which in the second and
third clauses of ver. 23 are compared with
him, its position is parenthetical (Umbkeit,
Elster, Bertheau, etc.); for in the following
clause still another example is added to the two
mentioned before, — that of the bird hastening to
the snare. The "liver" stands here as the re-
presentative of the vitals in general (comp. Lam.
li. 11) as in some instances the heart or again
the reins (I's. xvi. 27: Isxiii. 21; Prov. xxiii.
Iti, elc). According to Dklitzsch, Bibl Psychol.,
pp. 275 sq., the liver is here made prominent as
the seat of sensual desire. Since the ancient
Greeks, Arabians and Persians in fact connected
this idea with the organ under consideration,
and since modern Oriental nations also predicate
of the liver what we say of the heart as the seat
of the feelings and sensibilities («. ff., the Malays
in Java, see Ausland. 18G3, p. 278), this view may
be received as probably correct. By no means
is the designation of the liver in the passage
before us to be regarded as a purely arbitrary
poetical license or as a mere accident. — And
kncOTeth not that his life is at stake, liter-
ally, "that it is for his soul ;" the expression
1U/2J3 signifies " at the price of his life," com)i.
Numb. xvii. 3.
0. Vers 24-27. Concluding exhortation intro-
duced by "and now." like the corresponding
final epilogue, chap. viii. 32; comp. also v. 7. —
Ver. 25. And stray not, J'^rl 7N, [a dehorla-
tive] from n^Tl, to go roaming about, comp. HJi?
chap. V. 20.
Ver. 26. And all her slain are many.
D'OSJ?, meaning " strong" (Bertheau), is never-
theless on account of the parallelism with D"3^
in the first member to be taken in the sense of
"numerous, many," comp. Ps. ixxv. 18; Joel
i. 5, [Hold., Notes. Miiexsch., De W., K., agree
with our author ; Stuart and Words., like the
E. v.. keep closer to the original idea of strong: li,
CHAP. VII. 1-27.
93
■• many strong men" have been her victims. —
A.] Witli the expression in the first member
comp. Judges is. 40.
Ver. 27. TRTays of hell — her house. "Her
house" is the subject, having here a plural pre-
dicate connected with it, as chap. xvi. "25; Jer.
xxiv. 2. — Chambers of death. Comp. '• depths
of death" or " oi ucll," clKip. is. 18: and with
reference to the general sentiment of the verse,
chap. ii. 18 ; v. 5.
DOCTRINAL, ETHICAL, HOMILETIC AND
PRACTICAL.
From the earlier and copious warnings
against adultery the one now before lis is distin-
guished by the fact, that while chap. v. con-
trasted the blessing of conjugal fidelity and
chaste marital love with unregulated sexual in-
dulgence, and chap. vi. 20-35 particularly urged
a contending against the inner roots and germs
of the sin of unchastity, — our passage dwells
with special fullness upon the temptations from
without to the transgression of the sixtli com-
mandment. It also sets forth the folly and the
ruinous consequences of yielding to such temp-
tations, by presenting an instructive living ex-
.araple. What elements in thisviviil moral picture
stand forth as ethical and psychological truths
to be taken especially to heart, has been already
indicated by us in the detailed interpretation.
Abide from the fact that it is nocturnal rambling,
that delivers the thoughtless, heedless and idling
youth into the hands of temptation (ver. '.)), and
HHide from the otlier significant feature, that after
a first brief and feeble opposition he throws
himself suddenly and with the full energy of
passion into his self-sought ruin (ver. 2'J ; comp,
James i. 15), we have to notice here chiefly the
important part played by the luxuriius and
Havoi-y feast of the adulteress as a cooperating
factor in the allurement of the self-indulgent
youth (see ver. 14 sq. ). It is surely not a feature
purely incidental, wittiout deeper significance or
design, that this meal is referred to as preceding
the central and chief sin; for, that the tickling
of the palate with stimulating meats and drinks
prepares the way for lust and serves powerfully
to excite sexual desire, is an old and universal
observation, con»p. Ex. xxxii. 6 (1 Cor. .x. 17).
"The people sat ilown to e.at and to drink, and
ro.se up to play:" as also similar passages from
classical authors, »?. ^f. Euripidks, Alceslis, 788;
Plactus, Miles qlorinsus, HI., 1, 83; Abrian.
Anab. Alex., II., '), 4 ; and the well-known Roman
proverb from Tekence (Eunuch., IV., .5. tj ; comp.
Appui.., Attium., If., 11), "Sine Cerere el Libera
friijel Venus" [without Ceres (food) and Bacchus
(wine) Venus (loye) is cold} ; and finally Tkbtul-
LiAN, dejejuii. adv. Psychicos, c. 1: "Lust without
gluttony would indeed be deemed a monstrosity,
the two being so united and conjoined that, if they
could by any means be parted, the sexual parts
would first refuse to be attached to the belly.
Consider the body ; the region is one, and the or-
der of the vices conforms to the arrangement of
the members ; first the belly, and all other sensual-
ity is built immediately upon gluttony; through
indulgence in eating sensual desire ensues," elc.
In tbe horailetic treatment we are naturally
not to dwell too long upon these details, lesf the
entire impression produced by the picture of the
young man ensnared by the adulteress be unduly
weakened. An analysis of the chapter into
several texts for sermons is inadmissible on ac-
count of the closely compacted unity of the action.
.•Vt tbe most, the five introductory verses may be
separated as a special text (comp. Starke) ; yet
even these would better be connected closely with
the whole, and all the more since they conform
very nearly in expression and contents to similar
introductory paragraphs of a somewhat general
nature, of which there have already been several
(see exeget. notes, No. 2).
The homily that should comprehend the entire
chapter might therefore present some such theme
as this: How the dtntf/n's frovi lemptntion to nn-
chantily are to be eacappd. Answer: 1) By avoid-
ing idleness as the beginning of all vice (ver. (>,
sq.); 2) By shunning all works of darkness
(ver. 9) ; 3) By subduing the sensual nature, and
eradicating even the minor degrees of evil appe-
tite (ver. 14 sq. ); 4) By the serious reflection,
that yielding to the voice of temptation is the
certain beginning of an utter fall from the grace
of God, and of eternal ruin (vers. 21, 27). — ■
Comp. Stakke: Sin is like a highway robber,
tlnit at first joins our company in an altogether
friendly way, and seeks to mislead us from the
right path, that it may afterwards slay us (Rom.
vii. 11) — Im.aginary pleasure and freedom in the
service of sin are like gilded chains with which
Satan binds men. Though the tempter is deeply
guilty, he who suffers himself to be tempted is
not for that reason excused. Let every one there-
fore flee from sin as from a serpent (Ecclesiast.
xxi. 2.1. — Comp. M. Geier: Be not moved by the
flattering enticements of the harlot, the world,
false teachers (that betray into spiritual adultery
and abandonment of God), or of Satan himself.
Close thine ears against all this, /. e. refuse in
genuine Christian simplicity and faithful love to
the Lord to hearken to any solicitation to diso-
bedience. Follow not Eve's example, but Jo-
seph's. Gen. xxxix. 8, etc. — [Trapp : (ver. 0)
Foolish men think to hide themselves from God
by hiding God from themselves. — (Ver. 22). Fair
words make fools fain].
94 THE PROVERBS OF SOLOMON.
Third Oronp of Admonitory or Proverbial Discoarse*.
Chap. VIII. 1— IX. 18.
14. A second public discourse of wisdom persoiufied.
Chap. VIII. 1-36.
a) The richness of her gifts.
(Vers. 1-21.)
1 Doth not wisdom cry aloud,
and understanding lift up her voice?
2 Upon the top of the high places, by the way,
in the midst of the way she placeth herself.
3 By the side of the gates, at the exit from the city,
at the entrance to its doors she calleth aloud :
4 " To you, ye men, I call,
and my voice is to the sons of men !
5 Learn wisdom, O ye simple ones,
and ye fools, be of an understanding heart !
6 Hear, for I speak plain things,
and the utterances of my lips are right things ;
7 for my mouth meditateth truth,
and wickedness is an abomination to my lips.
8 All the words of my mouth are right,
there is nothing crooked or false in them ;
9 they are all right to the man of understanding,
and plain to them that have attained knowledge.
10 Receive my instruction and not silver,
and knowledge rather than choice gold I
1 1 For wisdom is better than pearls,
and no precious things equal her.
12 I, wisdom, dwell with prudence,
and find out knowledge of sagacious counsels.
13 The fear of Jehovah is to hate evil,
pride, arrogance and an evil way,
and a deceitful mouth do I hate.
14 Counsel is mine, and reflection ;
I am understanding ; I have strength.
15 By me kings reign
and rulers govern justly.
16 By me princes rule
and nobles, all the judges of the earth.
17 I love them that love me,
and they that seek me find me.
18 Riches and honour are with me,
increasing riches and righteousness.
19 Better is my fruit than the purest, finest gold,
and my revenue than choice silver.
20 In the way of righteousness do I walk,
in the midst of the paths of justice,
21 to ensure abundance to those that love me,
and to fill their treasuries.
CHAP. VIII. 1-36. i»6
b) The origin of her nature in God.
(Vers. 22-31.)
22 Jehovah created me as beginning of his way,
before his works of old.
23 From everlasting was I set up,
from the beginning, before the foundation of the earth.
24 When there were as yet no floods was I brought forth,
when there were no lountains abounding with water.
25 Before the mountains were settled,
before the hills was I brought forth ;
26 while as yet he had not made land and plains
and the first clods of the earth.
27 When he prepared the heavens I was there,
when he stretched out the firmament over the deep ;
28 when he established the clouds above,
when the fountains of the deep raged loudly ;
29 when he set to the sea its bounds,
that the waters should not pass its border;
when he settled the foundation pillars of the earth ;
30 then was I at his side as director of the work,
and was delighted day by day,
rejoicing before him continually,
31 rejoicing in his earth,
and my delight did I find in the sons of men.
h
c) The blessing that flows from the poBseBsion of her.
(Vers. 32-36.)
32 And now, ye children, hearken unto me :
Blessed are they that keep my ways!
33 Hear instruction, and be wise,
and be not rebellious.
34 Blessed is the man that heareth me,
watching daily at my gates,
waiting at the posts of my doors !
35 For whosoever findeth me findeth life
and obtaineth favor from Jehovah ;
36 and whosoever sinneth against me wrongeth his own soul :
all they that hate me love death."
GRAMMATICAL AND CRITICAL.
Ver. 2. ri^3=r3, in tht midst, is an Ar:imaic idiom, occurring also in Ezebiel xli. 9. — A.
Ver. 3. As to the form Hi'lp comp. i. 20. [Bott. 929, 6.— A]
Ver. 6. Instead of 31 ^y27\ [understand ye in heart, " be ye of an understanding heart," E. V.],we should probably
read with the LXX [eVfleo-^e wapStai'J, Vul.c., Arnolpi and HiTZio 2 7 IJ'jn, direct your heart, i. €., exert your under-
standing, appUcaU animum. Cump. |13J ^S, Ps. Ivii. 8 ; and also 1 Sam. Tii. 3 ; Job xi. 13 ; and to illustrate the use of s'l
in the sense of the understanding, the reason, comp. seyeral other passages in the Proverbs, especially xv. 32 ; it»ii. Ifl:
xix. 8.
Ver. 6. C'l'JJ. [An illustration of the principle that "single adjectives describing what is pre-eminent or etrikini;
appear in the more elevated style, raised aa it were to personality, and are therefore put in the masc, nlural :" see BiJTTCHER.
{707,2.-A.] ,
Ter. 13. HNJI^, [an infinitive of a verb N7 having the feminine termination of the verbs n? ; see BiJTT., J 10S3, 13.— A. J.
DnX [regularly 3n!<X.— after the rejection of one of the weak consonants, the vowel is "assimilated " fr-un the
Initial vowel of the neighboring form "3nS; for examples of the normal modification, 3nS. with and without siiBlitcs,
•ee Mai. i. 2; Hos. xi. 1 ; xlv. 5: Ps. cxix. 167.— BijtT., §425, A.— A.]
'JJKSp', [an example of the retention of the fuller form of the plural ending with weakened vowel and tonelesi
«ufflx;'see PBtt., | 1047,/.— A.J
THE PROVERBS OF SOLOMON.
Ver. 24. H^J'VD. "With this fem. plural form there occurs in an isolated instaDce, Pe. civ. 10 [together with four
others of construct and suffix formd], the masculine D*y^*0 i for which reason the masc. of the adjective ^133J is the
less striking (Bebtheau).
Ver. 26. [Perfect lense with D1t3 in the sense of a Pluperfect. Bott., § 947, c— A.]
Ver. 29. [.n3>" n'?!. Imperfect with xSi '■"^"S" °' *''''°P'^^'^- ^"''j-' "*""'**>" ^- Bott., J 949, J 2.— A.]
Ver. 29. ip.in2 stands either for 'lpn3, or as Hlizio perhaps more correctly assumes for the Poal form 1ppin3.
[BiiTTCHER prefers the first of these explanations, citing this as an exam|)le of usage varying in certain words, and sug,
gesting as a reason for the adoption of the fuller form in this case, correapoudeiico with iOW2 in the first clause. See
{J 766, 71, and 1147.— A.]
EXEGETICAL.
1. Preliminary Remark. From the preceding
larger group of admonitory discourses (cliap. iv.-
vii.), that now before us, comprising only chap,
viii. and ix., is distinguished chiefly by the fact
that it returns to the representation, which has
already been made in chapters i.-iii. of Wisdom
as a person. And this is so done that the two
features of the representation which there ap-
peared separately ; the exhibition -of Wisdom as
a public preacher (i. 20-33), and as a divine
agent In the creation of the world (iii. 19-26),
are now combined in one whole. Here Wisdom
appearing as a preacher herself testifies to the
aid which she rendered God at the creation (viii.
22 sq.). Besides tliis point of contact with the
first main group, we may also direct attention to
the mention of the fear of God as a disposition in
the most intimate alliance, and even identical
with wisdom (viii. 13) ; this also is common to
the division before us and the first; for only in
chapters i.-iii. (see i. 7; i. 29; ii. 5; iii. 7) was
any express utterance given to this form of the
Hhokmah doctrine. The middle group (chap,
iv.-vii.) nowhere contains the expression "the
fear of Jehovah." There are however continu-
ally coming to view many conned ions between
the second and third groups ; especially the plu-
ral address "ye children," repeated in the dis-
course of the personal Wisdom (viii. 32) from
chap. iv. 1 ; v. 7 ; vii. 24 (see above, p. 95).
Observe also the representation of Folly personi-
fied, as a counterpart to Wisdom (chap. ix. IS-
IS), appearing as an adulteress of mien and
bearing quite like the adulterous woman of chap,
vii. who is as it were exhibited here, " developed
into a more comprehensive character" (comp.
HiTzio, p. 09). ^Furthermore this last section of
the first main division of the Book of Proverbs
consists of only two discourses of unequal length,
chapters viii. and ix. each of which, however, in
(urn includes several subdivisions clearly distin-
guishable,— chap, viii., comprising the three that
have been given above, and chap. ix. the two pa-
rallel delineations of the personal Wisdom (vers.
1-12) and Folly personified (vers. 13-18). — The
unequal length of the two discourses HiTiir.
seeks to a certain extent to remove by striking
out from chap. viii. a large number of verses,
sixteen, and from ch.ap. ix. a smaller number,
six, as spurious additions by a later hand. His
grounds of distrust are, however, here again of
a purely subjective kind, and do not present for
a single one of the passages in question any reli-
able evidence of their spurious character, as we
shall hereafter have occasion to sliow in detail.
2. Vers. 1-3. Doth not wisdom cry aloud?
This form of interrogation (with tOri) which
expects as its answer an assenting and emphatic
"Yes, truly !" points to the fact clearly brought
to view in all that has preceded, that wisdom
bears an unceasing witness in her own behalf in
the life of men.
Ver. 2. Upon the top of the high places
by the v?ay, in order that those who pass along
by the way may observe her. In the midst
of the iway. This Aramaic idiom gives no oc-
casion for pronouncing the passage spurious
(contrary to the view of Hitzig, who furthermore
takes exception to the allusion to " high places "
in the 1st clause, and therefore summarily pro-
nounces the entire 2d verse interpolated). Um-
BREiT translates " at the house where roads
cross," and interprets, not indeed of an inn lo-
cated at cross-roads (as Doderlein does), but
still of a house situated at the junction of several
streets. But these "ways" are roads, solitary
paths, not streets in the city, and the delineation
proceeds in such an order as to exhibit Wisdom
first, in ver. 2, as a preacher in the open country,
in grove and field, on mountains and plains, and
then in ver. 3 to describe her public harangues
in the cities, and in the tumult of the multitudes.
The condition therefore is unlike both to that
presented in i. 20, 21, and to that in ix. 13, where
in both cases the interior of a city alone furnishes
the scene for Wisdom's activity as a preacher.
Ver. 3. At the exit from the city, literally
" towards the mouth of the city," i. e., standing
at the gate and facing the streetB which centre
there. — At the entrance to its doors, (comp.
i. 21), i. e., standing on the farther (outer) side
of tho gateway.
3. Vers. -1-11. This more general introduction
to Wisdom's discourse, with the addition of ver.
12, Hitzio declares spurious, partly on account
of the alleged tautological nature of vers. 6-9,
giving no genuine progress to the thought, —
partly because ver. 10 is almost identical with
viii. 19, and ver. 11 with iii. 15, — and lastly,
partly because of the peculiar form D''ty''X in
ver. 4, which is said to betray a later date. Yet
this very form is found also in Isa. liii. 3, and
Ps. cxli. 4, for both of which passages the later
origin (in the exile, or even after the exile) is in
like icanner yet to be established. And as re-
specls the alleged tautologies and repetitions,
similar ones occur throughout the entire Book
of Proverbs (comp. Inlrod. | 12). The codices
and old versions, however, know nothing what-
ever of the absence from tlie text of even a single
one of these verses.
Ver. 5. Learn wisdom. O ye simple ones.
Comp. i. 4. — Ye fools, shovr understanding.
sec ci'itical note, above.
CHAP. VIII. 1-36.
97
Ver. 6. I speak plain things. The word
licre translated ■' pliun " niiglit, it is true, desig-
nate "noble, princely tbiug.s," (conip. the a£jivd
of the LXX, the "res magnie" of the Vulg., etc.);
[So WoRDSw., H01.DEN, N. and M.], the paral-
lelism however rentiers more natural the signifi-
cation "plain, evident" (clara, mani/est'a) ; [So
Stuart] ; comp. a similar term in ver. 9. This
only appropriate sense we find already given iu
the ChaMee and Syriac versions.
Ver. 7. For my mouth meditateth truth,
literally, "my palate," comp. Song Sol. v. 1(5;
Job xxxi. no. The functio.i of speech docs not.
appear to be here immediately associated with
the palate, but, as the antithesis in the 2d clause
shows, rather the inward moulding of the word
as yet unspoken, by the silent working of the
spirit, — the reflective consideration which pre-
cedes speech.
Ver. 8. Right, literally, "in righteousness."
For this use of the prepo-ition employed 10 in-
troduce the predicate, and forming as it were the
transition to the 3 esscniix, compare passages
like ProT. xxiv. 5 ; Ps. xxix. 4, and Ew.\ld, 2
L'17 f.
Ver. 9. Right to the man of understand-
ing . . . plain to them that have attained
kno'wledge. Slrai;/ht and plain stand cun-
Iriisted with the crookt:d and false of the preceding
verse. [Tuapp: "Plain in things necessary to
salvation ; for as all duties so all truths do not
concern all men. God doth not expect or re-
quire that every man should be a doctor in the
chair; but those points that direct to duty here
and salv:ition hereafter, are clear, express and
obvious to them thatdesire to understand them."]
The " man of understanding " is he who is so
wise as not to despise the words of wisdom, who
rather duly takes them to heart. " They that
have attained knowledge," literally "the finders
of knowledge," are those who have made pro-
gress in the sphere of ethical knowledge, the
" knowing," the mature and experienced. Um-
BREIT incorrectly interprets "to them that wish
to find knowledge ;" the participle is here to be
taken in a preteritive sense; comp. Gen. xix.
11 : Neh. x. 29. [Other examples may be found
cited by 15 ttcheu. ^ 997, 2, II.]
Ver. 10. Receive my instruction and not
silver, i. e., when you have the choice prelVr
my instruction to silver. There is therefore
here a comparison like that in the 2d clause, only
Boniowhat otherwise expressed. — Rather than
choice gold. Hitzio. following the LXX and
Chald., "than tried gold." Bui IH^J means
"selected, chosen," and we have no trace else-
where of the use of the partic. tn^J, which is
indeed similar in form and easily substituted, for
the designation of tncd gold (^lyjtia/oi^ dEihKi/^ao/ie-
vov). Comp. besides ver. 19, and in the forego-
ing, iii. 14; with ver. 11 comp. iii. 15.
4. Vers. 12-21. I, Wisdom, dwell ■with
prudence. That Wisdom who is speaking here
emphatically calls herself by name is doubtless
to be explained by the fact that only just before,
in ver. 11, she had spoken of herself in the Sd
person. Very unwarrantably Hitzig infers from
this circumstance the spuriousness of this verse
also. — The "dwelling" of wisdom " with pru-
dence" expresses a confidential or friendly rela-
tion.— the same idea which is elsewhere indicated
by the Hiphil of the closely related verb po ;
comp. Ps. cxxxix. 3 ; Job xxii. 21. Inasmuch aa
the verb stands here with the simple accusative
of the noun, without the prepositions ordinarily
signifying "with" (for this construction comp. e.
17. . Ps. V. 6) many translated "I inhabit prudence"
and so conceive of prudence either as the shel-
tering roof (as e. g., U.mbreit explains), or as a
property subject to the disposal of prudence (thus
Bertheau) ; but both are alike harsh and inap-
posite. Tbe correct, view is found in Ewald,
HiT/.iQ, Elstee, the last of whom illustrates the
relation of wisdom to prudence by the remark,
"prudence (Ha^^') denotes here right know-
ledge in special eases, in conti-ast with the mnro
comprehensive idea of intelligence in general;
the practical realization of the higher principle
of knowledge found in wisdom (noDn) " — And
^ T : T '
find out know^ledge of sagacious counsels.
" To find out knowledge " here stands for "to
know" (comp. Job xxxii. 13); the expression
as a whole would therefore find its equivalent in
the simpler "and know sagacious counsels"
(ni^n J'nXI). Comp. furthermore the notes on
i. 14. ■
Ver. 13. The fear of Jehovah is to hate
evil. Only thus far is the 1st member of tliis
ver. to be carried; the following exjiressions,
"pride," "arrogance," and "an evil way" (li-
terally, "way of evil ") are, in spite of the pre-
sent accentuation, to be regarded as prefixed ob-
jects to the verb "I liate," so that the meaning
of the entire verse is substantially this; "Inas-
much as the fear of God, this beginning of all
wisdom (see i. 7; ix. 10) comprises within itself
as a distinguishing characteristic the hatred of
evil, I, wisdom, accordingly hate everything
proud, wicked and crafty." (Comp. Hitzio on
this passage). The general proposition forming
the first member of the ver., which naturally
gives us no exhaustive definition of the fear of
God, but only a description of it by one of its
chief characteristics (comp. Heb. xi. 1), is there-
fore, as it were, the major premise, from which
the conclusion is drawn that forms the 2d and
3d members. The minor premise, however,
which might have had some such form as the
first clause of chap. ix. 10, is omitted; the rea-
soning, as it here stands, taking the form of a
lemma. In opposition to the diverse methods of
punctuating and interpreting, such as are found
in Umbreit, Bertheau, and most of the earlier
commentators, comp. Hitzig and Elster on this
passage. — For the expression "mouth of deceit "
or "crafty mouth" comp. ii. 12; x. 31.
Ver. 14 Hitzio pronounces an addition growing
out of the similar passage Job xii. 13, as he also
explains the iwo following verses as "founded
upon the reading of Isa. xxxii. 1," and condemns
them. But the accordance with these other pas-
sages is far too remote and partial to permit us
to think of a derivation from them. In the case
of ver. 14 and Job xii. 13 we might more readily
think of the converse relation of dependence, in
case one must at all maintain any such relation
as existing, which seems hardly necessary. For
aa respects the expressions "wisdom," " eoun-
es
THE PROVERBS OF SOLOMON.
f el," '■ understanding," and " strength," which
lire brought into combination in these verses,
they are lound, with the exception of the second,
combined elsewhere, especially in Isa. xi. 2,
where they are adduced quite as they are here,
as attributes of the true ruler. The instances
of paronomasia, however, in vers. 15 and 16,
("kings are kings," and "rulers rulers"), were
of themselves so natural, and suggested them-
selves so obviously, that neither for the author of
our verses was there need of any reading of Isa.
xxxii. 1, nor for Isaiah of any recollection of
Prov. viii. 15, 16, to give occasion for the employ-
ment of this trope. — [Wordsw. ; Sound wisdom,
the very essence of things, whence they derive
tlioir soundness and strength]. — I am under-
Btanding, I have (lit. "mine is") strength.
Tliis change in the pronouns is certainly not un-
designed: "understanding" is to be exhibited as
one with wisdom, "strength" however [i.e., true
efficiency or energy), as a possession, or more pre-
cisely a result of wisdom, just as previously in
the Jirst clause "counsel" and "reflection"
(comp. with respect to them ii. 17) are named
as constant products, possessions, or attributes
of wisdom.
Ver. 16. And nobles, all Judges upon
earth. These two subjects, attached without any
copula to the "princes" of the 1st clause, are
plainly intended to signify that all possible diverse
classes of princes or rulers derive their power
from the celestial wisdom of God (comp. the simi-
lar enumerations in Eph. i. 21 ; Col. i. 16, etc.).
The idea that this proposition can hold only of Just
rulers, owes its origin doubtless to the old read-
ing "judges of righteousness " (P^Jf) instead
of "judges of the earth" (]'.7^.), (found in Syr.,
Chald., Vulg., R. NoRzi, and still preferred by
BeFlTUEAU). See objections to this mid argu-
ments in support of the iIa.soretic texliu HiTziG.
Ver. 17. I love them that love me. This
conforms to the pointed text ('SnS). The writ-
ten text (nonS), "them that love her (Wis-
dom) " is not in keeping with the context, seems
to have been occasioned by a w.'indering of the
transcriber's eye to the form of the verb follow-
ing [which although a peculiar form of the 1st
person — see critical note above — might, unpoint-
ed, bo mistaken for a form of the od person], and
has therel'ore with abundant reason been rejected
by all the old versions, several MSS., and by
most of the recent interpreters (Umbeeii', Ewaid,
Elster, and Hitzig). — VVith the 2d clause of ver.
17, comp. i. 28.
Ver 18. Comp. iii. 16. — Increasing riches.
This is probably the meaning which, with
Hnzio, we should adopt (growing means,
" widisend Vermorjen") ; for the common render-
ing, "old" or "durable " riches, seems less ap-
propriate, since the old is by no means necessarily
the sound and permanent. Comp. rather, with
reference to the idea of a steadily growing or
accuiiiulaliug wealth, Ps. Ixii. 10. — And right-
eousness. Wliat this here signifies is more
fully explained in the first clause of ver. 20.
Ver. li). Better is my fruit, comp. the re-
presentation of wisdom as the tree of life in
chaj). iii. 18, and to illustrate the "purest, ftncst
gold" (in Hebrew properly two synonymous ex-
pressions for the idea of "fine gold," comp. Ps.
xix. 1 1 ; xxi. 4 ; Song Sol. v. 1 1 ) compare iii. 14.
Ver. 21. To ensure abundance to those
that love me. The word here translated
" abundance " [^^) must here necessarily be a
substantive, of similar import with a derived
form (D'CZ-in) occurring in ii. 7, and substantially
equivalent to the inrap^i^ of the LXX and the
nhaia of the Venetian version. For the verb
"to ensure " plainly requires an object, and the
position of this noun at the end of the clause
shows that this is precisely the object governed
by the verb. Moreover, if Hitzig's conception
of the expression as an impersonal verb in the
sense of prxsto est, it is at my command, ("I
have it ") were correct, we ought rather to have
a pronominal object ('y C'.', "there is to me").
The verse as a whole, therefore, forms a conclu-
sion to the preceding, setting forth the object of
Wisdom's walking in paths of righteousness as
described in ver. 20; in other words, what result
follows from such a course to her friends and
attendants. Comp. Bertheau on this passage.
After ver. 21 the LXX has the words, " If I
declare to you the things that occur day by
day, I will remember to enumerate the things
that are from eternity" [tnv ai'ayyei?u vfiiv ra
Ka^' jjiikpnv yivdfieva, fivTipovcvcD ra ff alijvoc
dpt'S/if/aai']. This addition is evidently designed
to prep.are the way for the subsequent descrip-
tion of the antemundane origin and working of
Wisdom ; it appears, however, as ill adapted to
this as to any possible place either at the begin-
ning of the chapter, such as Jaeger proposes to as-
sign it [Obscrvatt., p. 63), or again before ver. 10,
where Hitzio would be disposed to transfer it.
5. Vers. 22-26. In this delineation of the
divine origin of the personal Wisdom, the first
half directs attention first to her existence before
time, or her creation as the first of all created
things. — Jehovah created me as the begin-
ning of his course. Thus versions as old as
the LXX (iKriof). Chald., Syriac, with most of
the modern commentators; — while the exegesis of
the ancient church from the time of the Arian
controversy judged itself coniptUed to render
the verb in the sense of possfdit me (Vulg.), or
enrr/caTo (thus the Vers. Venet. and even Aquila):
and this turn of expression was given, that the
idea of a creation of eternal Wisdom, or what
was equivalent, of the personal Word of God,
might be excluded. But against the rendering,
"Jehovah possessed me," may be adduced, 1)
the fact that the verb (HJp) does not signify
simply "to possess," but "lo attain to the pos-
session," " to acquire," which latter signification
would find here a poor application ; 2) the fact
thattheadjunct of the verb (13'^^ Tt'^t';!) agrees
better with the idea of creating than that of
possessing; 3) that the double mention of Wis-
dom's "being horn," in vers. 24. 25, and not
less the expression in ver. 23, "I was set up"
("or wrought out"), corresponds belter with the
idea of a creation than with that of possessing
or having ; and 4) that the parallel passages.
Ecclesiast. i. 4, 9 ; xxiv. 8, which are evidently
CHAP. VIII. 1-36.
99
formed on the model of that before us, also em-
ploy the verb Kri^eiv (create), and not some such
as Ixetv or KeiiT?/ai)ai (have or possess). Even
thouo'h accordingly the personal Wisdom is re-
presented as one created at the beginning of the
divine activity, not begotten, as a Knaiia, ov
yii'vr/ua, si ill we may by no means draw from
this the conclusion of the correctness of the
well-known Arian dogma that the Son of God is
the first creation of God. For the delineations
of the whole passage before us are of a poetical
nature, and are not adapted to a direct applica-
tion in forming dogmatic conceptions ; and the
personal Wisdom of our didactic poem is by no
means simply identical with the Logos, or the
Son of God. Comp. the Doctrinal notes. —
"The beginning of His way" is a second accu-
sative depending on the verb; "as beginning or
first fruit of His way," i. e. His activity. His
creative efficiency. His self- revelation. Instead
of the singular, "His way," we ought perhaps,
with the LXX, the Vulgate, and many recent
expositors, especially Hitzig, to read in the
plural "His ways" (Oil); the parallel expres-
sion "before His works" seems to spe.ak de-
cidedly for this reading. — Before his ^^orks.
The word here translated "works" (D'7>'30)
occurs only here; yet comp. the corresponding
feminine form in Ps. xlvi. 9 (niS^'SD). The
word translated "before" (Dip) Hitzio regards
as also a substantive, synonymous with "begin-
ning " (n't^XT), and therefore translates " as
foremost of His works " Yet the conception of
it as a preposition is favured by the usage of the
0. T. elsewhere. — Of old liXO), long ago, liter-
ally, "from long ago," comp Ps. xciii. 2.
Ver. 2.3. From eternity. It seems neces-
sary, with the expositors of the early church
and many of recent times, such as Umbi'.eit,
Bf;RTHEAD, Elster, (Ic, to regard thi.s difficult
verb which follows as a Niphal from ^DJ, and
therefore to transhate it "I was anointed," t. e.
consecrated to a priestly royalty ; comp. the '
ordinila sum of the Vulgate. But the verb is not
elsewhere used in this conjugation ; and the par-
allelism with ver. 22, as well as with those fol-
lowing, calls for a, verb having some such mean-
ing as " establish, create, call into being." It
seems therefore needful to read with the LXX,
"I was established" (^■^^D1J=" jiJf/ieA/ucrev^e"),
or, which would be better advised, so to inter-
pret the form in the text as to give the idea of
a being created, or something equivalent. To
this end we may either translate, with the Versio
Veneta, comparing Ecclesiastic. 1. 9 (fff^ffv
avTf)v), Ki:xvuai, " 1 was poured forth," or which
is on the whole to be preferred, with Hitzig we
may vary the punctuation ('nilD:), so that the
expression shall stand as Perfect Niphal, of the
verb ^DD, and have the signification "I was
woven or wrought ;" with this may be compared
Ps. cxxxix. 1.): Isa. xxxviii. 12. — From the
beginning, from the foundation of the
earth " From the beginning," ae in Isa.
xiviii 16. "The foundation of the earth," an
expression like that occurring in Isa. xxiii. 7
(yiX riDTp), denoting the earliest primseval
period, the time of the beginning, the origin of
the earth. How this establishment or production
of Wisdom "from the foundation of the earth"
is to be understood, namely, in the sense of an
existence of Wisdom even prior to the earth
(comp. Ps. xc. 2), appears from the three follow-
ing verses.
Ver. 24. When there were as yet no
floods. Hitzig regards the meniion of the
waters before the mountains as inappropriate,
and therefore conjectures that the verse is spuri-
ous. As though in Ps civ. 6 and Job xxxviii. 8
the seas were not mentioned immediately before
the earth as a whole, and also before llie moun-
tains ! — Fountains abounding -virith water.
The meaning is, doubtless, tlie springs from
which the floods or the deep broke forth ; comp.
Gen. vii. 11, and below, ver. 28.
Ver. 2.5. Before themountains-wereasyet
settled, with their "roots ' (Job xxviii. 9) in the
pliant earth ; comp. Job xxxviii. 6, where mention
is made of the settling even of the pillars of the
earth (in the infinite space of the heavens). With
the second clause comp. Ps. xc. 2. — Land
and plains. The LXX had in their day cor-
rectly rendered niXin by aoiKi'/Tovc [uninhabita-
ble places] ; these are " unoccupied commons or
plains," regions lying outside the occasionally
occupied land (comp. Job v. 10). — The first
clods of the earth. Thus, wiih HiTztG, are
we to understand this expression, and not "the
sum or mass of the clods of the earth" (Coc-
CEics, ScHULTESs. Bektueau, EiSTER, e(c.); and
still less "the first men" (Jarchi), or even
" man as born of the earth" (U.mbreit); these
last interpretations are plainly too far-fetched.
6. Vers. 27-31. From the aniemundane exist-
ence X){ Wisdom the poet now passes over to the
description of her active cooperation in the crea-
tion of the world. The same progress from the
pre-existence to the world-creating activity of
the divine Logos is found in sever.al passages of
the N. T., especially in John i. l-», Col, i. 1.5-16.
— When he stretched out the firmament
over the deep, i. e. when He fixed the vault
of heaven, the arch of heaven (comp. Gen. i. 8;
Job xxii. 14), over the waters of the earth, as a
bari^ier between the upper and lower waters
(Gen. i. 6; Job xxvi. 10). Over the deep, in
the Hebrew literally " upon the surface of the
deep," comp. Gen. i. 2.
Ver. 28. When he fixed the clouds
above. Literally. " when He made firm, made
strong" (iV3X2); i. e. the clouds are, as in Job
xxvi. 8; xxxviii. 37, conceived of as bags, which
only in case they are suitably secured and do
not burst, prevent the mighty outpouring of the
upper waters upon the earth. — When the
fountains of the deep (see ver. 24 above)
raged violently. This is the interpretation to
be given, with Umbreit, Winer, Hitzig, elc;
for the verb here unquestionably has the in-
transitive meaning, inralescere, vehementer agitari
(comp. in Isa. xliii. 16 the "mighty waters").
The transitive signification, "when He made
firm, i. e. restrained, bound up" (LXX; most
of the other versions, and recent interpreters
100
THE PROVERBS OF SOLOMON.
like Elstee) is inadmiBsible from the absence
of the suffix with the infinitive.
Ver. 20. When he set to the sea its
bounds. "Bound" here in its local sense,
limit, barrier, as in Jer. v. 22; substantially the
same as -'its border" (1"3) in the 2d member.
For this expression (D'H '3) mouth or shore of
the sea, instead of the phrase, elsewhere usual,
"lip of the sea" (D'H ^1317), as in Gen. xli. 3;
comp. Isa. xix. 7 ; and for the description of the
separation between the sea and the land in
general, see Gen. i. 9, 10; Ps. xciv. 9. — When
he settled the foundation pillars of the
earth; end of the description of the earth's
creation, comp. Job xxxviii. (J.
Ver. 30. Then was I at his side as direct-
ress of the vTork. This noun, derived from a
verb (|"5Xj signifying to be firm, true, reliable
(and also liindred to ['3', dexter, "the right
hand," yet not to be regarded as Hoffmann
talces it, Sclu-iflbeu-., I. 0.3, us an infinitive abso-
lute used adverbially, but necessarily as a sub-
stantive), denotes like the parallel form found in
Song Sol. vii. 2, " arlifcx, artist, master of the
work." [So WoKDSw., Hold., Mue.nsch., Notes;
Stuart translates ■•confidant." — A.] Comp.
the description, undoubtedly based on the pas-
sage before us, found in Wisdom vii. 21 : j? ™i'
TzavTuv rf^^i'Znc (7o0/a ("wisdom which is the
worker of all things") ; comp. the epithet apuo-
Cwna (adapting) in the LXX, and the cuncia
componens of the Vulgate, in our passage. In
opposition to the rendering of JION by " fos-
ter-child, ff/u?nn!i.s, nutri'cius" (.\qi-ila, ScnrL-
TENS, RosE.N.MnELLnR, Elster) may be urged
first, that then in accordance with Lam. iv. 6
we ought to point p'3N, [wliich pointing Bott-
CHER favors, see ^ fi'JO, 6 and n. 1], and then,
that this form could hardly have stood in the
text as a substantive without some adjunct de-
fining it more closely. The verb should be
rendered, not "then became I" (Bertheau),
but " then was I." For the existence of wisdom
before the world's creation and at the time of the
world's creation formed the principal subject of
the preceding description, and not, e. g., her
passing from previous rest to more active rela-
tions.— And was delighted day by day.
Literally, " I was delight day by day." This
abstract noun plainly stands in the predicate
quite as appropriately as the parallel term in the
3d clause (the participle ^pO?"?) "■"'^ aims like
this expression to indicate that wisdom enjoyed and
delighted in her creative activity. For the idio-
matic use of this abstract noun comp. e. </., Ps.
cix. 4 ("but I am prayer"); also notes on vii. 10
above. — The verse following then declares that
this her delight and exultation relates particu-
larly to the manifold creatures of the earth,
chiefly to man. The creative agency and control
of the wisdom of God in (he origin of the earth
and its inhabitants, is therefore here represented
as attended and sustaineil by the heartiest satis-
faction in the natvtres that are created, especially
in man, the personal image of Goil ; and this is
quite in harmony with the "God saw that it was
good" of the six days of creation (Gen. i. 10,
12, 18, 31); comp. also Wisdom vii, 22, 27,
29 sq. A reference of these expressions in ver.
31 to any period subsequent to the creation (Um-
ereit: " In his earth do I now delight and am
the joy of the children of men," comp. Mer-
CERns and many of the elder interpreters, and
also Luther), is suggested by nothing in the
context, and is rather decidedly at variance with
the connection. Not before ver. 32 does the
author with "and now" return from the past to
the present. When Hitzig feels constrained
to strike out as spurious the second clause of
ver. 30 ("and I was in joy of heart day by
d,ay"), and also the 1st clause of ver. 31 ("sport-
ing in His earth"), this results from the fact that
he has wholly missed the progressive character
of the description, which gradually descends
from God and His seat in the heavens to earth,
and more specifically to the human race; just
as, in his representation which shows throughout
a peculiarly external and mechanical conception
of the nature of wisdom, he maintains, "The
1st clause of ver. 31 comes into contradiction
with the first of ver. 30: for if wisdom is near
Jehovah she cannot appropriately be at the same
time disporting herself on the earth ! " A
mere hasty glance at the later representations
of the nature and activity of the hypostatic
Wisdom, like Wisd. vii. 8; Ecclesiast. xsiv., etc.,
might have convinced Hitzig of the superficial
and untenable nature of such a view. Yet this
is in truth nothing more than the necessary fruit
of his entire rationalistic view of God and the
world.
7. Vers. 32-36. Concluding admonition and
promise, based on ver. 22-31 as well as ver. 1-21.
— Ver. 33. Hear instruction, etc. Hitzig
would have this whole verse stricken out
"because it has no rhythm," and because it
comes in only as a disturbing element between
the benedictions in ver. 32, 2d clause, and ver.
34. But the lack of rhythm that is asserted rests
on the conception of the subjective taste: and
the position between two benedictions produces
no distraction whatever; all the more since to
the first and shorter of these two sentences be-
ginning with "Blessed," a corresponding admo-
nition had been prefixed, ver. 32, 1st clause.-^
And be not rebellious. Thus with Ujibreit,
Elster, etc., must we understand the prohibition
without a grammatical object (1>'">3n 7N1). To
supply from the 1st clause the idea "instruc-
tion " is unnecessary, especially since the intran-
sitive "and be wise " had been interposed as the
immediate antithesis to the verb " refuse, or ra-
bel," For the etymology and signification of
this verb (i'"'3) see, furthermore, notes on:. 25.
Ver. 84. That hearkeneth to me, watch-
ing, efc. The expression, " sr, that he watch ^
npiv'?) like the following pnrase "so that hs
keep," expresses not so much the design as tha
result of hearkening to wisdom ; these expres-
sions give, as it were, the manner of this heark-
ening, and thus correspond with the ablative of
the gerund in Lutin, or with the pres. participle
(LX.\: (ijpi'TvrJ)' — T7jfitjv). —For whosoevei
findeth me, findeth life. This is in accord-
ance with the K'ri. The K'thibh is somewhai
CHAP. VIII. 1-36.
101
more artificial, " for the finders of me are finders
of life," i. c, those who find me, they find life.
One may choose between the two readings which
in import do not differ. [Ruetschi proposes
(Stud. u. Krit, Jan. 1868, p. 134) to solve the
difficulty in another way, retaining the conso-
nants of the K'thibh, but modifying the punctu-
ation, so that the two forms will be singular and
apparently identical ('K!fD}, the second being
a form artificially constructed with '" as a
"union vowel," (Ewald, ^ 211, 6, 1), so as to
secure the juxtaposition of two forms app:irently
the same. — A.]. — And obtain favor from Je-
hovah. Literally "and draws forth,"' i.e.,
gains for himself, harvests, bears away.
Ver. 36. And \whosoeversinneth against
me. Literally "who misseth me" in contrast
with " who findeth uie " in ver. 3.5. Comp. Job
V. 24; Judges xx. 111. — All they that bate me
love death. Comp. iv. 13, 22; vii. 27, and
also Ezek. xviii. 31.
DOCTRINAL AND ETHICAL.
1. For a correct understanding of the section
before us two things in general are to be ob-
served; 1) that the entire discourse is poetical,
and that therefore the personification of Wisdom
which forms its chief subject is also to be re-
garded as essentially, and in the first instance,
the product of a bold poetical sweep of thought,
and of a vivid oriental imagery; 2) that, how-
'ever, because of the solemn earnestness and pro-
foundly religious character of the discourse, its
figurative element cannot possibly be viewed as
the mere play of fancy: or an empty ringing of
phrases, but must rather every where stand in
more or less exact harmony with the supersen-
euous truth that is to be set forth. Wisdom,
which here appears personified, as the principle
of the world's creation, as well as of its preser-
vation and government, having sprung from (jod
himself, and being absolutely supernatural, is no
unsubstantial pbantom, no unreal fiction of the
fancy, no poetic creation without an underlying
higher reality. It is rather a result of the pro-
foundest religious an'l ethical inquiry, an object
of the purest and most genuine knowledge of di-
vine things, nay a product of divine revelation —
only that this revelation has here passed through
the medium of a poetic conception and repre-
sentation, and for that very reason appears in its
formal relations partially reflected, broken, or
inaccurately exhibited. It is really thi- free po-
etic form, ideal in its portraiture, to wliicli must
be ch.arged whatever in the .statements before us
is partially inadequate, inconsistent, and not di-
rectly applicable in the formation of dogmatic
ideas. The substance, which is easily separable
from this form, bears the impress of tlie most
genuine divinely revealed truth, and forms one
of the most important and strongest of the foun-
dation pillars of Old Testament theology, on
which the theology and Christology of tlie New
Testament is reared, the doctrine of the Trinity
in the ancient church, and indeed the whole glo-
rious structure of Christian dogmatics. — Comp.
Staui'ENMAier, Die Lehre von der Idee, pp. 31 sq.,
end particularly Nitzsch, Ueber die weaentl. Drei-
einiffkeit Gottes (Letter to Lucke, in the Slud. und
Krit., 1841, ii. ; especially pp. 310 sq.).
2. In the picture of wisdom drawn in our chap-
ter tlic two conceptions of the divine wisdom, and
the wisdom of the creature, or of the celestial
type of the Hhokmah and its earthly and human
counterpart, are plainly so combined that they
more or less flow into each other, and without a
clear discrimination of their difference inter-
change, (as in the shorter description of the pro-
tection and blessing going forth from God's crea-
tive wisdom for those who honor it, — chap. iii.
19-2(1). That wisdom is at the outset introduced
as teaching and preaching (vers. 1 sq.), shows
at once that she is regarded essentially as a self-
conscious personal being, as a reflection there-
fore of the absolute personality, or the Godhead.
And even within the first section (vers. 4-21),
which refers in the first instance only to her ma-
nifestations in the moral and religious life of
man, several features suggest the supernatural
in her nature and relations. Thus especiallj' the
predicates "counsel, understanding, strength,"
(in ver. 14) with which she is endowed as the
Messiah is in Isa. xi. 2. So also the allusion to
the fact that she imparts to and preserves for the
kings, rulers, princes, and judges of the earth,
all their power (vers. 1.5, 16) ; and finally, with
no less plainness, the declaration that she " lovea
them that love her," and accordinglj' shows lier-
self to be the dispenser of all benefits and bles-
sings to her faithful ones (ver. 16-21). Of a
purely earthly and creature principle all this
could not be asserted. It is plainly not an ab-
stract conception of moral philosophy, or any de-
finition pertaining to the moral and intellectual
conduct of men, that is thus described, but some-
thing higher, a nature fundamentally identical
with the divine providence, the activity of God
in preserving and ruling the world, — a personal
principle belonging to God's revelation of Him-
self, which is not essentially different from the
Logos of the New Testament or the Son of God.
This conception of the idea of a superhuman
wisdom, which determines and controls with ab-
solute power and knowledge the destinies of our
race, conducts, however, immediately to the pro-
per and hypostatic representation of Wisdom as
an emanation from God's eternal nature, as the
partaker and mediator in His absolutely creative
activity. From the description of Wisdom as the
mediating principle in divine Providence (vers.
14-21), the poet passes to the exhibition of her
mediating participation in the creation of the*
world, and in this connection he reveals in the
same act tlie deepest sources and beginnings of
her nature (vers. 22-Sl ). Wisdom is, it is true,
also a creation of God, but one coming into being
before all other creatures, a " first born " (ivpu-
TdKTLnrov) a "beginning of the creation of God "
[apxv r^c KTioeug tqv r^eov), comp. Rev. iii. 14.
And for that very reason she took part in His
work of creation; she was not merely witness,
but helper in the revelation of His power in the
primitive creation that called His heavens and
earth into being. She maftifested herself as the
regulative and formative principle, who in those
mighty acts of creation "rejoiced before Him,"
i. «., developed before Him in free, happy action,
as it were in joyous sport and play, her infinitely
lOti
THE PROVERBS OF SOLOMON.
rich life, and thus produced an infinite number
and variety of creature forms. This creative ac-
tivity of wisdom found however its end and its
completion in the creation of men in whom she
has her delight in an altogetlier pre-eminent de-
gree (ver. 31) for they are called to be her con-
scious recipients, and under her enlightening in-
fluence to grow up into a walk in holy fellowship
with God. Precisely for this reason the posses-
sion of wisdom, i. e., in the first instance tliat
comparative, creative wisdom which is identical
with the fear of God and righteousness, is the
sura of all that can be recommended to man as
the means to the attainment of the highest tem-
poral and eternal welfare. For tliis relative
wisdom is in fact nothing but the reflection and
emanation of that which is absolute. It is the
absolute divine wisdom as this has found its in-
dividual reflection in the life of individual man,
— the eternal wisdom of God entering into the
subjective conditions of man, and so becoming
creaiural. When the concluding verses of the
chapter (vers. 32-30) emphatically advise (he ob-
taining of this wisdom which has thus become
mundane and human, and point to the blessed
consequences of its possession, they seize again
upon that which was the starting-point in the
whole admonition, and show how the secondary
wisdom is derived from the primitive and con-
ducts again to it, how the same holy life-power
infinite in its perfection, which was active in the
first creation of the world and of man, must also
be efiicieut in their moral recreation .lud their
perfecting after God's likeness. Comp. Stachk.n-
M.\IER, as cited above, p. 38: "The eminence of
man consists not merely in the fact that wisdom
comes in him to self-consciousness, but also in
the fact that by the Creator there has been con-
ferred upon him in the gift of freedom the power
to become as it were the second creator of his
own life according to the innate divine idea.
This idea appears therefore now a practical one:
the impulse to become practical existed already
in its living energy, or was this very energy ;
and with this it is at the same time clear that
man with his freedom has pre-eminently a prac-
tical religious and moral problem set before him.
Since however by this very freedom he also has
it in bis power not to follow his destination, and
even to resist it. Wisdom appeals to him to hear
her voice, and does this as she speaks to him
both from within and from without, — from within
by ideas (through the voice of reason and con-
science), from without, through divine revelation
in which absolute wisdom dwells."
3. This representai ion of wisdom as a personal
principle mediating between God and man. ex-
isting in God as the prototype, in man in the an-
titype, plainly stands in the closest relationship
to the doctrine of the Logos in the New Testa-
ment.*
* Comp. NiTZSCH as cited above : " Do you aeo here no triice
of a "iivine process a j^erul of Hn ontotogical selt-distiDCIion
ill liod? For ttiis Wisdom is indeed a' first God's coinmiini-
«atiou localized in the world, particularly in man, and still
more especially in Israel. Yet it will tie understood aa no
mere creature liite otliers, no angel, no dependent power or
effect; it claims in lie known and honored in its divinity.
Without exhausting the idea of divinity it claims to lie ftod
of tlod — ".Ti'hovah created me" — a creation wliicii according
to the connection gi k'ea no natural, creatnrely heing liut
has a significance pliiinty transcending these bounds, tte.'" —
The connection, it is true, with a right exege-
sis of the main points involved (see notes on vera.
22, 23, and 30, above), does not reach so far that
wisdom is described outright as a child of God, be-
gotten in eternity and " anointed," i. «. , solemnly
consecrated and sealed, — and so is attended by
those characteristic predicates with which Christ
describes His absolutely unique metaphysical
relation as Son to God (.John x. 36; v. 26 ; xvii.
5; comp. i. 1, 18). And yet when she also is
declared to have been created as beginning of the
ways of God, there are surely not wanting em-
phatic intimations that her character is abso-
lutely above that of creatures in both respects,
that which concerns her coming into being be-
fore all creatures, and also her intimate fellow-
ship of essence and of life with God. While fur-
thermore the primaeval consecration to be a ruler
overall things, to the ranks of a priestly regal
mediatorship between God and His creation is
not to be found among the points expressly em-
ph.asized in the description of Wisdom, yet the
way in which she is described in vers. 14-16, aa
possessor and dispenser of all sovereign power
and wisdom, reminds us distinctly enough of the
omnipotence in heaven and earth that is given to
the Son, and of His being endowed with the un-
divided fulness of the Divine Messiah-Spirit, —
which Isaiah in his day pronounces a spirit of
all wisdom and understanding, all counsel, all
strength, knowledge, and holy fear (Isa. xi. 2;
comp. John iii 34; Matth. xxviii. 18). And al-
though, finally, the name "son" or "child" is
not given to her, and the "exultation" in the
presence of God at the time of His creative ac-
tivity, cannot fitly be conceived of as the intima-
tion of a relation in any way like that existing
between a sportive favorite child and his father,
still the appellation "directress of the work"
characterizes this being distinctly enough as a
personal emanation from the very nature of God.
And a mediatorial participation not only in the
creative, but also in the redemptive and sancti-
fying activity of God is suggested, if only in gen-
tle intimation, by what is said of her "delight in
the sons of men." To these points of correspon-
dence which are presented in the chief individual
features of the picture in Prov. viii. 22 sq., there
may be added sever.al unmistakable allusions to
our chapter found in the New Testament. Among
these the essential identity of the creative wisdom
of God that is here described, with the Logos or
tlie pre-existent Christ stands out most distinctly.
When our Lord in Matth. xi. 19 (Luke vii. 35)
and probably also in Luke xi. 49 (comp. Van
OosTERZEE on this passage) designates hiiuself as
the "Wisdom of God," and at the same time
speaks of "children of this wisdom," meanitig
by this the men who are subject to her revealing
and enlightening influence, especially the Jcw.m,
as having been Divinely intiuenced by law and
prophecy, He can have chosen this mode of des-
ignating Himself only with His eye upon the
Biblical delineations that were familiar to His
hearers ; and to these, beside EcclesiaslicUL
xxiv. and Wisdom vii.-ix., etc., the passage be-
The truth of this representation holds also ai against that
which VoN IIoFMAN.l {S-hriflhrm, I. pp. 9)sq.) his tirought
f irwaid in support of the opposite view, i.e., that whicli do-
nies tliL- hypostatic nature ot wisdom in our passage.
CHAP. VIII. 1-37.
103
fore us would pre-eminently belong. When John
ascribes to the Divine Logos both alike, the act-
ing as medium of the activity of God in the crea-
tion of the world, and the accomplishment of His
enlightening and saving efficiency on the world. —
when he in doing this distinctly characterizes
the Logos not as a mere attribute or impersonal
reason of God, but as a hypostasis self-conscious
and freely coming forth from the absolute ground
of the Divine essence, as a Divine personality
seeking incarnatiou (.John i. 1-18), the harmony
of this description of his witn Solomon's praise
of the Divine Wisdom cannot have continued to
be merely unconscious. And this is all the less
possible, from the consideration that this wisdom
had already before his time and in manifold in-
stances been designated by the name Aojof, e. g.,
Eoclesiast. i. 4 (comp. xxiv. 3), Wisdom, ix. 1.
When Paul in numerous passages asserts the
same of his pre-existent Christ (especially 1 Cor.
viii. 6 ; Col. i. 15 sq.; Phil. ii. 5 sq.), among the
passages from the Old Testament lying at the
foundation of his views in this matter, Prov. viii.
'11 sq., cannot have been wanting. And further-
more his designation of the Son as the " Wisdom
uf God" (I Cor. i. 24, 30; comp. Rom. xiii. 27 ;
Col. ii. 3) cannot have developed itself on any
oilier basis. The same holds tinally also of the
author of the Epistle to the Hebrews (see Heb.
i. 2 :?q. ), as well as of the writer of the Apocalypse,
who. by his emphatic use of the name of the Lo-
goi (Rev. xix. 13), shows himself plainly enough
io be no other than the Evangelist John. His
pjculiar designation of Christ, already adduced
above, as '■ the beginning of the creation of
God" (chap. iii. 14) may perhaps be viewed out-
right as a literal allusion to verse 22 of our
chapter.*
If this were the case, the idea of a "beginning
of the creation of God" would by no means for
that reason require to be interpreted in the -■Vrian
sense. For in an author who elsewhere adopts
the doctrine of the Logos the representation of
Christ as the first creature of God would palpably
be a monstrosity. John can in this expression
intend to designate the Lord only as the active
principle in the creation (comp. Dcesterdieck
oil this passage). In just this active sense shall
we be obliged to interpret the expression which
possibly suggested John's language, — the ''be-
ginning of the ways of Jehovah " in our chapter,
!. e , as relating to that activity of the eternal
Wisdom of God which commenced His manifesta-
tion of Himself in creation, its mediating coope-
ration in God's world-creating act (see remarks
on this passage above).
4. The only noteworthy difference between the
idea of the Logos in the New Testament, and the
hypostatic Wisdom of our passage consists, there-
fore, in the decidedly created character ascribed
to the latter by the expression " Jehovah created
vii" in ver. 22, and the parallel expression in
ver. 23. Our teacher of wisdom in the Old Tes-
* We herrt prt'snppo^e ttio spurious character of the
iKicKjfiTia% (which, besides, was early expunRed by the cor-
rectors of Ilie text) standing in the place of xTttjew? in the
djd. S'n If tiii-f lem^rkable readiiijj: were ge:iiiioe, the
meaiiiug of ih" expression would certainly be altngether dif-
ferent Hut tile iis^umption can hardly be avoided that there
i.s here ail atti-nipted emendation in the interest of the Anli-
uiouarehians or Anti-arians.
lament, near as he may have come to the idea,
was therefore unable to rise to an altogether
clear discernment of the relation existing between
God and His eternal Word, who in all His like-
ness of nature is yet personally distinct, and
while appearing as the " first-born of every crea-
ture," still on the other hand appears also as the
only begotten Son of the living God, or as eternal
personal emanation from the Divine essence.
The hypostatic Hhokmah of our author (and also
the SoijJm of the Apocrypha, which differs from it
in no essential characteristic) appears accord-
ingly as an imperfect introduction and prepara-
tion for the idea of the Logos in the Neu- Testa-
ment, the conception not having yet reached a
full symmetrical development. So also the
"Spirit of God" in the prophetic literature of
the 0. T. shows itself to be the prototype, the
germinal basis for the Trvn/ia ayinv of the N. T.,
this distinctly personal third Divine agent in
salvation, with the Father and the Son.*
In any event, however, this conception stands
much nearer to the idea of the Logos or the Son
in the New Testament, and contributed more di-
rectly to its development, than that personification
of the creative " word of Jehovah" which appears
here and there in Psalmists and prophets (e. g.,
Ps. xxxiii. 6; cxlvii. 15; Is. Iv. 11, etc.). For
this last expression has, after all, no other value
than poetic figures in general, hastily thrown
out. The Hhokmah of our passage, however, is,
notwithstanding the poetic character of its
drapery, a conception developed with the great-
est care, a fruit of profound and consecrated
speculation, a bright ray of Divine revelation,
which, among the Messianic prophecies of the
0. T. that relate to the Divine side of the Re-
deemer's nature, holds one of the most conspicuous
places. Comp. Nitzsch, as above cited, pp. 319,
320.
[5. The error in our English exegetical and
theological literature with respect to our passage
has been, we think, the attempt to force upon it
more of distinctness and precision in the revela-
tion of the mysteries of the Divine nature than is
disclosed by a fair exegesis. Sometimes it is the
doctrine of the Logos that is made to stand out
with all the clearness of the New Testament an-
nouncement ; sometimes it is " the eternal gene ■
ration of the Son" that Solomon is made, as tho
Spirit's mouthpiece, to reveal. Owen's elaborato
arguments (Comm. on the Epistle to the Hebrews,
Exercitalion xxvii,), and IIolden's extended and
learned comments (Comm. in loc), appear to ua
very plainly to err in this excess. If it be not
unworthy of the Holy Spirit to employ a bold
and graphic personification, many things in this
chapter may be said of and by the personified
Wisdom; which these and other similar authors
regard as triumphantly proving that we have
here the pre-existent Christ, the Son of God.
How weak would that personification be whicli
did not ascribe to the imagined person hate, love,
power, etc. (see Holden) ! Why cannot a personi-
fied attribute, if the personification be at all
successful, be represented as being born, as being
by or near the Deity, as rejoicing in His sight,
etc. (see Holden again) '? And yet we need not
* Comp. also subsequent notes on ch. xxx. Ssq.
THE PROVERBS OF SOLOMON.
go so far as Owen and say, "A personal transac-
tion before the creation of the world, between
the Father and the Son, acting materially by
their One Spirit, concerning the state and condi-
tion of mankind, with respect to Divine love and
favor, is that which we inquire after, and which
is here fully expressed." Wordsworth not
agreeing with Ge-senius, etc., in regard to the
primary meaning of the much debated HJp*
admitting that it originally signifies acquire,
nevertheless agrees with Gesen., Hupfeld (?),
NoYES, Stu.\rt and others in here rendering
it "created," because he wants an "eternal
generation " as the product of his exegesis, — a
product far enough from the thoughts of most of
thos3 who agree with him in his rendering. We
can, to say the least, go no farther th;in our au-
'hor has done in discovering here the foresh.a-
dowings of the doctrine of the Logos. We are
inclined to prefer the still more guarded state-
ments, e. g.. of Dr. J. Pye Smith (Scripture Tes-
timony to the ile.ssiah, I., 3-52), that this beautiful
picture "cannot be satisfactorily proved to be a
designed description of the Saviour's person ;"
or that of Dr. John Harris (Sermon on Prov.
viii. 30-36). "At all events, while, on the one
hand, none can demonstrate that Christ is here
directly intended, — on the other, none ca.a. prove
that He is not contemplated; and perhaps both
will admit that under certain conditions language
such as that in our text may be justifiably applied
to Him. One of these conditions is, that the
language be not employed argumentatively , or in
proof of any thing relating to Christ, but only for
the purpose of illustration; and another is that
when so employed, it be only adduced to illus-
trate such views of the Son of God as are already
established by such other parts of Scripture as
are admitted by the parties addressed." — A.]
HOMILETIC AND PRACTICAL.
Homihj on the entire chapter. See the translation
above, andcomp. Stocker: The heavenly Wisdom
which is the word of God is urgently commended
to us: 1) by the good opportunity which we have
to study it (vers. 1-5) ; 2) by the rich blessing
that it brings us (vers. 6-21) ; 3) by the eminence
and majesty of the teacher who teaches it, and
who is no other than Christ, the eternal Son of
God (vers. 22-36). — St.^rke : The true Wisdom's
invitation of all men to the Kingdom of God : 1)
the invitation itself (vers, l-ld); 2) the induce-
ments to give heed to it, namely: a) the inesti-
mable value of wisdom (vers. 11, l2) ; b) the
blessings of those who accept her invitation to
tlie Kingdom of God (vers. 13-36). — Calmer
Uandbuch : Wisdom commends herself: 1) in
general (vers. 1-5) ; 2) by her truthfulness (vers.
6-9); 3) by the prudence, understanding, honor
and power that she imparts to her followers
(vers. 10-21); 4) by her eternal existence, her
participation in the creation, her delight in the
sons of men (vers. 22-36). — Wohlfarth : Wisdom
the truest and best friend of men, her doors
(ver. 34) standing open day by day to every one
that needs and desires her.
*rFor a very full and candid discussion of this with other
related points, see an article by Prof. E. P. Barrows, BMioth.
Sacra, April, 1858 ; also, Libdon's Bamp. Lectures, pp. 00, 01.
-A.]
Vers. 1-11. Egard: — The Eternal Son of God
gathers, plants, builds His Church by a voice,
i. e., His word. All true teachers of the word
are crying voices through which Christ calls. — .
Out of Christ's school is no true wisdom ; they
who deem themselves wise and shrewd are unfit-
ted to learn of Him. — So long as Christ's wisdom
is still speaking outside of thee it avails thee
nothing; but when thou allowest it to dwell in
thee it is thy light and thy life. — Thou shouldst
have one heart and one mouth with Christ; if
false and perverse things are found in thy mouth
thou art still far from Christ. — Silver and gold
is mere vanity and nothingness ; what can it
help in the day of wrath and judgment? Let
God's word be thy highest and best treasure —
Berleb. Bible: Wisdom (who speaks to us not
only through the word %vritten and preached, but
also inwardly, as God's voice in our hearts) is so
far from keeping silence, that although we stop
our ears, we yet hear her correction within at
the entrances and doors of the heart; and al-
though we will not understand her, we must ne-
vertheless feel her. And this is a testimony how
desirous God is of our blessedness.
Vers. 12-21. Melanchthon (on vers. 14 sq.):
Those counsels are just which agree with tlie
word of God ; and these counsels will at length
have joyful issues, with the aid of the Son of
God, who wills to aid those that continue in tlie
word which He has given, and who call upon
Him. — LuTUER (marginal comment on vers. 15,
16): "Princes should act, speak, work, honora-
bly and praiseworthily, that men may glory iu
and follow their example ; and not as the tyrants,
the foul, the Cyclops," etc. — Hasius : When true
wisdom is taken into counsel in every thing. Dien
in all ranks that will occur which each one's
purpose demands according to a perfect ideal.
Kings, princes, nobles, counsellors will act in
conformity with the aim of their calling (2
Chron. xix. 6, 7). — Things would stand much
better in the world if men exercised their spirit
more after holiness, and strove with greater zeal
for wisdom, Matth. vi. 33. — Berleburg Bible:
No one can rightfully take to himself the name
of a Christian ruler, but he who subjects himself
in spirit and truth, in humble obedience to the
control of the Almighty, lays himself at His feet
and allows himself to be wholly ruled by Him.
Others exercise a rude, violent and tyrannical
control, and an assumed authority over the per-
son of men. — Von Gerlach: The wisdom who
here announces herself is tlie very wisdom of
God, and is therefore also, as all good can be
from God alone, the soul of all good laws and
ordinances (vers. 14-17), and must, as every
thing earthly is ruled, disposed and rightly dis-
tributed among men by God, necessarily reward
her disciples with welfare, honor and riches
(vers. 18-21). [Ver. 12. Charsock: All arts
among men are the rays of Divine wisdom shining
upon tliem. Whatsoever wisdom there is in the
world, it is but a shadow of the wisdom of God. —
Ver. 13. Arnot: To fear retribution is not to
hate sin ; iu most cases it is to love it with the
wliole heart. It is when sin is forgiven that a
sinner can hate it. Then he is on God's side.
Instead of hating God for his holiness, the for-
given man instinctively loathes the evil of his
CHAP. IX. 1-18.
J 05
own heart. — JoxA Euwarus: " The affection of
hatred as having sin for its object is spolcen of in
Scripture as no inconsiderable part of true reli-
gion. It is spoken of as that by which true re-
ligion may be known and distinguished." — Ver.
1.5. Bp. Sanderson : On the efficient cause and
consequent obligation of human law. — Hooker;
*' By makings reign," etc. Not as if men did
behold (hat book and accordingly frame their
laws; but because it worketh in them, because it
discovereth and (as it were) readeth itself to the
world by them, when the laws which they malie
are righteous. — -Ver. 18. Arsot : The riches
which the King of saints imparts along with the
patent of nobility to support its dignity withal,
are linked to righteousness and last forever.
Handfuls are gotten on the ground, but a soulful
IS not to be had except in Christ.]
Vers. 22-31. Geier: — From this delineation
there follows: 1) the personal difference of the
Son from the Father; 2) the essential likeness
of the Son to the Father, as parlaker of the Di-
vine activity in creation; 3) the unutterable love
of the Father to the Son (ver. 30?) ; 4) the deep
and grateful love which we in turn owe to this
Divinely loved director and mediator in creation
and redemption. — Zeltner: All the works of
God's omnipotence and wisdom thou shouldst
contemplate with holy joy and wonder, praise
the Creator for them, and with them strengthen
thyself in faith in His paternal providence. — As
nn essential and indescribable fellowship exists
between the Father and the Son, so does there
exist between God and the believer a gracious
spiritual union, on which the Christian must be
most intent. — Starke : All things have had their
beginning except the Son of God regarded in
His Divine nature. He is with the Father and
the Holy Ghost true God from everl.a.sting to
everlasting. All that this Eternal Wisdom does
in the kingdom of nature, as well as in that of
grace, she does with gladness and delight: yea,
there is in this work so lovely and wise an alter-
nation and mauifolduess, that we must in reason
wonder at it (comp. Eph. iii. 10. "the manifold
wisdom of God"). — Von Gerlach : — That
" play " of wisdom in which the Lord takes
pleasure, and her joyousness on the earth, in
which she finds her joy among men, points to
the childlike gladness of the love that ruled in
creation, and to the confidential relation into
which the children of wisdom on earth (Matth.
xi. 19) enter, to her the very wisdom of God ;
comp. Prov. x. 23. In this passage there is a most
clearly prophetic gleam of the light of the New
Testament: God's eternal wisdom comes forth
from Him that He may delight Himself in her ac-
tivity ; His own eternal nature the Father for his
own blessedness contemplates in the Son. And
it is in a love most intimately blended with wis-
dom that the Father created the world, to His
own blessedness and that of His creatures.
Vers. 32-36. Geier : The true fruits of obe-
dience should follow the hearing of the word.
To these belong: 1) walking the prescribed way;
2) willing reception of the Divine correction ; 3)
the extirpation of all inner opposition ; 4) zealous
and persistent seeking after salvation ; 6) thank-
ful enjoyment of the true wisdom when found. —
Von Geklach (on vers. 34 sq.): Wisdom here
appears as a sovereign, separate and secluded
in the style of Oriental monarchs. so that only
those know any thing of her who diligently keep
watch at her doors. Wisdom, who is universal in
her call and invitation (vers. 1-3), yet in the
course of communication, in order to test the
fidelity of her admirers, veils herself at times in
a mysterious darkness, and reveals herself only
lo those who never intermit their search (Matth.
vii. 7) — [John Howe: There ought to be an ex-
pectation raised in us that the vital savor dif-
fused in and by the word may reach us; and
many are ruined for not expecting it, not wailing
at the posts of wisdom's door. — Trapp: Hear,
etc. This way wisdom enters into the soul.
Hear, therefore, for else there is no hope ; he.ar,
howsoever. — Flavel : It is good to lie in the path
of the Spirit.]
15. Allegorical exhibition of the call of men to tbe possession and enjoyment of true wisdom,
under the figure of an invitation to two banquets.
Chap. IX. 1-18.
a) The banquet of wisdom: Vers. 1-12.
Wisdom hath builded her house,
she hath hewn out her seven pillars
hath slaughtered her beasts, spiced her wine,
hath also spread her table ;
hath sent out her maidens ; she inviteth
on the highest points (summits of the high places) of the city:
"Whosoever is simple, let him come hither!"—
Whoso lacketh understanding, to him she saith :
106
THE PROVERBS OF SOLOMON.
5 " Come, eat of my bread
and drink of the wine I have mixed!
6 Forsake the simple, and live,
and walk in the way of understanding.
7 He who correcteth a scorner draweth upon himself insult,
and he who rebuketh the wicked, it is his dishonor.
8 Reprove not the scorner lest he hate thee ;
admonish the wise and he will love thee.
9 Give to the wise and he becometh yet wiser,
insitruct the upright and he learneth yet more.
10 The beginning of wisdom is the fear of Jehovah,
and knowledge of the Holy (one) is understanding.
11 For by me will thy days become many,
and the years of thy life will increase.
12 Art thou wise, thou art wise for thyself,
and if thou scornest thou alone shalt bear it."
b) The banquet of Folly : Vers. 13-18.
13 A simple woman (and) clamorous,
is Folly, and knoweth nothing whatsoever.
14 She sitteth at the door of her house
enthroned in the high places of the city,
15 to invite the wayfarers
who go straight on their ways :
16 " Whosoever is simple let him come hither !" —
whoso lacketli understanding to him she saith :
17 " Stolen waters are sweet,
and bread taken in secret is pleasant,"
18 and he knoweth not that the dead are there,
in the depths of hell (the lower world) her guests.
GRAMMATICAL AND CRITICAL.
Ver.3. [BijTTCHER cites ^0*^D aa illustrating a peculiar Hebrew idiom by which the emphatic plural of generic de-
Bignatione of perftona, places and things is used for the singular with an indefinite article, which the Hebrew lacked, and
only in its later periods began to suppl»-ment by the numeral. He would therefore translate "on one of the high places
of tho city." See AusfiilirL Lehrb., J 702, d.].
Vers. 4. [TD'i an e.-iample of the " consultive" use of the Jussive form (see B TT. § 964, 2), which under the influ-
*._T
eace of the succeeding word retains the u vowel (§ 956, g,—^ 1132, 3), the ordinary Jussive being lb"- mpX Perf. con-
sec, employed, as it sometimes is in the lively discourse of oratory and poetry, without the connective 1, B. g 974].
Ver. 9. [D3iT1, ^lOVl, examples of Jussive with 1 consec, in the "conseca/ree-a^rroattije" sense, as giving an
assured result. BoTT. 3 9l>4. a.l. .... .j ,« o/,n x •. . i, /^ j
Ver. 13. [no is regarded by BiiTTCHEE also as an indefinite, quidquid or quidquam, Q 899, e), as it is by Gesbhids and
FtJERsT. GESES^however finds a different "hade of meaning in the verb, and translates " and careth for nothing "].
Ver. 16. (miDNl. an example of the Perf. consec. in the sense of the " riens solitum, the " future with the idea of
T : t:
customary action. B5tt. § 981, B. p.].
pillars suggests the splendor of the completed
building. The sevenfold number represents this
as a sacred work ; for seven stands here, as it so
frequently does in the Old and New Testaments,
as a sacred number (comp. my article " Sieben-
zakl" in Heuzoq's Theol. Reat-Enq/d.. XIV. 353
sq.). The house of the celestial Wisdom is by
this peculiar and emblematic description repre-
sented, as it were, in advance, as a temple, and
the banquet offered in it as a sacred sacrificial
meal. Special significance in the seven pillars,
c. J/., in connection with the seven attributes of
the higher wisdom enumerated in James iii. 17;
or the seven gifts of the Holy Spirit referred to
in Rev. i. 4, 12 sq. ; iii. 1 ; iv. 5 ; v. 6, etc. (Vl-
EXEGETICAL.
1. Vers. 1-3. 'Wisdom hath builded her
bouse. The figure of the building of a house
which is readily suggested by the appellation
" director of the work " in chap. viii. 30, appro-
priately provides for a transition from the de-
scription of the agency of eternal Wisdom in the
creation of tlie world, to thai here symbolized as
an invitation to a banquet, — her activity among
men, summoning and morally instructing them.
Comp. chap. xiv. 1. — The designation of Wisdom
(nin:in) is the same as in i. 20.— Hath hewn
out her seven pillars. 'X^Xa hewing out of
CHAP. IX. 1-18.
m
TRINGA, C. B. MiCHAELIS, J. LaNGE, VoN GeB-
LACH, etc.], or the seven principia deducliva Ethi-
ces divinse (according to S. Bohlius, comp. re-
marks above, p. 74, note), or finally, the first
seven chapters of the Book of Wisdom now be-
fore us, — all this is indicated by nothing what-
ever in the context, and is therefore wholly ar-
bitrary. The suffix in n'1^3^, since r\'2 is
usually masc, seems to refer to Wisdom as the
subject of the proposition, — her, not its seven
pillars.
Ver 2. Hath slaughtered her beasts.
Notwithstanding the sacred character of the ban-
quet, nn3i3 is still not to be necessarily trans-
lated " her victims," but signifies " that which is
slaughtered," slain animals in general. There
is probably no reference to vii. 14. — The "mix-
ing of the wine " seems not to refer to a mere
mixing of wine with water, but to the prepara-
tion of a strong spiced wine with myrrh, etc. ;
comp. Isa. V. 22; Prov. xxiii. 30, etc.
Ver. 3. She inviteth on the highest points
of the city, ;. e., so that her servants must as-
cend the highest elevations of the city (not spe-
cifically the roofs of palaces), from which their
calls of invitation to the banquet are most widely
heard. Hitzig singularly translates " on the
bare elevations of the city," because D"3J in
Exod. xxi. 3, 4, and according to the Arabic,
means naked, unclothed (?). — Furthermore the
maidens sent forth, the servants of Wisdom, cor-
respond to the servants by whom the Lord in the
Gospel (Luke xiv. 10 sq. ; Matth. xxii. 1 sq.) has
the guests invited to his banquet.
2. Vers. 4-12. " ^A^hosoever is simple let
him come hither!" etc. On accnuut of tlie si-
milarity of this verse to ver. Iti, which contains
the words of Folly's invitation, and on account
of the summons to eat breud (ver. -5) which does
not agree with the mention of the slain beasts in
ver. 2, HiTZiQ pronounces vers. 4 and 6 spuri-
ous. But it is very significant and pertinent
that Wisdom's inviiatiou appears clothed in the
same words as that of Folly (comp. the analogous
verbal repetitions in Christ's parables and di-
dactic narratives, e. g , Matth. xxv. 20, 22: Luke
V. 6, 9; xvi. 6, 7, etc.); and to "eat bread"
stands here as in iv. 7, and indeed frequently
(e g.. Gen. iii. 19; Lev. xxvi. 5; Deut. xxix. (i;
Judges xix. 5; 1 Sam. ii. 30, etc.), by synec-
doche for " the partaking of food, the taking a
meal " in general. [The allegorical view of (his
passage as held, e. g., by WoRnsw., and in his
Commentary supported by ample use of the
Church Fathers, may be illusi rated by the sup-
posed reference of ver. 5 to " the Body of Christ,
the Living Bread, and the mystery of His blood,
bj' which we are refreshed at His Holy Table."
A.]. — The destitute of understanding, to
him she saith. Before the 3 (.""lOn there is
to be supplied from the 1st member the pro-
noun 'D, —literally, therefore " who is destitute
of understanding, to him she saith." The dis-
course accordingly here (and in the 2d member
of ver. 15) falls back from the style of recital to
that of description.
Ver. 0. Forsake the simple. It will he
easiest to take this phrase in its literal sense.
For the verses following give this very counsel,
not to keep company longer with the simple,
with fools and scorners, because these are
still incorrigible. The old versions and most
modern commentators [as e, g., St., N., M ] re-
gard the noun .as abstract (equivalent to the sing.
'ri3 in i. 22, or the abstract derivative n?'"n3
in ver. 13), and therefore translate " Forsaka
simplicity, let your simplicity go." [As Tiiapp,
in his pithy way expresses it: "No coming to
this feast in the tattered rags of the old Adam:
you must relinquish your former evil courses and
companies"]. But such a signification of this plu-
ral is attested by no example whatsoever. Just
as unadvisable is it to construe the verb abso-
lutely, by which HiTzioreaches the translation,
"Cease, ye simple," etc.; for in Jer. xviii. 14,
the verb is construed not absolutely, but rather
with [!3 ; and the connection with w(iat follows
at least decidedly favors our explanation, which
is supported by Umbueit also among others of
the later expositors.
Ver. 7. He ■who correcteth the scorner
dratweth upon himself insult. Usually the
connection with ver. 4-6 is so conceived as if
Wisdom were here (in ver. 7-10) explaining her
conduct in inviting especially the simple ; she is
supposed to turn to these alone, for the reason
that if she wished to invite the scornful and
wicked also she would only expose herself to in-
dignities, and yet would effect nothing. But
against this view of the course of thought may
be urged decidedly, the warning and admonitory
tone of vers. 8, 9, and the didactic nature of ver.
10, which make it easy to find expressed in ver.
7 also the spirit of dissuasion, and so to regard
vers. 7-10 as an argument in support of the de-
mand embodied in the 1st clause of ver. 6, to
avoid further intercourse with the simple, scorn-
ers, villains, etc. A comparison with i. 22 shows
that under the "simple " may be included very
readily mockers, the violent, etc., as belonging
to the same category ; so does also the name "sim-
plicity " (nrriiJJ which is below, in ver. 13,
directly given to the personification of Folly.
"Abandon intercourse with such persons" is
therefore Wisdom's admonition, " for you gain
from it nothing but insult, hate and contempt:
forsake the camp of the simple (D'Xn3) and
come over into that of the wise (D'ODll), whose
watchword is the fear of God and knowledge of
the Holy; so will you find abundance of happi-
ness and blessing." — Hitzig, whose oonceptioir
of the 1st clause of ver. 0 makes the recognition
ofthisasthe true connection of thought from
the first impossible, summarily rejects ver. 7-10
as a later interpolation. But if in fact the "if
thou scornest " in the 2d clause of ver. 12 sug-
gested this interpolation, the verses introduced
would both in form and substance have been es-
sentially different. And in the form in which
the passage has come down in the manuscripta
HiTziGS hypothesis of an interpolation here
again finds no kind of support. — And he 'who
rebuketh a wicked man to him it is a
shame. The word 1010 (his fault or shame)
cannot be dependent on the verb (np7) of the
first clause which is associated with 17 [he
108
THE PROVERBS OF SOLOMON.
taketh to himself his shame], but must be re-
garded as a predicnte: "this is to him shame,
such action is his disgrace." Comp. Eccl. v. 16 ;
Ps. CSV. 7.
Ver. 0. Give to the ■wise and he be-
cometh 1)^1361. Comp. chap. i. 5, which pas-
sage although expressing an idea lilfe that before
us, must not for that reason be regarded as de-
rived from this (in opposition to Hitzig). [Lord
Bacon (Ada. of Learnini/, Book II.) says, " Here
is distinguished the wisdom brought into habit,
and that which is but verbal and swimming only
in conceit ; for the one upon the occasion pre-
sented is quickened and redoubled, the other is
amazed andconfused "]. Withver. lOcomp. i. 7;
ii. 5. Corresponding with the "Knowledge
of God " in the latter passage we have here
"knowledge of the holy," i. e. not "knowledge
of the holy" [in plural] (LXX, Vulgate, and
most Catholic expositors), but "of the Holy" [in
singular, "dcs jjeiliytn"''], i. e. of God. Comp.
further for this plur. majest. chap. xxx. 3 and
Hos. xii. 1. [See still further examples of the
use of participial plurals in the same way in Isa.
liv. 5; Ps. cxxi. 6; Eccl. xii. 1, etc., Ewalk,
Uhrb., I 178, h, BoTT., I 701, Green, I 202.—
AVith regard to the interpretation compare Dr.
J. Pte Smith (Script. Test, to the Messiah, I.,
311): " According to the usual construction of
Hebrew poetry, the plural epithet "the Holy"
must be understood in apposition with Jehovah
in the former half of the distich." So H., St.
M., and N.— A.]
Vers. 11, 12 are not to be regarded as taking
up the discourse after the alleged digression in
vers. 7-10, and attaching themselves to the words
of invitation in vers. 4-6 to justify them (Bee-
THEAn, Hitzig), but give the reason for the gene-
ral affirmation in vor. 10, which had been added
as a peculiarly strong motive to the acceptance
of Wisdom's invitation. The address in the sin-
gular has therefore nothing remarkable in it; it
simply follows vers. 8, 9. — By me vsrill thy
days become many, etc. Comp. similar pro-
mises of long life, chap. iii. 2 ; iv. 10. [For the
use of this 3d pers. plural ^3'pV see the gram-
mars generally, e.g. Ges., J 134, 3; Green, ^
243, 2, 4, but niore fully BiiTT., § 935, 6],— Art
thou virise, thou art -wrise to thyself. The
Biune thought is found somewhat more fully de-
veloped in Job xxii. 2, 3; xxxv. 6-9; comp. .also
Rom. xi. 3.5 ; Rev. xxii. 11,1 2. — If thou scorn-
est thou alone shalt bear it. Comp. Numb.
ix. 13; Jer. vii. 19; Job xxxiv. 31, and also the
Latin dictum of Petuonius, "5^6^ quisque pcccat.^'
The LXX offer in ver. 12, 1st clause, the fuller
reading "thou shalt be wise for thyself and for thy
neighbor" {nal tCi irh/aiov) which is surely the re-
sult of interpolation, like the addition which they
append to ver. 10 {to yap yvuvat vdfinv diavoiac
ifjTiv (ij-niJ^f). The longer additions .also of three
verses each, which they with the Syriac and
Arabic translators exhibit after ver. 12 and ver.
18, hardly rest upon a genuine original text thai
was before them, altliough they may readily be
rendered back into Hebrew (see HiTZio's at-
tempts at this, pp. 86 and 88), and therefore very
proljably date from pre-Alexandri.an times.
Vers. 13-18. A simple woman, clamo-
rous, [violently excited] is Folly. The ab-
stract nrr\i3, simplicity, foolishness (see above
remarks on ver. 7) is here plainly the subject,
and designates the personified Folly, the exact
opposite of Wisdom in ver. 1 With this subject
is associated and prefixed as the main predicate,
the appellation " woman of folly," i. e., sim-
ple woman ; the P'Oin " clamorous, boisler-
T ■
ous" is in turn an attribute of this predicate,
and describes the passionately excited, wanton
desire of the foolish woman represented as an
adulteress, just as in vii. 11, with which deli-
neation that before us has a general and doubt-
less intentional correspondence. — And know,
eth nothing \whatever. In this way in ac-
cordance with Job xiii. 13, this phrase of the
Masoretio text (n3"n>''l''"731) must unques-
tionably be interpreted. Utter ignorance (comp.
John xi. 40, "ye know nothing at all ") would
accordingly be what is here asserted of Folly.
But perhaps Hitzig is right, according to the
LXX {jj ovK E—iGTaTcu aloxwrji^ "who knowetb
not shame") in reading T\3~l3 instead of
no (the disappearance of the two consonants
might easily have been occasioned by the false
reading nO"'73), and therefore in translating
"andknoweth no shame," which agrees admi-
rably with the "boisterous " of the 1st clause.
Ver 14. She sitteth at the door of hei
house, like harlots who watch for passers by;
comp. Jer. iii. 2 ; Gen. xxxviii. 14, and the con-
duct of the adulteress described in chap. vii. 10
sq. — Seated in the high places of the city.
The place thus described is not the same as that
in the 1st clause, but some other, farther re-
moved from the door of the house. The harlot
is therefore quite like the one in chap. vii. 10 sq.,
represented as running irregularly this way
and that and often changing her place. In this,
however, the representation accords with that in
ver. 3 ; as Wisdom so also Folly sends forth lier
call of invitation from elevated places of the
city (comp. also chap. viii. 2). A real throne as
her seat, which she has erected under the open
air, and which, in contrast to the "bald, un-
covered heights" (?) mentioned in ver. 3, is sup-
posed to be covered with tapestry (Hitzig), is
certainly not intended; but the "throne" is
here metaphorical; a "lofty throne of the city"
(U.mdueit) is a figurative and probably an ironi-
cal representation of a specially high place on
which the wanton harlot has stationed herself,
■and therefore is as it were enthroned.
Ver. 1-5. Who go straight on their ways,
and therefore qniei, unwary travellers who li.ke
no thought of circuits or by-paths. The expres-
sion is doubtless to be taken literally, and yet
not without a secondary moral significance.
Ver. 17. Stolen waters are sweet, etc.
Plainly words of Folly, and not of the author
(EwALD, Bertheau), Or even of one who has
been ass.ailed and ensnared by Folly's allure-
ments (Elstek) : for tlie suggestion of the at-
traction and charm of forbidden pleasures ap-
pears most appropriately in the mouth of the
beguiler. Comp. Umbreit on this passage.
Instead of wine (ver. 5) water is here mentioned
CHAP. IX. 1-18.
109
as the ingredient of the feast, probably with
reference to the waters mentioned in chap. v. 15.
— Bread of secrecy, ;. e. not simply bread
secretly enjoyed, but also unjustly g;wned : an
image of the forbidden enjoyment on which the
;ilulterer seizes (comp. chap. xxx. 20).
Ver. 18. And he knoweth not, i. e. the
fij'olish victim who heeds her call and enters her
ln)u3e(comp. viii. 22). — That the dead (shades)
are there, ;'. e. children of death, who are
surely moving on toward the horrors of the
lower world, and therefore even now, while the
body still lives, are tenants of the lower world
1D'N3"1, comp. ii. 18), or " dead " (thus quite
correctly according to the sense, Luther [the
Knglish version, etc.~\: comp. Matt. viii. 22;
Eph. ii. 1, etc.) — In the depths of hell her
guests; literally, "in the depths (not as Um-
BREiT and Ew.\LD would read 'in the valleys')
of Sheol her invited ones." Therefore although
in the house of Folly and to be found at her ban-
quet those ensnared by her are in truth already
in hell. For that house as a throat of hell
reaches down to it (comp. ii. 18; vii. 27), is as it
were only a station on the way of these sinners,
which leads surely and irresistibly down to hell.
Thus, and doubtless correctly, HiTzio, in opposi-
tion to others who make this language only anti-
cipative. As to the three verses which the LXX
supply after ver. 18 see above on ver. 12.
DOCTRINAL AND ETHICAL, HOMILETIC
AND PR.\CTIC.\L.
The prototypical relation of the contents of
this chapter to our Lord's parables founded on
banquets (Mt. xxii. 1-14; Lu. xiv. 16-24) is evi-
dent, and therelore its special importance to the
doctrine of the call to salvation. What peculiarly
characterizes the representation before us is, how-
ever, the twofold banquet to which invitation is
given, and the correspondent resemblances and
differences in the two feasts with their accompa-
niments. In both instances, .^t Wisdom's feast as
well as that of Folly, it is the " simple," i. e. the
great mass of the unrenewed, the children of
this world, those indeed needing but not yet par-
taking the divine salvation, to whom the call
goes forth. It also goes in both cases (Ver. 4
and 16) with the same words of invitation, and
under quite similar conditions, — that is, in such
a way that those to be invited are laid hold upon
in the street, and at once taken into the house
(comp. Matt. xxii. 9; Luke xiv. 21). With these
analogies which are found mainly at the begin-
ning of the acts compared, how great are the
diti'erences, how fearful the contr.asts! In the
former case it is a splendid palace with its col-
umns, a holy temple of God, in which the feast
occurs; in the latter a common house, a harlot's
abode, built over an entr.ance to the abyss of
hell! In the lirst the entertainer, represented
as the princely occupant of a palace, remains
quietly at home, while her servants take charge
of the invitations ; in the last the common woman
goes out herself on the streets and high places
of the city, that sitting in the attire of a harlot
(comp. vii. 10), with the open heavens as a
canopy above her, she may craftily .and shame-
lessly attract as many as may be affected and
ensnared by the contagion of her wanton lust !
In the former instance it is simple words of God
that make up the inviting testimony, words that
in part with a literal exactness agree with the
gracious calls of mercy and love with which the
Son of Man once called sinners to repentance
(comp., for example, ver. 5 with John vi. 35,
vers. 7, 8 with Matt. vii. 6; ver. 9 with Matt,
xiii. 12; vers. 6, 11, 12 with Matt. xi. 28-30);
in the latter it is a Satanic voice of temptation
that is heard, setting forth with the boldest ef-
frontery as a commendable principle to which
we should conform our lives, the well-known
" we ever strive for the forbidden, and desire
the denied " [nitimur in veiitinn semper cupimusgue
negata) ! comp. ver. 17 with Malt. iv. 3, 9; Eom.
i. 32, etc.
In the homiletic treatment of the passage as a
whole it will be appropriate to set in the clearest
light this parallelism of the banquets that are
compared, with their special resemblances and
contrasts ; in some such way as this then : The
friends of the kingdom of heaven and the friends
of this world; or, The call of Christ to His
Church, and the enticement of Satan to the ser-
vice of sin ; or. The feast of death, etc. Comp.
Stocker : Christ's wisdom and humanity (t/JiAai'-
dpuTzia) ; Antichrist's folly and desiructivcness. —
Starke : — A lesson on the founding of the church
of the Messiah, and the collection of its mem-
bers: 1) The founding of the Church by the
work of redemption (vers. 1, 2). 2) The invita-
tion to the enjoyment of the blessings of Christ's
salvation in the Church; and in particular:
a) How Christ invites to the enjoyment of these
blessings of His salvation (vers. 3 0); b) How
this invitation is foolishly despised by many
men, and the allurements of sin preferred to it.
— WoHLFAKTH : — The cross-roads ; while wisdom
calls us to the w.ay of virtue and offers herself
as our guide on it, at the same time the pleasure
of this world calls and offers everything imagina-
ble to draw to itself earth's pilgrims of all race^
ages and conditions.
Single, passages. On vers. 1-6. Stocker : —
(Sermon on Christmas eve) ; Christ's friendliness
and condescension, as it appears 1 ) from the
founding of His Church ana its maintenance by
"seven pillars," i. e. by the apostles endowed
with the manifold gifts of the Holy Ghost (ver. 1 );
2) from His costly work of redemption in His
own sacrificial death (ver. 2) ; bj' the institution
of the means of grace in His Word and Sacra-
ment (vers. 2-3) ; 4) from the gracious invitation
to partake of .all this (vers. 4 sq.).
On vers. 7,8. Cramer: — In the office of the
Christian ministry the function of discipline
must .also be especially maintained. It docs not,
however, produce uniform fruits; some reform,
some are and continue scorners. — [Ver. 7. Fh.\-
VEL: — What we fear might turn to our bene-
fit. The reproof given is duty discharged ; and
the retort in return is a fresh call to repent-
ance for sin past, and a caution against sin to
come. — Vers. 7-9. Arnot; — Reproof — how to
give it and how to take it. There should be
jealousy for the Lord's honor, and compassion for
men's souls like a well-spring ever in the heart;
and then the outgoing effort should be with all
the wisdom of the serpent and the harmlessnesa
110
THE PROVERBS OF SOLOMON.
of the dove. For rightly receiving reproof the
rule is, be more concerned to get the benefit of
the reproof than to wreak vengeance on the re-
prover.]
On ver. 7-12. Calwcr Handbuch ; Reflections
on the reception which Wisdom's invitation finds
among men ; mocliers answer it with derision ;
wise, i. e. God-fearing men, and such as continue
in sanctification grow not only in wisdom, but also
in outward prosperity: the gain is in every case
ours, as the loss is the scorner's. — On vers. 11, 12.
H.^sius : — Wisdom and virtue lose nothing by
being reviled and defamed; he, however, inevi-
tably loses who makes sport of them. — [T. Adams:
— Wisdom is the mother of abstinence, and absti-
nence the nurse of health; whereas voluptuous-
ness and intemperance (as the French proverb
hath it) dig their own grave with their teeth.]
On vers. 13-18. Stakke: — If the temptation
of Satan and bis agents is so strong so much the
more needful is it to try the spirits whether they
be of God, and to beseech God that He will
guide us in the right way. Alas .' to many men
in consequence of their corrupted taste in spiri-
tual things there is more relish in the bread of
vice and in draughts from the impure sloughs of
the world, than in what is off'ered to them on the
table of Jesus' grace. — Berhhury Bible: — The
more faithfully one serves the world, the more
he allows himself to be led by corrupt reason
and gives ear to the fascinating voice of tempta-
tion, the more enamored he is of tlie deceitful
harlot, so much the deeper will he sink into
the lowest depths of hell .... Who would pre-
fer hell to heaven ! who would go after death
that may attain life! — [Ver. 17. Trapp: — Many
eat that on earth that they digest in hell. — Ar.not:
— When you have tasted and seen that the Lord is
gracious, the foolish woman beckons you toward
her stolen waters, and praises their sweets in
vain : the new appetite drives out the old].
II. ORIGINAL NUCLEUS OF THE COLLECTION— GENUINE PROVERBS OF SOLOMON.
Ethical maxims, precepts and admonitions -with respect to the most diverse relations
of human life.
(Proverbs mainly in the form of antithetic distichs.)
Chap. X. 1— XXll. 16.
1. Exhibition of the difference between the pious and the ungodly, and their respective lots in life.
Chap. X-XV.
b) Comparison between the pious and the ungodly with respect to their life and conduct in gene-
ral. Chap. X.
1 Proverbs of Solomon.
A wise son inaketh glad his father,
but a foolish son is the grief of his mother.
2 Treasures of wickedness do not profit,
but righteousness delivereth from death.
3 Jehovah will not suffer the righteous to famish [E. V.: the soul of the righteous],
but the craving of the wicked He disappointeth.
4 He becometh poor that worketh with an idle hand,
but the hand of the diligent maketh rich.
■5 He that gathereth in summer is a wise son,
but he that sleepeth in harvest is a bad son.
6 Blessings are upon the head of the just,
but the mouth of the wicked hideth violence.
7 The memorj- of the just is blessed,
but the name of the wicked shall rot.
8 Whoso is wise in heart will receive precepts,
but he whn i- of foolish lips shall fall.
9 He th.'it walketh uprightly walketh securely,
but he that perverteth his way shall be made known.
CHAP. X. 1-32. lU
10 He that winketh with the eye causeth trouble,
and he that is of foolish lips is overthrown.
1 1 A fountain of life is the mouth of the righteous,
but the mouth of the wicked hideth violence.
12 Hate stirreth up strife,
but love covereth all transgressions.
1.3 On the lips of the man of understanding wisdom is found,
but a rod (is) for the back of the fool.
14 Wise men store up knowledge,
but the mouth of the fool is a near (speedy) destruction.
15 The rich man's wealth is his strong city,
the destruction of the poor is their poverty.
16 The labour of the righteous (tendeth) to life,
the gain of the wicked to sin.
17 A way to life is he who heedeth correction,
he who resisteth reproof leadeth astray.
18 He that hideth hatred (hath) lying lips,
and he who spreadeth slander is a fool.
19 In much talking transgression is not wanting,
but he that governeth his lips doeth wisely.
20 Choice silver is the tongue of the righteous,
the heart of the wicked is of little worth.
21 The lips of the righteous feed many,
but fools die for want of knowledge.
22 Jehovah's blessing, — it maketh rich,
and labour addeth nothing thereto.
23 It is as sport to a fool to do mischief,
but to the man of understanding wisdom.
24 What the wicked feareth cometh upon him,
but the desire of the righteous is granted them.
25 When a storm sweepeth by the wicked is no more,
but the righteous is an everlasting foundation.
26 As vinegar to the teeth and smoke to the eyes,
so is the sluggard to them that send him.
27 The fear of Jehovah muUiplieth days,
but the years of the wicked are shortened.
28 The expectation of the righteous is gladness,
but the hope of the wicked shall perish.
29 .lehovah's way is a bulwark to the righteous,
but destruction to evil doers.
30 The righteous shall never be moved,
but the wicked shall not abide in the land.
31 The mouth of the righteous bringeth forth wisdom,
but the perverse tongue shall be rooted out.
32 The lips of the righteous know what is acceptable,
but the mouth of the wicked perverseness.
GRAMMATICAL AND CEITICAL.
Ver. 1. — [nSK^'; cited by BoTT (J§943, c, e;900f) as an illustration of the employment of the Imperf. to express what
must be from the very nature of the case, — Fiais dthitum, — "must gladden.".— A.]
Ver 2. — [^7^^V : as above, with the meanins " cannot profit:" gOfiO, c. p. — A.]
Ver. 3. — [3*_J?T ; an example of the Fims solitttm. what is wont to be; g950, 6.] — The LXX, arbitrarily assimilatiu^
the language of the first and second clauses, read in the second D*J?t!^^ H^n, for they translate "the life of the on.
godly," ^wiji' Bk acrc^uii/ avarpeij/et. [n^H has been quite variously rendered. The E. V. translates "substance," the ob-
jert of the desire of the wicked. LtjTHEa. fnllowinp: the in':tdia.'; of the Vulg., renders by "Schind<'rei=,exaHwns or f>pprf:$-
f'on. Hoi.DEN translates "iniquity." .N.. St., and M. agree with our author in retaining the simple meaning -craving, ur
Ere(.'lv 'leRire." So GtSEN., Fuer.st. etc. — A.]
Ver 5.— [^'30 is taken by Gesen., Fuerst, Stdaet as intransitive, in the sense of "acting basely." N. M., 11. agree
THE PROVERBS OF SOLOMON.
with the E. V. in deriving it from a different radical idea Id the verb, and making it a causative Ilipbil. The difference in
the final import is nut very great, yet tlie termer conception of the word appears to have the best warrant. — A.]
Ver. 8 [np't ^i^ris hcUuia, ''is diaposed to receive," etc. BoTT, §9o0, c. — X.]
Ver. 21. — "ion is here sUit. ccmstr. not of the adj. IDHi aa «• 0- above in ver. 1.3, but of the no'in ^OH, ag the old trans-
lators correctly judged. Bertheau is therefore wrong in rendering "through one void of underRtanding.'
our author's view ; so BijTT. (^ 7y4), who would interpret ver. 10 iu the sauie way, ^* the bacli of fully." — A.]
FuERST takes
EXEGETICAL.
1. Oeneral prelimmary remark. The main di-
Tision of the collection of proverbs that begins
with chap, x., by the scattered isolation and the
mosaic-like grouping of its individual elements
contrasts quite strongly with the longer and well
compacted proverbial discourses of tlie first nine
chapters. And yet one would go too far in as-
suming an entirely planless and unregulated ac-
cumulation of the proverbs contained in chaps,
x.-xsii., and failing to recognize at least an at-
tempt of the collector to secure a ntethodical
grouping of the rich store of maxims that he has
to communicate. HiTZio's assumption, it is true,
seems altogether artiticial, and tenable only as
the result of violent critical dealing, — viz., that
chaps, x.-xxi. may be resolved into four sections
of equal length, of .about 90 verses each; 1)
chaps, x.-xii. (xiii. 1 making a commencement
parallel to x. 1); chap, xiii.-xv. 32 (in which
division xiii. 23 is to be stricken out to make 91
verses, as in the preceding section); chap. xv.
33-xix. 3 (where by omitting xvi. 25 and insert-
ing two verses from the LXX after xvi. 17 the
number of 89 verses must be reached that shall
correspond with the section following) ; and
chap. xix. 4-xxi.31. Ho also assumes that within
these four principal subdivisions groups of verses
symmetrically constructed of six, seven and
eight verses respectively, succeed one another.
But although such a construction according to
definite relations of numbers is not demonstrable,
or at least is demonstrable only in single in-
stances (c y. , chap. XV. 33 — xvi. 1.5; see remarks
on this passage), still the existence of larger or
smaller groups of proverbs of similar import
cannot be denied ; and many of these groups
relating to one and the same subject are very
probably attached one to another according to a
definite plan or construction of ideas. And yet
these in most cases stand in a loose co-ordina-
tion, and wilhal quite frequently appear accom-
panied or interspersed by single verses that are
altogether isolated. In the chapter before us
groups of this sort, governed by a certain unity
of idea, may be found in vers. 2-7, 8-10, 11-14,
15-21, 22-2.5, 27-30. Vers. 1, 26, 31, 32 stand
isolated. Hitzig's attempt to construct from x.
1 — xi. 3 exactly five groups of seven proverbs
each appears untenable after an unprejudiced
examination of the real relations of the matter. —
With reference to the contents of the six groups
of verses, together witli the individual verses
accompanying I hem, and also with respect to
central thoughts that m.ay possibly be drawn
from these elements, see the "Doctrinal and
Ethical" notes.
2. Vers. 1. A 't;7ise son maketh glad his
father, dc. — This thought, wliich is quite gene-
r.'il, is ]i!ainly designed (o serve as an introduc-
tion to the entire collection of proverbs that suc-
ceeds ; comp. i. 8. As in that instance, and as
in XV. 20; xvii. 25; xxiii. 24 there is found here
an attempt, by means of an antithetic parallelism,
at Metalepsia or the distribution of the proposi-
tions between father and mother in detail. [In-
genious expositions of the diverse effects of dif-
ferent kinds of conduct upon the father and the
mother, like tliat of Lord Bacon in the "Advance-
ment of Learning ,'''' and more elaborately in the
"Z>c Augmentis Scientinriim," overlook the nature
of the Hebrew parallelism — A.] "Grief, anx-
iety," derived from HJ' i^moestus esse, dolere),
LXX : /liiTT^ ; comp. xiv. 13; xvii. 21 ; Ps. cxix.
28.
3. Vers. 2-7. Six verses or three pairs of verses
relating to the earthly lot of the just and the un-
just, the diligent and the sluggish. — Treasures
of ■wickedness profit not. — Because they
cannot avert the sudden and unhappy death that
awaits the wicked ; comp. vers. 25-27. With the
second clause compare chap. xi. 4-19.
Ver. 3. Jehovah will not suffer the
righteous to famish. — Literally, " the spirit of
the righteous;" for tliis is the sense which in
agreement with most interpreters we must find
here, and not " the desire, the craving of the
righteous," as Elster thinks, appealing for con-
firmation to vi. 30; xxiii. 2. For this strong
expression is inappropriate before we come to
the aniithesis in the second member, and here
the idea is plainly enough expressed by the word
mri, "longing" (comp. HiN, Deut. xii. 15; 1
Sam. xxiii. 30). Comp.are xi. G.
Ver. 4. He becometh poor thatTvorketh
with an idle hand. — n'0"l-^3, not a "deceit-
ful, crafty hand," but an "idle, sluggish hand,"
nanus remissa (Vulg.); comp. xii. 24, 27; xix.
15 ; Jer. xlviii. 10.-1^X1, for which the LXX
T
and Vulg. must have read 12'NT the substantive
(irfrm, egestas), is the third Sing. Perf. Kal [or
the participle] with the scriptio plena (like DSp
in Hos. X. 14), and with the signification "he is
impoverished," inopsfit: comp. Ps. xxiiv. 10. With
the phrase T HHy, to stir the hand, to work
^ - T T
with the hand, comp. Jer. xlviii. 10. — But the
hand of the diligent — literally, " of the
sharpened," comp. xii. 24.
Ver. 5. He that gathereth in summer is
a ■wise man — lit., "is a son that doeth wisely,"
and so in the second member, "a son that doeth
badly." These same predicates stand contrasted
also in chap. xiv. 35, in that case to define more
closely the term " servant," but here as attributes
of the "son," which designation is chosen in this
instance rather than "man," probably because
"the heavy labors of the field which are here
spoken of devolve especially upon the younger
men, and also because idleness is particularly
ruinous to youlh" (Ei.sTrn). — For the general
sentiment comp. also chap. vi. 8, 9.
Ver. 6. Benedictions (come) upon the head
CHAP. X. 1-32.
113
of the just, but the mouth of the \vicked
hideth violence. — -lu this strictly literal rea-
dering of tlie vers« there is no sharp antithesis be-
t ween the first and second clauses, for which reason
many, following the LXX and Vulg., reverse the
relation of subject and object in the second clause,
and either translate with Dodeblein, Dathe, etc.,
" wickedness closeth the mouth of the vicious."
or, inasmuch as the noun D3n cannot possibly
T r _ _
he used in this sense of " wickedness, evil dispo-
sition," explain with Umbreit among others,
"tlie mouth of the profligate crime covereth."
[E. v.: "violence covereth the mouth of the
wicked."] (This is substantially the explanation
of HiTZiG also, except that he points T\D3' instead
of nDD\ and takes the noun D3n coutrary to
V- :' T T *^
usage in the sense of " pain, ruin ;" " tlie mouth
of the wicked is covered with sorrow.") [Words.
gives a doubtful support to this view.] But why
in just this passage and the second hemistich of
ver. 11 which corresponds literally with it, it
should be particularly the mouth and not the/ace
of the wicked that is named .is the object to be
covered with crime, is not readily seen; and to
read "face" {'A?) iiistead of "mouth" ('3) in
accordance with Ps. xliv. 16; Jer. li. 51, would
evidently not auswev on account of the double
occurrence of the expression. Therefore, with
1>erthe.\u, Elster, etc. [N., St., and M. in a
qualified way], we should hold fast the above
explanation as the simplest and most obvious,
and accordingly reckon our verse among the ex-
ceptions, which, moreover, are not very rare, to
that antithetic mode of constructing propositions
which altogether predominates in the division of
the book now before us. [Rueetschi, in the
Stud, und Krit., 1868, I., 13.5, not only agrees
with our author in his construction of the verse,
but endeavors more fully to justify the parallelism
by the following explanation. " While the
righteous, who is himself for others a fountain of
life and blessing (ver. 11), nothing but love and
fidelity, is himself also to expect blessing (ver. 7),
the wicked has in himself only destruction; he
hides it, covers it, it is true (comp. 7TD3, ver. 18),
with his mouth, yet has it in him (Ps. v. 9) ; and
this very fact, that he covers in himself Tuin for
others, turns the blessing away from him."]
Ver. 7. The name of the Tvicked lottetb,
strictly " will rot or moulder," ;. e., the memory
of the wicked not only disappears quickly and
surely, but also so as to excite sensations of ab-
horrence and disgust in other men (like ill
smelling mould).
4. Vers. 8-10. Three proverbs bearing upon the
contrast between wise men and fools. — He ■who
is of foolish lips is overthrow^n. — With the
wisely disposed (in the first clause) there is sig-
nificantly contrasted the foolish speaker, the fro-
ward talker, and that, too, with the designation
suggested by the organ of his foolish discourse,
"the fool in lips." The verb (03^'), for the
most part misunderstood by the older translators,
can express only the meaning of being brought
to a downfall, being oveithrown, prsecipilari, and
accordingly sets forth the consequence of that
refusal to receive comm.andments which charac-
terizes the fool in contrast with the wise man.
8
To secure a stronger antithesis to the verb of the
first clause Hitzig reads Ob/" or t03 J', " casta
them away," i. e. the commandments. But it is
precisely the correspondence with the 2d clause
of ver. 10, where Hitzig must admit the passive
meaning of the verb, that makes it certain that
this is here also the intended meaning ; for such
verbal repetitions of whole or of half verses are
among the fancies of the author of this division
of our book ; see above, remarks on ver. 8.
[The wise "speaks little, but hears much: re-
ceives commands: therefore it goes well with
him" (ver. 9, 1st clause ; chap. iii. 1 sq.) ; but he
" who is of foolish lips," who by his words shows
himself a fool, is ever talking and not receiving
instruction, is ruined; literally, is overthrown.
It is in general a peculiar charm of mauj' pro-
verbs that the parallelism is not perfectly close,
but it remains the function of the reader to seek
out the intermediate thoughts, and to make tho
deductions." Rueetschi, as cited above].
Ver. 9. Is made manifest, lit., "is made
known," i.e. as a sinner deserving punishment,
an allusion to the judicial strictness of God, the
All-seeing, [so Wobdsw.], (the verb, therefore,
not used as in chap. xii. 16). Hitzig strangely
renders "made wiser," as though the Niphal weru
here passive of the Iliphil. [Rueetschi again
(as cited above, p. 136) agrees with Zocklek, and
thus develops the antithesis: "he adopts crooked
ways in order, as he thinks, to be able to practice
iniquity more secure aud unobserved; but he is
ever known and exposed, he must himself always
fear recognition, and this gives to his walk 'in-
security' "].
Ver. 10. He that -winketh -with the eye.
Comp. vi. 13, where as here the "winking with
the eye" immediately follows the mention of
crooked and perverse action. Instead of the -i
clause, which is identical with the 2d clause of
ver. 8, and which here yields no antithetic'paral-
lelisin to the 1st clause, Ke.nsicott, D.vtue, Ber-
the.vu, Elster prefer the very dilferent reading
of the LXX: 6 6e k'/.eyx^^v fitra —afiprjoiai; e'ipTjvo-
TToiel (but he that rebuketh boldly maketh peace).
This however appears rather to be an attempted
emendation, the result of well-meaning reflection
than the restoration of an original Hebrew text.
We must here again assume a momentary depar
ture of the poet from his ordinary strictly anti-
thetical construction of his sentences. In con-
nection with this, however, we are not to give to
the verb D^v' conjecturally the meaning of
"stumbling" or of "groping blindly" (Hitzig),
but that which is found also in ver. 8, " having
a fall," "self-destruction" (Umbreit). [Hcri
again Rueetschj comes to the defence of
the poet's antithesis, with the explanation
" he that winketh, the false, causes sorrow,
produces vexation to himself, and he who in his
folly openly utters evil falls." The results difl'er
according to the nature of his wickedness;
"vexation when he has done wrong secretly,
overthrow, destruction, when he has done it
openly " (as above cited, p. 13G)].
5. Vers. 11-14. Two pairs of sentences con-
cerning the contrast between good and evil, wis-
dom and folly, associated by the mention which
Ill
THE PROVERBS OF SOLOMON.
is common to the first and last proverb, of the
mouth of those in whom the contrast appears (as
the preceding group was characterized by the men-
tion of the lips in vers. 8 and 10). — A fountain
of life is the mouth of the righteous, on
account of the hearty, edifying, lovmg character
of its utterances. For this ligure compare xiii.
14; xviii. 4. For the 2d clause see remarks
above on ver. (j.
Ver. 12. Hate stirreth up strife, lit., "dis-
putes," "litigations:" comp. vi. 14. — All trans-
gressions love covereth over, by ignoring
them, by palliating words, by considerate and
conciliatory demeanor; comp. xvii. 9; James v.
20; 1 Pet. iv. 8; 1 Cor. xiii. 4.— [Trapp: Love
hath a large mantle].
Ver. 13. A rod for the fool's back, i. e.
merited punishment overtakes him, the man void
of understanding whose lips lack wisdom (comp.
xxvi. 3; xix. 29). The imperfect and suggestive
form of the antithesis is like that in vers. B and 8.
Ver. 14. VTise men reserve knowledge,
lit., "conceal knowledge," ;. e. husband the know-
ledge and understanding which they possess for
tlie ri.zht time and place, do not squander it in un-
seasonable talk and babbling (comp. ver. 8). [So
W , N., St., and M.]. In the parallel passage
xiii. i'i the eyuouymous verb to "cover" (HulS)
forrespoud.') with the one here used. Comp. also
Mai. ii. 7. — Is a near destruction, i. e. is ever
inclined to break forth with its foolish sugges-
tions, and thereby to bring upon itself and upon
others alarm and even destruction. Comp. the
sentiment of chap. xiii. 8, which although indeed
somewhat differently constructed is still in gene-
ral similar. ["Near" is an adjective, and the
rendering should be more distinct than the am-
biguous and misleading translation of the E. V.
The mouth of the wicked is not simply passively
near to being destroyed; it is a quickly destroy-
ing agency.— -A.]
6. Vers. 1.5-21. Seven proverbs mostly relating
to earthly good, its worth, and the means of its
attainment, — connected with the two preceding
groups (although only loosely and externally) by
the "destruction" of ver. 15, and the allusion to
the lips in vers. 18 and 19. With the 1st clause
ef ver. 15 comp. xviii. 11 ; Ecclesiast. xl. 26: and
Eccles. vii. 12. — The destruction of the poor
is their poverty, ;. e., on account of their desti-
tution lliere is every instant threatening them
an utter destruction or the sundering of all their
relations; they tlierefore come to nothing, they
are continually exposed to the danger of a com-
plete ruin in all their circumstances, while to the
rich man his means secure a sure basis and a
strong protection in all the vicissitudes of life.
Naturally the author is here thinking of wealth
well earned by practical wisdom; and this is at
the same lime a means in the further efforts of
wisdom; and again, of a deserved poverty which
while the consequence of foolish conduct, always
causes one to sink deeper in folly and moral
need. Comp. the ver. following. Uitzig here
following Jer. xlviii. 39 lakes this destruction
(nnnp) subjectively, as equivalent to "conster-
nation, terror," [Notes], which view, however,
is opposed by the use of the expression in the
preceding verse and in ver. 29.
Ver. 16. The labor of the righteous, his
acquisitions, his earnings, comp. 2 John 8. —
Tendeth to life, comp. xi. 19 and also xvi. 8.
The contrast to this, "tendeth to sin," includes
the idea not fully expressed, " and accordingly
to all misfortune and ruin as the result of sin."
HiTZiG, " to expiation," i. e. to making good the
losses which his sins bring upon him as just
penalties (with a reference to Zech. xiv. 19 ; Jer.
xvii. 3); Schultens, Arnoldi. Umbreit, etc.,
" to downfall, to misfortune." Both expositions
fail to conform to the usual signitication of JINtSn.
Ver. 17. Avyay to life is he v^ho heedeth
correction. "Away to life," (a well known
expression like " a way, or path of life " in
chap. V. 6, and therefore not to be changed by a
new punctuation into D-'Hy H^S, " a traveller
to life," as Ziegler and Ewald propose) : so the
wise obse»ver of good instruction is here named
because he also guides others to life, in contrast
with the n^'nOi 'i'™ '<«^o misleads, the despiser
of wholesome discipline and correction, who not
only fails of the right way himself, but shows
himself an evil guide to others also (Matt. xv.
14). [The rendering of the E. V., " ia in the
way," although followed by H., N., M., W., is
not full and exhaustive enough. Such a man is
not merely "in the way to life :" he is a guide,
by a bolder figure he is a way to other men. — ■
A.] The intransitive conception of this parti-
ciple (LXX, Vulg., LtiTHER, and also Umbeeit.
Ewald, etc.), may if necessary be reached by
modifying the punctuation n^iT? (Hithp., HiT-
ZIg); but the "going astray" even then does not
correspond remarkably with the "way to life,"
so far as this expression is correctly understood.
[" This sentence is an example how sometimes
that which is simplest and most obvious can be
persistently missed: these words so simple and
true have been refined upon because the real
idea was not taken. The meaning is simply
this: example is efficacious ;" e(c. Rdeetschi,
as above, p. 137].
Ver. 18. He that hideth hatred (hath)
lying lips, strictly, "is lips of falsehood," i. e.
is a man of deceitful lips. [Here again the E. V.
sacrifices much of the original. " Lying lips"
is not here instrumental; it is the predicate.
So H., N., S., M., W.— A.] Comp for this im-
mediate personification of the sinning organ,
chap. xii. 19, 22, where in the first instance the
"lying tongue" and then the "lying lips" ap-
pear personified. For the sentiment comp. xxvi.
24. Peculiarly hard and arbitrary is Hitzigs
exposition; that instead of Ip''/ (falsehood)
we should read ItfP. (union), and that the ex-
pression thus resulting, " close, compressed lips"
(?) is to be taken as the description of the de-
ceitfully and maliciously compressed mouth of
the man who is full of hate ! Ewald is also
arbitrary (although following the LXX) ; that
instead of Ipt? we should read p^S (righteous-
ness); "the lips of the righteous hide hatred,"
i. e. cover their enmity with love (?)■ — He ^ho
spreadeth slander is a fool. The meaning
of tliis I'd clause does not stand in the relation
of an antithesis to the preceding, but that of a
CHAP. X. 1-32.
115
tlimax, adding a worse case to one not so bad.
If one conceals his hatred within himself he be-
comes a malignant flatterer; but if he gives ex-
pression to it in shmder, abuse and base detrac-
tion, then as a genuine fool he brings upon
himself the greatest injury. [RuEiiTSCUi objects
to this, 1) that the analogy of xii. 19, 22 does
not justify our taking the expression "lying
lips" in the 1st clause as the predicate, and 2)
that the emphatic pronoun " he " (N'H) in the
2d clause is still less intelligible on this view of
the structure of the verse ; he regards this rather
as one of the instances, of no very rare occurrence,
in wliich the two clauses make but one proposi-
tion, and renders, " whoso conceals hatred with
lying lips and at the same time utters slander —
he is a fool," aiding the explanation " one of the
most odious of vices is where one conceals hatred
under fine speech, and yet slanders behind the
back; such a man is in sight of God and men
despised and spurned "].
Ver. 19. Transgression is not v^anting.
In this way is the verb to be rendered, with Um-
BREiT, HiTziG and most others : and not with
Uertiieau, transgression " does not vanish " (as
though we had here something to do with a re-
moval or obliteration of actual guilt) ; only with
the former rendering does the antithesis in the
2d member correspond, where it is plain that
taciturnity and discretion in speech are recom-
mended ; oomp. xiii. 3 ; xvii. 27, 28. [Noyes's
translation, "offence," has the fault, rare with
him, of obscurity or ambiguity]. With the ex-
pression " to govern the lips" compare the Latin
compescere linyuam and the parallels from Arabic
and Persian poets which Umbreit adduces in
illustration of our pass.age.
Ver. 20. Choice silver, as in chap. viii. 19
(comp. 10) is here used to indicate a very great
value. — Is of no ^vorth. literally, "is as no-
thing, is as a trifle,"— a popular and proverbial
circumlocution for the idea of utter nothingness
or worlhlessness. — Ver. 21. Feed many, i. e.
nourish and refresh many with the wholesome doc-
trines of godliness (comp. Eccles. xii. 11; Ezek.
xxxiv. 2 sq ; Acts xx. 2»). — -But fools die for
'V7ant of kno^^ledge, i. e. persistent fools
(D'TIX) .are not only incompetent to become to
others teachers of truth and guides to life: they
are in themselves children of death for their lack
of understanding.
7. Vers. 22-25. Four proverbs relating to the
conduct of the righteous and the ungodly and
their respective lots. The lot of the righteous,
which consists in God's blessing which makes
rich without any efl'ort, forms the starting point
of the description in ver 22. — And labor add-
eth nothing beside it, i. e. as supplementary
and exterior to it, that divine blessing which is
all in all, which enriches the friends of God even
in sleep (comp. Ps. cxxvii. 2 [and in connection
with this Hupfeld's comments: "NMtiirally this
is not to be taken literally, as thougli perchance
labor in itself were cast aside, and the Oriental
indolence commended : nor again is the privilege
given to the pious of being released from ordi-
nary human toils, and of folding their liands in
reliance on their powerful Friend; the aim is
only, after the emphatic and one-sided manner
of the proverb to make prominent the other side
of the case, overlooked by restless toilers, what
God does in the matter, so as to warn against
the delusion that man can conquer by his toil
alone," etc-l). This view is correctly taken by
Jarchi, Levi ben Gekson, Ewald, Hitzig, etc.,
while others (LXX, Vulg., Umbreit, Bertheau,
Elster, [the E. V., H., N., St., M.]) translate
"and addeth no sorrow thereto." But then in-
stead of n3i' we should rather have had TT'IV
T ■ T V -
(comp. Jer. xlv. 3).
Ver. 23. As sport to a fool is the practice
of iniquity, literally, " like a laugh Is it to the
■fool to execute evil counsel." This "like sport"
is then to be supplied also before the 2d member;
"but to the man of understanding wisdom is as
an enjoyment." [.M. agrees with our author
whose view is both more forcible and more ac-
cordant with the Hebrew idiom than that ex-
pressed in the E. V. and retained by N. and S. :
" a man of understanding has wisdom." More
than this is meant : wisdom is his delight. — A.]
The verb to practice (nity;t?. ) is probably not to
be supplied here before "wisdom" (nojn) ; it
is self-evident (in opposition to Hitzig's view)
that wisdom is considered here as something
practiced and not merely possessed. With tlie
phrase "man of understanding," the discerning
man, comp. xi. 12.
Ver. 24. What the wicked feareth, lit.,
"the dread of the wicked," comp. Isa. Ixvi 4;
Job iii. 25; Prov. xi. 27. — The desire of tlic
righteous is granted them. — The verb ([P];
can be regarded either as impersonal [like the
German '•esgibl," there is: comp. xiii. 10 and Job
xxxvii. 10], or directly changed to the passive
(tip") as the Vulg., the Targums, and among re-
cent interpreters Ew.\ld and Hitzig, e. y., do.
To supply as the subject "Jehovah" (ABr:N
Ezra, U.mbreit, Elster, Stuart, etc.) has its
parallels indeed in xiii. 21, 22, but is here less
natural than there.
Ver. 2.5. When a storm s'weepeth by the
■wicked is no more. Thus correctly Ewald,
Bertheau, Hitzig, [Holue.s, Stuart, Muen-
scher]. Against the conception of the first
phrase (^.i2^2) as a comparison, " ,as a -storm
sweepelh by, so," etc. (Umbkeit, Elster, [E. V.,
Notes], etc.) we may urge the conjunction 1 before
px, as well as the idea of an " everlasting foun-
dation " in the 2d member. With the latter -ex-
pression comp. ver. 30, and also Ps. cxxv. 1.
With the first clause comp. Job i. 19; Isa. xxviii.
18, 19: Prov. i. 27.
8. Ver. 2li. An isolated proverb relating to the
uselessness and repulsiveness of the sluggish.
Comp. xxii. 13, and also vi. 6 sq. ; xii. 27 : xix.
24. — As vinegar to the teeth. So the majority
correctly render, while the LXX, Pesch., .•Irab.,
etc., falsely translate the noun (V3n, comp. Num.
vi. 3 ; Ps. Ixix. 22) by "sour grapes" (buipn^). —
To them that send him. Perhaps this phrase
as referring to the idea which must be supplied,
the authority, the master (D''^nX), comp. sxv.
13, might be transhited by "his sender, his em-
ployer." Comp. Hitzig on this passage.
116
THE PROVERBS OF SOLOMON.
9. Vers. 27-30. Four proverbs bearing upon
the prosperity of the pious and the ruin of the
ungodly. With ver. 27 comp. iii. 1; ix. 11 ; xiv.
27. — Ver. 28. The expectation of the right-
eous is gladness, i. e. as its object comes lutu
possession of him who indulges it. With the 2d
clause comp. xi. 7; Job viii. 13; Ps. cxii. 10.
Ver. 29. Jehovah's way is a bulwark to
the innocent. The meaning doubtless is, Jeho-
vah's way in the administration of the world. His
providence, His righteous and gracious rule,
proves itself to the pious a strong protection and
defence (comp. the "strong city" of ver. 15. also
Ps. xxxi. 21 ; xxxvii. 39; xliii. 2, etc.) [Wordsw. :
wherever he goes he is in a casllel. Only with
this objective conception of "Jehovah's way"
does the antithesis in the 2d clause agree (comp.
vers. 14, 15), and not with the subjective, which
makes it religion, a devout life. Many, however,
(Aenoldi, ZiEGLEB, Umbkeit, Elstek, [NuvesJ,
etc.) unite DH in one conception with ^'I'l and
translate "A fortress is Jehovah to the innocent"
(upright in his way); comp. Prov. xiii. 6; Job
iv. G. One must make his choice between the
two interpretations, as both are grammatically
admissible and yield essenti.ally the same mean-
ing.— Ver. 30. With the first clause comp. xii. 3:
with the second, ii. 21 ; Ps. xxxvii. 29.
10. Vers. 31, 32. Two proverbs standing iso-
lated, treating of the mouth of the righteous and
that of the ungodly and their respective utter-
ances or fruits. The mouth of the righteous
putteth forth w^isdom, as the sap of a fruit-
ful tree develops boaiitiful flowers and fruits;
comp. the "fruit of the lips," Isa. Ivii. 19 and the
corresponding expression /capTof xe'^-f"" in Heb.
xiii. lli — In the 2d clause this figure is aban-
doned, so far as respects the expression "the
perverse tongue ;" but the "is destroyed " re-
minds distinctly enough of the hewing down and
dying out of unfruitful trees; comp. Matth. iii.
10 . vii. 19. — Ver. 82. Knowr what is accep-
table, >. e., are familiar with it, know how to
say much of it. The noun ]i!f1 is here ob-
jective in its meaning, used of that which pro-
duces delight (with God and men) the lovely, the
charming (comp. Luke iv. 22). — Hitzig on ac-
count of the aiToa-d^ci of the LXX (they distil,
they send forth) reads ]'>'?! instead of |'i'7.'.'
from which we do certainly gain a better paral-
lelism of meaning with the 1st clause of the pre-
ceding verse. And yet it seems at least suspi-
cious to go so far in this endeavor to secure a
parallelism in the contents of the two verses, as
actually to transpose, as HiTZio does, the order
of their second clauses, and so combine them in
the following order: 31, 1st — 32, 2d— 32, Isl —
31, 2d. [llUEETSCiii, in liis criticism upon this
tampering with forms and arrangement, says :
" It is all needless — nay, it destroys a beautiful,
life-like thought, and substitutes for it a dry
commonplace." Ver. 31 says: "The mouth of
the righteous shooteth forth wisdom, but the
perverse tongue is rooted out;" if the mouth of
the righteous may be compared to a goud tree or
field, that must yield good fruit, tlie ilccuitful
tongue is a bad tree, that can hear only rdtten
fruit, and for that very reason is cut down,
rooted out, destroyed. Ver. 32 adds " The lips
of the righteous know," etc. " The righteous finds
always, as if instinctively, what is acceptable —
is, as it were, inspired with it, so that his lips,
as it were, naturally find it, while, on the other
hand, the wicked knows and understands only
what is distorted or perverse, and his mouth
therefore speaks only this" (as cited above,
p. 138)].
DOCTRINAL AND ETHICAL.
The contrast between the righteous and the
wicked, or between the wise and foolish, forms
evidently the main theme of our chapter. This
contrast, after being suggested in a general and
prefatory way in ver 1, is developed with spe-
cial reference, 1) to the attainment or non-attain-
ment on both parts of earthly possessions, espe-
cially riches and a good name (vers. 2-7) ; 2) to
their differing dispositions as expressed by mouth
and lips, the organs of speech, with diverse in-
fluence on their prosperity in life (vers. 8-14);
3) to the effect, tending on the one side to bless-
ing, on the other to destruction, which the labor
of the two classes (whether with the hands or
with the lips) has upon themselves and upon
others (vers. 15-24 and ver. 26) ; 4) the different
issues of the lives of both (vers. 2.5, 27-32).
With the individual groups of proverbs, as we
had occasion to combine them above in the exe-
getical notes, these main divisions in the treat-
ment of the subject correspond only in part ; for
the formation of the groups was determined as
we sasv in manifold ways, and by quite external
circumstances and relations.
A peculiarly rich return, in an ethical view, is
yielded by those maxims which refer to the
earthly revenues and possessions of the pious
and the foolish (2-7, 15, 16, 22, 27 sq.). They
all serve to illustrate the great truth, " On God's
blessing every thing depends," while they no less
interpret that other saying (2 Thess. iii. 10;
comp. vers. 4, 5 of our chapter). "If any man
will not work, neither shall he eat." Eminently
important and comparatively original (;'. e., never
before brought to an emphatic utterance) are
also the proverbs relating to the worth of a cir-
cumspect reserve in speech (vers. 8, 10, 13, 14,
18, 19, comp. James iii. 3-12) ; those relating to
the case with which the evil man brings forth his
evil and the good his good — plainly because an
evil heart underlies the works of the one, a loving
spirit the other's whole mode of action (ver. 23;
comp. vers. 11, 12, 18, 20, and pussages of the
New Testament like Matth xii. 33-35; 1 Johu
iii. 7 sq.; v. 3) ; and lastly those relating to tlie
spiritual blessings for others also that spring
forth from the mouth of the pious as (he whole-
some fruit of his wisdom (vers. 11, 21, 31 ; comp.
Matth. vii. 16 sq.; John xv. 4 sq.; Gal. v. 22;
Phil. i. 11; James iii. 18).
HOMILETIC AND PRACTICAL.
Homily on the entire chapter. The pious and the
ungodly compared in respect, 1) to their earthly
good ; 2) to their worth in the eyes of men; 3)
to their outward demeanor in intercourse with
others ; 4) to their disposition of heart as thij
CHAP. X. 1-32.
117
appears in their mien, their words, their acts ;
5) to their diverse fruit, that which they produce
in their moral influence on others; tj) to iheir
different fates, as awarded to ihera at last in the
retribution of eternity. — Comp. Stocker: True
righteousness: 1) its basis (ver. 1) ; 2) ils mani-
festation and maintenance in life (vers. 2~o) ; o)
its utility (vers. 6, 7) : 4) tlie manner of itb pre-
servation and increase (ver. 8 sq.).*
3tarke : — The great difference between the
pious and the ungodly: 1) in respect to temporal
blessings (vers. 1-7) ; 2) in respect to conduct
(vers. 8-2t)) ; 3) in respect to their prosperity
and the issue of their deeds (vers. 27-32). — •
Calwer Handbuch : Of righteousness through
wisdom and of unrighteousness through folly and
mockery. 1) Warning .against the vices which
quench delight in rigliieousness (1-14); 2) admo-
nition to the careful government of the tongue as
tliat on which above all things else the life and
the true fruits of righteousness depend (15-21);
3) allusion to ric'.ies, long life, the joyful attain-
ment of one's hopes, contidence in (iod, security,
good counsel, eic.^ as impelling to righteousness,
as well as to the opposite of all these as the evil
result of sin (22-32).
Vers. 1-7 (Text adapted to a sermon on Educa-
tion). Egakd: Will thou have joy and not sorrow
in thy children, then train them in the nurture
and admonition of the Lord (Eph. vi. 4). — .Stock-
er: Are there to be people that walk justly, ;'. e.,
honorably and sincerely before God, then must
they be trained to it from childhood. Tiie educa-
tion of cliildren is the foundation that must be
laid fjr righteousness. — Ver. 3 sq. Starke: Al-
though all depends cliiefly on God's blessing, yet
not for that reason is man discharged from labor.
Labor is the ordinance in which God will reveal
His blessing (Ps. cxxvlii. 2). — Von Gerl.ich:
The Lord maketh rich, but by the industry which
the righteous by His grace exercise. ^[Bp. But-
ler: Riches were first bestowed upon ihe world
as they are still continued in it, by the blessing of
God upon the industry of men. in the use of (heir
unilerstanding and strength.] — Vers. 0, 7. Oshn-
DER (in Starke): A good name among men is
also I'easonably to be reckoneil among the excel-
lent gifts of God, Ps. cxii. 6; Eccles vii. 1. —
Geier : To the righteous not only does God grant
good in this life aad the future; all good men
also wish them all good and intercede for ii day
by day, witliout their knowing or suspecting it,
Ihat it may descend on them from God. Many
righteous m3n unknown, or even hated during
•,bcir life, are first truly known after their death
and distinguished by honors of every kind, as the
* Stocker brings the contents of chap^. x. — xxiv. in gene-
ral under five titles, coirespoailinf: to the fi»e chief virtu, s;
.lustice. Modesty, WiaiK.m TeniperMni-e I'itlieiice To .lus-
tictt he assijius ttie cunients ot cliapters x ami xi.; lo Mo-
deration chnps. xii. and xiii.; to Wisdom cliaps. xiv — xvi,;
tu 'feniperanee ch^ips. xvi. — xxiii.; to Patieme chtip. x.\iv.
tie himself admits the arbitrariness of this division, and yet
tliinliS there is no undue violence done thereby to the i-ro-
veibs m (juestion; for there is "in these proverlts ot Sulo-
liion (in cliaps. x. — xxiv.) in g-nera) a certain qualirysuch
JIM we may have seen in a beautiful green meaduw, on which
all manner uf beautiful, lovely, gl-nidus flowers of many
sorts and colors are to be fallen in with or found, which
stand wonilerliilly mixed and confused, and are only nfter-
wiir.is to be brought and placed in a ceit.On order by some
iiiaideu who gatheis ihem lor a wreath." {Sermons, etc.,
p. Itiii.) I
Apostles, Prophets, Martyrs, etc. The ofTensive-
ness of the ungodly, on the contrary, where even
so much as the mention of their name is involved,
is perpetu.al. — Funeral discourse on ver. 7.
ZlEGLER (in ZtMMERMANfl's SmuUagsfcier, 1858,
pp. 760 sq.): The memory of the just is blessed
I) because of his winning friendship; 2) because
of his unfeigned piety; 3) because of his stead-
fast patience ; 4) because of his noble, public-
spirited activity. — [Ver. 7. J. Foster: Thejust
show in the most evident and pleasing manner
the gracious connexion which God hasuonsiantly
maintained with a sinful world ; they are verify-
ing examples of the excellence of genuine reli-
gion ; they diminish to our view the repulsive-
ness and horror of death ; their memory is com-
bined with the whole progress of the cause of
God on earth, — .with its living agency through
every stage. — Trapp : Be good and do good, so
shall thy name be heir to thy life.]
Vers. 8-14. Geier (on ver. 8): Long as one
lives he has to learn and to grow in knowledge,
but above all also in Ihe an of governing the
tongue. A fool is in nothing sooner and better
recognized than in his conversation — [Ver. 9.
B.\RROW : Upright simplicity is the deejv'st wis-
dom, and perverse cratt the merest shallowness;
he who is most true and just to others is most
faithful and friendly to himself, and whoever
doth abuse his neighbor is his own greatest cheat
and foe. — Bridges: ''Show me an easier path"
is nature's cry. "Show me," cries the child of
God, "a sure path." Such is the upright walk,
under the shield of the Lord's protection and
providence ; under the shadow of His promises,
in the assurance of His present favor, and in its
peaceful end.] — J. Lange (on ver. 10): In his
very bearing and gestures the Christian must so
carry himself that there can be read in them
true love, due reverence and sincerity. — He who
has too many compliments for every body is sel-
dom sincere; trust not such a one, etc. — [Ver. 11.
Arxot: The Lord looks down and men look up
expecting lo see .a fringe of living green around
the lip of a Christian s life course.] — Zeltner
(on ver. 12): Love is the noblest spice in all
things, the first fruit of faith, the most useful
thing in all conditions, yea, a truly Divine virtue,
for God Himself is love. — Take love out of the
world, and thou wilt find nothing but contention.
Of the utility of true love one can never preach
enough [T. Adams : " Love covcrelh all sins,"
saith Solomon ; covers them partly from the eyes
of God, in praying for the offenders ; partly from
the eyes of the world in throwing a cloak over
our brother's nakedness ; especially from its own
eyes, by winking at manj' wrongs ofl'ered il.] —
Cramer (on vers. 13, 14) : It is no shame to
know nothing, but it is indeed to wish to know no-
thing Learn in thy youth, and thou h;isl bene-
fit therefrom thy life long. — Hasius (on ver. 13) :
He who makes his tongue a rod to scourge others
with, must often in turn give his back lo correc-
tion.— Von Gerlach : The fool must like the
beast be corrected with the stick, since he is ca-
pable of no rational teaching. — [Bradford: He
lhat trembleth not in hearing shall be broken to
pieces in feeling.]
Vers. 15-21). Geier (on vera. 15, 16): Riches
are a means lhat may be employed for good, but
118
THE PROVERBS OF SOLOMON.
as, alas, generally happens, may be misused in
the service of vanity and evil. Poverty is in it-
self a sad thing (Prov. xxx. 8), and brings be-
sides serious dangers to the soul ; for an humble
heart, however, that, child-like, submits to God's
correction and guidance, it may also become a
security against many kinds of sins. — [Vers. 15,
16. Tk.\pi' : Surely this should humble us, that
riches — that should be our rises to raise us up to
God, or glasses to see the love of God in — our
corrupt nature uses them as clouds, as clogs, etc.,
yea, sets them up in God's place. — Lord B\coN :
This is excellently expressed, that riches are as
a stronghold in imagination, and not always in
fact; for certainly great riches have sold more
men than they have bought out. — Brii>ges; Our
labor is God's work — wrought in dependence on
Him — not for life, but to life. — Ver. 18. Barrow:
Since our faculty of speech %vas given us as in
the first place to praise and glorify our Maker,
80 in the next to benefit and help our neighbor,
it is an unnatural, perverting and irrational
abuse thereof to employ it to the damage, disgrace,
vexation or wrong in any kind of our brother. —
Arnot: Strangle the evil thoughts as they are
coming to the birth, that the spirits which trou-
bled you within may not go forth embodied to
trouble also the world. — They who abide in
Christ will experience a sweet necessity of doing
good to men ; they who really try to do good to
men will be compelled to abide in Christ.] —
Starke (on ver. 18). Open hatred and secret
slander are both alike works of Satan against
which a true Christian should be on his guard —
(On vers. 19-21) : The more one gives free course
to his tongue, the more does he defile his con-
science, comes too near God and his neighbor.
But how usefully can a consecrated tongue be em-
ployed in the instruction, consolation and counsel
of one's neighbor ! Therefore let the Holy Spirit
of God rule thy heart and thy tongue, Eph. iii. 29.
(On ver. 2:^) : It is devilish to sin and then boast
of sin. The wanton laughter of the wicked is
followed at last, and often soon enough, by weep-
ing and wailing, Luke vii. 25. — (On ver. 24) :
With all the good cheer of sinners there is yet
sometimes found in them a strange unrest. Their
own conscience chastises them and causes dis-
may.— (On ver. 26) ; Indolence is injurious to
every one, whether in a spiritual or a secular
calling. Not by ease, but by diligence and fide-
lity does one honorably fulfil his office ; 1 Cor.
iv. 2. — [BuNYAN : All the hopes of the wicked
shall not bring him to heaven ; all the fears of
the righteous shall not bring him to hell. — Ar-
not:— Fear and hope were common to the
righteous and the wicked in time: at the border
of eternity the one will be relieved from all his
fear, the other will be deprived of all his hope.
— (On ver. 26) : The minor morals are not ne-
glected in the Scriptures. He who is a Christian
in little things is not a little Christian. He is
the greatest Christian and the most useful. The
baptism of these little outlying things shows that
he is full of grace, for these are grace's overflow-
ings.]— Bcrleb. Bible (on vers. 19-21): As si-
lence is in many ways needful, as Christ Himself
hath taught us by His own example, so on the
other hand we should offend God and rob Him
of His honor if we would keep silence when He
will have us speak. The lips of the righteous
often serve God as an instrument by which He
speaketh and instructeth him that needeth.
Vers. 27-32. Zeltxer: There is no grosser self-
deception than when one in persistent impeni-
tence and impiety yet imagines that he is at last
to live in heaven. — Geier ; If thy hope of eternal
blessedness is not to fail thee, it must be based on
the righteousness of Christ appropriated by faith,
for this alone avails with God. — (On vers. 30):
Let us love and long for that which is really eter-
nal and unchangeable; for only then can we say
"I shall not be moved," Ps. x. 6; xxx. 6. —
Starke (on vers. 31, 32): When God's honor and
the edification and improvement of one's neighbor
is not the chief end of our speaking ; it is a sign
that eternal wisdom has not yet wholly sanctified
our hearts, comp. ver. 13, 14. — Wohlfarth (oa
vers. 23-32) : The sinner's fear and the hope of
the righteous (comp. 1 John iv. 18; iii. 3).
h) Comparison between the good results of piety and the disadvantages and penalties of ungod-
liness.
Chaps. XI.— XV.
a) With reference to just and unjust, benevolent and malevolent conduct towards one's neighbor.
Chap. XI.
1 A false balance is an abomination to Jehovah,
but a true weight is his delight.
2 Pride cometh, then cometh shame,
but with the humble i.s wi-^doin.
3 The integrity of the upright guideth them,
but the perversenesa of the ungodly shall destroy them.
CHAP. XI. 1-31. ^^1
4 Riches profit not in the day of wrath,
but righteousness delivereth from death.
5 The righteousness of the upright maketh smooth his way,
hut by his wickedness doth the wicked fall.
6 The integrity of the upright delivereth them,
but by their transgressions shall the wicked be taken.
7 With the death of the wicked (his) hope cometh to nought,
and the unjust expectation hath perished.
8 The righteous is delivered from trouble,
and the wicked cometh in his stead.
9 The hypocrite with his mouth destroyeth his neighbor,
but by the knowledge of the righteous shall they (he) be delivered.
10 In the prosperity of the upright the city rejoiceth,
but at the destruction of the wicked (there is) shouting.
11 By the blessing of the upright is the city exalted,
but by the mouth of the wicked it is destroyed.
1 2 He that speaketh contemptuously of his neighbor lacketh wisdom,
but a man of understanding is silent.
13 He who goeth about as a slanderer reveal eth secrets,
he who is of a faithful spirit concealeth the matter.
14 Where there is no direction the people fall,
but in a multitude of counsellors is safety.
1-5 He shall fare ill that is security for a stranger,
but whoso hateth suretyship liveth in quiet.
16 A pleasing woman retaineth honor,
and strong men retain riches.
17 A benevolent man doeth good to himself,
and the cruel troubleth his own flesh.
18 The wicked gaineth a deceptive result,
but he that soweth righteousness a sure reward.
19 He that holdeth &st integrity (cometh) to life,
but he that pursueth evil to his death.
20 An abomination to Jehovah are the perverse in heart,
but they that walk uprightly His delight.
21 Assuredly (hand to hand) the wicked goeth not unpunished,
but the seed of the righteous is delivered.
22 A jewel of gold in a swine's snout,
(and) a fair woman that hath lost discretion.
23 The desire of the righteous is good only,
the expectation of the wicked is (God's) wrath.
24 There is that scattereth and it increaseth still,
and (there is) that stinteth only to poverty
25 A liberal soul shall be well fed,
and he that watereth others is also watered.
26 Whoso withholdeth corn the people curse him,
but blessings ( come) upon the head of him that selleth it,
27 He that striveth after good seeketh favor,
but he that searcheth for evil, it shall find him.
28 He that trusteth in his riches shall fall,
but as a green leaf shall the righteous flourish.
29 He that troubleth his own house shall inherit wind,
and the fool shall be servant to the wise in heart.
30 The fruit of the righteous is a tree of life,
and the wise man winneth souls.
31 Lo, the righteous shall be recompensed on earth,
much more the ungodly and the sinner.
lao
THE PROVERBS OF SOLOMON.
GRAMMATICAL AND CRITICAL.
Ver. 2. — JC3 is given by BaTTCHEB, § 950, 1, as an example of tbe Per/ecUim relativum, the precise time being a matter
of indifference. The Iniperf. that follows is then a contingent tense describing a normal consequence, ^980 B.]
"Ver. 3. — DlC/l, to he read Dlt!'^ ^ith the K'ri. [Bottcheb, in explaining forms like this, of which he adduces a (on-
Biderable number, ^ !*23, 0. refers to but rejects the old explanation which makes the 1 an older form of the 3d persoii.il
prefix (from the prunuuii K.iH), and regards it as representing in the view of thy K'thibh the conjunction 1, an ei ror wliicli
is here corrected in the K'ri.]
Ver. 15. — V'y in _^*1"1*' I'T is probably not Infin. abs. Kal. (which should be _i*n). but a substantive, here used ad-
verbially and attached to the reflexive Future Niphal j;!"!" to strengthen the idea. [Fuerst, while giving JJT as an intran-
sitive Infin. abs.. also suggests that it may bp. a noun, giving it however the place and power of a masc. and not a neuter,
and making it the subject, " df.T Schl&:thandeindi',"^ht^ that manages ill.]
Ver. 25. — X"ir is eithtr to be t.iken as the Iraperf. Hopha! of N"l''=n"l^, or by change of pointing to be read X'^V
and this is then to be regarded as another form of 711"!" (Hitzig ; comp. Zieglee and Elsieb).
EXEGETICAL.
1. Vers. 1-11. Eleven proverbs on the value
of a just demeanor towards one's neighbor, and
on the curse of unrighteousness. — With vers. 1
cump. XX. 10. 2.J, and also Meid.^ni's collection of
Arabic proverbs. III., 538. where the first mem-
ber at least appears, and that too expressly as a
proverb of Solomon. — A true 'weight, lit.,
"a full stone ;" comp. Deut. xxv. 13, ^^'here JIIX
in like manner signifies the weight of a balance.
Ver. 2. Pride cometh, then cometh
Bhaiue; — lit., "there hath come pride, and tliere
will come sliame," ;. e.. on the proud ; comp. xvi.
18: xviii. 12. — But ■with the humble is ■wis-
dom.— That wisdom, -naniely, winch confers
honor (iii. l(i ; viii. 18). '■ The humble," derived
from HK, which in Chaldee sig.iities "to con-
ceal," denote strictly those who hide tliemselves,
or renounce self [raTrsivoi., raTrervnOpavec). — Yer.
3. The ^faithlessness of the fal.-e) perverse-
ness of the ungodly destioyeth them. —
" Destroyeth," — from Die root 'Iii' whicii means
" violently to fall upon and kill," ;.ii.i not merely to
"desolate" (comp. Jer. v. 0). ^70 should in ac-
cordance with the Arabic be explained either by
"falseness, perverseness " (as ordinarily), or
with HiTziG " trespass, transgression." — Ver. 4.
In the day of ■wrath, viz., the Divine wrath and
judgment; comp. Zeph. i. 18; Ezek. vii. 19; Job
xxi. 'Mi. With reference to the general thought
comp. chap. x. 2. — Vers. 5 and G are ex.actly jia-
rallel not only each to tiie olher, but al.so to
ver. 3. Comp. also iii. fi ; x. 3. — And by their
lusts are the ■wicked taken. — Literally,
"and by the lusts ('cravings' as in x. 13)
of the wicked (false) are they (the wicked)
taken:" the construction is the same therefore as
in Gen. ix. U ; Ps. xxxii. 6 ; comp. also ver. 3. —
Ver. 7. — .\ further development of the idea in
the second clause of x. 28. — The unjust ex-
pectation.— Lit., "the expectation pf depravi-
ties, of wickedness " (D'JIX plur. of 1'!!^). Most
interpreters regard (he nnnn liere as tin abstract
for ;i concrete ; " the expectation ot' theungodly,
(he wicked" [so De W., E. V., il., N., M." W.].
j'^\v.\LD interprets it in aceordaitce with i;ce. ix.
4 by " sorrows " (continuance of sorrow) ; others
in accordance with Is. xl. 2(5, render it by
"might." In .support of our interpretation see
Uiizii; on this passage. [FiiKus^r suggests that
the form may be participial from the verb ]'N
with the signification "the troubled, the sorrow-
ing," and BoTTCHER, I 811, 3, deriving it as a
participial form from HJN, reaches the same
meaning; this is also Stuart's view, while
Kajiph. agrees with our author — A.] The anti-
thesis in idea between the first and second
clauses which is lacking in this verse, the LXX
attempts to supply by reading in the first clause
"when the righteous mitu dieth, hope doth nut
■perish " [Te7.£VT//aavT0(; av6f>b^ dinaiov ovk b'/./.vrat
iX-if ) ; they thus put the hope of the righteous
reaching beyond death in contrast with the hope-
less end of the life of the ungodly. This thought
the original text certainly does not express; hut
immortality and a future retribution are yet pre-
sumptively suggested in the passage, as Wt'N-
TINGHE, U.MBREIT, LuTZ (Bill. Jjogmatik, p. 100,
etc.) and others have correctly assumed. Comp.
the "Doctrinal" notes.
Ver. 8. The righteous is delivered from
trouble, elc. — This proposition presented so con-
clusively "cannot be the result of experimental
observation, but only the fresh, vigorous expres-
sion of faith in God's justice, such as believes
where it does not see " (Elstlr). — -Ver. 9. The
flatterer (hypocrite) ■with his mouth de-
stroyeth his neighbor — For the verbal ex-
planation of njn which, according to the old Rab-
binical tradition, and according to the Vulgate,
denotes a hypocrite (Vulg., simulator), comp. Hit-
zig on this passage. He moreover needlessly ni-
ters this first clause in harmony with the LXX
(in the mouth of the hypocrite is a snare for liis
neighbor), and gives to the second member also a
totally ditferent form ; "and in the misfortune of
the righteous do they rejoice." — By the knov7-
ledge of the righteous are they delivered;
— they, i.e., his neighbors ; the sing, "his neigh-
bor," which is altogether general, admits of be-
ing thus continued by a verb in the plural. The
meaning of the verse as a whole is " By the pro-
tective power of that knowledge which serves
righteousness, they are delivered who were en-
diiygered by the artifices of that shrewdness
which is the ins rument of wickedness" (El-
ster].
Ver. 10. In the prosperity of the upright
— 2'-02, an infinitive construction: literally,
"when it goes well to the righteous," as in
the second clause nbx|, " in the perishing,"
when they perish. Comp. xxix. 2. — HiTZia
CHAP. XI. 1-31.
121
strikes out tliis verse mainly to secure again
within vers. 4-11 a group of seven proverbs, as
before in x. 29 — x). 3, but without being able to
allege any ground whatever of suspicion that is
really valid. — Ver. 11 gives the reason why the
population of a city rejoices at the prosperity of
the righteous and exults at the downfall of the
wicked. — By the blessing of the righteous is
the city exalted, — ;'. p., by the benehceul and
salutary words and acts (not by the benevolent
wishes only) of the righteous (literally, "the
straight, true, straightforward") is the city
raised to a flourishing condition and growth,
exaltabitur cwitas (Vulg.). Not so well Elster:
"is the city made secure'' — as if the idea here
related to the throwing up walls of defence.
2. Vers. 12-1.5. Four proverbs against talka-
tiveness, a slanderous disposition, foolish counsel
and thoughtless suretyship. — He that speak-
eth contemptuously of his neighbor. —
This is the rendering liere required to correspond
with the antithesis in the second clause; comp.
xiv. 21 ; xiii. 13. [The E. V. and Holden in-
vert this relation of subject and predicate, while
De W., K., N., S., and M. agree with our author
in following the order of the original — A.] — Ver.
13. He that goeth about as a slanderer be-
trayeth secrets. — With this expression, "to go
tattling, to go for slander," comp. Lev. xix. l(i;
Jer. ix. 3. With the expression TO HvJ. revela-
vit arcanum, "to reveal a secret." comp. xx. 19:
XXV. 9; Am. iii. 7. That not this "babbler of
secrets" is subject of the clause (Hitzig), but
"he that goeth slandering," the parallel second
clause makes evident, where with the "slari-
derer " is contrasted the faithful and reliable,
and with the babbler the man who "concealeth
the matter, t. e., the secret committed to him."
Comp. Ecclesiasticus xxvii. 10.
Ver. 14. Where there is no direction.
— For this term comp. i. 5. — In the multi-
tude of counsellors there is safety. — This
tliought recurring again in xv. 2J ; xsiv. 6,
is naturally founded on the ass.umption that the
counsellors are good and intelligent persons, and
by no me.'ins conflicts with the conditional truth
of the modern proverb, "Too many cooks spoil
the broth;" or this, "He who asks long errs
long," etc.
Ver. 1-5. He shall fare ill that is surety for
a stranger. — •• 111, ill dots it go with him, —
ill, very ill will he fare, — ill at ease will he be,"
etc Instead of "who is surety," etc., the origi-
nal has literally "if one is surety," etc. — With
the second clause comp. remarks above ou chap,
vi. 1 sq. Instead of D'i.'pljT (partic.) we ought
probably to read here D'i'pn (subst.) (Hitzio),
or to take the plural participle in the sense of
the abstract "striking hands" (instead of
"those striking hands)." Thus. c. .17., U.mbreit.
Not so well the majority of commentators (Ew.\li>,
Berthe.vu, Elstee, among others), who read
*' he that hateth sureties," i. e., who will not
belong to their number, who avoids fellowship
with such as lightly strike hands as sureties,
who therefore does not follow their example.
3. Vers. lC)-2o. Eight proverbs of miscellaneous
import, mostly treating of the blessing til at at lends
righteousness and the deserved judgment of im-
piety.— A gracious 'woman retaineth honor
and strong men retain riches. — So reads
the Hebrew text, according to which there is
a comparison made here; as mighty men (lit.,
"tyrants, terrible men," comp. fitanrai, Matth.
xi. 12) retain their wealth and will not allow it
to be torn from them, with the same energy and
decision does a " gracious woman " (comp. v. 19)
watch over her honor as an inalienable posses-
sion. Comp. the similar sentiment, chap. xxix.
23 (where we have the same, "holdeth fast ho-
nor "); and as to the force of comparative sen-
tences formed thus simply with the copulative
conjunction 1, comp. xxv. 2.5 : xxvi. 9 ; Job v. 7 ;
xii. 11 ; xiv. 18, 19, e/c— The LXX, whom
ZiEGLER, EwALD, HiTZiG foUow, read D'if'Tn
(i. e., diligent men, comp. x. 4), and besides in-
sert two clauses between the first and second of
this verse, so that the whole proverb has this
expanded form :
"A gracious woman obtaineth honor;
but a throne of disgrace is she that hateth
virtue.
The idle will be destitute of means,
but the diligent will obtain wealth."
For the authenticity of this fuller form may be
urged especially the vigorous expression " throne
of disgrace" [9p6vo^ aTifuai), which is hardly
the product of later invention, but rather agrees
antithetically with the expression which is seve-
ral times found, "a seat or throne of honor"
(^'13:] ii02), 1 Sam. ii. 8 ; Is. xxii. 23 ; Jer. xvii.
12. [While RcEETScni (as cited above, p. 138)
seems to admit the antiquity of the form repro-
duced in the version of the LXX, he thus defends
and amplifies the sense of the shorter form found
in the Masoretic text, " A woman is powerful hiy
her grace as the mighty are by their strength.
In grace there lies as great force as in the im-
posing nature of the mighty ; nay, the power of
the strength of the latter gains only more pro-
perty, while the woman gains honor and esteem,
which are of more worth."]
Ver. 17. The benevolent man doeth good
to himself. — Lit., "the man of lore," who by
the goodness wliicli he manifests towards others,
benefits his own soul. The second clause in its
contrast with this: "And his own flesh doth the
cruel trouble," does not aim to characterize any
thing like the unnatural self-torture of gloomy
ascetics, but to express the simple Ihouglit that
on account of the penalty with which God re-
quites cruel and hard-hearted conduct, such con-
duct is properly a raging against one's self.
Thus the LXX had correctly expressed the ideii,
and among modern Interpreters Hitzig, Elstek,
etc., while the great body (U.mbeeit, Ewald,
Berthe.^u among them), comparing Ecclesiast.
xiv. 5, find the meaning of theverse to be directed
against niggardliness, or ascetic self-torture:
He who deals harshly and unkindly with him-
self will treat others also no better."
Ver. 18. The •wicked gaineth delusive
gains, — i. e. such as result in no good to himself,
such as escape from under his hands. Comp. x.
2, and with reference to rivi'S, gain, acquisition,
X. 16 — But he that soweth righteousness,
122
THE PROVERBS OF SOLOMON.
a sure reward. — The "sure reward" (nox 13t^.
perhaps ia ils sound in intentional accord with
■^pty in the first member) is also governed by the
verb "gaineth" or " worketh out" (nb^'j ; comp.
Jer. xvii. 11, etc. For this figure of " sowing
righteousness," i. e. the several right acts, which
like a spiritual seed-corn are to yield as their
harvest the rewards of God's grace, comp. James
iii. 18; 1 Cor. ix. 11 ; 2 Cor. ix. 6 ; also Job iv.
8; Gal. vi. 8, etc. — Whoso holdeth fast integ-
rity (cometh) to life. — [3 before nplX (right-
eousness) if genuin?, (the LXX and Syriae ver-
sions read instead [3, "sou"), can be only an
adjective or participle derived from the verb p3
•■ to be firm," having the meaning ■• firm" (comp.
Gen. xlii. 11, 19) ; it therefore denotes "the stead-
fast in righteousness," i. e. as the antitheiic
phrase in the 2d member shows, "he who holds
fiist to righteousness, who firmly abides in it."
Thus ZlEGLER, EWALD, U.MBREIT, Et.STER, etC.
Oiliers, like Cocceius, Schultens, Mich.\elis,
UiioERLEiN, take the word as a substantive — •
Steadfastness (?) ; still others regard it as a par-
ticle in the ordinary meaning "thus" (by which
construction however the verse would lose its
iuJependeut character, and become a mere ap-
pendage to the preceding proverb); and finally,
HiTZ[G conjeoturally substitutes 023 and trans-
lates "As a standard is righteousness to life."
Vers. 20, 21. Two new maxims concerning the
contrasted lot of the righteous and the wicked,
serving to confirm vers. 18 and 19. With ver.
20 comp. ii. 21 ; xvii. 20. — Assuredly, literally,
"hand to hand," a formula of strong assevera-
tion, derived from the custom of becoming surety
by clasping hands (ver. 15), and therefore sub-
stantially equivalent to " I pledge it, I guarantee
it." Comp. the German formula which challenges
to an honest self-scrutiny, " die Hand au/'s
Ilerz.'' (the hand on the heart!); and for the
sentiment of the 1st clause compare xvi. 6.
[FtTERST and K. regard the formula as one of
asseveration ; Gesen., De W. and Notes inter-
pret, by the analogy of some similar expres-
sions in cognate languages, as referring to time,
"through all generations;" H., M., S. and W.
retain the rendering of the E. V., " though hand
join in hand." The exceeding brevity of the
Hebrew formula stimulates inquiry and conjec-
ture without clearly establishing either interpre-
tation.— A.] — But the seed of the righteous
escapeth, literally, "delivers itself" (D'70J a Ni-
phal participle with reflexive meaning), that is,
in the day of the divine wrath, comp. vers. 4, 23.
The " seed of the righteous " is not the posterity
of the righteous (soboles justorum, Sch.iller,
RosENMUELLER, Bertheau) but is equivalent to
the multitude, the generation of the righteous.
Comp. Isa. Ixv. 23, " the seed of the blessed of
Jehovah."
Ver. 22. A gold ring in a swine's snout ; a
fair v7oman that hath lost discretion. — This
last phrase (DJ,'I3 n'^D) literally denotes "one
who has turned aside in respect to taste," i. e.
one who lacks all moral sensibility, all higher
appreciation of beauty and sense of propriety,
in a word, a chaste and pure heart, — an unchaste
woman. Only with this conception does the
figure of the swine agree, and not with that
given by Rosen-muellee, Beetheah, Ewalu,
Elster, " without judgment," i. e. stupid, weak.
Compare furthermore the Arabic provero here
cited by Hitzig (from Scheid's Selecta qusdam
ex aenlentiis, etc., 47) : "Mulier sine verecundia est
ut cibas sine sale, [a woman without modesty is
like food without salt]. For the "gold ring"
(ring for the nose, DO, not circlet for the hair,
Luther) comp. Gen. xxiv. 47 ; Isa. iii. 21, and
also in general what is cited by Umbreit, in con-
nection with this passage, on the habits of the
Eastern women in respect to this kind of orna-
ment.
Ver. 23. The desire of the righteous is
good only, — i. e. nothing but prosperity and
blessing, because God rewards and prospers them
in everything. Comp. x. 28, and with the 2d
clause where "wrath" denotes again God's wrath,
comp. ver. 4 above.
4. Vers. 24-2G. Three proverbs against ava-
rice, hard-heartedness and usury. — Many a one
scattereth and it increaseth still. — Coinp.
Ps. cxii. 9 (2 Cor. ix. 9), where the same verb is
used of the generous distribution of benefactions,
of scattering (nKop-i^eiv) in the good sense (differ-
ent from that of Luke XV. 13). For it is to this only
true form of prodigality, this " sowing of righte-
ousness" that the expression applies, as the two
following verses plainly show. — And many
save only to poverty, literally, " and a with-
holder of wealth only to want;" (thus Bertheait
correctly renders, following Schi'ltens, etc.).
With the participial clause (1C''0 ^"il'ni) the af-
firmative of the preceding clause (t?', there is,
there appears) still continues in force. Hitzig's
attempted emendation is needless, according to
which we ought to read VT U'jbh] in corre-
spondence with the language of the LXX, e'lal Si
Kal 01 cwayavTei;. Others, like Schelling, U.M-
BREiT, Ewald, Elster (comp. also Lother),
translate " who withholdeth more than is right ;"
but thus to give a comparative force to [D after
"tlt^n has no sufficient grammatical support, and
instead of 1ii''0 we should, according to xvii.
26, rather expect 1!?' 7J^ The signification
"wealth," opulentia for 117' is abundantly con-
firmed by the corresponding Arabic word.
Ver. 25. A liberal soul is well fed, lit.,
"a soul of blessing is made fat," comp. xiii. 4;
xxviii. 25; Ps. xxii. 29; Isa. x. 16; xvii. 4, etc.
— And he that \!vatereth others is likewise
■watered, lit., "he that sprinkleth others is also
sprinkled" (comp. Vulgate, " inebriat .... in-
ebriabilur"). The meaning of the expression is
unquestionably this, that God will recompense
with a corresponding refreshing the man who
refreshes and restores others. Comp. Jer. xxxi.
14, and with reference to the general sentiment
Eccles. xi. 1 : Ecclesiast. xi. 11, etc.
Ver. 26. 'Whoso withholdeth corn, him
the people curse. — The withholding of grain is
a peculiarly injurious form of the "withholding
of property" mentioned in ver. 24. DIS7. people,
CHAP. XI. 1-31.
12&
of clauses see Umbreit, Behthead and Hitziq
on this passage.
Ver. ai. Behold the righteous shall be
recompensed on earth. That the "?hall
be recompi-aseJ " denotes specifically requital bi)
punishmcH.', and therefore the retribution of the
sins of the righteous, cannot be positively main-
tained on account of the comprehensiveness of
multitude, as in xxiv. 24. With the 2d clause
comp. X. 6.
5. Vers. 27-31. Five additional proverbs re-
lating to the contrast between the righteous and
the wicked and their several conditions. —
Seeketh favor, that is, God'sfavor, gratiam Dei;
comp. Ps. V. 12; Isa. xlix. 8. With the senti-
ment of ver. 27 compare in general x. 24; Am.
"■ Ver"^28. He that trusteth in his riches "'^ '^^^ °^ recompense (dW), Yet a compa
shall fall. — Comp. x. 2 ; Ps. xlix. 6; Ecclesiast. '• son with the 2d clause unquestionably makes this
v. 8. — But as a green leaf shall the righteous specific meaning very natural; the whole then
flourish. Comp. Ps. xcii. 12; Isa. Ixvi. 14. "As ' appears as an aryumentatio a mujori ad minus, and
a leaf," ;'. e. like a fresh, green leaf on a tree, in ' LnxnER's rendering, " Thus the righteous must
contrast with the withered, falling leaf, to which suffer on earth," substantially hits the true
the fool should rather be compared who trusts in meaning. On the other hand the Alexandrian
his riches. J.\eoer and Hitzig (following the version introduces a foreign idea when it renders.
LXX) read n7;''31"and he who raiseth up,"
that is, raiseth up the righteous man, proves
himself their helper in time of need. On account
of the appropriate antithesis to the 1st clause
this reading is perhaps preferable.
Ver. 29. He that troubleth his own house,
lit., "saddeneth" (as in ver. 17), ;'. e. the avari-
cious man, who is striving after unjust gains,
straitens his own household, deprives them of
their merited earnings, oppresses and distresses
them, etc.; comp. chap. xv. 27: 1 Kings xviii. 17
(where Elijah is described by .\hab as the man
tint -'trjubleth" Israel, ;. e. allows them to
suifer, brings them into calamity). — Shall in-
herit wind, i. e. with all his avaricious, hard-
hearted acting and striving will still gain nothing.
Comp. Isa. xxvi. 18; Hos. viii. 7. — The fool be-
cometh servant to the wise in heart, that is,
this -■same foolish niggard aud miser by his very
course is so far reduced that he must as a slave
serve some man of understanding (a master not
avaricious but truly just and compassionate).
Comp. ver. 21.
Ver. 30. The fruit of the righteous, i. e. that
which the righteous man says and does, the re-
sult of his moral integrity, and not in an alto- j
gether specific sense, his reward, as Hitzig
maintains (in accordance with Jer. xxxii. TJ).
— Is a tree of life (comp. note on iii. 18),
a, growth from which there springs forth life
for many, a fountain of blessing aud of
life for many. Umbreit, Elster and others
unnecessarily repeat "fruit" ('">3) before the
"tree of life" (□"n ]■;;); "is a' fruit of the
tree of life."— And the wise man winneth
souls, by the irresistible power of his spirit he
gains many souls for the service of God and for
the cause of truth. [The E. V. which has the
support of H., S., and M., here again inverts the
order of subject and predicate, conforming to the
order of the original. The parallelism seems to
favor our author's rendering which is also that
of De W. and N. Both conceptions are full of
meaning and practical value. — A.] Hitziq here
again alters in accordance with the LXX, sub-
stituting DOT for D3T\: "but violence taketh
life" (? !). ZlEGLER, DODERLEIN, D.\THE, Ew-
ALD transpose the clauses of vers. 29 and 30 into
this order: 29, 1st; 30, Ist; 29, 2d; 30, 2rl-
"If the righteous be scarcely saved" (Ei o jue"
Srnmo^ fidhc auZ^Tat, — see also the New Testa-
ment's citation, 1 Pet. iv. 18); for the verb zhu
never signifies "to be delivered."
DOCTRINAL AND ETHICAL.
That it is chiefly that righteousness which is lo
be manifested in intercourse with one's neighbor
that is commended in the proverbs of our chap-
ter, and against the opposite of which they all
warn, needs no detailed proof For the first
eleven verses relate solely to this antithesis, and
in the second and larger section of the chapter
also there are added to the proverbs which refer
to the duties of justice for the most part only
commendations of merciful, and censures of
cruel, hard-hearted conduct (vers. 17, 18, 24-26,
29, 30). Those proverbs which have reference
to the lack of intelligent counsellors (14), to in-
considerate suretyship (15), and to feminine
grace and purity (16, 22), take their place among
the precepts which enjoin righteousness in the
widest sense (in so far as wisdom in rulers is an
absolutely indispens.ible condition of prosperity
in civil, and a wise economy and womanly honor
in domestic society). The separation of these
interspersed proverbs, it is true, renders it im-
possible to demonstrate within the section before
us (vers. 12-31). any grouping as undertaken
according to a definite principle of classification.
To that which is comparatively new in the
dogmatical or ethical line, as presented in our
chapter, there belongs above all else the sugges-
tion of a hope of immortality in ver. 7. With the
death of the ungodly all is over for him ; from
the future life he has nothing more to hope; hf
has had his good here below in advance ; his re-
ward has been paid him long beforehand : there
awaits him henceforth nothing more than a
cheerless, hopeless condiliun of unending pain,
" a fearful awaiting of judgment and fiery indig-
nation that shall consume the rebellious" (Heb.
X. 27; comp. Luke xvi. 25 ; Matt. vi. 2, 16; vii.
23; XV. 12, etc.). This is the series of thoughts
which is inevitably suggested by the proposition
"with the death of the wicked hope perishes;"
the bright reverse of this here quite as distinctly
as in the similar representations of the Psalms,
especially in the 49th Psalm, which is so pre-
eminently important for the doctrine of the Old
Testament concerning immortality and future
*or arguments against this violent transposition ; retribution, depicts the certainty that the right
124
THE PROVERBS OP SOLOMON.
eous will attain to an eternally blessed life, — a
certainty whose foundation is in God (comp. Ps.
xlix. 14, 15, and in connection with this HoF-
MANN, Schriftbew., II. 2, p. 467). Elster denies
that the sentiment of the verse points indirectly
to a life after death, because "according to the
doctrine of Proverbs the hope of the righteous
is already fulfilled in the earthly life" (comp.
.ilso BRron, Weisheitshhre. etc., p. 117), But the
doctrine of retribution set forth in our book is
(see below, remarks on xiv. 32) as far from being
an exclusively earthly one, limited to the present
life, as that of the Psalms or the Book of Job
(comp. Delitzsch on .Job six. 2K sq. ; and also
KiiNia, Die Unsterblichkcitslekre des Baches Iliob,
1 855). And as respects our chapter in particular,
the two-fold allusion to the divine wrath (vers.
4, 23), and the assurance which is expressed
altogether without qualification, that "the wicked
will not go unpunislied" (ver. 21; comp. noies
above on this passage), point with sufficient
clearness to this conclusion, that to the religious
consciousness of the author of our Proverbs a
retribution beyond the grave was an established
fact. The closing verse of the chapter, "Be-
hold, the righteous is recompensed on earth ;
how much more the ungodly and the sinner! " is
by no means opposed to tliis view. For the main
stress here falls not upon the " on earth," but
upon "the righteous" (comp. the exegetical ex-
planation of the passage) ; and ii is not the cer-
tainty of a visitation of sin occurring within the
earthly life, but the certainty of such a visitation
iu general upon the wrong committed on the
earth (by the righteous as well as the wicked),
that forms the proper substance and object of
the expression.
Besides these, characteristic utterances of our
chapter that are of special dogmatical and ethi-
cal signiticance are, the announcements concern-
ing the blessing which goes forth from wise and
upright citizens upon their fellow-citizens (vers.
10, 11, 14, comp. especially the exegetical com-
ments on the last passage) ; concerning the seri-
ous injury which the h.-ird-iiearted and cruel
does above all to himself, especially when lie
leaves his own iiouse and his nearest connections
to suffer from his avarice (vers. 17, 29, comp.
1 Tim. V. 8); concerning the blessing of benefi-
cence, and the injurious and perverse nature of
avarice in general and of avaricious usury in
particular (vers. 24-26) ; and finally concerning
the life-giving and soul-refreshing power which
the conduct of a just and truly wise man lias,
like a magnet endowed with peculiar attractive
power and working at a distance (^ver. 30, comp.
Matt. xii. 30, the "gathering with the Lord")
HOMILETIC AND PRACTICAL.
Homily on the entire chapter. Not justice only,
which gives and leaves to every one his own, but
love, which from spontaneous impulse resigns its
own to others, and even for God's sake and in
reliance on Him scatters it without concern, —
this is the conduct of the truly wise. For "love
worketh no ill to his neighbor; therefore love is
the fulfilling of the law" (Rom. xiii. 10). — Comp.
Stocki'.k ; .Justice, as Solomon here commends it.
relates Ij to private life (ver.s. 1-Hj ; 2) to civil
life (vers. 10-15); 3) to domestic life (vers. 1C~
31) ; it is therefore yu«(i7(a privala, publica, cecono-
mica. — Starke : — The advantage which the pious
have from their piety, and the injury which the
wicked experience from their, wickedness: 1)
from righteousness and unrighteousness in busi-
ness iu general ; 2) from good and evil conduct
with respect to the honorable fame of one's
neighbor (vers. 12. 13); 3) from good and evil
government (vers. 14, 15) ; 4) from seeking or
sontemnlng true wisdom (vers. 16-23) ; 5) from
beneficence or uncharltableness (vers, 24-ol).
Vers. 1-11. Melancuthon (on ver, 1); Weight
and balance are judicial Institutions of the Lord,
and every weight is His work. But marriage
compacts also, political confederacies, civil coa>-
paots, judgments, penalties, etc., are ordinances,
of Divine wisdom and justice, and are effectively
superintended by God. — -(on ver. 2) : Usually In
prosperity men become remiss both in the fear of
God, and also in prayer. If in this way God's
fear is at length wholly stifled, men in their car-
nal security allow themselves all manner of en-
croachments on the rights of their neighbor.
Experience has, however, taught even the heathen
that certain penalties do by Divine ordinance In-
fallibly overtake such pride and arrogance when
these pass beyond the bounds of one's calling,
and they have therefore designated this law of
the Divine administration of tne world according
to which pride is the sure precursor of a speedy
fall by the expression adpaareia, "inevitability."
Comp. 1 Pet. V. 5 sq. [Arnot; God claims to
be in merchandize, and to have His word circling
through all its secret channels. — Bridges: Com-
merce is a providential appointment for our so-
cial Intercourse and mutual helpfulness. It is
grounded with men upon human faith, as with
God upon Divine faith. — Jermtn: Such dperfect
stone is a perfect jewel, and a precious stone in
the sight of God. — Ver. 2. Trapp : The humble
man, were It not that the fragrant smell of his
many virtues betrays him to the world, would
choose to live and die in his self-contentlug se-
crecy.]— .1. Lange (on vers, 1-3): Pride and
malignity are, so to speak, the first nurses of in-
justice In business, Ecclcsiast, x. 15, 16, —
[Ver. 6. Trapp: Godliness hath many troubles.
;ind as many helps against trouble. — Ver. 8.
Bridges : The same providence often marks Di-
vine faithfulness and retributive just Ice.] — Geier
(on vers. 7, 8) : The righteous man is in the end
surely free from his cross : If it does not come
about as he wishes, then assuredly it does as is
most useful for him ; if not before his temporal
death then in and by means of this. — (On vers.
10, 11). The growth and prosperity of a civil
community is to be ascribed noi so much to Its
political regulations as rather to the prayers of
Its pious citizens, who therefore deserve above
others to be protected, honored and promoted. —
J. Lange (on vers. 10, 11). Pious and devout
rulers of a city or a land are a great blessing, for
which we should diligently pray, lest God should
peradventure chastise us with t^'rannical, selfish,
ungodly masters.
Vers. 12-15. Geier (on vers. 12, 13): Taci-
turnity Is never too highly praised, nor is it
ever thoroughly acquired. Disgraceful and in-
jurious as loquacity is, equally admirable is trua
1
CHAP. XI. 1-31.
12?)
reserve in speech. — (On ver. 14) : The welfare of
a land does indeed by all means depend on wise
and faiihful counsellora ; yet to God, the supreme
source of all prosperity, must the highest honor
ever be rendered. — Rueuel (on ver. 14 — in
Rohr's Predigermagazm): Means by which we
all may work beneficially from our domestic upon
the public life (by the fidelity of our action, by
purity of morals, love of peace, and a genuine
religious sensibility). — Von Gerlach (on ver.
14): In the affairs of a city, a state, a society,
we should look far more after the spiritual than
after the external means and appliances. —
WouLF.iRTU (on vers. 9-15) : The blessing which
the pious confers even here, and the curse that
goes forth from tbe sinner.
Vers. 16-23. Zeltner (on ver. 16) : Zealous as
tyrants are to acquire and keep their wealth, so
diligent should the pious mau be in attaining and
preserving his true honor, which is the fear of
God and virtue. — [.Aknot (on ver. 17) : In every
act that mercy prompts there are two parties,
who obtain a benefit. Both get good, but the
giver gets the larger share. — J. Edwards (on
ver. 19): Solomon cannot mea.n. temporal iXetiXh,
for he speaks- of it as a punishment of the wicked,
wherein the righteous shall certainly be distin-
guished from them.] — Geier (on ver. 17): The
gifts wliich have been received from God one
may enjoy with a good conscience, only it must
be done with a thankful heart in the fear of God,
and in connection with it tlie poor may not be
forgotten. — (On ver 18) : The hope of the un-
godly is deceptive. For the object of their labor
they do not attain, because death suddenly over-
takes them (Luke xii. 19). Their accumulated
wealth does not reach the heir of the third gene-
ration, they leave behind them an evil name, and
the worm of conscience concinually preys upon
them. — (On ver. 22) : Extei'ntil physical beauty
without inner beauty of soul is like a whitewashed
sepulchre, that within is fuU of dead men's bones,
Matih, xxiii. 27. — [Flavel (on ver. 20): God
takes great pleasure in uprightness, and will own
and honor integrity amidst all the dangers which
befall it.] — Vo.\ Gerlach (on ver. 22): Personal
beauty is like the mere ornaments of an animal,
attached <o it only externally, and often standing
in sharp contrasi with itself; it is that within
which makes the man a man. — Berleburg liihle
(on ver. 23): The righteous desire nothing hut
what is good, and are by God really made par-
takers of these things which they desire. The
ungodly, on the contrary, instead of what they
hoped for, are made partakers of God's wrath.
V'ers. 21-20. Cra.mer: Almsgiving does not
impoverish, as many men from lack of love sup-
pose.— Hasius : Thougli God may not requite our
beneficence in every instance by increasing the
abundance of our possessions, yet He does in this
that it contributes to our true welfare. — Von
Gerlach : God as invisible regulator of human
fortunes stands behind visible causes; Hebe-
stows His blessing upon the insignificant and in-
creases it. His curse upon the abundant, and it
wastes away. Thus every where it is the deeper
causes that determine advance in wealth or im-
poverishment. The blessing which we diifuse
among others turns to our account; he who wa-
ters the dry land of others thereby brings ad-
vantage to his own. — [T. Ada.ms (on ver. 24): The
communication of this riches doth not impoverish
the proprietary. The more he spends of his
stock, the more be hatb. But lie that will hoard
the treasure of his charity shall grow poor,
empty and bankrupt. — .\rnot (on ver. 25): To
be a vessel conveying refreshment from the foun-
tain-head of grace to a fainting soul in the wil-
derness is the surest way of keeping your own
spirit fresh, and your experience ever new. —
Tratp: Bounty is the most compendious way to
plenty, neither is getting but giving the best
thrift. — Chalmers: God in return not only en-
riches and ministers food to such as have wil-
lingly parted with Iheir carnal things, but in-
creases the fruits of Iheir righteousness.]
Vers. 27-31. Starke (on ver. 27) : The oppor-
tunity to do good one should not let .slip from his
hands. Gal. vi. 10. If thou art always deferring
from one time to another, it is easy that nothing
should come of it — (On ver. 28) : If thou wilt be
and continue truly prosperous, then seek eagerly
the rigliteousncss of Jesus Christ, and not the
perisliable riches and pleasures of this world. —
(On ver. 30) : To win gold and possessions is far
from being so great wisdom as to win souls and
deliver them from the way of destruction. —
[Trapp (on ver. 28) : Pilches were never true to
any that trusted to them. — -Lord Bacon (on ver.
29) : In domestical separations and breaches
men do promise to themselves quieting of their
mind and contentment; but still they are deceived
of their expectation, and it turneth to wind. — .J.
Edwards (on ver. 31): The persecutions of
God's people, as they are from the disposing
hand of God, are chastisements for sin. — Bp.
Jos. Hall (on ver. 31): Behold even the most
just and holy man upon earth shall be sure of
his measure of affliction here in the world; bow
much more shall the unconscionable and ungodly
man be sure to smart for bis wickedness, either
here or hereafter.] — Melaxcktuon (on ver. 31):
If even the righteous in this life suffer correction
and affliction, which nevertheless tend to im-
provement, how much more surely will they who
defiantly and fiercely persist in their sinful course
be punished, if not in this life, then in the life to
come (Luke xxiii. 31 ; 1 Pet. iv. 18). — Von Ger-
lach (on ver. 30) : From the righteous there go
forth life and blessing, as from a tree of life,
wherefore he also gains ascendency over the souls
of many, just as the tree of life was the oentre
of Paradise, and from it went forth the prosperity
of the whole.
136 THE PROVERBS OF SOLOMON.
P) With reference to domestic, civil and public avocations.
Chap. XII.
1 He that loveth correction loveth knowledge ;
but whosoever hateth rebuke is brutish.
2 The good man obtaineth favor from Jehovah ;
but the man of wicked devices doth he condemn.
3 A man shall not be established by wickedness ;
but the root of the righteous shall not be moved.
4 A good wife is the crown of her husband,
but one that causeth shame is as rottenness in his bones.
5 The thoughts of the righteous are justice;
the counsels of the wicked are deceit.
6 The words of the wicked are a lying in wait for blood,
but the mouth of the upright delivereth them.
7 The wicked are overturned and are no more ;
but the house of the righteous shall stand.
8 According to his wisdom shall a man be praised ;
but he that is of a perverse heart shall be despised.
9 Better is the lowly that serveth himself,
than he that boasteth and lacketh bread.
10 The righteous careth for the life of his beast ;
but the sympathy of the wicked is cruelty.
11 He that tilleth his land shall be satisfied with bread :
but he that followeth after vanity is void of understanding.
12 The wicked desireth the spoil of evil doers,
but the root of the righteous is made sure.
13 In the tra!isgression of the lips is a dangerous snare,
but the righteous escapeth from trouble.
14 From the fruit of a man's mouth shall he be satisfied with good;
and the work of one's hands shall return to him.
15 The way of a fool is right in his own eyes,
but he that hearkeueth to counsel is wise.
IG The vexation of the fool is at once known ;
but he that hideth offence is wise.
17 He that uttereth truth proclaimeth right,
but the lying tongue deceit.
18 Tiexe is that talketh idly like the piercings of a sword:
but toe tongue of the wise is health.
19 The lip of truth shall be established forever ;
but the lyiug tongue only for a moment.
20 Deceit is in the heart of those who devise evil,
but to those who give wholesome counsel is joy.
21 There shall no evil befall the righteous ;
but the wicked are full of calamity.
22 Lying lips are an abomination to Jehovah;
but they that deal truly are his delight.
23 A prudent man hideth knowledge :
but the heart of fools proclaimeth foolishness.
24 The hand of the diligent shall rule :
but the slothful shall be obliged to serve.
25 If heaviness be in the heart of man it boweth it down ;
a good word maketh it glad.
CHAP. XII. 1-28.
127
26 The righteous guideth his friend aright ;
but the way of the wicked leadeth him astray.
27 The idle catcheth not his prey,
but a precious treasure to a man is diligence.
28 In the path of righteousness is life :
but a devious way (leadeth) to death.
GRAMMATICAL AND CRITICAL.
Ver. 11-— 'DriT (This plural is cited by Bottcher, g 699, among the examples of that, ideally «itend«d and abitract,
which vividly and agreeably impresses the spirit, and therefore is fitly represented by a plural ; comp. 'IjyX, etc.]
Ver. 17.— nj^OX n'3^ (comp. D'3T3 n"3", chap. vi. 19) is to be regarded as a relative clause. [BaTTCHEB. bow-
.ver, regards n"3' here and in vi. 19; xiv.M, xix. i, 9; Ps. xii. 6; xxvii.l2,as a Hiphil parlicipleof peculiar form found
only in a few mstauces in connection with roots containing a labial that would closely follow the n which is the ordinirv
prefix of the Hiphil participle. The omission of this O givei a form approaching the Kal. BGtTceEB objects to Ew.,u,'s
description of this as an intransitive Kal participle (J 1C9, a), that this verb is not intransitive, etc. See J 994, 9 and
Ver. 28._An additional objection to the ordinary interpretation (see exegetical notes below) is the absence of Mappin
in the n of riJ ilj. which must nevertheless be regarded as a third pers. suffix referring to nplX, "the way of its
path." '" '' '■'^■'
EXEGETICAL.
1. Vers. 1-3. Three proverbs on the contrast
between good and evil in general. — 'Whosoever
hateth correction is brutish. — ^i'S, brutus,
Btupid as a beast ; a peculiarly strong expres-
sion. Comp. chaps, xxx. 2 ; Ps. xlix. 10 ; Ixxiii.
22; xoii. 6. Hitziq prefers to read 'iff'S, which
alteration, however, appears from the passages
just cited to be unnecessary. — Ver. 2. The
good man obtaineth favor from Jehovah.
For the use of this verb "obtain" (lit. "to draw
out") couip. iii. 13: viii. 35. —But the man of
wicked devices doth he condemn, — i. e.,
Jehovah. Others regard the verb as intransitive,
e.g., the Vulgate, '•impie agit," and now HiTZIO,
who finds expressed here the idea of " incurring
penalty." But for this signification of this Hip-
hil there is wanting the necessary illustration
and support; and as evidence that the VJ^1X\
ni3t0 may be regarded as an accusative without
the sign flX comp., e. g., x. 11 ; Ps. Ivi. 8; Job
xxii. 29, etc. — With ver.
compare x. 25,
and with the second clause in particular ver. 12
below.
2. Vers. 4-11. Eight proverbs on the blessings
and banes of domestic life, and on the cause of
both. — Ver. 4. A good wife is her husband's
cro^n. Literally, a woman of power, i. e.,
of moral power and probity, such as mani-
fests itself in her domestic activity ; comp. xxxi.
10; Ruth iii. 11. The "crown" or the gar-
land (H'lDi^) is here regarded evidently as an
emblem of honor and renown, comp. the "crown
cf rejoicing " (orf^lnTOf rnvxi'/OFuc), 1 Thess. ii.
19: also Prov. xxxi. 23, i;8.— But like a rot-
tenness in his bones is she that, causeth
shame. — Literally a worm-eating, i e., a ruin
inwardly undermining and slowly destroying;
Eomp. xiv. 30: Job iii. 16. — Ver. 5. The
thoughts of the righteous are just; the
counsels of the wicked are deceit. i. «.,
the very thoughts of the pious, mueh more theii
their words and deeds, aim at simple justice and
righteousness ; the shrewd counsels, however, by
which the wicked seek to direct others (DiSanri,
comp. xi. 14), are in themselves deceitful and un-
real, and therefore lead solely to evil. — Ver. 6.
The words of the wicked are a lying in
wait for blood, — i. e., they mean malice, they
are the expression of a bloodthirsty and murder-
ous disposition; comp. i. 11 sq.; xi.9. — Altogether
needlessly Hitzig alters the phrase m-3iX to
^1 ^.'???. "are a snare for them." — The mouth
of the righteous, however, delivereth
them, — that is, the righteous (comp. xi C), or it
may be also the innocent who are threatened by
the lying in wait of the wicked for blood fcomp.
xi. 9). [So WoRiisw. and Mi-enschkrJ. Ver. 7.
The wicked are overturned and are no
more. — The infin. abs. ']^3'n here stands em-
phatically for the finite verb, and furthermore,
for this is certainly the simplest assumption, in
an active or intransitive sense [comp. however in
general on this idiom Bottchee, ^ 990, <;. A.] ;
"the wicked turn about, then are they no more "
[comp. the proverbial expression "in the turning
of a hand "]. To regard it as a passive (Ew.\Li),
Elsteb, Hitzig) [K., M., S.] is unnecessary;
this gives a stronger meaning than the poet pro-
bably designed, i.e., "the wicked are over-
thrown " (or even "turned upside down," Hit-
zig). The subsequent clause "and are no
more " would not harmonize with so strong a
meaning in the antecedent clause, especially if,
as HiTzio supposes, the verb really designs to
remind us of the overthrow of Sodom and Go-
morrah (Gen. xix. 21). With the second clause
comp. X. 25 ; Matth. vii. 25.
Ver. 8. According to his wisdom.— "sS
[literally "in the face or presence of "], "in pro-
portion to," "according to the measure of," as in
.ludges i. 8 and frequently elsewhere. — But he
that is of a perverse " heart shall be de-
spised,— lit., "the crooked in heart," ;. e., the
perverse man, wlio does not see things as they
are, and therefore acts perversely and injudi-
ciously (Hitz[g).
Ver. 9. Better is the lowly that serveth
himself. — With this use of "lowly, insigniti-
oant," comp. 1 Sam. xviii. 23. The phrase
128
THE PROVERBS OF SOLOMON.
iS 13^1 the Targum, Aben Ezra, Bertheau,
Elsteb [De W., N., S.], regard as expressing
tliis idea, "aud he has at the same time a ser-
vant." But the parallelism demands the mean-
ing early given in the LXX, Vulgate and Syr.
versions [and now preferred by K., H., M., W.],
*^ minislrans sibi ipsi,^' serving himself, which is
here evidently put in contrast with the foolish,
impoverished pride of birth mentioned in the
Bccoiid clause, — whether we retain the Masoretic
reading, or, with Ziegler, Ewalu and Hitzig,
read '^ npi'l (participial). — And lacketh
bread.— Com'p. 2 Sam. iii. 29. With the ge-
neral seniimenl compare the passage which un-
doubtedly grew out of this, Ecclesiast. x. 30. —
Ver. 10. The righteous careth for the life
of his beast, — ^. f., he knows how his beast
feels, he concerns himself, he cares for his do-
mestic animals, does not allow them to hunger.
[Arxot: When the pulse of kindness beats strong
in the heart, the warm stream goes sheer through
the body of the human family, and retains force
enough to expatiate among the living creatures
that lie beyond]. Comp. Ex. xxiii. 9, "Ye know
the heart of the stranger," from which parallel
passage it appears that Ziegler, Elstee, et'-.-,
are in the wrong in translating lysp here by
" hunger." For examples of this use of jhe verb
i'l" "to know," in the sense of "to concern
one's self, to care for something," comp. also
xxvii. -3; Gen. xxxix. 6; Ps. i. 6, etc. — But the
compassion of the ■wicked is cruelty, —
lit., "is cruel." — With the whole proverb comp.
Ecclesiast. vii. 23.— Ver. 11. But he that fol-
lo'weth after vanity. — D"P'7. is probably not
the designation of "vain persons," as in Judg. ix.
4; 2 Sam. vi. 20 ; comp. 2 Kings iv. 3 (U.mukeit,
Bekthead, etc.), but is to be regarded as neuter,
i. «., as an abstract, and therefore as meaning
vain things, vanities, and, as the contrast witli
the first clause shows, specially " idleness, inac-
tion, laziness." Comp. the LXX, who have here
rendered the expression by fiaraia, but in the
passage almost literally identical, chap, xxviii.
19, by c,-[()A;/r ; in like manner SvMMAcnus
(airpayinv), Vulgate [otium), etc.
3. Vers. 12-22. Eleven additional proverbs
with regard to virtues and faults in civil rela-
tions, e.-!pecially sins of the tongue and their op-
posites. — The Tvicked desireth the spoil of
evil doers, — /. c, one wicked man seeks to
deprive another of his gains, one of them is
evermore seeking the injury and ruin of ano-
ther, 80 that no peace prevails among them (Is.
xlviii. 22 : Ivii. 21) ; they are rather " by the con-
flict of their selfish strivings ever consuming
one another." Thus, and doubtless correctly,
Umbreit and Elster [to whose view K. gives a
qualitied assent], wliile Bertheau, following the
Targum, translates 11X0 by "net," and to illus-
trate the meaning thus obtained, compares chap,
viii. 35 [this is also the rendering of the E. V.,
which is followed by W., M., H.; S. renders
"desireth an evil net," i. e., destruction, being
80 intent upon his evil deeds as to disregard the
consequences ; N. renders in seeming agreement
with our author " the prey of evil doers," the
genitive being however possessive and not ob-
jective, i. c, such prey as evil doers take];
Ewalu however and Hixzio regard the passage
as altogether corrupt, on account of the widely
divergent text of the ancient versions (LXX,
Vulg., Syr.), and tlierefore propose emendations
(Ewald, "the desire of the wicked is an evil
net;" Hitzig, "the refuge of the wicked is
crumbling cl.iy"). It is ctTtaiuly noteworthy
that the LXX and Vulgate ofl'er a double render-
ing of the verse, first one that widely departs,
and then one less seriously differing from the
form of the Masoretic text. — With the second
clause comp. ver. 3, second clause. For the verb
]ri' it is probably not needful to supply as sub-
ject the word "Jehovah," which has been omit-
ted (Umbreit, Bertheau, Elster [Wordsw. (?)],
etc.) [nor with Luther, De W., E. V., N. and
M. to supply an object, — giveth or yieldeth
(fruit)] ; but, as in the instance in x. 24, to
change the punctuation to the passive jr*.", or
iigain, to write \Ty (derived from 1^!^' , firmus 'fuit,
iomp. the proper name ]n"X) w-ith the Targum,
Reiske, Hitzig [Stcaut], etc. — Ver. 13. In the
transgression of the lips is a dangerous
snare; i. e., he who seeks to ruin others by evil
speaking is himself overthrown in the same way.
Bertheau proposes to construe so as to give the
meaning "is a snare of or for the wicked," which,
however, is contrary to the analogy of Eccles. ix.
12. — After this verse also the LXX introduces
a peculiar addition consistiug of two clauses,
which, however, is probably nothing more than
an old gloss on the following verse; comp. Hit-
zig on this passage.
Ver. 14. From the fruit of a man's mouth
is he satisfied vrith good. — Lit., "from the
fruit of the mouth of the man doth he satisfy him-
self with good;" !. c, it is the good fruit which one
brings forth in wise, intelligent, benevolent dis-
course, that results in blessing to him. Comp.
xiii. 2; xviii. 20. In the second clause to good
words good works are added, and as "returning
upon him" (comp. Ps. vii. IG) ; they are therefore
represented as being in a sense the personified
bearers of reward and blessing. Compare the
similar thought, referring however to future ret-
ributions, and therefore somewhat differently
expressed. Rev. xiv. 13, "their works do follow
them." — Vers. 15 and Ifi belong together, as
bulh refer to the fool and his opposite. — The
way of a fool is right in his own eyes,^
i. e., according to his own judgment (comp. iii.
7), which presents to him his own mode of action
in a light favorable enough, although others may
ever so often, and in a way ever so convincing,
point out its perverseness. The exact opposite
of this is found in the conduct of the wise man,
the willing listener to wise counsels. Comp.
xiv. 12; xvi. 25; xxi. 2— The vexation of
the fool is at once known, — lit., "is known
even on the s.niie day," i. e.. at once, after a short
time (Vulgate, statim). In contrast with this
passionate breaking out of the offended fool, the
wise man exercises a prudent self-control in a
seemly disregard of the insult put upon him, as
Saul once did, 1 Sam. x. 27. — Ver. 17. He that
uttereth truth proclaimeth right, (. <•., always
gives utterance to that which is strictly just; so
CHAP. XII. 1-28.
129
especially in judicial examinations as witness.
This " truth " (nj?ON) is subjective truth, fidelity
to one's own convictions (TriaTi^, LXX), the op-
posite to the lies which characterize the false
witness; comp. xiv. 5, 1^5.
Ver. 18. There is that talketh idly, as
though it ■were thrusts of a sword, lit., "like
piercings of a sword. ' or "like knife thrusts"
(HiTziG); i. e., he breaks out with speeches so
inconsiderate and inappropriate, that the persons
present feel themselves injured as if by sharp
thrusts. This rude and inconsiderate babbling
of the fool is here fitly described by the verb
n02, which is equivalent to NI33, used in Lev. v.
T T T T
4 : Numb. xxx. 7 ; Ps. cvi. 33 (of speaking hastily,
rnshly, unadvisedly). — But the tongue of
the ■wise is health. — ■■■Medicine, healing"
(coiup. iv. 22), forma here an exceedingly apjn'o-
priate antithesis to the inwardly wounding effect
of the inconsiderate babbling mentioned before.
Vers. 10. But the lying tongue only for a
moment. — Literally, ■■till I wink again, till I
complete a wink of the eye;" conip. Jer. xlix. 19
and 1. 44. This is therefore a detailed poetical
circmnlocution for the idea of a little while, an
instant (Is. liv. 7): the verb here employed
i>'"J"in) is a denominative derived from i'JT
a wink. — Deceit is in the heart of those Twho
devise evil. — ■■Deceit, malignity" (comp.
ver. 17, second clause) might here be made anti-
thetic to "joy," because the necessary effect of
deceit is sorrow and trouble. Therefore this
noun nolo is not to be transformed to ni"l3 .
T ; ■ _ T : I
bitterness (Houbigant), nor to be interpreted by
"self-deception," or by "joy in evil" (Sc/iar/eii-
freiiile) with Umbheit. — But to those who
give ■wholesome counsel is joy. — The
common rendering (as also that of U.mbreit, Kl-
STEU, c/c ), is "who counsel peace;" comp. the
old reading of the LXX, ol fiovAoftevoi. elpijvijv^ and
the (Iprfi'o-K-moi of Matth. v. 9. But UilU is here
to be taken in the general sense of " welfare, that
which is salutary," as, for example, in Ps. xxxiv.
14; xxxvii. 37. The special signification
"peace" would not correspond with the ■■evil"
of the first clause, which is nowhere equivaleiit
to strife, division (not in Judges ix. 2o, as Um-
Br.EiT thinks). The "joy" of the well-meaning
counsellor is furthermore probably to be con-
ceived of as one to be found in the heart, the in-
ward cheerfulness and happy contentment of a
good conscience (as HiTzio rightly maintains
against BERTtiEAU and others).
Ver. 21. No evil befalleth the righteous.
— -For this verb (Pual of njX) comp. Ps.
13. (IN here signifies not
xci. 10; Ex. xxi. lo. i
"sin," but ■'evil, misfortune, calamity," like the
parallel term in the second clause, or the nyi in
^ T T
the 91st Psalm cited above. — With respect to the
sentiment, which naturally should be regarded
as a relative truth, not as unconditionally illus-
trated in every experience, comp. chap. x. 3; xi.
23 : xii. 2, 3, etc. — With ver. 22 compare xi. 20.
It is unnecessary to alter the plural 'Uy into the
siugular ni?j> (with the LXX, many MSS., HiT-
xio, etc.).
9
4. Vers. 23-28. Six proverbs which relate to
the contrast between the wise and the foolish, the
diligent and the slothful. — With reference to the
first clause of ver. 23 compare x. 14, 17 ; with the
second clause, xiii. 16; xv. 2. — Ver. 24. The
hand of the diligent ■will rule; but tha
slothful ■will be obliged to serve. — With
the first clause compare x. 4; with the second,
xi. 2'J. — nTD"* "slothful," is doubtless an adiec-
tive belonging to the noun T (hand), and not an
abstract substantive "sloth," standing here for the
concrete, ■'the sluggard," as .1. D. Miciiaelis,
UouERLEiN, Bertheau and Elster suggest.-'
■■Will be obliged to serve," literally, "will be
for tribute, for service," i. e., will be forced to
labor as one owing tribute. — Ver. 25. If trou-
ble be in the heart of man it bo'weth it
down. — The sufBx attached to the verb seems
like tliat connected with the parallel verb, which,
moreover, rhymes with this, to refer to the noun
"heart," and this as a synonym with tbi)!
"soul." has here the force of a feminine.
[BoTTCHER, g 877, e, cites this among the exam-
ples of the u^e of tlie fem. singular as a neuter
with reference to objects named before but con-
ceived of as neuter. See also Green, | 197, b —
A.] In this connection it is indeed remarkable
that njXl (trouble), also contrary to its natural
gender, appears here construed as a masculine.
Mfiice tlie varying views of many recent exposi-
tors, <?. y, that of Umbreit and Elster; "if
trouble be in a man's heart, let him repress it
(the sorrow) ;" or that of HiTZio, who refers the
suffixes of both these verbs to (he noun "hand"
of the verse preceding, and accordingly renders
(at the same time in a peculiar way reproducing
the rhyme) :
" Is sorrow in the man's heart, he bends it (/. e.,
the hand, down).
But if gladness, he extends it."
[tliTzir.'s rhyme is made with the verbs sen/cet
and sckwenkef, which are rather violent equiva-
lents to the Hebrew terms, but are perhaps fairly
matched by bends and exicnds, or abases and
raises. — A.] In favor of the rendering which we
prefer are the old versions, and among recent ex-
positors ROSENMUELLEK, DaTHE, DoDEBLEIN,
EwALD, Bertheau.
Ver. 2ti. The righteous guideth his
friend aright. — Tue verli '^^}\ Hiphil of T^H
(which is cquiv.alent to l-p), means " to set right,
toguitleto the right way, odr/yeh' ;'^ ^10 is then
equivalent to J^*^, friend, companion, as in Gen.
xxvi. 26; Judges xiv. 20; xv. 0. [So Gesen.,
Riiu., FiTKBST, EwALD, Bertueau, K., S., M.
and W.] — Uthers, especially LtiTHER, M. Geier,
etc., following the Chaldee version, regard lil'
as an adjective followed by the object of compari-
son : "better than his friend is (or fares) the
righteous man." [So the E. V., which is followed
by Notes]. Others still, like Datue, J. D. Mi-
CHAELis.ZiKGI.Enarid Hitzig (the latter changing
the verb to ip^), read in^'^lO, '■ his pasture," and
so reach the meaning " the righteous looketh af-
ter his pasture," i. e., his path in life. It seems,
however, altogether needless to depart from thij
above explanation, which is grammatically ad"
130
THE PEOVERBS OF SOLOMON.
inissible, and jrives a meaning which agrees well
with that of the second clause — But the wray
of the wicked leadeth them astray; them,
i. e., the wicked. The construction is the same
as in chap. xi. 0, and probably also xii. (J.
Ver. 27. The slothful catcheth not his
prey. " The slolhtul," properly here again an
adjective, "idle' hand, expresses the idea of I
eloth, and then, as an abstract for the concrete,
stands for "the sluggard, the slothful." 'il^n
then, an diraf Afjo/ifi'oi' in the Old Testament, is
explained by tbe Rabbins, following the Aramean
( Uan. iii. 27), by "to singe, to roast;" therefore
Berthe.iu, e.g., still translates "the slothful
ro.asteth not his prey," and then supplies the
.dea, "because he is too lazy to catch it." [M.
:idopts this explanation, and S. doubtfully.]
i)tliers, more simply, and in conformity with the
old versions, render "the idle man catcheth not
his game " [so K., H., and N.], for which signifi-
oitlon of hunting, catching, seizing, HiTZio cites
l>;xical analogies from the Arabic. [Fueest,
criticising this interpretation, and defending the
other, urges 1) th.at not to catch game is no sure
sign of laziness, and 2) "his prey" must be .al-
ready in hand — -\.] — But a precious treasure
to a man is diligence. — To reach this meaning
it is necessary either to take "Oil exceptionally
in the abstract sense of diligence, or with C. B.
MicH.\ELis and Hitzig to read as an infinitive
Vnn, " to bestir one's self, to show one's self
diligent." — Others, like Kohleb, U.mbiieit,
Slstek, etc., resort to a partial transposition of
the words, yielding the meaning "but precious
treasure belongeth to the diligent man " — an al-
teration which is favored in advance by the Sy-
riac version, and to some extent also by the
LXX.
Vcr. 28 But a devious way (leadeth) to
death. — This is doubt less the interpretation to be
given with HiTZiii to this clause; for in Judges v.
li; Is. Iviii. 12, n^'flJ in fact signifies (in contrast
with mS) a crooked winding by-path, and the
modification of "TS to '^X seems the more justifia-
ble in proportion as the combination on which
the ordinary rendering rests is otherwise un-
known (niO-bx as equivalent to niD-X7) ; " and
the way of its path is not-death" (which is to
be understood as "immortality," Ewalu, Um-
UREiT, Elsteb [K., E. v., N., S., M.], elc).
furthermore, the form of expression (\y^ before
ni'ilJ) indicates plainly that to the second of
Ih'e terms employed not its ordinary sense, but a
ouite peculiar signification, a quasi adjective im-
port is to be given. [Hodgson and Holden ex-
press a decided preference for this view]. — With
the general sentiment of the verse compare x. 2 ;
xi. 19.
DOCTRINAL AND ETHICAL.
The contrasts between diligence and indolence,
wisdom and folly, which present themselves as
the strongest characteristics of the second and
fourth of the groups of verses found in (his
tiiapter, lead us to refer the proverbs of these
groups mainly lo private or domcslic lifc.-while
the predominating reference of the third main
group (vers. 12-22) to sins of the tongue or lips,
leads us to regard social or civil life as the special
department here chiefly contemplated. Still this
classification is after all only a general one, and
proverbs of a more general moral tendency and
bearing, like those contained in the introductory
group (vers. 1-3) are interspersed through each
of the three large groups (e. g. in vers. 5, B, 12,
21, 2(j, 28); these therefore show the impossi-
bility of carrying through a division of the con-
tents of the chapter according to definite and
clearly distinct categories.
Moral truths to which an emphatic prominence
is given are found in the very first verse, on which
Umbreit pertinently remarks, "The thought
seems. weak, and to a spirit practised in reflec-
tion hardly worth recording, yet on its truth
rests the possibility of a spiritual progress in
the human race, its development to a higher
humanity ; one might even say, the very condi-
tions of history lie in that proverb." Again we
find them in ver. 10, a proverb which sets foith
that tender care for animals as man's fellow-
creatures, which impresses itself on so many
other passages of the Old Testament, e.g. Ex.
XX. 11; xxii. 29, 30; Lev. xxii. 27; Deut. xsii.
6 sq. ; XXV. 4; Ps. xxxvi. 6; civ. 27: cxlv. 15 sq.;
cxlvii. U; Job xxxviii. 39 sq. ; xxxix. 5 sq. ;
Jonah iv. 11, etc.*
We find like important truths in ver. 13, ns
also in general in all the proverbs that relate to
the right use of the lips and tongue (compare
besides vers. 14, 10-19,22, 25); so also in the
commendation of a willingness to receive good
counsel, ver. 15, with which we may appropri-
ately compare Theoonis, Gnom., V., 221-225
(see the passage in Umbreit, p. 158) ; — and
again in the admonition to a wise self-command
and presence of mind under experience of injury,
ver. Hi, with which should be compared admo-
nitions of the New Testament against persistent
anger and heat of passion, such as Rom. xii. 19;
Eph. iv. 2(5, 31 ; James i. 19, 20, etc.— li has
already been made evident that the concluding
verse of the chapter (ver. 28, 2d clause) unlike
chapter xi. 7, probably contains no hint of a
hope of immortality.
HOMILETIC AND PRACTICAL.
Homily on the entire chapter. On the true
wisdom of the children of God, as it ought to
appear 1) in the home, under the forms of good
discipline, diligence and contentment; 2) in the
state or in the intercourse of citizens, under the
forms of truthfulness, justice, and unfeigned
benevolence (ver. 12-22) ; 3) in the Church or in
the religious life, as a progressive knowledge of
God, a diligent devotion to prayer and striving
after eternal life (vers. 23-28). — Comp. Stocker:
— On true discipline; 1) its general utility (vers.
1-8); 2) the blessing on those who receive dis-
cipline, and the curse on those who bate and
despise it (vers. 9-10); 3) comprehensive repeti-
tion of wliat has been taught concerning the
saluiariness of discipline (vers. 17-28). — Starke:
— On the injurious nature of ungodliness and
* Cunip. ZdCKLKR, Ttifnlogia NaturaH^; Entwur/ eintr «y»
tematuc/ien ^'uturphilosopftie, etc., I , pp. 5;iJ sq.
CHAP. XII. 1-28.
131
the utility of piety; 1) in general (vers. 1-3);
2) in particular, a) in the marriage relation
(ver. 4) ; b) in comnioii life (vers. o-iS) : c) in the
care of cattle and in agriculture (0-11); d) in
the use of the tongue (12 23 ; e) in attention to
one's calling (24-28). — Calwer Haiulbuch: — The
heart, the action and the speech of the fool and
the wise man. — or, of the life that is to be found
in the way of righteousness, and the ruin that
is to be found in tiie way of ungodliness.
Vers. 1-3. Geier: — No one is so perfect that
he might not sometimes fail, and consequently
need a chastisement not only on the part of God,
but also on the part of men. — (On ver. 3) : He
who by faith and love is rooted in God (Eph. iii.
• 17) will not possibly ever be rooted up by any-
thing; Ps. Ixxiii. 2-5; Jobnx. 28. — St.^rke : — It
is better to be with true sympathy ch-istised by
a just man, than to be deceitfully praised. —
Berleburg Bible: — He who sutfers himself to be
guided comes constantly nearer to wisdom, i. e.
to Christ, and for such a one His fellowship with
all its blessedness stands open — VoN Geblacu
(on ver. 1); — All that raises man above the brute
is secured to him by training, by the wholesome
discipline of his parents and teachers. — (On
ver. 3) : The ungodly has no ground in which he
is rooted, no stability in assaults from without,
while the righteous man is rooted in the eternal
nature of the Creator Himself. Hence the
righteous man is a tree by a river's side, a
house on a rock, — the ungodly, however, is a
fleeting storm-cloud, a tree in a dry laud, a
house built on the sand, and even chaft' that the
wind driveth away, Ps. i. 3 sq.; Isa. xliv. 4, etc.
— [Arnot (on ver. 1): — The fool casts aw.ay the
precious because it is unpalatable, and the wise
man accepts the unpalatable because it is pre-
cious. Nature hates reproof; let grace take the
bitter potion and thrust it down nature's throat,
for the sake of its healing power. — .\. Fuller
(on ver. 1): — He, and he only, that loves the
means loves the end. The means of knowledge
are "instruction " in what is right, and "re-
proof" for what is wrong. He who is an enemy
to either of these means is an enemy to the end.
— Bridges (on ver. 3): — Firm and unshaken is
the condition of the righteous. Their leaves may
wither in the blast. Their branches may tremble
in the fury of the tempe.st. But their root — the
true principle of life — shall not be moi'ed~\.
Vers. 4-11. Geier (on ver. 4): — By vicious
conduct a woman destroys her husband as it
were with subtle poison, but even then harms
herself the most. — Zeltneb (on ver. 4): — He
who will enter into the marriage relation should
begin with God, with hearty prayer, sound re-
tlection, and devout purposes, lest he be com-
pelled afterward bitterly to bewail his folly,
Tob. viii. 4 sq. — (On ver. 9) : An honorable life
in narrow circumstances is much better and
more peaceful, and besides not subject to so
many temptations, as when one lives in ever so
high a position in the view of the world. To
make a great figure and to aim at being great is
the ruin of many a man, Tob. iv. 14 ; Ecclesiast.
iii. 19, ZO.~Wiirtemberg Bible (on ver. 10) :— The
brute has no one that can do him good but man ;
tlierefore treat it kindly, with reason and mode-
ration — [Trapp (oq ver. 5):^If good thoughts
look into a wicked heart, they stay not there, as
those that like not their lodging. — (On ver. 7):
There is a council in heaven will dash the
mould of all contrary counsels upon earth. —
(On ver. 11): Sin brought in sweat (Gen. iii. 19),
and now not to sweat increaseth sin. — Lord
Bacon (on ver. 10) : — The tender mercies of the
wicked are when base and guilty men are spared
that should be stricken with the sword of justice.
Pity of this sort is more cruel than cruelty
itself. For cruelty is exercised upon indivi-
duals, but this pity, by granting impunity, arras
j and sends forth against iunocent men the whole
army of evil-doers. — Chalmers (on ver. 10) : —
The lesson is not the circulation of benevolence
within the limits of one species. It is the trans-
mission of it from one species to another. The
first is but the charily of a world. The second
is the charity of a universe].
Vers. 12-22. Melanchthon: — In everything
are we exhorted to good, and to striving after
truth, in the knowledge of God, in science and
arts, in all honorable occupations and compacts ;
and because truthfulness belongs to the most
glorious and eminent virtues, therefore the vice
opposed to it is condemned in strong language,
and pronounced (ver. 22) an offence and abomi-
nation in the sight of God. — Osiander: — AVe
use the gift of speech rightly when we employ
it to God's glor}' and to our neighbor's benefit. —
Zeltner: — As one has here used his tongue,
whether for good or evil, he will hereafter be
recompensed. Truth is a daughter of rigliteous-
ness ; apply thyself diligently to this, and thou
hast the true witness in thyself that thou art of
the truth and a child of God (1 John iii. 18, 19).
Fidelity and veracity have indeed in the world,
whose watchword is only hatred, a poor reward;
but so much the more precious are they in the
sight of God (Ps. XV. 1, 2). — [.-Vrnot (on ver. 13) :
When a man is not true, the great labor of his
life must be to make himself appear true; but if
a man be true, he need not concern himself about
appearances. — Trapp (on ver. 20): — Such coun-
sellors shall have peace for peace: peace of
conscience for peace of country]. — On ver. 20,
Tischer (in Zimmerman's " Sotmtagsfeier," 1835,
No. 41 ) : — Every one can become acquainted with
himself from his social intercourse. — [SotTTH (on
ver. 22): — A lie is a thing absolutely and intrin-
sically evil : it is an act of injustice, .and a vio-
lation of our neighbor's right. The vileness of
its nature is equalled by the malignity of its
effects; it first brought sin into the world, and is
since the cause of all those miseries and calami-
ties that disturb it; it tends utterly to dissolve
and overthrow society, which is the greatest
temporal blessing and support of mankind ; it
lias a str:inge and peculiar efficacy, above all
other sins, to indispose the heart to religion. It
is as dreadful in its punishments as it has been
pernicious in its effects].
Vers. 23-28. Hasius : — The ordinary modes
of acquisition are always the safest and best.
Him who loves crooked ways and devices we
never find prospering; but those who walk in
ways of innocence and justice, cannot become
unsuccessful. — Osiander: — ^ Follow thy calling
in the fear of God and with diligence, and thy
possessions will be with God's blessing richly
132
THE PROVERBS OF SOLOMON.
multiplied. — Starke : — He who squanders time,
shuns toil and burfes his pound in a napkin, is
unworthy to dwell on earth (Luke xix. 20, 24). —
WoHLFARTH (oH ver. 25); — The friendly word.
Where we can help by actual deeds, such real
help is by all means better than mere consola-
tion in words. If however the means for such
aid are wanting to us, if the evil is of such a
sort that no human help whatever is possible,
then it Is a double duty to cheer the depressed
I with friendly words; yes, consolation is then
often in itself help because it leads to God, the
true helper in all need! — [Trapp (on ver. 27) : —
Jabal and Jubal, diligence and complacence,
good husbandry and well contenting sufficiency,
dwell usually together. — Chal.mers (on ver. 28):
— The deeds of the hand have a reflex influence
on the state of the heart. There is life in spi-
ritual-mindedness; and it serves to aliment this
life to walk in the way of obedience].
y) With reference to the use of temporal good, and of the word of God as the highest good.
Ch.^p. XIII.
1 A wise son hearkeneth to his father's correction,
but a scoruer to no rebuke.
2 By the fruit of one's mouth doth he enjoy good,
but the delight of the ungodly is violence,
3 He that guardeth his mouth keepeth his life,
he that openeth wide his lips shall be destroyed.
4 The sluggard desireth, but without the satisfying of his desire,
but the desire of the diligent is abundantly satisfied.
5 Deceit the righteous hateth,
but the ungodly acteth basely and shamefully.
6 Righteousness protecteth an upright walk,
but wickedness plungeth into sin.
7 One maketh himself rich and hath nothing,
another professeth to be poor yet hath great riches.
8 A ransom for a man's life are his riches,
but the poor heedeth no threatening.
9 The light of the righteous rejoiceth,
but the lamp of the wicked goeth out.
10 By pride cometh only contention,
but wisdom is with those who receive counsel.
11 Gain through fraud vanisheth away,
but he that gathereth by labor increaseth it (his gain).
12 Hope deferred maketh the heart sick,
but desire accomplished is a tree of life.
13 Whosoever despiseth the word is bound to it,
he that feareth the commandment is rewarded.
14 The instruction of the wise man is a fountain of life
to escape the snares of death.
15 Kindly wisdom ensureth favor,
the way of the ungodly is desolate.
16 The prudent man doeth all things with understanding,
but a fool spreadeth abroad folly.
17 A bad messenger falleth into trouble,
but a faithful mes.senger is health.
18 Poverty and shame (to him) that refuseth correction |
he that regardeth reproof is honored.
19 Quickened desire is sweet to the soul,
and it is abomination to fools to depart from evil.
20 Walk with wise men and become wise!
i)Ut whoso delighteth in fools becometh base.
CHAP. XIII. 1-25.
138
21 Evil pursueth sinners,
but to the righteous God repayeth good.
22 A good man leaveth an inheritance to his children's children,
and the wealth of the sinner is laid up for the just.
23 The poor man's new land (yieldeth) much food,
but many a one Is destroyed by iniquity.
24 He that spareth his rod hateth his son,
but whoso loveth him seeketh correction.
25 The upright eateth to the satisfying of his hunger,
but the belly of the wicked shall want
GRAMMATICAL AND CRITICAL.
Ver. 2. [The literal rendering is "/fte 5oti/ o/ (/le 7«ict?ti (shall feed nponl violence.** Subetantially this rendering hi
given by the E. v., by H., N., S , and M. Zockler [see exes;, uotesj regards this verse as conveying the two ideas that
violence is the wicked man's delight, and that it is his recompense. lie I'eeds on it while he lives, and dies by it. Con-
ceiving the former to be the more prominent idea here be gives to \^ii} a secondary and figarative meaning, — the lonff-
ing, the delight. We think that he has lost rather than gained by this refining. — A.]
Ver. 4. According to the Masoretic punctuation the clause would be literally rendered " His soul — the slnggard'e —
longeth [strongly desiretbj, and there is nothing," [" His appetite." Z.] The suffix in lU/SJ would then stand pleonaati-
tally before the appended genitive 7V V [as e. ^. Num. xxiv. 3; Deut. xxxii. 43] ; T'Xl would however be introduced as
■■ T '■ - T
a parenthesis between the predicate and the subject, and would express substantially the idea "without satisfaction,
without finding anything." It appears simpler and less forced, however, to change the punctuation as Uitzio does, thus:
S^f^l liySJ rXI 'niXnO) in which cose K'SJ receives the meaning by metonymy "object of desire " (comp. Ph.
XXXV. 25; Isa. Iviii. 19), and the meaning of the whole clause is aa in our version.
Ver. 5. [U?^X3^i which Z. regards aa equivalent to ly'^^ Bott. (see g 1147, C. t.) regards as substituted for it by a
■ : — ■ T
mere interchange of weak and kindred consonants. The VL-rbs are nearly related, 1^X3 being used of that which in
o^ensive to the sense of smell, t^l^ of that which changes color, by turning pale or otherwise. The one describes mis-
(unduct as offensive, the other as shameful. — A.]
Ver. 9. The verb !ly^^ seems to form a designed accord with n?3t!/^ ; comp. xii. 25.
' T : ■ T : ■ ,
Ver. 11. [The different renderings grow partly out of different conceptions of the meaning of the noun /27) and
partly from different syntactical constructions. 7371, originally " breath," then " nothingness " or " vanity," is by most
interpreters tak^n in some metaphorical sense. The rendering of the E. V., followed by H ,is ambignous, "by or through
vanity." M. and St. render '• without effort ;" Fd erst agries wiih Z. in giving it an ethical meaning, — that which ia
morally nothing, nothing right, nothing good. It so desci ibe-i fraud and iniquity. Gesen., Noyes, etc., retain the primi-
tive meaning, and treat the TO as comparative. See £xeg. Notes. — A.]
Ver. 15. [The rendering of 3lD~7DU' i^ ^^^ E. V., is again ambiguous: "good understanding." H., N., S., M. agree
substaatially with Z., interpreting the phrase as descriptive of prudence or discretion joined with kindness. Others, e. g.
FnER8T,give it, with less probability, the passive meaning of "consideration" or "reputation." — A.]
Ver. 16. Instead of ~7J) we should read 7^, in accordance with the correct rendering of the Vulg. : Astutus omnia
agit cum consilio. [The English commentators without exception, so far as we know, follow the E. V. and the LXX. trans-
late according to the pointing ^f the M.is. text: TTasTravovpyo<:; "every wise man," e^c. Z.'s rendering is certainly moie
forcible, and justifies the vowel cliange. — A.]
Ver. 19. [The weight of authority has been decidedly against the author's conception of the poetic nTlJ. Gesen.
T : ,
and FuERST are against him, as well as the commentators citfd. Kamph. may be added to those who agree with Z. in
reii'iering this Niph. participle "become" as meaning "come into being," " developed," while the other conception is that
it describes what has been "completed, accomplished." Comp. ver. 12, 6, "desire that bath come.' which is generally
understood to be satisfaction. We cannot think that the proverb relates to the pleasure of desiring, but to that of being
satisfied. The 2d clause is by H. regarded as an inference, "therefore," etc.; E. V, N , S., M. re^jard it as an antithesis —
notwithstanding their certain disappointment fools cling to evil. K. shapes tlie antithesis dilferently: "a new desire is
pleasant to the soul, but if it be evil fools abhor to renounce it." Z.'s view appears in the not« s — A.]
Ver. 20. [For the imper. use of the inf. abs. see Grken § 268, 2 and grammars generally. l?i'^^ Niph. Iraperf., more
distinct than ^*^^ which might be a neuter Kal. Bott. ^ 1147, A.— A.]
EXEGETICAL.
1. With chap, xiix Hitzig would have a new
section comtiience, extending to chap. xv. 3J,
anu consisting of three subdivisions of symme-
trical structure. The first of these subdivisions
would be chap, xiii., consisting of four groups
of six verses each; the second, chap, xiv., five
groups of seven verses each; the third, chap.
XV., four groups of eight verses each — altogether
91 verses, precisely the same number as the
preceding Section {chaps, x.— xii.) contained. —
How arbitrary these assumptions are appears
partly from the difficulties, often utterly insu-
perable, which meet the attempts to point out
real divisions at the beginning and end of the
several alleged groups of verses. It appears
further from the fact that here again it is neces-
sary to stamp as spurious one verse at least (xiii.
23), a violent critical expedient to secure the sym-
metrical relation of groups that is demanded.
Comp. above, Exeget. notes on chap, x., No. 1.
With respect to the groups of verses that do
develop themselves with satisfactory distinct-
ness, and in general with reference to the order
and progress of thought in the chapter before
us, see the Doctrinal and Ethical notes.
184
THE PROVERBS OF SOLOMON.
2. Vera. 1-3. Three introductory proverbs,
general in their import. — A 'wise son heark-
eneth to his father's correction. — In tliia
tirst clause we must supply " hearkeneth " from
the second as predicate. The conception of
others, e.g. 3. 1>- Michaelis, Bertheau, etc.: A
wise son is his father's correction, i. e. the object
of his correction, — is less natural on account of its
harshness. Parallel to the milder expression
"instruction, correction" (1D10) in clause a,
we have in b the stronger term "rebuke"
(mi?J, as in xvii. 10). — No rebuke, no threaten-
ing, no earnest enforcement of law makes any
impression on the "soorner" (i. 22; ix. 7), the
heedless reviler of religion, who has long ago
thrown aside all childlike piety, and reverence
for the holy. With ver. 2. clause a, comp. xii.
14; with b comp. x. 6.— The delight of the
ungodly is violence, (. e. the eager desire
ttyUJ) of maliciously disposed sinners is for
violence (DOn), which they wish to exercise
upon others, and which therefore in turn recom-
penses them. " Violence," therefore, stands
here with a twofold meaning [active and pas-
sive] as in chap. x. 6. [See Critical Notes]. —
Shall be destroyed. — nnno, ruina, "destruc-
tion," just as in x. 14. — ["Take heed that thy
tongue cut not thy throat;" an Arabic proverb
quoted by Trapp from Scaliger, Arab. Proo.
i. 75. — A.]
.3. Vers. 4-12. Nine proverbs relating mainly
to the worth and right use of wealth. — The
sluggard desireth, but writhout the satis-
fying of his desire. — [See Critical Notes]. —
But the desire of the diligent is abundant-
ly satisfied, literally, "is made fat," couip. xi.
25. — Ver. 5. Deceit the righteous hateth. —
1pE("'15"' appears to be not " word of falsehood,"
deceitful language (Umbreit, Bertheau), but a
designation of everything falling under the cate-
gory of the deceitful ("^31 being therefore equiv-
alent to irpnyfia) ; comp. Ps. xli. 9 ; Isa. xliv. 4;
it means therefore lies and frauds, deceit. — But
the ungodly acteth basely and shamefully.
[See Critical Notes]. t^'N^^, lit., "maketh of-
fensive, stinking," stands here as equivalent to
ty"3', "acteth basely, or causeth shame ;" comp.
chap. xix. 26. The Hiphil form T3n\ which is
found also in the parallel passage, here has an
active meaning, "acteth shamefully," while in
Isa. liv. 4 it stands as passive : cometh to shame,
or is put to shame. [So the E. V., H., N , and
M., while S., K., elc, give the causative render-
ing—A.].
Ver. 0. Righteousness protecteth an up-
right walk, lit., "innocence of way." an nh-
siract for the concrete, and therefore equiva-
lent to "sucli as walk uprightly" (comp. x. 29)
But wickedness plungeth into sin. — Wick-
edness (H^tyi), literally, "perverse, malicious
iisposition " describes that evil state of the heart
which necessarily leads to sinful action (HNDn).
The verb, which is here used in its natural mean-
ing, "overturn, plunge into something," has the
end of its action, sin, connected with it without a
preposition (comp. xix. 13). The old versions,
and among modern expositors Bertheau,
[FuERST, H., N., M., S.], take the object as an
abstract for the concrete, and therefore translate
" wickedness overthroweth sinners," by which
rendering a more exact parallelism between o
and 6, it is true, is secured.
Ver. 7. One maketh himself rich, and
hath nothing at all. — Comp. xii. 9, a maxim,
which, like the one before us, is aimed at foolish
pride of birth and empty love of display on the
part of men without means. The " boasting one's
self" there corresponds with the "representing
one's self rich " here. Comp. also the similar
proverb of the Arabs, in Meidani, III. 429.
[The second clause is differently understood;
W. interprets it as referring to the "being rich
in good works, and sacrificing all worldly things
for God and His truth." So Holden ; while
Trapp, Bridges, N., S. and M. regard the clause
as referring to the deceitful concealment of
riches. The parallelism requires this view. — A.]
Ver. 8. A ransom for a man's life are his
riches, ;. e. the rich man can and under certain
circumstances, as e. g. before a court, or when
taken captive by robbers or in war, must employ
his wealth for his ransom. — But the poor
heedeth no threatening, i. e. no warning or
threatening however sharp ("rebuke" as in
ver. 1) will be able to force anything from him
who has nothing: the poor is deaf to every
threat that aims at the diminution of his posses-
sions, for " where there is nothing, there the
Emperor has lost his rights." The spirit of this
maxim, in itself morally indifferent, seems like
that of the similar proverb, chap. x. 15, to be
directed to the encouragement of industry, and
of some earthly acquisitions though they be but
moderate. Elster is certainly in the wrong,
in holding that the proverb depicts, not without
a shade of irony, "the advantages as well of
great wealth as of great poverty." Against
various other conceptions of the verse, especially
of clause 6, comp. Bertheau in loco. [Holdem
construes interrogatively : " Doth not the poor,"
etc , understanding it of the helplessness of the
poor ; N. and M. understand it of the safety of
the poor in his poverty ; W. of his light-hearted
independence; S. of the viciously or heedlessly
poor, whom nothing can arouse to virtuous in-
dustry.— A.]
Ver, 9. The light of the righteous burn-
eth joyously. — The verb is here intransitive:
"is joyous, i. e. burns brightly, with vigorous
blaze." HiTZiG rightly directs attention to the
fact that the same root (nDty) in Arabic signifies
to "laugh, or sport. ' — But the lamp of the
■wicked goeth out. The "lamp" oi the wicked
(■^p) does not seem to be emphatically contrasted
as a dim night lamp with the bright light of Iho
righteous, but is probably a simple synonym of
"11f< determined by the parallelism ; comp. Job
xviii. 5, 6 ; xxi. 17 ; xxii. 28 ; xxix. 3.
Ver. 10. By pride cometh only conten-
tion.— "Only" (pi) although in the Hebrew put
first in the clause, belongs nevertheless to the
subject (nSD), and not to the "by pride" [1113
[as in E. V., and Stuart] ; as though the mean-
CHAP. XIII. 1-25.
135
ing were, only by pride (or, only in excitement,
ebullition of passion, Umbbbit) does one begin
birife. Comp. rather as an example of this pre-
fixing of "only" (p'^), Ps. xxxii. 6 [where
Hi/PFELD and others do not admit this explana-
tion " only to him," etc.] ; and for similar hyper-
bata with OJ and ^X oomp. Prov. xix. 2; xx. 11 ;
Ism. xxxiv. 14. [N. and M. agree with our
author. H. takes pT as a noun, "ignorance"
with pride, etc. But if it be objected to the
simple and obvious rendering of the words in
their Hebrew order, that pride is not the only
or chief cause of contention, it may no less be
objected that contention is not the only or chief
result of pride. Why may not the proverb be
interpreted as comparing two dispositions, the
proud, self-sufficient spirit, of clause a, and the
modest inclination to consult and consider others,
of clause b? Only by the former of these two
is contention produced. — .■V.] — But wisdom is
with those who receive counsel. — Comp.
xii. 15, b. Instead of D'S^'IJ, "the well advised,
those who hearken to counsel," Hitziq proposes
to read D'^^IK, the " modest." An unnecessary
change to correspond with xi. 2.
Ver. 11. Gain through fraud vanisheth
away.— [See Critical Notes]. The SoHO pH
U used to describe "gain coming from nothing-
ness, from the unreal," i. e. secured in an un-
substantial, inconsiderate, fraudulent way (Ew-
ALu, LuTHEE, e(c.). Or (with Ziegler, Doder-
LEiN, Elsteb, Hitziq) let the pointing be 73710
(Pual part.); i. e. a hastily, fraudulently ac-
quired wealth, substantia festinata, Vulg. — To
regard /SHD as a comparative, "sooner than a
breath" (Dmbreit, Notes and others), has this
against it, — that a "vanishing away," a "dimi-
nution " cannot be well predicated of a /3n. a
nothing, a mere phantom, but may be naturally of
a possession gained in an unsubstantial or un-
worthy manner. — But he that gathereth by
labor increasetb it. — T-7J7 is either "handful
alter handful" (Ew.\ld, Bertueah, Elster,
«'c. ), or, "according to his tihWitj,*^ pi'o portione
s. mensura sua (Hitzig). In both cases it de-
scribes the gradual and progressive accumulation
of wealth, resulting from diligence and exertion,
and so is in significant contrast with the impa-
tient dishonesty of the preceding clause.
Ver. 12. Hope deferred maketh the heart
sick; comp. x. 28. The predicate is not a sub-
sianiive, "sickness of heart" (Umbeeit), but a
Hiph. partic. — For the figure of the " tree of
life'' in clause b comp. xi. 30. ["Desire that
liaili come," (Kal part.) is by common consent
of lexicographers and commentators desire ac-
CDuiplished. This should be remembered in the
exposition of ver. 19 a. — A.]
4. Vers. 13-17. Five proverbs relating to the
value of the divine word as the highest good,
and exhorting to obedience to it. — 'Whosoever
despiseth the word is in bonds to it, i. e.
I lie word or the law of God (comp. for this
alisolute use of the term " word " (^3T) e. g.
xvi. 20). The word of divine revelation is here,
as it were, personified as a real superhuman
power, whose service one cannot escape, and in
default of this he comes in bondage to it, i f.
loses his liberty. [The verb according to this
rendering describes mortgages, bonds and other
such legal obligations; •• u-ird veipfiindet," %. —
A.] Thus ScHULTENS, EwALD, Elster corrcctly
render, while many others, e. q. Umbreit, Bek-
THEAU, [K., E. v.. N., S., M.] explain "for
him is destruction provided, he shall be de-
stroyed." HiTziG, however, altogether arbitra-
rily takes the " word" of clause a in the sense
of "command," and the "command" (DlXf^) of
clause b in the sense of "prohibition," and ac-
cordingly translates " whosoever despiseth the
command is seized by it, and whoso avoideth
(heedcth) the prohibition is rewarded " (?). For
the plirase "he is requited, to him is requital,"
comp. xi. 31.
Ver. 14. The instruction of the ^vise man
is a fountain of life. — Comp. x. 11, where
the "mouth of the righteous," and xiv. 27,
where the fear of God is described by this
figure. In the latter passage the 2d clause of
our verse appears again. " Snares of death " an
established formula for the description of mortal
perils ; comp. Ps. xviii. 5 ; Prov. xxi. 6, and
also the Latin laquei mortis, HoR. Od. III. 24, 8.
Ver. 15. Kindly 'wisdom produceth fa-
vor.— Comp. iii. 4, where however the ^'SO'l'yS
expresses a somewhat different idea, viz., pas-
sively, "good reputation." [See Critical Notes].
— The way of the ungodly is desolate. —
liTX, perennis, elsewhere descriptive of a brook
or river that flows inexhaustibly, seems here to
denote either a "standing bog" (J. D. Mi-
CHAELis, Umbreit), or, which is perhaps more
natural, it belongs as an adjective to the noun
" way" (^"^7)' *''*' characterizes the way of trans-
gressors as " ever trodden," i. e. altogether hard,
solid, and therefore desolate and unfruitful
(Bertheau, Ewald, Elster, etc.). [As compared
with the more common conception of the hard
way as rough, stony (Fuerst, H., S., M., W.)
this has the advantage of following more natu-
rally from the radical idea of continuance and
permanence. — A.] Hitzig prefers to read [nK".
makes hateful, produces hatred (?). [This is
NoYEs' explanation].
Ver. 10. [See Critical Notes]. For the mean-
ing "the wise man doeth all things with under-
standing." comp. xii. 23: xv. 2. — Ver. 17. A
bad messenger falleth into trouble. — A
"bad messenger" (lit., "wicked") is not, as
might be thought, one who is indolent, tardy, as
in X. 26 (so Bektheau), but one who is faithless,
not true to his master, betraying him. He "falls
into trouble" as a punishment for his faithless-
ness. Abnoldi and Hitzig unnecessarily sub-
stitute the Hipbil for the Kal, and render "throws
into trouble." The antithesis between a and 6
is at any rate not an exact one. — But a messen-
ger of fidelity, a faithful messenger. — Comp.
xiv. .5; XX. 6, and lor this participial form of the
epithet, XXV. 13. — For this use of "health,''
healing medicine, comp. xii. 18,
13G
THE PROVERBS OF SOLOMON.
5. Vers. 18-25. Eight additional admonitory
proverbs, pointing to tlie blessedness of obedi-
ence to the divine word. — Poverty and shame
(to him) that refuseth correction. — The par-
ticipial clause is to be taken as conditional, "if
one refuses correction " (comp. Job xli. 18). The
connection with the main clause is "not gram-
matically complete, because intelligible of itself, "
comp. ProT. xxvii. 7 (HtTZic), For the meaning
of the verb comp. i. 2.5; iv. 1-5; viii. 33. — With
clause b comp. xv. 5, 32.
Ver. 19. Quickened desire is sweet to
the soul. — ^[See Critical Notes.] "Desire that
has come to be " (Niph. part.) cannot be designed
to describe "appeased desire" (Vulg., Luther,
Uertheau, Ew-tLD, Elstek [Fuerst, H., N., S.,
M., clcl, but, as the import of clause b and a
comparison of 12, b suggest, a desire that is just
originated, has just attained its development, now
first vividly experienced but not yet satisfied
(U.MBREiT, HiTZio). Now that this desire is in
many instances directed toward evil, and that
this evil desire is especially hard, to appease, —
this is the truth to which clause b gives expres-
sion (comp. James i. 14, 15). The second clause
is not then antithetically related to the first, but
it makes strongly prominent a single side of the
general truth already uttered. [To what is said
in the Critical Notes Rueetschi's comment may
be added {Stud. u. Krit., 1868, p. 139). He
renders clause a like the Vulg., E. V., etc., re-
garding it as the statement of a general psycho-
logical fact, while b supplies a particular case,
illustrative and not contrasted. His practical
use of the sentiment of the proverb is embodied
in the appeal "Therefore see to it that thy de-
cire be a good one in whose accomplishment thou
mayest rightly rejoice I" He pronounces Hitzig's
and Z.'s rendering of HTiJ as untenable lexi-
cally, and false to fact. — .\.]
Ver. 20. Walk vrith ^vise men and be-
come TWise. — So ai-corjing to the K'thibh: an
infin. abs. [used as an imperative] followed by an
imperative iustead of a consecutive clause, —
which is to be preferred to the K'ri [which is fol-
lowed by LXX, Vulg., E. v., H., N., S. and M.].
The latter makes the language less spirited and
needlessly assimilates it in form to the 2d clause.
— But wrhosoever delighteth in fools be-
cometh base. — In the Hebrew there is a pl.ay
upon words: he who tendeth fools (n>''^) slioweth
himself base J?i^'. [This might be thus imitated
in English: he who attendeth fools tendeth to
folly]. For this use of the verb Hi'l, to follow
or attach one's self to some one, sedari aliquem, to
cultivate intercourse with one, comp. xxviii. 7;
xxix. 3; Jer. xvii. 16. From this is derived
JIT "friend, comrade."
Ver. 21. To the righteous God repayeth
good. — As subject of the verb we should supply
in this instance not the indefinite subject, " one,"
man, but rather Jehovah (unlike the instances
in X. 24 ; xii. 12). Hitzig needlessly substitutes
as an emendation DTjT', "meetelh," suggested
by the KaTtt?.r/il>irai of the LXX. For the mean-
ing comp. X. 25; xi. 3, 5, etc.
Ver. 22. A good man leaveth an inheri- ^
tance to his children's children. For this ab-
solute use of the Hiph., "causeth to inherit, trans-
mitteth his estate," comp. Dent, xxxii. 8. Fot
the sentiment comp. Job xxvii. 17; Eccles. ii. 26.
Ver. 23. The poor man's ne^v land (yield-
eth) much food. The noun TJ according to
Hos. X. 12; Jer. iv. 3, describes "newly broken,
newly ploughed land," i. e. a field newly cleared,
and therefore cultivated with much efiForl (Vulg.
correctly ntiDaif'a; Luther less exactly "furrows"
(Furchen). If such a field nevertheless yields
its poor possessor "much food," he must be a
devout and upright poor man, and so possess the
main condition of genuine prosperity, which is
wanting to the man mentioned in clause b, who
is evidently a man of means, a rich man, who
in consequence of his iniquity (lit., "by not-
justice") is destroyed. — Hitzig on the ground
of the phraseology, which is certainly somewhat
hard and obscure, y)ronounces the verse corrupt,
and therefore read-s 3'J instead of TJ, and so
gets for clause a the meaning "A great man who
consumes the income of capital" (!). Further-
more he pronounces the whole verse spurious,
and thinks it originally formed a marginal com-
ment on xi. 24 (!!)but then by the mistake of some
copyist was introduced into the text just at this
point. [RuEETscHi (as above quoted) interprets
clause a in like manner of the righteous poor
man's newly cleared land, which, although
wrought with difficulty, abundantly rewards the
laboi'. The t?' of clause b he regards not as a
verb "there is," but as a substantive (comp.
viii. 21), with the meaning "substance, wealth."
This is destroyed where there has been unright-
eousness.— A.]
Ver. 24. He that spareth his rod hateth
his son. See iii. 12; xxiii. 13, 14; xxix. 15:
Ecclesiasi. xxx. 1. — But ■whosoever loveth
him seeketh it, correction. The suffix of the
last verb here, as in ver. 'I'l, refers to the object
immediately following, and this noun is here
used actively in the sense of "chastisement, dis-
cipline which one employs with another." Others
lake the suifix as the indirect object, equivalent
to 17, "for him;" he seeketh for him (the son)
correction. This, however, is not grammatically
admissible. Hitzig maintains that the verb is
here to be taken after the analogy of the Arabic
in the sense of "lame, subdue," and that the
noun is a second accusative object (?), — and that
we should therefore translate "he restraineth
him \>y correction." So also Hofmann, Schriflbeic.
II. 2, 377 (follows him up with correction). With
ver. 25 comp. Ps. xxxiv. 10 (11), Prov. x. 3, etc.
DOCTRINAL, ETHICAL, HOMILETIC, AND
PRACTICAL.
The idea which appears in the very first verse,
of salutary discipline, or of education by the
word of God and sound doctrine, also reappears
afterward several times in a significant way
(vers. 13, 14, 18, 24 ; comp. vers. 6, 10, 20, 21);
it therefore to a certain extent controls the whole
development of thought throughout this Section,
so far as we may speak of anything of the kind.
We have also here again as in chap. iv. (see
above, p. 74,) a chapter on the true religious
CHAP. XIII. 1-25.
137
training of children. Only it is here specifically
training to the wise use of earthly blessings (so
in particular the group vers. 4-12), and to the
knowledge of God's word as the chief blessing
(so especially in the 2d half, vers. 13-25); this
is urged by most of the proverbs that are here
grouped. Hence the frequent allusions to the
blessing of constant diligence, and patient labor
in one's eartlily calling in reliance upon God
(vers. 4, 11, 23, 25); also to the great value of
earthly possessions gathered under God's gra-
cious help, as important instrumentalities for the
fulfilment of the spiritual duties also involved in
one's calling (vers. 8, 11, 12, 18, 22) ; further to
the hateful and harmful nature of pride and
vanity (vers. 7 a, 10. 16, 18) ; to the evil conse-
quences of unfaithfulness, since it necessarily
"smites its own lord" (vers. 2, 5, 15, 17); to the
importance of good company, and of a decided
abhorrence of that evil companionship which cor-
rupts the morals (vers. 1, 6, 20; comp. 1 Cor.
XV. 33), etc.
Therefore, in the homiletic treatment of the
chapter as a whole, we have as a subject "The
true Christian education of children." 1) Its
basis: God's word (vers. 1, 13, 14); 2) its
means: love, and sirictness in inculcating God's
word (vers. 1, 18, 24); 3) its aim: guidance of
the youth to the promotion of his temporal and
eternal welfare (vers. 2 sq., 16 sq.) Or, on the
right use of God's word as the basis, the means,
and the end in all human culture. Or, on the
word of God as the most precious of all posses-
sions (comp. Matt. vi. 33; xiii. 44-46; 1 Pet. i.
23-25). — Stockeii: — The wise man's discipline
[Disciplina sapientis). 1) Wherein it consists
(1-10); 2) What qualities the well-trained wise
man possesses, viz. chietly, a) Moderation and
prudence in the use of earthly good ; b) Humility
and modesty ; 3) What is the blessing of a wise
training.
Vers. 1-3. Starke: — No one is born pious;
every one brings sin with him into the world ;
therefore from the tenderest childhood upward
diligence should be employed with youth that
they may grow up " in the nurture and admoni-
tion of the Lord" (Eph. vi. 2). There are spirits
that from merest infancy onward have their jests
at everything that belongs to virtue and piety
(Gen. xxi. 9) ; to improve such always costs
much work and prayer. — (On vers. 2, 3): If
words spoken heedlessly before a human tribunal
are often so dangerous that they can bring one
into the greatest misfortune, how can evil words
be indiS'erent in the view of God the Supreme
Judge (Matt. xii. 36) ? — Woulf.vrth : — On what
does the happy result of education depend? 1)
On the side of parents, on the strictest conscien-
tiousness in the fulfilment of their duties as
educators (vcr. 1); 2) On the side of children,
on their thankful reception of this training
(vers. 2-9).
Vers. 4-12. Starke (onver. 5): — The natur.il
man shuns lying and deceit on account of the out-
ward shame and reproach ; the pious abhors
them with all his heart for God's s.ake. — (On
ver. 7): A man's condition may not be with
certainty inferred from the out w.ird appearance:
"all is not gold that glitters" (Eccles. viii. 4;
1 Sam. xvi. 7). The spiritually poor who feels
his inward poverty stands in the right relation,
in which he can become truly rich in the grace
of God. — (On ver. 8) : The poor man may have
many advantages over the rich, in case he knows
how to use his poverty aright. — (On ver. 11):
That many men of means become poor is caused
by the fact that they do not wisely apply what
is theirs, but waste it on all manner of use-
less things. — (On ver. 12) : If thou hast made
some promise to thy neighbor, defer not long
the fulfilment of the promise. He who gives
promptly gives double. — [Briuoes (onver. 5):
— It is not that a righteous man never lies. Nor
is it a proof of a righteous man that he avoids
lying. But true religion brings in the new
taste — conformity to the mind of God. — Tiupp
(on ver. 9) : — A saint's joy is as the light of the
sun, fed by heavenly influence, and never ex-
tinct, but diffused through all parts of the
world. — (On ver. 11): Ill-gotten goods flyaway
without taking leave of the owner. — (On ver.
12): We are short-breathed, short-spirited.
But as God seldom comes at our time, so He
never fails at His own; and then He is most
sweet because most seasonable. — Arnot (on ver.
12): — If the world be made the portion of an
immortal spirit, to want it is one sickness, to
have it is another. To desire and to possess a
perishable portion are only two different kinds
of misery to men]. — J. Lange (on ver. 12): —
Children of God must often hope long under the
cross for their deliverance. Yet when this
comes at length, it is so refreshing and joyful,
that they begin as it were to live anew. — Zelt-
NER (on ver. 12): — Set tliy hope not on the vain,
uncertain and transient, but on the imperishable
and eternal, on God and His word, 1 Cor. iv. 18;
1 Tim. vi. 17.
Vers. 13-17. Tubinff en Bible {on yer. 13):— It
is very great wisdom gladly to receive correction
when one has erred ; but it is folly to be angry
when one is warned against everlasting destruc-
tion.— Geier: — Faithful discharge of the duties
that devolve on us secures a good conscience
and reward from God and men. — [Trapp (on
ver. 15): — Natural conscience cannot but do
homage to the image of God stamped upon the
natures and works of the godly. — Arnot: — It
is far-seeing mercy that makes the way of trans-
gressors hard ; its hjirdness warns the traveller
to turn that he may live]. — Starke (on ver. 16) :
— If thine act and project are to prosper, begin
with prudence and good counsel, and so continue
till thou hast doue. — Wohlfarth: — Wisdom as
the fountain of true life. Its correction like its
counsel is health and blessing; its yoke is soft
and light, because it urges us to act and to walk
simply according to our destination. — Von Ger-
i.ACH (on vers. 13 sq.): — A despiser of God's
word involves himself in its penalties, he falls
sooner or later under its chastisement: while on
the contrary his reward never fails the right-
eous.'— (On ver. 17) : While the wicked messenger
prepares misfortune for himself as well as for
his master, the faithful makes good even his
lord's mistakes.
Vers. 1 8-25. Berleburj Bible (on ver. 18) :—
Where one finds a spirit that can tolerate no
correction, is always excusing and defending
itself, or throwing the blame on others, liom
138
THE PROVERBS OF SOLOMON.
such a one there is no good to be hoped. — (On
ver. 20) : It is very profitable to cultivate friend-
»liip and familiar intercourse with spiritually-
uiinded men, because one is in general wont easi-
ly to take to one's self the spirit of those with
whom one associates. — Zeltner (on ver. 20): —
If thou shunnest an infected house, how much
more shouldst thou shun the company of the un-
godly, that thou mayest not be touched by the
poison of their sins and vices. — [Arnot: — The
issue to be decided is not what herd you sliall
gr.aze with a few years before your spirit re-
turn to the dust; but what moral element you
shall move in during the few and evil days of
life, till your spirit return to God who gave it].
— Starke (on ver. 21): — Sin evermore draws
after it God's wrath and judgments as the
■shadow always closely follows the body. — [T.
Adams (on ver. 22) : — -The usurer lightly begets
blind children that cannot see to keep what their
father left them. But when the father is goi>e
to hell for gathering, the son often follows for
scattering. But God is just]. — Mblanchthon
(on ver. 23) : — It is better to possess small means,
but use them well, and enjoy them witli pious
aud contented mind, than to he:ip up great
treasures, that pass not away without otfences
of many kinds. — Osiander (on ver. 23). — God
gives to a pious man who is poor nevertheless
nourishment enough if he only labor diligently
in his calling and forsnke not jjrayer. — J. Lange
(on ver. 24) : — A good fatherfoUows his children
unweariedly with prayer, correction and counsel,
tiiat he may not be forced afterwards bitterly to
deplore omitting correction at tlie right time. —
Von Gerlach (on ver. 24) : — .V loving father
strives to correct his child early ; he does not
wait till urgent need forces him to it. — [John
Howe: — Fond parents think it love (that spares
the rod) ; but divine wisdom calls it hatred. — ■
Bridges; — The discipline of our children must
commence with self-discipline. Nature teaches
us to love them much. But we want a controlling
principle to teach us to love them wisely. The
indulgence of our children has its root in self-
indulgence].
(5) With reference to the relation between the wise and the foolish, the rich and the poor, masterg
and servants.
Chap. XIV.
1 Woman's wisdom buildeth her house,
but folly teareth it down with its own hands.
2 He that walketh uprightly feareth Jehovah,
but he that is perverse in his ways despiseth him.
3 In the mouth of the foolish is a rod for his pride,
but the lips of the wise preserve them.
4 Where there are no oxen the crib is clean,
but much increase is by the strength of the ox.
5 A faithful witness cannot lie,
but a false witness uttereth lies.
6 The scorner hath sought wisdom, and findeth it not,
but to the man of understanding is knowledge easy.
7 Go from the presence of the foolish man ;
thou hast not found (with him) lips of knowledge.
8 The wisdom of the prudent is to understand his way,
the folly of fools is a deception.
9 The sacrifice maketh sport of fools,
but to the righteous there is favor.
10 The heart knoweth its own bitterness,
and let no stranger intermeddle with its joy.
1 1 The house of the wicked is overthrown,
hut the tent of the uj>right shall flourish.
1:J There is a way that seemeth right to man,
but the end thereof is the ways of death.
13 Even in laughter the heart will be (perchance) sad,
and the end of joy is sorrow.
14 He that is of a perverse heart shall be satisfied with his own ways,
but a good man (shall be satisfied) from him (E. V. " from himself").
CHAP. XIV. 1-3.3. 13J
15 The simple believeth every word,
the wise giveth heed to his way.
16 The wise feareth and departeth from evil,
but the fool is presumicg and confident.
17 He that is quick to anger worketh folly,
and the man of wicked devices is hated.
18 The simple have secured folly,
but the wise shall embrace knowledge.
19 The wicked bow before the good,
and sinners at the doors of the righteous.
20 The poor is hated even by his neighbor,
but they that love the rich are many.
21 Whosoever despiseth his friend is a sinner,
but he that hath mercy on the poor — blessings on him !
22 Do not they go astray that devise evil ?
and are not mercy and faithfulness with them that devise good?
23 In all labor there is profit,
but mere talk (leadeth) only to want.
24 The crown of the wise is their riches,
the folly of fools (is evermore) folly.
25 A true witness delivereth souls,
but he that uttereth lies is a cheat.
2G In the fear of Jehovah is strong security,
and to His children He will be a refuge.
27 The fear of Jehovah is a fountain of life,
to escape the snares of death
28 In the multitude of the people is the king's honor,
but from want of people (cometh) the downfall of the prince.
29 He that is slow to wrath is great in understanding,
but he that is hasty of spirit exalteth folly.
30 The life of the body is a quiet spirit,
but passion the rottenness of the bones.
31 He that oppresseth the poor hath reproached his Maker,
whosoever honoreth him hath had mercy on the poor.
32 By his wickedness is the wicked driven forth,
but the righteous hath hope (even) in his death.
33 In the heart of a man of understanding doth wisdom rest,
but in the midst of fools it niaketh itself known.
34 Righteousness exalteth a nation,
but sin is a reproach to any people.
35 The king's favor is towards a wise servant,
but his wrath against him that is base.
GRAMMATICAL AND CRITICAL.
Ver. 1.— Read rilODn, as In i. 20; ix. 1, and not niOjn (fem. plur. constr.), as though "the wise onea among iro-
nien " (comp. Jud. v. 29) were to be here designated (so the LXX, Viilg.. Lutheh). [So substantially the E. V., Notes, etc .
distributing the plural on account of the singular of the verb. fnERsT regards Ijn as merely another form of the abstract
noun. BiiTT. does not admit the possibility of this, but explains the form in the text as an indef. or distributive plural,
holding, nevertheless, that the antithesis with ph^H requires here the usual abstract. §g 700, c and n. 4, and
702, c. €.— A.l
Ver. 2. — The 1 in ^HliS is one of the few examples in the early Hebrew of the Hholem plen. in emphatic verbal
forms besinning or endine: a clause. See BiiTT., ^167. — A.]
Ver. 3.— The form D'^.'^K'J^ should probably be changed to D^IDtJP, since the assumption of the lengthening
of the vowel (vocal Sheva) in the syllable preceding the accent seems hardly.iuBtified by analogies like Ex. xviii. 26; Ruth
ii. 8. Conip. UlTZlo on Ibis passage. fBoTT. defends the form donbtfully, unci regards it as probably an illustration of tho
speech of the common people. The fern, form of the verb is indicated only by the prefix, and not by its ordinary termina-
tion. See Jg367. fc, low, •) and n. 3, andl047, e. See Oreen, 3105, rf.— A.]
Ver. 5.— [373', one of Bottchee's examples of the "Pirns hcitum" what may or can be ; J 950, c, 3 ; will not=can not.— A.]
Ver. 6.— [t:;p3 a "relative" perfect, like ci^n and ryin in ver. 31; "hath been seeking .... and it is not," "hath
already virtually reproached his Maker," " hath already shown mercy." — BolT., §950, 1. — A.]
140
THE PROVERBS OF SOLOMON.
^p3 is undoubtedly a neuter participle.^rivpji a trifle, a small, easy matter.
Itt t|-: I
Ver. 7. — [Three points come under consideratioD : 1) the meaning of 7 HJilOj 2) the force of the perfect tense
nyTi fi'Dd 3) the meaning of the connective V On the first, in addition to the arguments *if Z. in the exegetical notes,
r : -T :
ROEBTScm urges (as before cited, p. 140) that with verbs of motion the only natural *'«nderiDg is "from iKfbre/' the
7 being justified by Deut. xxviii. 66 as well aa the passage in Judges. Id regard to tUe second the simple perfect is easier
tiiau a predictive perfect ; thou hast not=thou surely wilt not. Z. omits the conuective 1 in his version ; " and " might
be equivalent to *' in c;ise, or where thou hast not," etc. Rueetschi somewhat more unnaturally renders "otherwise ;" he
obtains the very forcible meaning "otherwise thou hast not known lip* of knowledge" — hast not learned their nature,
and art now m;iking this evident. De Wette agrees with Rosenmueller in rendering clause b as a relative clause — "and
/rom him in luhnm thou ha^t not," etc. — A.]
Ver. 10, — [3"l_^r\'' ~ for - in final syllable under the influence of the guttural, Gbeen, §119, 1; Bott., ?^378, 1,
1055. In n"^r3, derived from TIO, we have one of the few Instances of a doubled "1. See Green, §60, 4, a, Bottchee,
§392.2. c— A.]
Ver. 12. — \iry\ is used in the first clause a^ masc, in *^he second as fem. In the historical books, Jerem. and Proverbs,
this confusion is ';«)mnjnn. See EiiTT., ^3657; 2; 877, y. t. — A.]
Ver. 13. — The suffix in Hn'^nXI refers to the following nnoty? as in the passages cited above in connection with
T ■ -■ ~ : T : •
xiii. 4. To divide I^H n*'^nX1 (J* D- Michaelis, Hitzig) is an alteration altogether unnecessary in the case before us,
where the expression " j<^y " ^° clause h is nothing but a repetition of that of " laughter " in clause a.
Ver. 14. — To change to ^''b'^UOO^ (L. Capellus, Jaeger, e(c.), or to V7VO (Elster, comp.EwAU)) is plainly needless
TT-:- • . T -■•
in view of the simple and obvious interpretation of V7t*3 given in the notes.
T T"
[BiiTT. proposes with great confidence to amend clause 6 by substituting for C'''N *lie verb ^'D^ ; §?460, 2, a, and
•T
1143, 6; "good will di-part from him." — A.]
Ver. 15. — [Observe the emphatic change of accent and vocalization in ^HiD.]
Ver. 17. — In view of the explanation which may be given of the text, attempted emendations appear needless and in-
appropriate, such, e. g., as Ewald's, who proposes instead of KJU?** to read K^U'^ (" be quiets his anger," " keeps his equa-
• • T ■ . V ~ :
nimity "); or that of HiTZiG, who to secure the same meaning reads TXE^*! ^^' [Rueetschi emphatically defends the re-
ceived text.] I
Ver. 18. — [Observe the change of tense ; ^ 7nJ. "i%r/ec(wm rtptTdinwm" used of that which is easily and quickly done ;
-:t
^^^J^D''* "Fiens liciium^^ are disposed or inctine i to wait, etc. Bt5TT., §2 950, B ; 940, 2; 943, c, a. — A.]
Ver. 25. — [n*i3'» 3S in vi. 19; xii. 17; xix. 5, 9, an irregular participial form.]
Ver. 28. — |in is a collateral form of TTIT, as pit^J7 of pl!/!^. The expression hero stands as a parallel to ^SDi m
the plural DJTTI often stands side by side with 0070.
■ : . ■ T :
Ver. 30.— [Q*1ty2, plural, probably, on account of the following jllOVl*. EiJTT. however (§695, 5) explains it as an
• T : T -:
example of the "pluraUs extensivus^' used also of the entire, the complete, the large, — '' the life of the whole body." — A.]
EXEGETICAL.
1. Vers. 1-7. On wisdom find folly in general.
— Woman's 'wisdom buildeth her house.
[See critical notes]. It is plain that in contrast
with thia wisdom of the godly we are to under-
stand by " folly " in clause b especially woman's
folly. — With ver. 2, a. compare x. 9; with b, ii.
15; iii. 3i*. — Ver. 3. In the fool's mouth is
a rod for his pride, — lit., "a rod of pride."
[Is this genitive subjective or objective? a rod
which his pride uses, for himself, or others, or
both, as it has been variously understood, — -or
a rod by which his pride is itself chastised ? The
antithesis commends the latter, which is the view
of Berthead, Kamph., etc., as well as Z. Ac-
cording to S., *' pride" is the subject and not a
limiting genitive — A.] Hitzig unnecessarily
proposes to understand HIN^ in the sense of IJ
''back," a meaning which even in Job xli. 7
hardly belongs to the word [although given by
Aquila, Jerome, efc-l (Comp. Delitzsch on ilie
passage. ) — But the lips of the wise preserve
theia — For the construction comp. xi. (»; xii. 0.
etc.; for the meaning, x. 13. 14. — Ver. 4. Where
there are no oxen the crib remaineth
empty.— DOX, *'crib," not "stall" (Umbreit);
■^3, in itself meaning "pure, clean," is here
"empty;" so sometimes *pJ. The drift of the
proverb is not quite the same as in x. 15 ; xiii. 8
(a commendation of moderate wealth as a means
of doing good and as a preservative from spiri-
tual want). Rather is this the probable meaning:
"He who will develop his wealth to a gratifying
abundance must employ the appropriate means;
for "nothing costs nothing, but brings nothing
in" (Elster, Hitzig). — With ver. 5 comp. xii.
17; with b in particular vi. 19. — Ver. G. The
scorner hath sought ^7isdom, and findeth
it not, — lit., " and it is not," comp. xiii. 7. The
bearing of this proverb is plainly directed agninst
that superficial, trivial, seeming culture of the
scoffers at religion, (who, in the perverteil sense
of the word, are " the enlightened'"), which lacks
all genuine earnestness, and for that ver}' reason
all really deep knowledge and discernnioui —
But to the man of understanding is know-
ledge given. — See critical notes.
Ver. 7. Go from the presence of the fool-
ish man. — So Lx'ther had already correctly ren-
dered; also De Wette, Bertheau, Elster: for
IJjp [from the front, from before] does not de-
pcribe motion directly toward or at one (Ewald,
comp. Umbreit), but remoteness from him, as Is.
i. ]fi; Am. ix. 3 ; and for the connection with "7
which, it is true, is unusual, comp. Judges xx.
34, [See critical notes]. — Hitzig, following tlie
LXX and Syr. vers., writes the first word cf tne
CHAP. XIV. 1-35.
141
verse 73 instead of 1^1, and in clause b reads
n^J^^'Sa instead of Hi'T "73, from which the
meaning is obtained " TUe foolish man hath every
thing before him, but lips of knowledge are a re-
ceptacle of understanding " (LXX : 077/.a de mc&ii-
(Ttaif ). But the idea of the second clause experi-
ences in this way no possible improvement, but
only an injury (observe the tautological charac-
ter of the expressions "lips of knowledge" and
" receptacle or vessel of knowledge"), and for
this reason we should retain the meaning given
above for the first clause also. — In clause b the
verb is a proper perfect, " thou hast not known
or recognized lips of knowledge," this is, if thou
soughtest any such thing in him. [W. is wrong
in rendering '• over against," and " wilt not
know." — A.]
2. Vers. 8-19. Further delineation of the wise
and the foolish, especially with reference to their
contrasted lot in life. — The vsrisdom of the
wise is to understand his way, — lit., "ob-
serve his way." For this use of the verb with
the accusative, in the sense of to "observe or
consider something," comp. chap. vii. 7: Ps. v. 2.
For the sentiment of (he verse comp. xiii. 16, and
ver. 1.5 below. — The folly of fools is decep-
tion.— "Deceit" here in the sense of self-de-
ception, imposition on self, blindness, which is
at last followed by a fearful self-sobering, a
coming to a consciousness of the real state of the
case (comp. Ps. vii. 15; Job xv. 3.5).
Ver. 9. The sacrifice maketh sport of
fools, — i. e., the expiatory sacrifice which un-
godly fools offer to God is utterly useless, fails
of its object, inasmuch as it does not gain the
favor of God, which is, on the contrary, to be
found only among the upright (lit., "between
upright men," i. e., in the fellowship of the up-
right or honorable, comp. Luke ii. 14). Thus
Bekthe.ib, Ew.4ld, Ei-ster [Stu.art and Words-
worth], etc., while the majority, disregarding
the singular member in the verb, translate
"Fools make a mock at sin" [E. V., M., N., H.]
("make sport with sin," Umbreit, comp. Lp-
ther). [Hodgso.v, rightly conceiving the gram-
matical relation, but making both subject and
object concrete, renders 't sinners mock at
fools"]. HiTziG here again proposes violent
emendations, and obtains the meaning "The
tents (?) of the foolish are overthrown (??) in
punishment ; the house (?) of the upright is well
pleasing."
Ver. 10. The heart knoweth its own bit-
terness,— lit., --a heart knoweth the trouble of
its soul," i. e., what one lacks one always knows
best one's self; therefore the interference of
strangers will always be somewhat disturbing.
If this be so, then it follows that it is also not
advisable "to meddle with one's joy," and this
is the point that is urged in clause b. A precept
applicable unconditionally to all cases is of
course not designed liere. The author of our
proverbs will hardly be put in antagonism to
what the Apostle enjoins in Rom. xii. 15. It is
rather a hard and intrusive manifestation of
sympathy in the joy and sorrow of one's neigh-
bor, that is to be forbidden. — With 11, a, comp.
xii. 7; Job xviii. lu; with 4, Is. xsvli. 0. — Willi
ver. 12, a, comp. xii. 15; xvi. 2. — But the end
thereof are ways of death, — ;. e., the way
of vice, which at the beginning appears straight
(the way is not directly described as the way of
vice, yet is plainly enough indicated as such), at
length merges itself wholly in paths that lead
down to mortal ruin; comp. ver. 4; vii. 27.^
The same verse appears again below in xvi. 25.
Ver. 13. Even in laughter the heart will be
(perchance) sad. — The Imperf of the verb here
expresses a possible case, something that may
easily and often occur. The contrasted condition
is suggested by Eccles. vii. 4: "Though the face
be sad, the heart may yet be glad." [Nolwith-
standing Holuen's observation, that "though
sorrow may be occasioned by laughter, it does
not exist in it," it is a deeper truth, that in cir-
cumstances producing a superficial joyousness,
there is often an underlying, profounder sor-
row.— A.] — And the end of joy ^s sorrow
[not by a mere emotional reaction, but] in such
a case as this; the heart, which under all appa-
rent laughter is still sad, feels and already anti-
cipates the evil that will soon have wholly trans-
formed the gladness into grief.
Ver. 14. He that is of a perverse heart
shall be satisfied ■with his ovrn w^ays, i. e.,
he who has departed from God (lit., "he that is
turned aside in heart," comp. Ps. xliv. 19) is
surfeited with his own ways, partakes of the
ruinous results of his sinful action ; comp. xii.
14; xiii. 2; xxviii. 19. — But a good man
(shall be satisfied) from him, (. e., the good
man solaces himself in the contemplation of the
wicked and his fate (chap. xxix. 10; Job xxii.
19; Ps. xxxvii. 34; Iviii. 11); or, it may be,
the upright man enters into tlie possession of the
good which the other loses (comp. xi. 8, 29; xiii.
22). V 7^*0, Etrictly " from with him," expresses
here this idea. — "from that which belongs to
him as its foundation" (HiTzir;), and therefore
"from his experience, from the sorrowful oc-
currences of life in which he is deservedly in-
volved." [E. v., H., N., M. render reflexively
"from himself," and make the experiences pa-
rallel; each shall be satisfied "with his own
ways," or "from himself." The third pers. suf-
fix has this reflexive meaning after 7,JTg dis-
tinctly in 1 Sam. xvii. 22, 39 ; Jonah iii. 6. The
suffix in clause a is reflexive, "his own ways,"
and we must regard the same constructiou as
the simplest and most natural in b — A.]
Ver. 15. The simple believethe very Tword,
— Elster: "every thing." But as objects of
belief, it is, in the first instance and most di-
rectly, words alone that come under considera-
tion, and reference is made here precisely to the
unreliableness of words as used by men, as in
chap. vi. 1 sq.; x. 19; Eccles. v. 1 sq.; Ps. cxvi.
11, elc. — With clause b compare above ver. 8 a. —
Ver. 16. With clause a compare xvi. 6, 17. — .
The fool is presuming and confident.
— Comp. xxi. 24 ; xxviii. 10. The latter of these
descriptive terms unquestionably describes a
false security, and carnal arrogance, which is the
opposite of the fear of God. Tlie former epithet
means "self-exalting, bearing one's self inso-
lently," or it may be (like ihe Kal conj. of the
same verb in chap. xxii. 3) " boldly rushing on,
342
THE PROVERBS OF SOLOMON.
overriding" (Hitzig, comp. Luther, "rushes
wildly through ").
Ver. 17. He that is quick to anger ■work-
eth folly. — Strictly, " he who foams up
quickly, who flies into a passion," contrasted
with the man who is " slow to anger," ver. 29.
[0'3K, the nostrils, then the breathing, which
by its quietness or its excitement, marks the
stale of the temper]. — And the man of Tvick-
ed devices is hated. — Literally, "the man
of shrewd reflections, well contrived counsels "
(comp. remarks on i. 4, and also chap. xii. 2;
xxiv. 8 ; Ps. xxxvii. 7), who is not here set as a
contrast, but as a counterpart to the passionate
man ; the crafty and subtle man, who, in spite
of all his show of mildness, is still as thoroughly
hated as the irascible and passionate man. The
relation of the two clauses is accordingly not an-
tithetic, but that of a logical parallel. With one
manifestation of an evil disposition another is
immediately associated, with a suggestion of the
results which are in accordance with it; comp.
chap. X. 10, 18.
Ver. 18. But the -wise shall embrace
kno^vledge. — "TflJ^ (comp. Ps. cxlii. 8), liter-
ally, "surround, enclose," cannot here mean
** they crown themselves, or are crowned" [the
verb is not reflexive] (U.mbueit, comp. Luther
[De W., E. v., H., N., S., M.. W.]), but, as the
parallel verb in clause a indicates, must convey
simply the meaning of "laying hold upon," !. e.,
gathering, accumulating [so Fderst, Bertheau,
Kampu., f/!-.].
Ver. 10. And the ■wicked at the doors
of the righteous, — ;'. f., iliey bow there (the
verb is to be repealed from the first clause). The
figure lying at the basis of this representation is
that of the ambassadors of a conquered people,
who, kneeling at the doors of their conqueror's
palace, await his command. For the general
Bentiment comp. xiii. 9, 22 ; also Psalm xxxvii.
25, elc.
3. Vers. 20-27. On riches and poverty in their
causal connection with wisdom and folly. — The
poor is hated even by his neighbor. — Comp.
xix. 4; EccIesiasL vi. 7 sq.; xii. 8 sq. Numerous
parallels from classic authors (c ff., Theognis,
V. Oil, 097 : OviR, rrist-, I., 9, 5, 0), and also
from Rabbinical and Arabic authors, may be
found in U.mbueit's Commentary in loco. " Is
hated," i. e., "is repelled as disagreeable, is ob-
noxious" (comp. Deut. xx. 15; Mai. i. 3). How
this may come to pass, how former friendship
between two persons may be transformed into
its opposite on account of the impoverish-
ment of one of them, is impressively illustrated
by our Lord's parable of the neighbor whom a
friend asks for three loaves (comp. Luke xi. 5-8.)
— Ver. 21. 'Whosoever despiseth his friend
is a sinner, i. e., he who neglects a friend that
has fallen into destitution (comp. ver. 20 a), who
does not render him assistance, sins just as surely
as his act is praiseworthy who is compassionate
to the poor or wretched (read D'''3^ with the
K'thibh). With the benediction in clause 6 com-
pare xvii. 20.
Ver. 22, Do they not err that devise evil?
— The figur.itive expression " carve evil " (comp.
jii. 29; vi. ]4j has as its counterpart in the se-
cond clause the kindred figure " carve out
good," !. f., contrive or devise good (bona machi-
nari). Instead of V?' "ihey err, or go astray "
(comp. Job XV. 31) HiTZio reads ^i'"!' (from
yy^y. "Ought it not lo go ill with them that devise
evil?" But the language of the text character-
izes with sufficient strength and clearness tlie
I unsettled and disastrous condition of those who
have departed from Ciod's ways. — And are not
mercy and truth with those that devise
good ? — The interrogalive particle aft'ects the se-
cond clause as well as the first (so Umisreit. and
doubtless correctly, in opposition to loo^t modern
interpreters [e. g., E. V., De W., Bmitue.vu. H.,
M., S., K., while Notes agrees with oiii- author] |.
The construction is like that in xiii. 18. —
" Mercy and truth " are probably God's mani-
festations of Himself toward them, as in Gen.
xxxii. 11; Ps. Ixi. 7, and not human attributes,
as above in chap. iii. 3 (see note m lor.o), or as in
xvi. 0; XX. 28. [So Teapp and others, while
M. and S. make them human, — M. making these
the experience^ and S. the action of those who
devise good- — A.]
Ver. 23. In all labor there is profit, but
idle talk (leadeth) only to vtrant. — (Comp. xi.
24; xxi. 5); in the latier passage "profit" and
"want" are contrasted precisely as here. — "Idle
talk;" in the Hebrew literally, "word of the
lips;" comp. Isa. xxxvi, 5; Job xi. 2 ; xv. 3. The
sentiment of tlie entire verse is moreover plain :
"One should beware of idle talk more than of
the hardest toil" (Bertheac). Comp. Matt,
xii. 30.
Ver. 24. The cro'wn of the 'wise is their
riches, i. c. the well-earned possessions of the
wise become his honor, are a real adornment lo
him, for which he is with good reason praised.
" The folly of fools, on the other hand, is and
continues folly," though he may ever so much
parade and swell with it, though he may in par-
ticular studiously employ any riches he m.ay
chance to possess in splendidly decorating him-
self, and giving himself a magnificent appear-
ance by all manner of outward trifles and finery
(comp. Bertheau, Umbreit, Elster on this
passage). [Trapp : " Why, was it not foolish-
ness before they were rich "? Yes, but now it is
become egregious foolishness"]. — Hitzig has
here again needles.sly felt constrained to amend.
He reads in clause a "their prudence," DO"^J',
and in clause b, as the subject, "ostentation, "
HjIK instead of H/'X ; so he obtains the mean-
ing, "The crown of the wise is their prudence
(?) ; the pomp of fools is — drunken (??)."
Ver. 26. A true witness delivereth souls,
i. e. from the death involved in some false ch,arge
brought against tiiem before the court, and which
therefore threatens Ihem in case a truthful wit-
ness does not clear them and bring tiieir inno-
cence to light — But he that uttereth lies
(comp. ver. 5; vi. 19) is a cheat. — Compare xii.
17, where, however, "deceit" nr3"10 is object
of the preceding verb "showeth forth," and
not predicate. Here the abstract " deception "
stands emphatically for the concrete, "a deceit-
ful man, one without substance or reliableness;"
comp. above ver. 8, b. [Rueetschi (as above,
CHAP. XIV. 1-35.
143
p. 142) would simplify the construction by re-
lAiniug 7'XO as the common predicate of both
clauses, and would give to the second object the
meaning "wrongtul or unrighteous possession,"
citing as a parallel Jer. v. 27. We cannot com-
mend the suggestion. — A.] Hitzio instead of
"deceit" (HD^D) reads HS^O " he destroyeth"
(i. e. souls), in order to obtain as exact an anti-
thesis as possible to the " delivereth" in the first
clause.
Ver. 26. In the fear of Jehovah is strong
security, or, the fear of Jehovah is strong secu-
rity, is a sure reliance ; for the preposition may
properly stand before the subject as the 2 essen-
tiie, as in Isa. xxvi. 4; Ivii. 6 (so Hitzig). —
And to His children He will be a refuge. —
'•To His children," i. e. doubtless to His wor-
shippers, those faithful to Him, who for that
very reason are His favorites and objects of His
care (comp. Deut. xiv. 1). This reference of the
suffix to Jehovah Himself is unquestionably more
natural than to refer it to the pious, an idea
which must first be very artificially extract-
ed from the " fear of Jehovah " (contrary
to the view of U.mbreit, Ewald, Bertheac,
Elster, [H., N., M., S.]). HtTZio reads VjbS
" to its builders," t. e. to them who seek to build
up that strong fortress, that " security" of the
fear of Jehovali (?), With ver. 27 comp. xiii.
14. [RuEETSCHi (as above, p. 142) supports the
idea rejected by Zockler, that the divine pro-
tection extends to the children and the children's
children of such as honor God. Although not
without grammatical warrant for the construc-
tion, and conveying beautifully a precious scrip-
tural truth, we must regard the rendering as
here somewhat forced. — .\.]
4. Vers. 28-30. Continued parallels between
the wise and the foolish, the rich and the poor — -
with the addition of the closely related compari-
son of masters and servants. — From 1)73111 of
people (Cometh) the downfall of the prince.
' People " (DxS) .as in xi. 2G. Whether in the
choice of tlie word rendered "prince" there is
a hidden allusion to the ordinai-y meaning,
"consumption" (Hitzig, comp. Umbreit) must
remain in doubt. For this use of n"3i3, down-
fall, ruin, comp. x 14; xiii. 3.
Ver. 2.1. He that is slow to anger is great
in understanding. — Literally, he that is
long or slow in anger, fipiMx fJf opyr/i; James
i. I'J; therefore, the forbearing, the patient.
"Great, i. e. rich in understanding" (comp.
"great in acts," 2 Sam. xxiii. 20); comp. the
Latin muttus prudenlia. — But he that is hasty
in spirit (quick-temperud) exalteth folly, ;. e.
makes much of it, carries it to excess. Thus
Hitzig, and doubtless correctly, while the ma-
jority take the verb in the sense of "to exalt
before the view of men," maiiifentare, declarare,
for which idea however the parallel pass.ages
xii. 23; xiii. 10 are by no means conclusive
[H., S., M., W. all lake this view].
Ver. 30. The life of the body is a quiet
spirit. — Lit., "life of the members (see Critical
Notes) isa heart of quietness " {N3"10 not mean-
ing here "health," but composuie, a tranquil con-
dition, as in XV. 4; Eccles. x. 4). — But passion
the rottenness of the bones. — Comp. xii. 4,
and for this use of nxjp, "passionate zeal."
violent excitement in general (not specifically
envy or jealousy) Job v. 2. — Ver. 31. With clause
o compare xvii 6, with A, xix. 17 o, and above
ver. 21.
Ver. 32. By his wickedness is the wicked
driven forth, driven forth, i. e. from life; he is
by a violent death swept away from this earthly
life (comp. Ps xxxvi. 12; Ixii. 3). — But the
righteous hath hope (even) in his death, lie
"is confident," viz. in Jehovah; comp. Ps. xvii.
7, where the same absolute use of the participle
"trusting" occurs (the " trustful " in general,
believers). As in chap. xi. 7, and if possible
even more distinctly than in that passage, we
have expressed here a hope in the continuance
of the individual life after death, and a just
retribution in the future world. Hitzig, to avoid
this admission, reads in accordance with the
LXX (ff rj? eairrav oatirjjri) l^n3, in his upright-
ness, "but in his innocence doth the righteous
trust." But may not this divergent reading of
the LXX owe its origin to the endeavor to gain
an antithesis as exact as possible to the " in his
wickedness" of the first clause? [Rueetschi
(as last cited) preserves the recognition of a hope
of immortality and also the poetical parallelism,
by giving to the word "evil," nj71, a physical
rather than an ethical meaning ; "in his mistor-
tune (or adversityj tlie wicked is overthrown,
but the righteous has confidence even in his
death " For the wicked all hope is gone. This
seems to us a happy reconciliation of the gram-
matical and spiritual demands of the two pirls
of the verse. — A.]
Ver. 33. In the heart of a man of under-
standing doth w^isdom rest, i. e. quietly, si-
lently; comp. X. 14; xii. Hi. 23, and for this use nf
the verb 1 Sam. xxv, '.I. — But in the midst of
fools it maketh itself know^n, ;. e. not " fools
draw otit the wisdom of the wise," which isnaiu-
r.illy quiet, in opposition to them and their folly
(Hitzig), but, tools carry their wisdom, which
is, however, in fact, only folly, always upon
their tongues, and seek most assiduously to make
it known (comp. xii. 23; xiii. 16 ; xv. 2). The
expression is pointed ami ironical, and yei not
for that reason unintelligible, especially after
expressions like those in vers. 8, Iti, 24, etc. It
is therefore unnecessary with the Chaldee version
to supply the noun "folly" again with the verb.
Ver. 34. Righteousness exalteth a nation.
Righteousness, HpIV, is here used with a very
^ Itt:
comprehensive import, of religious and moral
rectitude in every relation and direction, and js
therefore not to be restricted, as it is by many
recent commentators (Umbreit, Hitzig, etc.), to
the idea of virtue. Just as little is the idea of
"exalting" to be identified with the idea of
"honoring" (as Elster. Hitzig, etc., would
have it) ; it is rather a general elevation and ad-
vancement of the condition of the people that is
to be indicated by the term; comp. above, ver.
29. — But sin is a reproach to the people.
— For the Aramaic term fOn, " shame," comp.
144
THE PROVERBS OF SOLOMON.
xxviii. 22 (also xxv. 10), and Job vi. 14. And
yet in this national reproacli and disgrace there
i:? to be included the corresponding injury and
misery of other Icinds, so that in this view there
is a certain justification for the Vulgate's ren-
dering, " miseros facit " (w)iich however rests
upon the different reading lOni; comp. the LXX
and the Syr. vers.), and for Ltjther's "Verder-
derben," destruction.
Ver. 35. With clause a comp. xvi. 12. — But
his ■wrath ■will find out the base, — lit., "his
wrath will the base be;" comp., e.g., xi. 1,
where *' his abomination" means the object of
his abhorrence. To supply the preposition "to,"
7, from clause a, is therefore needless (in oppo-
sition to the view of Umbreit, Bektheait).
DOCTRINAL AND ETHICAL.
The representation of the entire chapter is
plainly shaped by the contrast between the wise
and the foolish, aud it is only toward the end
(vers. 20 sq.) that the kindred contrast between
the rich and the poor, and at the very last (vers.
27 sq.) that between rulers and servants, is
added. — Ethical truths to which a significant
prominence is given, are contained especially in
the following proverbs :
Ver. 1. The building of the house by the wis-
dom of woman. "Only the characteristic wis-
dom of ipoman (not that of the man) is able to
' build itself a house,' i. e., to make possible a
household in the true sense of the word; for the
woman alone has the capacity circumspectly to
look through the multitude of individual house-
hold wants, and carefully to satisfy them ; and
also because the various activities of the members
of the family can be combined in a harmonious
unity only by the influence, partly regulative
and partly fostering, of a feminine character,
gently but steadily efficient. But where there is
wanting to the mistress of the house this wisdom
attainable only by her and appropriate to her,
then that is irrecoverably lost which first binds
in a moral fellowship those connected by rela-
tionship of blood — that which makes the house
from a mere place of abode to become the spiri-
tual nursery of individuals organically associ-
ated." (Elster).
Ver. 6. The impossibility of uniting a frivolous
disposition and jests at religion with true wisdom
and understanding. " It is not by a one-sided
action of the thinking power, but only by undi-
vided consecration of the whole nature to God,
which therefore involves above all other things a
riwhl relation of the spiritual nature to Him, that
true knowledge in Divine things can be attained.
The wise man, however, who has found the true
beginning of wisdom, in bowing his inmost will
before the Divine, not as something to be mas-
tered by the understanding, but as something to
be simply sought as a grace by the renunciation
of the very self, — he can easily on this ground
which God's own power makes productive, at-
tain a rich development of the nnderstanding."
(Elster.)
Ver. 10. The disturbing influence of an nnin-
vited interference in the sorrow and the joy of
one's neighbor. "Every one has his own circle
of sorrows and joys, which his neighbor must
leave to him as a quiet sanctuary for himself.
For in the liveliest sympathy of which one may
ever be conscious, it will still often be altogether
impossible to enter into the peculiarity of others'
sensibility with such a panicipation as is really
beneficent. Therefore a Turkish proverb (in
Von H.^.mjier, Morgenl. Kleebl., p. G8) also says
'Eat thine own grief and trouble not thyself for
another's'" (Umbreit). — Comp. above, our exe-
getical notes on this passage.
Ver. 12. The self-deception of many men in re-
gard to their courses, imagined to be healthful,
but in reality leading to eternal ruin. Comp.
Mehnchtho.n : " The admonition relates to the
mistiness and weakness of man's judgment, and
his many and great errors in counsel, for it is
manifest that men often err in judging and in
their deliberations. Now they are deceived
either by their own imaginations, or by the ex-
ample of others, or by habit, etc., and being de-
ceived, they rush on all the more fascinated by
the devil, as is written of Judas in John xiii. 27."
Ver. 14. The fool ever accumulating nothing
but folly, and the wise man gaining in know-
ledge. Like ver. 24 this proverb is especially
instructive with respect to the deep inner con-
nection that exists on the one hand between fool-
ish notions, and a poor, unattractive, powerless
earthly position, destitute of all influence, — and
on the other hand between true wisdom and large
ability in the department both of the material
and the spiritual. Vo.N Gerlach pointedly says,
" There is a certain power of attraction, .accord-
ing as a man is wise or foolish; the possessions
also which the one or the other attains, are in
accordance with his disposition."
Ver. 28. A sentiment directed against feeble
princes who nevertheless array themselves with
disproportionate splendor; and this, as also ver.
34, is designed to call attention to the principle,
that it is not external and seeming advantages,
but simply and solely the inward competence and
moral excellence, whether of the head or of the
members of a commonwealth, that are the condi-
tions of its temporal welfare.
Ver. 31. Compassion to the poor is true service
of God; comp. James i. 27. Since God has
created both rich and poor (1 Sam. ii. 7), since
He designs that they shall exist side by side and
intermixed (Prov. xxii. 2), since the poor and
lowly man is in like manner a being created in
His image (James iii. 9), therefore he who deals
heartlessly and violently wiih the poor insults
that Being Himself who is the Maker and Ruler
of all. The compassionate, on the contrary, dis-
cerns and honors His disposition toward His
creatures, and the love which he manifests to-
ward them, even the humblest and most unwor-
thy, is in fact manifested toward God Himself;
comp, Malth. XXV. 40. — Ver. 32. The-confidence
which the righteous man possesses even in his
death. Compare the exegetical explanation of
the passage.
HOMILETIC AND PRACTICAL.
Homily on the entire chapter : The wisdom
and folly of men considered in their respective
foundations, natures aud results; and 1) within
CHAP. XIV. 1-35.
145
the sphere of domestic life (vers. 1-7) ; 2) within
that of civil life (vers. 8-25) ; 3) within that of
political or national life (vers. 26-35). — Stockbr:
Of human wisdom as the fruit of a right cul-
ture,— and 1) of the wisdom of domestic life
(prudentia wconomica, vera. 1-25); 2) of the wis-
dom of public life (prudentia politica, vers. 2B-3o).
Stakke : The results of piety and ungodliness
1) in the household, and in social life generally
(1-25): 2) in the relations of rulers in particular
(2t>.35).
Vers. 1-7. Berleburg Bible: — That wise women
build their house, is to be understood not so
much of the edifice consisting of wood, stone,
plaster, as rather of the family and the house-
hold economy, which a wise woman always strives
to keep in good condition and to improve. Ps.
cxxvii. 1. — Tubingen Bible (on vers. 3): He who
is wise keepeth his mouth and still more his
heart, that he may not in connection with out-
ward consideration and high dignities fall into
pride. — (On ver. 4) : He that doth not work also
shall not eat; the poverty of many springs from
this, that they lack imlustry and diligence. —
Starke (on ver. 6) : He who in seeking wisdom
has for his end pride and ambition, will never
attain true wisdom, unless he changes his views.
—(On ver. 7): Evil one always learns more
quickly and easily than good ; therefore avoid
evil company. — [A. Fuller (on ver. 6): If our
inquiries be influenced by a spirit of pride and
self-sufficiency, we shall stumble at every thing
we meet with ; but he who knows his own weak-
ness and conducts his inquiries with humil-
ity, shall find knowledge easy of attainment. — .
Aknot : Those who reject the Bible want the first
qualification of a philosopher, a humble and
teachable spirit. The problem for man is not to
reject all masters, but to accept the rightful
One. Submission absolute to the living God, as
revealed in the Mediator, is at oncf *be best li-
berty that could be, and the only liberty that
is. — Trapp (on ver. 6) : He that would have
heavenly knowledge must first quit his heart of
corrupt affections and high conceits.]
Vers. 8-17. Tiibingen Bible (on ver. 8) : —
Steady watchfulness and attention to one's self
is a great wisdom. — (On ver. 9) : To make sport
of sin is the height of wickedness. — Starke (on
ver. 10) : He who knoweth the heart alone
knoweth the needs of thy heart, which no other
besides doth know. He can likewise give thee
joy where no other can create it for thee. — (On
ver. 16): Reverence and love to God must be
with us the strongest motive to avoid sin. — (On
ver. 17): Between the hasty trespasses of pas-
sionate natures, and the deliberate wickedness
of malicious man, there is always a great dis-
tinction to be made. — Von Gerlacu (on ver. 10) :
How hard it is to console and soothe others, Job's
answers to the discourses of his friends are a
signal illustration. — (On ver. 12) : In connection
with the deceptive, seductive show made by im-
piety, it is important to give more careful heed
to one's way in life. — (On ver. 17) : A man who
quickly falls into a passion does indeed commit
a folly, but yet is far preferable to the coldly and
selfishly calculating villain. One may well be
indignant at the first — the last makes himself
odious. — [Lord Baco.n [Advancement of Learning,
10
Book VIII.), on vers. 8 and 15 : He who applies
himself to the true wisdom takes heed of his own
ways, foreseeing dangers, preparing remedies,
employing the assistance of the good, guarding
himself against the wicked, cautious in entering
upon a work, not unprepared for a retreat,
watchful to seize opportunities, strenuous to re-
move impediments, and attending to many other
things which concern the government of his own
actions and proceedings. But the other kind of
wisdom is entirely made up of deceits and cun-
ning tricks, laying all its hope in the circumvent-
ing of others, and moulding them to its pleasure ;
which kind the proverb denounces as being not
only dishonest, but also foolish, etc. — T. Adams
(on ver. 9) : Mocking is the medium or connec-
tion that brings together the fool and sin ; thus
he makes himself merry ; they meet in mockery.
Through many degrees men climb to that height
of impiety. This is an extreme progress, and
almost the journey's end of wickedness. — Arnot
(on ver. 10) : The solitude of a human being in
either extremity of the experiences of the human
heart is sublime and solemnizing. Whether you
are glad or grieved, you must be alone. — (On ver.
12): The result accords not with the false opi-
nion, but with the absolute truth of the case.
There is a way which is right, whatever it may
seem to the world, and the end thereof is life.
God's way of coming to us in mercy is also our
way of coming to Him in peace. — (On ver. 15):
Trust is a lovely thing; but it cannot stand un-
less it get truth to lean upon. — JoHiV Howe (on
ver. 14) : The good man is not the first fountain
of happiness to himself, but a subordinate one a
' good man is, and so is satisfied from himself — a
i fountain fed from a higher fountain — by deriva-
• tion from Him who is all in all, and more inti-
I mate to us than wo ourselves. But the wicked
: man is the prime and first fountain of all misery
j to himself. — Flavel : The upright is satisfied
from himself, that is, from his own conscience,
which, though it be not the original spring, yet
is the conduit at which he drinks peace, joy and
encouragement. — R. South (on ver. 18): 30th
of Posthumous Sermons].
Ver. 18-25. Zeltner (on ver. 19) : Bear pa-
tiently the pride of the ungodly ; it lasts not
long. — Starke (on vers. 20, 21): The many
promises that God will graciously reward kind-
ness to the poor must make the Christian joyous
and willing in labors of love — (On ver. 22):
Virtue and piety reward those who cherish them,
but vices and sins cause nothing but pain and
trouble. — Geier (on ver. 23): Prating and
boastful men are like an empty vessel : if one
strike it, it does indeed give forth a sound, but
for all that nothing goes in. — (On ver. 26) : Be
intent upon truth in thy words, gestures, acta,
and in thy whole walk.
Vers. 26-35. Starke (on ver. 28) : It is the
duty of the lords of the land to see to it that
their Land be well cultivated, and in particular
that "mercy and truth dwell in the land, right-
eousness and peace kiss each other " (Ps. Ixxxv.
11). — (On ver. 29): Impatience opposes the will
of God, and is therefore the greatest folly. — (On
ver. 30) : Passion and wrath ihorten the life, and
care makes old before one's time. — (On ver. 31) :
Despise no man, be he ever so humble, for Ihou
146
THE PROVERBS OF SOLOMON.
knowest not but in that act thou art despising a
true child of God. — (On ver. 32) : There is surely
a future life to be hoped for after death ; other-
wise how could the righteous bo so comforted in
their death ? — (On ver. 34) : Sin is the cause of
all misery under the sun. — (On ver. 35): If the
fidelity of his subjects is pleasing to a king, how
much more will God take pleasure if one serves
Him faithfully and with the whole heart, through
the strength of Jesus Christ! — [Arnot (on ver.
25) : The safety provided for God's children is
confidence in Himself, the strong tower into which
the righteous run. — ( On ver. 31): The necessary
dependence of human duty upon Divine faith. —
S. Davies (on ver. 32) : 1) Every righteous man
has a substantial reason to hope, whether he
clearly see it or not ; 2) Good men in common dc
in fact enjoy a comfortable hope ; 3) The hope
which the righteous hath shall be accomplished.
— S.1URIN (ou ver. 34): As there is nothing in
religion to counteract the design of a wise system
of civil polity, so there is nothing iu a wise sys-
tem of civil government to counteract the design
of the Christian religion. The exaltation of the
nation is the end of civil polity. Righteousnes»
is the end of religion, or rather is religion itself.
— Emmons (on ver. 34): It is the nature of sin
1) to lessen and diminish a people; 2) to sink
and depress the spirit of a people ; 3) to destroy
the wealth of a people; 4) to deprive them of
the blessings of freedom ; 5) to provoke the dis-
pleasure of God and draw down Hi8 judgments.]
«3 With reference to various other relations and callings in life, especially within the sphere of
the religious life.
Chap. XV.
1 A soft answer turneth away wrath,
but a bitter word stirreth up anger.
2 The tongue of the wise maketh knowledge attractive,
but the mouth of fools poureth forth folly.
3 The eyes of Jehovah are in every place,
beholding the wicked and the good.
4 A mild tongue is a tree of life,
but transgression therewith is a wound in the spirit,
5 The fool despiseth his father's correction,
but he that regardeth reproof is wise.
6 In the house of the righteous is a great treasure,
but in the gain of the wicked is trouble.
7 The lips of the wise spread knowledge,
but the heart of fools (doeth) not so.
8 The sacrifice of the wicked is abomination to Jehovah,
but the prayer of the upright is his delight.
9 An abomination to Jehovah is the way of the wicked,
but he loveth him that searcheth after righteousness.
10 There is sharp correction for him that forsaketh the way ;
he that hateth reproof must die.
11 Hell and the world of the dead are before Jehovah,
how much more the hearts of the sons of men?
12 The scorner liketh not that one reprove him;
to wise men will he not go.
13 A joyous heart maketh a cheerful countenance,
but in sorrow of the heart the spirit is stricken.
14 An understanding heart seeketh after knowledge,
but the face of fools feedeth on folly.
15 All the days of the afflicted are evil,
but he that is of a joyful heart — a perpetual feast.
16 Better is little with the fear of Jehovah
than great treasure and tmuble witli it.
CHAP. XV. 1-33. J*?
17 Better is a dish of herbs, when love is there,
than a fatted ox and hatred with it.
18 A passionate man stirreth up strife,
but he that is slow to anger allayeth contention.
19 The way of the slothful is as a hedge of thorns,
but the path of the righteous is a highway.
20 A wise son maketh a glad father,
but a foolish man despiseth his mother.
21 Folly is joy to him that lacketh wisdom.
but the man of understanding goeth straight forward.
22 Failure of plans (cometh) where there is no counsel,
but by a multitude of counsellors they come to pass.
23 A man hath joy through the answer of his mouth,
and a word in due season, how good is it !
24 An upward path of life is the way of tlie wise
to depart from hell beneath.
25 The house of the proud will Jehovah destroy,
and he will establish the border of the widow.
26 An abomination to Jehovah are evil devices,
but pure (in his sight) are gracious words.
27 He troiibleth his own house that seeketh unjust gain,
but he that hateth gifts shall live.
28 The heart of the righteous studieth to answer,
the mouth of the wicked poureth forth evil.
29 Jehovah is far from the wicked,
but the prayer of the righteous he heareth.
30 A friendly look rejoiceth the heart,
good tidings make the bones fat.
31 The ear that heareth the reproof of life
will abide among the wise.
32 He that refuseth correction despiseth himself,
but he that heedeth reproof getteth understanding.
33 The fear of Jehovah is a training to wisdom,
and before honor is humility.
GRAMMATICAL AND CRITICAL.
Ver. 1. — t3VJ?~^3T andoubtedly meuns wrathful worde, bitter words ; Ges. reaches this through a sabjectire meanius
<►'' SVJ'. labor, pain to the wrathful spirit; Fderst takes the objective, catting words, that cause pain to their victim;
the latter retains most of the radical meaning of the verb. — A.]
Ver. 2. — [3*'t3T\, lit , maketh knowledge good ; but the radical idea of the Heb. 3113 is that which is good to the senee,
«apecially sifrht; fherefDre bright, brilliant. — and afterward, that which is agreeable to other senses, hearing, taste. «tc.
The etymologic;il meaTiin;^ here best suits the sense "m.ike knowledge appear attractive." — A.]
Ver. 5. — [BiilT. (§ lfl.ili. III.), commenting on the three passages where the defective form Q^TO occurs, proposes ;in
the probable reading D"^.^'"*. — A.]
Ver. 6. — ni3J^3 (from 1^^, chap. xi. 29) is a neuter partic. used substantively in the sense of ruin, destruction ;
tomp. in Is. X. 2a n.i"^nj, and also n^^HD in ver. 16 below.
T T -.■: .■ T
[Ver. 7. — Masc. verb with the fem. ^nSC?, as in ver. 2; i. 21, 32.]
Ver. 9. — [BiiTT. (g 412, 3) suggests rhythmical reasons for the peculiar and solitary form 3nX^, usually 3nX^. Comp.
Ormn, ?n2, 5, c— A.]
Ver. 15.— I'he construction is elliptical; 34~31D is logically a genitive limiting the 'D' of clause a, and r\r\UJ2 is a
predicate to it: "the days of him who is cheerful in heart are a feast," etc. Comp. HiTzio on the passage.
Ver. 21.— The Infin. r)Jl without 7 uiiide dependent on the verb "M^^^ (EwALD, Lehrb., g 285, a.)
Ver. 22. — The Infin. abs. 13n is here naturally prefixed, instead of the finite verb, as t. g., in xii. 7. [Active used in-
stead of passive, with an indefinite subject, in Hiphil and Piel as well as Kal. infinitives. See Bottcbeil b 99U.
1, o.— A.)
Ver. 25. — Instead of 3V^1 we must with Hitzio, e^c, and in accordance with the anc. versions read yi^^ ; for the
optative rendering "and let him establish," dc. (BERTHE4U) does not agree with the parallelism. fBoTT. regards it as
s. Tussive, expressing that necessity which is seen to be involved in the moral order of the world (§964, 7). — A ]
M8
THE PROVERBS OF SOLOMON.
EXEGETICAL
1. Vers. 1-7. Against sins of the tongue of va-
rious kinds. — A soft answer turneth away
^7rath, — lit. , '• bringetli or turiietli back passion,"
comp. I.s. ix. 11, IC, 20. The opposite of this
'* turning back "' or " beating down " the violence
of wrath is the "stirring it up," causing wrath
to flash up or blaze out. Comp. Eccles. x. 4;
Ps. xviii. 8, 9. — -With the use of the epithet
"soft, gentle" (^1^), comp. xxv. 15. — "A bitter
word" (see critical notes) is more exactly "a word
of pain," i. «., a smarting, offensive, violent word
such as the passionate or embittered man speaks.
Ver. 2. The tongue of the -wise maketh
knowledge attractive, lit., "maketh know-
ledge good" (see critical notes); i.e., presents
knowledge in apt, well arranged and winning
ways (comp. xxx. 29; Is. xxiii. IC). In contrast
with this "the fool's mouth poureth forth folly,"
i. c, in ils repulsively confused and noisy utter-
ances, brings to view not wisdom and true dis-
cernment, but only folly. "Poureth forth," a
decidedly stronger expression than "proclaim-
eth," chap. xii. 23.
Ver. 3. Comp. 2 Chron. xvi. 9 ; Ecclesiast. xv.
19; xvii. 16; xxiii. 28; also Ps. cxxxix. 1 sq.;
Matt. X. 30; Heb. iv. 13.
Ver. 4. Gentleness of the tongue is a tree
of life. — With this use of flie noun rendered
"gentleness " (not " health ") comp. xiv. 30, and
for the expression "tree of life," xi. 30. — But
transgression there'with is a w^ound in the
spirit. — The noun 'ylO probably does not here
mean " perver.seness" (Berthe.\u; E. V., etc.)^
but apparently "trespass, transgression," which
seems to be its meaning also in chap. xi. 3 (comp.
Hitzig). Transgression with the tongue is,
however, probably not here falsehood (Luther,
and the older commentators ; comp. Ew.\ld,
"falling with the tongue"), but its misuse in the
exciting of strife and contention, and so "irrita-
tion, excitement" (Umbreit, Elster). "A
wound in the spirit," i. c, disturbance and de-
struction by restless passion of the regulated and
normal state of the spirit; comp. Is. Ixv. 14. —
HiTZio conjectures a corruption of the text, and
therefore translates the second clause in partial
accordance with the LXX, Syriac and Chaldee
versions, "and whoso eateth its fruit (the tree
of life), stretcheth himself comfortably (! ?)."
[RuEET.scHi (as before cited, p. 143) carries the
idea of gentleness through the two clauses as the
central idea; "it is precisely with this gentle
speech which otherwise does so much good, that
the wicked is wont to deceive, and then one is
by this more sorely and deeply stricken and dis-
tressed than before." — .\ ]
Ver.."). Comp. i. 7; xiii. 1. — But he that
regardeth reproof is ■wise (reproof on the
part of his father, or in general from his pa-
rents). For this verb, "is wise, prudent, dcal-
eth prudently," comp. xix. 25 : 1 Sam. xxiii. 22.
— Ver. 6. In the house of the righteous is a
great treasure, — lit., "house of the righteous,"
probably an accusative of place. The treasure
Btorcd up in such a house is the righteousness
that prevails in it, a source and pledge of abiding
prosperity. [Holden and some others make th«
earthly treasure too prominent, as though the
direct teaching of the verse were that " temporal
prosperity attends the righteous." We find in
the verse rather an import that holds equally
good in the absence of outward abundance. — A.]
The direct opposite of this is the " trouble " that
is found in the gains of the wicked. — Ver. 7.
With clause a compare x. 31. [A rendering of
nr is urged by Rueetschi, that is more in keep-
ing with its general import, and particularly ita
meaning in chap. xx. 8, 26, tv'z.; to "sift," or
" winnow;" the lips of the wise sift knowledge,
separating the chaff, preserving the pure grain.
— A.] — But the heart of fools (doeth) not so,
i, e., with him it is quite otherwise than with the
heart of the wise man which spreads abroad
wisdom and knowledge; a suggestion, brief in-
deed but very expressive, of the mighty differ-
ence between the influences that go Jorth from
the wise man and the fool. Hitzig, to avoid
this interpretation of {5"8<7, which, as he thinks,
is "intolerably flat," explains the expression in
accordance with Is. xvi. 6, by " that which is
not so as it is asserted to be," and therefore by
"error or falsehood;" he therefore takes this as
an accusative object to the verb " spread
abroad," which is to be supplied from clause a.
The LXX and Syr. adopt still another way, ac-
cording to which [3 is an adjective with tho
meaning "sure, right," — "the fool's heart is not
sure," not certain of its matters, and therefore
incompetent to teach others (so also Bertheau).
This last explanation is doubtless possible, and
yet the first seems at all events the simplest and
most obvious. [This is also tho rendering of the
E. v., etc.; S., N., M., W. agree substantially
with the last view, but differ in the grammatical
connection of the word "sound, right," S. and
M. making it a predicative epithet, N. and W.
making it the object, "what is not sound,"
"folly."— A.]
2. Vers. 8-15. Of God's abhorrence of the
wicked heart of the ungodly. — With ver. 8 comp.
xxi. 27 ; xxviii. 9 ; also ver. 29 below. "Sacri-
fice" and "prayer" are not here contrasted as
the higher and the lower [so Burgon, quoted by
Wordsworth]; but "sacrifice" is a gill to God.
"prayer" is desiring from Him. Comp. Is. i.
n, 15, and besides passages like Hos. vi. 6;
Mic. vi. 6-8; Jer. vii. 21; Ps. xl. 6(7); li. 17
(18), elc. — Ver. 9 stands in the relation, as it
were, of an explanation of or a reason for ver.
8; comp. xi. 20; xii. 22.— But he loveth
him that searcheth after righteousness. —
"Searchetli after" [" pursuelli," as it were,
Piel part.], stronger than "foUowelh, ' chap.
xxi. 21 ; comp. xi. 19 ; also Deut. xvi. 20 ; Ps.
xxxiv. 14 (l"i).
Ver. 10. (There is) sharp correction for him
that forsaketh the way, lit., "is to the one
forsaking the path," i. e., the man that turns
aside from the right way (comp. ii. 13). — He
that hateth reproof must die, — lit., "will
die." Comp. Rom. viii. 13. This "death" is
the very " sharp correction " mentioned in the
first clause, just as he who hates correction is
identical with the man who forsakes tha
CHAP. XV. 1-33.
149
way. Comp. x. 17.— Ver. 11. Hell (Sheol)
and the w^orld of the dead are before Je-
hovah,— i. e., are not concealed from Him,
lie open and uncovered before His view, comp.
Ps. cxxxix. 8; Job xxvi. ti. In the latter pass.age
|n3K, lit. " place of destruction, abyss of the
pit" stands, as it does here, as a synonym of
Sheol; so likewise in Prov. xxvii. 20. — Ho'w
much more ('.D -"IX as in xi. 37) the hearts
of the sons of men; comp. Jer. xvii. 10;
]Ieb. iv. 13. — Observe furthermore how this pro-
verb also stands related to the next preceding,
giving its reiison, as in vers. 8 and 9.
Ver. 12. To •wise men doth he not go ;
among them he will liiid deliverance from his
folly — by stern reproof, it is true, and censure
and reprimand; comp. xiii. 1, 20. Hitzig un-
necessarily proposes to read, with the LXX,
" with " instead of "to," "with wise men he
doth not associate."
Ver. 13. A joyous heart maketh the
countenance cheerful. — The verb " maketh
good" (ver. 2). "maketh pleasant" is here
equivalent to " brighteneth." — Bat in sor-
lovr of the heart is the spirit stricken. —
Others, Umbreit, Hitzici, etc., render " is the
breath oppressed, made laborious." It is true
that in this way there is produced a better pa-
rallelism with the " cheerful countenance " in
clause a. But in ch:ip. xvii. 22 also (comp. Isa.
Ixvi. 2) a " broken spirit " is described by this
phrase, and not a labored breathing; and in-
stances in which, instead of the outw.ard effect,
the inward cause which underlies it is named in
the second clause, are by no means unknown
elsewhere; comp. x. 20; xii. 22, etc.
Ver. 14. With clause a compare xiv. 33. —
The face of fools feedeth on folly. — The
K'ri and the ancient versions read '3 (mouth)
instead of 'Jil (face) for which reason many
moderns adopt the same reading, e.g., Bkrthold
[De W., Berthe.mj, E V , S.. N., M., H., who
plead not only the authority of the Versions, but
the singular number in the verb, and the greater
naturalness of the expression]. But as in Ps.
xxvii. 8, a " seeking " is predicated of the face
[according to the rendering of Hitzig, in which
iio stands almost alone, "seek him, my face," —
while the vast majority of interpreters make
God's face the object sought], so here there
might very fitly be ascribed to the face a " feed-
ing on something." a.pa.sci, especially as this verbis
here employed only in a figurative way, to denote
dealing with a matter (comp. xiii. 20). [Fuerst
(Lex., sitii mrho) takes the verb in quite a different
sense; he makes a second radical meaning to be
"to unite with," and then "to delight in." He
also recognizes distinctly the use of this plural
noun with verbs in the singular. See also
NoRDHEi.MER, Hi'h. Grirm. ^ 7.J9, 3, a. — .\.].
Ver. 1-5. All the days of the afflicted
are evil. — "JJ? is here not the outwardly dis-
tressed, the poor, but the inwanlly burdened
and afflicte<J. as the parallel in clause b shows. —
But he that is of a joyful heart (hath) a
perpetual feast. — or, a perpetu;il feast are his
days. The meaning of the verse is a tolerably
exact parallel to ver. 13. [To this view of the
ver. RuEETscHi (as above, p. 144) objects that the
very general ustis loquendi refers 'JJ^ to out-
ward circumstances, and when inward condi-
tions are described by this term it is never in
the way of depreciation, other terms being used
to describe distress. He renders " all the days
of a poor man are (indeed) evil (in regard to his
outward circumstances) ; but whosoever is of a
joyful heart has (nevertheless) a continual
feast." — A.].
3. Vers. 16-23. Of various other virtues and
vices. — With Iti, a, comp. chap. xvi. 8. — Than
great treasure and trouble with it. —
Trouble, Sopviior, here probably not the anxiety
which apprehends losing the treasure again
(Bertheau), but the care which accumulated
the wealth, and constantly seeks to increase it,
Ps. xxxix. 6(7), (HiTZiu). [Rueetscui observing
the more general use of the noun, understands it
to refer to the confusion and disorder in human
society attendant upon riches without the fear
of God.— A.].
Ver. 17. Batter is a dish of herbs, w^hen
love is there, — literally, "a portion of
green," t. c, vegetables fJer. xl. 5; lii. 24; 2
Kings XXV. 30). Vegetables represent simple
fare in general (comp. Dan. i. 2), while meat, as
always and every where in the East, is holiday
fare, especially the flesh of fatted oxen (Luke
XV. 23, 30). — Observe, furthermore, how the
verse before us exhibits on the one hand a mean-
ing exactly parallel to the preceding, while on
the other hand it presents a climax to its ideas
(fear of God — love to one's neighbor; trouble —
hate). — As a substantial parallel compare the
proverb in Meid.'VNi II. 422: " Want with love
is better than hatred with riches." — With ver.
18 comp. above, ver. 1, as also xxvi. 21 ; xxviii.
25; xxix. 22; Ecclesiast. xxviii. 11-13.
Ver. 1 9. The way of the slothful is as a
hedge of thorns, ;. f., because he is alw.iys en-
countering obstacles and hinderances, does not
come away having accomplished his life's work,
but must find his foot every where entangled and
kept back. [The special aptness of this figure in
Palestine is amply illustrated in H.vckett's
Scripture Illustrations, Thomson's Tlie Land and
the Book, etc. — K\ It is otherwise with the
" upright," i. e., the man who unmoved .and un-
remitting goes about the performance of his duly,
and continues with vigorous efficiency in the
work of his calling. His way is, according to
clause b, "built up," i. e.. lit raised by throw-
ing up a ridge (Isa. Ivii. 14; Ixii. 10; Jer. xviii.
15, etc.), a way which leads easily and surely to
its end. — Hitzig without any necessity reads
TC'^y for I'iy, to obtain as he thinks a more
appropriate antithesis to the word " upright."
(Dnt:;';). But that the slothful may be very fitly
contrasted with the upright or righteous, ap-
pears abundantly from proverbs like x. 26 ;
xxviii. 19 ; vi. 10, etc.
Ver. 20. With clause a compare the literally
identical first half of x. 1. — But a foolish
man, lit. "a fool of a man;" comp. xxi. 20,
.and the similarly constructed expression "a
wild ass of a man," Gen. xvi. 12. Berthe.mj
wrongly renders "the most foolish of men."
150
THE PROVERBS OF SOLOMON.
Ver. 21. Folly (here unreasonable conduct,
senseless action) is joy to him that lacketh
^(risdom. Comp. x. 23. — Goeth straight
forward, lit. " maketh straight logo." Going
straight forward is naturally acting rightly in
moral and religious matters.
Ver. 22. (There is) Failure of plans -where
there is no counsel. Literally, "a breaking
of plans " is, comes to pass, " where no counsel
is." For the meaning comp. xi. 14, especially
also with respect to clause b. — They come to
pass, i.e., the plans. The singular of the verb
is used in the Heb. distributively, as in chap. iii.
18 (see notes there).
Ver. 23. A man hath joy through the
answ^er of his mouth, and a -word in due
season, ho^w good is it! That the second
clause cannot be antithetic (o the first (HiT-
/.la), but stands as its explanation or its cli-
nuiK is evident ; for the " word in its time" is
just the " answer" of clause «, exciting joy be-
cause apt and exactly meeting the inquiry. —
Comp. furthermore parallels like x. 20, 31,
32, etc.
4. Vers. 24-33. Of several other virtues espe-
cially of the religious life. — An up^ward path
of life is the vray of the w^ise; lit. •• a
path of life upward is to the wise." i. e., the
man of understanding walks in a way which as
a way of life leads ever upward, to ever higher
degrees of moral purity, elevation and power,
but .also in the same ratio to an ever-increasing
prosperity. A reference to heaven as the final
limit of this upward movement of the life of the
righteous is so far forth indirectly included, as
the antithesis to the "upward;" the "hell be-
neath " (hell downwards, hell to which one tends
ilownward), suggests a hopeless abode in the
dark kingdom of the dead, as the final destina-
tion of the sinner's course of life. Therefore we
have here again the idea of future existence and
retribution (comp. xi. 7 : xiv. 32) — a meaning
which Bektheau and Hitzig seek in vain to take
from the proverb. Comp. Elster on this pas-
sage.
Ver. 2.'). The house of the proud -will
Jehovah destroy. For the verb comp. ii.
22. By "liouse" is here meant not the mere
dwelling, but also tlie family of the proud, just
as in xiv. 11 ; compare also xiv. 1. — And es-
tabiisheth the border of the ^ffidovy, i. e.,
the innocent widow who is in danger of being
wronged Ijy tlie proud through encroachment
upon her borders. Comp. moreover with this
expression Deul. xxxii. 8.
Ver. 26. Compare xi. 20. — But pure (in
Hi.s sight) are gracious -words, here pro-
bably specifically words sweetly consoling, words
of love and compa-Jfion toward troubled souls,
comp. xvi. 24. Such words are in Jehovah's
judgment pure or precious, /. e., with a pure and
genuine ring; comp. Ps. xix. 8, 9 (9, 10). — HiT-
r.«: proposes instead of D'linU to read D'73£3
[adhere, cleave] from which comes the meaning
iirengthening the antithesis of the parallel:
'• ami pleasant words cleave fast (?). "
Vim- 27. He troubleth his own house
that seeketh unjust gain. For the last ex-
prc'^-'ioii ■•-po.lelli .^^^oil,*' i.e.. goes after Unlaw-
ful gains, seeks plunder, comp. i. 19; for the
former phrase "disturb or trouble the house,"
xi. 29. The sentence as a whole seems to be
aimed especially at unjust judges, who are will-
ing to be bribed by gifts, in contrast with the
judge that " hates gifts," and so is incorruptible
and uuchange.ably upright; comp. xxviii. 16.
Ver. 28. The heart of the righteous
studieth to answer, i. e., reflects upon its
answers with all care, that it may utter no-
thing evil or perverse, while the wicked thought-
lessly ** pours forth" his evil and perverse
thoughts (pours forth, comp. ver. 2) ; compare
.Matth. xii. 35. — With ver. 29 comp. ver. 8.
Ver. 30. A friendly look rejoiceth the
heart. Lit. " lustre of the eyes :" it denotes,
like the "light of the countenance" in chap,
xvi. 15, the cheerful beaming of the eye of
the friendly, w-hich exerts on one's neighbor
also an influence refreshing to the heart, espe-
cially at the time when, as clause b indicates, it
communicates a " good message,'' " joyful
tidings " (comp. xxv. 25). For this " rich nour-
rishing of the bones " (lit., making fat), comp.
xi. 28; xiii. 4: also xvi. 24. — In this conception
of the verse which is the simplest and on all
sides well guaranteed, according to which-clause
b only defines more exactly the import of clause
«, there is no need either of giving an objective
cast to the idea of "brightness to the eye," as
though it meant "friendly recognition "( Lu-
ther, De Wette, Beetheau). or of changing
lisp to nx'ia (Hitzig).
Ver. 31. The ear that heareth the re-
proof of life, /. e., reproof which has ti-ue
life for its end. which points out the way to it.
and for that very reason already in advance has
life in itself and imparts it. — Will abide
among the -wise, i. e., will itself become
wise (xiii. 20), and therefore permanently be-
longs to the circle of the wise. For this verb to
" abide" (f '), lit- to pass the night, i. e., to
tarry long at some place, comp. Ps. xxv. 13;
xlix. 12 (13) ; Job xix. 4. The ear here stands
by synecdoche for the hearer, as in Job xxix.
11 ; Ex. X. 20; 1 Kings xix. 18.
Ver. 32. He that refuseth correction de-
spiseth himself, lit. "undervalues, lightly
values his soul," in so far as he does not en-
sure life, in so far as, without knowing aii'l
willing it, he loves death more than life (comp
viii. :;(i).— But he that heedeth reproof
getteth understanding ; comp. iv. 5, 7 :
xvi. 10. The man who "getteth understand-
ing " is, however, according to xix. 8 the very
man who does not hate his own soul but loves
it.
Ver. 33. With clause a compare i. 7; ix. 10. —
And before honor is humility. Humility
here plainly appears as the necessary correlate
to the fear of God, and as a chief manifestation
of wisdom, which is elsewhere named as that
which confers honor, e.g., iii 16; viii. 18. Com
pare xviii. 12, b, where the second clause of the
verse before us occurs again — The entire verse,
by virtue of its somewhat general character, is
ei|ually well adapted to close a long series oi
proverbs, and to open a new section. It is there-
lore unnecessary, as llnzic does, to transfer il
CHAP. XV. 1-33.
151
to the following chapter, and to regard it as a
sort of superscription to the second half of that
■livision of the Book of Proverbs in which we
now are (chap, xvi.-xxii.).
DOCTRINAL AND ETHICAL.
Among the proverbs of the chapter before us,
which hardly admit of a grouping according to
any well-established, clearly conspicuous prin-
ciple of classification (comp. the four divisions
wliich are distinguished in the " Exegelical
Notes:" vers. 1-7; 8-15; 1(3-23; 24-33), several
stand out as of no slight theological and soterio-
logical importance, — especially the beautiful re-
ference to the omniscience of God, the holy and
righteous Ruler, in ver. 3 and ver. 11, — and thu
twice repeated emphasizing of the religious
worthlessness of outward shows of reverence for
God, without true devotion and consecration in
the heart, vers. 8 and 29. The last mentioned
truth is among the favorite ideas of the enlight-
ened prophetic teachers and men of God in the
Old Testament ; (compare the pamllel passages
cited above in connection with vers. 8). It lets
the clear light of that evangelical saving grace,
wliich was already operative under ihe economy
of the law, but which only in Christ rose as .a
full-orbed sun, snine with quite peculiar bright-
ness on the dark ground of Old Testament life,
hi this connection there is, it is true, the dis-
tinction to be made (noticed above under ver. 8)
between "sacrifice" and "prayer;" that the
former term describes a gift brought to God, the
latter a desire directed to Him. Yet this is by no
means an essential diS"erence ; for both, sacrifice
and prayer, which indeed falls likewise under
the category of offering in the broadest sense
(Ps. cxix. lOS; Heb. xiii. 1.5), come under con-
sideration here only as general tokens of reve-
rence for God; and the value of both is clearly
defined by this test, whether the state of heart in
those who bring them is or is not well pleasing
to God (comp. Isa. xxix. 13; Mitt. xv. 7 sq.) ;
in other words, whether the ofl^ering brought is
a purely outward act, or the fruit of a sincere
self-consecration of the entire personality in spi-
rit and in truth, a "reasonable service" in tlie
-iense of Rom. xii. 1.
Closely related to the scope of these proverbs
is what was said above, on ver. 17, of the worth-
lessness of outward shows of beneficence, espe-
cially free hospitality without inward love (comp.
1 Cor. xiii. 2). — Furthermore a specially serious
consideration is due to the warnings against low
greed and avarice, as leading, nevertheless, to
the destruction of one's own home : ver. 6 and
27 ; to the repeated allusions to the necessity that
one readily submit himself to reproof and cor-
rection for his faults: vers. 5, 10, 12,31, 32; to
I lie beautiful commendation of humility as the
first step to true honor: ver. 33; and finally to the
reiterated reference to the righteous judgment
iif God, which reaches its completion only in the
life to come : ver. 25 (see notes on this passage).
HOMILETIC AND PRACTICAL.
Homily on the entire chapter : Right sensibi-
lity or a pure heart the only true service of God
(1 Sam. XV. 22), demonstrated 1) in good and
perverse conduct with the mouth and tongue
(ver. 1-7); 2) in proper worship or the religious
life (ver. 8-l.j) ; 3) in the intercourse of man
with his neighbors (vers. 16-33). — Or again;
Love (10 God and men) as the germ and the true
norm of all religious rectitude (Hos. vi. 6; Matt,
ix. 13; xii. 7). — Comp. Stocfer : How true pru-
dence (wisdom) must guard man against sins 1)
of the tongue (1-9); 2) of the heart and the
hands (10-22); 3) against other sins of various
kinds (23-33). — In a similar way Wohlfarth:
The effect of prudence ; a means of guarding
one's self against sins of various kinds.
Ver. 1-7. St.irke (on vers. 1, 2) ; when ge-
nuine piety exists there will not be wanting other
manifestations of friendliness and gentleness.
Even where there is occasion for earnestness in
the punishment of transgressions, a friendly
spirit must still be combined with it. Ear-
nestness without friendship profits as little as
friendliness without earnestness — Geier (on
vor. 3) : If God knows all things then He
knows also His children's need, and is intent
on their help and deliverance. — (On ver. 5):
If even to the most capable and powerful spirits
thei-e is still nee I of good discipline and in-
struction, how much more to the indolent and
drowsy ! — (On ver. 6) : In connection with tem-
poral blessings be intent upon righteousness in
their attainment, contentment in their possession,
prudence and system in their employment, sub-
mission in their loss! — [.\rnot (on ver. 1):
Truth alone may be hated, and love alone de-
spised; man will flee from the one and trample
on the other ; but when truth puts on love, and
love leans on truth, in that hallowed partnership
lies the maximum of moral power within the
reach of man in the present world. — Tr.\pp (on
ver. 6) ; Every righteous man is a rich man,
whether he hath more or less of the things of
this life. For. first, he hath plenty of that which
is precious. Secondly, propriety: what he hath
is his own].
Vers. 8-19. Cramer (on ver. 8) : It is not
works that make Ihe man good, but when the
man is justified, then his works are also good ;
God in His grace makes well-pleasing to Himself
the works that come of faith, even though great
imperfections still mingle with them. — -StauivE
(on ver. 11) : The doctrine of God's omniscience
is already in the Old Testament revealed fre-
quently enough, and so clearly that no one can
excuse himself on the ground of ignorance con-
cerning it. — (On ver. 12 ) : He is wise who gladly
associates with those from whom he can learn
something, though it be disagreeable to the flesh
to do so. — Zei.tner (on vers. 13 sq.): He is the
most prosperous m.au who possesses the treasure
of a good conscience and seeks to preserve it ; he
can always be joyful in God (Acts xxiv. 16). —
WoHLFARTH (vcrs. 13-17): The joyous heart.
What can all the good things of this earth profit
us when our inner nature is in trouble and our
countenance sad ? How rich are we, even with
little earthly possession, if we only possess the
one good of a conscience at peace, and a heart
joyful in God I — Vo.\ Geblach (on ver. 19):
The sluggard lets his paths grow over, t. e., his
means of acquisition go to waste, and his re-
162
THE PEOVERBS OF SOLOMON.
sources decay. — [Charnock (on ver. 11): God
knows the whole state of the dead — things that
seem to be out of all being; He knows the
thoughts of the devils and damned creatures,
whom He hath cast out of His care forever into
the arms of His justice; much more is He ac-
quainted with the thoughts of living men,
elc.'\
Vers. 20-33. Hasius (on vers. 22, 23): Many
eyes see more tlian one, and many souls think
more than one; therefore never esteem thyself
so wise that thou shouldst not seek others' coun-
sel. ... A good thought on which one falls at
the right time is not to be valued with much
gold. — WoHLFARTH (on vers. 22-26) : Important
as it is in general that one testify the truth, as
important is the way in which this is done. —
Von Gerlacu (ouver. 24): The very direction
of the way which the wise enters saves him from
extreme disasters ; it leads toward God, toward
the kingdom of eternal light, welfare and life. —
(On ver. 33) : Honor one can attain in the way of
truth only by giving honor to the Lord alone,
!. e., by profound humility (1 Peter v. 6). — .1.
Lange : True humility consists not in all manner
of outward gestures, but in the fact that one in
perfect self-denial agree with the will of God,
Luke i. 38.— [W. Bates (on ver. 33) : Humility
preserves the true and noble freedom of the
mind of man, secures his dear liberty and peace-
ful dominion of himself. This is the effect of
excellent wisdom].
2. Admonition to a walk in the fear of God and obedience.
Chap. XVI. 1.— XXII. 16.
a) Admonition to trust in God as the wise Ruler and Governor of the world.
Chap. XVI.
1 Man's are the counsels of the heart,
but the answer of the tongue is Jehovah's.
2 All the ways of a man are pure in his own eyes,
but Jehovah weigheth the spirits.
3 Commit thy works to Jehovah,
Bo will thy plans be established.
4 Jehovah hath made every thing for its end,
even the wicked for the day of evil.
5 An abomination to Jehovah is every one who is proud in heart,
assuredly he will not go unpunished.
6 I5y mercy and truth is iniquity atoned,
and through the fear of Jehovah one departeth from evil.
7 If Jehovah hath pleasure in the ways of a man,
he maketh even his enemies to be at peace with him.
8 Better is a little with righteousness,
tlian great revenues without right.
9 Man's heart deviseth his way,
but Jehovah directeth his steps.
10 Decision belongeth to the lips of the king,
in judgment his mouth speaketh not wickedly.
11 The scale and just balances belong to Jehovah,
His work are all the weights of the bag.
12 It is an abomination to kings to commit wickedness,
for by righteousness is the throne established.
13 A delight to kings are righteous lips,
and he that speaketh uprightly is loved.
14 The wrath of a king (is as) messengers of death,
but a wise man appeaseth it.
15 In the light of the king's countenance is life,
and his favor is as a cloud of the latter rain.
IC) To gain wisdom — how much better is it than gold!
and to attain understanding to be preferred to silver!
CHAP. XVI. 1-33. 153
17 The path of the upright departeth from evil;
he preserveth his soul that giveth heed to his way.
18 Before destruction cometh pride,
and before a fall a haughty spirit.
19 Better is it to be humble with the lowly,
than to divide spoil with the proud.
20 He that giveth heed to the word findeth good,
and he who trusteth Jehovah, blessed is he !
21 The wise in heart shall be called prudent,
and grace on the lips increaseth learning.
22 Understanding is a fountain of life to him that hath it,
but the correction of fools is folly.
23 The heart of the wise maketh his mouth wise,
and increaseth learning upon his lips.
24 As honey of the comb are pleasant words,
sweet to the soul and health to the bones.
25 There is a way that seemeth right to man,
but its end are ways of death.
26 The spirit of the laborer laboreth for him,
for his mouth urgeth him on.
27 A worthless man searcheth after evil,
and on his lips is as it were scorching fire.
28 A perverse man sendeth abroad strife,
and a backbiter separateth friends.
29 A violent man enticeth his neighbor,
and leadeth him in a way that is not good.
30 Shutting his eyes to devise mischief,
biting his lips, he briugeth evil to pass.
31 A crown of glory is the hoary head ;
in the way of righteousness it shall be found.
32 He that is slow to anger is better than the mighty,
and he that ruleth his spirit than he that taketh a city.
33 The lot is cast into the lap,
but from Jehovah is all its decision.
GRAMMATICAL AND CRITICAL.
Ver. 1.— In nilTO 'he JO sUads as simply synonymoua with the ^7 auctoris of the first clause.
T ; ■• I ■
Ver. 3.— [A miisc. verb agreeing with the fem. subject 'Tn^DnO, which is less unnatural where the verb preceden;
«ee BoTT., ?936, a.— A.]
Ver. 4. — [?nj^37 distinguished by the article and the daghesh as the noun njJ7D with preposition and suffix, and
not the comp. preposition |J707 with a suffix. See Green, Heb. Gram., §246, 2, a. — A.]
Ver. 7.— [dSjI'j niph. Imperf. written d?/icKi«. Bott. Buggesta the proper reading as dSe?' "absimilated " from
the following X. See ? 1013 —A.J
Ver. 13.— {Ordinarily feminine forms of adjectives are employed in Hebrew to supply the lack of neuter and abstract
forms. Occasionally as ia Q'lB^' masc. forms are used in elevated style. See Bott., ^ 707, 2. — A.J
Ver. 16. — [Both the masc. and fem. forms of the Infin constr. are here used, HJp and riUp, but with a masc. predi-
cate, the Niph. part. 'in^J, which has here the meaning of the Latin part, in dm. Bott., ??996, 3, 3, and 997, 2, c— .*.]
For examples ol the form HJp comp. xxi. 3; xxxi. 4.
Ver. 19.- 73ty in nn-7|Jty is here probably not to be regarded as the adjective, as in xxix. 23: Is. Ivii. 15 (so BiR-
TBEAD. Elster, and others regard it), hut an Infinitive, which is therefore equivalent to humiliari (Vulgate, comp. Ewalu,
Ukbkeit, BlTZlQ, dc.) For in the second clause an Infin. is the corresponding term: S'?!? pbn. " to divide spoil :"
comp. with this Is. liii. 12. [Fuerst, however (Lfx., suh verbo), pronounces decidedly in favor of the adjective construc-
tion. BoTT. regards it as an Infin., g987, 5, u.— A.]
Ver. 20.— S'3t^n appears in Neh. viii. 13 construed with Sx instead of S^*: compare, however, for this interchange
of Sk and 7^ chaps, xxix. 5: Jer. vi. 10, 19, etc.
Ver. 27. — [VriiJl^ is one of the few instances in which in the Masoretic punctuation a dual or plural form is disre-
garded in the vocalization of the suffix. Cases of the opposite kind are not rare. Bott., 3 886, c. The LXX conform to
llje K'thibh.— A.J
154
THE PROVERBS OF SOLOMON.
Ter. 28.— U1J (i^iSvpos, Eccleaiast. v. 14), is cognate with JTJ, a verb which in the Arabic moans mtum to
It : ■ TT
whisper.
-- -io.-r
Ver. 30.— nSi>, related to DS^?. daunt, is found only here in the Old Testament. [It is a gesture accompanying ana
expressive of crafty scheming ; Fuerst, b. v.]
Ver. 33. — For the impersonal use of the passive 7tOV with the accusative, comp. Gen. iv. 18 ; xvii.6; Jos. vii. 15; Pa
Ixxii. 15, eCc.
EXEGETICAL.
1. Vers. 1-3. Of God .ts the wise disposer and
controller of all things in general. — Man's are
the counsels of the heart, but the ansvyer
of the tongue is Jehovah's. — Tlie " answer
of the tongue" miglit indeed of itself signify the
answer corresponding to the tongue, i. e., the
supplicating tongue, and so denote '■ the granting
of man's request" (Elster, coinp. Umbreit, Ber-
THEAU, etc.) But since the heart with its hidden
plansandcounsels (lit.., "arrangements:" D'3"'^D
equivalent to the more common fem. nO^VD),
is here plainly contrasted with the tongue as the
instrument in the disclosure of such plans (comp.
X. 8; xiv. 20, and numerous exx.), therefore
tile " answer of the tongue" must here be "the
movement and utterance of the tongue," and
Jehovah comes info the account as the giver of
right words, from which health and life go forth,
as the dispenser of the wholesome " word in due
season" (chap. xv. 23); comp. Matth. x. 19, 20;
also Rom. viii. 2tJ ; 2 Cor. iii. 5. Luther there-
fore renders correctly " But from the Lord
Cometh what the tongue shall speak;" in general
lIiTzio is also right, except that he would unne-
cessarily read "to" Jehovah l'7 instead of
l'5. and so thinks too exclusively of Jehovah
merely as the judge of the utterances of man's
tongue. The idea " Man proposes, God dis-
poses " (rfer Mensch denkt, Golt lenkt), forms
moreover quite as naturally the proper subject
of discourse in the verse before us, as below in
vers. 9 and 33. [Our English version sacrifices
entirely the antithetic nature and force of the
verse. — A.]
Ver. 2. All the ■ways of a man are pure
in his o'wn eyes, ?'. €., according to his own
judgment, comp. xii. 15. Lit., "something
clean;" comp. Ewald, Lehrb., § 307, c. — But
Jehovah weighetb the spirits, (. «., he tries
tlii'ni, not literally ponderable, with reference to
their moral weight ; he wishes to test their moral
competence. The "ways" and the "spirits"
here stand contrasted as the outward action and
the inward disposition ; comp. 1 Sam. xvi. 7. In
the parallel passage, chap. xxi. 2, "hearts"
(.ni3^) occurs instead of " spirits " (nini'1) (com-
pare also xxi. 12) and "right" (IE'') instead of
"clean " C^T).
Ver. 3. Commit thy v7orks to Jehovah.
— For this phrase to " roll sonu-tiiing uu some
one," i. e., to commit and entrust it wholly to
him, comp. Vs. xxii. 8 (9), also xxxvii. 5 (where
7^ is used instead of 7X, " u]ion " instead of
"to"). — So -will thy plans be established,
— i. e., thy thoughts and purpo.Mes, those accord-
ing to which thou proposest to shape thy
" works," will then have a sure basis and result.
Comp. xix. 21 ; Ps. xc. 17.
2. Vers. 4-9. God's wise and righteous admi-
nistration in respect to the rewarding of good and
the punishment of evil. — Jehovah hath made
everything for its end. — The noun nj;?n here
signifies, not "answer," as in ver. 1, or in xv. 1,
23; but in general that which corresponds with
the thing, the end of the thing. The suffix refers
back to the "all, all things." The Vulgate ren-
ders "propter semet ipsum," but this would have
l^i?7- [See critical notes. Bertheah, Ka.mph.,
De W., N., S., M., etc., agree with our author in
the interpretation which is grammatically most
defensible, and doctrinally least open to excep-
tion. An absolute Divine purpose and control
in the creation ami administration of the world
is clearly announced, and also the strength of
the bond that joins sin and misery. — A.] —
Even the ■wicked for the day of evil, i. e.,
to experience the day of evil, and then to receive
His well merited punishment. It is not specifi-
cally the day of final judgment that is directly
intended (as though the doctrine here were that
of a predestination of the ungodly to eternal
damnation, as many of the older Reformed in-
terpreters held), but any day of calamity what-
soever, which God has fixed for the ungodly,
whether it may overtake him in this or in the
future life. Comp. the "day of destruction,"
Job xxi. 30; the "day of visitation," Is. x. 3.
[Holden's rendering "even the wicked He
daily sustains," is suggested by his strong aver-
sion to the doctrine of reprobation, but is not
justified by the use of the Hebrew phrase, or by
the slightest requirement or allowance in the
parallelism. Liberal interpreters like Noyes
find not the slightest reason for following him.
-A.]
Ver. 5. With clause a compare xv. 9, 26, 26 ;
with h, xi. 21. — In regard to the two verses in-
terpolated by the LXX (and Vulgate) after ver.
5, see HiTZiG on this passage.
Ver. (i. By mercy and truth is iniquity
atoned. — " Mercy and truth " here unquestion-
ably, as in chap. iii. 3 (where see notes), describes
a reljxtion of man to his neighbor, and not to God,
as Bertheait maintains (see in reply to his view
especially Hoffmann's Sc.hriflhew, I., 518sq.).
[Nor is it God's mercy and truth, as Holden
suggests]. Lovingand faithful conduct towards
one's neighbor is, however, plainly not in and
of itself named as the ground of the expiation
of sin, bnt only so far forth as it is a sign and
necessary expression of a really penitent and
believing disposition of heart, and so is a cor-
relative to the fear of God, which is made pro-
minent in the second clause; just as in the ex-
pression of Jesus with reference to the sinning
woman; Luke vii. 47; or as in Isa. Iviii. 7; Dan
iv. 24, etc. — One departsth from evil, lit.,
eHAP. XVI. 1-33.
15a
" there is remaining far from evil," i. e., tliis
is the result: so ver. 17. — "Evil" is here ac-
cording to the parallelism moral evil (not misfor-
tune, calamity, in conformity with vers. 4, 27, as
HiTzis holds). This is however mentioned here
with an included reference to its necessary evil
results and penalties ; therefore, if one chooses,
it is evil and calamity together ; comp. vers. 17.
— -With vers. 7 compare xxv. 21, 22, where as
means to the conciliation of enemies there is
mentioned the personal loving disposition of the
man involved, who here appears as an object of
the divine complacency. — With vers. 8 comp. xv.
16 : with clause b in particular, xiii. 23. — Ver.
!). Man's heart deviseth his 'way. The
Piel of the verb here denotes a laborious consi-
deration, a reflecting on this side and that. —
Bat Jehovah directeth his steps. He de-
termines them, gives them their direction, guides
them (comp. notes on ver 1, A). Umbreit, Bf.r-
TBEAti, Ew.tLD, Elstek, [Noyes, Stu.irt,] "he
makes them sure." But then another conjuga-
tion (Pilel, UO") would probably have been ne-
cessary, as in Ps. xxxvii. 23. For the Hiphil
comp moreover Jer. x. 23.
3. Vers. 10-15. Of kings as intermediate agents
or instruments in God's wise administration of the
world.— .4 divine decision belongeth to the
lips of the king. ODD, oracular decision or
iu'ediction, here used in a good sense of a divine
utterance [ejfalujn divinujn ; corap. in the Vulg.,
divinaiio). As representative of .lehovah, tlie
supreme ruler and judge, a king, and especially
the theocratic king of Israel, speaks words of
liivine validity and dignity (comp. Ps. Ixxxii. 6 ;
.John x. 34), which give an absolutely certain de-
cision, particularly in contested judicial ques-
tions. Therefore that continues true which the I
second clause asserts ; In judgment his \
mouth doth not speak wickedly. •• He
deceives not, sins not" is not possibly, a wisli
(•' his mouth should not err in judgment," Um-
breit, Berthe.\u), but "the passage rather lays
down the principle: the King can do no wrong,
in a narrower assertion of it, and with this dif-
ference, th,at it is here no political fiction, but a
believing conviction. Righteousness at least in
the final resort was under the theocratic monar-
chy of the Old Testament so absolute a demand
of the idea, that one could not conceive it to be
unrealized" (Hitzig). [We have here the theory
of the king's relations and obligations, and a clear
statement of the presumptions of which ho
should, according to the divine order, have the
benefit. These must be clearly overthrown by
liim, before the people are entitled to set tliem
aside. Comp. Rom. xiii. 1, 2. Had this pro-
verb been penned near the end, instead of near
the beginning of the Jewish theocracy, it would
have been difficult (o avoid the suggestion that
the ideal and the actual are often strangely,
sharply at variance. — A.].
Ver. 11. The scale and just balances be-
long to Jehovah. The proposition expresses
the idea of an ownership in Jehovah as (he first
c.iuse : for like agriculture (Ecclesiast. vii. l-'j)
God instituted weights and measures, as an in-
dispensable ordinance and instrument in just
business intercourse. — His w^otks are all the
■weigjits of the bag. Hig weights the oriental
merchant (in Persia, c. g., even at the present
day) is wont to carry in a bag; comp. Deut. xxv
13; Mic. vi. 11. Stones were in preference em-
ployed as weights because they do not wear away
so easily, as iron, e. g., which from rusting easily
changes its weight. Comp. Umbkeit on this
passage. Bertheati is quite too artificial. "His
work is all of it stones of the bag, " i. e., is as
sharply and accurately defined "as the smallest
and finest weights ('?)•" — Vers. 12, 13. Two
verses closely connected, expressing a single
truth, which is brought out firsi negatively and
then positively. — It is an abomination to kings
to commit iniquity ; i. e, injustice practised or
at least attempted by their subjects is an abomi-
nation to them, representing, as they do, God
and divine justice. Comp. ver. 10, and with
clause A also especially xxv. 5. — And he that
speaketh uprightly is loved. For this u.-^e
of the plur. masc. of Ip"''. upright, which is
therefore "upright things, uprightness," comp.
Dan. xi. 17 ; also Job iv. 2-3. — The verb ^HN'
is either to be taken with an indefinite subject,
" him one loveth," i.e., he is loved (Umbreit.
Elsteb, etc.), or distributively, " him he loveth,"
i. c, whoever is king for the time being.
Vers. 14, 15. Verses in like manner closely
connected, and essentially expressing but one
tliouglit. — The -wrath of the king (is as)
messengers of death. This plural in the pre-
dicate of the sentence hints that when the king
is enraged manifold means and instruments
stand at his command for the immediate de-
struction of the object of his wrath. Remember
the despotism and the capricious arbitrariness
of Oriental sovereigns, and compare xix. 12; xx.
2; Eceles. viii. 3, 4. — In the light of the
King's countenance is life. The " friendly
countenance," lit. "light of the countenance,"
as in Ps. iv. 6 (7), is contrasted with the
"wrath" ver. 14,0, as also are "life" and
"deaih." — As a cloud of the latter rain.
The harvest rain or latter rain (Vulg., imber sf-
rolinux) is a rain falling shortly before the har-
vest, in March or April, whose timely and abun-
dant occurrence is indispensable to the success
of Eastern harvests, especially so in Palestine ;
comp. xi. 14; Jer. iii. 3; v. 24 ; and particu-
larly Job xxix. 23, 24, which latter passage is
here a general par.allel. [See Thomson's L'liid
and Book; I. 130, II. 66].
Vers. 16-26. Of God's righteous admiiiislra-
tion in respect to the wise and the foolish. — To
gain wisdom — how much better is it
than gold, i. e., than the acquisition of gold;
compare, for an example of this abbreviated com-
parison (eomparalio decurtala) Job xxviii 8; Ps.
iv. 7 (8), etc. For the general sentiment of the
ver. compare iii. 14; viii. 10, 11, 19.
Ver. 17. The path (the raised, well-graded road
n7Dp) of the upright departeth from evil,
lit- "IS abiding far (to abide far) from evil," as
in ver. 6; comp. also x. 17; xi. 5, 20. — Hitziq
expands tlie verse by four clauses which he in-
troduces from the LXX, and in such an order
tliat the second clause of the Masoretic text is
separated from the first by three of the inserted
clauses, and a sixth is appended as a final clause.
156
THE PROVEKBS OF SOLOMON.
Yet he fails to give salisfaetory proof that this
expanded form was the original, three verses be-
ing now represented by one.
Ver. 18. Comp. xv. 25, 33. — The word here
rendered "fall" (ji^E'.?. tottering, downfall)
is used only in this passage in the Old Testa-
ment.— With respect lo the sentiment of the ver.
compare also the Arabic proverb, '■ The nose is
in the heavens, the seat in the mire " {Nasiis in
ccelo est, nates infimo), and the expression of Ho-
race "... feriuntque summos fulgura monies
(Odes, II. 10: 11,12).
[ And ever, where
The mountain's summit points in air,
Do bolted lightnings flash."
— Theo. Marti.n'b Translation.]
Ver. 19. Better is it to live humbly -with
the lov7ly. U"'y^_ (with which reading of the
K'ihibh the LXX agrees, while the K'ri reads
D'IJi' ) describes those who are bowed down by
troubles, the sufferers, the lowly ; comp. Zech.
ix. 9.
Ver. 20. He that giveth heed to the v^ord
findeth good, i. <■., naturally, to the word of
God, the word par excellence ; comp. xiii. 13. —
\Yith the expression "findeth good, or prosper-
ity," comp. xvii. 20; xix. 8. " Blessed is he ! '
(Vltys) comp. xiv. 21.
Ver. 21. The -wise in heart shall be call-
ed prudent, unJerstandiug, knowing, a pos-
sessor of T\y2, discernment. Comp. xiv. 33.
— And grace on the lips (lit. "of lips") in-
creaseth learning, !. e.. secures for learning an
easy access in ever widening circles, comp. 23,
b. The " grace " or literally the "sweetness"
of the lips is here represented as a necessary at-
tendant and helper of wisdom, as in chap. xv. 2.
Vers. 22. A fountain of life is under,
standing to him that hath it, lit. "is tlie
wisdom of its possessor." The thouglit is here
in the first instance unquestionably of the bless-
ing which comes directly to the possessor from
his wisdom, and not of its life-dispensing, life-
promoting influence on others, as BEitTHE.tu
thinks. For this figure of a " fountain of life "
compare x. 11; xiii. 14; xiv. 27. — But the
correction of fools is folly. The subject,
according to the antithetic parallelism, is "fol-
ly," as " wisdom " is in clause a. The meaning
can be no other than this; the folly of fools is
for thetn a source of all possible disadvantages
and adversities ; the lack of reason is its own pu-
nishment (comp. HiTZiG on this passage). [So
N. and W., while H., M., and S. give to 1D10
its active meaning, "the instruction of fools,"
i. e., that which they give, "is folly." — A.].
Ver. 28. Comp. remarks on ver. 21. — And
increaseth learning upon his lips. "Upon
Ills lips," so far fortli as tlie word that comes
from the heart rests on the lips, comp. ver. 27;
Ps xvi. 4 : and also the expression " on the
tongue," Ps. XV. 3 [where the original expresses
morethan mere instrumentality (kvVA the tongue) ;
" who beareth not slander on his tongue " (Hdp-
ri;i.D, on tlie passage), etc. — A.].
Ver. 24. As honey of the comb are
pleasant "words, lit. "words of loveliness," as
in XV. 20. — For a like reference to the " honey-
comb " see Ps. xix. 10 (11). — S'weet to the
soul. The adj. pWD, for which we might ex-
pect the plural is to be regarded as a neuter
used substantively ; something sweet, sweetness ;
comp. Ezek. iii. 3, and also ver. 2 above.
Ver. 2-5. Literally identical with xiv. 12: —
stricken out by Hitzig from the passage before
us, because it is superfluous in the group (vers.
22-30) assumed to consist of eight only ('!). —
Vers. 26. The spirit of the laborer labo-
reth for him, ;. e., supports him in his labor,
impels him to greater perseverance and exertion
to gain his daily bread. [Zocklek renders "the
hunger," etc. So Kamphausen. This seems to
us unnecessary. MJ is often the animal soul
or spirit as distinguished from the higher intel-
lectual, moral and religious nature. It is this
spirit that feels the pressure of life's necessities,
and impels to effort for their relief: comp. x.
3, etc. — A.]. — For bis mouth urgetb him on,
t. e., as it longs for food. This verb (construed
with 7J? and the accus. of the person) denotes,
according to Arabic analogies " to heap a load or
burden on one " (comp. 'l^X, a weight, bur-
den. Job xxxiii. 7) [E. V. "be heavy upon
thee"] : and here specifically, to bind one. to
drive and force him to do something" (Vulg.,
compulit). — With the general sentiment compare
Eccles. vi. 7.
5. Vers. 27-33. A new delineation of God's
justice in punishing the wicked and rewarding
the pious. Vers. 27-30 form here one connected
description of the ungodly, nefarious conduct of
the evil men on whom God's judgment falls.
Vers. 31, 32 contrast with these wicked men the
upright and the gentle in spirit as the only hap-
py men; ver. 33 is a gener.al conclusion point-
ing us back to the beginning of the chapter.
Ver. 27. A vrorthless man ("man of Beli-
al ") searcheth after evil, literally " diggeth
evil, shovels out evil for himself," i. e., from the
pit which he prepares for others, to destroy them
(comp. xxvi. 27; Jer. xviii. 20 sq.). For this
expression "man of Belial'" compare vi. 12. —
On his lips is as it virere scorching fire
(comp, ver. 23), The words of the worthless
man are here on account of their desolating ef-
fects, compared to a blazing or scorching fire
(comp. Ezek.xxi. 3; Prov. xxvi. 23; Job xxxi. 12;
James iii. 5 sq.).
Vers, 28. With clause a compare vi. 14, 19, —
And a backbiter separateth friends, lit
" divideth off the friend. ' The singular is not
here used collectively, but in a certain sense dis-
tributively ; " divideth a friend from his fellow."
So in xvii. 9; comp. xix. 4, — For the use of
]J^J, " backbiter" comp. xviii. 8 ; xxvi. 20, 22.
Ver. 29. With clause a compare iii. 31 : i. 10
sq. With h compare Ps. xxxvi. 4 (5) ; Isa.
Ixv. 2. — [RuEETscHi (as above cited, p. 14.5)
thinks these verses (27-29) more expressive if
in each the first words are regarded as the pre-
dicates, prefixed for emphasis and stronger con-
trast; " a worthless man is he, etc. ;" "a per-
verse, contentious man is he, etc.," " a backbiter
is he, etc.;" "a man of violence is he, etc. .-" al-
though he may excuse his conduct as mere sport.
-A.].
CHj»P. XVI. 1-33.
157
Ver. 30 describes more precisely, by two par-
ticipial clauses which belong to the " man of
violence " in ver. 29, the way in which this wick-
ed man executes the ruin which he devises. —
Shutting his eyes to devise mischief, lit.
'•to meditate craftiness;" comp. ii. 12, vi. 14. —
Biting his lips. With this description, " press-
in^i' in, pressing together his lips." comp. vi. 13;
X. 10, where this verb is used of the correspond-
ing action with the eyes.
Ver. 31. With clause a comp. iv. 19 ; xx. 29 ,
with b, iv. 10 sq., iii. 2.
Ver. 32. With a compare xiv 29. — And he
that ruleth his spirit than he that taketh
a city, n'l here not merely the spirit or the
soul, but the temper, the passionate movement
and excitement of the spirit. Comp. Pirke Aboth
cap. iv. 1, where the question. Who is after all
tlie true hero ? is answered by a reference to the
proverb of Solomon now before us. The Lord,
moreover, in Matth. v. 5, promises to the meek
that they shall inherit the earth.
Ver. 33. The lot is cast into the lap. Hit.
zio : " In the bosom the lot is shaken," a render-
ing which does indeed conform more closely to
the import of p'n, " the bosom of the clothing,"
but to us who are not Orientals gives a meaning
easily misunderstood. For we are wont to call
the doubled or folded front of the dress the
"lap." — But from Jehovah is (cometh) all
its decision, the final judicial sense as it were,
("judgment," comp. Xumb. xxvii. 21) in which
tile result of the lot is reached. Comp. xviii. 18,
where, however, the discourse is specifically limi-
ted to the settling of judicial disputes by lot,
v/hile here attention is evidently directed to lots
in general (and therefore to cases like Josh. vii.
19; 1 Sam. xiv. 37 sq.. Numb. xvi. 8; Ps. xxii.
IS (19), etc.)
DOCTRINAL AND ETHICAL.
A course of thought running with any unity
through the entire chapter it is here again im-
possible to detect. Only small groups of con-
nected proverbs stand forth liere and there from
the general level; e.g., vers. 1-3, vers. 10-1.5,
vers. 27-.30 (comp. especially the remarks on
vers. 27 sq ). Hitzig's endeavor to develop
here and in the two following chapters [i. e., in
general terms throughout the section xv. 33 —
xix. 2), symmetrically constructed groups of
eight verses each, is quite as unsuccessful as his
similar assumptions in respect to the construc-
tion of the general division, chap. x. — xxii. 16,
on definitenumerical principles (comp. above, re-
marks on X. 1 sq.; and on xiii. 1).
A decided pre-eminence belongs in the chapter,
as it is now defined, to the idea that God controls
the action of man altogether according to Bis own wise
judgment and good pleasure. That " man pro-
poses but God disposes," — this truth which sum-
mons to humble confidence in God, and a child-
like and unconditional surrender to the fatherly
guidance of the Lord's hand, stands at the head
of the section as a whole (ver. 1), with a special
emphasizing of the divine influence exerted over
the manner and the results of human speech. It
recurs again in vers. 10-15 before the connected
delineation of the authority of human kings, as
counterparts and representatives of the great
King of heaven ; and here there is special refe-
rence not to the speech but to the action of men
(ver. 9). Finally it forms the conclusion of tho
chapter, and that in the form of a reference to
the supreme control which God holds in His hand
over the lot as any where employed by men (ver.
33). It is the doctrine of the divine government
of the world (the gubernatio, with its four promi-
nent forms or methods, permissio, tmpeditio, direc-
[ tio and determinalio) ; or agiin the doctrine of
the divine co-operation with the free self-deter-
mined acts of men (the concursiis as it exists tait
ad bonas quam ad malas actumes homimim [with
reference both to the good and to the evil actions
of men]), that is asserted in these propositions
and developed in various directions. Especially
does the intermediate place which human kings
and judges assume as representatives of the di-
vine justice, and in a certain sense prophets of
the divine will (ver. 10), also as typically gods
on earth (ver. 13-15; comp. Ps. Ixxxii. 6), in
their relation to the destiny of individual men,
stand out in a significant prominence ; it thus af-
fords instructive premonition of the exhortations
of the New Testament to obedience to the magis-
trates who stand in God's place, — such as are
found in Matth. xxii. 21 ; Rom. xiii. 1 sq. ; 1
Pet. ii. 17, etc. Compare what Mel.^nchtho.n
observes on ver. 10 sq. ; "These words afiirm
that the whole political order, magistrates, laws,
distinctions in authority, contracts, judgments,
penalties are works ordained by the wisdom of
God within the human race. Therefore since
we know that political order is God's work, let
us love it, and seek to maintain it by our duty,
and in modesty obey it for God's sake, and let
us render thanks to God the preserver, and let
us know that the madness of devils and of men
who disturb the political order is displeasing
to God, etc."
Other ethical truths to which a significant pro-
minence is given are contained particularly in
Ver. 6. A reference to the fear of God, and
penitent and believing consecration to God as the
only way to the development of genuine fruits of
love and of righteousness (see notes on this pas-
sage).
Ver. 20. Combined view of the two chief re.
quisites to a really devout life; 1) obedience to
the word of God, and 2) inspiring confidence in
God.
Vers. 21 and 23 (comp. also ver. 24). Tho
stress laid on the great value of an eloquent
mouth, as an appropriate organ for a wise heart
exercising itself in the service of the Lord.
Ver. 32. Reference to gentleness of spirit and
the ruling of one's own passions, as the best and
surest means to the attainment of real power and
greatness — an expressive Biblical testimony
against all uncharitable advancement of self in
the way of strife, and against the combative spi-
rit of brawlers and duellists.
[.Vndrew Fuller: The doctrine of verse 7
stands in apparent contradiction with 2 Tim. iii.
12. The truth seems to be that neither of tha
passages is to be taken unii'ersally. The peace
possessed by those who please God does not ex-
tend so far as to exempt them from having ene-
158
THE PROVERBS OF SOLOMON.
mies, and though all godly men must in some
form or other be persecuted, yet none are perse-
cuted at all times. The passage from Timothy
may therefore refer to the native enmity which
true godliness is certain to excite, and the pro-
verb to the Divine control over it.]
HOMILETIC AND PRACTICAL.
Homily on the chapter as a whole; Of God's
wise and righteous government of the world, as
it is exhibited 1) in the life of men in general
(1-9) ; 2) in the action and administration of
earthly rulers (10-15) ; 3) in the endeavors and
results of human wisdom (16-'i6); 4) in the
righteous retribution which awaits both, the
good and the evil (27-3.3) — Stocker: On God's
gracious care for men. i ) Proof that such a pa-
ternally upholding and governing providence of
God over men exists, a) in general (vers. 1-9);
6) through the government of the world in par-
ticular (10-15). 2) The duties of the pious in
recognition of this paternal providence and go-
vernment of God (vers. 10-33). — Wohlf.\rth : —
On the providence and government of God, and
man's duty. Man proposes, God disposes, —
usually otherwise than we devise and desire, but
always more gloriously and better than we could
do. Hence humility, prudence and trust in God
are the chief duties of man in return.
Vers. 1-3. Melanchthon: — It is well to con-
sider that our resolves are a different thing from
their success. That we may form successful and
salutary resolutions we need God's aid in two
forms ; in examining the different possible ways,
and then in conforming our course to them We
must therefore at all times be of this firm pur-
pose, to let our whole life be ruled by God's word,
and for all things to invoke God's help — Geier
(on ver. 1): Teachers, preachers and rulers
especially must call earnestly on God for the
careful government and sanctiiication of their
tongue, in order that in the fulfilment whether
of their public or their private duties the right
word may always stand at their command, and
nothing unseemly or injurious may escape them.
— (On ver. 8) : The duties of our calling we must
indeed fulfil with fidelity and diligence, but yet
in all patience await from the Lord blessing and
success. — Berleh. Bible: If one is notable with-
out God to utter a word that one has already
conceived, how much less will one be able to
bring any thing to pass without God's aid. And
how much more will this be true within the
sphere of the spiritual life, since man is wholly
"insufficient of himself to tliink any thing as of
himself" (2 Cor. iii. 5), but must receive all
from the Lord, <!^<!. — [.Vrnot (on ver. 2): The
human heart is beyond conception cunning in
making that appear right which is felt pleasant.
The real motive power that keeps the wheels of
life going round is this : men like the things
that they do, and do the things that they
like.]
Vers. 4-9. Wiirt. Bible (on ver. 4): God's pro-
vidence extends over good and wicked men
{ Matth. V. 45) ; through His ordaining it comes to
pass that the ungodly are punished in their time
and as they deserve. — Von Geri,.\ch (on ver. 4) :
The wicked man also fulfils God'i design, when
the day of calamity comes upon him ; all without
exception must serve Him. — [Charnock (on
ver. 4) : If sin ends in any good, it is only from
that Infinite transcendency of skill that can
bring good out of evil, as well as light out of
darkness — Waterland (on ver. 4): God bridles
the wicked by laws and government and by the
incessant labors of good men ; and yet more im-
mediately by His secret power over their hearts
and wills, and over all their faculties ; as well as
over all occurrences and all second causes through
the whole universe ; and if He still affords them
compass enough to range in, yet notwithstand-
ing He rules over them with so strong and
steady a hand, that they cannot move a step but
by His leave, nor do a single act but what shall
be turned to good effect. — Beveridge (on ver.
4) : God in His revelations hath told us nothing
of the second causes which He hath established
under Himself for the production of ordinary
effects, that we may not perplex ourselves about
them, but always look up to Him as the first
cause, as working without them or by them as He
sees good. But He hath told us plainly of the
final cause or end of all things, that we may keep
our eyes always fixed on that, and accordingly
strive all we can to promote it. — Bp. Hall (on
ver. 6): It is not an outward sacrifice that God
regards in His remission of the punishment of
our sin; but when He finds mercy to the poor,
and uprightness of heart towards Himself and
men, then He is graciously pleased to forbear
His judgments ; inasmuch as these graces, being
wrought in us by His Spirit, cannot but proceed
from a true faith whereby our sins are purged.
— Bonah (on ver. 6): Forgiveness, ascertained
forgiveness, conscious forgiveness, this is the
beginning of all true fear. This expels a world
of evil from the human heart and keeps it from
re-entrance It works itself out in such things
as these — obedience, fellowship, love, zeal]. —
Starke (on ver. Ij) : Not of merit but of grace
are the sins of the penitent forgiven for Christ's
s.ake. One of the chief fruits of justification is.
however, the exhibition of fidelity and truth to-
wards one's neighbors (Eph. ii. 8, 9; iv. 20). —
(On ver. 7): Think not that thou wilt thyself
subdue and overcome thine enemies, but only
seek to have God for thy friend ; He can of all
thy foes make thee friends. — [Bates (on ver. 7):
Many sins are committed for the fear of the an-
ger of men, and presumption of the mercy of
God ; but it is often found that a religious con-
stancy gains more friends than carnal obsequi-
ousness.— Trapp (on ver. 7) : When God is dis-
pleased, all His creatures are up in arms to fetch
in His rebels, and to do execution. At peace
with Him, at peace with ihe creature too, that
gladly takes His part, and is at His beck and
check]. — Zelt.neu (on ver. 9): Be presumptuous
in none of thy schemes, but thinking of thine own
weakness put as the foundation of every under-
taking "if the Lord will" (James iv. 15). —
[.\rnot (on ver. 9) : The desires of human hearts
and the efforts of human hands go into the pro-
cesses of providence and constitute the material
on which the Almighty works]
Vers. 10-15. Melanchthon; comp. Doctri-
nal and Ethical notes. — Starke (on ver. 10)-.
For the right conduct of the office of ruler and
CHAP. XVII. 1-28.
lijy
judge it is nol enough to understand well secu-
lar laws and riglits ; Divine wisdom is also abso-
lutely essential. — (On ver. 12): Kings are not
only not to do evil, or to let it be done by others
with impunity; they are to hate and abhor it
with all energy. — Vo.n Gerl.\ch (on ver. 11):
Weight and measure as the invisible and spiri-
tual means by which material possessions are
estimated and determined for men according lo
their value, are holy to tlie Lord, a copy of His
law in the outer world; taken up by Himself into
His sanctuary, and therefore, as His work, to be
regarded holy also by men. — (On ver. 14):
Seasonable words of a wise man can easily avert
the wrath of kings, destructive as that is.
Therefore let each one mould himself into such a
wise man, or find for himself such a one.
Vers. 10-26. [Cii.\lmers (on ver. 17) : The
reflex influence of the outward walk and way on
the inner man. — .■Vrnot (on ver. 17): Doctrine,
although both true and Divine, is for us only a
shadow, if it be not embodied in holiness. — -W.^-
TERLAND (ou ver. 18) : Sliame and contempt the
end of pride, a) by natural tendency; 6) because
of God's detestation and resolution to punish it.
— MuFFET (on ver. 19) : It is a pleasant thing to
be enriched with other men's goods: it is a
gainful thing to have part of the prey: it is a
glorious thing to divide the spoil. It is better to
be injured than to do injury ; it is better to be
patient than to be insolent; it is better with the
afflicted people of God to be bruised in heart and
low of port, than (o enjoy the pleasures or trea-
sures of sin or of this world for a, season. —
Trapp (on ver. 20) : He that, in the use of law-
ful means resteth upon God for direction and
success, though he fail of his design, yet lie
knows whom he hath trusted, and God will
" know his soul in adversity "]. — Geier (on ver.
20) : In doubtful cases to hold fast to God's
word and believingly hope in His help, ensures
always a good issue. — Starke (on vers. 21, 22):
Eloquence combined with wisdom is to be re-
garded as an excellent gift of God, and produces
BO much the more editication and profit. — Lange
(on ver. 21): One must first learn to think
rightly before he can speak well. — Von Geklach
(on ver. 26) ; Since that which causes us labor
and trouble becomes a means of our subsistence,
it in turn helps us overcome labor and trouble,
for this very thing, by virtue of God's wise, re-
gulating providence, becomes for us a spur to in-
dustry.— [Lawso.s (on ver. 26) : Self-love is a
damning sin where it reigns as the chief princi-
ple of action; but the want of self-love where it
is required is no less criminal.]
Vers. 27-3.3. Starke (on vers. 27 sq.): The
lack of genuine love for one's neighbor is the
source of all deception, persecution and slander
of the innocent. — Hypocrites can indeed by nn
assumed mien of holiness deceive men, but before
the eyes of God all tliis is clear and open, to
their shame. — (On ver. 32) : The greatest heroes
and conquerors of the world are often just tiie
most miserable slaves of their lusts — E. LiiscH
(on ver. 31 — see Sonntagsfeier, 1841, No. 27):
Age, its burdens, its dignities; means to the at-
tainment of a h.appy old age. — Saurin (Sermon
on ver. 32) : On true heroism — what it is, 1) to
be ruler of one's spirit; 2) to gain cities and
lands. — Von Gerlach (on ver. 33) : Chance
there is not, and man can never give more than
the outward occasion for the decision, which lies
wholly in the hand of the Lord. — [Trapp (on ver.
30) : Wicked men are great students. . . . Their
wits will better serve them to find out a hundred
shifts or carnal arguments than to yield to one
saving truth, though never so much cleared up
to them. — Mhffet (on ver. 31): Commendable
old age leaneth upon t\vo staves — the one the re-
membrance of a life well led, the other the hope
of eternal life. — See Emmoxs' Sermon on ver.
31. — J. Edwaiuis (on ver. 321 : The strength of
the good soldier of Jesus Christ appears in no-
thing more than in steadfastly maintaining the
holy, calm meekness, sweetness and benevolence
of his mind, amidst all the storms, injurie'?.
strange behaviour, and surprising acts and
events, of this evil and unreasonable world. —
Lawson (on ver. 32) : The meek obtain the no-
blest victories and enjoy the happiest kind of
authority. — South (on ver. 33) : Sermon on
"All contingencies under the direction of God s
providence."]
p) Admonition to contentment and a peaceable disposition.
Chap. XVII.
Better a dry morsel and quietness therewith
than a house full of slain beasts with strife.
A wise servant shall have rule over a degenerate son,
and shall have part of the inheritance among the brethren.
The fining pot is for silver, and the furnace for gold,
but he that trieth hearts is Jehovah.
Wickedness giveth heed to lying lips,
deceit giveth ear to a vile tougue.
160 THE PROVERBS OF SOLOMON.
5 He that mocketh the poor hath reproached his Maker,
he that rejoiceth over a calamity shall not be unpunished.
6 The crown of the old is children's children,
the glory of children is their parents.
7 High speech doth not become the fool,
how much less do lying lips the noble!
8 As a precious stone is a gift in the eyes of him that receiveth it,
whithersoever it turneth it maketh prosperous.
9 He that covereth trangression seeketh after love ;
but he that repeateth a matter estrangeth friends.
10 A reproof sinketh 3eeper into a wise man
than to chastise a fool an hundred times.
11 The rebellious seeketh only evil,
and a cruel messenger shall be sent after him.
12 Meet a bear robbed of her whelps,
and not a fool in his folly.
13 He that returneth evil for good,
from his house evil shall not depart.
14; As a breaking forth of waters is the beginning of strife ;
before the strife poureth forth, cease !
15 He that acquitteth the wicked and he that condemneth the just,
an abomination to Jehovah are they both.
16 Why this price in the hand of a fool ?
(It is) to get wisdom, and he hath no heart to it.
17 At all times the friend loveth,
but the brother is born of adversity.
18 A man void of understanding is he who striketh hands,
who becometh surety in the presence of his friend.
19 He loveth sin that loveth strife,
and lie that buildeth high his doors seeketh destruction.
20 He that is of a false heart tindeth no good,
he that goeth astray with his tongue falleth into evil.
21 He that begetteth a fool doeth it to his sorrow,
and the father of a foul hath no joy.
22 A joyous heart promoteth health,
but a broken spirit drieth the bones.
23 A gift from the bosom a wicked man wiU receive
to pervert the ways of justice.
24 Before the face of the wise is wisdom,
but the fool's eyes are in the ends of the earth.
25 A grief to his father is a foolish son,
and a trouble to her that bare him.
26 Also to punish the righteous is not good,
to smite the noble contrary to right.
27 He that spareth his words hath knowledge,
and he that is quiet in temper is a man of understanding.
28 Even a fool who keepeth silence will be counted wise,
and he that shutteth his lips is wise.
GRAMMATICAL AND CRITICAL.
Ver. 4. — J?^n is probably not a Hiph. part.: "a wicked man," but an abstract substantive, as the parallel term "^pE?
intlicates (EwALI), IIitzig); and riD stands, according to the parallel 3*tVpO for TTX'^- [BiiTT. insists upon regarding
the form as a Iliph. part, masc, distinguished by the vocalization from U13 "friend" (see §21121, A ; 764, c) ; Fderst
gives to the full form J?'^0, which never occurs, but is assumed as the singular of D*'.J^*^D, the active signification " male-
fwu$" evil doer, but maintains that J?*1D. which occurs only here except with a pausai modification, has naturally thu
neuter abstract meaning. See also Greev, § 140, 5. — A.]
Ver. 10. — From the infin. DISH there is easily supplied as an object 713*3. — i"\nn is the Imp *rf. of the verb
nnj, to descend, to penetrate (comp. la. xxx. 30) : the form without abbreviatiou would, according to Pa. xxxviii. 3, have
CHAP. XVII. 1-28.
161
l)"ea nnjri- [SoBott. who also defends the position of the accent on the ground of emphasis (^497, 3), and criticizes,
1> >th on the ground of specific form and general construction, Fuerst's assigning it as on apoc. Imperf. to
n.-in--A.j
T T
Ver 11.— That _J?*1 is the subject of the clause, and not possibly ''10, as the Syr., Chald., UMBREIT, Ewu-D,
tt".., maintain, appears from the position of ^X before the btter word, and also from the unquestionable reference of
tlie 13 in the 2d clause to J?T as a masculine substantive. [RuEETScai (as above, p. 146) replies that *!|X may as well
throw its emphasis on an entire proposition as on a single word (see Nordheimer, § 1072, 4) and that 13 refers to ^"^D
the subject of the proposition, which is an abstract in tlie sense of u concrete. Versions and interpreters are very equally
divided; with our author enipha.3i2ing """lO as object, " only rebellion, nothing but rebellion," are the E. V., V. Ess,
Bertheap, K., S. ; with Rueetschi are De W., M., N., and substantially H. and W. "We render with the latter in opposi-
tion to ZocKLER's view. — A.].
Ver. 13. The K'thibh ty^DjI'ftO is to be retained, since the Hiphil tl'^OH baa in Ps. Iv. 12 also the intransitiva
■ T
meaning "depart.^
Vers. I'X .Vkbn Ezra, Qeier, ScnnLTENS, etc., take the expression "to make high the door, or gate," as meaning "to
open wide the mouth, to utter a vehement outcry" (nni3 ifeing taken as equivalent to 713, as oifiwrn is to us ; comp.
Ps.cxli. 3 ; Eccles. xii. 4). But the idea would then be very obscurely expressed, and instead of rT'S.iD we should expect
Vers. 22. nni is not equivalent to 711 J or TT'li, "body," (Chald., Syr., Berthead, e(c.) but is to be derived from
T ■■ T" 1 ■ ;
tlie radical T}TM, Uos. v. 13, — and therefore means "healing, recovery" (HlTZlo, "the closing up of a wound" 7)
TT
[FUBRST prefers the rendering of the Targ., Syr., etc. ; Gesen. that adopted by the author. — .4.].
Ver. 27. Tlie rendering which we give conforms to the K'tliibh, n-ll Ipl, to substitute for which with the K'rt
(which is followed by the Vulg., Luther, ete.) nil Ip"*' " of a noble spirit," seems here less appropriate. [The LXX
follow the K'thifih].
EXEGETICAL.
1. Vers. 1-9. Admonitions to contentment and
a wise moderation in earthly possessions, ami in
the use of the (ongue. — Better a dry morsel
and quietness therevT'ith. "A dry piece of
bread," without wine, without even vinegar
(Ruth ii. 14) or water with it (1 Sam. xxv. 11).
The thing contrasted with it is DTIDI, not "sac-
rificial banquets" (Umbreit, Elster, [Fuerst]),
but animals slaughtered for sacrifice, as consti-
tuting the chief element in a rich, sumptuous
meal: comp. chap. ix. 2; Gen. xliii. 16. For
the general meaning compare xv. IG, 17; xvi. 8.
Ver. 2. A wise servant (comp. xiv. 3.5)
shall have rule over a degenerate son,
lit., -'a bad, unprofitable son," who becomes
impoverished and even a slave, because he has
squandered his means, etc. — Among the bre-
thren shall he divide the inheritance, i. e.
among brethren who are sons of the testator,
while he himself who inherits with them, is not
a son but only a servant. Comp. Abraham's
apprehension in regard to his servant Eliezer,
Gen. XV. 3 sq. With this expression ''in the
midst of the brethren" compare a similar one in
Ho3. xiii. 15. — Ver. 3. With clause a compare
xxvii. 21 a (which is literally identical) : with b
compare xv. 11; xvi. 2; xxi. 2; xxiv. 12.
Ver. 4. Wickedness giveth heed to
lying lips. See critical notes. The meaning
is plainly this: ".\ wicked heart, inwardly cor-
rupt, gladly attends to lying talk ; and deceit " —
so clause b asserts in addition — )'. e. a heart full
of inward insincerity and hypocrisy, a hypocri-
tical man given to lying (abstract for concrete),
" hearkens to a perverse tongue," i. e. finds
pleasure in wicked discourse, which supplies
words to its own base thoughts, and develops
them into definite evil propositions and designs.
Ver. 5. With a compare xiv. 31. — He that
rejoiceth over a calamity shall not be
unpunished (comp. xi. 21; xvi. 5). " Sud-
U
den misfortune," according to clause a probably
sudden poverty. Comp. Job xxxi. 29, a similar
utterance regarding the penal desert of an un-
charitable delight in calamity.
Ver. 6. With clause a comp. Ps. cxxvii. 5. —
The glory of children is their fathers. As
the pride and honor of the grivy-headed is the
family circle that surrounds them, or the advanc-
ing series of their children, grandchildren, etc.,
so " on their part children, so long as they are
not also parents, can only reach b.ackward ; and
with the genealogy, the farther b.aok it reaches,
the honor of the family increases" (Hitzig).
Ver. 7. High speech doth not become
the fool. " A lip of excess, of prominence "
plainly denotes an assuming, imperious style of
speech, — not the "elevated, or soaring," as
EwALD, Elster, Umbreit claim; for the paral-
lel "lip of deceit" in clause b indicates its sin-
ful character. — How much less do lying
lips the noble? "The noble," the spirit of
lotty dispositions (comp. ver. 2tj), — to whom
deceitfulness, and crafty, sly artifices of speech
are less becoming than to any other man, — stands
contrasted with the " fool " just as in Isa. xxxii.
5 sq.
Ver. 8. As a precious stone is a gift in
the eyes of him that receiveth it. Lit.,
"a stone of loveliness," a costly stone, gemma
ffratis.^ima [Vn\g.) ; comp. i. 9. — The "master"
of the gift is here evidently not its giver (Elster,
comp. Luther, and many of the older exposi-
tors), but he that receives it, he who is won by
it; and the "gift" is here to be taken not in
the bad sense, of bribery (as below in ver. 23),
but rather of lawful presents; comp. xviii. IG. —
Whithersoever it turneth it maketh pros-
perous; i. e. to whomsoever it may come it will
have a good result and secure for its giver sup-
porters and friends. The expression conforms
to the idea of the "precious stone " in clause a
(although it is not the jewel, but the gift that ia
subject of the verb "turneth"). For a really
beautiful and well-cut stone sparkles, whichever
162
THE PROVERBS OF SOLOMON.
way one may turn it, and from whichever side
one may view it ; just so is it with the good
result of a well-directed generosity, by which
the hearts of all are necessarily won. A truth
which naturally is to be taken quite in a relative
and conditional sense.
Ver. 9. He that covereth transgression
seeketh after love, /. e. not "seeks to gain
the love of others " but " seeks to exercise love,
a truly charitable spirit" (so HiTzio with un-
doubted correctness, in opposition to Beetheau).
[Bridges and M. also take this view, which
commends itself both as the deepest and the
most disinterested representation. — A.]. For
the "covering transgression" comp. x. 12, and
the remarks on the passage. — But he that
repeateth a matter separateth friends (see
xvi. 28). "Repeateth a matter" O^n^ TiVV)
is not " to return with remarks" or " with a
word" [)'. e. to repeal] (Ewald, Bertheau,
Elster, Fuebst, etc.), but "to come back with
a matter," [Gesen.] i. e. to be continually re-
verting to something, repeatedly to bring it up
and show it forth, instead of letting it alone and
covering it with the mantle of charity. This
expression is different both from the Latin, " ad
alius deferre, demintiare " (Winer) and also from
the Greek Snutpovv Xbyov. Comp. furthermore
Ecolesiast. six. 6-10.
2. Vers. 10-20. Admonitions to a peaceable
spirit; warnings against a contentious and un-
cliaritable di.«position. — A reproof sinketh
deeper into a -wise man than a hundred
stripes into a fool, (comp. Deut. xxv. 3) ;
lit, "than to smite the fool with a hundred."
With the meaning of the verse compare Sal-
lust's Jugurlha, c. 11: aliius in pectus descendd,
and the common phrase "to make a deeper im-
pression."
Ver. 11. Clause a, see critical notes for the
reasons for our ileparture from Zockler's ren-
dering.— And a cruel messenger shall be
sent after him, i. e. by God, against whom we
are to regard the "rebellion" mentioned in
clause a as directed. So the LXX and Vulg.
rendered in their day, and among recent inter-
preters Bertueau, e. g. ; for to think of a mere
imman messenger, as in xvi. 14, is forbidden by
the analogy of passages like Ps. xxxv. 5, 6;
Ixxviii. 49; IliTzia's rendering, however, "and
a cruel angel (a wild demon of passion, as it
were), is let loose within him," is altogether
artificial, and rests upon modern conceptions
t liat are quite foreign to the Old Testament ; be-
sides we ought probably to have found 13"^P3
" in the midst of him," instead of 13.
Ver. 12. Meet a bear robbed of her
vrhelps. The Iniin. abs. here stands for the
Imprr or .lussive; comp. Gen. xvii. 10; Deut.
i. IG; Jer. ii. 2, etc. For the use of the epicene
21 for the she-bear comp. IIos. xiii. 8; 2 S.am.
xvii. 8. — The "fool in his folly" is naturally a
fool who is peculiarly malignant, one who is in
a very paroxysm of folly, and whose raving is
more dangerous than the madness of a wild
beast. Comp. Schiller : " Gcfdhrlich ists dm
Leuzuwecken," etc. ['Tis perilous to wake the
lion].
Ver. 1.3. With clause a compare 1 Sam. xxv.
21 ; with A, 2 Sam. iii. 29.— " Evil " here in tba
sense of misfortune, the penalty for acts of in-
justice done the good.
Ver. 14. As a breaking forth of craters
is the beginning of strife [Zockler: "he
letteth fortli waters," etc. Z. also conceives of
the latter part of the clause as meaning literallv
"who (lets loose) the beginning of strife;" in
his view the participle is to be repeated before
the word O'tyXT "beginning." The use of the
verb "1103 in the sense of "send forth, bring
out" is confirmed by the Targum on Ex. xxi. 2<).
The participle cannot, however, in Z.'s view, be
taken here in a neuter sense, as Ewald maintains
(so Umbreit). Fuerst maintains the view of
E. and U. and cites analogous forms of verbal
nouns. We adopt it as justified by verbal ana-
logies and simplifying the construction. — A.]
Luther expresses the substantial idea thus:
" He who begins strife is like him that tears
away the dam from the waters " — Before the
strife poureth forth, cease! The meaning
of the verb i'v^nn which is best attested is here,
as in xviii. 1 ; xx. 3, "to roll forth." Here, as
in verse 8, the figurative conception employed
in clause a influences the selection of the verb
in b. The strife is conceived of as a flood whieli
after its release rolls on irresistibly. Umureit.
Elster, etc., following the Chald. and Arabic,
explain "before the strife becomes warm;"
Hitziq (and Ewald also) "before the strife
shows its teeth." As though an altogether new
figure could be so suddenly introduced here,
whether it be that of a tire blazing up, or that
of a lion showing his teeth! [As the wonl
occurs but three times, and the cognate roots in
the Hebrew and its sister languages are not
decisive, the moral argument may well turn the
scale ; and this certainly favors the view in
which Z. has the concurrence of Fuerst, Ber-
theau, Stuart, etc. — .\.]
Ver. 1.5. Comp. xxiv. 24; Isa. v. 23.— An
abomination to Jehovah are they both ;
lit., "an abhorrence of Jehovah are also they
two;" comp. 2 Sam. xix. 31, where DJ, also, ex-
presses as it does here the associating of a sec-
ond with the one.
Ver. 16. 'Why this price in the hand of
a fool, etc. [Wiiile there is no essential dis-
agreement among expositors in regard to the
general meaning of the verse, they are divided
as to the punctuation and the mutual relation of
the clauses. The Hebrew points arc not deci-
sive. Z. agrees with the Vulg., E. V., H., S.,
etc. in making the sentence one complex inter-
rogative sentence. Ue Dieu, Schultens, Van
Ess, Be Wette, Notes, etc., make two interroga-
tive clauses, followed by one affirmation. We
have chosen the more equal division of the LXX.
— A.] The getting or buying of wisdom is by
no means a thing absolutely imfiossible, as ap-
pears from chap. iv. 5, where express admoni-
tion is given to do this. But for earthly gold, for
a price, it is not for sale, and especially not for
the fool, who has no understanding. For the last
clause, " and heart, understanding, is not, does
not exist," compare the substantially equivalent
expression in Ps. xxxii. 9; also Jer. v. 21, etc.
CHAP. XVII. 1-28.
163
Ver. 17. Comp.are xviii. 24; also Ecclesiast
xii. 7. — But the brother is born of ad-
versity. The ideas '• Iriend" and "brolhei' "
are related the one as the climax of the other.
The "friend," the companion with whom one
preserves a friendly intercourse cherishes a con-
stant good-will toward his comrade; but it is
only necessity that develops him further into a
" brother," as it gives the opportunity to attest
bis loving disposition b}' offerings of love, such
as in truth only one brother makes for another.
Comp. Ennius, in Cic. Liel. c. 17: Amicus cerlus
in re incerta cernitur ; and also the Arabic pro-
verb (Sent. 63 in Erpenius Gramm.) : "The
friend one finds out not till one needs him." —
niV "he is born," as a new being, into the new
conditions of the actual, brotherly relation.
mS7 must here mean "of adversity" (Hitzio,
K.), not "in adversity" (Umbkeit, N.), or "for
adversity" (Ew.\ld, Beetheau, Elster, De W.,
S., M., etc.). [The grammatical justification of
Z.'s view is found mainly in the fact that 7
is ordinarily used when in a passive construction
the efficient cause is to be expressed : see Gesen.
Lekn/eb. § 221, Rod, Gesen. Ileh. Gram. § 140.
2. Of course it m.iy also denote the final cause.
— A.] — For ver. 18 compare vi. 1-5; xi. 15.
Ver. 19. With clause a compare James i. 20;
with b, Prov. xvi. 18. — 'Who buildeth high
his doors; i. e. seeks to transform his simple
residence into a proud and splendid edifice, luit
by that very process only hastens its " destruc-
tion " (lit., "shattering, downfall," comp. the
similar term in x. 14, etc.). [Sh.^rpe's Tezts of
Bible explained, etc. : "Private houses were some-
times built ostentatiously with a lofty gateway
which would naturally breed jealousy in the
neighbors, and invite the visits of the tax-
gatherer; and in a time when law was weak
and property very unsafe, might easily lead to
the ruin of its owner." — .\.] The sentiment is
therefore directed against pricle as the chief
source of a quarrelsome spirit, and the most
common cause of ruinous contention.
Ver. 20. With clause a compare xi. 20 ; xvi.
20. — He that Tvandereth with his tongue,
i. e. speaks now this way, now that; therefore
has a deceitful tongue, "a wayward tongue,"
X. 31 (comp. viii. 13). — Falleth into evil ;
see xiii. 17. Observe the climax existing in the
negative expression "no good " in a, and this
" evil."
3. Vers. 21-28. Proverbs of various content,
directed especially against want of sense, and
loquacity. — He that begetteth a fool doeth
it to his ov7n sorrowr. Comp. x. 1; xviii. 13 ;
and the converse of the thought here presented,
chap, xxiii. 24 ; also xv. 20.
Ver. 22. A joyous heart promoteth
health. See critical note. For the sentiment
comp. XV. 13; with clause b in particular, iii. 8.
Ver. 23. A gift from the bosom a wicked
man will receive. " From the bosom," ;. e.
becrelly and stealthily; comp. xxi. 14. The
term "gift" is here used naturally of unlawful
bribery. — With clause b compare xviii. 6; Am.
ii. 7.
Ver. 24. Before the face of the wise is
wisdom. "Before the face," here it would
seem " very near" and therefore "close before
the face" (Berthe.\u. Elster, etc.): or again
with ZiEGLER, Hitzio, etc., the explanation may
be in accordance with Deut xvi. 16, "Wisdom
floats before the man of understanding, he has
it in his eye" (comp. xv. 14), — But the eyes
of the fool (range) to the end of the earth.
I. e. "his mind is not on the subject, but roams
in undefined, shadowy distance" (Hitzig): he
thinks of many and various things, on every
possible thing, — only not of the very thing that
is needful and important; comp. iv. 25. — Ver.
25. Comp. ver. 21 and x. 1.
Ver. 2(j. Also to punish the righteous is
not good, to smite the noble contrary to
right. The also (Dj) plainly gives prominence
to the verb that immediately follows, and this
verbshould be allowed lo retain its ordinary signi-
fication, "to punish with a fine, to impose a
pecuniary fine" (comp. xxii. 3). The fine as a
comparatively light penalty, which may easily
at one time or another fall with a certain justice
even on a "just " man (e. g. when he from inad-
vertence has in some way injured the property of
another), stands contrasted with the much se-
verer punishment with stripes ; and as these two
verb.al ideas are related, so are also the predi-
cates "not good" (comp. ver. 20), and "con-
trary to right" (above desert, beyond all pro-
portion to the just and reasonable), in the
relation of a climax. On the other hand the
"righteous" and the "noble" (as in ver. 7) are
essentially persons of the same class. The pro-
verb, which evidently contains an admonition
to mild and reasonable treatment of upright
men, or a warning against the inhuman enforce-
menl of penal laws upon active and meritorious
citizens, has been in many ways misunderstood
and falsely applied ; and this is true of most of
the recent expositors with the exception of Um-
BREiT, who alone interprets with entire correct-
ness. (Bertheau and Elster are also essential-
ly right, except that they do not take the "Ity-Sif
"contrary to right" as the predicate, but are
disposed to connect it by way of more exact
definition with the phrase " to smite the noble ").
[The LXX, Vulg., followed by the E. V.. W., M.,
H., N., render " for their equity." S. and K.
agree with Z., both in the meaning and the pre-
dicative construction. — A.]
Ver. 27. With a comp x. 19.— And he that
is of a quiet temper. Comp. the opposite of
the "coolness of spirit" here intended (i. e.
cautious, moderate, quietly considerate deport-
ment); Ps. xxxix. 3 (4) —Ver. 28. Comp Job
xiii. 6; Prov. x. 19, etc.
DOCTRINAL AND ETHICAL.
The introductory verse with its commendation
of contentment and a peaceable spirit at the same
time, or of contentment as the source and basis
of a peaceable disposition and conduct, may be
regarded as a prefatory announcement of tha
main subject of the chapter. Contentment U
furthermore commended (at least indirectly) in
vers. 2, 5, 8, 10, 19, 22-24; a peaceable and for-
bearing disposition in vers. 4, 9-15, 17. 19, 'i't,
]Gi
THE PROVERBS OF SOLOMON.
26. — The summons which comes out in the open-
ing verses, 1-9, to combine with contentment
the appropriate restraint and regulation of the
tongue, — or to be abstemious not merely with the
mouth but u-tth the tongue (by truthfulness and gen-
tleness in speech, and by a taciturn disposition,
ver 28), — recurs again in the last two verses.
It may therefore to a certain extent be regarded
as in general the fundamental idea of the entire
section. In the asceticism of the early Church
and of the monasticism of the middle ages, this
idea that there must be an inward organic coex-
istence of bodily and spiritual fasting, or that
one should bring the tongue under a serious and
strict discipline, as the organ not merelij of taste,
but also of speech, found as is well known only
too prolific practical appreciation. For, appeal-
ing to the supposed model of Christ's forty days
of fasting in the wilderness, men added to the
injunctions of fasting unnaturally strict pre-
scriptions of silence in many forms (see my
"Critical History of Asceticism,' pp. 297 sq.j.
Apart from these extravagances and exaggera-
tions, the organic connection, and living reci-
procity of influence between the activity of the
tongue as an organ of tiiste and an organ of
speech, sucli as exists in every man, is a matter
deserving distinct recognition ; and sins of the
tongue in both directions must be with all earn-
estness shunned, and together subdued and de-
stroyed (comp. James iii. 22).
Other ethical sentiments of special value and
compass are found in ver. 4 : the heavy guilt
not only of the tempter, but also of the tempted,
wlio, on account of his inward corruption and
vileness, gives a ready hearing to the evil solici-
tations of the former; comp. James i. 14 sq. —
Ver. 6. The blessing of a consecrated domestic
life, as it shows itself in both the parents and
their posterity, in their mutual relations and
demeanor. The opposite of this appears in vers.
21, 25.
Ver. 16, The pricelessness of true wisdom, and
the worthlessness of earthly posses.'sions and
treasures in the hand of a fool.
Ver. 17. The great worth of a true friend in
time of need.
Ver. 26. The necessity of a mild, considerate
bearing on the part of persons in judicial and
magisterial station, toward deserving citizens of
the state, in cases where they have perchance
gone astray or come short of duty. Comp the
nxegetical remarks on this passage.
[L.iwsos, ver. 4: "Wicked men have a great
treasure of evil in their hearts, and yet
liave not enough to satisfy their own corrupt
dispositions.
■Ver. 15. Justifying the wicked has an appear-
ance of mercy in it, but there is cruelty to mil-
lions in unreasonable acts of mercy to individu-
als.— Ministers are guilty of the sin of condemn-
ing the righteous when they preach doctrines
unscripturally rigid, making those things to be
uinful which are not condemned in tlie word of
(jod, or carrying the marks necessary to discover
grace to a pitch too high to suit the generality
of true Christians, or applying to particular
persons those terrors that do not justly be-
long to them. Such was the fault of Job's
friends."]
HOMILETIC AND PRACTICAL.
Homily on the entire chapter: A peaceable Bplrit
and contentment as the sum of all wisdom ; \\m
opposite (contentiousness and foolish aspiring
after things that are high, see especially ver. 19)
as the source of all failure in things temporal as
well as spiritual. — Stockek: Of true temperance
in controlling all unseasonable debate and strife;
1) the causes of these last (vers. 4-13) ; 2) the
most important means of averting them (14-19);
3) the serious injuries and disadvantages which
grow out of them (20-28).
Vers. 1-8. H.\sius (on ver. 2): To attain to
power and influence in this world more depends
on understanding and prudence than on birth
and outward advantages.. — Laxge (on ver. 3) :
All human inve.stigationsand theories concerning
the interior world of thought in man are incon-
clusive and deceptive. The searching of the
heart of man is one of the kingly prerogatives
of God. — [Tk.\pp (on ver. 3): God tries us that
He may make us know what is in us, what dross,
what pure metal ; and all may see that we are
such as, for a need, can "glorify Him in the
very fires " (Is. xxiv. 15) — Bbidges (on ver. 4):
The listening ears share the responsibility of the
naughty tongue.] — Zeltner (on ver. 4) : Accord-
ing as tlie heai't and disposition of a man are
moulded, he delights either in good or in evil
discourse — Wohlfarth (on ver. 7): Force not
thyself above, degrade not thyself below thy
cuniliiion. — Von Gerlach (on"ver. 7): The out-
ward and the inward must always be in harmony,
else a distorted and repulsive display results.
As the fool cannot fitlj' speak of high things, so
senseless must a falsehood appear to the noble. —
Lange (on ver. 8) : Though one may effect much
with an unjust judge by presents, how much
better will it be if thou bringest thine heart to
the Lord thy God as a gift and offering!
Vers. 9-15. [Lord Bacon (on ver. 9): There
are two ways of making peace and reconciling
differences; the one begins with amnesty, the
other with a recital of injuries, combined with
apologies and excuses. Now I remember that it
was the opinion of a very wise man and a great
politician, that "he who negotiates a peace,
without recapitulating the grounds of difference,
rather deludes the minds of the parties by repre-
senting the sweetness of concord, than reconciles
them by equitable adjustment,'' But Solomon,
a wiser man than he, is of a contrary opinion,
approving of amnesty and forbidding recapitula-
tion of the past. For in it are these disadvan-
tages; it is as the chafing of a sore ; it creates
the risk of a new quarrel (for the parties will
never agree as to the proportions of injuries on
either side) ; and, lastly, it brings it to a niattei
of apologies ; whereas either party would rathei'
be thought to have forgiven .an injury than to
have accepted an excuse.] — Melanchthon (on
vers. 9-12): As the monitor must show sincerity
and love of truth, and guard against a slander-
ous love of censure, so in him who is admon-
ished, there is becoming a readiness to be in-
structed, and both must keep themselves free
from <pi?.oreiKia, from an ambitious quarrelsome-
ness.— Cramer (on ver. 10<i To him who is of a
CHAP. XVIII. 1-24.
le.'j
noble sort words of rebuke are more grievous
than blows, and he yields to the discipline of
mere words. — Starke (on ver. 13): If God
sharply punishes ingratitude, from this it is also
evident how dear to Him, on the other hand,
thankfulness must be. — (On ver 14): From a
little spark a great fire may arise (James iii. 5) ;
but he who buries in the ashes the kindling con-
tention may thereby avert a great disaster. —
[Trapp (on ver. 10) : The fool is beaten, but not
bent to goodness ; amerced but not amended. —
(On ver. 13) : To render good for evil is Divine,
good for good is human, evil for evil is brutish,
evil for good is devilish. — Bkidc.es (on ver. 1-5):
If God justifies the wicked, it is on account of
righteousness. If he condemn the just, it is on
the imputation of unrigiiteousness. Nowhere
throughout the universe do the moral perfections
of the Governor of the world shine so gloriously
as at the Cross of Calvary.]
Ver. 16-22. Zeltnek (on ver. 17): The most
reliable and faitliful friend, on whom one may
depend most contidenily in the very time of
need, is the Lord Jesus. Strive for His friend-
ship above all things, and thou hast treasure
enough! — [Arnot (on ver. 17): In the Scrip-
tures we learn where the fountain of true friend-
ship lies, what is its nature, why its flow is im-
peded now, and when it shall be all over like the
waves of the sea. Our best friendship is due to
our best friend. He deserves it and desires it.
The heart of the man Christ Jesus yearns for tlie
reciprocated love of saved men, and grieves when
it is not given.]. — Starke (on ver. 19) : He who
first leaves room for one sin falls afterward into
many others. — Contention and pride are almost
always sisters, and of a most destructive sort, —
Vo.v Gerlach (on ver. 22) : The heart, the
fountain of life, works to bless the whole of
man's condition when it is really sound, i. e.,
when the grace of Jesus Christ has healed and
renewed it. — [Trapp (on ver. 22) : When faith
hath once healed the conscience, and grace hath
hushed the affection, and composed all within, so
that there is a Sabbath of spirit, and a blessed
tranquility lodged in the soul; then the body also
is vigorous and vigetous, for most part in very
good plight and healthful constitution, which
makes man's life very comfortable. — Bridges
(on ver. 22) : Liveliness needs a guard lest it
should degenerate into levity ; a grave tempera-
ment lest it should sink into morbid depression.
Christian principle on both sides is the princi-
ple of enlarged happiness and steady consist-
ency.]
Ver. 23-28. Starke (on ver. 24) : The more
one gapes after vnnily, the more foolish does the
heart become. — (On ver. 25): A wise father
has indeed now and then a foolish sou ; if he has
not himself perchance deserved this, by neglect
in education, let him bear his cross with patience.
— (On ver. 26): He sins doubly who declares
evil good, and besides visits the goodness of a
righteous man with penalties. — Berleburg Bible
(on vers. 27, 28) : It is better to say nothing
than foolish things. — Von Gerlach (on ver. 28):
By silence a fool abates something of his sense-
lessness, and since he gets the opportunity to
collect himself and to reflect, a beginning of
wisdom is developed in him.
y) Admonition to affability, fidelity in friendship, and the other virtues of social life.
Chap. XVIII.
1 He that separateth himself seeketh his own pleasure ;
against all counsel doth he rush on.
2 A fool hath no delight in understanding,
but that his heart may reveal itself.
3 When wickedness cometh then Cometh contempt,
and with shameful deeds reproach.
4 Deep waters are the words of man's mouth ;
the fountain of wisdom is a flowing brook.
5 To have regard to the wicked is not good,
(nor) to oppress the righteous in judgment.
6 The lips of the fool engage in strife,
and his mouth calleth for stripes.
7 The mouth of the fool is his destruction,
. and his lips are a snare to his soul.
8 The words of a slanderer are words of sport,
but they go down into the innermost parts of the body.
9 He also who is slothful in his work
is brother to the destroyer.
IGG THE PROVERBS OF SOLOMON.
10 A Strong tower ia the name of Jehovah ;
the righteous runneth to it and is safe.
11 The possessions of the rich are his strong city,
and as a high wall in his own conceit.
12 Before destruction the heart of man is haughty,
and before honor is humility.
13 He that answereth before he hath heard,
it is folly and shame to him.
14 The spirit of a man will sustain his infirmity,
but a wounded spirit — who can bear ?
15 An understanding heart gaineth knowledge,
and the ear of the wise seeketh knowledge.
16 A man's gift maketh room for him,
and bringeth him before the great.
17 He that is first is righteous in his controversy ;
then Cometh his neighbor and searcheth him out.
18 The lot causeth contentions to cease,
and decideth between the mighty.
19 A brother resisteth more than a strong city,
and (such) contentions are as the bars of a palace.
20 With the fruit of a man's mouth shall his body be satisfied;
with the revenue of his lips shall he be filled.
21 Death and life are in the power of the tongue ;
he that loveth it shall eat its fruit.
22 Whoso findeth a wife findeth a good thing,
and shall obtain favor of Jehovah.
23 The poor shall use entreaties,
and the rich will answer roughly.
24 A man of (many) friends will prove himself base,
but there is a friend that sticketh closer than a brother.
GRAMMATICAL AND CRITICAL.
Ver. 1. — Tt would perhaps be admissible with Uitziq (following the LXX and Vulg.) to exchange niNH; for the rarer
njKn? (Judg. xiv. 4), from which we should obtain the meaning "He (hat separateth himself seeketh after an occasion
(of Strife) ;" Vulg.; Occasiones quarit, qui vuU recedere ab amico. For the use of iyp3 with 3 see also Job x. 6. [The B.
T. in the text understands the 3 as indicating the condition, and so supplying the motive of the seeker; the reading of the
margin ia '*according to his desire." H., N., S., M., etc., agree with our author in connecting it with the object desired.
The views of commentators, whicb are very diVTse, may be fouml in considerable number in Mdenscheb, in loco. — A.]
Ver. 3.— Instead of Lt[VT we shall be obliged, with J. D. Michaeus, Uitzio, Umbeeit, etc., to point VV\ as the parallel
T T ~ V
infamy, infamous conduct," tuTpitudo) indicates.
Ver. 6.— [A roasc. verb again with the fern, noun ^ilBEy. as in ver. 2; x. 21, 32; xv. 7. — A.]
Ver. 10. — Without any necessity HiTZio proposes to read Qn^ instead of VW, and to translate " by it (the name of
.lehovah) riseth up high." [Rdeetschi (as above, p. 147^ concurs in rejecting both IIitziq's emendation and his conception
of the proposition. lie justifies by exiiruplea liky 1 Kings x 26; 1 Sam xxv. 26; Joshua xxiii. 7, e/c, the use of 3 after
verbs of motion, — and suggests that the concluding participle marks the quick and sure result of the preceding
act.— A.J
Ver. 17. — The K'ri' N3^ : the K'lhibh is perhaps more appropriately ND*.
Ver. 19. — The LXX and Vulg. appear to have read _j;ty 1 J Oo>]9ou^ecos, adjuvatur) instead of ^C'S J J UlTZlo proposes
to read by emendation ^^3 itlN, " to shut out sin is better than a strong tower," ttc.
Ver. 24.— ^J^linn?, which is probably to be derived from the root J^l, i'i^^i ^^^ ^ ^ regarded as the reflexive
of the Intensive form (comp. the Niphal form UlT, chap. xi. 15), must have the copula riTl supplied to give a full verbal
T T
sense (comp. chap. xix. 8): it therefore means ''is to prove himself base, serves for this, to show himself base (i. c, herrt
Rpecifically an unworthy comrade, u bad friend)." The alliteriKion whicb is doubtless intentional between D'.^1 and
Vi^ilnn led even the early translators (Syr., Chald., Vulg., and also TaEOnOT.) to derive the latter word from n^^l. asso-
ciire, and accordingly to explain it by "to make one's self a friend, to cultivate friendly intercourse" (comp. Ps. Ixv. 4).
So recently HlTZlo : " There are companions for sociability," — for he also reads ty* (or C'N, Mic. vi. 10) for ly^X, appealing
to the Syr. and Chald., who appear to have read the text in the same way. [BiiTT. supports this emendation or restoration
(§458, 2,) and proposes uithuut asserting tU.. tbTivati.jii of the verb frouij,*!, as a denominative (gU26,2)]. But
K^^X is proved to bo original by the Vulg , Tbeodoket, etc.; and between clauses a and b there appears to be a proper an-
t'^Rc-
CHAP. XVIII. 1-24.
167
tithesis and not merely a climax. This strictly antithetic relation is also interfered with liy the method of explanatioa
adopted by those who. like LiMBafilT, Elstkr, etc., render the verb by *■ ruin themselves, make theniMeivea trouble ;" ( Kwald's
conception re.^embles this, except aa it has a still more artificial double import "must be a friend to trouble"); the result
lollows no le^s Irom the dei ivatiu.t from ^*0, Juhilare (so the Vers. Veuet.: d^ijp i^LAwf tiiarc aAoAd^ei^', and of recent in-
terpreters Hensler: " He that hath friends may exult "}.
[Of the English commentators Holden renders "is ready to be ruined;^' Noyes. "brings upon himself ruin:" Stdart,
•* will show himself as base;"' Muenscheb, "will be ruined;" Wordswortr, *\for his own destruction^ — his fate is not to be
||. Iped by his many friends, but to be ruiued by them." Of the Germans not cited by Z., De Wette, "Aa( vid Umgang zu
seinem Uniirgang ;'^ BERTaE.\u, "isi um sidt als schtechten zuerweisen;" KAilP., " so uiird ei>Kwi u6eZ mi/(/e5i>tefi ;" Fuerst,
"77it*5s 5icft ats schlecht erweisen." — A.J
EXEGETICAL.
1. Ver. 1-9. Against unsociableness, love of
controversy, and other ways in which an uncha-
ritable and fooli.sh disposition manifests itself —
He that separateth himself seeketh after
his desire, i. e. he who in an unsocial and
misanthropic spirit separates himself from
intercourse with others, will as a general
rule hold in his eye only the satisfaction of his
own pleasure and his own seliisb interest. —
Against all counsel (wisdom) doth he rush
on, i. e. against all wise and prudent counsel
(comp. iii. 21) lie sets himself, and will hear
nothing of it. In respect to the verb, comp.
remarks on xvii. 14. Hitzig in this passage as
in that holds to the signification which he there
assumes, and therefore translates, '"Against all
that is fortunate (?) he gnashes his teeth."
Ver. 2. Compare similar censures of tlie lo-
quacity of fools, and their delight in their own
discourse, as they prefer above all besides to
hear themselves speak, and gladly display every-
where their imagined wisdom, — in passages like
xii. 23 ; xiii. 10 ; sv. 2, etc.
Ver. 3. When -wickedness cometh then
Cometh contempt. For the sentiment comp.
xi. 2.
Ver. 4. Deep -waters are the vrotAs of
man's mouth. "Deep," i. e. hard to fathom
and exhaust (xx. 5; Eccles. vii. 24). This is true,
naturally, only of the words of discreet and
wise men, who, according to the parallel in
clause 6, are evidently alone intended here.
Only they indeed can be called a •• flowing
brook," i. e. a brook never drying up, one always
pouring forth an abundant supply of refreshing
water; compare a similar plirase in Am. v. 24.
Others regard the meaning of the second clause
as contrasted with the I'rst, as they either define
" deep waters " in a bad sense, of dark, obscure,
enigmatical words (Doderlein, Zieqler), or, in
spite of the parallel in xx. 5, read D'P5i'"3 '!?.
instead of D'pp,^ D]0, and understand " waters
of excavation," and think of the contrast be-
tween cistern waters which readily fail, and a
genuine spring of water, Jer. ii. 13 (so Hitzig).
Ver. 5. To have regard to the wicked is
not good. The last phrase used as in xvii. 26.
The first, lit., " to lift up, to show respect to the
face of some one" (LXX: ^avjuatrat rrpdcuirov)^ as
in Lev. xix. 15; Deut. x. 17, etc. [Z. renders still
more specifically "to take part, to take sides,"
elc.'\. — With clause b comp. xvii. 23; Isa. x. 2;
Am. ii. 7, etc.; with the sentiment as a whole,
xvii. 16.
Vera. 6 and 7 are in close connection ; for the
former comp. xix. 29; for the latter, xiii. 3.
To ibe idea, which occurs in the parallel pas-
sage also, of "destruction, or ruin," there is
here added by way of exemplification the figure
of a " snare," as employed by huntsmen; comp.
xii. 13 ; xiii. 14 ; xiv. 27
Ver. 8 The -words of a slanderer are as
V7ords of sport. The slanderer, or backbiter,
as in xvi. 28. The predicative epithet D'Dn7jlO
is here, as also in xxvi. 22, where the whole
verse is literally repeated, very variously inter-
preted. It is most obvious to go back to a root
on? assumed to be cognate with 71717. " to play,
to sport " (comp. remarks on xxvi. 10). and ac-
cordingly to find contrasted the design of the
inconsiderate words of the backbiter, intended,
as it were, sportively, and their deeply pene-
trating and sorely wounding power (see clause
b). So C. B. MiCHAELis, Berthe-*u, Elsteb,
etc. Others explain differently ; e. g. Schultens,
UjiBRErr (following the Arabic), as " dainty
morsels" [so Gesen., De W., N., M., W.] ; Ew-
ALD, "as if whispering:" Hitzig, "like soft
airs;" [Fuerst, "like murmured, mysterious,
oracular words ;" while the rendering given in
the E. v., as also by some commentators, sup-
poses a transposition of the radical consonants
(for D/n); Bertheau and Stuart agree sub-
stantially with our author The whole matter is
conjectural, the word occurring in the Hebrew
Scriptures but twice, and no sure aualogy exist-
ing for our guidance. — A.] — Into the inner-
most parts of the body, lit , "into the cham-
bers," etc. ; comp. xx. 27, oO ; xxvi. 22.
Ver. 9. He also -who is slothful in his
^Tork is brother of the destroyer, lit., " of
the master of destruction," — for the participle
form irntyo is here impersonal as in Ezek. v. IG ;
"the master of destruction" means "the de-
stroyer " (xxviii. 23) and here the squanderer,
who wastes his possessions, the dissipans sua
opera (Vulg. ), and not the highway robber or the
captain of banditti as Hofman.n, Sc/iri/lbew. II.,
2, 377, maintains.
2. Vers. 10-16. Seven proverbs of miscellane-
ous import, referring especially to confidence in
God, and humility as the only true wisdom. — A
Strong to^7er is Jehovah's name; /. e. the
revealed essence of God, His levelatioii of Him-
self in the history of salvation, with its ble.ssed
results, shows itself to those who confide in it,
who in a childlike spirit submit themselves to its
guidance, as a stronghold securely protecting
(hem (soPs. lxi.3 (4).) [Kueetschi: "Thenama
always designates Himself, as man knows Him,
as he receives Him to his knowledge and faith,
and bears Him in his heart. It is precisely what
man knows of God that is for him a strong tower.
When man stumbles or falters it is precisely be-
cause he has not run to this refuge, has, as it
were, not reminded himself where his strong
168
THE PROVERBS OF SOLOMON.
tower is"]. — The righteous runneth to it
and is safe, lit., "and is lifted up," i. e. gains
a high and at the same time sheltered station,
where the shafts of his enemies can do him no
harm. Comp. another form of the same verb in
xxix. 25.
Ver. 11. With clause a comp. x. 15. — And as
a high -wall in his own conceit. liTi)iyp3
(comp. Ps. Ixxiii. 7) the old Vers. VeneL renders
quite correctly by £v ipavraaia avrpv^ while tiie
Vulg., the Chald., etc., read 1^31703, "in his
enclosure," an expression which would be super-
fluous with the "high wall." [FtJERST, starting
from this idea of figured or carved work, furni-
ture, «(c , understands the allusion to be to a
''hall of state." Neither the simple meaning
nor the complicated construction seems admissi-
ble; "and as behind a high wall is he in his
hall of state."— A.]
Ver. 12. With a compare xvi. 18; with A, xv. 33.
Ver. 13. Compare Ecclesiast. xi. 8.
Ver. 14. The spirit of a man will sustain
his infirmity, lit., "supports his sickness."
The spirit that does this is naturally a strong,
courageous spirit (comp. Num. xxvii. 18), the
opposite of a "smitten" spirit, which rather
needs, according to the second clause, that one
sustain it. Furthermore the nn in clause a is
used as a masculine, because it here appears en-
gaged in the performance of manly action ; in
clause 4, on the contrary, as a feminine, because
it is represented as powerless and suffering.
Ver. 15. Comp. xiv. 33; xv 14. — The ear of
the ^7ise seeketh knowledge. The ear here
comes into consideration as an organ working in
the service of the heart ; for it is properly only
the heart that pursues the acquisition of wisdom,
and which actually acquires it, — not indeed with-
out the co-operative service of the senses (espe-
cially hearing, as the symbol and organ of obe-
dience, Ps. xl. 7).
Ver. 16. A man's gift maketh room for
him [and nowhere more than in the East; see
e. g. Thomson's Land and Bonk, II., 28, 3fj9].
tPO here and in six. 6 undoubtedly equivalent to
inii* in chap. xvii. 8, and therefore used of law-
ful presents, and proofs of generosity, whose
beneficent results are here emphasized, as also
there, without any incidental censure or irony
(as many of the old expositors, and also Umbueit
hold). Altogether too far-fetched is Hitzig's
idea that the "gift" is here "spiritual endow-
ments or abilities," and is therefore substantially
like the xopKrua of the N. T.
3. Vers. 17-21. Against love of contention and
misuse of the tongue. — He that is first is
righteous in his controversy ; i. e. one thinks
th.at he is altogether and only right in a disputed
matter, — -then suddenly comes the other and
searches him out, i. e. forces him to a new exami-
nation of the matter at issue, and so brings the
truth to light, viz. that the first was after all not
right. Comp. the same verb in xxviii. 11; also
Job xxix. 16, where however the investigator is
the judge, and not one of the two contending
parties.
Ver. 18. Comp. xvi. 33. — And decideth be-
t^7eeD the mighty, i. e.. it keeps from hostile
collision those who in reliance on their physical
strength are specially inclined to quarrel. Comp.
Heb. vi. 16, where a like salutary influence is
claimed for the judicial oath as here for the lot.
Ver. 19. A brother (estranged) resisteth
more than a strong city. The participle
;?^3J, which, according to the accents, is predi-
cate of the clause, is to be taken in the sense of
"setting one's self in opposition, resisting."
Now a brother who resisteth or defieth more
than a strong city is necessarily an alienated or
litigious brother. Furthermore the whole con-
nection of the verse points to this closer limita-
1 lion of the idea of "brother," and especially
! the second clause, which aims to represent the
difficulty of subduing the passion once set
free, under the figure of the bars of a fortress,
hard to thrust back or to burst.
Ver- 20. Comp. xii. 14; xiii. 2.
Ver. 21. Death and life are in the power
of the tongue Comp. James iii. 5 sq. : and
also the Egyptian proverb : y'Aunaa tvxi, yAunaa
Sainuv (Plut.akch, Is. p. 378). — He thatloveth
it shall eat of its fruit; i. e. he that suitably
employs himself with it, employs much diligence
in using it in discourse, whether it be with good
or bad intent, as n'/My€iv or Kam/Jiyuv, blessing
or cursing, (James iii. 9; comp. I Cor. xii. 3),
will experience in himself the elfects of its use
or its abuse. Against the one-sided application
of this "loving the tongue" to loquacity (Hit-
ziG), IS to be adduced the double nature of the
expression in the first clause, as well as the ana-
logy of the preceding verse. — The LXX (oi Kpa-
TovvTeg aiiTf/g) seem to have read n'''ns (those
laying hold upon it) instead of n-jriK, but this
reading can hardly have been the original ;
comp. rather viii. 17, where the verb "to love"
expresses essentially the same idea as here,
that of a cherishing and cultivating or careful
developing.
4. Vers. 22-24. Of conjugal, neighborly and
friendly aifection. — 'Whoso findeth a vyife
findeth a good thing. It is naturally a good
wife that is meant, a partner and head of the
household such as she should be, a wife who
really stands by her husband's side as a "help-
meet for him" (Gen. ii. 18,20). The epithet
"good," which the LXX, Vulg , etc., express, is
therefore superfluous (comp. also xix. 14; xxxi.
10), and is probably quite as little an element in
the original as that which in the same version is
appended to our verse: " He that pulteth away
a good wife putteth away happiness, and he tliat.
keepeth an adulteress is foolish and ungodly."
With clause A compare furthermore iii. 13; xii.
2; Ecclesiast. xxvi. 3. [Arxot's view is more
defensible: The text which intimates that a pru-
dent wife is from the Lord tells a truth, but it is
one of the most obvious of truths: the text
which intimates that a wife is a favor from the
Lord, without expressly stipulating for her per-
sonal character, goes higher up in the history
of providence, and deeper into the wisdom of
God. So substantially Muffet, Lawson and
others].
Ver. 23. The poor aseth entreaties, but
the rich aDS'«7ereth roughly, lit., " opposeth
CHAP. XVIII. 1-24.
ley
hard things" (contrasted with the supplications
of clause n). Comp. the similar proverbs di-
rected against I ho hardness of heart of the rich :
chap. xiv. 21 ; xvii. 5.
Ver. 24. A man of many friends will
prove himsslf base. The "man of friends."
of many friends, the "friend of all the world,"
will show himself a bad friend, — he with whom
ie contrasted in clause b the instance which is
indeed rare and isolated, of a true friendly love,
which endures in every extremity (xvii. 17), and
even surpasses the devotion of one who is a
brother by nature. See Critical notes for an
exhibition of the many meanings found in the
verse, etc.
DOCTRINAL AND ETHICAL, HOMILETIC
AND PRACTICAL.
That the chapter before us treats mainly of the
virtues of social life, of sociability, affability,
love of friends, compassion, etc., appears not
merely from its initial and concluding sentences,
the first of which is directed against misanthro-
pic selfishness, the latter .against thoughtless
and inconstant universal friendship, or seeming
friendship, but also from the various rebulies
which it contains of a contentious, quarrelsome
and partizan disposition, e. g. vers. 5, 6, 8, 17-21.
But in addition, most of the propositions that
seem to be more remote, may be brought under
this general category of love to neighbors as the
living basis and sum of all social virtues ; so
especially the testimonies against wild, foolish
talking (vers. 2, 7, 13, comp. 4 and 1.5); that
against bold impiety, proud dispositions and
hardness of heart against the poor (vers. 3, 12,
23): tliat against slothfiilness in the duties of
one's calling, foolish confidence in earthly riches,
and want of true moral courage and confidence
in God (vers. 9-11; comp. 14). Nay, even the
commendation of a large liberality as a means
of gaining for one's self favor and influence in
human society (ver. 16), and liliewise the praise
of an excellent mistress of a family, are quite
closely connected with this main subject of the
chapter, which admonishes to love tow.ard one's
fellow-men ; they only show the many-sided
completeness with which this theme is here
treated.
[Chalmers : — Verse 2 is a notabile. Let me
restrain the vanity or the excessive appetite for
sympathy which inclines rae to lay myself bare
before my fellow-men. — Lawson (on ver. 13) : —
" Ministers of the word of God are instructed by
this rule, not to be rash with their mouths to
utter anything as the word of God in the pulpit,
but to consider well what they are to say in the
name of the Lord ; and to use due deliberation
and inquiry before they give their judgment in
cases of conscience, lest they should malie sins
and duties which God never made, efc."].
Therefore as a homily on the chapter as a
whole: — Of love (true love for the sake of God
and Christ) as the "bond of perfectness," which
must enfold all men, and unite them in one fel-
lowship of the children of God. — Or again: On
the difference between true and lal.ie friendship
(witli special reference to ver. 24.) — Stocker: —
Against division (alienation, contention) between
friends. Its main causes are: 1) Within the
sphere of the Church impiety (vers. 1-4): 2j
Within the sphere of civil life, pride and injus-
tice (vers. 6-10) ; 3) In domestic life, want of
love (vers. 19-24). — Calwer Handbuch:-Testimooy
against the faults which chiefly harm human so-
ciety.
Vers. 1-9. Geier (on ver. 1) :^Love of sepa-
ration [singularitatis studium) is the source of
most contentions in Church and State. — -(On ver.
4) : — Eloquence is a noble thing, especially when
its source is a heart hallowed by the Holy Ghost.
— Berleburg Bible: — When the soul has once at-
tained steadfastness in God, then words go forth
from the mouth like deep waters, to instruct
others and to help them ; for it is a spring of
water, inasmuch as the soul is in the Fountain.
— Starke (on ver. 6) : — Calumniators do not
merely often start contentions; they themselves
seldom escape unsmitten. — -Von Geklach (on
ver. 9): — Slothfulness leads to the same end as
extravagance.
Vers. 10-16. Vo.N Gerlach (on ver. 10):— The
name of Jehovah (He that is) reveals to us His
eternally immutable essence ; in this there is
given to mutable man living here in time the
firmest ground of confidence, by which he may
hold himself upright in trouble. — Starke (on
ver. 11): — Money and property can, it is true,
accomplish much in outward matters ; but in the
hour of temptation and in the day of judgment
it is all merely a broken reed. — [Bbiuges (on
vers. 10, 11): — Every man is as his trust. \
trust in God communicates a divine and lofty
spirit. We feel that we are surrounded with
God, and dwelling on high with Him. A vain
trust brings a vain and proud heart — the imme-
diate forerunner of ruin. — Bates (on ver. 10,
11) : — Covetousness deposes God, and places the
world, the idol of men's heads and hearts, on
His throne ; it deprives Him of His regalia. His
royal prerogatives, etc. The rich man will trust
God no further than according to visible supplies
and means]. — Zeltner (on ver. 14): — Wouldst
thou have a sound body ; then see to it that tliou
hast a joyful heart and a good courage, a heart
which is assured of the grace of God and well
content with His fatherly ordaining. — [T. Adams
(on ver. 14) : The pain of the body is but the
body of pain ; the very soul of sorrow is the
sorrow of the soul. — Flavel: — No poniards are
so mortal as the wounds of conscience. — Water-
land ; — On the misery of a dejected mind].
Vers. 17-21. [Lord Baco.v (on ver. 17) : — In
every cause the first information, if it have dwelt
for a little in the judge's mind, takes deep root,
and colors and takes possession of it ; insomuch
that it will hardly be washed out, unless either
some clear falsehood be detected, or some deceit
in the statement thereof. — Ar.not : — Self-love
is the twist in the heart within, and self-interest
is the side to whicli the variation from right-
eousness steadily tends in fallen and distorted
nature.] — Starke (on ver. 17): — He that hath
a just cause is well pleased when it is thoroughly
examined ; for his innocence comes out the more
clearly to view. — Zei.tner (on ver. 19): — The
sweeter the wine the sharper the vinegar; ac-
cordingly the greater the love implanted by
nature, the more bitter the hate where this love
170
THE PROVERBS OF SOLOMON.
18 violated. — [Tbapp (on ver. 19): — No war breaks
out sooner or lasts longer, than that among
divines, or as that about the sacrament ; a sacra-
ment of love, a communion, and yet the occasion,
by accident, of much dissension]. — Tiibingen
Bible (on ver. 20, 21) : — Speak and be silent at
the right time and in the divine order, and thou
shalt be wise and blessed.
Ver. 22. Lutheb (marginal note on ver. 22) :
The married who is truly Christian knows that,
even though sometimes things are badly matched,
still his marriage relation is well pleasing to
God, as His creation and ordinance; and what
he therein does or endures, passes as done or
sutfered for God. — Stockee : Praise of an ex-
cellent wife [probi£ conjugis commendaiio) : 1) how
such a one may be found; 2) what blessing her
husband has in her. — Zeltnek: The great mys-
tery of Christ and His church (Eph. v. 32) must
ever be to married Christians the type and model
of their relation. — Vom Geslach: The great
blessing of a pious wife can only be found, not
won or gained by one's own merit.
Vers. 23, 24. Starke (on ver. 23): If poor
men must often enough knock in vain at the
doors and hearts of the rich of this world, this
should be to them only an impulse, to plead and
to call the more on God who surely hears them.
(On vers. 24): Pour out your heart before the
Lord in every extremity ; He is a friend whose
friendship never dies out. — Von Geelach (on
ver. 24) : The number of one's friends is not the
thing. — they are often false, unfaithful, and for-
sake us in misfortune. Let none despair for that
reason; there are triends who are more closely
and intimately joined tons than even brothers. —
[Arnot: The brother and the friend are, through
the goodness of God, with more or less of imper-
fection, often found among our fellows; but they
are complete only in Him who is the fellow of
the Almighty.]
S) Admonition to humility, mildness, and gentleness.
Chap. XIX.
1 Better is the poor that walketh in his integrity
than he that is perverse in speech and is a fool.
2 Where the soul hath no knowledge there likewise is no good,
and he that is of a hasty foot goeth astray.
3 The foolishness of man ruineth his way,
yet against Jehovah is his heart angry.
4 Wealth maketh many friends,
but the poor is parted from his friend.
5 A false witness shall not go unpunished,
and he that speaketh lies shall not escape.
6 Many court the favor of the noble,
and every one is friend to him that giveth.
7 All the brethren of the poor hate him,
how much more doth his acquaintance withdraw ; —
he seeketh words (of friendship) and there are none.
8 He that getteth understanding loveth his soul,
he that keepeth wisdom shall find good.
9 A false witness shall not go unpunished,
he that speaketh lies shall perish.
10 Luxury becometh not the fool,
much less that a servant rule over princes.
1 1 The discretion of a man delayeth his anger,
and it is his glory to pass over a transgression.
12 The king's wrath is as the roaring of a lion,
but as dew upon the grass is his favor.
1.3 A foolish sou is trouble upon trouble to his father,
and the contentions of a wife are a continual dropping.
14 House and riches are an inheritance from fathers,
but from Jehovah cometh a prudent wife.
CHAP. XIX. 1-29. 17?
15 Slothfulness sinketh into inaction,
and an idle soul shall hunger.
16 He that keepeth the commandment keepeth his soul,
he that despiseth his ways shall die.
17 He lendeth to the Lord, that hath pity on the poor,
and his bounty will He requite for Lira.
18 Correct thy son while there is still hope,
but to slay him thou shalt not seek.
19 A man of great wrath suffereth punishment,
for if thou wardest it oft' thou must do it again.
20 Hearken to counsel and receive instruction,
that thou niayest be wise afterward.
21 There are many devices in a man's heart,
but Jehovah's counsel, that shall stand.
22 A man's delight (glory) is hb beneficence,
and better is a poor man than a liar.
23 The fear of Jehovah tendeth to life;
one abideth satisfied, and cannot be visited of evil.
24 The slothful thrusteth his hand in the dish,
and will not even raise it to his mouth again.
25 Smite the scorner and the simple will be wise,
reprove the prudent and he will understand wisdom.
26 He that doeth violence to his father, and chaseth away his mother,
is a son that bringeth shame and causeth disgrace.
27 Cease, my son, to hear instruction
to depart from the words of wisdom.
28 A worthless witness scofTeth at judgment,
and the mouth of the wicked devoureth mischief.
29 Judgments are prepared for scorners,
and stripes for the back of fools.
GRAMMATICAL, AND CRITICAL.
Ver. 15. Altogether unnecessarily HiTzia proposes to read SoP instead of S'-JjT and D'Tl/l infltead oi
nOT^n, «nd translatL-8 " slutUIuluess gives tasteless herbs to eat." [K. calls this a "remarkable alteration'of the text;"
and RuEETSCHi pronounces it " nothing but a shrewd fancy of Hitzio's"].
Ver. 16. Instead of the K'thibh HOV, " shall be put to death," (the familiar expression of the Mosaic law for th-j>
Infliction of the death penalty), the K*ri reads more mildly niO\ which is probably original in chap. xv. 10, but not
here. — Instead of TITIS Hitziq reads in accordance with Jer. iii. 13 Tn'3: " He that scattereth his ways," but by this
process reaches a meaning uniioubtedly much too artificial, which furthermore is not sufficiently justified by an appeal to
xi. 24; Job xxxi. 7. [While Gesen. makes the primary meaning of nf3 "to tread under foot," FuEEaT makes it "to
TT
scatter, divide, waste," «nil interprets the " dividing one's ways" as a want of conformity to the one established worship.
This is in his view the antithesis to ■' keeping the commandment." The only other passage in which he finds this literjU
moaning of the verb is Ps. Ixxiii. 20, where Dg Wette (see Comm. in Incoi admits that this would bo a simpler completion
of the verse, but thinks himself obliged to take the verb, as has usually been done, in the sense of " despise." Foebst's
rendering and antithesis seem preferable. — A.J.
Ver. 19. Instead of the K'thibh 7^J1 (which would probably require to be explained by " hard " or " frequent," as
r :
ScetTLTENS and Ewald explain it from the Arabic), we must give the preference to the K'ri, which also has the support of
the early translators. [FnERST takes the same view]. Hitziq's emendation, Soi instead of ^^J (he that dealotb in
anger) is therefore siiperflnous.
Ver. 23. y^ '• Calamity, evil " is attached to the passive verb Tp3* as an accusative of more exact limitation.—
HiTZio reads instead of ^p3^ ^^3", so that the resulting meaning is; "one stretches himself (?) rests, fears no
sorrow " (?).
Ver. 25. n''3in in clause b is either to be regarded as an unusual Imperative form (= 113^71), [so B., M., S.], or,
which is probably preferable, as a finite verb with an indefinite pronoun to be supplied as its subject (tis, quisquam^ Einer,
one); so Mekceb, Uitzio. [Fdeest calls it an Inf constr., and BiirT. would without hesitation read fl'^in (? 1051,
<i).-A.],
Ver. 27. HlTZlfl alters yo^l to VDt?7 which according to Arabic analogies is to he interpreted " to be rebellious
to reject."
172
THE PROVERBS OF SOLOMON.
EXEGETICAL.
1. Ver. 1-7. Admon- ions to meekness and ten-
derness as tbey are to be manifested especially
toward tlie poor. — Better is a poor man tliat
walketh in his integrity than he that is
perverse in speech and is a fool. The
"crooked in lips" (conip. the crooked or per-
verse in heart, xi. 20; xvii. 20) is here doubtless
the proud man who haughtily and scornfully mis-
uses his lips; for to refer the expression to
strange and false utterances is less natural on
account of the antithesis to " the poor " in clause
a. The ideas contrasted are on the one hand
that of the "poor" and therefore humble, and
" perverse of lips," and on the other hand the pre-
dicates to these conceptions, "walking in inno-
cence," and the "fool" (i. e., foolish and un-
godly at the same time, the direct opposite of
humble innocence). There is therefore no need
of substituting some such word as "''C'J^ (rich,
mighty) for S'p3 (the fool), as the Syr., Vulg.
and HiTziG do, nor yet of conceiving of the fool as
the "rich fool," as most of the later interpreters
judge. Chap, xxviii. 6, where, with a perfect |
identity in the first clauses, the "rich" is after-
ward mentioned instead of the "fool," cannot de-
cide the meaning of this latter expression, because
the second member dilfers in other respects also !
from that of the proverb before us, "his ways" j
being mentioned instead of "his lips." I
Ver. 2. Where the soul hath no know-
ledge there like'wise is no good. DJ, also,
stands separated by Hi/perbalon from the word
to which it immediately relates, as in chap. xx.
11 (see remarks above on xiii. 10); the "not-
knowing" of the soul, is by the parallel "of
hasty foot," in clause 4, more exactly defined as
a want of reflection and consideration; the soul
finally, is here essentially the desiring soul, or
if one chooses, the "desire," the very longing
after enjoyment and possession (comp. xiii. 2 ;
xvi. 26). So likewise "he that hasteth with his
feet" is undoubtedly to be conceived of as one
striving fiercely and passionately for wealth ;
comp. the " hasting to be rich," chap, xxvii. 20,
and also 1 Tim. vi. 9, 11).
Ver. 3. The foolishness of man ruineth
his -way. The verb f]"^? is not " to make rug-
ged or uneven" (Umbreit, Elstee) but prxcipi-
tare, " to hurl headlong, throw prostrate, bring
suddenly down," which is its ordinary meaning;
comp. xiii U; xxi. 12. The verb in clause b is
to rage, to murmur, i. r., here to accuse .lehovah
as the author of the calamity ; comp. Ex. xvi. 8;
Lam. iii. 39; Ecclesiast. xv. 11 sq.
Ver. 4. Comp. xiv. 20; also, below, vers. Csq.
— But the poor is parted from his friend,
that is, because the latter wishes to have no fur-
ther acquaintance with him, separates his way
wholly frotn liim; comp. ver. 7, h.
Ver. "i. A false witness shall not go un-
punished; comp. xvii. 5, and for the expression
"ultercth or breatlieth out lies" in clause A,
comp. cliap. vi. 19; xiv. 5. The entire proverb
occurs again in ver. 9, literally repeated as far
as the " shall not escape " at the conclusion, for
which in the second instance there appears
" shall perish." Hitziq it is true proposes also
the exchange for the phrase "he that speaketh
lies " in 9, b, "he that breatheth out evil ;" but
the LXX can hardly be regarded as sufficiently
reliable witnesses for the originality of this di-
vergent reading.
Ver. 6. Many court the favor of the no-
ble, lit. "stroke the face," i. e., flatter him (Job
xi. 19) who is noble and at the same time liberal,
him who is of noble rank (not precisely "a
prince " in the specific sense, Elstek) and at the
same time of noble disposition, comp. xvii. 7, 26.
If accordingly the "noble" expresses something
morally valuable and excellent, the "gift" in
clause b cannot express anything morally repre-
hensible, but must rather be employed in the
same good sense as in xviii. 16. "The man of
a gilt " will therefore be the generous, he who
gives cheerfully, and the " aggregate " or
"mass" of friends (J^'?.n"73) whom he se-
cures by his gifts, will be lawfully gained friends ■
and not bribed or hired creatures. The right
conception is expressed as early as the transla-
tion of the Vulg., while the LXX, Chald, and Syr.,
embodying the common assumption which finds
in the verse a censure of unlawful gifts for bri-
bery, go so far as to read J?in~73 " every
wicked man " (Traf 6 KaKoc, etc.).
Ver. 7. Comp. ver. 4, b. — How much more
do his acquaintance vsrithdraw from him.
il?.?. (comp. remarks on chap. xii. 26) we shall
be obliged to take here as an abstract with a col-
lective sense (" his friendship " ^ his friends),
for only in this way is the plural of the verb to
be explained (for which Hitzig arbitiarily pro-
poses to write pnT). — Heseeketh vsrords (of
friendship) — and there are none. In some
such way as this we must explain the third
clause, with which this verse seems remarkably
enriched (comp Umbreit and Elster on the
passage) ; the K'thibh is to be adhered to, [so
BoTT. II., p. 60, n. 4) which evidently gives a
better meaning than the K'ri, IH w in interpret-
ing which so as to conform to the context ex-
positors have vainly labored in many ways (c. r/.
EwALD: "he that seeketh words, to liim they
belong;" in like manner Berthe.ai). — Tlie LXX
instead of this third clause, wliich does indeed
stand in an exceptional form, like the fragmen-
tary remnant of a longer proverb, have two whole
verses; liie second of these: 6 7r(MXa KaKn-atibt^
Te?.euiovpyd Knt^iav, of Se ep€\)iCei }.6ynv(;, iw CL}\iij-
GSTai ["he that does much harm perfects mis-
chief; and he that uses provoking words shall
not escape:" Brenton's Transl. of the LXX],
seems at least to come tolerably near to the ori-
ginal sense of the passage. HiTZio through se-
veral emendations obtains from this the sense
" He (hat is after gossip hatcheth mischief,
hunting after words which are nothing."
Others, as Bertheau, c g., infer from the nii
au-Hi/oc-ai of the LXX, that the original text in-
stead of nsn X7 (they are not) exhibited
D^ra' Kv (shall not escape), but they sup]ily
CHAP. XIX. 1-29.
173
nu definite proof (hat this is original. At any
rate we must concluJe that our present text is
detective, inasmucli as verses of tliree members
in the main division of tlie Book of Proverbs
which is now before us occur nowhere else.
(This is otherwise, it is true, in Division I.; see
remarks above on chap. vii. 22, 23, and also in
the supplement of Hezekiah's men: Comp. In-
trod., J 14).
2. Vers. 8-17. Further admonitions to mild-
ness, patience, pity, and other prominent mani-
festations of true wisdom. — He that getteth
understanding (comp. xv. 32) loveth his
soul; comp. the opposite, viii. 36; xxix. 21.
For the construction of the predicate 31£3 NX07
in clause b compare notes on xviii. 24 ; for the
expression of chap. xvi. 20, etc,
Ver. 9. Comp. notes on ver. .5.
Ver. 10. Luxury becometh not the fool.
Comp. xvii. 7 ; xxvi. 1 ; and for clause h, xxx.
22: Eccle-i. x. 7; Ecclesiast. xi. -5. — Inasmuch as
luxury naturally and originally belongs only to
princes and the like exalted personages, clause b
stands as the climax of a. That "servants rule
over princes" will, it is true, not readily occur
among common slaves in their relation to their
masters : it may however the more easily happen
at the courts of oriental despots, who frequently
eiiougli exalt their favorites of humble rank
aUove all the nobles of the realm.
Ver. 11. The discretion of a man delay-
eth his anger, makes him patient, lit. "length-
ens, prolongs his anger," [in the sense of defers
rai her than extends it ; his patience is what is
" lengthened out " and not his pnssion] : comp.
Isa. xlviii. 9. as well as chap. xiv. 17, above, in
regard to impatience as the token of a fool. —
And his glory is to pass over transgression,
lit, "to go away over transgression," comp.
MIc. vii. 18.
Ver. 12. Roaring like that of a lion is the
^rath of a king ; comp. xxvi. 2 ; also xvi. 14 ;
xxviii. 1-"). With the figure of the sweetly re-
freshing dew in clause 6 compare xvi. 1-5; Ps.
Ixxii. 6.
Ver. 13. A foolish son is stroke upon
stroke to his father. The plural " troubles,
calamities," expresses the repetition, the suc-
cession of many calamities; Umbreit ami HiT-
zio therefore will translate "ruin upon ruin;"
comp. also Zieoler " a sea of evils." — And the
brawling of a wife is a continual drop-
ping; for this latter phrase see also xxvii. 1.5;
a pertinent tigure, reminding of the distilling of
the dew in \1. b. although contrasted with it in
its impression. The scolding words of the bail
wife are as it were the single drops of thesteady
rain, as her perpetual temper pours itself out.
Ver. 14. Comp. xviii. 22, and the German and
English proverb according to which " marriages
are made in heaven" ["a proverb which," says
Archbishop Trench, " it wouUl have been quite
impossible for all antiquity to have produced, or
even remotely to liave approached"]. — Ver. 1-5.
Slothfulness sinketh into torpor; lit,
"causeth deep sleep to fall" (comp. Gen. ii. 21),
brings upon man stupor and lethargy : conip. vi.
9, 10. — With clause i compare x. 4; sii. 23.
Ver. 16. With clause a comp. xvi. 17; Eccles. viii. \
5. — He that taketh no heed to his ways
shall die. — See critical notes. — Ver. 17. — With
clause a compare xiv. 31; with i, xii. 14; with
the general sentiment (which appears also in the
Arabic collection of Meid.\ni), Eccles. xi. 1 ;
Matth. XXV. 40; Luke vi. 30-35.
3. Vers. 18-21. Admonition to gentleness in
parents and children, with respect to the work
of education. — Correct thy son ■while there
is still hope, — that is, that lie may reform and
come to the true life. This last phrase "while
there is hope" appears also in Job xi. 18 ; Jer.
xxxi. 16 sq. — .With b compare xxiii. 13. [Rueet-
scHi calls attention to the deep import of this se-
cond clause, ordinarily misunderstood. It is not
a caution against excess of severity, but against
the cruel kindness that kills by withholding sea-
sonable correction. He suggests as further pa-
rallels xiii. 24; iii. 12 ; xxii. 1.5; Ecclesiast. xxx.
l.-.\.]
Ver. in. A man of great wrath suffereth
punishment. — One "great of wrath" is one
who has great wrath (Dan. xi. 44; 2 Kings xxii.
13); comp. Jer. xxxii. 19 : "One great in coun-
sel."— For if thou ^wardest it off thou must
do it again. — For this use of Vsn, lit., " deli-
ver,"— with reference to the ruinous action of
angry and contentious men specifically to "avert
or ward off" (Hitzig), comp. 2 Sam. xiv. 6.
[But this very passage favors more the common
rendering ; for the object is personal, which re-
quires the meaning "take away. (. e., deliver,"
while the rendering preferred by Z. and Hitzio
demands for the object the ^)y, punishment,
of clause a. De W., B., N., S., M., W. agree
with this view, while K. supports the general
idea of Z. — .\.] The last phrase can express
only the idea that such an interposition must be
frequently repeated, and therefore that in spite
of all eti'orts to the contrary the wrathful man
must still at last fall into calamity and punish-
ment. The entire verse accordingly gives a rea-
son for the dissuasion in ver. 18 against too vio-
lent passion in the correction of disobedient
children [but see the supplementary note in re-
gard to the true meaning of clause i] ; yet this
is not done in any such way that the " thou must
do it again " would refer to frequent corrections,
and so to the sure prospect of real reformation,
as many of the older expositors maintain.
Ver. 20. Comp. xii. 1.5. Afterward — lit., in
thy future, comp. Job iii. 7; xlii. 12. — Ver. 21
gives the constant direction toward God whicti
the wise conduct of the well trained son mu^t
take during his later life. Comp. xvi. 1, 9.
4. Vers. 22-29. Miscellaneous admonitions, re-
lating especially to humanity, truthfulness, the
fear of God, eic. — A man's delight is his be-
neficence.— 1?n (comp. note on iii. 3) is here
to be taken in the sense of the active manifesta-
tion of love, or charitableness, for it is not the
loving disposition, but only its exhibition in li-
bera.1 benefactions and offerings prompted by
love to others, that can be the object of man's
longing, desire or delight : [Fuerst renders
"Zier," ornament, honor.] Comp. Acts xx. 35:
"It is more blessed to give than to receive."
With this conception of clause a the preference
174
THE PROVERBS OF SOLOMON.
expressed in 4 best corresponds, — that of the
poor and lowly to the "man of lies," i. c, the
rich man who promises aid, and might give it,
but as a selfish, hard-hearted man, still fails to
render it. — The LXXandVulg. deviate somewhat
in the first clause from the literal rendering of
the original. From their readings, which more-
over diflFer somewhat the one from the other,
HiTZiQ has by combination reached what he rep-
resents as the original meaning: "From the
revenue (?) of a man comes his kind gift."
Ver. 2.3. With a compare xiv. '27. — One
abideth satisfied and cannot be visited of
evil, — because .Jehovah does not suffer such as
fear Him to hunger (x. 3), but in every way pro-
tects, promotes and blesses them (x. 29 ; xiv, 26 ;
xviii. 10, etc.). Tlie subject of the verbs in clause
A is strictly the possessor of the fear of God, the
devout man.
Ver, 24. The slothful thrusteth his hand
in the dish, etc — .\a .allusion to the well-known
method of eating among Oriental nations, which
needs no knife and fork. A simil.ar figure to
characterize the slothful is found in chap. xii. 27.
Compare also the proverb in chap. xxvi. lH,
which in the first half corresponds literally with
the one before us,
Ver. 2.5. Smite the scorner and the sim-
ple ^ill be ■wise, — Since the scorner, accord,
ing to chap, xiii, 1 (see notes on this passage),
" heareth not rebuke," but is absolutely irre-
claimable, the einiple who "bccometh wise" in
view of the punishment with which the other is
visited, will be such a one as is not yet quite a
scorner, but is in danger of becoming so, and
therefore must be deterred by fear of the pe-
nalty. In contrast with this "simple" one who
walks in the right way only by constraint (comp.
remarks on i. 4), the "man of understanding,"
he who is really prudent, learns at once on mere
and simple reproof, because he has in gener.al
finer powers to discriminate between good and
evil (Heb. v. 14), and has moreover a reliable
tendency to good.
Ver. 26. He that doeth violence to his
father. — The verb "1^!^ signifies "to assail vio-
lently, roughly, to misuse," as in xxiv. 15; Ps.
xvii. 9. — n'^^n is then " to cause to flee, thrust
or chase away." — With b compare xiii. 5; with
• W'2J in particular x, 5.
Ver. 27. Cease, my son, to hear instruc-
tion to depart from the avoids of vrisdom. —
Two conceptions are possible: 1) The "instruc-
tion " is that of wisdom itself, and therefore a
good, wholesome discipline (hat leads to life;
tlien the meaning of the verse can be only ironi-
cal, presenting under the appearance of a dis-
Bu.asion from discipline in wisdom a very urgent
counsel to hear and receive it (so Ewald, Bkr-
THEAD, Elster). [To Call this "ironical"
seems to us a misnomer. "Cease to hear in-
struction only to despise it." What can be more
<lirect or literally pertinent? Cease to hear
"for the departing," >. e., to the end, with the
sole result of departure. — A.] 2) The "instruc-
tion " is evil and perverted, described in clause
b as one that causes departure from the words of
wisdom. Then the admonition is one serioiLsly
intended (thus most of the old expositors, and
Umbreit [W., H., N., S., etc.}). We must chooet
for ourselves between the two interpretations,
although the connection in which the proverb
stands with the preceding verse seems to speak
decidedly for the former of the two.
Ver. 28. A worthless 'witness scofFeth at
judgment — i. e-, hy tlie lies which he utters. —
And the mouth of the -wicked devouretb
mischief, — /. e., mischief is the object of his pas-
sionate desire; it is a real enjoyment to him to
produce calamity ; he swallows it eagerly as if
it were a sweet fruit (Job xx. 12 ; Is. xxviii. 4) :
he " drinketh it in like water " (Job xv. 16). Thus
apprehended the expression " to devour mischief
or wrong " has nothing at all offensive in it, and
we do not need either with the Chaldee (comp.
Geier, etc.) to get rid of it by exchanging the
idea of "devouring" for that of "uttering," or
in any other way; nor with Hitzig (following
the LXX) to read instead of "mischief"
(px) "justice {y^), and to translate accordingly
"and the mouth of the wicked devoureth jus-
tice."
Ver. 29. Judgments are prepared for
scorners and stripes for the back of fools.
— The " scorners " are quite the same as the
"fools," as the first clause of ver. 25 shows; and
the " stripes " (the term the same as in xviii. 6)
are a special form of "judicial penalties or
judgments." The verse as a whole, with which
chap, xiv, 3 ; xxvi. 3 should be compared, stands
in the relation of an explanation to the preceding,
especially to the idea that the wicked eagerly
devours calamity. [Their eagerness is not for-
gotten by a just God, and fitting judgments await
them A.]
DOCTRINAL, ETHICAL, HOMILETIC AND
PRACTICAL.
In the considerably rich and v.aried contents
of the chapter, that which stands forth most con-
spicuously as the leading conception and central
idea is the idea of the gentleness and mildness to
be manifested in intercourse with one's neigh-
bors. Gentleness and an humble devotion, ready
even for suffering, man ought to exhibit first of
all toward God. against whom it is not proper to
complain even in calamity (ver. 3), who is in all
things to be trusted (vers. 14, 17). according to
whose wise counsels it is needful always to shape
the life (ver. 21), and in whose fear one should
ever walk (ver. 23). Not less is a gentle de-
meanor a duty for the married in their mutual
intercourse (ver. 13, 14); for parents in the
training of their children (vers, 18, 19. 25): for
children toward their parents (vers. 20, 26) : for
the rich in dispensing beneficlions among the
poor (vers. 1, 4, 7, 22) ; for rulers and kings to-
ward their subjects (ver. 12 ; comp. vers. 6, 10);
for men in general in their intercourse with
their neighbors (ver, 11; comp. vers. 19, 27, 28).
By far the larger number of the proverbs in the
chapter are therefore arranged with reference
to this leading and underlying conception of
gentleness ; the whole presents itself as a tho-
rough unfolding of the praises and commenda-
tions of meekness in the New Testament, which
are well known ; e. g., Matth. v. 5; James i. 20.
21. — Only some single proverbs are less aptly
CHAP. XIX. 1-29.
175
classified in this connection, such as the warning
against hasty, inconsiderate, rash .action (ver. 2);
that against untruthfulness (vers. 9, 2H) ; against
slothfulness (vers. 1.5. l!4) ; against folly and a
mocking contempt of the holy (vers. ti. 16, 29).
.•Vnd yet these interspersed sentences of a some-
what incongruous stamp do not by any means
essentially disturb the connection of the whole
which is maintained and ruled by the fundamen-
tal idea of gentleness.
Therefore we may very suitably, in the homi-
lefical treatment of the chapter as a whole^ take
this as the general subject : The prai.se of meek-
ness, as it is to be exhibited, 1) in respect to
God, by the quiet reception of Ilis word (James
i. 21), and bringing forth fruit with patience
(Luke viii. 15) : 2) in relation to one's neighbors,
by humility, obedience, love, compassion, etc. —
Comp. Stooker: Against contempt of poor
neighbors: 1) Dissuasion from this peculiarly
evil fruit of wrath and uucharitableness (vers.
1-1.5) ; 2) enumeration of some of the chief means
to be used against wrath in general [remedia, s.
Tclinacula irie, vers. 16-29). — Wohlfarth : On
contempt of the poor, and the moderation of
anger.
Vers. 1-7. Geier (on ver. 1): To the pious
poor it may impart a strong consolation, that
notwithstanding their poverty they are better
esteemed in the sight of God than a thousand un-
godly and foolish rich men. — Berleburg Bible (on
ver. 1 ) : He who has nothing that is his own, who
accounts himself the poorest of all men, who sees
nothing good in himself, and yet with all this
stands in the uprightness of his heart and in all
simplicity, is far more pleasing to God than the
souls that are rich in endowments and in learn-
ing, and yet despise and deride the simple. —
St,vrke (on ver. 4) : Art thou forsaken by thy
friends, by fatiier and mother, by all men, be of
good comfort! if it bo only on account of good-
ness, God will never forsake thee. — (On vers. 6,
7) : VVe often trust iu men more than in God. but
find very often that this hope in men is abortive,
and is brought lo shame. — [Robert Hall (on ver.
2) : Sermon on the advantages of knowledge to
the lower classes, — T. Adams (on ver. 4): Solo-
mon says not tlie rich man, but riches; it is the
money, not the man, they hunt.]
Vers. 8-17. [Moffet (on ver. 8): Every one
hath a heart, but every one possesseth not his
heart. He possesseth his heart that, furnishing
it with knowledge of the truth, holdeth his heart
firm and fast therein, not suffering his courage
to tail, nor losing tliat good possession which he
hath gotten. — Chalmers (on ver. 10); With all
the preference here expressed for virtuous po-
verty— the seemliness of r.ank and the violence
done by the upstart rule of the lower over the
higlier, are not overlooked.] — Melanchtho.n (on
ver. 10) : The ungoverned and uneducated are in
prosperous conditions only the more insolent and
base, as, e.g., Rehoboam. when he became king,
Alexander the Great after his great victories, etc.
— Tiihingen Bible (on ver. 11); It is great wisdom
to bear injustice with patience, and to overcome
and even to gain over one's persecutors with '^'■'
nelils, 1 Pet ii. 19; JIatth. v. 44 sq. — (On vers.
13, 14): Goil's wise providence manifests itself
very specially in the besio^val of good and pinus
] partners in marriage. — Von Gerlach (on ver.
17) ; The poor the Lord regards as specially His
own, and therefore adjusts those debts of theirs
which they cannot pay. — -Berleb. Bible: With
that which the righteous man dispenses in bene-
factions to the poor, he is serving God in his
counsels with respect to men. — [Lord Bacon (on
ver. 11): As for the first wrong, it does but of-
fend the law ; but the revenge of that wrong put-
teth the law out of office. Certainly, in taking
revenge a man is but even with his enemy, but
in passing it over he is superior. — Trapp (on
ver. 11): The manlier any man is, the milder
and readier to pass by an offence. When any
provoke us we say. We will be even with him.
There is a way whereby we may be not even with
him, but above him, and that is, forgive him. —
Arnot: The only legitimate anger is a holy
emotion directed against an unholy thing. Sin,
and not our neighbor, must be its object ; zeal
for righteousness, and not our own pride, must
be its distinguishing character. — ^Iuffet (on
ver. 17): The Lord will not only pay for the
poor m.an, but requite him that gave alms with
usury, returning great gifts for small. Give,
then, thy house, and receive heaven ; give tran-
sitory goods, and receive a durable substance ;
give a cup of cold water and receive God's King-
dom — W. Bates: As there are numerous exam-
ples of God's blasting the covetous, so it is as vi-
sible He prospers the merciful, sometimes "by a
secret blessing dispensed by an invisible band,
and sometimes in succeeding their diligent en-
deavors in their callings.]
Ver. 18-21. Tiibingen Bible : CrueMy \o cWiMran
is no discipline. Wisdom is needful, that one in
the matter of strictness may do neither loo mucli
nor too little to them. — Zeltner: Too shar]i
makes a notched edge, and loo great strictness
harms more than it helps, not only in the disci-
pline of children, but in all stations and rela-
tions.— Starke (on ver. 21): God is the best
counsellor. Who ever enters upon His cause
with Him must prosper in it — [J. Foster: The
great collective whole of the "devices" of all
hearts constitutes the grand complex scheme of
the human race for their happiness. Respecting
the object of every device God lias His design.
There is in the world a want of coalescence be-
tween the designs of man and God; an estranged
spirit of design on the part of man. God's
design is fixed and paramount, and " shtiU
stand."]
Vers. 22-29. Melanchthon (on ver. 25): Not
all, it is true, are improved by the warning ex-
ample of the correction which comes upon the
wicked, but some, that is, those wlio are rational
and not insane, those who hearken to admonition
and follow it. — Starke (en ver. 25) : The fin.ai
aim of all penalty should be the improvement as
well of him who is punished as of others who
may there see themselves mirrored. — (On ver.
26) : He who would not experience shame and
sorrow of heart from his children, let him accus-
tom them seasonably lo obedience, to the fear of
God and reverence. — J. Lange; God's word is
the right rule and measure of our life. Wiioso-
ever departs from this, his instruction is deceitful
and ruinous. — Hasius (on ver. 29) : Every sin,
whether gre.at o;- small, has by God's ordinance
ITG
THE PROVERBS OF SOLOMON.
its Jofinile penalty. Happy he who recognizes
this, and knows how to shun these punish-
ments.
[Bp. Hall (onver. 22): That which should be
(he chief desire of a man is his beneficence and
kindness to others; and if a rich man promise
much and perform nothing, a poor man that is
unable either to undertake or perform is better
than he. — Arnot: A poor man is better than a
liar; a standard has been set up in the market
place to measure the pretences of men withal, and
those who will not employ it must take the con-
sequences.— Ch.\lmeks (on ver. 23) : Religion
may begin with fear, but will end in the sweets
and satisfactions of a spontaneous and living
principle of righteousness. — Bp. Sherlock (on
ver. 27) ; Since the fears and apprehensions of
guilt are such strong motives to infidelity, the
innocence of the heart is absolutely necessary to
the freedom of the mind. We must answer for
the vanity of our reasonings as well as the vanity
of our actions, and if we take pains to invent
vain reasoning to oppose to the plain evidence
that God has afforded us of His being and power,
and to undermine the proofs and authority on
which religion stands, we may be sure we shall
not go unpunished.]
e) Admonition to avoid drunkenness, sloth, a contentious spirit, etc
Chap. XX.
1 Wine is a mocker, strong drink boisterous,
whosoever is led astray thereby is not wise.
2 As the roaring of a lion is the dread of the king;
he that provoketh him sinneth against his own soul.
•■) It is an honor to a man to dwell far from strife,
but every fool breaketh forth.
4 The sluggard plougheth not because of the cold ;
he seeketh in harvest and hath nothing.
5 Counsel in the heart of a man is as deep waters,
but a wise man draweth it out
6 Many proclaim each his own grace ;
but a faithful man who can find ?
7 He who in his innocence walketh uprightly,
blessed are his children after him !
8 A king sitting on his throne,
searcheth out all evil with his eyes.
9 Who can say, I have made my heart clean,
I ara pure from my sin?
10 Divers weights and divers measures,
an abomination to .Jehovah are they both.
1 1 Even a child maketh himself known in his deeds,
whether his work be pure, and whether it be right.
12 The ear that heareth, and the eye that aeeth —
Jehovah hath created them both.
] ^ Love not sleep, lest thou come to poverty ;
open thine eyes, and be satisfied with thy bread.
14 "It is bad, it is bad ! " saith the buyer,
but when he is gone his way then he boasteth.
1 5 There is gold, and a multitude of pearls ;
but a precious vase are lips of knowledge.
10 Take his garment that is surety for a stranger,
ami for strangers make him a bondsman.
17 Br^ad of deceit is swee.t to a man,
but afterward his mouth is filled with gravel.
IH T'Ltus are established by counsel,
and with good advice make war.
CHAP. XX. :-oO. m
ly He that goeth about as a talebearer revealeth secrets ;
with him that openeth wide his lips have nothing to do.
20 He that curseth father and mother,
his light goeth out in utter darknej=s.
21 An inlieritance that is hastily gained in the beginning,
its end will not be blessed.
22 Say not: Let ine avenge the evil !
wait on Jeh')vah ; he will help thee.
23 An abomination to Jehovah are diverse weights,
and a deceitful balance is not good.
24: Man's steps are of Jehovah ;
man — how shall he understand his way?
25 It is a snare to a man that he hath vowed hastily,
and after vows to inquire.
26 A wise king sifteth the wicked,
and bringeth the (threshing) wheel over them.
27 The spirit of man is a candle of Jehovah,
.searching all the chambers of the body.
28 Grace and truth preserve the king,
aud he upholdeth his throne by mercy.
29 The glory of young men is their strength,
and the honor of old men is the grey head.
30 Wounding stripes are a correction of evil,
aud strokes in the inner chambers of the body.
GRAMMATICAL AND CRITICAL.
Vtfr. 2. n2j,*nO is either to be pointed with Uitzio n3j?nD (partic. with suffix from a denominative Terb of A.i«-
m*ic form "^31*1^, " to throw into a passion, to excite wrath " [TI'lD^*]. or, which is probably simpler, with Ewald, Ber-
THEAtr. [Fuerst', fite., to conceive of it aa a Hithp. piirtiriplf, whose ordinary ra^-aniog, '■ to become exciteil agaiost any
ont^.' (comp. xxvi 17) here passes over into the traiisiiiv- iU'-m.. "t.> excite wume one against one's self, to call some ono
forOi against one'a self." Altogether too artificial, and in conflict with the did version^s ("LXX: b napo^vvmi- avrov; Vulg.:
*tai pr-'vocit cum)U L mbbeit's txplnnaiiou : ■' he ih.it HiuusrtU himself (riflelh up) against him ^the king]." [E. V., H.,
S., M., tic., agree with onr author; Dk Vi. and Notes, with Umbreit].
Ver. 3. il3U' is according to the Miisoretic punctuation the Infinitive of ^^'* [as in Isa. xxx. 7] and not, as moat of
— T
the recent interj r-ters [among them Umbreit, Ewald, Hitzio. [Fderbt. M . fie]], rf gard it, a substantive from the root
n3E2'. for whith derivation certainly no other support could be adduced than Ex. xxi. 19.
Ver, 4. The K'ri 7Xt71 is doubtless preferable to the K'thihh 7NC''' CPs. cix. 10), for "to beg in harvest" would
give a meaning too intenne. [So U., S., etc.]. — UiiziG changes fpn^ into fllplD. which, according lo Arabic analogies,
should mean " a fruit basket ;" be then reads 7N^^ " he demands, desires," and obtains the meaning :
"A pannier [7] the sluggard doth not provide [?],
'•trieth to borrow [?j in harvest, and nothing cometh of it[?]."
Ver. 9. ['jT^nU, cited by Bott. §948, c, as one of the exampIeK of the " stative" perfect, used to describe spiritual
itatea. TOX*, one of his examples of the" ^ien^ licitum" the Imperf. used to express what can be; 'who can say;'"
i '."SO, 3.— A.] ,
Var. 16. rpp7 standing emphatically at the beginning of a verse, one of the few instdncea of the full Imperative
form ; Bott. g lUl'. 2— A.].
Ver. 18. JiiWALD proposes instead of T}t^)? to read the Infin. nti'l?. as in chap. xi^i. 3 ; but the Imperative seems more
«]);nopriate. and gives to the expression greater vivacity.
V«r. 22. llh 1*1^*1, one of the few examples of double acc.nt, the penultimate accent marking the rhythm, that on
I It j-j:
th ■ ultima sustaining its vowel; Bott.^ 4S2. e.f. — The Jussive form with 1 conaec. is naed to assert a sure result; Bbrr.
■* a_jirinativ consecutiv." — A.J
Ver. 25, Vr, esbentittUy identical with ni*/. signifies, according to the Arabic, " to spe^ik inconsiderately, to pro-
-T "tt
mine thoughtlessly ;" ]^1p is here not a substantive, but an Infinitive continuing the finite verb. According to this
»im|de explanation, which is lexically well justified, Ewald's conception of L'7'' as a substantive, which should be pointed
!*"^'.auii translated, "hasty vow,"' niiiy be dismissed as superfluous; and also the derivation preferred by Jerome, Ldtheb
and oth rs of ilie ol ier ex|iOfitors, from the root L*!*! '* to swallow'' [Vulgate : devorare sanctus ; Luthee : " das Htitige
Iti-stem'^]. [Ges;cn. and FtJKRST are authorities for the view adopted by our author, while Bott., with great positiv-ncs*
I? 961, 5 and n. 7] protmiinci'S the form a Jussive form with a " permissive" meaning, from ^Tl7 or J,*^^'7 ; ''let him only,
». e if he only hurry or haxten too much." — A.]
Ver. 2:1. [Q^ianS' young men, j«tJ«n«, aa distinguished from D'1^n3> yonih, juMntas ; comp. Bott., g 408,3 — A].
12 ' '' ' ■
178
THE PROVERBS OF SOLOMON.
EXEGETICAL.
1. Vers. 1-5. Various precepts of prudence
and integrity, (especiiiUy directed against drunk-
enness, a, conleiitious spirit and indolence). —
■Wine is a mocker. The spirit of wine, and
in like manner tliat of "mead" or "strong
drink " (l^t?, ainepa, Luke i. 15),* a frequent
accompaniment or substitute of wine (comp.
Lev. X. 9; Num. vi. 3; Judg. xiii. 4 sq. ; Isa. v.
11; xxviii. 7, elc), appears Ijere "personified, or
represented as in a sense an evil demon, which
excites to frivolous wantonness, to wild and
boisterous action, and by the confusion of the
senses into which it plunges man, robs him of
all clear self-possession" (Elstee). — Whoso-
ever is led astray thereby is not iwise.
With this phrase "to stagger, or reel because of
or under something" comp. v. 19. For the
general meaning, Isa. xxviii. 7.
Ver. 2. With clause a compare xix. 12 (which
is literally identical with the clause before us,
except that this has HO'N, "dread" [terrible
word, an utterance that spreads terror] instead
of 'll")- — ^^ that provolieth him sinneth
against his own soul. For the first phrase see
Critical Notes. — " Sinneth against his own soul "
iW3i, an accusative of respect) ; comp. kindred
although not identical expressions in viii. 36;
vi. 32.
Ver. 3. It is an honor to a man to dwell
far from strife. See Critical Notes. To "dwell
far from strife" is an apt expression to describe
the quiet, peaceable demeanor of the wise man,
in contrast with the passionate activity of the
contentious multitude. For the meaning and
use of the verb of clause b, j?vjn', comp. xvii.
14; xviii. 1; with the meaning of the whole
expression comp. xix. 11.
Ver. 4. The sluggard plougheth not be-
cause of the cold, thut is, because the season
in which his field should be cared for is too dis-
agreeably rough and cold for him. [For illus-
tration see Tho.mson's Land and Book, I., 207].
Inconsequence of this indolent procedure "he
teeketh in harvest " — for fruits of his field — " and
there is nothing." See Critical Notes. [Rueet-
SCHI, ubi supra, p. 149, retaining the general
meaning, objects that the tenu here used is not
the one that of itself describes the cold and
stormy harvest time; he therefore retains the
temporal meaning of the preposition, and ren-
ders, "from the time of the (fruit) harvest on-
ward," etc., this being the proper lime for the
ploughing and sowing, a time which none can
suffer (0 pass by. — .\.]
Ver. 5. Counsel in the heart of man is as
deep ■paters, rlc; i. €. the purpose that one has
forn)ed may be difficult to fathom (see the same
figure, chap, xviii. 4) ; a wise man nevertheless
draws him out, elicits from him his secret, and
brings it to light. H/T means to " draw " water
with a bucket ('7"!. Isa- xl. 15), to bring it up
* F(»r a full anrl valimhie (liBriicsion of the meaning of
tbeBc and kindrt-d term.-*, nee an article by Dr. Lau*rie in tlie
Bibiiuititca Sacra, January, 1809. — A.
laboriously from a deep place (Ex. ii. 16, 19) — a
metaphor suggested by the figure in clause a,
and evidently very expressive.
2. Vers. 6-11. On the general sinfulness of
men. — Many proclaim each his ovrn grace
(or love). The verb which is originally to "call"
is here to " proclaim, to boast ot," priedicarc.
t^'X, "each individual " of the " many a man,"
the mass or majority of men. — But a faithful
man who can find? For the phrase "a man
of fiJelitj'," comp. xiii. 17 ; xiv. .5: for the gen-
eral meaning, Ps. cxvi. 11 ; Kom. iii. 4.
Ver. 7. He ^7ho in his innocence w^alk-
eth upright. Thus, taking pnV attributively,
as an adjective subordinated to the participle, the
LXX, Vulg., Syr., had already treated the con-
struction, and later Ewald and HiTzio [and
Kampu,]; while recent expositors generally
render, "isa righteous man" [H. and N.], or
in other instances treat the "righteous" as the
subject (Umbreit, Elster, etc.), [S. and M.,
E. v., and De W.]. — With this benediction upon
the descendants of the righteous in clause A
comp. xiv. 26; with the Vins "after him," i. e.
after his death. Gen. xxiv. 07 ; .Job xxi. 21.
Ver. 8 A king .... searcheth out all
evil with his eyes. The natural reference is
to the king as he corresponds with his ideal, that
he be the representative on earth of God, the
supreme Judge. Comp. xvi. 10; also Isa. xi. 4,
where similar attributes to these are ascribed lo
the Messiah, as the ideal typically perfect king.
With this use of the verb "to silt or winnow,"
to separate, comp. ver. 26.
Ver. 9. 'Who can say : I have made my
heart clean, I am pure from my sin ? The
question naturally conveys a decided negative
by implication : "No one can say," c(c. ,* comp.
ver. 0 A, and ver. 24 A. It is not a permanent
purity, a " having kept one's self pure " (from
birth onward) that is the subject of the emphatic
denial in this proverb (in opposition to Bee-
TUEAu's view), but a having attained to moral
perfection, the having really conquered all the
sins that were in existence before, that is denied.
We sliould therefore bring into comparison not
passages like Job xiv. 4; xv. 14; Ps. li. 5 (7),
but such as 1 Kings viii. 46; Eccles. vii. 20; 1 John
i. 8; .lames iii. 2, etc. With this expression. " I
have made my heart clean," comp. Ps. Ixxiii. 1;^.
Ver. 10 draws attenlion to deception in busi-
ness intercourse as a peculiar and prominent
form of that universal sinfulness which has just
been spoken of as having no exceptions. Comp.
chap xi. 1, and ver. 23 below. With the lan-
guage in clause A compare xvii. 15 A.
Vers. 11. Even a child maketh himself
knoTwn in his deeds. With regard to the OJi
" even." which does not belong to the word next
following, but to the "l^'J, "child" (as Geier,
Umbbeit, Elster, Hitzio rightly interpret),
comp remarks on xix. 2. — " His deeds" Ewald
and U.MBBEiT are inclined to render by "plays,
sports," in disregard of the uniform meaning of
tlie word, and in opposition to the only correot
construction of the "even." D'/Si'n is rather
■ T -: —
the works, the actions, the individual results or
CHAP. XX. 1-30.
17M
the child's self-determination, from which it may
even now be with coufidence inferred of what
Bort "his work" is, i. e. the entire inner ten-
dency of his life, his character (if one prefers
the notion), the nature of his spirit (Hitzig). —
That this thought also stands related to the fact
of universal sinfulness needs no fuller demon-
stration. Oomp. the familiar German proverb,
" Was ein Dornchen wei-den loill spitzt sich bei
X'ilm" [what means to become a thorn is early
sliarpening].
3 Vers. 12-19. Admonitions to confidence in
God, to in lustry, prudence and integrity. — The
ear that heareth, and the eye that seeth —
Jehovah hath created them both. An al-
lusion, plainly, not to the adaptation, the divine
purpose and direction in the functions of hear-
ing and seeing (HiTZtc), but to God's omniscience
as a powerful motive to the fear of God and con-
fidence in Him ; comp. xv. 3, and especially Ps.
xciv. 9.
Ver. 13. With a compare vi. 9, 10. — Open
thine eyes, and thou shalt be satisfied
■with bread. The imperative clause, "be sat-
isfied with bread," has here the meaning of a
consecutive clause, as in iii. 4. [This illustrates
what BoTT., \ 957, 6, calls the "desponsive" use
of the Imperative, conveying sure promises].
With this language compare xii. 11. To "open
the eyes " is naturally the opposite of sleep and
drowsiness, and therefore the description of
wakeful, vigorous, active conduct.
Ver. 14. " It is bad, it is bad ! " saith the
buyer, but w^hen he is gone his ■way
(17 7!S1, for which we should perhaps with
HiTzio read 17 7jN1, corresponds with the Ger-
man, " imd trollt er sich " [when he lakes himself
off], when he has gone his way) then he
boasteth, i. e. of the good bargain that he has
made. The verse therefore censures the well-
known craft, the deceitful misrepresentation,
with which business men seek to buy their wares
as cheap as possible, below their real value if
they can. In opposition to the true meaning of
iljp, as well as inconsistently with the idea of
boasting in the second clause, Schultens and
Elsteii (and Luther likewise) render: "It is
bad, it is bad ! saith the owner (?) of his posses-
sion; but when it is gone(?) then he boasteth of
it(?)."
Ver. 1.5. There is indeed gold and a
multitude of pearls, etc. \s these precious
things are compared in chap. iii. 14, 15; viii. 11,
with intelligent, wise dispositions and discourse,
io are they here compared with wise lips, that is,
with the organ of wise discourse. In this con-
tiection we should doubtless notice the dilference
between " gold .and pearls " as valuable native
material, not yet wrought into articles of orna-
ment, and on the other hand, the lips as an ar-
tistic "vase" or other "vessel" (tliat lias come
forth from the hand of the divine artificer, and
is adorned and embellished by man's wise use
of it).
Ver. 16. Comp. vi. 1-5; xi. 15; xvii. 18. In-
stead of the warnings that are there found against
foolish suretyship, we have here in a livelier
style a demand to give over at once, without
hesitation as bondsman any such inconsiderate
surety. — And for strangers make him a
surety. Instead of the K'ri "for a strange
woman," i. e., an adulteress, we should unques-
tionably retain here the K'thibh, " for strangers,
unknown people;" while in the corresponding
passage, chap, xxvii. 13, 'iV')^} " the strange
woman " is undoubtedly the correct reading.
Ver. 17. Bread of deceit is sweet to a
man, i. e., enjoyments and possessions secured
by means of deceit; comp. xxiii. 3; ix. 17. — For
this use of "s.and, gravel," (an appropriate em-
blem to describe a thing not to be enjoyed) comp.
Lam. iii. IG.
Ver. 18. Plans are established by coun-
sel, nyj; here equivalent to TID, counsel
which one takes with another, — comp. xv. 22. —
And with good advice make war. The
" advice " or management (comp. i. 5) is plainly
contemplated as the result of the counsel that
has been taken ; comp. xxiv. 6.
Ver. 19. With clause a compare xi. 13; with
b, xiii. 3.
4. Vers. 20-23. Against hatred of p.arents, le-
gacy-hunting, revenge, deceit. — He that cur-
seth father and mother, and so in the boldest
w,ay transgresses the fifth commandment of the
law, (Ex. XX. 12, comp. Ex. xxi. 17: Lev. xx.
9). — His light goeth out in utter darkness.
The same figure is used also in xiii. 9, here as
there serving to illustrate the hopeless destruc-
tion of life and prosperity. — In regard to ]ity'N,
the "pupil of the eye, blackness, midnight" —
for which the K'ri unnecessarily demands the
I Aramaic t'CX — comp. notes on vii. 9.
Ver. 21. All inheritance that hath been
hastily gained in the beginning. In favor
; of the K'ri nSnbo, "hurried, hastened " (comp.
{ Esther, viii. 14, and also remarks above on
chap. xiii. 11), we have the testimony of the an-
cient versions, the parallel in xxviii. 20, 22, and
' besides the position of this verse after verse 20.
For it is precisely the wayward sou, who de-
i spises and curses his parents, that will be very
readily disposed to seize upon his inheritance be-
fore the time against their will (comp. Luke xv.
i 12), and possibly even to drive his parents vio-
j lently out of their possession (comp. xix. 20).
That no blessing can rest upon such possessions,
that as they were unrighteously acquired at first
j so they must in the end be wasted and come to
nougiit, is a truth which clause A in a simple
way brings to view. The K'thibh nbnba would
either signify " cursed," in accordance with
Zech. xi. 8 (so Elster, e. g., regards it), or in
accordance with the Arabic, " acquired by ava-
rice " (soUmbreit). [H., N., W., S., M., Ber-
th eac, Kamph, etc , agree in supporting the ex-
position adopted by our author],
Ver. 22. Say not: let me avenge the evil;
«'. e , do not desire to requite evil with evil, do
not avenge thyself for offences that have been
done thee: comp. xxiv. 29; Dent, xxxii. 3-3;
Rom. xii. 17; 1 Pet. iii. 9. — The second member
of clause 6 is evidently a consecutive cl.-iuse, as
the Jussive frequently is after the Imperative ;
180
THE PROVERBS OF SOLOMON.
fomp. Isa. viii. 10; 2 Kings v. 10. The Vulgate
correctly renders ^^ei liberabit te," while the LXX,
RosKNMUELLKR, EwALD, etc., treat the words as
a final clause ; '• that he may keep thee."
Ver. 23. Comp. ver. 10. A deceitful ba-
lance is not good; (Z., "is shameful," lit. is
■• not good, is no good," as in xvii. 20; xviii. -5) ;
a liloUs, expressing the idea of that which is very
base.
5. Ver. 24-30. Miscellaneous admonilinns to
the fear of God and integrity. — From Jeho-
vah are man's steps; comp. xvi. 9; Ps.
.txxvii. 23. The "steps" are naturally "not
acts in their subjective ethical aspect, but these
acts according to their result, their several is-
sues in a parallel series of experiences,— and
therefore those events depending on the action of
man which make up its external counterpart"
(Hitzig). — In regard to the emphatic negative
import of the question in clause b, compare re-
marks on ver. 9.
Ver. 25. Before the t^ip ^h^ [he hath vow-
ed hastily] there should be supplied the con-
junction DX, "if;" therefore render literally
"it is a snare to a man. vows he hastily," /. e.,
if he in a hasty manner promises to devote a
thing to God as sacred (as ttopjav, Mark vii. 11).
See Critical notes. — Furthermore hasty conse-
crations, and in like manner, according lo clause
b the hasty assumption of vows, are here called a
"snare" (E'"'p, comp. remarks on xviii. 7), be-
cause he who makes the rash vow afterward
easily repents of it, and falls under the tempta-
tion sinfully to break or to recall his vow (comp.
Numb. XXX. 3; Eccles. v. 3).
Ver. 26. A wise king sifteth the wicked.
To "sift" or "winnow" expresses here, just as
it does in ver. 8, a discriminating separation of
the chaff from the grain; comp. for this familiar
and pertinent figure Ps. i. 4 ; Isa. xvii. 13; .\iu.
ix. 9. — And bringeth the wheel over them,
i.e., the wheel of the threshing cart (Isa. xxviii.
27 sq.), which however is contemplated here not
80 much as an instrument of harvesting, as ra-
ther in the light of a means and emblem of the
severe punishment of captive enemies ( in accord-
ance with 2 Sam. xii. 31 ; 1 Cliron. xx. 3 ; Am.
i. 3). There is therefore no offence to be taken
in view of the fact that in the operation of thresli-
ing the crushing with the wheel preceded the
winnowing or sifting, while here it is not men-
tioned until after it (in reply to Berthratj).
Ver. 27. The spirit of man is a candle of
Jehovah; lit., '• ain-ii a breatli," for this is the
first meaning of the Hebrew term nOE'3 (Gen.
il. 7) ; yet it is not the snul which pervades and
animates all the members of tlie body (as H(T-
T.IG renders), according to the view of many of
the elder expositors, as also Starkb, Von Okr-
I.AOH, etc., but the spirit, as the higher manifes-
tation of soul-life, or if any one prefers, the rea-
.lon, selJ-conseiouHness (Umbreit, Elster) that is
intended by the expression. For all analogies
are wanting, at least within the range of the Bi-
ble, for a comparison of the sonl with a light (the
Arabic maxim in Kazwini Cnmnog. I. S.'i"), in
which the soul, JVepliench, is designated the light
of the body, plainly has no bearing on our pre-
sent object). On the contrary the inner light or
eye, (to tpiji; to ev aot) of which the Lord speaks
in Matth. vi. 22, 23, is unquestionably an organ
or factor of the higher spiritual soul, more pre-
cisely designated as the vovi; or the reason. 1q
support of the idea that PIDtyj in the passag*
before us signifies essentially this and nothing
else, there may be adduced the identity of
D"n mai with O'-n nn as indicated by %
comp.irison of Gen. vi. 17 with Gen. ii. 7. The
expression " candle of Jehovah " moreover seems
to point rather to the spirit as that factor in hu-
man personality which proceeds immediately
from God, than lo the soul which inheres in the
physical life, and does not rise essentially above
it.* — [WoRDsw. and some other English exposi-
tors understand the allusion to be specifically to
the conscience ; the majority are content with
the more comprehensive term spirit, including
intellectual and moral factors. — A.]. — Search-
ing all the chambers of the body, i. e., look-
ing through its whole interior, — which clearly
suggests the ruling relation of this "searcher"
to the body, the sphere of its activity, and so is
very pertinent with respect to the spirit, but
not to the soul. In regard to the " chambers of
the body " comp. ver. 36, and xviii. 8.
ViT. 28. Grace and truth preserve the
king. "Mercy and truth," or "love and
truth," not quite in the sense of iii. 3; the at-
tributes of a king are intended by the terms,
which should rather be rendered " grace and
trutli." With this idea of " preserving " comp.
Ps. XXV. 21 ; with that of "upholding " in clause
b, Isa. ix. 6.
Ver. 29. Comp. xvi. 31 ; xvii. 6.
Ver. 30. 'Wounding stripes are a correc-
tion of evil and strokes (that reach) to the
chambers of the body ; i. e., stripes or blows
that cause wounds, such as one administers to
his son under severe discipline (comp. xix. 18),
have this beneficial effect, that they intend a sa-
lutary infliction or correction "on the evil" in
this son, as a scouring of the rust which has ga-
thered on a metal cleanses and brightens the me-
tal. And not merely does such an external
chastening as this accomplish the sharp correc-
tion of the son ; it penetrates deep into the in-
most parts of the body (comp. remarks on ver.
27), i. e., to the innermost foundations of his per-
sonal life and consciousness, and so exerts a re-
forming influence on him. Thus Ewald and
Elster correctly render, and substantially Um-
breit also (comp. Luther's version, which ex-
presses the true meaning at least in general),
while Bertuead regards pnipri, "remedial
application," as the subject, and (after the ana-
logy of Esther ii. 3, 9, 12) understsinds it to re-
fer to "the application of oinimenls and per-
furiips for beautifying" (! ?) ; HiTzin, however,
natur.ally emends again, and by changing p'"'nn
to 2p' ibn obtains the meaning: "Wounding
stripes drop (?) into the cup of the wicked (?)
and strokes into the chambers of the body." —
[Our English version is defective from its obscu-
rity: The hlueness of a tiionnd cleanselh away evil.
* Vov RCDLOpp, Lehrf. vtym Menschf^, 2(1 Ed., p. 48, also takQ%
a correct viow of the passage.
CHAP. XX. 1-30.
l?i
Recent expositors are clearer in tlieir renderings,
and differ but sligbtly in their clioice of terms.
Stuart; Wounding siripes (II.; the bruises of a
wound) are the rented)/ for the base (H. ; are a
cleanser in a tricked man) ; N. and M. ; The scars
{stripes) of a wound are a cleansing from evil ;
WoBDSW , paraphrasing soniewliat more: The
stripes of a wound are the (only) wiping away of
(certain cases of) eviL'\
DOCTRINAL AND ETHICAL.
It is evidently impossible to derive the many
maxims of the chapter fi-om a single primary and
funiiamental thought. The warning against
drunkenness or the passion of the intemperate,
which introduces the diversified series, has in
the further progress of the discourse no succes-
sor whatsoever of similar form, and could be re-
tained as the theme or the germinal thought for
the whole only by the most artificial operations,
auch as Stocker, e. g., and others of former
times undertook (conip. the introductory para-
graph to the Homiletic hints). Much more rea-
dily might a contentious and revengeful spirit be
regarded as the chief object of the admonitory
representations and suggestions of this section
(see vers. 2, 3, 6, 14, 19, 22). But a space at
le.ast equally large is given to the dissuasions
from indolence and deceit (vers. 4, 10, 13, 14,
17. 23), and again to tlie commendations, sonie-
wliat more general in their form, of wise and^up-
right conduct (vers. 7, 0. 11. 15, 18, 24—26, 2',)).
Only a single group of proverbs in this chap,
stands out from th:j mass of diverse and isolated
maxims and aphorisms, as contemplating one
object with con>iderable compactness and unity
of view. This is the division which relates to
l\\e general sinfulness of men (vers. 0-11). And
this in fact presents also the richest and most
important doctrimil material which the chapter
anywhere contains. Starting with the fact,
alas! too palpible, that really faithful men, i. c.
men who are on all sides reliable, free from all
falsehood and untruth, are to be found nowhere
on the eartli (ver 6; chap. John vi.i. 46, and the
passages citC'l above in notes to ver G), the re-
presentation brings into tlie foreground the ideal
of moral innocence, upriglilness, and the practi-
cal prosperity which b -longs to it, as tliis ought
actually to be realized by humanity (ver. 7). It
then at once suggests the crying contrast which
exists between the real moral condition of liii-
nianity and the ethical .aim of its perfect state,
pointing to the manifold and numberless forms
of evil in conflict with which, in judicial expo-
sures and punishments of which, earthly kings
even now are engaged (ver. 8). It next gives
an outright expression lo the universal need of
pui'ification and improvement (ver. 9), and then
brings forward a sp.^cial and conspicuous exam-
ample of the deceitful acts and endeavors of all
men, so odious to God (ver. 10). It concludes
at l.!ngth with a hint of that corruption in thede-
vices and impulses of the human he.art which
appears even in the earliest periods of youth
(ver. 11: Gen. viii. 21). The most important
of these utterances, which are perhaps inten-
tionally arranged as (hey are with reference to
the very line of thought that has been indicated,
is at all events the testimony given in ver. 9 t<
the impossibility of ever attaining in this present
human life to a complete moral purity and perfec-
tion. We have here .a proverb which, in addition
to the universalitj'. guiltiness and penal desert,
of the original corruption of human nature, at-
tests very distinctly also ii& permanent character.
i. e., its continued obstinate and ineradicable in-
herence in the soul and body of man, its '' tena-
citas, sive pertinax inh^sio,^^ by virtue of which a
certain spark of evil (or tinder for evil), a con-
cealed germ and root of sinful lust (fomes pec-
cafi s. concupiscentia) remains in all men, even the
most sanctified and morally elevated, until their
very death. This proverb is also especially note-
worthy, because "in contrast witli the style of
conception which is elsewhere predominant in
the proverbs, according to which the imperfec-
tion of all human piety is but slightly empha-
sized, and he who is relatively pious is allowed
to pass as righteous, it gives expression to the
unsatisfying nature of all moral endeavors, as
never conducting to the full extirpation of the
sense of guilt, and a perfect feeling of peace with
God ; it accordingly suggests the need of a higher re-
velation, in which the sense of guilt, and of an ever
imperfect fulfilment of duty shall finally be wholly
overcome^'' (Elster).
Memorable doctrinal and ethical truths are
furthermore contained, particularly in ver. 1.
with its significant personification of the demon
of mockery, and wild, boisterous recklessness,
which as it were lurks concealed in wine and
other intoxicating drinks; — in vers. 12 and 21,
\vilh their allusion to the mightily pervading in-
fluence of God, the Omniscient, over all the acts
and fates of men; — in ver. 22. with its dissuasion
from avenging one's self, and the spirit of retalia-
tion, so suggestive of the New Testament com-
mand of love to enemies; — in ver. 2.5, with its
warning against the hasty .assumption of reli-
gious vows; — in ver. 27, with its beautiful illus-
tration of the all-embracing authority, and the
moulding influence which man's spirit, as his in-
ward divine light, must exercise over his entire
physical and spiritual life (and in the norma!
self-determination does actually exercise) ; — and
finally, in ver. 28, with its admirable exaltation
of the loving, faithful, upright disposition of
kings as the firmest prop to their thrones. Com-
pare above, the Exegetical explanations of all
these passages.
[L.\wsoN (on ver. 7): The integrity of the just
man is not like the pretended integrity of the
moralist, for it includes piety, justice, sobriety,
and a conscientious regard to every precept of
God, without excluding those that appear to vain
men to be of small importance, or those that most
directly oppose the prevailing disposition of the
mind. — Chalmers (on ver. 27) : In order to sal-
v.aticin, the Spirit must deal with the subjective
mind, anil illuminate the ruling faculty there, as
well as set the objective word before us, which
is of His own inspiration. \ more vivid con-
science will give us a livelier sense of God's law :
a more discerning consciousness, reaching to all
the thoughts and tendencies of the inner man,
will give us a more convincing view of our sa<i
and manifold deficiencies from that law.]
182
THE PROVERBS OF SOLOMON.
HOMILETIC AND PRACTICAL.
Homily on the chapter as a wholn: The gene-
ral sinfulness and need of salvation on the part
of all men, demonslrated 1) from the magnitude
and variety of Ihe vices that prevail in huma-
nity; 2) from the rareness of a sincere striving
after virtue; 3) from the absolute impossibility
of finding complete purity and holiness except
in Christ. — Stocker (less in harmony with tlie
proper and chief contents of the chapter ; comp.
what has been said above) : Of intemperance in
drinking, and its evil consequences: 1) Delinea-
tion of the (iduna Kim, ■ 2) Reference to the in-
commoda (the inconveniences), and 3) to the re-
media ehrietatis (the remedies of drunkenness). —
In like manner Wohlfaeth, Calwer Handh., etc. ;
against the intemperance and the wildness of the
scoffer.
Vers. 1—5. Staeke (on ver. 1) : He who is in-
clined to physical drunkenness will not be vigo-
rous spiritually ; Eph. V. 18 (comp. Von Ger-
LACU : A wild, unconscious excitement is far
from alioly wisdom). — Geier (on ver. 2) : The
Wrath of an earthly king is intolerable ; how
much more the infinite eternal wrath of the King
of all kings against persistent sinners at the
judgment! — [Lawson (on ver. 3) : A fool is so
self-conceited that he can bear no contradiction;
so impertinent that he will have a hand in every
other man's business; so proud that he cannot
bear to be found in the wrong ; and so stubborn
that he will have the last word, although liis lips
should prove his destruction]. — Zelt.nek (on ver.
4) ; On observing times (Rom. xii. 11 ; Eph. v.
18) everything depends in physical as well as
spiritual things. — J. Langb (on ver. 5): Forthe
testing, searching, and discriminating between
spirits, there should be a man who is furnished
with the spirit of Christ.
Vers. 6-11. Zeltner (on ver. 6) : It is far bet-
ter to show one's self in fact pious, benevolent,
true and upright, than merely to be so regarded
and proclaimed. — [Trapp (on ver. 7): Personal
goodness is profitable to posterity ; yet not of
merit, but of free grace, and for the promise'
sake]. — Stauke (on ver. 8): When Christ, the
Lord and King of the whole world, shall at length
ait in judgment, then will all evil be driven
away by His all holy eyes, brought to an end and
punished. — (On verse 9) : The justified have
and keep sins within them even to their death;
but they do not let these rule in them, Rom. vi.
11. He betrays his spiritual pride and his en-
tanglement in gross error, who imagines, and, it
may be, also maintains, that he has within him-
self no more sins, 1 .lohn i. 8, 9. — (On ver. 11) :
He that h.as charge of the training of children,
benefits not them only, but the whole of human
society, wlien he incites flexible, well-disposed
spirits to good, and seeks to draw aw.iy the vile
from evil with care and stricinoss.
Ver. 12-19. Mf.lanc;iithox (on ver. 12): To
the successful conduct of a state two things are
always needful : 1 ) good counsels of the rulers,
and 2) willing obedience of the subjects. Both
Solomon declares to be gifts of God, when lie
describes Him as tlie Creator both of the hearing
ear and of Ihe seeing eye. — Geier (on ver. 12) :
It is God from whom we possess all good as well
in temporal as in spiritual things (James i. 16) :
as He has given us eyes and ears, so will He also
give us a new heart (Ezek. xi. 19). — Zeltner (on
ver. 14): Acknowledge with thanks God's pre-
sent bounties, as long as thou hast them, and em-
ploy them aright, that God may not suddenly
take them from thee, and thou then for the first
time become aware what thou hast lost. — Egauu
(Oliver. 17): It is the way of sin and fleshly lust
that it at first seems attractive to man, but after-
ward, when conscience wakes, causes great dis-
quiet and anguish — [Lord Bacon (on ver. 18) :
The greatest trust between man and man is the
trust of giving counsel. . . Things will have their
first or second agitation ; if they be not tossed
upon the waves of counsel, they will be tossed
upon the waves of fortune, and be full of incon-
stancy, doing and undoing, like llie reeling of a
drunken man.] — Tiibingen Bible (on ver. 18) : To
wage war is allowed, for there are righteous
wars ; but they must be conducted with reason
and reflection (compare General York's prayer
and motto at the beginning of every battle : " The
beginning, middle, end, O Lord, direct for the
best !"). — .1. Laxge (on ver. 19): Rather hear him
much who reveals to thee what harms thee,
than him who flatters thee. — Von Gerlacii (same
verse) : In all inconsiderate tulking about others
there is always some delight in evil or slander
running along through it ; just as also all tattling
and idle gossip of this kind always has something
exceedingly dangerous in it.
Ver. 20-23. Melanchthon (on ver. 21): It is
of moment always to wait for God's ordinary call,
to distinguish the necessary from the unnecessary,
and to attempt nothing outside of our lawful call-
ing.— Lange (same verse): That for which one
strives with inconsiderate craving in unlawful
ways turns not into blessing, but to a curse. —
Zeltner (on ver. 22): To withstand passion, to
wait in patience for the Lord's help, and to plead
for the welfare of the evil doer is the best'revenge
on an enemy. — Berhlurg Bible (same verse):
Revenge always springs from pride; thou wouldst
willingly be like God, and be thine own helper,
avenger and judge ; this pride then kindles (hine
anger within thee, so that thou for heat and vio-
lence canst not wait until God disposes of the
matter for thee. — [Lawson : By indulging your
revengeful spirit, you do yourself a greater hurt
than your greatest enemy can do you, for you
gratify his ill nature when you suffer it to make
a deep impression on j'our spirit, without which
it could do yon little or no hurt ; but by commit-
ting your cause to God, you turn liis ill-will to
your great advantage, making it an occasion for
the exercise of the noblest graces, which are at-
tended with the sweetest fruits, and with the rich
blessing of God.]
Ver. 24-30. Geier (on ver. 24) : No one can
rightly begin and walk in the way to the kingdom
of heaven, who would enter without Christ ;
John xiv. G ; xv. 5. — [Chalmers (on ver. 24):
Man can no more comprehend the whole meaning
of his own history, than he can comprehend the
whole mind of that God who is the Sovereign
Lord and Ordainer of all things.] — Brrlelmnj
liihlc (on ver. 2.5) : In vows it is important to re-
Hi'cl with Ihe utmost circumspection, before ona
CHAP. XXI. 1-31.
183
forms a definite purpose. But what one has once
vowed, against it he should seek no pretext of
any kind to annul it. — Starke (onver. 1!5): The
outward service of God without real devotion
becomes a snare to many, by which they deceive
their souls and plunge into ruin. — (On ver. 27):
Know the nobility of the human soul, this candle
oftlieLord! Beware tlierefore of all conceit of
wisdom and contempt of others about thee. Give
rather to the illumination of Divine grace its in-
rtuonce on all the powers of thy soul, that when
thine understanding is sufficiently enlightened
thy will also may be reformed. — [Stoddari> ;
The Spirit does not work by giving a testimony,
hut by assisting natural conscience to do its work.
Natural conscience is the instrument in the hand
of God to accuse, condemn, terrify, and to urge
to duly.] — A. SctiRODEK (on ver. 28 — in the
Sonntays/eier, 1840) : How the relation of the king
to his people and of the people to their king can
be a blessed one solely through the purity and
sincerity of both). — Rust (same verse — same
source, issue for 1834); Of the exalted blessing
which a living Christianity ensures to all the re-
lations of the State. — Lange (on ver. 29) : Art
thou still a youth in Christian relations; prove
thy strength by conquest over thyself; art thou
become grey and experienced in them, prove thy
wisdom by love and a blameless life; 1 John ii.
13, 14. — (On ver. .30) : There is much evil about
and within us from which we must be cleansed
and purified; God uses to this end the inward
and outward trials of this life. — Comp. Luther's
marginal comment on ver. 30: "Mali non verbis
sed verberibus emendanhir ; pain is as needful as
eating and drinking."
C) Admonition to integrity, patience, and obedient submission to God's gracious guidsaee.
Chap. XXI.
1 Like streams of water is the heart of a, king in Jehovah's hand ;
he turneth it whithersoever he will.
2 Every way of man is right in his own eyes,
hut Jehovah trieth hearts.
3 To do justice and judgment
Is more acceptable to Jehovah than sacrifice.
4 Hauojlity eyes and a proud heart —
the light of the wicked is (nought but) sin.
5 The counsels of the diligent (tend) only to abundance ;
but every one who is over hasty (cometh) only to want.
6 The getting; of treasures by a lying tongue
is a fleeting breath of them that seek death.
7 The violence of the wicked sweepeth them away,
because they refuse to do justice.
8 Crooked is the way of tlie guilty man,
i)ut the pure, his work is right (or, straight).
9 It is better to dwell in a corner of the house top,
than with a contentious woman in a thronged house.
10 The soul of the wicked desireth evil ;
his neighbor findeth no mercy with him.
11 When the scorner is punished the simple is made wise,
and when the wise is prospered, he will gain knowledge.
12 The Righteous ( God ) marketh the house of the wicked ;
He hurleth the wicked into destruction.
13 He that stoppeth his ear to the cry of the poor,
he also shall call and not be answered.
14 A gift in secret allayeth anger,
and a present in the bosom strong wrath.
15 It is a joy to the just to do justice,
but destruction to them that work iniquity.
16 A man who wandereth from the way of understanding,
shall dwell in the assembly of the dead.
184 THE PROVERBS OF SOLOMON.
■ ■ ■ — ™K
17 He becometh a poor man who loveth pleasure ;
he that loveth wine and oil shall not be rich.
18 The wicked becometh a ransom for the righteous,
and the faithless for the upright.
19 It is better to dwell in a desert land,
than to live with a contentious and fretful woman.
20 Precious treasure and oil are in the dwelling of the wise,
but a foolish man cousumeth them.
21 He that followeth after righteousness and mercy
shall find life, righteousness, and honor.
22 A wise man scaleth the city of the mighty,
and casteth down the strength of its confidence.
23 He that keepeth his mouth and his tongue,
guardeth his soul from troubles.
24 A proud (and) arrogant (man) — scomer is his name;
he acteth in insolence of pride (overflowing of haughtiness).
25 The desire of the slothful killeth him,
for his hands refuse to labor.
26 He desireth intensely all the day long;
but the righteous giveth and spareth not.
27 The sacrifice of the wicked is an abomination ;
how much more when it is brought for evil !
28 A false witness shall perish,
the man that heareth shall speak evermore.
29 The wicked putteth on a bold face,
but he that is upright establisheth his way.
30 No wisdom, no understanding,
no counsel (is there) against Jehovah.
31 The horse is made ready for the day of battle,
but from Jehovah is the victory.
GRAMMATICAL AND CRITICAL.
Ver. 3.-1116 Infinitive form Htyj? like T\'ip >n chap. ivi. 16.
Ver. 4. HiTZlu writes 3J C=3'J, sprout or shoot) instead of "^3 ani translates the second clause : " The fruit of ilie
ivicked [i. *., pride] bringetii to destruction " — au omeodation plainly not less unfortunate than the corresponding one. 2' }
for "^"J, which he proposed in chap. xiii. 23. Compare notes on this passage. [The shortening of the long vowel in
l-J is undoubtedly facilitated by the initial 1 of the following word.]
Ver. 6.-^371 cannot be sUt. mnstr., f >r it wonM be separated from its genitive by the adjective tinj.— EwALn, Btn-
THBAD, etc., read witli the LXX and Vulg.: 'K^pO instead of 'lypDO and render "snares of death" instead of '■ seekers
if death." Hitzio, in addition, proposes HIT instead of ^^^J, .la well as in clause a 7_^*i3 instead of 7j^3, so that he
readies the meaning (which corresponds pntty closely nith the 1,XX aid Vulg.) : " lie that getteth treasures bv n lyinc
tongue runneth after vanity into snares oi tJealh.'
Ver. 7. — 53X0 is one of Bottcher's " relative '■ perfects ; tbey have before this destruction, be it earlier or later, refused.
trc— SeeJOoO. I'.-A.]
Ver. 8. — IjDDDn. "winding, crooked" (as ^37! J is elsewhere used, comp. ivii. 20) is not Stat, cimstr. (Bebthe-W. "one
rrookel in his way"), but a predicate fr»r emphasis prefixed to its subject 1]"n, as the parallelism shows. — in at the bo-
ginning of clause b seems to be purposely chosen to correspond with T71 at the end of clause a. Comp. 7|I in chap. XX. 11.
[This 1T1 is one of the very few w Tds in Hebrew in wbii;h an initial 1 remains, not being weakened init i. It seems to
be an ancient judicial term, and et.vraol igically corresponds with the familiar Arabic word rizinr : comp. also rharg i!'
Affiiics. See liiJTT., FCEnST. ffc.— A.]
Ver. 9.— [r\DIjS 3113 a masculine predicative a(^jective notwithstanding the fern, form of the Infinitive. BiJlT.. £ flMl,
3,|3.-A.]
Ver. 10.— [BblT. strongly miintaiiis the existence of a Passive of the Kal. conj., and cites jn' as one of the exauiplra.
Bee ?90«, c. As is well known, it has ns'ially been called a Hophal form ; no Iliphil forms are in'use, and this is in mean-
ing an exact passive counterpart to the Kal. — .\.]
Ver. U.— Instead ofriD^' (fron n-.'J.a verb occurring only h-^re, which most mean " to bend or beat down "), HlTUO
propoBoB to road, with Symmichos, the Vulg. and Targ. 7133" "extinguishes."
CHAP. XXI. 1-31.
185
Vcr. 22.— Tho n in nnDOD without Mappiq, on account of the distinctive accent; comp. Jer. vi. 6; l3. xxiii. IT, 18;
lit. 6, f(c.— [D/^'one of B'6-!TcnER'3 '■ empirical Perfects;" it h.is been a matter of experience ; fee J 960, 3. — A.]
Ver. 28.— UlTZlG. ptirtially following the hXX (changing nV jS »o ISj'7, and JfOUf to nOty), amends thus : The mat]
that r^oiceth to deliver (! ?) shall epeak.
EXEGETICAL.
1. Ver. 1-3. Of God's all directing providence
and government. — Like streams of ^7ater is
the heart of a king in Jehovah's hand. —
The tertium comp. is, according to the second
member of the parallelism, the capability in the
"streams of water" of being directed and guided
at pleasure, — the allusion being to the canals and
ditches constructed for the irrigation and fertili-
zing of meadows, gardens and fields. [See
H.^ckett's Illustrations of Scripture, and similar
works; also Hor.^ce, Od. III., 1, 5-8. — .\.] Since
for the accompli."hment of their object there must
always be a number of them, the plural
"streams" is used, although only one king's
heart is spoken of. Whether in the second line
the pleasant, refreshing influence of the rivulets,
dispensing blessing and increase, comes into ac-
count as a point in the comparison is uncertain
(comp. Is. .xxxii. 2) : this, however, is not impro-
bable, inasmuch as the heart of a king may in
fact become in an eminent degree a fountain
of blessing for many thousands, and according to
God's design ought to be so. See also the com-
parison of royal favor with a "cloud of the har-
vest rain," in chap. xvi. 15, and in the opposite
direction comp. xx. 2, 8, 20.
Ver. 2. Almost precisely like xvi. 2 ; comp.
also xiv. 12; xvi. 25. [Fuerst, unlike most
others, renders the verb of the second clause
" determinelh," i. e., determines the direction, —
instead of "weighing, trying," or the old Eng-
lish term of our E. V., "pondereth." — k.'\
Ver. 3. To do justice and judgment is
more acceptable to Jehovah than sacrifice.
Comp. XV. »; I's. 1. 7 sq.; 1 Sam. xv. 22; Mich,
vi. 6-8. — For this combination of righteousness
and justice comp. besides, e. g., 2 Sam. viii.
15; Jeremiah ix. 23. For the in3J "more
acceptable," lit., "chosen," i e., desired, well-
pleasing, valu:ible, comp. xxii. 1 ; and also viii.
10, 19. ["This maxim of the Proverbs was a
Dold saying then. — it is a bold saying still; but
it well unites the wisdom of Solomon with that
of Ills father David in the 51st Psalm, and with
the inspiration of the later prophets." Stanley,
Jewinh Church, II., 257].
_ 2. Vers. 4-9. Against pride, avarice, deceit,
violence, and vicious dispositions in general.
Haughty eyes and a proud heart ; lit. " to
be lofty of eyes and to be swollen of heart," for
on and^rn are infinitives. "Swelling of heart"
is however here and in Ps. ci. 5, where it stands
again in counection with "loftiness of eyes," a
proud, arrogant disposition chastened by no care ;
comp. also Isa. Ix. 6; Ps. cxix. 32.— The light
of the wicked is only sin. D'^i^T i:, which
if plainly an apposilive to "haughty eyes and a
proud heart," may be translated either by "the
fallow, or newly ploughed land of the wicked"
(comp. t:, chap. xiii. 23), and refer to "the very
first fruits of a man's activity (so Ewald, El-
STER, etc.), or, which is surely preferable, it
may be taken as meaning the same as 1J (comp.
1 Kings xi. 36, where instead of 1J we find "^"J
in the sense of "light"), and in accordance wiili
chap. XX. 37, it mny be regarded as a figurative
representation of the entire spirit of the wicked,
i. e. their proud disposition, flaring and flaming
like a bright light. Thus the LXX {Aa/x-Ti/p),
Vulg., ScHLLTENS, Dathe, Bertiif.au — cxcept
that the latter interpret the "light" less perti-
nently of the brilliant prosperity of the wicked.
In like manner Luther also, Geier, DiioEELEiN,
ZiEGLER, Umbreit, who, however, find in the
last term not an appositive to the two preceding
expressions, but a third subject co-ordinate wilij
them. [To these who adopt "light" as their
rendering, may be added, although with some
diversity in the grammatical relation and the in-
terpretation of the term, K., De W., H., S., M.,
N., and the E. V. in its marginal reading. The
old English expositors generally follow the text
of the E. v., "ploughing," which is also pre-
ferred and defendi'd by WoKDSW., as suggesting
an "evil execution" of the "proud aspirations
and covetous ambition" of the wicked "in ado-
liberate action." — A.]. — The predicate of clause
b is with no more propriety here than in chap.
X. 16 to be explained by " ruin " (disaster, de-
struction),— which is contrary to the view of
U.MDEE1T, HiTZiG, etc., — but retains the meaning
which is predominant in the Old Testament ; for
to trace back all proud conduct and action to sin
is plainly the proper drift and import of the
proverb before us ; comp. ver. 24. below.
Ver. 5. The counsels of the diligent
(lend) only to abundance ; but every one
■who is overhasty (cuuuih) only to want.
"Abundance" and "want" stand contrasted
here as in xiv. 23. The "hasty," however, in
coutra-^t with the "diligent," the man wlio labor.s
in substantial and continuous meiliods (comp.
xii. 27), must be he who in the pur.suit of gain
is in excessive haste, the impatient, restless for-
tune-hunter, who besides is not above base and
deceitful modes of acquiring, and for that very
reason for a punishment is plunged into destitu-
tion and penury; comp. xix. 2; also xx. 21;
xxviii. 20; and with respect to the general sen-
timent still further xii. 11 : xiii. 11. — This ex-
planation, which is as simple as it is congruoun
with the context, makes Hitzig's conjecture su-
perfluous (instead of YH, li'N. "the collector,"
1. e. the niggard): comp. xi.24. [Ruef.tschi, uhi
supra, p. 152, defending the common rt-ndering.
expands somewhat the implied contrast between
the plans according to which the diligent toils,
and the impatient haste which cannot w.ait to
plan. — A.].
Ver. 6. The getting of treasures by a
lying tongue is a fleeting breath of tbem
that seek death. The secomi member is li'e-
rally rendered according to the text: "is fleet-
186
THE PROVERBS OF SOLOMON.
ing breath, those seeking death," — the latter
phrase not to be reg irJud as a limiting genitive
(see Critical Notes), but the two a hendiadya ; ilie
idea "ileeting bi-e.ith of those seeking death"
being resolveil into the two co-ordinate ideas,
"fleeting breath" and "seekers of death."
[WoBDSw. : '■vanily driven like chaff;'' — "the
work of the wicked and covetous man is chaff nn^
his harvest is death." K.imph., while favoring
a simple emendation (that of Ewald, etc.; see
Critical Notes), would refer the " seekers," if
the text is to be retained, to the treasures; " trea-
sures unlawfun3' g;iined are not only themselves
without substance, but also bring on destruction
for their deceitful possessor." H. ; "a vanity
agitated by Ihem that seek death:" N. : "scat-
tered breath of them," etc.; S. : "a fleeting
breath are they who seek death;" M. : "(like)
a fleeting vapor to those who seek death." The
phrase plainly requires somewhat violent gram-
matical constructions, or an emendation. Our
author's hendiadys making the plural participle
an apparent appositive of the singular noun is not
the most forced. — .\.] With reference to tlie
phrase "seekers of death," comp. viii. 36; ,xvii.
19; with respect to the expression "a fleeting
vanity," Job xiv. 2 ; xiii. 2j; and Pindab's well-
known phrase, CKtiu; bvap av{tpu7roc. It is hardly
possible that we have here any suggestion of the
mirage (Isa. xxxv. 7), the " tremulous mist of
the desert, vanishing again in quick deception,"
— for the noun 73n nowhere else occurs with
this signification (this in opposition to Arnoldi,
and to some extent Umdeeit also).
Vor. 7. The violence of the wicked
STweepeth them a-way. The "violence" is
not designed here to describe the destruction in-
tended for the wicked (comp. Job v. 22; Isa. xiii.
6), but is used in the active sense, of the rapa-
cious or murderous violence practised by them
(coTnp. xxiv. 2. So the Vulg., Luther, U.m-
BREir, HiTziG.) The latter, to illustrate the idea,
appropriately suggests the case in which an in-
cendiary is consumed in the fire which he sets.
But examples like i. 18, 19; vii. 23; serve also
for illustration. With clause b compare (above)
ver. 3, a.
Ver. 8. Crooked is the way of the guilty
man. "Burdened, laden" signifies, as tljc cor-
responding word in Arabic does, "the guilt-
laden," and so the vicious man, the malefactor,
in contrast with the " pure or clean."
3. Vers. 9-18. Various warnings against fool-
ish, hard-hearted, uncharitable, unrighteouscon-
duct. — It is better to dwell in a corner of
the housetop, and so on the one hand, solitary
and forsaken (comp. Ps. cii. 7 (8)), and on the
other, exposed to all winds and weathers, in an ex-
ceedingly inconvenient, uncomfortable position.
[See Hackett's Illustrations of Scripture, and
similar works]. — Than with a contentious
woman in a thronged house: lit., " than a
woman of contentions (comp. xix. 13; xxvii. 15)
and a house of companionship " [o\Kn(; koiv6^,
LXX), — an example of hendiadys, therefore like
ver. G. — On account of the correspondence of
the idea with ver. 19, which certainly is re-
markably close, HiTZia proposes to remove the
" contentious woman " entirely from the text, for
(freely following the LXX) he reads HNtyrp in-
stead of nU^NO, and so from clause b gets the
meaning : " than that strife arises and the house
is common."
Ver. 10. For the expression in « comp. xiii. 4. —
His neighbor findeth no mercy with him,
lit., "his neighbor is not compassionately treated
by his eyes," i. e., on account of his violent
wickedness and selfishness even his friend expe-
riences no sympathy from him.
Ver. II. With a comp. xix. 2.5. — And ^hen
the wise is prospered, he ■will gain knowr-
ledge, i. e. the simple, who must be the subject
again in clause b, inasmuch as it can hardly be
said of the wise that it is his prosperity that first
helps him to knowledge. Usually, "and if one
instruct the wise," as if the verb TDt?n were
here transitive in the sense of " warning, in-
structing," and thus stood for nOlil, xix. 25.
But the wise man needs no longer such instruc-
tion as may for the first time give him under-
standing; and this verb is found, e. g. also in
Prov. xvii. 8 (comp. Isa. lii. 13), used in the
sense of " possessing or finding prosperity."
The whole proverb therefore demands that "the
simple" be deterred by the punishment of the
fool, as well as made intelligent and stimulated
to good by the prosperity of Die wise.
Ver. 12. The Righteous marketh the
house of the ■wicked. That by this right-
eous one God is meant, the supreme judge and
rewarder, appears beyond all controversy from
clause i, as well as from the parallel passage
xxii. 12 (comp. also Job xxxiv. 17). Rosen-
MUELLER, Ewald, Bertheau, Elster take the
correct view, while Hitzig here again endeavors
to emend (substituting liT3 for n'3, and making
yd\ "wickedness," the subject of clause b) ;
Umbreit, however, harshly and ungrammatically
makes tlie "righteous" in a a righteous man,
and then in b supplies God as the subject of the
predicative participle. [So the E. V., which is
followed by WoRDSW. ; Noyes makes the right-
eous man the subject of both clauses, — while
DeW., K., H., S. and M. more correctly refer
both to God. — A.]
Ver. 13. Comp. Matt, xviii. 23-35, a parable
which fitly illustrates the meaning of this sen-
tence, pronounced against hard-heartedness ; see
also M.itt. XXV. 41 sq. ; Luke xi. 13,
Ver. 14. Comp. xvii. 8; xviii. 16; xix. 6. As
in these passages so in the one before us it is
not prohibited presents or bribes that are spoken
of, but lawful manifestations of liberality, though
bestowed in all quietness (in secret), i. e. with-
out attr.'vcting needless attention. — A present
in the bosom, is the same as the "gift from
the bosom" in chap. xvii. 23, a present brought
concealed in tlie bosom (not a "present into the
bosom," as Kosenm., Beethkac, etc., would have
it).
Ver. 15. It is a joy to the just to do jus-
tice, but (it is) destruction only to them
that ■work iniquity. "Confusion, terror"
(comp. x. 29) is all right action to evildoers, since
they distinctly feel "that its consequences must
condemn and punish their own course and con-
CHAP. XXI. 1-31.
187
duct " (Elster) ; for they practise their ungodly
folly with pleasure and delight (x. 23 ; xv. 21) ;
they have a real satisfaction in their works of
darkness (conip. Rom. i. 32; John iii. 19). [The
E. v., followed by H., N., S., M. makes "de-
struction" the subject of clause 6, and not a
second predicate, as De W., K., etc., do, like our
author. The latter construction best brings out
the antithesis between a "joy" and a "terror."
The same course of conduct is thus differently
viewed by and related to the contrasted classes.
-A]
Ver. 16. With a compare ii. 15; iv. 14 sq. ;
with A, ii. 18; ix. 18.
Ver. 17. He becometh a poor man who
loveth pleasure (lit. "a man of want").
"Joy" is liere specifically intoxicating delights,
such as are to be found in luxurious banqueis,
when* "wine and perfume," these familiar sym-
bols of social festivity (Ps. civ. 1.5; Prov. xxvii.
0; comp. Amos vi. 6), play their part. The
Vulgate, therefore, if not with verbal accuracy
renders by "qui diligit epulas."
Ver. 18. The wicked becometh a ransom
for the righteous, i. e. so far forth as the
divine wrath turns from him who is compa-
ratively righteous to fall upon the head of
the evil doer; comp. xi. 8. Thus according
to Isa. xliii. 3 the heathen nations atone for the
comparatively purer and more upright Israel
(comp. HiTziG on this passage).
4. V^ers. 19-2.3. Admonitions of an import
similar to that of the preceding series, directed
especially against uncharitableness, folly and
sloth. — With ver. 19 comp. ver. '.) above.— With
a contentious, fretful v7oman, lit., "with a
woman of contentions and of worry;" the geni-
tives are naturally i/fnitiri effeclus.
Ver. 20. Precious treasure and oil are in
the dwelling of the v^ise, but a foolish
man consumeth them, (. c. wastes whatever
he possesses of valuable treasures and spices.
" A fool of a man." as in xv. 20. To "swallow
up," i. e. to waste, destroy and ruin, as in Eccles..
X. 12; Lam. ii. 2-8; Job x. 8, etc. — Hitziq in
clause a changes 131^1 to pt7' and reads iliJ in-
stead of mj, and thus obtains the meaning,
"Precious treasure is in a wise mouth, but a fool
of a man swallows it down (?)."
Ver. 21. He that foUoweth after right-
eousness and mercy shall find life, right-
eousness and honor. Thesecond "righteous-
ness," although wanting in the LXX, is not for
that reason to be regarded an error (in opposi-
tion to ZiEGLEK, Elstee). It deno<e,s the jiudi-
cial righteousness of the man who, on account
of his striving after righteousness, is sanctified
and blessed by God (just as in chap. viii. 18;
.lob xxxiii. 20). — while in clause a the righteous-
ness intended is a moral quality of the wise mnn
who keeps the law. The relation is the same in
the N. T. between St.Katoain'7] as a present posses-
sion of the believer {e.g. Rom. iii. 28; Gal. iii.
21), and diKaionvvTj as an object of Christian
hope; Gal. v, .5. — With this use of the terms
"life" .and "honor" comp. iii. 16.
Ver. 22. A w^ise man scaleth a city of
the mighty; i. e. even a fortress well defended
by numerous and strong warriors does not long
withstand the sagacious counsel of the wise;
comp. xxiv. 5, and also Eccles. ix. 15, — where,
in a reversed relation, one wise man successfully
defends the city against a wliole army. — For the
expression, "the bulwark of its confidence," in
clause b, comp. xiv. 26.
Ver. 23. Comp. xiii. 3 ; xix. 6.
Ver. 24. A proud and arrogant (man)^
scorner is his name; i.e. not, "he might
reasonably be called scoffer," but, "the universal
moral judgment of men really calls him so, looks
upon him as a scoffer, as an 'infidel' (De-
LiTZSCH ; comp. Introd., J 3, N. 2), a man to
whom there is nothing holy." For TIT, super-
Hens, "arrogant, conceited," comp. Hab. ii. 5.
Vers. 25 and 26 form a coutinuous represen-
tation of the slothful, in contrast with the right-
eous and therefore diligent man. who, however,
on account of his diligence is ah-jo beneficent. —
The desire of the slothful killeth him, i. e.
his desire for food and drink, his hunger, for the
quieting of which he is nevertheless unable to
employ the proper means — labor in behalf of his
physical sustenance. Comp. xiii. 4; also xix.
24. [Stu.irt understands " his desire of sloth-
ful repose;" which is less easily reconciled with
clause a of ver. 26. His desires are not so in-
tense and consuming for repose, passivity rather
than activity characterizing whatever is volun-
tary about him; his involuntary appetites, for
which he neglects to provide, destroy him. — A.]
— He desireth intensely all the day long;
lit., "Every day he wisheth a wish." i. e. he
carries constantly the same intense longing for
possession and enjoyment, but stops with this
indolent wishing and dreaming, without passing
over into energetic action. It is otherwise with
the upright, who by his honorable industry is
put in circumstances to distribute rich gifts
among others also; comp. xi. 24 a.
5. Vers. 27-31. Of God's righteous judgment
on the wicked and disobedient. — The sacrifice
of the wicked is an abomination (comp.
XV. 8j, how much more vyhen it is offered
for evil. n^;3 might mean "with transgres-
sion, with evil intent" (not "with deceit," as
Beethe.mi holds), comp. Ps. xxvi. 10; cxix. 1.50.
But it seems to be more appropriately taken here
as a statement of the motive of the abhorred
sacrifice, and therefore to be " for transgression."
for some iniquity wrought with evil intent, which
is to be expiated by a sacrifice, — -and by a sacri-
fice only, and not by true contrition and repent-
ance (comp. IIiTziG on tliis passage). Mai. i.
13 is therefore not so true a parallel as Ecclesi.ast.
xxxiv. 21-25.
Ver. 28. With a comp. xix. 5, 9 — The man
that heareth shall speak evermore; ;. c
tiie modest au<l teachable, who, instead of talking
on heedlessly at random, gives tlioughtful atten-
tion to all profitable teaching, and ponders quietly
all that he has heard, that he may be able to
give reliable testimony (comp. Solomon's "hear-
ing heart," 1 Kings iii. 9) — such a one will be
constantly called forth anew to testify, and so
become one "speaking evermore," a testis sivA
orator perpetuus, a witness to the truth universally
esteemed and much desired, in contrast with the
hjedies-, gossiping, lying witness (comp. xviii
188
THE PROVERBS OF SOLOMON.
13). For this interpretation tlie parallel in xii.
19 is decisive, from which appears especially the
inadmissibility of rendering nVj7 secundum veri-
talem, according to truth (so e. y. U.mbbeit: "he
who hears the truth"). [Rueetschi (as above,
p. 152) brings out the antithetic force of the
Terse thus : -'To hold to the truth is just what the
lying witness fails to do ; tlierefore must he cease
to speak; his way perishes, Ps. i. 6. But the
man that hearkens, etc.. to the truth sliall ever-
more speak 'us a witness and otherwise, living
happily shall alivays be able to speak, and shall
be gladly heard' (EwALn), and so by no means
perish." — A.]
Ver. 29. The wicked putteth on a bold
face, lit., "tlie mm of wickedness makulh bold-
ness with his face." The predicate as in vii.
13, denotes the immovable fixedness of features
behind which the shameless villain seeks to liide
his criminal intentions and crafty dispositions.
Whether we are here to think specifically of a
false witness implicated in some criminal con-
spiracy (from the suggestion of 28, a), must re-
main doubtful from the indefiniteness of the ex-
pression (in opposition to Bertueau, Hitzig). —
But he that is upright establisheth his
way. Instead of jO' i.ie K'ri, with wliich the
LXX agree, proposes r|3\ and some modern in-
terpreters prefer this reading, e. g. HiTZiG :
" considereth his wny." But just as it may be
said of God (chap. xvi. 9) so it might be said of a
pious man. that he makes his way or liis sleps.ft>m,
I. e. sure and fixed (conip. Jotliam's example, 2
Chron. xxvii. G); and the antithesis between «
and b becomes decidedly stronger with the read-
ing of the K'lhibh. [TlieE. v., whicli is followed
by H., N. and M. adopts a weakened and ambigu-
ous rendering, " directetli, " — " considereth "
being in the margin. S. and Wordsw. decidedly
prefer tlie stronger rendering '* establisheth,"
W. bringing out the contrast between tlie wicked
man's hardening his face, and tlie good man's
hardcnincj his way. As IIceetschi urges, both the
verbs and their objects contribute to tlie com-
pleteness of the antithesis. "The wicked man
looks only to the outside, the forms, tlie appear-
ance and show, tlie transient result ; but the good
man aims at the real, the actually good; he
therefore est.iblishes his ways, his mode of life
and action, his wliole course." — A.].
Ver. ;;o. No -wisdom, no understanding,
no counsel is there against Jehovah.
^J37 is by no means merely " before God,"' t. C-,
according to God's judgment, as Umbreit, c'c,
say, but "over against, in opposition to." The
meaning is that a human wisdom which would as-
sert itself in opposition to the divine, is not wis-
dom, but slieer folly (comp. 1 IJor. iii. 19), Ihat
in comparison willi tlie divine wisdom that of
man is altogether nought (comp. Isa. xxix. 14).
Ver. 31 continues the thought of I he preceding
verse. As human wisdom, so likewise is human
fitrenglli and reliance (m liumau aid and might
nnihiug; comp. I's. xx. 7 (^); xxxiii. 17. — The
horse is made ready for the day of battle.
T'je participle exnresses tlie permanence of the
ir-*tler; lliereforo, lit. " ntands prepared, is pre-
y^ii^\ " (IIiTZioj. — With b compare also David's
language to Goliath, 1 Sam. xvii. 47: " The bat-
tle is Jehovah's;'' i. e, on Him depends l.h«
decision of the war, its favorable issue, its vic-
torious result.
DOCTRINAL, ETHICAL, HOMILETIC AND
PRACTICAL.
According to the introduction and conclusion
of the chapter, ils contents refer mainly to the
all-directing providence of God, the ruler of the
world, just as in chap, xvi., — which furthermore
inregardtoseveralof the ethical precepts, or rules
of virtue connected with these considerations
about providence, stands in quite close relations
to the admonitory substance of the section before
us; comp. e.g. xvi. 5 with xxi. 4, 21; xvi. 10.
12 with xxi. 1 ; xvi. 11 with xxi. 6; xvi. (i with
xxi. 21; xvi. 17, 20 with xxi. 23: xvi. 32 with
xxi. 22; xvi. 2B with xxi. 25, 26. Among the
virtues the practice of which is commended as a
chief means of putting one's self in the right re-
lations to the administrative and judicial go-
vernment of God over the world, nghieousncss
or obedience to God's word, which is better than
sacrifice (vers. 3,27: comp. vers. 8, 12, 15, Ih.
21, 28, 29;, is the most conspicuous. Side by
side with this stands patience in the sense of the
New Testament (comp. vno/wrr/, Luke viii. 15;
James i. 4), i. c, steadfast endurance in lalior
and in suffering, such as the service of the Lord
brings with it (vers 5, 17, 25, 20). There are
more isolated warnings against deception (vers.
G, 28), hard-heartedness (vers. 10, 13), luxurious
extravagance (ver. 17, 20), scoffing (vers. II, 24).
Since however these without difficulty group
themselves about the central idea of obedience to
the divine command, this obedience may itself be
considered in a general way as the controlling
idea in the substance of the section, and accord-
ingly some such theme as " the man who heark-
ens" (ver. 28; comp. I Kings iii. 9), or again
"obedience more acceptable to God than sacri-
fice " (ver. 3 ; comp. 1 Sam. xv. 22). may be pre-
fixed as a theme or motto to all the res'.
For a hnmiiy then on the chapter as a vhole :
God as ruler and judge over all the world, and
m.an's duty of obedience to Him, consisting in
walking in righteousness, patience, love, and
truth. Or more briefly: Obedience to Gods
word as the sum of all human duties and viriues.
(.'omp. Stocker: Of God's gracious and righi-
eous government, as it shows itself in the good
and the evil. — The Berlebnrg Bible puts it very
well: God is to rule, not self-will.
Vers. 1-3, Cramer (on vers. I. 2): God not
only knows the thoughts of men, but also has
their hearts in His hands, and turns and moulds
them as the potter the clay. In matters of taiili
therefore we are not to proceed according to the
fancy of our own hearts, but according to Gods
command. — Geieu: Pray God earnestly that He
may not leave thine heart intent on any evil, but
Ihat he may draw it to Himself to walk stead-
I'lislly according to his word. — Wcihlfarth: Not
merely the plans of the lowly, but also the coun-
sels and undertakings of the mighty depend on
God, who as chief ruler of His world with wis-
dom that never deceives and power that nevei-
fails shapes all according to His design. — Stakkb
CHAP. XXI. 1-31.
i&a
(on ver. 3) : All outward ceremonies of worship
avail nothing, if there is lacking (he true iuwaril
service of God, worshipping God in spirit and iu
truth (John iv. 24). — [L.twsoN: Sacrifices had
no goodness in their own nature ; and when men
rested on them they were abominable to God.
.ludgment and justice are a part of the image of
(tod in man, and have an everlasting excellency
in their nature].
Vers. 4-8. Cramer (on ver. 5) : A measure is
good in all things; therefore hasten deliberately.
— Gkier; He is cruel against himself who heaps
up riclies unrighteously: he is gathering up his
own ruin at (he same time. — -Caiiuer Handh. {on
vers. .5-7): Industry and activity, not excess of
liaste, leads to good success: furthermore, not
falsehood, or deceit, or robbing others. — Vo;<
Gbklach (on 7, 8): The desolation which (lie
ungodly bring upon others at length sweeps them
away ; for no one, who persistently refuses to do
right can stand, since right is precisely the sta-
liility, the order of things. — [Tuvpp (on ver. ti) :
Many a wretched worldling spins a fair thread
to strangle himself both temporally and eter-
nally].
Vers 9-18. [Chal.mers (on ver. 10): The
claims of friendship are overborne by the strengt h
of that evil desire on the part of the wicked,
which is bent on the objects of their own selfisli -
iiess] — Sr.iRKE (on ver. 10): Wo should not so
oi'ten act contrary to the law of love to our neigh-
bors, if we reiiected always what we should d r-
sire in our neighbor's place (Matth. vii. 12). —
(On ver. 13): .A.n uncompassionate spirit toward
ths poor is punished by God with want of pity
in return, according to the justice of an exact
requital. — Hasiu* (on ver. 14): Even with tri-
fles, with slight manifestations of love, one m.ay
frequently avert much evil, and soothe spirits. —
Geieii (on ver. 1.5): Joy and peace of conscience
follow a joyful obedience to (Jod's command; a
scornful contempt and disobedience of it is fol-
lowed by constant disquiet and fear. — [Lawso'^
(on ver. 15): Many do judgment without taking
pleasure in it; their consciences will not suffer
them to do otherwise, but their hearts are on the
side of sin; or they will do many good things
with pleasure, because their constitutional and
beloved sins are not affected by tliem ; but there
are other things at which they stop short, etc. —
Trvpp (on ver. 10) : He that deviateth from the
truth according to godliness cannot possibly
Winder so far as to miss of hell], — Cramer (on
v 'r 17): He who will consume more than his
pi. High can yield must utterly perish (Ecclesiast.
.-cix. 32).— (On ver. 18): God often turns the leaf
over so that the evil that was designed for the
pious comes upon the ungodly. — Von Gerlach
(on ver. 18): Every man deserves punishment
here since none is guiltleas. Since however the
righteous acknowledges his guilt and walks in hu-
mility before the Lord, He remits his penalty,
and before his eyes punishes the ungodly in full
measure, that by the sight he may be made
wise.
Vers. 19-26. Hasius (on ver. 20) : Where trua
wisdom is lacking in the administration of tem-
poral things, there even with a regal or princely
income destitution and want may enter. — Geier
(on ver. 22) : Let every Christian and especially
every Christian teacher exert himself by virtue
of heavenly wisdom to tear down the fortresses
and bulwarks of the kingdom of hell. — Cramer
(on ver. 22) : Let no one trust iu walls, castlea
or fortresses. What human hands have con-
structed human hands can pull down again. — ■
(On ver. 23): God as the Creator of our human
nature has set a double wall before the tongue,
— the teeth and the lips, — to show that we should
keep and guard the tongue with all carefulness.
— [15p. Hall: He that looketh carefully to his
tongue takes a safe course for preserving his life,
which is oft in danger by much and wild (alk-
ing].— Geier (on ver. 24): Vices hang together
like a chain; from pride springs contempt, from
contempt wrath, from wrath mockery and many
insults. — Zeltser (on ver. 2'), 2C) : Lazy thieves
of time are not worth their bread : ho that work-
eth not, neither shall ho cat, 2 Thcss. iii. 10. —
[Mufpet: Wishers and wuulders are neither
good householders nor yet long livers].
Vers. 27-31. Zeltner (on vers. 28, 29) : To
receive kind suggestions with thankfulness, and
to reform, is no shame but an honor in the sight,
of God and men. — [Trapp (on ver. .SO) : Human
wisdom while it strives for masteries is over-
mastered].— Melanchthon (on ver. 30, 31): It
is a wholesome rule for the whole of life, to ful-
fil the duties of one's calling, and in connection
with this trustfully to invoke God's aid and suc-
cor. If we do this our works under God's aid iu
blessing us succeed well. Unrighteous labors,
those undertaken without any call from above,
as well as without trust in and prayer to Go 1.
on the contrary undoubtedly fail, be they enter-
ed upon with ever so much shrewdness and cun-
ning.— Saitrin (sermon on ver. 30): On the fu-
tility of the means which human p.issions oppose
to God, — !;!z. 1) earthly exaltation; 2) political
prudence: 3) sensuality; 4) stoical endurance.
— Burleburg Bible (on vers. 30, 31): No begin-
ning, devising, striving of ours can possibly op-
pose that which God purposes with us. Is it
not then the best thing to commit ourselves
wholly to His guidance, without giving ourselves
much labor in vain ? We indeed prepare all in
accordance with our idea and understanding;
but God gives success wholly according to His
will. In everything then let the charge be left t«
Him!
J90 THE PROVERBS OF SOLOMON.
tl) Admonition to secure and keep a good name.
Chap. XXII. 1-16.
1 A (good) name is to be chosen rather than great riches;
better than silver and gold is good will.
2 The rich and the poor meet together;
Jehovah is the maker of them all.
3 The prudent seeth the evil and hideth himself,
but the simple pass on and must suffer.
4 The end of humility (and) of the fear of God
is riches, honor and life.
5 Thorns, snares are in the way of the wayward ;
he that guardeth his soul let him keep far from them.
6 Train up a child in the way he should go ;
even when he is old he doth not depart from it.
7 The rich ruleth over the poor,
and the borrower becometh servant to the lender.
8 He that soweth iniquity shall reap calamity,
and the staff of his haughtiness shall vanish away.
9 He that hath a bountiful eye shall be blessed,
for he giveth of his bread to the poor.
10 Chase away the scorner and contention goeth out,
and strife and reproach cease.
11 He that loveth with a pure heart,
whose lips are gracious, the King is his friend.
12 The eyes of Jehovah preserve knowledge,
but the words of the false doth He overthrow.
13 The slothful saith : (There is) a lion without,
I shall be slain in the streets.
14 A deep pit is the mouth of the strange woman ;
he that is accursed by Jehovah falleth into it.
15 Foolishness is bound in the heart of the child ;
the rod of correction driveth it far from him.
16 One oppresseth the poor only to make him rich ;
one giveth to the rich (and it tendeth) only to want.
GRAMMATICAL AND CRITICAL.
Ver. 1. [The Niphal part. 1T\2i here as in x»i. 16 is to be rendered like the Latin pass, periphr.— nd !m est, "is in t.f
chosen, ought to be chosen ;" comp. BiJTT, g 997. 2. c. — A.].
Ver. 2. [See Eieg. notes for the reason why 0^3 is preferred to DrTJiy. Thelit. rendering is ■' their totalii\. Ill-
whole of thero." For minnte explanations of the use of 73 and the ordinary form of its suffixes see e.g., BBtt. J ^:l^■.
c, i SS3. d.—A..].
Ver. .1. [See Exe^. notes for reasons why the K'thibh is to be preferred to the K'ri. The vocalization is of course 1I1..1
of the K'ri IjIDJ and not that of anlniperf. Kal. The time implied in the verb nX"l is of course a "relative perfect;' Iw
iaVi first seen, and then will hide himself. — A.].
Ver. 5. 2'pJ? '« in the Vulg. correctly regarded as a genitive with ^T1 ; »o most of the modern interpreter^ re-
Ver» 7, S. [The full forms Vlt73'' and lllf p'' (K'thibh) are preserved by the emphasis thrown on the ultimate
nvll.lbles. Arcording to IIott. ?in(i.5.' 6, r, while these forms arc the prevalent forms in the dialects of Ephra'm and Si-
tneon they lire found in the period of Judali i.ulv under the influence of special emphasis or a followiUK pause.— A. |.
Ver. 11. jin the reading of tlie K'ri the Ilhoiem is eKceptioually shortened to Karnels-Hhatuph bolare Mukkeph. The
K'lhihh has I lie «(/!(. ran.'ifr. in its ordinary form. Sec Qreev. J 21.5. 1, c— A.].
Vers. 12, 1.'!. [The perf. nX J in ver. 12 is classed by BiJTT. with the " empirical " perfects ; this 13 a fact of experience.
It has been found true; the lOS of ver. 13 is classed with the " effective " perfects : be has virtually said, it is in effect
- T
OB though he had said, e/c. — A.J
CHAP. XXII. 1-16.
191
Ver. 15. [The pass. part, m^ti'p illastrates the principle that in Hebrew, whatever b» the time to which this par-
ticiple relates it describes a state anil not a process, — something that is, and not something that is coming to be ; Germ,
**istverlc7iupft" no f wini v." See BiiTT. g 'J97, 2, «.— A.].
[It can hardly be accidental that in this group of proverbs so many of the important words begin with ^•, thus It!?^*
(Ter. 1), TUi) and Tt^p (ver. 2), D1"\>' (ver. 3), 3p^ and niJi^ (ver. 4) t^p^ (ver. 5), eic— A.].
EXEGETICAL.
1. On account of the brevity of this section
beginning with chap. xxii. 1, but plainly ending
with ver. 16, as well as on account of the sup-
posed construction of the section with some re-
ference to the number yjoe (which is saij to have
had a mollifying influence also on chap, xxi.),
HiTziQ conjectures that its Latter and larger half
has been lost, and thinks that the portion which
has disappeared maybe recognized in the section
xxviii. IT^xxix. 27. All this rests on the basis
of assumptions as subjective and arbitrary as the
general principles of this critic which relate to
the supposed numerical structure of the oldest
and main division of the whole collection of pro-
verbs. See remarks below, on chap. xxv. 1, and
also on xxviii. 1 (Doctrinal and Ethical).
2. Vers. 1-5. On a good name as dependent
not on riches and treasures, but on prudence,
humility and right sensibilities. — A (good)
name is more precious than great riches.
The absolute term "name" here denotes, like
6vo;ja in the parallel passage, Ecclesiast. xli. 12,
a good QiiiaQ [uiJ^taa Ka?^bi>, LXX) ; so likewise in
Eccleg. vii. 1 ; .Job xxx. 8. — Better than sil-
ver and gold is gooduyill. The "good"
(31tD) does not belong as an adjective [attribu-
tive] to the noun " favor" (as the Rabbins ren-
der, and U.MBREIT also: " Schijnf Gunst" [E. \'.,
M., S., De W., etc ]), but is a predicate (cump.
viii. 19), parallel with "more precious, or
choice," but put at the end of its clause for the
Bake of a more emphatic stress upon the objects
compared with it, gold and silver. [So E. V. in
the margin. Wordsw. (?). H., N., K., elc.~\.
Ver. 2. The rich and the poor meet to-
gether; i. e., they are found side by side (comp.
xxix. 13 ; Isa. xxxiv. 14), as classes both of which
are alike created by Jehovah, and therefore have
each its own peculiar object and calling to fulfil
in God's creation. Comp. xiv. 31 ; xvii. 5; Job
xxxi. 15.— Since both "rich" and "poor" are
collective ideas, it is said that -God has created
"all of them" (D^3, and not "both of them, or
the two," On'JE/, as in xx. 12). [The verb
" strike against, or encounter each other," of
course does not here imply such an antagonism
as too often exists in disordered liuman society,
but simply the ordinary encounter or intermix-
ture of social life. The word of God no where
endorses the jealousies and collisions that result
from sin. — A ]
Ver. 3. The prudent seeth the evil and
hideth himself.— The K'thibh (inD'l. an Im-
perf. Nipb.) is to be preferred to the K'ri (liTDJI).
because the hiding one's self is a consequence of
seeing the coming cal.amity. and this consequence
is expressed by the Iinperf. with l cnnsec ; comp. 1
Sam. xix. 5. The K'ri originates from xxvii. 12,
where the verse, with this exception, literally
recurs.
But the simple pass on and must suSei
^"are punished," E. V. and most of the English
commentators). In the last verb we have a per-
fect preceded by a simple copula, because the
heedless pressing on of the simple into calamity,
and their "expiating" it, or suflfermg injury,
are conceived of as cotemporaneous ; compare 2
Sam. vii. 9; Ezek. xxv. 12, etc. — The plural "the
simple ones" over against the one "prudent
man " of clause a, seems to be chosen not with-
out an intentional reference to the disproportion
that actually exists numerically in life between
the two classes of men.
Ver. 4. The end of humility (and) of the
fear of God is riches and honor and life. —
The cupula is wanting before " the fear of God,"
because this "fear" is in its idea so closely
connected with "humility" that it can be ap-
pended as in a sense an appositive to it. Thus
Bertheau and Elster correctly render, follow-
ing GeIER, RosENMUELLEU, SCHELLING, etc.
More commonly (and as early as the LXX and
Vulg. ) the "fear of Jehovah" is regarded as the
first effect or consequence of humility, like
riches, honor and life ; this, hoivever, gives no
speci-fically appropriate idea. This is also true
of Hitzig's emendation (rwST for DN"!]), the
"beholding Jehovah;" for "riches, honor and
life " could hardly be the elements inio wliich the
"beholding Jehovah" should b? resolved; this
idea is rather in the Old Testament also (e. g..
Ps. xi. 7; xvii. 15) always one that belongs not
to the present, but only to the future lite — With
6 compare moreover iii. 16; viii. 18. — [Our au-
thor's idea is also that of De W. and K., the E.
v., H., N., S., M., Wordsw., etc. The gramma-
tical objection urged by Hrrzin, U.mbreit and
RtiEETSCHi is the harshness of t lie usi/ndelon ; they
agree in making the latter part of clause a the
predicate, a more natural construction unques-
tionably, if the resulting meaning is admissible.
Umbreit interprets the humility of which "the
fear of God " is the reward, as humility in hu-
man relations — a rendering hardly consistent
with the Hebrew usus Inqnrndt. Rueetschi takes
the words in their ordinary sense, and the
structure which is most obvious, and explains:
" The genuine religions wisdom which is equiva-
lent to 'the fear of .Jehovah ' (more precisely, of
which the fear of the Lord is the beginning), is
the highest reward of humility ; it is to him who
attains it all (riclies. honor, life), all that man
desires and strives for beside, his greatest
riches, his highest honor, his true life." In this
view clause b is an analysis of the predicate of
a.—k.-\
Ver 5. Thorns, snares are in the way of
the false. — Here ai^ain we have an asi/ridctou,
consisting in the a.<soiiating of the two ideas
which are in (heir import essentially equivalent,
of "thorns " (comp. Job v. 5) and " snares, nets''
192
THE PROVERBS OF SOLOMON.
(chap. vii. 23; Ps. Ixix. 22; Job xviii. 9, elc).
HiTziG proposes instead of the latter expression
lo read DTISD : '•Thorns are poured out, are
spread on the way of the false (? j." [Those who
agree with Z. in the general structure of clause
A, in his seleclion of the subject and predicate,
very generally, at least our English expositors,
make the verb affirmative rather than hortative.
KuEETScHi (as above, p. 15-5), on the ground of
the very general idiom of the book of Proverbs,
and in regard to this phrase in particular,
iiySJ ^D2', considers the clause as inverted : " he
who keepeih far from the thorns and snares that
strew the way of the false, destroying him, not-
withstanding all his cunning, saveth his life." —
A. I — With b compare xvi. 17.
.3. Vers. 6-12. Of good discipline, frugality,
uprightness, love and fidelity as further import-
ant means to tlie preservation of a good name. — -
Train up a child (early) in the vray he
should go — The verb which, according to
Arabic analogies, is equivalent to imhuit, initiavit
(comp. ScHULTE.NS On this passage), denotes here
the first instruction that is given to a boy, his
e.irly education and the formation of his habits.
Compare the expression of HonACE (Ep. I., 2, 6^) :
Quo semel est imbuta recens, servabit odorem Testa
iliu; and also the modern proverbs Jung gewohnl,
all gethan [Young accustomed is done old] : or
" Was Hdiuchen nicht lernt, lernt Hans nimmer-
mehr" ["What little Johnnie does not learn,
John learns never." So our English proverb —
"Just as the twig is bent the tree's inclined."]
13")'1 '3"/^ can have no other meaning than "ac-
cording to the standard of his way" (Gen. xliii.
7 : Lev. xxvii. 8, etc.), i. e , according to the way
that is determined for him, according to the
calling and tlie manner of life for which he is
intended. With this interpretation, which is as
simple as it is pertinent, HiTziu's emendation
may be dismissed as superfluous : 13^ "3"/^.
''according to his tenderness, since he is still ten-
der." [Notwithstanding the "simplicity" ofthe
interpretation "in accordance with his way, or
his going," three different meanings have been
found in it. It may be, a) "his way" in tlie
sense of his own natural and characteristic style
and manner, — and then his training will have
reference to that to which he is naturally fitted ;
or b), the way in life which he is intended by pa-
rents or guardians to pursue ; or f) the way in
which he ought lo go. The last is moral and re-
lates to the general Divine intention concerning
man's earthly course ; the second is human and
economical; the first is individual and to some
extent even physical. Yet although the third
present-s the highest standard and has been ge-
nerally adopted and used where little account is
made of the original, it has the least support from
the Hebrew idiom. So De W., B., K., S., H.
(?), and others. — .\.]
Ver. 7 The rich ruleth over poor men. —
Observe bore again the significant interchange
between siii^uhir and plural like that above in
ver. 3, corresponding with the actual conditions
of human society. 'Thesame relation of depend-
ence comes in play however in like manner be-
twein borrowers and lenders; indebtedness al-
ways destroys freedom, even though no sale int«
slavery of him who was unable to pay should
ever take place.
Ver. 8. He that soweth iniquity shall
reap calamity. — Comp. Job iv. 8, and the con-
verse seiitimeni, Prov. xi. 18. — And the staff
of his haughtiness vanisheth avyay; — /. e..
] the staff with which in the ebullitions of his an-
ger (Isa. xiv. (j) he smote others conies to nought,
as though dried up and rotten. Compare for the
verb "to come to nought, to come to an end,"
Gen. xxi. 1.5; 1 Kings xvii. 16; Isa. x. 25. Ac-
cording to the last mentioned passage, Umbreit,
EwALD [De W.] and Elster explain: "and the
staff of his punishment is already prepared."
But the verb 7X12 in that instance acquires the
meaning "to be ready, to be already prepared,"
solely through the context, — and the noun
(n"i3J.') means not "punishment," but always
simply anger, passionate excitement. And to
employ "staff of his anger" to describe "the
i-od of the Divine anger aroused against him "
would surely be an unusually condensed and
harsh expression. — Hitzio reads b"n3^ '33"«£'1
" and he that renounces (?) his service perishes,"
a meaning clearly quite insipid and little appro-
priate as the result of a very artificial and vio-
lent emendation, for which the text of the LXX
neither in ver. 8 6, nor in the spurious verse
which tiiis version exhibits appended to our
verse, offers any adequate support whatsoever. —
[FuEBST distinguished two radical meanings in
the verb I'N, from one of which the derived noun
has the meaning "nothingness, vanity," here
ailopted by E. V., and B.; the other gives the
nii^aning "calamity," and in this sense the word
is here understood more forcibly and appropri-
ately, by De W., K., H., N.. II., S.— Rueetsciii
vigorously supports our author's interpretation
of clause b. — .\.]
Ver n. He that hath a bountiful eye
shall be blessed. — He who is "good in the
eye " is the exact opposite of the man " evil in
the eye" (chap, xxiii. fi) : it is he therefore who
looks around not wickedly but in kindness and
friendliness. Such a one will besides always be
charitable in disposition and action, and there-
fore as he dispenses blessing he will also receive
blessing. The conjunction ("3) as the beginning
ofthe second clause should doubtless be regarded
rather as a causal, than, with HiTzio, as a con-
ditional particle; it is therefore not "?/ lie
gives" (that he does this is in fact already im-
plied in bis being described as having " a boun-
tiful eye"), but "since," or "for he gives,"
etc.
Ver. 10. Chase away the scorner and
contention goeth out. — That s-ofiing is a
chief source of contention and strife was already
expressed in chap. xxi. 24. Contention "goeth
out," VIZ., with the scofTer, when he leaves the
assembly in which he has given forth his scoffing
utterances (the LXX rightly supply i/( ori'erf^i/oi').
— And strife and reproach cease, — for the
evil example of the scoffer had excited the whole
assembly to mutual abuse and recrimination
('(■l'7p has here this active meaning).
CHAP. XXII. 1-16.
193
Ver. 11 Hi that lovath with a pure
heart, vrhosa lips are graoious, the kiag is
his friend. — rhus, witliout duubi correcUy,
Umbreit, Elster, Hitziq; for tlie passages xiii.
4. 24; xiv. 13 present no sufficient analogy for
Kwald's interpretation of the last clause, '■ be is
tlie king's frienil;" and Bebtheau's conception
of the phrase "grace of lips " as a second accusa-
tive object of the verb "loveth " (•' he that loveth
purity of heart, and grace on his lips, the king is
his friend ") has against it the decided inappro-
priateuess of the expression -'to love the grace
of his lips " as conveying the idea of " cultivating
a wise eloquence." Furthermore we have to
compare chiefly xvi. 13 ; for it is really wise and
good counsellors who are there as here desig-
nated the favorites of the king. — -[Few verses in
the Book of Proverbs whose reading is unques-
tioned have received more interpretations. In
clausi a "purity of heart" is made the object by
almost every interpreter, instead of an adverbial
.adjunct as Z. makes it. The "grace of lips" in
clause 6, in addition to Bertheau's construction
(see above), is made a part of the subject — •' lo
ichom, or whose is grace of lips," e.tf., by De W.,
EwALD, K.; it is made the first part of the predi-
cate "(0 him, or his is grace of lips," e. g , by the
E. V. in the margin, by H., N., S., M., W.;
while the text of the E. V. makes it adverbial.
-A]
Ver. 12. The eyes of Jehovah preserve
knowledge, — i. e., secure protection to him
who pos.sesses and evinces true discernment and
knowledge (an example, therefore, of the abstr.
pro concreto). With clause i, furthermore, the
meaning seems to correspond better which Hit-
ziG obtains, when he, perhaps in this instance
emending wisely, writes nj/'^ instead of H^T: Je-
hovah's eyes observe wickedness. — For the verb
in clause b comp. xiii. 6 ; xxi. 12. The " word^ "
of the false here denote his proposals or plans,
the faithlessness which he devises by himself and
discusses with others. [Holden thinks it neces-
sary to render the "affairs of the transgressor."
The necessity is obviated by the above explana-
tion.]
4. Vers. 13-16. Of slothfulneis, wantonness,
folly and avarice, as furtiier cliief hinderances to
the aitainmeilt of a good name. — The slothful
saith: (There is) a lion without, etc.: — i. e.,
he has recourse to the most senseless and ludi-
crous excuses, if in any way he may not be
obliged to go out to labor ; he therefore says,
e. (f , :i lion has stolen into the city, and may pos-
sibly destroy him in the midst of the tumult and
crowd of the streets. Comp. xv. 19. [See oriti-
cat notes for an explanation of the tense of the
main verb.]
Ver. 14. A deep pit is the mouth of the
strange woman. — -i. e., her seductive language:
CJiup. ii 16; V. 3; vi. 24; vii. 5 sq.; and also
xxiii. 27, where Ihe harlot herself is described as
a deep ditch. — He that is accursed of Jeho-
vah.— The " cursed of Jehovah ' the exact op-
posite of the man "blessed (^^"^3) of Jehovah,"
therefore one visited by the cur33 of an angered
God.
Ver. IT). Foolishness is bound in the
heart of the child, — .■ <■., it belongs to the dis-
13
position of all children, who are altogether and
without exception iv/rtot, — infallibly so (comp. 1
Kings iii. 7), and must therefore necessarily be
removed from them by the diligent employment
of the "rod of correction" (comp. xiii. 24; xix.
18; xxiii. 13, 14). Comp. our proverb "Jugend
hat kein Tujend" [Youth hath no virtue]. —
[Kamph., from the .absence of an adversative par-
ticle before clause h, judges it better to take the
first clause as conditional: "If fooli.shness be
bound," etc. Here is then the remedy for the
supposed exigency. But this is surely needless,
and vastly weakens the import of clause a, with
its impressive declaration of an urgent and uni-
versal need. — .\.]
Ver. lij. One oppresseth the poor only
to make him rich ; — (. «., the oppression which
one, perchance some rich landlord or tyrannical
ruler, practises on a poor man, rouses his moral
energy, and thus by means of his tireless indus-
try and his productive labor in his vocation,
brings it to pass, that he works himself out of
needy circumstances into actual prosperity. On
the other hand, according to clause A, all pre-
sents which one makes to an indolent rich man,
prodigal, and therefore abandoned by the bless-
ing of God, contribute nothing to stay the waste
of his possessions that has once commenced.
What one gives to him is drawn into the vortex
of his prodigality and profligacy, and therefore
is subservient, in spite of the contrary intention
of the giver, only "to want," or to the diminu-
tion of his possessions (comp. xi. 21). — Thus
most of the recent expositors correctly explain,
especially Ewald, U.mbreit, Elstek, Hitzio
[De W., K.], while Bertheatj's conception of tha
pissage: "He that oppresseth the poor to lake
for himself, giveth to a rich man (i>iz., himself)
only to want," approximates to the old incorrect
rendering of the Vulgate, Lutuer, elc. See
in reply Hitzig on this passage. [H., N., M.,
S. follow the E. V. in giving this reflexive mean-
ing to the pronoun of clause a, while Wouusw.
guardedly expresses a preference for the other
view; God's providence overrules the rich man's
r.ipacity, and turns obsequious liberality toward
the rich against him whom it would benefit. For
according to this view it is not the giver, as the
E. V. suggests, but the receiver, that shall come
to want. Rueetschi comes vigorously to the de-
fence of the older explanation. The subject is
then single : the rich man seeks to advance him-
self by oppression of the poor; he gives wrong-
fully to one that has, and God thwarts him. We
prefer this elder exposition. — -V.]
DOCTRINAL, ETHICAL, HOMILETIC AND
PRACTICAL.
The doctrine of the great worth of a good name
forms undoubtedly the main theme of the section
before us ; for all that follows the introductory
proposition of ver. 1, which is expressly shaped
with reference to this theme, may be easily and
without any violence regarded as a statement of
the most important means or conditions to the
attainment and maintenance of a good name.
These conditions are given in part negatively, as
not consisting in riches (ver. 2, comp. ver. 16),
nor in folseness of heart (ver. 5}, nor in seofSng
194
THE PROVERBS OF SOLOMON.
and love of abuse (ver. 10), nor in unrighleous
dealing (ver. 8, comp. ver. 12), nor in sloth and
licentiousness (vers. 13, 14). They are also given
in part positively, as consisting in a genuine
prudence (ver. 3), in humility aud the fear of
God (ver. 4). in a wise frug.ility and industry
(vers. 7 and 16), in charity toward the poor (ver.
9), iu purity of heart together with that grace of
epeeeh which rests upon it (ver. 11), — in a word,
in all the excellent qualities as well as the inward
and outward advantages to which a strict and wise
training of children is able to aid the man who is
naturally foolish and ignorant (vers. 6 and lo).
Homily on the entire section: On the great worth
of a good name, and on the means to its attain-
ment and preservation. Comp. Stocker: Of a
good name : 1 ) How it is to be gained (vers. 1-4);
2) wh.at chief hinderances threaten the possession
of it (vers. 5-16). — In similar style, WohLfarth,
Caliper Handb., etc.
Ver. 1. Melanchthos: With reason dost thou
say: I need a good conscience for God's sake,
but a good name for my neighbor's sake. A good
name is really a good thing well-pleasing to God,
and must be esteemed and sought by us, because
God would have the difference between good and
evil brought to the day by the testimony of pub-
lic opinion, so tliat accordingly those who do
right may be promoted and preserved, the unjust,
on the contr.ary, censured, punished and de-
stroyed. From such public witness we are to
become aware of the existence of a moral law,
and should reflect, that a holy God and supreme
avenger of all evil lives. We must therefore
strive after a good name for two reasons : 1) be-
cause God would have us regard the judgments
of upright men (Ecclesiast. vi. 1 sq.) ; 2) because
He would also have us serve as a good example
to others (1 Cor. x. 31 sq.; Phil. iv. 8). —
Starke: If a good name is better than riches,
then it is our duty, in case of need, to defend our
innocence (Am. vii. 11; Jolin viii. 49), but no
less to rescue the good name of others also (1
Sam. XX. 31 sq.). — [.\kxot : The atmosphere of
a good name surrounding it imparts to real worth
additional body and breadth. — Mtffet: a good
name maketh a man's speeches and actions the
more acceptable; it spreadeth his virtues unto
his glory, and the stirring up of others; it re-
maineth after death ; it doth good to the children
of him who is well spoken of; and finally is a
means of advancement]
Vers. 2-J. Mei.anchthon (on ver. 2): Know
that there is a Divine providence, and that not
by chance but by God's ordinance some are rich,
others poor. Therefore it is of moment that both
walk before God according to their state and
calling, that tlie poor therefore do nut murmur
against God, but humble himself under His hand,
and take comfort in the promises of His word
(Matth. V. 3), — -that the rich, however, be not
presumptuous, and do not set iiis trust on
uncertain riches (1 Tim. vi. 17), etc. — TiViingen
Bihle (on the same verse): — If the rich were
always humble and the poor patient, and both
alike penitent, pious, loving and peaceable, then
rich and poor might live happy and content to-
gether.— [R. Hai.l: — The rich and the poor
meet together 1) in tlie participation of a com-
mon nature; 2) in the process of the same social
economy ; 3) in the house of Go 1 ; 4) in the cir-
cumstances of their entrance into this world and
in the circumstances of their exit out of it : 5)
in the great crises of the future. — Sacrin : —
That diversity of condition which God hath been
pleased to establish among men is perfectly con-
sistent with equality ; the splendid condition of
the rich includes nothing that favors their ideas
of self-preference ; there is nothing in the low
condition of the poor which deprives them of
their real dignity or debases their intelligence
formed in the image of God, etc. — See Bishop
Butler's Sermon before the Lord Mayor. — R.
Hooker (on ver. 3): — It is nature which
teacheth a wise man in fear to liide himself, but
grace and faith teach him where. — Muffet: —
Although God can save us only by His power, yet
He will not without our own care and endeavor,
nor without those means which He hath ordained
to that intent and purpose]. — Hasius (on ver. 3) :
— The best hiding from danger and calamity is
under the wings of the Almighty (Ps. xci. 1 sq.).
— J. Lange (on ver. 4) : — He who would be ex-
alted to glory, must first suffer himself to be well
humbled. — (On ver. 5) : — Tlie ungodly finds in
the path to hell nothing but thorns and snares,
and yet he presses on in it ! A sign of the great-
ness and fearfulness of the ruin of man's sin.
Vers. 6-13. [South (on ver. 6) : — A sermon
on the education of youth]. — Starke (on ver.
6) : — The spirits of children are like plastic wax ;
•according as good or evil is impressed upon them
will their chief inclination be a good or evil one.
— On ver. 8) : — Upon unrighteousness and un-
godliness there surely follows a terrible end.
But who believes it? (Ps. Ixxiii. 18, 19). — Cba.mer
(on ver. 10) : — One sin ever develops itself from
another. From mockery comes wrath, from
wrath comes strife, from strife onecomes toblows,
and from blows comes reproach. — (On ver. 11 ) :
— A true heart and a pleasing speech are rarely
found together, especially at the courts of this
world's great ones, where there is only quite t(>o
much hypocrisy and unfaithfulness to be found,
hiding behind smootli words.
Vers. 13-16. J. Lange (on ver. 13):— He that
loveth his own soul and therefore on acco'unt of
comfort and tenderness will not go forth to carry
on the Lord's work, will lose and eternally de-
stroy his soul, John xii. 25. — (On ver. 15) : —
God's children must in their life have to experi-
ence sharp strokes of afiliction in many foims.
for, still as heretofore spiritually children, folly
iu many forms remains in their hearts, and the
sin that yet dwells in them makes itself perceji-
tible by frequent outbreaks. — Geier (on ver. li'i):
— With mere loving words and flattering specciv
can no child be happily trained; strict and w.se
correction must be added. — (On ver. 16): — P>e-
ware of all unrighteous means of becoming ricli
through others' injury. Better to have little
with a good conscience than great treasure wiili
injustice ! — Calwer Handb. (on ver. 16) : — He that
enriches himself on the poor, one richer than lie
will in turn impoverish him. — [Edwards (i^n
ver. 15): — The rod of correction is proper l<i
drive away no other foolishness than that which
is of a moral nature. But how comes wickedness
lo be so firmly bound, and strongly fixed, in tlie
hearts of children, if it be not there naturally '.']
CHAP. XXII. 17-29. !95
III ADDITIONS MADE BEFORE HEZEKIAH'S TIME TO THE OLD NUCLEUS OF THE
COLLECTION MADE BY SOLOMON.
Chap. XXII. 17— XXIV. 34.
First Supplement :^Vaiious precepts concerning righteousness and practical
-wisdom.
Chap. XXII. 17.— XXIV. 22.
a) Introductory admonition to take to heart the words of the wise man.
Chap. XXIL 17-21.
17 Incline thine ear and hear words of the wise,
and apply thine heart to my knowledge !
18 For it is pleasant if thou keep them within thee ;
let them abide together upon thy lips !
19 That thy trust may be in Jehovah,
I have taught thee this day, even thee !
20 Have not I written to thee excellent words,
with counsels and knowledge,
21 to make known to thee the certainty of the words of truth,
that thou mightest return words of truth to them that send thee T
b) Admonition to justice toward others, especially the poor.
Chap. XXII. 22-29.
22 Rob not the poor because he is poor,
and oppress not the wretched in the gate ;
23 for Jehovah will conduct their cause,
and spoil the soul of those that spoil them.
24 Have no intercourse with an angry man,
and with a furious man thou shalt not go,
25 lest thou learn his ways
and prepare a snare for thy soul.
26 Be not among them that strike hands,
who become sureties for debts ;
27 if thou hast nothing to pay
why shall he take thy bed from under thee ?
28 Remove not the ancient landmark
which thy fathers have set.
29 Seest thou a man that is diligent in his business —
before kings shall he stand ;
he shall not stand before mean men.
GRAMMATICAL AND CRITICAL.
Ver. 17. [Observe the interchange of the imperative [371 with the 2d pers. sing, of the Imperf. JTETI- A-]
Ver. 18. [In lin'we have illustrated, as in many other instances, the final disregard of the originally strict applioB
tion of the suffixes to their own person and number: let tfiem abide in its entireness, etc. A.]
Ver. 20. [BoTT. § 707, 2, expl,^in8 the masc. adj. D'ty/ty of the K'ri as an example of masculines used in describing
the pre-eminent and striking,— but on account of the UV7[ of ver. 19 gives the preference to the K'thibh DIE'StJ'. Sn
Stuart and Mdemsch. — A.]
I3o
THE PROVERBS OF SOLOMON.
Ver. 21. [Tri7ii^7, one of the plaral participles, not nncommon in our book, to be taken diatributively, aa appUc»
ble to each of all possible cases. Bott. g 702, e. — A.] ,
Vers. 22, 2A, 26, 28. [Further examples of the Jussive with the negative adverb 7fc^. instead of a direct prohibition
with the Imperative ; comp. Lntin, n€ facias ; Greek, ikri ypa^^i (KuEHNER, g 250, 5, Hadley. 3 723, a) ; as thoui^h in pro-
hibitions a st-nse of fitness ur obligation were appealed to rather than an authority asserted. — A.] — (Ver. 24). HN Ki3
here, in accordance with the later u$\ts loqturuii, is equivalent to nx IT /H : comp. Ps. xxvi. 4.
Ver. 25. [The more compact form ^SxH for ^SxH under the influence of the preceding 12; BoTT. § 1059, d. — A.]
Ver. 27. [An example of what is called the concrete impersonal in Hebrew is found in Hp'; why should /ie, any ona
do this I BiJTT. i 935, c— A.]
Ver. 29. [3i*'n^; BiixicHEa's .f'ierts Ztcitwin or de6t7«m, rendered by the German dar/: it is his privilege or preroga-
tive.—A.]
EXEGETICAL.
1. That a new divi.'iioii of the collection begins
with ver. 17, coming from another hand than
compiled the preceding main division, appears
not merely from the expression '-words of wise
men," which reminds us of i. 0, but also from the
characteristic style of the proverbs which are
found from this point onward to the end of chap,
xxiv. These no longer consist of verses of two
clauses constructed according to the antithetic
parallelism, but for the most part of longer sen-
tences, which as a general rule comprise two
verses, sometimes, however, three (e. g. xxiii.
1-3, 6-8), or even five (thus xxxii. 31-35; xxiv.
30-34). By the side of the isolated proverbs
containing an antithesis of two members, such as
are liere and there interspersed (e. g. xxii. 28 ;
xxiii. 9, 12, 19, 22; xxiv. 8 sq., 23 sq.), there
are found in addition several verses constructed
of three clauses (xxii. 29; xxiii. 5, 7, 31, 3.5;
xxiv. 12, 31). There is prevalent everywhere
the minutely hortatory or in turn admonitory
style, rather than that which is descriptive and
announces facts. The 7X which serves to intro-
duce the utterance of warnings is found not less
than seoenteen times within the two and a half
chapters before us, while in the twelve chapters
of the preceding main division it occurred but
twice (chap. xx. 13 and 22). Many linguistic
peculiarities in the section appear, moreover, to
indicate a later period ; whether it be the earliest
period after the exile, as Hitzig pi-oposes, may
indeed be the more doubtful and uncertain, since
many peculiarities of the section, especially the
expression, "words of the wise" (in xxii. 17),
lilte the prevailing admonitory tone of the dis-
course, seem to favor the assumption of De-
LITZSCH, that its author is identical with that of
the introductory main division, chap, i.-ix.
Comp. Introduction, § 12, p. 29.
2. Vers. 17-21. The introductory admonition
to give heed to tlie word.s of the wise.
Ver. 18. For it is pleasant if thou keep
them ■within thee. •• Tliem, ' ciz., '-the words
of the wise," for only to the.se can the suffix re-
late, and not to " my knowledge;" so that ac-
cordingly this proposition in ver. 18 a, beginning
with "for," serves to justify only the first half
and not the whole of ver. 17. With 18 b: let
them abide together upon thy lips, the ad-
monitory discourse proceeds, and in the first
instance attaches itself to the substance of 17 b
(comp. V. 2). Against the common construction,
which regards the verb U3" as a continuation of
the conditional clause, "if thou keep," etc., [so
e.g. De W., N., S., M., Mcffet, etc.~\, we adduce
the absence of a second condiiiotiul particle, or
at least a copula before the Imperf., which in its
present position at the beginning of a clause
clearly appears to be a Jussive. Comp. HiTZia
on this passage.
Ver. 19. That thy trust may be in Jeho-
vah I have taught thee this day, even
thee ! The perfect represents the work of teach-
ing as already begun and now in progress, like
the "I have given," chap. iv. 2. — n^K ^X, etianx
te, inquam. Germ, ja dich ! yea, thee ! even thee !
The expression brings out strongly the idea that
the present teaching is designed for the student
of wisdom who is here addressed, for him and
for no one else (Mercer, Geier, J. H. Michaelis,
EwALU, De W., Beethe.vu, etc.). There is no
occasion for U.mbreit'3 interrogative conception
of the words: "but thou?": i. e. dost thou
also attend to my teaching ? and the same is
true of Hitzig's attempted emendation, accord-
ing to which we should read nnx f|X, " this
also, the very same." — The first member, more-
over, gives not so much the substance as the
object of the teaching, and that as consisting in
the development of a firm trust in God, or in the
increase and establishment of faith (comp. Luke
xvii. 5).
Ver. 20. Have I not written (Z., "behold.
1 write) to thee excellent avoids ? (The K'ri
D'ty'/ty from 10" 1^). which is equivalent to TJJ.
. . T ■ T ' ' - T
"a great man, a nobleman" (comp. Keil on
2 Sam. xxiii. 8), describes the words as of the
highest, noblest worth, of pre-eminent value, as
verba eximia s. principalia (comp. the similar term
in viii. 6). So, and doubtless correctly, Zieglek,
EwALD, Elster, etc. Comp. the early rendering,
Tptafisyiara, of the Vers. Veneta. [K. renders
"expressive, or significant," bedeulsam']. Others
interpret the K'ri differently, e. g. HiTzio: be-
quests, Vermiichlnisse (in accordance with the
Rabbinic XJ'^Td, depositariua); the Vulg. and some
of the older expositors, " three-fold, i. e. several
times, in various ways" (so Luther): or even
"in three forms," so that the reference will bo
to the Law, the Prophets, and the Hagiograplia.
as the three chief constituents of the divine
word, or again, to the three books of Solomon,
etc. The K'thibh is explained ordinarily, by
supplying an omitted 7lDri, in the sense of "be-
fore, formerly:" thus U.mbreit, e. g.; "have 1
not formerly written to thee?" (In a similar
way Bertheau). Bift the ellipsis of a "yester-
CHAP. XXII. 17-29.
197
day" before this DltySty would be without any
linguistic analogy ; and in a section which in-
troduces subsequent admonitions a reminder of
teachings formerly given seems little appropri-
iite. For this reason the K'ri in the sense above
given is unquestionably to be preferred [S.
and M. prefer the .adverbial rendering; the ma-
jority of the English commentators with the
E. V. the substantive.— A.] — With counsels
and kno^yledge, so far forth, viz., as these are
contained in the " princely words."
Ver. 21. To make known to thee the cer-
tainty of the wrords of truth. "Correct-
ness, verity," .as e. g. in the Targ. on Jer. xxii.
13, 15; Sara. Gen. xv. 6 (where it is made equi-
valent to piy, "righteousness"). Comp. the
Chaldee NOD'-'p in the Targ. on our passage. —
That thou mightest be able to return
\7oids of truth to them that send thee.
'•Words, truth," a sort of apposition, describing
the discourse to be conveyed as consisting of
words which are " as it were themselves the
truth" (Umbeeit, Elster). The expression is
like the " words consolations, i. e. consoling
words," in Zech. i. 13. — The "senders" (comp.
X. 26) are here naturally the parents, who have
sent their son to the teacher of wisdom, that he
may bring back thence to them real culture of
spirit and heart; or again, that "he may know
how to bring home to tliem in all things true and
not false or erroneous report " (Hitziu). — [Hol-
DEN unnecessarily makes the suffix of the parti-
ciple represent an indirect object; "them that
send unto thee." For the construction " words
truth " see Green, | 2-33, 2. — A.]
3. Vers. 22-29. Admonition to justice toward
others, especially the poor and distressed. — Rob
not the poor because he is poor. 7T is the
depressed, the straitened, he who is deprived of
help for judicial contests and other cases of
want, and who therefore needs tiie protection of
the more powerful and the more prosperous. —
And oppress not the poor in the gate, :'. e.
in the place where courts are held; comp Job
V. 4 ; xxxi. 21; Ps. cxxvii. 5. — [Comp. Thom-
son's Ijand and B lok, I. 31; and other works
illustrative of Oriental usages, p'issnn. — A.]
Ver. 23. For Jehovah will conduct their
cause. The emphatic announcement of the
reason for the warning in the preceding ver. ;
comp. xxiii. 11. With respect to the just pun-
ishment threatened in clause b, comp. Matt.
xviii. 32 sq. — [God is not merely a formidable
because an ali-jtist and almighty advocate, ap-
pearing before the unjust tribunal, in behalf of
the wronged; He is not merely a judge sitting
in a higher court of appeal ; He is the executor of
theuniversallawsof justice to which the judges as
well as the arraigned of earth are alike amenable.
When Jehovah "cheats or spoils" it is in vindi-
cation and not in violation of eternal justice and
right. FuERST makes the "life" an adverbial
modification, and not the object, so that it ex-
presses the extent of his work, "even to the
life."— A.]
Vers. 24, 25. Warning against intercourse with
men of violent temper, like xxvi. 21 ; xxix. 22;
comp. James i. 20. — And with a furious man
thou sbalt not go, lit., "go not along with
him." — And prepare a snare for thy soul;
VIZ., the passion that would become a snare, a
fatal net for thee (comp. xx. 25). — With the warn-
ing against suretyship iti vers. 26, 27, comp. vi.
1-4; xi. 15; xvii, 18: xx. 16.
Ver. 28. Warning against the violent removal
of boundaries ; comp. the prohibitions of the
Law; Dent. xix. 14; xxvii. 17; and also Job
xxiv. 2 ; Hos. v. 10; and below, I'rov. xxiii.
10, 11.
Ver. 29. Seest thou a man diligent in
business. The verb, a Perf Kal, is conditional ;
"if thou seest;" comp. vi. 22. Tn:3, apt, ac-
tive, expert (Luther, indelich). — Before kings
shall he stand (Z. " may he set him.seU'"), viz.
to serve them, to receive their commands, comp.
1 Sam. xvi. 21, 22 — He shall not stand be-
fore mean men. Lit., "men in the dark."
homines obscuri, ignobilcs (Vulg.). The antithesis
to the "kings" is naturally an idea of a some-
what general and comprehensive kind, describing
those who belong to the low multitude, the ple-
beians. To generalize the idea of "king" in
like manner, as if it here expressed something
like "noble, rich," is therefore unnecessary (in
opposition to Hitziq on this passage). [Lord
Bacon says: Of all the qualities which kings
especially look to and require in the choice of
their servants, that of despatch and energy in the
transactions of business is the most acceptable,
etc., etc. There is no other virtue which does not
present some shadow of offence to the minds of
kings. Expedition in the execution of their
commands is the only one which contains nothing
that is not acceptable (De Augmentis Scientiarum,
Lib. VIII.)].
DOCTRINAL, ETHICAL, HOMILETIC AND
PRACTICAL.
There are only two main ideas with the pre-
sentation of which this section is concerned;
these, however, are thoughts of no slight weight
and significance. That true wisdom, which is
indeed one with firm confidence in God, is to be
secured and maintained above all things else, the
introductory admonition (vers. 17-21) brings out
with earnest emphasis. And that such wisdom
as this should manifest itself in a demeanor to-
ward one's fellow-men just and kind in all direc-
tions,— to impress this is the single aim and end
of the hortatory and admonitory addresses that
follow in vers. 22-29. — For not merely the warn-
ings against the unrighteous plundering of one's
neighbors (vers. 22, 23), again.st passion and a
ruinous familiarity with the passionate, and
against a wicked removal of boundaries, have
this end in view, — but also the cautions against
suretyship, which are apparently brought for-
ward merely as prudential suggestions (vers. 26,
27), and against the wasting of executive talents
and skill in the service of insignificant masters
(ver. 29), fall under the same generalization, so
far forth as both kinds of unwise conduct point
to an intentional hiding of the talent received
from the Lord, and to an inclination to the tow
and the common, which is as wilful as it is un-
profitable and contemptible. He who through
198
IK'S PROVERBS OF SOLOMON.
inconsiderate suretyship for unworthy men de-
prives himself of the means of a free and vigo-
rous eificiency in life, puts his light under a
bushel quite as really, and with no less guilt than
he who fritters away his strength in a narrow
and obscure sphere of labor, rather than by
earnest striving for an influential station seeks
(0 make the results of his activity the common
property of many. Comp. Matth. v. 14-16 ;
XXV. 24; John iii. 20, 21 ; vii. 4.
These two main truths, — the praise of wisdom
as the source of all real confidence in God, and
the subsequent admonition to righteousness in
many particulars, meet in the idea of Faith, or
obedient consecration to the invisible holy God,
as the sum of all true wisdom (ver. 19). Put in
form as the leading thought in a homiletic discus-
sion, this fundamental idea would be expressed
in some such way as this : On faith in God as the
ground of all righteousness and the end of all
wisdom ; — or. Faith (confidence in God) as the
basis and end of all wisdom. — Stocker (regard-
inc the whole as a direct continuation of vers.
1-16) : Admonition to seek after a good name. —
Starke: Admonition to obedience to the true
wisdom (17-21), to right treatment of the poor
(22, 2-3), to the avoidance of intercourse with bad
men (24-27), and to a scrupulous regard for
boundaries (28, 29).
Ver. 17-21. Zeltner: All the world's plea-
sure is to be accounted nothing in comparison
with the true, sweet pleasure wliich comes from
the word of God. This they know who have
tasted the sweetness of this word (Heb. vi. 5). —
J. L.^NGE : Where the good will to obey is want-
ing, there all teaching and preaching are vain.
This is the reason why so many hundred sermons
are heard by the majority without profit. — He
who is heartily and willingly obedient to Christ
finds in this no burden ; in Christ's obedience
consists rather the highest joy. — R. Floret (on
vera. 17-19; see Flirtenstimmm an die Gemeinde
im ffause des Berrn, II., Leips., 1849): In the
training of your children let your hope be di-
rected to the Lord ; for 1 ) the word of the Lord
gives the right direction ; 2) His service gives the
right strength ; 3) His grace gives the right power
besides. — Th. Heroang (Reformationspredigt) on
vers. 17-19; (see Snnntagsfeier, 1861, p. 3.57):
What a blessed duty is it to hold in honor the
memory of such men as have deserved well in the
true culture of their own and succeeding times'.
[A. Fuller (vers. 17, 18) : If we study th«
Scriptures as Christians, the more familiar we
are with them, the more we shall feel their im-
portance ; but if otherwise, our familiarity with
the word will be like that of soldiers and doctors
with death — it will wear away all sense of its
importance from our minds. — Trapp (ver. 19) :
Only a Divine word can beget a Divine faith.]
Vers. 12-29. Stabke (on vers. 22, 23) : If the
Lord efficiently sympathizes with those who are
in outward poverty, still more does He do this
for the spiritually poor, who are of broken heart
and tremble at His word (Is. Ixvi. 2). — [Arnot
(on vers. 22, 23) : There is a causal connection
and not merely a coincidence between the spread
of God's word and the security of men's rights
in a land. As worship rises to heaven, justice
radiates on earth. If faith go foremost, charity
will follow. — Lawson (ver. 22) : For magistrates
to be guilty of the crime of oppression, is a per-
version of an institution of God into an engine of
abominable wickedness. — (On ver. 23\: The un-
just spoiler has the mercy of God against him as
well as His justice. — Trapp (on ver. 23) . A poor
man's livelihood is his life. God, therefore, who
loves to pay oppressors home in their own coin,
will have life for life. — Lord Bacon (on ver. 24):
It is of the first importance for the peace and se-
curity of life to have no dealings with passional'^
men, or such as easily engage in disputes and
quarrels: for they will perpetually involve us in
.strife and faction, so that we shall be compelled
either to break off our friendship, or disregard
our own safety. —Bridges (on vers. 26, 27) : In
I "devising liberal things" we must combine
[ scrupulous regard to justice and truth. Else our
charity will prove the scandal, instead of the
glory, of our profession.] — Melanchthon (on
ver. 28) : The injunction (that boundaries are
not to be removed) may by a simple allegory be
expanded to this prohibition; that laws in gene-
ral that are venerable from their age are not to
be altered, except in case of the most pressing
and obvious need. — Vo.\ Gerlach (On ver. 29):
Peculiar facility and ability God will bring into
an appropriate sphere of action. — [Trapp: A
diligent man shall not long sit in a low place.
Or if he do all the days of his life, yet if his dili-
gence proceed out of conscience, " he shall stand
before the King" of kings when he dies.]
e) Warning against greediness, intemperance, impurity, etc.
Chap. XXIIL
1 When thou sittest to eat vpith a ruler,
consider well him who is before thee, —
2 antl thou wilt put a knife to thy throat
if thou art a gluttonous man.
3 Crave not his dainties,
for it is dyceitful food.
CHAP. XXIII. 1-36. »«"9
4 Labor not to be rich ;
cease from (this) thine own wisdom.
5 Wilt tbou look eagerly after it — and it is no longer there ?
for assuredly it maketh itself wings,
as an eagle that flieth toward the heavens.
6 Eat not the bread of him that hath an evil eye,
and crave not his dainties.
7 For as he thinketh in his heart, so is he ;
"eat and drink " saith he to thee,
but his heart is not with thee.
8 Thy morsel which thou hast eaten, wilt thou cast up,
and wilt have lost thy pleasant words.
9 Speak not in the ears of a fool,
for he would despise the wisdom of thy words.
10 Remove not old landmarks,
and into the field of the fatherless enter thou not.
11 For their avenger is a mighty one;
He will maintain their cause with thee.
12 Apply thine heart to instruction,
and thine ears to words of knowledge.
1'? Withhold not correction from the child ;
for if thou beatest him with the rod he shall not die.
14 Thou beatest him with the rod,
and his soul thou deliverest from hell.
15 My son, if thine heart be made wise,
my heart will rejoice, even mine ;
16 And my reins will exalt,
when thy lips speak right things.
17 Let not thine heart press on eagerly after sinners,
but after the fear of Jehovah all the day;
18 for if the end come
then thy hope shall not be destroyed.
19 Hear thou, my son, and be wise,
and incline thine heart in a right way.
20 Be not among winebibbers,
who devour much flesh.
21 For the drunkard and the glutton shall come to want,
and the sleep of sloth clotheth in rags.
22 Hearken to thy father that hath begotten thee,
and despise not thy mother when she is old.
23 Buy the truth and sell it not,
wisdom, and discipline and understanding.
24 The father of a righteous man rejoiceth greatly ;
he that begetteth a wise man hath joy in him.
25 Let thy father and thy mother be glad,
and her that bare thee exult.
26 My son, give me thine heart,
and let thine eyes delight in my ways.
27 For a harlot is a deep ditch,
and the strange woman a narrow pit.
28 Yea, she lieth in wait like a robber,
and the false among men doth she multiply.
29 Who hath woe? who hath grief?
who hath contentions, — who trouble, — who wounds without causey
who hath redness of eyes ?
30 They that tarry long at the wine,
who come to seek mixed wine.
^uo THE PROVERBS OF SOLOMON.
31 Look not on the wine, when it is red,
when it spaikleth in the cup,
when it glideth smoothly !
82 At last it biteth like a serpent,
and stingeth like an adder.
33 Thine eyes shall see strange things,
and thine heart shall utter perverse things ;
34 and thou shalt be as one that (is) in the midst of the sea,
as one that lieth on the top of a mast.
35 " They have stricken me — I have not felt it —
they have smitten me — I have not known it —
when I awake I will seek it yet again."
GRAMMATICAL AND CRITICAL.
Ver. 1. — [We hare in VS, as in j*'}, ver. 24, examples of the "spurious" ''j,* verba, or mixed 'J? and ^j;. The present
rpsult is that we have here in ver. 1. and in the KVi in ver. 24, forms upparently of the Inf. constr., where the idiom of the
languiiso requires an Inf. abs. See GaEtN, ^ 158, 2, a; biiTT., gg 9SS, 4, u ; 1141 ; 1143, 1, 2, e(c. The JOjI »8 followed by a
Perf. consec. to express the idea of the '^Fiens debitum," what ought always to be, and so may confidently be expressed afl
u finished result. Bott., g ySl, B. y —A.]
Ver. 4.— The punctuation Tiyj^ri/ is unquestionably correct (see Exegetical notes); to alter it to Tl^ynS (LXX,
Tar?.. HitztgV as though the admonition were against laboring for the favor ot Che rich man, is unnecessary.
Wr. o. — We render according to the K'ri ^'^*\ whicli is certainly to be preierreil to the unmeaning K'thtbh ^'I'l
(for which many conjecture ^Ij^lt "as eagles and birds of the heavens"). [Bott., § 1132, 3, very confidently proposes
n^*'l, making the verb a Jussive. — A]
Ver. 7. — [For the form 7OX comp. critical notes on xxii. 7, 8. — A.]
The verb {IVl^) pointed and accented as here can be nothing but 3d pers. Perf. Kal , equivalent to the Chald. "1^*1?,
C(yjitariU mfidita'us est : an 1 this meaning of the expression gives a general sense so appropriate that we ought clearly to
nliide i<y it i;.wilU Aben Kzr\. Umbreit, BtftTHCAU. Elst^r, etc. [so ihe E. V., N.. S., M., W., De W., FderstJ, although no
support cao be fouud for it any where in the Old Testament. The LXX rendered 1^'^ " hair" [so he eats and drinks, a^
if any one should swallow a hair]; the Chald., '^)^■^, "fool;" Scoultens, '^);^, shuddering; Ewald and Hitzio, "y^Z^
divided ("as one who is divided in his sonl ") [Holden and others, "as he is vile"]; but these are all unnecessary attempts
at emendation.
Ver. 10. — [In '"itV BoTT., g 821, Decl. II., and n. o, maintains that we have a sing, constr. from the original form 'Ht?,
- T
and not a plur. coiut. collateral to HH^, as most of the grammars and lexicons hold. He compares '"^J* and
Ver. 12. — [nX-^n. a poetical form, a lengthened Imper. pres. Comp. 7\^1 in xxiv. 14. — A.]
T ■ T " :
Ver. 15. — [The supplementary *JX couforms to the case of the preceding suffix of the same person, which ia of course
T
a genitive. BiJTT., g855, 3. — A.]
Ver. 19. — ')t^Si is here a real Piel with a factitive meaning, unlike its use in iv. 14.
Ver. 22. — [Tlie demoustrative HI usuJ, as it is occasionally in poetry and prophecy, not instead of a relative, but as the
ernph-itic antecedent of an omitted relative. BiixT., g^ 896, d; R97, E. — A.]
Ver. 25. — [liisteiid nf r ji-lirig tlieveibsas simple Im perf.. to be rendered by the future, they may perhaps be made
m Te e,\[)rt-.ssive if made e.ximpl'-s of the "con*nlt.ttive" use of the Judsive: "let thy father and thy mother," etc. Tlie
Ji. V. is •■ thy fiirher and tliy nmlher sh.ill," ffc.— A.]
Ver. 2tj. — Instead ot the K'thibU, nji"in ( =ny VIH), "let them delight in my words" (comp. xvi. 7), the K'ri, with
T ■.' : • . T ■.■ : '
all the old versions, call-s unaeccssarily tor nj"l-^n, "let them preserve or keep," etc.
Ver. 32. — [2/19' BiiTT would explain as shorteuol from tV'lD'' aud not from ^'''^3'. See §1013, ex. — A.]
Ver. 33. — f^XT, a masc. form agreeing with a fem. subject, as the fem. nyXTH would have seemed perhaps to agree
withjint. SeeiiiTT., j!936, A. a.— A.]
EXEGETICAL.
l.Vers. 1-8. Warnings against courting tlie fa-
vor of the powerful, against grefd, and against
intercourse with the envious. The first of these
w.arnings, vers. 1-3. stAnds very plainly in im-
mediate connection with the last verse of tlie pre-
ceding chapter. The counsel that one's powers
be employed in the service of kings is followed
hy a warning against the dangers of a too confi-
dential intercourse with powerful and honorable
men, especially against the danger of being
watched by them on occasion of their banquets,
and possibly recognized as immoderate, as intem-
perate, as an epicure, etc. Comp. the Arabic
proverb: He that eats the Sultan's soup burns
iiis lips, though it be not till afterward (Meid.,
II., 741); or this other: With kings one seats
liiniself at the table for the sake of honor, and
not of surfeiting (Thaal Si/nl., p. 31): see Ho-
race also, Ar.i J'oel., 434 sq , ami Ecclesiast. ix.
13, 14; xxxi. l'J-14. — Consider vrell him
who is before thee, viz., that he is not one of
thine equals, but one much mightier and loftier
(so LUTIIEK, UmBREIT, IIlTZlG [Kamph., N., .M.]
CHAP. XXIII. 1-35.
201
ttc Others. Consider well ic^aMs before thee,
<'. e., the food lliat is set beforethee (LXX, Vulg ,
EwALn, Bertiie.\u [E V, H, S, Wokdsw.J
etc. Both explanations are possible , the first
Beems more consistent with (lie connection.
Ver 2. Thou wilt put a knife to thy
throat Lit , "and thou hast put ' — (or whicti
reason Hitzig thinks it necessary to put this en-
tire verse after verse 3, and to regard it as a con
tinuatioD of the reference made in 3, A, to the
danger of eating with great men But no ancient
MS, or version exhibits any other order of the
verses than the usual one, and besides this gives
xinqiiestionably a good logical progress in the
thought It IS grammatically unjusiifiable tore
gard the verb as Imperative ( LXX Vulg., Lu
THER [E V,f<c.]. --And put a knife to thy
throat ") [But Bott. justifies a rendering sub
Btanlially the same (see Critical note) by saying .
"Although the legislator and teacher prescribes
onlyforthe future, j'et the hearer and reader
(and their point of view must be taken) cannot
regard the thing prescribed as merely future —
Something that is in general terms enjoined he
must, as soon as he becomes cognizant of it,
not merely do in the future, but in case of need
immediately, etc. This Fiens dcbilum remains
then indeterminate in time ' As between the
two resulting ideas : -Thou hast virtually de
stroyed thyself if thou art a self-indulgent man, '
— and " Thou must at all hazards subdue llune
appetite'' we prefer the latter, with K , N., W ,
M , H . against S — A ] If thou art a glut
tonous man, lit. a master or owner of desire,
not precisely one ruled by appetite (Umbreit),
but a man cherishing and maintaining strong de
sires; comp " Master of dreams, ' Gen xxxvii
19
Ver. 3 Crave not his dainties (comp 6. i .
XXIV 1). for It is deceitful food , lit, "bread
of lies" (comp. xx 17). i e. a deceptive meal,
which in reality has another object than that
which it seems to have.
Vers. 4, 5 Labor not to be rich Since
■what follows plainly emphasizes the fugitive and
parishable nature of riches in itself the senti
ment as a whole doubtless aims to deter from
striving after wealth, or from covetousness —
Csase fromltliis) thine own \visdom, viz
from that which has reference to tlie acquisition
aiifl preservation of riches —Wilt thou look
eagerly (lit "let thine eyes fly ") after it .—a
we render in accordance with the IC ri, which in
spite of the fact that a Hiphi! of this verb does
not occur elsewhere, is to be preferred to the
unintelligible K'thibh, and we do not need
(with Hitziq) to substitute the rendering
"if thou faintest, if thou art weary" (from
'yy "to be feeble or powerless;" comp
.ler IV 31. .Tudg. iv 21) — And it is no
longer there, has disappeare.l, is suddenly
gone' l^omp. the same expression. Job vii 9.
also Gen v Jl.— For assuredly it maketh
itself wings precisely "it will make itself
wings;" comp 2 Sam xv 1, 1 Kings i. 5. also
the Latin plirase a?a.s«!6i/«Cfrc(SiL It,\i. 16,351)
and our proverbial expression ' to make one
find his legs," or again " Fimse krierjen und d,won
pegcn " [to get feet and fly aw-iy] —As an
eagle that flieth tow^ards the heavens (see
Critical notesj.
Vers, ti-8 Eat not the bread of him that
hath an evil eye. the jealous , tbe man of an
evil eye is the opposite of the man with the • good
eye," to him who is of a " kindly look," (comp.
xxii. 9, Deui. XV 9; Matth vi. 2:!j
Ver 7 For as he thinketh in his heart
so is he See Critical notes
Ver 8 Thy morsel which thou hast eat-
en thou Shalt cast up and iliis under the
constraint of the "evil eye' exciting vexation
{ and disgust, under the feeling of bitterness which
the envy and M will of ihine entertainer will ex-
cite m thee, and from the percpption of the fruit-
lessness of thy friendly words which were in-
tended to g.ain the false heart of ihis man
2 Vers. 9-11. Warning against intercourse
wiib fools, and against violen^'e —With ver 9
comp IX 8 —And into the field of the
fatherless press thou not lit -comenoi inio
them." ! f. in the way of nmoving boundaries
or other acts of violence. | Hacikett (Scripture
Illustrationn) and other travellers in the East call
attention to the simplicity of these landmarks,
.a single stone or small heap of stones, — and the
ease with which an aggressor could encroach
without detection — .V ].
Ver 11 For thfir avcnyrr is a strong one, i. f. ,
./ehovah, who appears as the vindicator of out-^
raged innocence (as 7Ni, Job xix 2.5, Jer I.
34, etc.), when human deliverers and protectors
are wanting to it. (For illustration of human
" redeemers ' comp. Ruth iii 12). Withieom-
pare xxii. 23 . also Ps. Ixviii. 6: Mai. iii. 5, etc.
3. Vers 12 18 Admonition to the strict train-
ing of children, and to the striving after true
wisdom and ilie fear of God —Apply thine
heart to correction For this phrase " to ap-
ply the heart- to incline the heart," comp. Ps. xc.
12, 6; for the "words of knowledge." chap i. 2.
Ver 12 can hardly be regarded as an intro
duetion to all that follows as far as chap xxiv.
2 (in opposition to Bertiie.w), rather does the
general exhortation contained in it. to the recep-
tion of a discipline ot tlie understanding, pre-
pare the way only for what immediately follows,
— perhaps as far as ver 10. or M
Ver 13 Comp iii 27. xix 18. xxn 1-5.
Ver 14 And his soul thou deliverest
from hell i f . so far forth as correction leads
to life, and is even itself life, comp iv 13; xv.
24; also vii. 27 sq , ix 18
Ver I'j. 16 My son if thine heart be-
cometb wise, > e . if it as the result of whole
some discipline shall have become wi.se —My
heart will lejoice even mine — i lierefore not
thine merely For the repetiiiou of the sufiBx
which expresses tlie genitive relation, by the ca~
sm rectus, compare. 1 Kings xxi. 1 9; 2 Sam
XVII. 6, xix 1 . and also chap x.:ii 19 above.
The "reins " in 16. a, are pbainly only an inter-
changeable expression for "heart ' (Ps. xvi. 7;
xvii. 3), and the "right speaking of the lips"
IS the necessary eS'ect or the outward sign of
having become wise
Ver 17 Let not thine heart press on
eagerly after sinners, but after the fear of
Jehovah all the day Thus Scuellino, U.m-
'Ml
THE PROVERBS OF SOLOMON.
8REIT, HiTZiG, [K,] correctly render, while the
greater number, t'ollowing the LXX, Vulg., elc.
restrict the effect of the verb N3p; to the first
member, ami lor the second supply the Imper
of the substaniive verb. For the general idea
moreover comp iii 31 ; xxiv. i. 19. [Holden
gives a qualifieil endorsement to the interpreta-
tion which our author adopts ; (N , M., S. follow
the E V) in the line of the LXX rendering.—
RirEETSCHi supports the view which makes the one
expressed verb common to the two clauses, the
shades of meaning varying as a person is the ob-
ject in the former, a thing in the latter clause ;
in the former case the idea is very nearly that
of " envy,"' in the latter *'to be zealous for." A
more delicate point discussed by R is the pecu
liarily of the compound connective DN '^, in
ver 17 and again in ver 18. In the former it is
hardly more than the simple adversative "but"
(see EwALD, Lehrb. 343, 4); in the latter (see
Z's. view below), it must be virtually a causal
"for," or by conjectural emendation ^ tX "3.
'■ for then," (as above, p. 157). — A.].
Ver. 18. For if the end come So Umbreit,
Bertheaii, El^teii correctly render, for the con-
nective is here not " rather " or '• but rather " as
in ver. 17, but '3 is a causal (comp. xxiv. 20),
and DN supplies a condition, as in the similar
passage xxiv. 14 The " end " is not specifically
the liour of death (Umbreit) but the terminus
which is necessarily reached in all human rela-
tions (Elster), the hour of judicial decision,
when (iod fulfils the hopes of the pious but visits
the ungodly with righteous penalties. So far
forth as this decisive end is ordinarily reached
not (ill the future life, there is undoubtedly a hint
of the hope of immortality and of a future retri-
bution involved in this passage, as in xi. 7;
xiv. 32
4. Vers. 10-25 Warning against intemperance
and extravagance, and counsel to an obedient
endeavor after truth. — Hear thou, my son,
and be wise The pronoun is added to
strengthen the appeal in the Imper. " hear " for
the s;ike of the contrast with the disobedient in
vers 20 sq — And incline thine heart in a
right 'way, lit " and let thine heart go straight
forward in the way " (i. e,, in the '• way of un-
derstanding ' chap. IX, 6). Comp. Job xxxi. 7.
Ver. 20. Who devour much fleshi This
conception of the Hebrew phrase is the simplest
and best supported by the authority of all the
old translators. We are to think of gluttons who
at their carousals with much wine consume also
much flesh. Comp. vii. 14 ; ix 2 ; and for the
association of 7711 " waster, consumer," with
ttlb, " drunkard," comp. also Dent, xxi 20, as
well as the expression of the New Testament,
0ajw; "«' oh'mroT?/;, Matth. xi. 19, which seems to
be a free rendering of this fixed formula. It is
arbitrary and contrary to the meaning of 771'
as established in the usage of the language,
when EwALD and Umbreit refer it to licentious
voluptuaries, who "dishonor or destroy their
own body." Of the later commentators Beb-
iiiEAC, Elsteb, IIitzig have taken the right
view [The author is perhaps too summary in
his way of dismissing an interpretation, which
has the support of Hebraists and expositors like
Gesen., Fuebst, De W , N. ; and yet we concur
in his view, which is best supported by scriptu-
ral parallels, and is that favored by the LXX,
Vulg., Luther, E. V., H., S , M , Wobdsw., elc.
-A.]
Ver 21 And the sleep of sloth clotheth
in lags The noun nOU, ■■ sleep," which occurs
only here, according to the context describes the
indolence and drowsiness into which the drunk-
ard and glutton sinks in consequence of his ex-
cesses, and the necessary result of which is
poverty.
Ver 22 Hearken to thy father that hath
begotten thee, — and for that reason deserves
obedience, as does the mother also, to whom, ac-
cording to clause A, it is becoming to Jiearken in
the time of her old age.
Ver 23 Buy truth and sell it not. The
•• buying " of the truth consists in the acquisition
of it with labor, exertion and sacrifice (comp.
iv 5, 7. xvi. IB; Matt. xiii. 44, 4(5) The "sell-
ing ' of it would consist in its gross disparage-
ment, and its sacrifice for the sake of sensual
enjoyment, or any unsubstantial seeming trea-
sure [*- Give up everything for truth," says
Dr Chalmers, "and let no bribery of any sort
induce me to surrender it.' j
Ver 24 The father of a righteous man
rejoiceth greatly. The K ri is unquestionably
to be preferred to the K'lhibh, while in clause b
we ought probably to give the preference rather
to the K'lhibh, we render therefore literally,
" the begetter of a wise man — and he shall re-
joice in himself." — With respect to the sentiment
of this verse and the one following comp. x. 1 ;
XV 20 ; xxvii. 11.
5. Vers. 26-28. Warning against licentious-
ness, introduced by a summons to a loving con-
secration to wisdom. — My son, give me thine
heart. The speaker is evidently wisdom per-
sonified, who appears here as in chap. vii. 4, 5,
in opposition to a treacherous harlot, and ad-
monishes to a firm adherence to her " ways," >. e.
to the principles and rules of life which are
prescribed by wisdom,
Ver. 27. With a compare xxii. 14 a.- — And
the strange woman a narrow pit ; there-
fore, those that have been ensnared by her arti-
fices and brought to ruin, she releases again
with as much difficulty as a narrow and deep
well (possibly of a conical, or. the reverse, a
funnel shape) permits one who has fallen into it
to escape.
Ver 28. "yea, like a robber doth she lie
in wait. 'l"in is used only here to describe a
robber. Comp Jer. iii. 2, where a wanton har-
lot is compared to an " Arab of the desert"
lurking about the roads — And the false
among men doth she multiply; i. e. by her
seductive arts she allures many to unfail hfulness,
especially when it is married men among whom
she practises her impurities. Umbreit unneces-
sarily renders: she draweth to herself faithless
ones (i. e. adulterers) ; — besides, the verb here
used could hardly express this idea. But it is
likewise inappropriate, with Ewald, Beutheau,
CHAP. XXin. 1-35.
203
Elsteb, etc., to understand by the "faithless"
not 90 much adulterers, etc., as rather robbers
and murderers. No sufficient support from the
language can be adduced for Hitzlg's conception
of Dnjl3 as equivalent to the abstract mJH3
"perfidy, faithlessness."
6. Vers. 29-35. Warning against the vice of
intemperance, by means of a vivid picture of
its ruinous results. — Who bath vroe ? Who
hath grief? Lit., "to whom is ah? to whom
alasV" The interjection 'UX, an expansion of
'IK is found only here. Among the subsequent
terms, the "trouble" is strictly anxious care,
complaint; " wounds without cause " are wounds
received in causeless or wholly unprofitable dis-
putes, wounds and stripes such as come of the
brawls of drunken men; finally the dark "red-
ness of the eyes " is the revolting effect of exces-
sive use of wine as it shows itself in the face,
according to Gen. xlix 12.
Ver. 31). They that tarry long at the
ivine (camp. Isa v. 11), ■wtio come to seek
mixed ■wine. There is hardly need of our
supposing (in accordance with Bertheau's view)
an actual entrance into a proper wine store or
cellar (Song Sol. ii. 4), — -but rather a concourse
of several at the house of some one (comp. Job
i. 4), to drink there strong spiced wine or mixed
liquor (ix. 5).
Ver. 31. When it sparkleth in the cup
(lit., " givctli (lui or showeth its eye"), ^i^hen
it glideth smoothly (lit., " goeth a straight
or right way," ingredilur blande (Vulg.)). Comp.
Song Sol. vii. 10. [The figurative use of the
term "eye" in this vivid description has sug-
gested two slightly different conceptions ; — one,
that of BoTT., etc., derived from the brighlnes.i
of the eye; the other, that of Fuerst, etc., from
its roundness, setting forth therefore the " bead,
or pearl" of the wine. Two diiTerent interpre-
tations have likewise been given to the latter
part of the description; one of these is based
upon the smooth flow in the glass of rich, oily
old wine (so E. V., W., etc.); the other upon its
smooth pleasant flow as it is swallowed, when
"it goetli down aright" (so substantially Luther,
De VV., K., Z., Bebtheau, H., N , S., M.). The
LXX gives a curiously divergent rendering:
" For if thou shouldest set thine eyes on bowls
and cups, thou shall afterwards go more naked
than a pestle." — \.~\
Ver. 32. At last it biteth like a serpent;
lit., "its end," /. e. its ruinous influence which
finally becomes evident, its fearful after-pangs.
—And stingeth like an adder. This Hiphil
form, which occurs only here, can. in accordance
with the Aramaean, have no other meaning than
" to sprinkle, or spirt," for which in the case
before us "poison" suggests itself as the natu-
ral object; (the serpent is the very poisonous
species of viper mentioned also in Isa. xi. 8).
Ver. 33. Thine eyes shall see strange
things. The " strange " (Dllt) standing paral-
lel with " perverse (things)," is evidently to be
taken in a different sense from that required
in xxii. 14 ; it therefore does not denote "strange
women" (Umbreit, Bebtheau, Elsteb). but
"strange, marvellous things," as the object of
the drunken man's vision; thus, c. i^., the dou-
bling of certain objects, their inversion, their
tremulous or swaying motion, etc. (thus, cor-
rectly, RosENM., EwALD, Hitzig). — With clause
b compare xv. 28. [While the I>v>nk of Proverbs
emphasizes the connection of drunkenness and
licentiousness as kindred, and often contempora-
neous or successive vices (see especially chap,
vii.), still the rendering suggested by xxii. 14,
and preferred by the E. V., De W., N., M., H.,
S., etc., is rendered less probable by the paral-
lelism, which in Hebrew is not to be lightly dis-
regarded.— A.]
Ver. 34. And shalt be as one ■who (is) in
the midst of the sea, — i. e. probably not one
who is out in (he midst of the high sea (so Um-
breit, Bebtheau, etc.). but one who is in the
depths of the sea (Jonah ii. 4), and therefore
one who is as unconscious, with the spirit as
completely removed from ail previous surround-
ings, as a drowned man lying upon the deep
sea-bottom (Hitzig). [Kamph., H., N., S., M.
take the other view, which has this to commend
it, that it refers to more common experiences,
and experiences of living men, and harmonizes
better with the second p:irt of the desci'iption. —
A.] — As one that sleepeth on the top of a
mast, — a lively image nf tlie condition of the
drunken man, reeling, stiiggeriiig hither and
thither, rising and falling, as it were, and so
exposed to imminent perils to his life. 73n
"mast," (which is usually described by P.i^), a
word occurring only here, and apparently re-
lated to the verb 73n, "to bind;" comp. Dan.
iv. 20. [FuER.sT makes the primary meaning
" to conduct, direct, guide." and therefore inter-
prets the noun of the "steering apparatus, the
rudder." — .K ]
Ver. 35. They have stricken me — I have
not felt it, etc. Evidently language of the
intoxicated man, who first, in clauses a and b,
tells how he feebly remembers having experi-
enced, without really feeling, even blows and
bodily abuse of other kinds, while he was in his
intoxication, — and then in clause c, although
still half-bewildered by the later influence of
the wine, expresses his intense craving for more,
and his fixed purpose to seek anew the prohibited
enjoyment. The more characteristic this whole
picture of the mode of thought and action of a
confirmed inebriate, so much the more unneces-
sary is it, with Hitzig, to read in a and b "it
hath stricken — it hath smitten me" CJ^H 'JOlH)
■ T ■ ■ T T ~:
and to make wine personified (as in ver. 32) the
subject. — With c compare, moreover, the lan-
guage of the sluggard craving sleep; chap.
vi. 10.
DOCTRINAL AND ETHICAL.
There is hardly need of further demonstration
to show, that it is several of the main forms of
sen.su.al self-indulgence of which our chapter
treats in the way of warning and dissuasion.
At first it is a very strong desire for the pleasures
of great men's tables, as well as for the enjoyments
and advantages which intercourse with envious
men secures (vers. 1-3, C-8), that forms the sub-
ject of the admonition. The remonstrance in-
204
THE PKOVERBS OF SOLOMON".
terposed between these two warnings, and relat-
ing to striving after riclies, points to covetous-
ness as the deep root not only of evils in general,
but of this one in particular (vers. 4, 5 : comp.
1 Tim. vi. 10). — [Lawson: — Solomon often
speaks of riches as a reward that wisdom fre-
quently bestows on those who love her, but here
he cautions us against supposing that wisdom
encourages the love of riches]. There follows
next a further warning against common, rude
and uncultivated conversation (ver. 9). — [Chal-
mers : — Let me know when to be silent as well
as when to speak. There is a manifest contempt
for what is said that should lay instant arrest
upon me]. There is a like warning against the
rough and greedy exercise of violence upon
helpless orphans, and others who are weak and
entitled to consideration (vers. 10, 11); against
foolish doting, and a false carnal forbearance in
the matter of the discipline of children (vers.
12-18) ; — [Arnot : — The command is framed upon
the supposition that parents often fail on the
side of tenderness; the word is given to nerve
them for a difficult duty. There is no ambiguity
in the precept; both the need of correction and
the tremendous issues that depend on it are ex-
pressed with thrilling precision of language] ; — -
next, against haughty contempt of the conside-
ration due to parents, and disobedience to them
(vers. 22-2.5) ; against intercourse with the glut-
tonous and profligate (vers. 19-21); against
being ensnared by wanton women (vers. 20-28) ;
against the vice of drunkenness (vers. 29-35).
As a basis for the warning against these two
chief forms of incontinence and fleshly indul-
gence we have at one time more prominence
given to the nothingness and transientness of the
possessions or enjoyments to be obtained by
means of them (vers. 5, 21, 3.5). and at another
10 the heavy penalty in temporal and eternal
death (vers. 11, 14, 18, 27 sq., 32). To the fool-
i-5h sentiments and manner of life which lead
down to such ruin, ver. 17, which ij cast in a
peculiarly comprehensive form, opposes the "fear
of Jehovah," as the only means of deliverance
and preservation. And as the glorious fruit and
result of this we have extolled in ver. 18 a hope
which outlasts the grave and death. — the same
hope, therefore, of an eternally blessed life,
which in some earlier passages of the Book of
Proverbs had already come out significantly;
comp. above, remarks on this passage, on p. 202.
HOMILETIC AND PRACTICAL.
JTrymihf nn the cnfirf chapter: — The fear of God
the only safeguard against Ihc ruinous ascen-
dency of fleshly lusts, especially avarice, extra-
vagance, drunkenness andlicentiousness. — Comp.
Stocker: On intemperance in eating and drink-
ing.— Berlrlmrg Bible: — The art of living well,
according to the rules of wisdom.
Vers. 1-3, LiiTui.;u (ma-'ginal) : — At court
lliere is deceitful bread, for one i.< ever out-lying
and out-flattering anotlier that he may bring
him down, and liim«e]f np. ... It is bad eating
cherries willi lords. — Mei.a.vchthon : — To be
Bceking offices and positions of service with
great men is allowable if we know ourselves to
be in some measure fitted for it ; yet one striving
I for these may never restrain the independert
I judgment of him who has the choice, or in gene-
ral seek to attain its end by unjust mean?:
j otherwise it is a guilty ambition. — HASirs : — He
I that cannot walk prudently in dangerous places
does belter to keep away from them. — Geier : —
At the table of the Lord's grace in the Holy
Sacrament, one should appear with special reve-
! rence and humiliiy ; for there one has to do
: with the King of all kings. — Starke: — Modera-
tion and the careful testing of that which is and
j that which is not hurtful to the bodj-must alwavs
j be the rule of prudence, even though one have
j great stores on hand. — [.\knot: — It is of the
j Lord that hunger is painful and food gives plea-
I sure ; between these two lines of defence the
Creator has placed life with a view to its preser-
vation. The due sustenance of the body is the
Creator's end; the pleasantness of food the
means of attaining it. When men prosecute and
cultivate that pleasure as an end, they thwart
the very purposes of Providence].
Vers. 4, 5. Melanchthos: — Diligence, indus-
try, faithful striving to fulfil one's earthly call-
ing this proverb does not forbid, but multiplicity
of cares and a greedy eagerness under which
man, from want of confidence in God, seeks with
pain and self-imposed smart for the perishable
goods of this world. From such wayward and
unl.awful striving it summons us back to the true
sphere of our calling and to a prudent and dili-
gent work therein with appeals for divine aid. —
Tiibingen Bible : — To toil for riches which are
perishable and cannot satisfy the soul, is a sin-
ful folly. In heaven should we be gathering
treasures that endure forever, Matt. vi. 19 sq. —
[T. Adams: — Solomon compares riches not to
j some tame house bird, or a hawk that may be
fetched down with a line, or found again by her
bells ; but an eagle that violently cuts the air and
is gone past recalling. — Bp. Hopkins : — It were
a most strange folly to fall passionately in love
with a bird upon his wing, etc. How much bet-
ter were if, since riches will fly, for thyself to
direct their flight towards heaven, by relieving
the necessitous servants and members of Jesus
Christ'?]
Vers. C-8. Zeltner: — Learn to be pleased and
i content at little cost, and thou wilt be able easily
to forget dainty morsels. Follow Paul: I have
learned in whatsoever state I am therewith to be
content (Phil. iv. 11). — Wohlfarth : — P.eflect
how much ruin envy works, this annoyance at
others' prosperity, — how it spares no means for
the overthrow of the envied neighbor, how un-
happy and discontented it also makes even its own
slaves, to what grievous sins it forces them, flc.
Consider this, and thou wilt not merely fake to
heart the prudential maxim: Beware of the en-
vious,— but thou wilt seek to keep thyself al.'^o
from this vice !
Vers. 9 sq. Starke (on ver. 9) : — To speak at
the wrong time and in the wrong pl.ice brings
always far more harm than profit. — (On vers. 10,
11): — Pious widows and orphans have, notwith-
standing their forsaken and apparently helpless
condition, the mightiest protection ; Ecclesiast.
XXXV. 16 sq. — (On ver. 12) : — Not simply in-
struction, but also correction and punishment
one must receive gladly if one would become wise.
CHAP. XXIV. 1-22.
205
Vers. 13-18. Luther (marginal comm. on ver.
13) :^If Ihou scourgest thy son the executioner
need not scourge him. There must be scourging
once; if the father does not do it, then Master
John does il ; there is no help for it. No one
has ever escaped i(, for this is God's judg-
ment.— J. Lanoe; — Many parents deserve hell
in their own children, because they have ne-
glected to train them in holiness. — Cr.\.mek (on
ver. 1.5) : — Next to the experience of God's grace
there is no greater joy on earth than when one
finds joy and honor in his children. — [H. Mel-
VIL!. : — If a child do that which will make a
parent happier he does that which will also make
himself so. Heart-wisdom is the thing desired.
No wisdom is thought worthy of the name that
has not heaven for its origin and end, and the
heart for its abode. — Trapp (on ver. 17) ; — Men
must wake with God, walk with Him, and lie
down with Him, be in coniinual communion with
Him, and conformity unto Him. This is to be
in heaven aforehand. — Bp. Hopkins: — Il is the
properly of grace and holiness, when there are
no actual explicit thoughts of God, then to be
habitu.ally in the fear of God, possessing the
heirt and overawing it]. — Starke (on ver. 18) :
— The true good of the pious is still future ; so
much the less may they be enamored of the pre-
sent seeming good of the ungodly. — Rei.nhard
[Gesam. Predd., Bd. II., 1804; Sermon on vers.
l7, 18) ; — How much cause we have to hold true
to the old unchangeable principles of a genuine
fear of God. — Sackreuter (Fast-day Sermon on
vers. 17, 18, — see '' Sonnlagsfeier" 1839): — Of
three excellent preservatives from sin, t'('z. ; 1)
the avoidance of evil example ; '1) reverence for
God ; 3) frequent remembrance of the blessing
of virtue.
Vers. 19 sq. [Trapp (on ver. 19) : — Lei know-
ledge and affection be as twins, and run paral-
lel ; lei them mutually transfuse life and vigor,
the one into the other. — .John Foster: — On the
self-discipline suitable to cert;jin mental states].
— Tdhingen Bible (on ver. 20, 21): — Gluttony
and drunkenness are works of the tlesh ; they
that do such things cannot inherit the kingdom
of God, Gal. V. 19. — Lanqe (on ver. 22) ; — In
the eyes of wicked children nothing is wont to
seem more worthy of contempt than the old
mother ; and yet he is accursed of the Lord who
troubles his mother, Kcclesiast. iii. 18.— Sadrin
(on ver. 23) : — The investigation of truth involves
the seven following duties: 1) be attentive; 2)
do not be discouraged at labor; 3) suspend your
judgment; 4) let prejudice yield to reason; 5)
be teachable; (5) restrain your avidiiy of know-
ing ; 7) in order to edify your mind subdue your
heart. — [.\. Fuller : — Solomon does not name
the price of truth, because its value was beyond
all price. Buy it at any ratel II cannot be too
dear! And having got it make much of it! sell
il not, no, not for any price!] — Zeltner (on
vers. 26 sq.) : — The best and most welcome pre-
sent that thou canst bring thy God is thy heart
with all its desires and powers. Is it ruined?
He alone can amend and cleanse it. — Starke: —
He who opens his heart to the prince of this
world thereby shows himself the enemy of God
and of eternal wisdom. — [Bp. Hopkins: — What-
ever else we tender unto God if the heart be
wanting, it is but the carcass of a duty].
Vera. 29-35. Cramer: — All sins come in
agreeably and taste well in the mouth ; but
afterward they are as bitter as gall, and fatal as
the poison of vipers. — Osiander : — Wine is a
noble gift of God ; but its abuse is only the more
ruinous, and therefore to be shunned like deadly
poison. — .Starke : — That man only is really and
in the spiritual sense drunken who does not dis-
cern the great peril of his soul, but under all
correction becomes only the more confident and
defiant (Jer. v. 3). — [Trapp: — Such is the drunk-
ard's lethargy; neither is he more insensib'e
than sensual and irrecoverable. — Lawson : — .\n
inferior master in the art of moral painting gives
us a just picture of drunkenness in these words,
"Drunkenness is a distemper of the bead, a
subversion of the senses, „ tempest of the tongue,
a elorm in the body — the shipwreck of virtue,
the loss of time, a wilful madness, a pleasant
devil, a sugared poison, a sweet sin, which he
that has has not himself, and he that commits it,
doth not only commit sin, but is himself alto-
gether sin "].
d) Warning against intercourse with wicked and foolish men.
Chap. XXIV. 1-22.
Be not envious of evil men,
and desire not to be with them,
for tlieir heart studieth violence,
and their lips talli of mischief —
By wisdom is the house builded,
and by understanding is it established ;
by knowledge shall the chambers be filled
with all treasure that is precious and pleasant.
206 THE rROVERBS OF SOLOMON.
5 The wise man is full of strength,
and the man of understanding increaseth strength;
6 for with wise counsel shalt thou make war,
and victory is in abundance of counsellors. —
7 Wisdom is too high for the fool;
he openeth not his mouth in the gate.
8 He that deviseth to do evil
shall be called a mischievous person.
9 The device of folly is ein,
and the scorner 'u an abomination to men.
10 If thou faint in the day of adversity
thy strength is small.
11 Deliver them that are taken to death,
and them that totter toward destruction, oh rescue them I
12 If thou say est, Lo, we knew it not!
He that weigheth hearts will He not mark it ?
He that watcheth over thy soul, will He not know it ?
and He requiteth man according to his work.
13 My son, eat honey because it is good,
and honey comb which is sweet to thy taste ;
14 so acquaint thyself with wisdom for thy soul ;
when thou hast found it and the end cometh
thy hope also shall not be cut off.
15 Plot not as a wicked man against the dwelling of the righteouB,
assauh not his dwelling-place ;
16 for seven times doth the righteous fall and riseth again,
but the wicked shall plunge into destruction.
17 When thine enemy falleth rejoice not,
and if he stumbleth let not thine heart be glad ;
18 lest Jehovah see it, and it be evil in His eyes,
and He turn away His anger from him. —
19 Be not enraged at evil doers,
envy not the wicked.
20 For no future shall there be to the evil ;
the light of the wicked shall be put out.
21 My son, fear thou Jehovah and the King,
and go not with those who are given to change ;
22 for suddenly shall their calamity rise,
and the destruction of them both, who knoweth it ?
GRAMMATICAL AND CRITICAL.
Ver.6. a"7 ada(ititiscomTm)di["forthyself, thy advantage or interest"]; comp. JD7, chap, xiiii. 20.
Ver. 7. ni'DNI, scriptio plena, as in 1 Chron. Ti. 58 ; Zech. xiv. 10. [Comp. aaBEH, g 166, 3, etc.].
Ver. 8. For the construction of N'^p with 7 comp. xvi. 21.
Ver. 11. DN stands here for ?S> tUinam, as in Pa. Ixxxi. 9; cxxxix. 19; it is not to be regarded (as the LXX,A'uIg.,
Chbreit, etc., take it) as a neg^itive particle of a^ljuration, in the sense of jit), ja nicht, by no means. [See also Fdehst, suit
V. For tlie time implied in the Part. D'nT^i comp. reiu. on xxii. 15; eucb as have been taken and are now in iljat
condition. For tiie fiiM (urm lltynn corap.'Crit. NotfS on xxii. 7, 8. — A.].
Ver. 13. [r\3J an apparent fern, construed here as masc. See BolT. g 648, h, ani n. 1. — A.J.
Ver. 14. rii'l or aa the best MSS. roail, T\])'\ is an Iniper. from J?T instead of the usual form n^^- [Cnnir-
BoTT. § ? 396, 9j6,' c, 960, a ; and Green, g ? 97, 1, h, 148, 3.— A.].
Tor. 17. |For the form hv32 instead of the fuller Niphal form, see BoTT. g ? 990, 1, 1, 1036, 2; and Gebbm, ? g 91. h,
S31, 6, o.— A.J.
comp. ver. 19; xxiii. 17; with ver. 1, a, comp.
FXFOFTirAT "^^^ ^''"'- ^' *^ ' "''"' ^' "' """P- ''"; -"^^ ,
i!,Aj!,u±!.tiUAi^. 2. Vers. 3 6, Praise of wisilom ami its salutary
1. Vers. 1,2. Warning against intefcourae with results. — By wisdom is the house builded
wicked men (lit. "men of evil," comp. xxviii. 0;) Comp. xiv. 1, where it is Bpccifiualiy the wisdom
CHAP. XXIV. 1-22.
207
of woman that is commended as builder of the
house. For the expression in 3, b, comp. iii. 19 ;
for Ter. 4 comp. also iii. 10; viii. 21.
Ver. 5. The -wise man is full of strength,
lit., is *' iu strength," i. e., furnished with
strength, powerful; comp. the correspondin
der Klemme — klamm ist dein Muth" ["in the day
of straits — straight is thy courage "]. Bertheau
connects the verse closely wilh the two following:
" Hast thou shown thyself faint in the day of trou-
ble, was thy strength fearful, oh deliver," elc. (?).
At all points Ewald has the right view, and in
phrase in I's. xxix. 4. The LXX, Syr., Chald., general Luther also : " He is not strong w
read IliTD, i. e., more than, better than strength ;
comp. xvi. 32. But the Masoretic reading plainly
gives us a simpler and more pertinent meaning. —
And the man of understanding (lit. --man
of knowledge") increaseth strength, lit.,
'* maketh power strong," (comp. ii. 14) he de-
velops mighty strength (comp. the phrase in Job
ix. 19), he makes it available as a quality of his
own.
Ver. (5. For ■with ■wise counsel must thou
make V7ar, lit. "must (hou carry on war for
thyself," !. c, must thou bring thy war to an
end, carry it through. [So M., Wordsw., K.,
elc.]. Comp. XX. 18, and for clause b, xi. 14 ;
IV. 22.
3. Vers. 7-10. Four separate proverbs, directed
against folly, imrigue, scoffing and fainl-hearted-
ness. — Wisdom is too high for the fool.
niDNI is strictly "heights" {excelsa, Vulg.),
i. e., unuttainably distant things, objects which
are altogether too high; comp. Ps. x. 5; Isa.
XXX. 18. HiTZiG conjectures a double meaning,
so far forth as the word in the form before us
could have meant at the same time also " corals,
costly ornamenis" (in accordance with Jobxxviii.
18) — He openeth not his mouth in the gate ;
i. f., injudicial consultations and transactions of
his fellow-citizens (comp. xxii. 22) he can bring
forward nothing. [" He were two fools if he
should," says Trapp, "for while he holds his
tongue he i-^ held wise "].
Ver. 8. Shall be called (him they call) a
mischievous person — a masier or lord of mis-
chief (an expression equivalent to that in chap,
xii. 2, " a man of wicked devices"). ["This is
his property and ownership, mischief and wrong."
Wordsw.]
Ver. 9. The device (meditation) of folly is
sin; — i. e., there also where folly (or the fool.
abstr. proconcr.) acts with consideration, and goes
to work with a reflective prudence (iTSI, a simi-
lar term to that in ver. 8), it still brings to pass
nothing good, but always only evil. It is indeed
even worse with the scoffer, who. according to
clause 6, is an abhorrence and abomination to all
men, because he, with his evil plans and coun-
sels, unites furthermore great shrewdness, subtle
wit, refined speculation — in general the exact op-
posite of folly.
Ver. 10. If thou hast shown thyself faint
in the day of adversity (anxiety, distress),
thy strength is small; — i.e., thou art a coward
and weakling, whose courage is feeble, and whose
moral power and capacity for resistance is, as it
were, crippled. Less appropriately Umbreit,
Elster, etc. (following the Vulg., Targum, etc.)
"then sinketh thy strength also" [imminuetur
foTtiludo tun). But Hitzeg's emendation is also
needless, njnn, "thy courage," for HDnil, "thy
strength," — as is .also his marvellous reproduc-
tion of the paronomasia (DIY— IVj by -."am Tage
not firm in need." [The principle is familiar
enough that courage and hopefulness are half of
man's strength. ^A.]
4. Vers. 11, 12. An admonition to a sympa-
thizing and compassionate demeanor toward such
as are in their innocency condemned to death,
and are being borne to the place of execution.
Comp. L. MosHEiM : Commnitatw ad loc. Prov.
xxiv. 11, 12; Helmstadt. 4to. [Kamph. suggests
an easy and natural transition to this exhortation
from the preceding. That had reference to cou-
rage in time of one's own need, this to quick and
sympathizing helpfulness in others' extremity.
— .\.] — Deliver them that are taken to
death (the participle here used has thesime
meaning as the forms of the verb found in Isa.
Ivii. 13; Ps. xlix. 16). That this appeal is made
specifically to a judge (Umbreit), is, according
to ver. 12 a, very improbable. He who is ad-
dressed seems rather to be one who is accident-
ally passing by in the vicinity of the place of
execution, who is on the point of going on afier
the manner of the priest and the Levite in Luke
X. 30 sq., with no sympathy, and without lifting
a helping hand. That the author of the proverb,
notwithstanding the singular which is immedi-
ately employed, still has in his eye a plurality,
a ivhole host of such passers by, appears from the
"Lo, we know it not," which in ver. 12, a, he
supposes to be the answer to his appeal. Hitzig's
assumption is arbitrary, that the hard-hearted
judges are Persians, and those who are in their
innocence condemned to death, Jews, or Syrians,
Samaritans, or some other Persian subjects of
the period next succeeding the exile, possibly of
tlie time of Ezra (ix. 9). The same is true like-
wise of Bertheau's opinion that there is no re-
ference whatever to a judicial execution, but to
a bloody battle, during which one ought coura-
geously lo protect those assailed by tlie foe, ami
not timidly to leave them to the threatening de-
struction. [Hardly any two of our English ex-
positors agree as to the structure of this sen-
tence, although they are nearly or quite unani-
mous in explaining its general meaning. N. and
M. agree with the E. V. in making the first verb
an Infinitive (which is possible) depending on the
final verb of the sentence ; E. V.; " if thou for-
bear lo deliver," etc.; N.: " to deliver, etc., spare
thyself not;" M,: "dost thou forbear to deliver, "
etc. H., S. and Worusw. agree with our author
in making it an Iniper., altliough H. and W.
make the last clause conditional, like 12, a. The
explanation of Z., S., Kamph., etc., is probably to
be preferred which makes the DN a particle of
wishing, find the verb transitive rather than re-
flexive or neuter. — A.]. — Lo! we knew it not!
— HiTziG, in agreement with the LX.\, " Lo, we
know him not !" But in verse 11 there is plainly
enough mention made of a number who are
dragged to death [As Kamph. suggests, the
lime when a plea of ignorance could fitly be put
ill, as well as the nature of t!iu plea itself, tells
208
THE PROVERBS OF SOLOMON.
against this personal interpretation. And it is
also to be observed how idle the plea of igno-
rance becomes when it is God rather than man
to whom one's omissions are to be jugtifled. — A]
And he will requite mau according to his
■work. — The interrogative K/H of the second
clause plainly has no further influence on this
general sentence which concludes (comp. Ps. Ixii.
13 ; Job xxxiv. 11 ; Rom. ii. 0).
5. Vers. 13, 14. Admonition to a diligent
striving after wisdom. — My son, eat thou ho-
ney because it is good, etc — A figuraiive
injunction of a preparatory sort, serving as a
basis for the admonition to strive after wisdom,
contained in ver. 14. For this figure of lioney
and the honey -comb as the designation of some-
thing especially lovely and agreeable, comp. Ps.
xix. 11.
Ver. 14. So acquaint thyself with wis-
dom also for thy soul; — lit., "know wi.sdom
for thy soul, appropriate it to tbyself, recognized
as precious and exceedingly palatable !" [The
E. v., following the Vulg., takes the peculiar
form of the Imperf. for a peculiar form of the
noun " knowledge," and supplies the substantive
verb. H. and M. are in the same error. — A.] —
■When thou hast found it, and the end
Cometh. — This last clause is still part of the
conditional protasis, corresponding to the com-
mon use of U''. DX, to introduce a conditional
clause; comp. Gen. xxiii. 8; xxiv. 49; Judges
vi. 36, etc. For making it a transition to the
apodosis ("then comctli an end — then a future
remaineth " — Hixzia, following the LXX, Vulg.,
LuTiiER, etc. [so K.; E. V : "then there shall be
a reward ;" so also H., N., M., W., while S. takes
our author'sview. — A.]), not a single supporting
case can be cited, in which !?'1 introduces the
apodosis, in the sense "then or so will be"
(comp. Berthe.^u on tliis passage). For the ge-
neral sentiment compare furthermore xxiii. 18.
6. Vers. 15-18. Warning against malicious
violence and delight in misoliief — Lie not in
■wait as a ■wicked man (that is, with wicked
and iniscliicvous intent) against the d'welling
of the righteous ; assault not ( verb as in xix.
-lij his resting place. — Hitzig changes the
verb in clause a to 37.pi^ and the noun to CJ^"^'
and thus obtains the meaning : " Bring not alarm
near to the dwelling of tlie righteous," elc. ('?). —
Ver. l(i. For seven times doth the right-
ecus fall and riseth again ; — i. e., many a mis-
fortune overtakes him in life, yet he gives way
before none, but always comes up again (Hitzig).
Comp. Ps. Ixxxvii. 24; Jer. viii. 4; and with re-
ference to the symbolical number seven, particu-
larly Job V. 19. — But the wicked shall
plunge into destruction — lit., "stumble, are
brought to a downfall by calamity ;" comp. chap,
iv. 19.
Vers. 17, 18 are closely connected with both
the verses preceding, not merely by tlie recur-
rence of the ideas " fall" and "plunge" (stum-
ble), but also by the substance of the thought;
for delight in injury is the twin sister to a plot-
ting intrigue ami violence. — Lest Jehovah see
it and it displease him — lit., " and it be evil
is his eyes." — And He turn away His anger
from him — i. e., from the enemy (Vt^'O refer-
ring back to ver. 16, " thine enemy "), to turn it
upon thee thyself instead of him.
7. Vers. 19-22. Warning against intercourse
with wicked and seditious persons — Be not
thou enraged at evil doeis, — i. e., be not ex-
cited, envious (inrUl^^X. " burn not," here equi-
valent to the "envy not" of ver. 1) with regard
to the undeserved prosperity of ungodly men,
which perhaps might only stimulate to the imita-
tion of their wicked conduct; comp. Ps. xxxvii.
8; Ixxiii. 2, 3 ; also Prov. i. 11 sq. [Fuebst
and some others understand this of excitement,
impatience agamst evil doers, which cannot wait
for God's recompenses. This explanation, we
think, is to be preferred here, although the other
is clearly and frequently enough an injunction
of the Scriptures. — A.]
Ver. 20. For no future shall there be to the
kicked. — iT*>nX here in a diiferent sense from
that found in ver. 14 and in xxiii. 18. [The two
ideas most frequently conveyed by this noun,
which is literally an "after," something subse-
quent to the present, are a "future," and an
"end or issue," i. e., to present relations. It \a
this last idea that Z. finds in ver. 14 and xxiii.
18, the first in ver. 20. In the first two passages
the " end " of the present suggests by implication
and contrast a blessed future: this our verse de-
nies to the wicked, not by implication, but by
express assertion. It does not assert that he
shall reach no end to his present relations, nor
that he shall have no future whatever, but no fu-
ture blessing. Some commentators are less exact
in these discriminations, finding one general
meaning in all the passages. — A.] With the ge-
neral sentiment compare Job xx. 5 ; Ps. xxxvii.
2, 9, 38. With b in particular comp. chap. xiii.
9 ; xxi. 4.
Ver. 21. With a comp. Eccles. viii. 2 sq.; x.
20; 1 Pet. ii. 17. — Go not w^ith those iwho
are given to change. — D'Jlt' [cognate with
D'JiV, two], those "otherwise disposed, wishing
otherwise," i. e., opposing [the present order],
seditious, revolutionary (Vulg., detractores). "Go
not with them," lit., "mingle thyself not," as in
XX. 19.
Ver. 22. And the destruction of them
both — viz., of those who rebel against God and
of those who rebel against the king. Others
(Umbueit, Bebtheau, etc. [De W., N., S., M.,
WoBDSW., the genitive being treated as a genitive
of source, "the vvan proceeding from them both "];
" and the penalty, the retribution of them both,"
i. e., the punishment that goes forth from both,
God and the king; Hitzig (in accordance with
the Targ. and Syr.), "and the end of their
years" (comp. Job xxxvi. 11). Our interpreta-
tion, as the simplest, is supported by the Vn's.,
Luther, Ewald, Elster [Kami'h.] — 'Who
knoweth it? — i. c. who knows the time of
their ruin ; who knows how soon it will be pre-
cipitated'? Comp. xvi. 14.
[The LXX, etc., introduce here several verses
for which there is no authority in the present
Hebrew texts. "A son that keeps the father'.^
commandment shall escape destruction ; for such
a one has fully received it. Let no falsehood be
CHAP. XXIV. 1-22.
209
spoken by the king from the tongue; yea, let no
falsehood proceed from l;!? tongue, the iing's
tongue is a sword, and no^ "ne of flesh ; and
whosoever shall be given up to it shall be de-
stroyed : for Vl his wrath should be provoked, ho
destroys men with cords, and devours men's
bones, and burns I hem upas a flame, so that ihey
are not even til to be eaten by the young eagles.
My son, reverence my words, and receive iheni,
and repent." Some of the editions also introduce
at this point chap. xxx. 1-14. — A.]
DOCTRINAL, ETHICAL, HOMILETIC AND
PRACTICAL.
To refer the ideas of this section, which are
-'ery various in their substance and their applica-
tions, to the one fundamental category of a
*' Warning against intercourse with wicked ajidjool-
ish men," would not indeed answer in all respects
and at all points ; and yet the introductory and
the concluding verses at least (vers. 1, 2, 19-22)
do relate to this subject ; and besides, the eulogi-
uma upon wisdom which are interspersed (vers.
3-6, 7, 1.3, 14), and the counsels against malicious
intrigue, mockery, trickery and delight in mis
chief (vers. 8, 9, 15 sq., 17 sq.), may without any
peculiar violence be brought under the same
classification. There remains isolated, therefore,
only the censuring criticism on an unmanly,
faint-hearted bearing in hours of peril (ver. Id),
and the warning against a heartless indifference
to those who are innocently sufl'ering (vers. 11,
12). The latter passage in purticular deserves
attentive consideration, and a careful estimate of
its practical bearings, for it belongs among tliose
prefigurations and precursors of tlie distinctively
Christian ethics, which occur somewhat rarely in
the stage of revelation reached in the law of the
Old Testament, and, in general, in any specific
form in the literature of wisdom which centres in
the name of Solomon. For even in a higher de-
gree than the warning contained in vers. 17, 18
of our chapter, against delight in injury, in one's
attitude towards his enemies, — .and, if one is so
disposed to view it, even in a higher degree than
the demand of love to cue's enemies in chap. xxv.
21 sq., — does this powerful enforcement of the
duty of a courageous protection and deliverance
of the innocent who are doomed to death, corre-
spond with the culmination of ethical justice,
and the perfect fulfilling of the law, which Christ
exhibits for the members of the New Covenant,
in the narrative of the good Samaritan (Luke x.
30 sq.), in His admonition to visit those in pri-
son, and to the loving sacrifice of life itself in
imitation of His own example, etc. (Matt. xxv.
36 sq.; John xii. 25 ; xv. 12-14). [Only a few of
the exegetical and practical interpreters of our
book have so well brought out this important
point. Lawson suggests it when he says : "The
wise man represents this piece of charity as a
duty which we owe to our neighbors without ex-
ception; and with him agrees our Lord in the
parable of the good Samaritan. We are not the
disciples of Solomon or of Christ if we show love
to those only," etc. Arsot puts the principle
with more characteristic vigor: " Under God as
Supreme ruler, and by His law, we owe every
human being love ; and if we fail to render it, we
14
are cast into prison with other less reputable
debtors. Nor will any thing be received in pay-
ment but the genuine coin of the kingdom ; it
must be love with a living soul in it and a sub-
stantial body on it." — A.]
In the homdetic treatment of the whole passage one
might take just this demand that is contained in
vers. 11, 12, of a compassionate love of one's
neighbor, that will not shun even deadly perils,
as the highest exemplification of wisdom, to the
attainment and preservation of which all the
counselling and dissuasory suggestions of the
section summon us : the topic might then be an-
nounced : "Mercy the highest wisdom," or
again : "The contrast between the wise man and
the fool reaches its climax in the timid selfishness
of the latter, and the former's self-sacrificing love
for his neighbor." — Comp. Stocker : On patience
and sociability. In what the virtue consists
(ver. 1—1:;). and how one is to practise it (vers.
13 sq ). — Calwer Handb.: Shun evil, choose wis-
dom.
Vers. 1 sq. Tubingen Bible (on vers. 1-2) : It
is one element in tlie prudence of the righteous
to have no fellowship with the ungodly and to
avoid their society. — Luther (marg. comment ou
vers. 3 sq.) : When all is well ordered in a house
it avails more than great labor; as, e.g., when
one gives, where, to whom, and as one ought, etc.
— Geier (on vers. 3 sq. ) : A household, if it is to
be blessed, must not merely be wisely organized,
but also prudently regulated and constructed. — •
Filling the chambers with temporal good is ac-
counted great prosperity; but much more beau-
tiful is it when the heart's chamber is filled with
the treasures of heavenly wisdom and virtue. —
(On vers. 5, 6) : Strength of body without wis-
dom and prudence of heart, is like a giant who is
robbed of the sight of his eyes.
Ver. 7-10. Zeltner (on vers. 8, 0) : As true
piety has its degrees, so has ungodliness. But
they are followed by righteous retribution and
punishment. — Starke (on ver. 10): Want and
trouble is a genuine touchstoue, with which one
m.ay determine how strong or how weak one is in
faith and reliance on God. — Von Gerlach (same
verse) : In times of adversity the man whose
strength stands fast in God has more power than
usual. It is the fault of one's own indolence if
this is not the case, thougli liis strengtli be
scanty and restricted. — []3p. Hopki.vs : That thy
patience may be perfect, it must be strong, as
well as lasting. It must have nerves and sinews
in it, to bear weighty burdens.]
Vers. 11, 12. Mela.nchthon : To uurigliteous
cruelty one should give no impulse ; even private
indiviiluals ought, according to their strength and
calling, 10 oppose tyrannical injustice without
uproar or tumult. — Geier: Man never lacks ex-
cuses; but many of them are by the Lord found
to be too light, Luke xiv. 18 sq. — Starke: To
deliver men from bodily death is a great thing;
but more glorious is it to aid a soul toward deli-
verance from spiritual and eternal death, James
V. 20.
Vers. 13 sq. Berleburg Bible (on ver. 13):
Charge it upon thyself that thou h.ave such inward
experienoe of wisdom, that thou shall relisli its
sweetness like honey and the honey-comb. —
Stabke (on ver. 16) ; To fall into sin and to fall
210
THE PROVERBS OF SOLOMON.
into calamity are two different things. Beware
of the former, aud the Lord will not forsake thee
in the latter. — Cramer: Whosoever rejoices in
others' adversity, his own calamity stands already
outside the door. — [T.Adams: Let us beware
that we do not slide ; if slide, that we do not fall ;
if fall, that we fall forward, not backward. Be
hold thy Saviour calling, thy Father blessing, the
Spirit assisting, the angels comforting, the Word
directing, the glory waiting, good men associa-
ting.— Flavel : Though repeated spiritual falling
shows the foulness it does not always prove the
falseness of the heart. — Bridqes (on ver. 17):
— What has grace done for us, if it has not over-
come nature by a holier and happier principle?
To rejoice in the fall of an enemy would be to
fall deeper than himself; lo fall not into trouble,
hut into sin. — Trapp (on ver. 18): — Think thus
with thyself. Either I am like my enemy, or else
I am better or worse than he. If like him, why
may I not look for the like misery? If belter,
who made me to differ? If worse, what reason
have I then to insult?]
Vers. 19-22. Starke (on vers. 19, 20) :— He
that would look on the prosperity of ungodly
men without envy and offence need only make a
comparison between the brief instant of their
joy and the unending eternity of their pain and
punishment. — Zolliicofer (Serm. on vers. 19,
20) : — Nullifying the objection against the divine
government of the world, which is made on ac-
count of the unequal distribution of external
prosperity among men, and the earthly well-
being of the ungodly (therefore a Theodini), —
[Arnot : — Here it is not the first and direct, but
the secondary and circuitous effect of bad ex-
ample, that is prominently brought into view.
Some who are in no danger of falling in love
with their neighbor's sin, may be chafed by it
into a hatred of their neighbor]. — Melanththcn
(on ver. 21): — God has given to men authority
because He would have men hear and know His
law, and thereby Himself, and also for this rea-
son, because He would preserve human society
from dissolution through endless disquiets and
controversies. He has, however, ordained that
we hearken to human governors for His sake,
and th.at we must know that He punishes the
rebellious. — [Bp. Sherlock: — The only lasting
foundation of civil obedience is the fear of God;
and the truest interest of princes is to maintain
the honor of religion, by which they secure their
own. — Arnot ; — Take away godliness, and your
loyalty without being increased in aniounl. is
seriously deteriorated in kind ; take away loy-
alty, and you run great risk of spoiling the
purity of the remanent godliness. In the Scrip-
tures the feebler force is made fast to the stronger,
and .so carried through in trying times. Loyalty
is most secure where it has godliness to lean
upon]. — Geier (on ver. 22) : — Certain as death
in itself is, although we cannot know the lime
aud manner of it, so surely does God's punish-
ment follow ungodliness and rebellion, but its
time and form remain uncertain.
Second Supplement:
Chap. XXIV. 23-34.
o) Various admonitions to good conduct toward one's neighbors.
Vers. 23-29.
23 These also are from wise men.
To be partial in judgment is not good.
24 He that saith to the wicked, " thou art righteous,"
him tlie people curse, (and) nations execrate;
25 but to them that rebuke (iniquity) it is well,
and upon them shall come a rich blessing.
26 He kisseth the lips
who giveth a right answer.
27 Set in order thy work without,
and make it ready for thyself in the field ;
afterward build thine house.
28 Be not witness against thy neighbor without cause ;
and wilt thou deceive with thy lips?
29 Say not: "As he hath done to me so will I do to him:
I will requite the man according to his work."
CHAP. XXIV. 23-54.
211
b) Warning against indolence and its evil consequences.
Vbbs. 30-34.
30 By the field of a slothful man I passed along,
and by the vineyard of a man void of understanding.
31 And, lo ! it was all grown over with thorns,
briars covered the face thereof,
and its stone wall was broken down.
32 Then I looked and fixed my attention ;
I saw and took (to myself) instruction.
33 " A little sleep, a little slumber,
a little folding of the hands to sleep ; " —
34 then cometh thy poverty apace,
and thy want a.s an armed man !
GRAMMATICAL AND CETTICAL.
Ver. 23. 73 is equivalent to K7. as in xxii. 29; xxiii. 7, etc.
Ver. 27. [The Perf. with 1 consfr. n^33^ is used, as this tense bo constrned not unfrequently is, in the sense of an Im-
T T
perative : and afterward thou hast huili, rtc.: predictions and i^jonctions sometimes talcinf; this way of expressing an
assurance that what should be will be. See BiiTr. JJ977, 3 ; aSl, 3: Gbeen, J '265, (< ; Hyi /a,l>, Lehrb. 332, b.—>i.]
Ver. 28. [A Perf. with 1 cnnsec. to express what oiigfit to be, — a suggestion rather than a precept, — Bottoher's Piens
dcfctium. § 981, B. -y.J n^plSni. Because the interrogative particle occurs only in this instance immediately after the
T . ■ -; -
copula, EWALD proposes to change the form to riT^Sni, "and thou wilt open wide," i. e. betray (comp. xx. 19), {so
T ■ : ■ ;
Fuerst] ; HITZIG, however, into ninSni. " and thou wilt whisper," t. e. speak with subdued voice (from a form nSH,
to be explained in accordance with the Arabic) ; [so BoTT., making it a Hiph. from nflS and not a Piel from ni"13].
- T T T
Both are .alike arbitrary and unnecessary. [K., Bertheau, S. and M. take our author*8 view].
Ver. 31. [^D^, a Pual with Eamets Hhatuph; see Qreen, g 9 ,a; 0^7^71 one of two examples in which ^ in the
T ■ *.. -:
ultima gives place in forming the plural to - with a doubled vowel. Green, 291, c. — A.]
EXEGETICAL.
1. Vers. 23-25. Warning .against a p.trtial ad-
ministration of justice — These also are from
^ise men. According to the LXX, Vulg., Mi-
CHAELI9, Umbeeit, Elster, etc., tlie D"D3n7
should be understood " for the wise." [So the
E. v., which is followed by Holden]. In oppo-
sition lo this we have not merely the usual mean-
ing of the preposition in superscriptions, hut
over and above this we have the "also," which
refers back to the next preceding collection of
proverbs, whose originating with wise men was
expressly emphasized, chap, xxii 17. — To be
partial in judgment is not good : strictly :
to distinguish persons in ju'lgnient is not good.
This short proverb, forming only a single clause,
is plainly nothing but a pieliniinary observation
or introduction to the two following verses, which
treat more fully of partiality in dispensing jus-
tice. Compare, furthermore, the quite similar,
and almost literally identical sentences, xviii. 5
and xxviii. 21.
Ver. 24. He that saith to the ^wicked,
" Thou art righteous." Comp. chap. xvii. lo :
" He that justitieth the wicked." To the threat-
ening intimation of God's displeasure there
given, there corresponds here the threat of a
condition in which one is hated and cursed on
the part of the nations (comp. xi. 26 ; xxii. 14);
for to turn justice into injustice by partiality in
judgment impairs the well-being of entire nations
and stAteg.
Ver. 2.5. But to them that rebuke (ini-
quity) it is w^ell ; i. c. upright judges who pun-
ish evil-doers according to their desert (not
merely with words but also with stringent disci-
plinary enactments), instead of the cnrse of
men, obtain as a reward nothing but blessing
and welfare from God.
2. Vera. 26-29. Four additional admonitions
to righteous conduct toward one's neighbors. —
He kissetb the lips that giveth a right an-
swer;/. €. faithful aud truthful answers, espe-
cially before a court of justice, affect one as
favorably as the most agreeable caress, or a
sweet kiss on the lips. The mention of the " lips "
is to be explained simply by the remembrance of
the question to which the upright and truthful
answer corresponds. The author of the proverb
passes wholly by the f.act that hearing is the ap-
propriate organ for the reception of the answer.
Therefore HiTzic.'s conception of the first clause,
which differs from the common one: "He com-
mends (ingratiates) himself with the lips who,"
etc., is plainly unnecessary. [Bertheac, Kamph.,
De W., N., etc., agree in our author's construc-
tion.and conception: while the E. V., Muffet, H.,
S., M , etc., understand the allusion to be to tri-
butes of love and honor paid to him who answers
rightly: "Every man (or, the people) shall kiss
his lips." .According to this view the people's
curse (in ver. 24) is contrasted with their respect-
ful and loving s.alutation ; according to the other,
which is grammatically simpler and probably to
be preferred, the offence given by the p.artial or
partisan judge is contrasted with the cheering.
soothing power of liim who iiu.swers rightly. — A. j
2!2
THE PROVERBS OF SOLOMON.
Ver. 27. Set in order thy vroth 'without ;
I. e. take care, by the profitable and diligent
prosecution of your labors in tbe field, first of all
for the needful and reliable support of your ex-
istence; then you may go on to the building up
of your establishment. The " house " in clause
c, is thus doubtless equivalent to " family, do-
mestic establishment," as in Ruth iv. 11 ; comp.
above, Prov. xiv. 1. The literal rendering given
by HiTziQ and others to this phrase, "build thy
house," seems leas appropriate, although Bibli-
cal parallels might be adduced for this also, e. g.
the passage Luke xv. 28, which in its moral
bearing is certainly kindred.
Ver 28. Be not -witness against thy
neighbor without cause. "Without cause,"
«'. «. witlioat an actual reason, without necessity;
comp xxiii. 29; xxvi. 2; John xv. 25, etc. It is
not so much a false witness that is meant, as one
not called for, one who is incited to say injurious
things by nothing beyond his own animosity. —
And Twilt thou deceive with thy lips?
See Critic.il notes for various constructions of
the verb. With regard to the expression " de-
ceive with thy lips," comp. Ps. Ixxviii. 36 ; " and
they did riatter him with their mouth."
Ver. 2f). Say not, "As he hath done to
me so will I do to him." We can hardly
find here (with Hitzig, who follows several of
the earlier expositors) a special connection be-
tween this verse and the preceding, as though
the man who had been wronged by the ofiicious
witness were here introduced as speaking,
and a warning were given him against allowing
free course to his revenge. Comp. rather the
similar thought in chap. xx. 22, which like this
stands quite isolated.
3. Vers. 30-34. The vineyard of the slothful: a
narrative in form closely resembling the parable.
Comp. Isa. V. 1 sq., as well as the passages which
correspond still more closely with the form of
this narration. Job v. 3 sq. ; Ps. xxxvii. 35 sq.
— By the field of a slothful man I passed
along. The figure of the field is in tlie sequel
entirely dropped, from a preference for the
closely related one of the vineyard. The "man
void of understanding " in clause A, is naturally
another sluggard, one who is indolent from lack
of understanding.
Ver. 31. And lo ! it was all grown over
with thorns [lit., " it came up all of it
thorns"] (comp. the same word in Isa. xxxiv.
13, which is there also translated in the Vulg.
by the term uriicie), brambles covered the
face thereof (D'S'in, lit., "what one may not
touch, things not to' be approached" [Fuerst,
"stinging, burning things," nettles, e. ^.], is an
accusative subordinate to the verb in the Pual),
and its stone wall (lit., "its wall of stones")
v^as broken dowrn. All these features are
found also in the parable of the vineyard in
Isaiah, which has been already cited, Isa. v. 5, 6;
comp. likewise Ps. Ixxx. 13, 14. [Travellers like
Hackett [IllustTations of Scripture) call attention
to the minute accuracy of the description as illus-
trated by the fact, that in the richer soils of Pa-
lestine it is thorny shrubs, of which twenty-two
kinds are enumerated, that are specially quick to
spring up and overspread a neglected field — .\.]
Ver. 32. Then I looked. Hitzio proposes
to read nmS1 instead of HinX! (comp. 2 Sam.
iv. 10) : "and I stopped" (from the intransitive
verb inx, sistere, to stand still). But the ordi-
nary reading is abundantly confirmed by th«
parallel in clause b. [Kamph. culls attention to
the introduction of the pronoun, as an element
in the graphic fullness of the poet's description
of his meditation. — A.] — I saw and took (to
myself) instruction, lit., "a correction or re-
proof." What was contained in this admonition
is expressed in what follows.
With vers. 33, 34 comp. the almost literally
identical verses 10 and 11 of chap, vi., and the
Exeg. notes there (p. 84), where the meaning of
the divergent reading was also discussed. — And
thy -want: lit., "and thy wants," i. e. thy de-
ficits, thy pecuniary embarrassments, on account
of which now one thing and then another fails.
DOCTRINAL, ETHICAL, HOMILETIC AND
PRACTICAL.
Righteous treatment of one's neighbor, and a
prudent active industry in the discharge of duties
to ourselves, are the two points to which the ad-
monitory import of this section may be reduced,
and in a way quite exhaustive. For as vers.
23-29, all of them with the sole exception of ver.
28 admonish to a strictly just and honorable
bearing in intercourse with others, so not merely
tliat 28th verse, but also the parabolic narrative
in vers. 30-34, relates to the vice of sloth and an
indolent carelessness in the performance of the
domestic duties of one's calling. The general
substance of this short section therefore bears a
resemblance, at least partial, to that of the 6th
chapter (which is indeed much richer in its full-
ness). In attempting to obtain from it a central
idea for homiletic use, we should be obliged to
proceed as we did in that instance (comp., above,
p. 87). [With reference to ver. 29 in particular
(comp. what is said above on vers. 11, 12), Dr.
Chalmers says : It is pleasant to observe the
outgoing of the earlier morality towards the
later and more advanced— of that in the Old to-
wards that in the New Testament. — A.] There-
fore as a homily on the whole: Neither injustice
nor faithlessness toward one's neighbor, nor
want of fidelity in the fulfilment of one's own
domestic duties, brings a blessing. — Or, Honor-
able conduct in relation to others is possible only
on the basis of the industrious and conscientious
performance of the duties of one's own calling.
Vers. 23-25. Starke: Xn unjust judge loads
himself with sighs which God also hears; a
righteous judge, on the contrary, will surely
enjoy at the same time the blessing and the in-
tercession of the pious. — Wohlfaeth : The bless-
ing of a wise severity in the State (in the ad-
ministration of the laws).
Vers. 26-29. Geier (on ver. 26): If thou
meanest to deal fairly with thine own soul, then
rejoice heartily in good counsel given from the
word of God ; though it be disagreeable to the
flesh, yet it is like a precious balsam (Ps. cxli.
5) — Starke (on ver. 27): He who with all his
carefulness in attention to his occupation yet
forgets the one thing needful, builds his house
CHAP. XXV. 1-28.
213
on th« sand, because in the midst of all outward
prosperity he still sutlers injury in his soul. —
(On ver. 29) : If thou wouldst be really like
God as His child, then follow Him in compassion
and leave the right of vengeance to Him alone :
Lev. six. 18; Rom. xii. 17 sq.
Vers. 30-34. Starke: Indolence is extremely
injurious to the Christian life. If one does not
do good with earnestness and diligence, evil
surely gains more and more the ascendency, and
in all conditions, in Churcli and State and in
domestic life, want and labor are multiplied as
the result of neglect of official duty on the part
of the servants and stewards instituted by God.
— WoHLFABTH (oH ver. 32): To become wise on
the follies of others is in fact an excellent pru-
dence.— [.\r.\ot: Even the sluggard's garden
brought forth fruit — but not for the sluggard's
benetit. The diligent man reaped and carried
oil* the only liarvest that it bore — a warning. —
J. Foster; Lecture on Practical Views of Human
Life. Let it never be forgotten in any part of
the process that the efficacy of the instruction
must be from the Supreme Teacher; without
Him, the attraction and assimilation of the evil
would, after all, be mightier than its warning
and repelling force].
IV. LATER COLLECTION BY THE MEN OF HEZEKIAH.
Tme ^7isdom proclaimed as the chief good to kings and their snbjects.
Chaps. XXV.— XXIX.
SCPERSCEIPTION : Chap. XXV. 1.
1 These also are proverbs of Solomon
which men of Hezekiah, the king of Judah, collected.
1. Admonition to the fear of God and righteousness, addressed to kings and subjectg.
Chap. XXV. 2-28
2 It is the glory of God to conceal a thing;
but the glory of kings to search out a matter.
3 The heavens for height, and the earth for depth,
and the heart of kings (are) unsearchable.
4 Take away the dross from silver,
and there cometh forth a vessel for the refiner ;
5 take away the wicked from before the king,
and his throne shall be established in righteousness.
6 Display not thyself in the presence of the king,
and stand not in the place of the great ;
7 for it is better that it be said to thee, ' Come up hither,"
than that they humble thee because of the king,
whom thine eyes have seen.
8 Go not forth hastily to strive,
lest (it be said to thee) : " What wilt thou do in the end,
when thy neighbor hath put thee to shame?"
9 Debate thy cause with thy neighbor,
but disclose not the secret of another;
] 0 lest he that heareth it upbraid thee,
and thine infamy turn not away.
1 1 (Like) apples of gold in framework of silver
is a word fitly spoken.
1 2 (As) a gold ring and an ornament of fine gold
is a wise reprover to an ear that heareth.
214 THE PROVERBS OF SOLOMON.
13 As the coolness of snow on a harvest day
is a faithful messenger to them that send him ;
he refresheth the soul of his master.
14 Clouds and wind and no rain —
(so is) a man who boasteth of a false gift..
15 By forbearance is a prince persuaded,
and a gentle tongue breaketh the bone.
16 Hast thou found honey — eat to thy satisfaction,
lest thou be surfeited with it and vomit it.
17 Withhold thy foot from thy neighbor's house,
lest he be weary of thee and hate thee.
18 A maul, and a sword, and a sharp arrow
is the man that speaketh as a false witness against his neighbor.
19 (Like) a broken tooth and an unsteady foot
is confidence in an unfaithful man in the day of need.
20 (As) he that layeth aside clothing in a cold day — (as) vinegar on nitre —
is he that singeth songs with a heavy heart.
21 If thine enemy hunger, give him bread to eat,
and if he thirst, give him water to drink :
22 for (so) dost thou heap burning coals on his head ;
and Jehovah will reward thee.
23 North wind produceth rain,
so doth the slanderous tongue a troubled face.
24 It is better to dwell in a corner of the house top,
than with a quarrelsome woman in a wide house.
25 As cold water to a thirsty soul,
so is good news from a far country.
26 (Like) a troubled fountain and a ruined spring
is the righteous man who wavereth before the wicked.
27 To eat much honey is not good,
and to search out the difficult bringeth difGculty.
28 (As) a city broken through, without walls,
is the man who hath no mastery over his own spirit.
GRAMMATICAL AND CRITICAL.
[In the HecHon of the Book of Proverbs including chaps, xxv. — xxix. peculiar idioms are more numerous, peculiaritiei
in radical forms and in infleclions, some of them comiiioD to this section wiih someothers in the Old Testament, others of
an Aramaic type. These have usually been regarded (if explained at all) as resulting from the more miscellaneous charac-
ter of this portion of the collection. BoTT. finds here provincialisms characteristic of Ephraim, belonging more naturally
to the section of tlie c.untry most in contact with Syria, 'the corri^ctness of this view needs to he established by close
iuvestigalion. For the enumeraliou of particulars see Bottcuer's Aus/uhrliches Lehrbuch, ^§ 29, 34, 3o. — A.J
Ter. 4. — The Infin.abs. I'JH [old root 71^1. see also Geeen, §172, 2, for the peculiar form] is in both cases, in vera. 4 and
T
5, to be regarded as Tmiierative (so all the ancient versions, and a'so Umrreit, Ewald, Elster), and not as in the first in-
stance a substitute for the Indic. Imperf. flllTZ.G, Berthkau), or as sUmiing in both cases for the gerund (.-o Stier: is lo
he, should be taken away, etc.). [In ver. 4 this virtual Iinper. is followed by a consex. Imprrf.^ in ver. 5 by a ctmstc. Jus-
sive: "let his throne bo established," tic. BiiTT., ?9S0, B, and n. 10— A.]
Ver. 7. — ["lOX, an impersonal use of the Kal. Inf constr., "good is tbe saying;" the rendering is often appropriately
T -:
passive, — so here " that it be said to thee." Here and in ver. 27 the lufin. has a miac. predicate ; in ver. 24 the fem. Infiu.
T\2V} takes the same. BoTT., J 9911, 1, a, and 3 3 —A.]
Ver. 9.— [Sjf. a Piel Imperf. apocopate with lengthened Towel. See 0 reek, J 174, 4; Noedh.,84o1; Bott, J 1085, .4 ,
rfc— A.]
Ver. 11. — [IS"!, either a Kal Pass Partic, written defectively, — or a Hoph. Partic. deprived of its initial D, which is
'.. T
no UDCommon loss : the form would then be 131 ; see Bott., g 994, 5, 6, 10.— VJ3X. regarded by Bott. as well ae by Z. and
T ".. T : T
others as derived from T3i4, wheel, the form is dual, the plural form with the same suffix being V33S ; the meaning will
It t -
then be "on its fpair of) wheels," readily, aptly. See BorT., JJ678, .3,/.; 6S,i, 42, and n. 4. Fuerst gives the preference to
another met^ning supported from the Arabic and the Talm., *'nach seinen Arten," according to its various uses and appli-
cation8=fitIy. — A.]
Ver. 16.— [inxpn, » Pert Hiph. with peculiarities in the vocalization and the suffix. BoTT., §J1158, 2; 1188,33.
-A.l
Ver. 17.— ip71, Imper. Hiph. from 1p' (Is. xiii. 12 ; 1 Sam. iii. 1).
Vera. 19 — nj^l, Partic. fem. Kal from J>^1=VV1. [Explained by Oesen. as an Infln. fem. used substantively, but
by FUBB8T, BoTT., e/c, as by our author, — a fem. part, passing into an adjective use.] Instead of J11),*^0, wavering, uo-
V T
Steady, is either to be read JIIJ^ID (Part. Kal from 1J70), or the form is with K. Kimcbi, Bertueiu, Elster, etc., to be re-
CHAP. XXV. 1-28.
21S
^:
;arded as a Pual part, with the omission of the performativo O (comp. Is. liv. 11. etc.); comp. Ewald, Lehrb., 169 d.
VvERST auppoits ttie latter explanatioD ; Gk8EN , Lex. and Lt/ir^eO., BoTT., Green (?) and others adopt the author's view.
'ee eap. Bott., gg 492, ij aud u. -; 1063, 6'aud n. 4. — A.J
Vor. 20.— rn>?D is usually taken us a Uiph. Pait. from m^', " he who takelh ofl' clothiug," ete. 1'uekst suggests the
eonstruing and rendering of it as a noun, with the meaning Fracht, splendor; Bott. strenuously maintains that it can be
nothing eise. L<hr ., 11., p. 377, u. 1, and references there given. — A.].
EXEGETICAL.
1. Vers. 1. The Superscription — plainly belong-
ing to the whole subsequent collection as far as the
end of chap, xxix., and not merely to some such
portion as xxv. 2 — xxvii. 27, as HiTZio suggests;
for (here is in chap, xxviii. 1 no new superacriptiou,
and the assumption that in chap, xxviii. 17 sq. the
cantial main division of the entire Book of Pro-
verbs (xii. — xxii. 16) is continued, while xxviii.
1-16 is a fragment from a later hand, lacks
.■ill real support. Comp. remarks above on ctiap.
xxii. 1. — 'These also are proverbs of Solo-
mon— whether precisely in the strictest sense,
IT in the broader one of an authorship that is
Solomon s only indirectly, on this point the ex-
prer^sion gives us no definite knowledge. Pro-
verbs of Solomon in the broader sense may very
properly be included under the phrase. — Which
have been collected. — la regard to the mean-
ing of this verb see what is already said in the
Introd., ^ 12 (pp. 20). The meaning "remove"
(from the original place), "transfer, transplant,
compile " is certainly lexically established, and
is to be preferred without qualification to the ex-
planations which differ from it; to " append " or
•■ arrange " (oro'me disponere), or to " preserve "
{durare facere, conservare). Whether as the source
from which the transfer or compilation of the
following proverbs was made, we are to think
simply of one book or of several books, so that
the transfer would be the purely literary labor of
excerpting, a transcribing, or collecting by copy-
ing (comp. the af i^sypatliavTO of the LXX) ; or
whether we have to consider as the source simply
the oral transmission of ancient proverbs of wise
men by the mouth of the people (HiTzio), must
remain doubtful. It is perhaps most probable,
that both the written and the oral tradition were
alike sifted for the objects of the collection. — By
the men of Hezekiah. — Possibly a learned
commission created by this king for the purpose
of this work of compilalion, consisting of the most
noted "wise men" of his time. Comp. Introd.,
J :•!, and ^12, as cited above. [Fuerst, in his
Kanon des Allen Tealamenls, cites the Jewish tra-
dition as holding a different view in several of
these particulars. In regard to original author-
ship, the title is not interpreted as even claiming
all for Solomon, though his is the chief and rep-
resentative name ; it is rather the aim and effect
(if the collection that is emphasized. Tradition,
moreover, interprets the " these also " as sliowing
that the preceding sections were likewise collected
by the me.i of Hezekiah, the verb IpTlJ^H in (he
8uper.scription to (his fourth collection meaning
"continued." "The men of Hezekiah" further-
more are represented as not simply literati and
poets of the king's court temporarily associated,
and engaged in a specific work, but a "college"
existing for similar purposes two hundred and
eighty years, seven full generations. For de-
tails and references see Fuekst's Kanon, pp. 7.3-
80.— A.]
2. Vers. 2-5. Of kings, their necessary attri-
butes and duties. — It is the glory of God to
conceal a thing — ei;:., so far forth as He, the
"God that hideth Himself" (Is. xlv. 15), is in-
comprehensible in His being, aud "unsearchable
in His judgments " (Rom. xi. 33), so that accord-
ingly all His action is a working out from the
unknown, the hidden, a sudden revealing of hid-
den marvels (the "secret things" of Deut. xxix.
29). ["David says, 'The heavens declare the
glory of God,' and Solomon adds, that God's glory
is seen not only in what He reveals, but what He
conceals — a profound observation, which is the
best answer to many Scriptural objections to Di-
vine Revelation, as has been shown by Bp. But-
ler in his Analogy." Wordsw., in loc.]. — On the
coutr.iry, it is the glory of kings to search
out a matter, rightly to discern and to make
clear debatable points in jurisprudence, and in
general, on the ground of careful inquiry, inves-
tigation and consultation, to issue commands and
to shape political ordinances. Comp. what Gothe
once said {Sammtl. Wcrlce, Bd. XLV., p. 41) : " It
is the business of the world-spirit to preserve
mysteries before, yea, often aft.r ihc deed; the
poet's impulse is to disclose (he iiiy.-tery ;" and
also Luther's marginal comment on our pas-
sage (see, below, the Homilutical noles). —
im is moreover in both instances lo be rendered
TT
by "thing, matter," and not by "word"
(Vulg., CoccEius, Umbreit, etc ); for in clause 6
in particular this latter meaning seenis wholly
inapposite.
Ver. 3. The heavens for height, the earth
for depth, and the heart of kings (are) un-
searchable.— 'Ipn
"no searching out," is
plainly the predicate of the subjects in clause a
also, so that the entire verse forms but one pro-
position. And this is not a possible admonition
to kings (not to suffer themselves to be searched
out, but to preserve their secrets faithfully), as
Umureit, Van Ess, De W., etc., think, but a
simple didactic proposition, to bring out the fact,
that while the heart of m.in is in general deep
and difficult to fathom (Jer. xvii. 9; Ps. Ixiv. 7),
that of kings is peculiarly inaccessible and shut
up within itself, much as m.ay be depending on
its decisions. [While, then, according to ver. 2,
" it is a king's glory to get all the light he can "
(Stuart), it is his glory, and often an absolute
condition of his prosperity and that of his king-
dom, that he be able to keep his own counsel, —
that of his heart there be "no searching out."
-A.]
Vers. 4, 5. Take away the dross from sil-
ver.— The -'dross," whose removal empowers the
"refiner" or goldsmith to prepare a vase of no-
ble metals, corresponds here, as in Jeremiah vi.
'29, to the wieked or ungodly men wlio arc to be
piir;ied out of a political commonwealth. — Take
away the wicked from before the king-^
216
THE PROVERBS OF SOLOMON.
I. e., before the court or by virtue of the king's
judicial decision. The wicked is probably not
to be designated as a " servant of the king" by
the phrase "before the king" (contrary to the
view of Ew.iLD and Bektheau [Kamph., Doder-
lEiN, H., f<c.]).— With 5, b, comp. xvi. 12;
xxix. 14.
3. Vers. 6, 7. Warning against arrogance in
intercourse with kings and their nobles. — Dis-
play not thyself in the presence of the
king; — lit., ••bring not thy glory to view, make
not thyself glorious " (Stiek). — With the phrase
"great men" in clause b comp. xviii. 6 ; 2 Sam.
iii. 38 ; 2 Kings x. 6, e(c.— With ver. 7 compare
in general Luke xiv. 8-11, as well as the Arabic
proverb (Meidani, p. 72), "Sit not in a place
from which one may bid thee rise up." — Than
that they humble thee (thy humbling)
before the king. — Z. renders " because of a
prince," and goes on to say: "Usually, "before
a prince, in his presence.' But then we should
have expected rather the plural, ' before, in the
presence of princes and nobles.' 'JS? seems to
require to be employed here rather in the sense
of 'because of, in relation to' (comp. 2 Sam. iii.
31); and the following •whom thine eyes have
Been ' seems to suggei-t the criminality, bj' no
means ignorant, of the dishonor put on the dig-
nity of the prince (thus Hitzig correctly ex-
plains)." [We cannot gee the fitness of this de-
parture from universal usage in regard to 'J37>
which occurs hundreds of times in the 0. T. with
various modifications of the meaning " before,"
but has not in one conceded instance the meaning
" on account of." It has been used twice just
before with its ordinary meaning, and before the
end of the chapter occurs again with the same
meaning. There is room for difference of opinion
as to the person before whom the liumiliation is to
be, — whether it be the king himself, or some
prince or noble of his court, but there can be
none as to the preposition required to express the
idea. It is probably best to regard the king, wiio
is chiefly affronted by such arrogance, as de-
scribed liere, not by his specific and official title,
but as the ezalled one who was to see and be seen,
and before whom the humiliation is most crush-
ing.—.\.]
4. Vers. 8-10. Warning against contentious-
ness and loquacity. — Go not forth hastily to
strive ; — i. c, do not begin controversies with un-
due haste (Luther: rush not forth snon to quar-
rel).— Lest (it be snid to thee) " 'What 'wilt
thou do in the end," etc. — Lit., "at the end
thereof, at its (the strife's) end," at the time,
therefore, when the evil results of the contention
have shown themselves. It is so natural to sup-
ply a verb of saying with the "lest" before
" What wilt thou do?" that we may without hesi-
tation have recourse to this expedient for filling
out the form of expression, which certainly is
perplexingly concise and elliptical (comp. Um-
BKEiT, Elsteb, Stier [Kamph., H.,N., M.], etc.,
and even a commentator as early as Jarchi, on
this passage). At all events this solution is bet-
ter than that devised by Ewald and Bektheau
[De W., S.], who take the "what" in the sense
of " what evil, what terrible thing" ("lest dis-
gracefully treated by thine opponent and excited
to wrath, thou do some fearful thing!")
Ver. 9. Debate thy cause (strive thy strife)
vyith thy neighbor, tic. — If the contest has be-
come really inevitable, if it has come to process
of law, then press thy cause with energy, but ho-
norably, with the avoidance of all unworthy or
low means, — and especially in such a way that
thou do not by any possibility with a malicious
wickedness betray secrets of thine opponent that
may have been earlier entrusted to thee.
Ver. HI. Lest he that heareth it upbraid
thee. — The '•hearer" does not denote possibly
the injured friend (LXX, Schultess [Wokdsw.],
etc.) — which would be intolerably flat and tauto-
logical, but very indefinitely, anj; one who ob-
tains knowledge of that dishonorable and treach-
erous conduct. The Piel ^D^ is used here only
in the sense of "curse, despise;" comp. the cor-
responding noun "reproach" in chap. xiv. 34. —
And thine evil name turn not a-way. — die
not out again, depart not from thee. Comp. the
use of 2\'0 of wrath that is allayed or quieted ;
Gen. xxvii. 44, 45, and frequently.
5. Vers. 11-15. Five symmetrically con-
structed and concise comparisons, in praise of
wisdom in speech, of fidelity, liberality and
gentleness. — Ver. 11. Apples of gold in
frame'work of silver. n'3B'5 which occurred
in chap, xviii. 11, in the sense of " imagination,
conceit," is unquestionably to be left with its
usual meaning, "sculpture" (carved or embossed
work); comp. Ezek. viii. 12; Lev. xxvi. 1 ; Num.
xxxiii. 52. Under the term we are to understand
some such thing as sculptured work for the de-
coration of ceilings, pillared galleries, etc., which
exhibits golden apples on a groundwork of silver.
That in this case we must have expected the pre-
cise term for "pomegranates" (D'JIB'I) is an
arbitrary assertion of Hitzig's, in support of
which we need neither emend with him, to read
niSsi^oa (from an alleged noun nS3iyo=Si3CN,
palm bough) "or branches," nor with Lpther
give to the word in question the signification
••baskets," which has no parallel to support it.
[Kamph., H , M., etc., support this rendering of
Luther's; De W. and N. suppose the silver work
to be inlaid or embossed on the golden apples;
while Beetheac, Gesen., S., 'Wordsw., etc., un-
derstand the description to be of golden fruit,
represented either in solid or embroidered work
on a ground-work of silver. Fuerst seems lo
favor the application of the term to ornamented
furniture or plate for the table; and this cer-
tainly has the advantage of natural probability
in its favor — A.] — (Is) a word fitly spoken
["spoken in its time." — Z.] Comp. xv. 23,
where however we have li^Ji'3 instead of the
unique expression found in our verse. That this
peculiar form of speech, which appears to sig-
nify strictly "after the manner of its wheels, or
on its wheels," is in reality equivalent to justo
tempore, in tempore suo. is expressed as early as
Symmachus and the Vulg., as well as supported
by the analogy of a similar Arabic expression,
in which the radical word [31S is in like manner
used to describe time revolving in its circuit,
moving on in the form of a ring, or after the
CHAP. XXV. 1-28.
2W
manner of wheels. Comp. also the well known
vUion of Ezekiel; Ezek. i. 1.5 sq. [See Crit.
Notes. Bebtheap, H., favor the exposition
above given; Gesen.. S., M., Wordsw. favor the
other and less figurative way of reaching the
game idea. — A.]
Ver. 12. A gold ring and an ornament of
fine gold. Dn. elsewhere a ring for the nose
(xi. 22, etc.), is here, as clause b shows, rather
an ear-ring or ear-drop (comp. Gen. xxxv. 4).
'/PI is in general a pendant, a jewel, such as is
usually worn on the neck or in the ears, (Song
Sol. vii. 2; Hos. ii. 1.5); and is here naturally
used in the latter sense, therefore possibly of
the ornament of pearls which was hung below
the ear-ring. — (.So is) a ■wise reprover to an
ear that heareth. " The reprover, or pun-
isher," is a concrete, lively, illustrative expres-
sion instead of "rebuke or censure." The bold-
ness of the expression still fails to justify Hit-
zig's attempted emend.ation, according to which
n'D is to be read instead of nOlD, and this is to
be taken iu the sense of "conversation" ("ra-
tional conversation" — comp. the ^6yo^ ao^of of
the LXX). With the general sentiment comp.
besides chap. xv. 31, 32.
Ver. 13. As the coolness of sno'W on a
harvest day, i. e. probably, as a refreshing
drink cooled by the snow of Lebanon amidst tlie
heats of harvest labor. Comp. Xenoph. Mejn-
onib. II. 1, 30; Plin. Hist Nat., XIX. 4; and
especially the passages cited by Hitziq from tiie
"(}e.sta Dei per Francos" (Han. 1611), p. 1098:
" The coldest snow is brought from Lebanon, to
be mixed with wine, and make it cold as the
very ice." [See IIackett's Illustrations of Scrip-
ture, pp. 53-5, for illustrations of the usage, and
statements in regard to the extent of the traffic.
— A] With clauses b and c comp. x. 26; xiii.
17: xxii. 21.
Ver. 14. Clouds and wind and no rain —
(so is) a man -who boasteth of a false gift.
That is, a bo.LSler Wiio makes much talk of his
liberality, aud yet withal gives nothing (who
" promises mountains of gold, but does not even
give lead," (Stieb), is like clouds of vapor borne
aloft and driven about by the wind (D'X't^J, lit,
light rising vapors, which gather in clouds),
which dispense no rain. The same figure, with
a similar application: Jude 12; 2 Pet. ii. 17;
likewise iu several Arabic proverbs, e. g. Eic.
ex Sent, 43 (ed. Scheiu): "A learned man
without work, is as a cloud without rain."
Ver. 14. To the recommendation of liberality
in the verses preceding there is very appro-
priately added an admonition to gentleness and
mildness, especi.illy in the use of the tongue.
Comp. XV. 1. — By forbearance is a judge
persuaded, lii.. "talked over, misled," i. e ,
chauged in his disposition, influenced, comp.
Luke xviii. 4, 5. y)ST> here certainly means
"judge," as in vi. 7, and not "King, prince," as
some of the older expositors, aud Luther also,
render it, and as Umbbeit is inclined to regard
it. [Why not the "prince," acting in his judi-
cial capacity, and in other relations also where
the bearing and spirit of those about him will
more or less consciously mould his action ? He
is the "decider" in more ways than one. — .V.]
And a gentle tongue breaketh the bone,
i. e., subdues even the most obsiinate resistance.
Comp. the Latin : " Gulla cavat lapidem," etc., as
well as the German, " Patience breaks iron."
6. Vers. 16-20. Warning against intemper-
.ance, obtrusiveness, sl.ander, credulity and
levity. — Hast thou found honey — eat to
thy satisfaction (lit., " thy enough"). Comp.
Samson and Jonathan as finders of honey
(Judges xiv. 8 sq. ; 1 Sam. xiv. 26), and also a
warning against partaking of it to excess, ver.
27, and Pindar, Nem. 7, 52 : Kopov ixei "ai pi'Ai.
Ver. 17 first introduces the real application of
this warning against eating honey in excess.
Withhold thy foot from thy friend's
house. " Make rare, keep back, seldom enter
with it," etc. Comp. the airdviov tlaaye tod Troia
of the LXX. — Comp. besides the similar pro-
verbs of the Arabs, which warn against ob-
trusiveness: "If thy comrade eats honey do
not lick it all up," or " Visit seldom, and they
love thee the more," etc. Also Martial's senti-
ment; Nulli te facias nimis amicum.
Ver. 18. A maul and a sword and a sharp
arrow. 1"i3D an instrument for crushing, a
club shod with iron, a war-club (Nah. ii. 2;
comp. the cognate terms in Jer. Ii. 20, and Ezek.
ix. 2). For additional comparisons of false,
malicious words with swords and arrows, comp.
Ps. lii. 4; Ivii. 5; Ixiv. 4; cxx. 4, etc. See also
the previous rebukes of false testimony ; Prov.
vi. 19; xii. 17; xix. 5, 9; xxi. 28.
Ver. 19. A broken tooth and an un-
steady foot (is) confidence in an unfaith-
ful man, etc. 'i\}}'y VO is to be explained either
by a substantive construction, " tooth of break-
ing" (Umbreit, Stier following Abe.v Ezra), or
by a participial construction, " a breaking
tooth." The latter is to be preferred as the
simpler (Bebtiieau, Elsteb, etc., [See Crit.
Notes]) ; to change the punctuation so as to get
the meaning, "a bad, worthless tooth," Hitzig,
is at any rate unnecessary, since the meaning
"decayed, rotten," is in general not question-
able. "Trust in (lit., of) an unfaithful man'' is
here a foolish, credulous reliance on one who is
false. For the figure comp. furthermore, espe-
cially Is. xxxvi. 6; 1 Kings xviii. 21.
Ver. 20. He that layeth aside clothing
in a cold day. This is plainly a senseless pro-
ceeding, an entirely aimless and absurd move-
ment. The same is true of the action suggested
by the words following, "vinegar .on nitre;" for
the moistening of nitre (comp. Jer. ii. 22), i. c,
doubtless carbonate of soda, or soda, with vine-
gar or acid destroys its substance, while to com-
bine the same thing with oil, etc., produces a
useful soap. Thus, and doubtless correctly,
RosENM , IJebtheau, Von Geblach, and sub-
stantially Umbreit also (although he thinks
rather of potash or saltpetre as the substance
here designated). J. D. Michaelis (de nitro
Helrseorum), J. P. Von Meyer, Stier, etc., think
specially of the fermentation and the offensive
odor which the nitre produces in eontuct with
vinegar(?). Schultens, Ewali) and Elster un-
derstand ir\J in accordance with the Arabic
(and also in harmony with the i7^K£i of the LXX),
218
THE PROVEKCS OF SOLOMON.
of a wound, which is washed with smarting
vinegar instead of soothing oil; against tliis
view, however, we have of the other ancient
versions except the LXX, especially the Vulg.,
Stmmachus. the Vers. Venet., etc. HiTZio finally
emends here again according to his fancy,
and obtains the meaning: *'He that meeteth
archers, with arrow on tlie string, is like him
who singeth songs with a sad heart"(!) —
[Gesen., Fl'erst and the lexicographers gener-
ally refer to descriptions of Egypt and its natu-
ral productions, in describing the material and
its properties. H., N., M., Wordsw., elc, take
the same view, and multiply and vary the refer-
ences. See Thomson's Land and Book, II. 302,
303. WoKDSW. expresses a decided preference
for the rendering of clause a, which (see Crit.
Notes) is preferred by Fuerst, BOtt., etc., "dis-
play in dress" instead of comfort ; " as he that
tricks out a man in a gay dress in winter, he
who busies himself about the fineness and bril-
liancy instead of the texture and warmth of the
attire," etc. This certainly secures a better cor-
respondence of incongruities. — A.] Moreover,
the ** singing songs with a heavy heart" (t'or
these last words comp. the similar phrases in
Gen. xl. 7: Neh. ii. 1, 2; Eccles. vii. 3), which
is described by the two comparisons in clause a,
as a senseless and perverse proceeding, is doubt-
less to be understood iu the sense of Ps. cxxxvii.
1, 4, and not to be taken as possibly a disregard
of the Apostolic injunction in Rom.xii. 15. For
the heart is hardly that of another [E. V., De W.,
H., N., S., M., WoEDsw. ; "to a heavy heart"],
but most probably the speaker's own heart. The
procedure against which the sentiment of the
verse is directed seems therefore to be frivolity,
and superficial, insincere conduct, and not a
rude indifference and uncharitableness toward
one's neighbor.
7. Vers. 21, 22. Admonition to the love of
enemies. — If thine enemy (lit., "thine hater")
hunger, give him bread to eat, etc. "Bread "
and "water" are named here as the simplest
and readiest refreshment. To name meat, wine,
dainties and the like would have been quite too
forced. In the citation in the N. T., in Rom.
xii. 20, both objt^cts are for brevity omitted and
thereby the expresjiion is made more like Matt.
XXV. 35. — For so thou dost heap burning
coals on his head. For this verb to heap, to
pile up, comp. vi. 27. To "heap coals on the
head of any one" cannot be the figurative re-
presentation of a burning shame which one de-
velops in his opponent (Gr.\mberg, UMBREiT),for
shume glows in the cheek, and not above on the
head. The figure is designed to describe rather
the deep pangs of repentance which one produces
within his enemy by rewarding his hatred with
benefits, and in tlie production of which the re-
venge to be taken on him may consist, simply
and solely. This correct view is first presented
by .\rotTsTiNE, Dednclr. Chriii., III. Ifi: and then
especially by Schultens, Rosenm., Hitziq, etc.
These last at the same time adduce pertinent
Arabic parallels, like Meidani, II. 721: "He
wlio kindly treats such as envy him, scatters
glowing coals in their face, etc. At all events,
we must decidedly reject the interpretation of
many of the Church Fathers, like Cheysostom,
Theodoret, Theophy-lact, etc., who regarded
the coals as the designation of extreme divine
judgments (comp. Ps. xi. C; cxl. 11) which one
will bring upon his enemy by refusing to avenge
himselt. [In this last opinion our recent com-
mentators, perhaps without exception, agree with
the author. In regard to his first discrimination,
if any have been inclined to limit the figure to
the superficial blush or the transient emotion of
shame, there would be a general agreement with
him. If he means to discriminate sharply be-
tween shame and repentance, wo must pronounce
his distinctions too fine, as some will be inclined
to regard his comment on the proper seat of the
blush. A deep, true shame, may be the first
step toward, the first element in repentance. —
A.]
8. Vers. 23-28. Against slander, a contentious
spirit, timidity, want of self-control, etc. North
■wind produceth rain. For the verb comp.
Ps. xc. 2 ; for a description of tlie rainy wind of
Palestine, which strictly blows, not from the
North, but from the North-west and West, as
J13X nil, comp. Am. viii. 12, where this
"North" is contrasted with niiD "the East."
T : •
Perhaps this term is equivalent to fo^of as a
designation of a dark, gloomy region, which we
are by no means to seek directly north of Pales-
tine (Umbreit; comp. Hitzig). In no case ia
Jerome right (aud Aben Ezra), when in view
of the predominantly dry, ccild and rough
character of the north of Palestine, he renders
the verb by " dissijjat pluviaa, it scatters the
clouds, and so ends the rain." [The author's
view is that of De W., Kamph., Beetheac,
MuKFET, H., N., S., M., Wordsw., Gesen., and
the recent comment.ators and lexicographers
almost without exception. Now and then Je-
rome's rendering, which is that of the E. V., is
assumed to be i igbt, and illustrated, as e. g. in
Thomson's Land and Book I. 131. — A.] — So
doth the slanderous tongue a troubled
face [lit., "a seciet tongue "]; i. e., artful
calumny and slander (comp. Ps. ci. 5) produces
gloomy, troubled faces, just as surely as the
North-west wind daikens the heavens with rain-
clouds. The tertunn compar. in the figure is
therefore the same as in Matt. xvi. 3 ; Luke xii.
64. Comp. besides the German proverb, " He
makes a face like a three days' rain-storm."
[Those who follow the E. V. in the rendering of
ilie first clause, must with it invert subject and
object in clause b, and change the epithet,
"troubled," dark with sadness, for "angry,"
dark with passion ; " so doth an angry coun-
tenance a backbiting tongue." Trapp, e. g.,
saj's: "The ready way to be rid of tale-bearers
is to browbeat tiiem ; carry therefore in this
case a severe rebuke in thy countenance, as God
doth."— A.]
Ver. 24. Comp. the literally identical sentence,
chap. xxi. 9.
Ver. 25. (As) cold ■water to a thirsty
soul is good news from a far country.
Naturally we must here think of those far re-
moved from their home and kindred, who have
long remained without tidings from them.
Comp. XV. 30; Gen. xlv. 27; and for the figure,
Jer. xviii. 14.
CHAP. XXV. 1-28.
2U
Ver. 26. A troubled fountain and a
ruined spring {comp. for this figure Ezek.
xxxii. 2; xxxiv. 18, 19) is the righteous man
-v^ho wavereth before the ^'icked. The
meaning of this is probab y not ihe righteous
man who wilhoul fault oj his has been brought by
evil doers into calamity, but he who through the
fault of his timidity, his want of faithful cour-
age and moral firmness, has been brought to
waver and fall by the craft of the wicked.
Compare Stieb on this passage, who however
understands the wavering perhaps too exclu-
sively of being betrayed into sin, or some moral
lapse. [Lord Bacon {De Augmenlis, etc.) gives
the proverb a political application: "This pro-
verb teaches that an unjust and scandalous
judgment in any conspicuous and weighty cause
ig above all things to be avoided in the State,"
etc.; and in his Essay (LVI.) "of .Judicature,"
he says: "One foul sentence doth more hurt
than many foul examples; for these do but cor-
rupt the stream, the other corrupteth the foun-
tain."— .\.]
Ver. 27. To eat much honey is not good.
Since this maxim, like the similar one in verse
16, must convey a warning against the excessive
enjoyment of a thing good in itself, we should
look in the 2d clause for an analogous truth be-
longing to the spiritual realm. That clause is
therefore not to be rendered : " And contempt
of their honor is honor" (thus J. D. Miciiaelis,
Arnoldi, Ziegler, Ewald, — all of whom take
Tpn in the sense of "contempt" (comp. xxviii.
11) ; and Hitzio likewise, except that he [by a
transfer of one consonantl reads 1133D ni33, and
T • :
"contempt of honor is more than honor"). But
we must here reclaim for the noun ni33 its
T
original meaning "weight, burden," instead of
01133 we must read D'"103, " weighty things,
difficulties," and then retaining the ordinary
meaning of Tpn we must render: "and search-
ing out the diflScult brings difficulty," i. e., too
strenuous occupation of mind with difl5cult
things is injurious ; pondering too difficult pro-
blems brings injury (comp. the common proverb,
"To know everything makes headache"). So
Elster alone [with Noyes among our ex-
positors, and FuEBST, substantially, of the lexi-
cographers] correctly explains, — while Umbreit
and Bertheau [with whom S. and M. agree]
take only the last 1133 in the sense of difficulty,
and therefore explain " and searching out honor
(or "their honor") brings difficulty;" in a simi-
lar way the Vulgate " qui scrutator est majestatis
opprhnetur a gloria" ["he who is a searcher after
dignity will be crushed by glory." The E. V.
renders " to search their own glory (is not)
glory ;" the assumed meaning of the noun de-
mauds a negative copula, such as has just been
used in clause a; so Gesen.(?) Kamph. enu-
merates the above and several other renderings,
and pronounces all unsatisfactory. Holden and
WoRDSw. retain the ordinary meaning of all the
nouns, supply the usual copula, and render :
" To search after their glory (their true glory) is
glory." The sentiment is fine, but to attach it
to clause a requires skill.]
I Ver. 28. (As) a city broken through
without walls (comp. 2 Chron. xxxii. 5 ;
Nehem. ii. 13), is the man vrho hath no
mastery over his ow^n spirit, ;. e., the pas-
sionate man, who knows not how in anything to
keep within bounds, who can put bit and bridle
on none of his desires, and therefore is given
up without resistance to all impressions from
without, to all assaults upon his morality and
freedom, etc. Let it be observed how nearly
this proverb corresponds with the substance of
the preceding.
DOCTRINAL AND ETHICAL.
In the noble admonition to the love of enemies,
in vers. 21, 22, which bears witness for the New
Testament principle of a perfect love even more
definitely and in fuller measure, than the dissua-
sion contained in the preceding chapter against
avenging one's self (xxiv. 29), we reach the cul-
mination of those moral demands and precepts
with which the wise compiler of the Proverbs
comes in the present section before the kings and
subjects of his people. Beside this, in the ex-
ceedingly rich and manifold variety of ethical
material which this chapter exhibits, the admo-
nitions that stand out siguifieantly arc especially
those to humility and modesty (vers. 6, 7, 14), to
a peaceable spirit (vers. 8, 24) to honor and con-
siderate forbearance toward one's opponent in
controversy (ver. 9, 10, 23), to the wise reception
of merited reproof and correction (ver. 12), to
gentleness (ver. 15), to fidelity and sincerity
(vers. 13, 18-20), to moderation in all things, in
enjoyments of a sensual as well as of a spiritual
kind (vers. 16, 17, 27), to moral firmness in re-
sisting the seductive influences of the wicked, and
in subduing the passions (vers. 26, 28). In re-
gard to doctrine it is especially the delineation
contained in vers. 2-5, of the godlike dignity and
authority of the King, that is to bo accounted one
of the pre-eminently instructive portions of the
chapter. The earthly king is, it is true, in this
unlike to God, the King of kings, that he can take
his decisive steps only after careful consideration,
examination, and conference with wise counsel-
lors, and only thus issue his commands, so far
forth as they arc to result in the welfare of his
subjects, — while with God, the being who is alike
near and afar off, the all-wise and Almighty,
counsel and act are always coincident. But in
this again there can and should be an analogy
existing between earthly rulers and the heavenly
King, that their throne also is established by
righteousness, that they likewise must watch with
unfaltering strictness, by punishing the evil and
rewarding the good, over the sacred ordinance
of justice and the objective moral law (vers. 4,
6). And for this very reason there belongs to
their action also something mysterious and abso-
lutely irresistible ; their heart too appears un-
searchable, and wholly inaccessible to common
men, like Ihe heights of heaven and the depths
of the earth (ver. 3) ; in a word, they in the po-
litical sphere stand in every point of view as God's
representatives, as regents in God's stead and by
the grace of God, and even, according to the bold
expression of the poetical language of the Old
Testament, as in a certain sense even " gods and
220
THE PROVERBS OF SOLOMON.
children of the Most High " (Ps. Ixxsli. 6 ; comp.
John X. 34 sq.). From this then there results, on
the one hand, to themselves the duty of strict jus-
tice, and the most conscientious conformity to
God's holy will, — but on the other, for their sub-
jecls the duties of humble obedience (vers. 6, 7,
13) of earnest reverence for civil laws and ordi-
nances, and peaceable deportment, (vers. 8-10,
18, 23, 24, etc.); in general therefore, the/ear of
God and righteousness, as the conditions of a true
welfare of earth's nobles and nations, to be ful-
filled on both parts, by princes as well as by the
people.
HOJIILETIC AND PRACTICAL.
Homily on the entire chapter: " Lore the
brethren; fear God; honor the King!" (2 Pet.
ii. 17); three apostolical injunctions, which He-
zekiah's wise men already preached to the Israel
of their day. — Or, the fear of God, justice and
love, as the three foundation pillars of a well-
founded and well organized Christian common-
wealth.— Comp. Stocker; Of true honor, such as
wisdom confers: 1) in the state (ver. 2-15; glo-
ria politicorum) ; 2) in the household (vers. 16-
24: gloria ccconumicorum) ; 3) in the church (vers.
2.5-28: gloria ecclesiasticorum). — Derleburg Bible:
Divine political maxims. — Wohlfaetu: Honor
and renown as wisdom's reward.
Vers. 2-5. Luther (marginal comment on ver.
2) : In God's government we are not to be wise,
and wish to know why, but believe everything.
But in the secular kingdom a ruler should know,
and ask why, and trust no man in anything! —
Starke: God's counsel concerning our blessed-
ness is revealed to us clearly enough in His word ;
act accordingly, and in the presence of the mys-
teries of divine wisdom take thj' reason captive
under the obedience of faith. — [.Jeremy Taylor:
God's commandments were proclaimed to all the
world ; but God's counsels are to Himself and to
His secret ones, when they are admitted within
the veil. — Bates: God saveth us by the submis-
sion of faith and not by the penetration of reason.
The light of faith is as much below the light of
glory as it is above the light of nature. — R. Hall's
Sermon on " the glory of God in concealing." 1)
The Divine Being is accustomed to conceal much.
2) In this He acts in a manner worthy of Him-
self, and suited to display His glory. — Lord Ba-
con (on ver. 3j ; Multitude of jealousies, and lack
of some predominant desire, that should marshal
and put in order all the rest, maketh any man's
heart hard to find or sound]. — Geier (on ver.
3) : Every one, even the greatest and mightiest,
is to know that God knows his heart most per-
fectly and searches it through: Ps. cxxxix. 1, 2.
— Cramer (on vers. 4, 5) : As well in matters of
religion as in matters of justice (in the sphere of
the church and in politics) the duty belongs to
the ruler of removing all abuses and offences.
Vers. 6 sq. Geier (on ver. 6): An excellent
means against pride consists in looking to those
who are better, more pious, more experienced,
more learned than we are, rather than to esti-
mate ourselves solely by those who are lower. —
Starke (on vers. 9, 10): If thou hast a reason-
able complaint against thy neighbor, thou
ehouldst not mingle foreign matters with it, nor
from revenge reveal secrets which weigh heavily
against thy neighbor. — Lanoe (on ver. 11) ; In
religious discourses heart and mouth must agree :
the orator must besides always examine what is
best adapted to his congregation : 1 Pet. iv. 11.
[Bp. Hopki.ss: As the amiableness of all duties
consists in the right timing and placing of them,
so especially of this holy and spiritual discourse].
— Hasius (on ver. 12): He who can hearken and
gladly hearkens to rational reproofs, does his ears
a far better service thereby, than if he adorned
them with jewels of the finest gold, and with ge-
nuine pearls.
Vers. 13 sq. Luther (marginal comment on
ver. 13): A true servant or subject is not to be
paid for with gold. — Starke (on ver. 13): A
chief characteristic of able teachers of the divine
word is that they as stewards over the myste-
ries of God (1 Cor. iv. 1, 2) seek to be found
faithful. — (On ver. 14); Satan promises moun-
tains of gold, but gives only smoke and empty va-
por. Jesus keeps His word plenteously above all
requests or understanding. — (On ver. 15): He
who will everywhere put his head through the
wall, will hardly succeed. But how beautiful
and salutary is it to be gentle and full of love ! —
Zeltner (on vers. 16, 17): Of all things, even
the most charming and lovely one becomes at
last weary. Therefore there is nothing better
or more blessed than to strive for heaven and the
eternal, where satiety is without weariness (John
iv. 14), life without death (John vi. 50; Col. iii.
1,2).
Vers. 19 sq. Starke: Beside the confidence
of believers in God every other hope is deceptive
and unreliable as a brittle cake of ice or as a
bending reed. — (On ver. 20): Even joyful music
is not able to drive away cares and troubled
thoughts, but an edifying song of the cross or of
consolation may do it; Ps. cxix. 02; Col. iii. 16.
— Tubingen Bible (on vers. 21, 22) : True wis-
dom teaches us by gentleness to break down the
haughtiness of enemies, and even to win them to
one's self by benefits : Matth. v. 44 sq. But how
excellent is it not merely to know these rules of
wisdom, but also to practise them! — [Trapp:
Thus should a Christian punish his pursuers; no
vengeance but this is heroical and fit for imita-
tion.— .\rnot: This is peculiarly "the grace of
the Lord Jesus." When He was lifted up on
the cross He gave the keynote of the Christian
life: " Father, forgive them." The Gospel must
come in such power as to turn the inner life up-
side down ere any real progress can be made in
this difficult department of social duty].
Vers. 23-28. Geier (on ver. 23): Cultivate
sincerity and honor, that thou mayest not speak
evil things in his absence of one whom thou
meetest to his face with all friendliness. —
[Bridges : The backbiting tongue wounds four
at one stroke — the backbiter himself, the object
of his attack, the hearer, and the name of God]. —
Zeltner (on ver. 25) : When we hear from dis-
tant lands the glad news of tlie course of the gos-
pel among the heathen, it must cause us hearty
rejoicing, and urge us to thanksgiving to God
(an application then of ver. 25 for a missionary
festival sermon). — Starke (on ver. 26) : .\s a
fountain made foul becomes in time pure and
clear again, so likewise the stained innoccncj uf
CHAP. XXVI. 1-28. 221
a rigbteous man will in due time be revealed
again in its purity; I's. xxxvii. 6. — (On ver. 27) :
Tbe laborious and diligent will never lack work,
and the more vigorous and systematic he is in it,
the more honor does it bring him. — Calwer Handb.
(on ver. 27) : Search not into things too hard. —
Starke (on ver. 28) : A man who cannot govern
himself cannot be usefully employsd in conduct-
ing public affairs. — [Bates : Satan hath an easy
entrance into such men, and brings along with
him a train of evils].
2. Various Warnings, viz. :
a) Against dishonorable conduct,
(^especially folly, sloth and malice).
Chap. XXVI.
1 As snow in summer and rain in harvest,
so honor befitteth not the fool.
2 As the sparrow flitting, as the swallow flying,
so the curse undeserved : it cometh not.
3 A whip for the horse, a bridle for the ass,
and a rod for the fool's back.
4 Answer not a fool according to his folly,
lest thou be like him.
5 Answer a fool according to his folly,
lest he become wise in his own eyes.
6 He cutteth oS'the feet, hedrinketh damage,
who sendeth a message by a fool.
7 Take away the legs of the lame,
and the proverb in the mouth of a fool.
8 As a bag of jewels on a heap of stones,
so is he that giveth honor to a fool.
9 As a thorny staff that riseth up in the hand of a drunkard,
so is a proverb in the mouth of a fool.
10 An archer that woundeth everything,
and he that hireth a fool, and hireth vagrants (are alike).
11 As a dog that returneth to his vomit,
so the fool (ever) repeateth his folly.
12 Seest thou a man wise iu his own eyes,
there is more hope of a fool thau of him. —
13 The slothful saith : There is a lion in the way,
a lion in the midst of the streets.
14 The door turneth on its hinges,
and the slothful on his bed.
15 The slothful thrusteth his hand in the dish;
he is too sluggish to bring it to his mouth again.
16 The sluggard is wiser in his own eyes,
than seven (men) who give wise judgment.
17 He layeth hold on the ears of a dog
who passing by is excited by .=trife that is not his,
18 As a madman who casteth fiery darts,
arrows and death,
19 so is the man that deceiveth his neighbor,
and saith: Am I not in sport i*
20 Where the wood faileth the fire goeth out,
and where there is no talebearer the strife ceaseth.
222 THE PROVERBS OF SOLOMON.
21 Coal to burning coals and wood to fire ;
so is a contentious man to kindle strife.
22 The words of the talebearer are as sportive (words),
but they go down to the innermost part of the breast.
23 Silver dross spread over a potsherd, —
(so are) glowing lips and a wicked heart.
24 With his lips the hater dissembleth,
and within him he layeth up deceit.
25 When he speaketh fair believe him not;
for seven abominations are in his heart.
26 Hatred is covered by deceit,
(yet) his wickedness shall be exposed in the assembly.
27 He that diggeth a pit falleth into it,
and he that rolleth a stone, upon himself shall it return.
28 The lying tongue hateth those that are wounded by it,
and a flattering mouth will cause offence.
GRAMMATICAL AND CRITICAL.
Ver. 3. [The form )} (comp. x. 13; xix. 23) is ordinarily explained as derived from HIJ the more common 1J
TT T
(Lex., IJ) as from nj; Bott. (g 49S, 17) suggests that the form )} is need, as in numerous similar cases the foTmu
— -y
with weaker, flatter vowels are employed, to convey in their very soand the idea of the weak, the suffering, the miserable:
1J then, in every instance except perhaps one, is used to describe a back that is beaten or threatened. — ^10117, * form
with the article, as is indicated not by the vocalization alone, but by the parallel D^D/ ; BiiTT. I., p. 403, n. 1. — A.J.
Ver. 6. [nypO a Piel part., therefore active in its meaning, and not to be rendered by a passive, nor need it be ex-
changed for the Pual (pass.) part, as Ewald proposes. The emendations of D" /J'^ H-XpO in clause a which have been
proposed by recent expositors are unnecessary ; «.*?., Esvald's reading H Hi'pO " is deprived of his feet, e/c." HirziG
would read IT HVpO immediately connecting the following words ; " from the end of the feet he swallows injury
(? !) who sends messages by a fool." — A.].
Ver. 7. ^^7T is taken most simply as Imper. Pie] from Tl/^, to "lift out, draw out" (Ps. xxx. 2). [SoFderst;
Grbih, J141,l; NORDH. §452. BiiTT. ? 1123, 4, and J 300 6, makes it from SSH- This resolution of ^ and snbstitntion
of * for the second 7 BoTT. regards as a probable sign and characteristic of the Ephraimite dialect which be is inclined
to find in this section of the Book of Proverbs. Oessn., Thes., was at first disposed to take it from 7 7n, but in the sup-
plement brought out by Rodiger appears to have changed his view, taking it as a fuller form of l7l. The rendering of
T
BoTT., <£c., would be " the legs of the lame hang useless." — A.].
Ver. 14. [mon, illustrates BiJTTCaER's i^ie?LSS(*Ztfum, " is wont to turn," and in ver. 20 HSDri and pHK'*' his
Pitms debttum : " must go out, must cease." See I>hrb. g 950, 6, and c, e. — A.J.
Ver. 18. n7n7nD from T\7\l or perhaps from a root 71771 still preserved in the Arabic.
Ver. 26. [nD3i'1 ; the r\ of the Ilithp. prefix is elsewhere not assimilated. — A.J.
Ver. 28. [Tlii?7 as here used BiJTT. regards as one of the traces of an Ephraimite dialect, the noun with this meaning
being otherwise feminine. — V3T Gesen. derives from ^1 in the active sense the form being plural with suff. and the
construction ace. as object. Fcerst makes it a peculiar derivative (without suffix) from HDI in the sense of " bowed
T T
down, humble, pious." BiiTT. pointing V^T as the E'tbibh, makes it from 'JT with the suffix of the singular. See
; T • t:
Exegetical notes for the v.irions interpretations. — A.J.
EXEGETICAL.
1. Vers. 1-3. Three proverbs against folly, sym-
metrical in their structure (in each case bringing
two related ideas into comparison). — As snowin
summer and rain in harvest. Aecoiding to
Jf.komb, Comm. in Am. iv. 7, rain in harve=t time
i.s in Palestine a thing not lieard ol', and even im-
possible. Comp. 1 Sam. xii. 17 sq., where a
tiudden thunderstorm at this season appears as a
miracle from God, and also the confirmatory
statements of modern observers, like Robinson,
/'at. 11. 307: "In ordinary years no rain at ail
i'.iUs from the end of tlie spring-showers till Oc-
tober or November, and the sky is almost always
clear," etc. — Comp. furthermore the remarks
above on chap. xxv. 13, as well as, for clause i,
chap. xi."c. 10; and also ver. 8 below. — -Ver. '2. —
As the sparrow flitting, as the swallow fly-
ing: lit. "as the sparrow for fleeing or wander-
ing, as the swallow flying," viz. i^i jiilcil. Comp.
I lie similar construction in chap. xxv. 3, and also
the similar comparison in xxvii. 8. [The Inf.
with 7 may be rendered by the abl. as readily
as by the dative of the gerund or verbal noun : by
or in respect to flying, e(c] — So the curse (that
is) undeserved: it cometh not. "A curse
that is in vain, that has been uttered without jusl
CHAP. XXVI. 1-28.
2:!3
ound, that is unmerited," like that, e.g., in 2 I planation of H., N., S., M. ; he acts as though
Sam. xvi. 5 sq., or that in 1 Kings ii. 8. For ihe he cut off the feet of his messenger who chooses
a fool for the errand. N. errs in completing a
proposition in clause a: " he that has his tcet
in vain " comp. xxiv. 28 and Ihe remarks on the
Instead of xbn X7 K'ri caUs for i'?
passage
Xb/I: "to him, to the fool who utters it, will it
T
return," it will find its fultilnient in his own case
(thus the Vulg. and Jabcui). But the verbal ex-
pression agrees poorly enough with this render-
ing, and moreover the two comparisons in a plainly
favor rather the idea expressed by the K'thibh.
[Such a curse is then fugitive, transient as a
bird; it does not come to stay. The E. V. sug-
gests the idea very blindly. Trapp explains:
"As these may fly where they will, and nobody
cares or is the worse; so here." He would carry
the comparison farther: as birds after their aim-
less flight return to their nest, "so the causeless
curse returns to the authors. Cursing men are
cursed men." A.]. — Ver. 3. Comp. x. \^; xix.
29; Ecclesiast. xxx. 2-5-27. — The assertion of J.
D MicHAEHs that the ideas "whip" and "bridle"
in clause a are not rightly distributed between
the horse and the ass, is refuted by Nah. iii. 2;
Ezek. xxxix. 9, where express mention is made
of riding whips in connection with horses, as well
as by Ps. xxxii. 9, where with horses mules are
also mentioned as bridled animals. [Gesen.
Thes , s. 11. , abundantly illustrates Ihe nobler na-
ture of the Eastern ass, and the higher estimate
put upon it. See also Houghton's article in
Smith's Dictionary of the Bible, I. 182, Am. Ed. A.]
2. Vers. 4—12. Eight additional proverbs di-
rected against the folly of fools (among them one
consisting of two verses, vers. 4, 6). — Ans^ver
not a fool according to his foUy, i. e., speak
not with him in accordance with his folly, con-
firming tliyself to it, imitating it, and thereby be-
coming tliyself a fool. On the oilier hand, ver. 5:
Answer a fool according to his folly, i. e.,
.serve him in his senseless babbling with an ap-
propriate, sharply decisive retort, use with the
coarse block (blockhead) the he.avy wedge that
belongs lo it. The proverb in ver. 5 does not
then st.and as a restriction on the meaning of ver.
4 (as Ew.\LD holds), but yet adjusting it, and
guarding against what might be misunderstood
in the former language. [S.iys Andrew Fuller:
The terms in the tirst instance mean "in a fool-
ish manner," as is manifest from the reason given.
In the second instance they mean "in Ihe man-
ner which his folly requires." This is also plain
from the reason given. A foolish speech is not
a rule for our imitation; nevertheless our an-
swer must be so framed by it as to meet and re-
pel it. "This knot will be easily loosed," says
MupFET, "if it be observed that there are two
sorts of answers, the one in folly, the other unto
folly." A.]
Ver. 6. He cutteth off the feet, he clrink-
eth damage, who sendeth a message by a
fool. Comp. the two figurative expressions in
clause a, the first ("he cutteth off the feet," i. e.,
his own feet, amputat sihi peden — Michaelis,
ScHELLiNO, Beetheau, Elster, Stieb, [Kamph.
WoRnsw.] f(c.,) means: he deprives himself of
the means of attaining the end, he puts himself
~iilo a helpless condition; [and the idea is better
»';pressed in this way than if we adopt the ex-
cut off drinks damage." A.] The second phrase
" he drinketh injury or wrong," according to Job
xxi. 20 ; xxxiv. 7, is equivalent to " he sufl'ers
abuses, he experiences iu the largest measure an
injury self-devised." For similar use of the term
"words" in the sense of commands, directions,
a mess.age, comp. Ex. iv. 13; 2 Sam. xv. 3(!.
For the general meaning compare like complaints
of bad and foolish messengers in x. 20; xxv. 13.
Ver. 7. Take away the legs from the lame.
The verb HIT appears lobe used here with Ihe
meaning, which it is true is not lo be discovered
elsewhere, of tollere, to take away. For Ihe
meaning of the comparison, according to b, seems
to be this: Always take from the lame his legs,
(i. e., his lame legs), /or they are really useless lo
Aim, just as the "proverb," (i.e., the maxim of
wisdom, the Maschal) in the mouth of the fool is
useless, something that might without loss be
never there ; for the fool is and continues still a
fool (ver. 9; xii. 16; xiv. 24, etc.). Thus Um-
BREiT, Beetheau, Stier [Stuart, Kamph.] cor-
rectly expLain, while the rest take some one and
some another w.ay to explain the peculiarly obscure
and difficult '"/'l. So Luther takes the phrase
altogether arbitrarily in the sense of " to dance "
("as dancing to a cripple, so does it befit a fool
to speak of wisdom"); in like manner Jakchi
and Levi ben Gerson ("his legs are too long
for the lame." V7T being taken as equivalent
to in3.3), and also Geier, Rosenm, J. H. Mi-
: t'
CHAELis, SciiELLiNG, etc., who take V 7T as a sub-
stantive equivalent to nV/T in the sense of elr-
vatio. [TheE. V. renders "the legs of Ihe lame
are not equal"]. Ewald and Elster read
V/l, "the legs of the lame are too loose" (.\bi:n
|T T ^ ^
Ezra had already given a similar rendering)
[Gesen., "hang down," so De W., N., Wordsw.;
" are weak," H. M.]. Hitzig finally gives ihe
Inf. ab.s. JlvT: "leaping of the legs on the part
of a lame man — so is a proverb in I lie mouth of a
fool," (the same meaning, therefore, substan-
tially as in Lutheb's conception.)
Ver. 8. As a bag of jewels on a heap of
stones, so is he that giveth honor to a fool,
li Ihe noun HOJID which occurs only here ex-
presses the idea "heap of stones," ocervus lapuiu^n,
which is altogether probable from its derivation
from DJI. lo stone, to heap up stones, then ihe
|3X "ins must be a parcel not of common, but of
precious stones (comp. Ex. xxviii. 9; xxxv. 27,
where ]3S alone stands for lapis preliosior), and
this all the more since the 2d clause makes this
rendering peculiarly natural. So R. Levi be.n
Gerson, then Luther, Geier, Schultens, Ge-
SF.Nius, Umbreit, Stieb, Elsteb. [E. V. in mar-
gin, De W., N., W.]. — of whom Luther, Geieh.
Schultens, Stier [Worosw.] think particularly
of a heap of stones raised by the stoning of a
malefactor, a tumulus agyestus supra corpus lapida-
tum, which is certainly more natural than with
224
THE rROVEllBS OF SOLOMON.
Jekome, (Vulg., acervus Mercurii), several of the
early Rabbis, Jarchi, V. E. Loscher (iq the
" Unschuldigen Nachrkhlen," Vol. 13, p. 496), and
Oetinger, to think of a Hermes, a heap of stones
dedicated to Mercury (Au(Jof ipnalov, slatua mer-
curialis). Others (Bertheau, Ewald [Fuekst,
Kamph., E. v., in text, H., S., M.] e(c.,)loUowiug
the LXX and Chald., talie HDJID in the sense of
"sling," and regard 111X as an Infin. ; "as the
binding a stone fast to the sling" ; — but against
this may be maintained the inappositeness of the
figure as compared with the idea in clause b, and
tlie fact that such a meaning cannot be proved to
belong to the noun, and the circumstance that the
gling is elsevphere always called i'^p.. — HiTZio :
" as a little stone on the beam of a balance,"
etc., — forhe says the noun W means, according to
the Arabic, the "beam of a balance," and IX l!f
signifies a "bit or kernel of stone," a little stone
serving to bind the balance (?).
Vcr. 9. A thorny staff that riseth up in the
hand of a drunkard, (so is) a (wise) proverb
in the mouth of a fool. If in ver. 7 a Masch.il,
a maxim of wisdom, taken into the mouth of a
fool was represented as something useless, desti-
tute of all aim and effect, it here appears rather
as something working absolute harm, wounding,
injuring like thorns, and in particular like an
instrument of correction heedlessly carried, stri-
king in the wrong place, and so grossly misused.
Comp. Luther's marginal note, which in the
main point certainly interprets correctly : when
a drunkard carries and brandishes in his hand
a sweet briar, he scratches more with it than lie
allows the roses to be smelled ; so a fool with the
Scriptures or a judicial maxim oft causes more
harm than profit." — Hitziq following the LXX,
reads in clause b TOD instead of 7C'0, and fur-
thermore takes the verb of clause a in the sense
of "to shoot up," and therefore renders: Thorns
shoot up by (under) the hand of the hireling (?)
and tyranny by the mouth of fools." But we do
not need to give to the verb here even as a secon-
dary meaning the sense of growing up (as Ewald,
Umbreit, Stier propose), as the simple original
meaning of rising up; raising itself gives a mean-
ing in every way satisfactory. [The rendering
of the E. v., H., W., "as a thorn goelh up into
the liand," etc., wounding unconsciously, is less
forcible every way than that of the author, with
whom DeW., K., Bertheau, N., S., M., etc.,
agree. A.]
Ver. 10. An archer that Tj^oundeth every-
thing (for this meaning comp. 3^, "an archer
or dartsman," comp. Jer. 1. 29; Job xvi. 43; for
the verb in this sense. Is. li. 9), and he that
hireth a fool, and he that hireth vagrants
('■passers by," i. e., therefore untried, unreliable
persons, who soon run away again) — are alike;
one of the three is as foolish as another. This
interpretation, which is followed by Sciiellino,
EwALu, Bertheau, Stier, [DeW., KAm-ii., and
virtually S. and M.], involves it is true a certain
hardness, especially in the relation of the figure in
a to the two ideas in b; it corresponds best, liow-
ever, with the simple literal meaning of the
passage. Luther, Gbiee, Seb. Schmid, [N.,
Words w. ] render : ' 'A master formeth all aright,"
magister format omnia recte; in a similar way
Elster: "An able man formeth all himself"
(in contrast with the fool, who seeks to hire others,
and even incompetent persons of all sorts, strag-
glers and vagrants, etc., to transact his business).
[The E. v., which is followed against his will by
HoLDEN, interprets the "master" as God: "the
great God," e/c.]. Umbkeit and HiTzio [with
another common meaning of 2")]: '• Much pro-
duceth all," as though the meaning were similar
to that in the otrnf f^« doOi/cerni amC, Matt. xiii.
11; XXV. 20. Others read 3T instead of y\ e.g.,
the Vulg., Judicium determinat causas, and of re-
cent expositors Ziegler, etc.
Ver. 11. As a dog that returneth to his
vomit (comp. the New Testament citation of this
passage in 2 Pet. ii. 22) so the fool (ever) re-
peateth his folly; lit., "so comes tlie fool for
the second time again with his folly," comp. xvii.
9. Here is plainly meant not merely a con-
stantly renewed return to foolish assertions in
spite of all the rational grounds adduced against
them, but a falling again into foolish courses of
action after brief endeavors or beginnings at im-
provement (comp. Matt. xii. 4li ; John v. 14;
Heb. vi. 4-8.)
Ver, 12. Seest thou a man wise in his
O'wn eyes, ;'. e., who holds himself as wise, and
by this very blind over-estimate of himself
thoroughly and forever bars for himself the way
to true wisdom (comp. xxx. 12), like the PJiari-
sees mentioned in John ix. 41, who gave it out
that they saw, but were in truth stone-blind. —
With i compare chap. xxix. 20, where this 2d
clause recurs literally.
3. Vers. 13-16. Four proverbs against sloth. —
Ver. 13. Comp. the almost identical proverb in
chap. xxii. 13. — A lion is in the way. vPE' a
synonym of 'IX designates the lion as a roaring
animal, as rugiens sive rugilor; it does not con-
trast the male lion with the lioness (Vulg.), or
again the young lion with the full grown, (Lu-
ther).
Ver. 14. Comp. vi. 10; xxiv. 33. With this
figure of the door ever turning on its hinges but
nevermovingfrom its place comp. the well-known
words of ScHJLLEK — " dreht sick trdg und dumm wie
des Fdrber's Gaul im Ring fteriem" [turns lazy and
stupid like the dyer's nag round in its circle.]
Ver. 15. Comp. the almost identical proverb,
chap. xix. 24.
Ver. 16. — The sluggard is V7iser in his
own eyes. (comp. ver. 12) than seven men
vrho give a wise answer. The number seven
stands here not because it is the sacred number,
but to express the idea of plurality in a concrete
and popular way. Comp. ver. 2.5 ; also vi. 31 ;
xxiv. 16; Jer. xv. 9; 1 Sam. ii. 5; Ecclesiast.
xxxvii. 14. — With this use of D.ya " taste " in
the sense of "understanding, judgment," comp.
1 Sam. xxi. 14 ; xxiii. 33 ; Ps. cxix. 66 ; Job xii.
20; also remarks above on Prov. xi. 22, where
is denoted in addition a quality of the moral life.
"To give back understanding" is naturally
equivalent to giving an intelligent, wise answer,
as a sign of an intelligent disposition; comp.
xvii. 18.
CHAP. XXVI. 1-28.
229
4. Vers. 17-19. Ag;unst ilelight in strife and
wilful provocation. — He layeth hold on the
ears of a dog (and so provolies the jinimal out-
right to barking and biting) -who passing by
is excited by strife that is not his, lit , "over
a dispute not for him " (comp. Hab. ii. 6). For
the use of this verb "to provolie or excite one's
self," comp. the remark on xx. 2. This ^3^7I'3
with the Part. 13J? forms an alliteration or po-
lyptoton which (with Stier) may be substantially
reproduced in German: "wer voriibergehend sick
iib^rgehen [sick die Galle iihrrlau/en) lUsst,^^ etc.
There is no occasion for Hitzig's assumption,
that Instead of ^3.^'^p there stood originally in
the text the D'^i'jTD which is expressed by the
Syriac and Vulg. ; "he who meddleth in strife,"
etc. [The E. V. has taken this doubtless un-
der the influence of those early versions.]
Vers. 18, 19. As a madman who casteth
fiery darts, arrovrs and death. The n^Hin'p
which occurs only here, signifies, according to
Symmachcs, the Vers. Venet., and Aben Ezra,
one beside himself or insane (ifccrruf, irsipuftem^).
For the combination of the three ideas, tiery
darts, arrows and de.ath (i. e. deadly missiles),
comp. the similar grouping in xxv. 18 a. — So
the man that deceiveth his neighbor.
T\^3^ is to "deceive, to deal craftily," not to
" atHict " (Umbreit), or " overthrow" ( Va.n Ess).
— And (then) saith: Am I not in sport?
The meaning of the simple "and saith" llie
Vulgate paraphrases correctly when it renders:
"elciim deprehensus fuerit, dicit," etc. ["Quipping
and flouting," says Muffet, "is counted the
flower and grace of men's speech, and especially
of table talk; but the hurt that conielh by this
flower is ,as bitter as wormwood, and the dis-
grace which this grace castelh upon men is
fouler than any dirt of the street." — .\ ]
■5. Vers. 20 28. Nine proverbs against malice
and deceit. — 'Where the wood faileth the
fire goeth out, etc. Comp. the .\rabic proverb
expressing the same idea, aimed at slander (in
ScHEiD, SeUcta, p. 18): "He wlio layeth no
wood on the fire keeps it from burning.'' For
this description of the "slanderer" comp. xvi.
28.
Ver. 21. The direct opposite to the contents of
the preceding verse. — Coals to burning coals ;
lit., black coals to burning coals. For the " man
of contentions" in clause b comp. xxi. 9; xxvii.
15.
With ver. 22 compare the literally identical
proverb xviii 8.
Ver. 23. Silver dross spread over a pot-
sherd. "Silver of dross" is impure silver not
yet properly freed from the dross, and therefore
partly spurious (Vulg., arffentum sordidum). and
not some such thing as a glazing with the glitter
of silver made of plumbago (LithaTgyrus), and
so imitation of silver, as many think, and as
Luther seems to have expressed in his "Silber-
tchaum." t^'in, potsherd (Isa. xliv. 11), seems
to be used intentionally instead of ty^n^'/S
" an earthen vessel," to strengthen the impres-
sion of the worthlessness of the object named. —
5
(So are) burning lips, ;'. e. fiery protestations
of friendship, or it may be warm kisses (which
Bertheau understands to be the specific mean-
ing), which in connection with a genuinely good
heart on the part of the giver are a sign of true
love, but with a " wicked heart" are on the con-
trary repulsive demonstrations of hypocrisy,
witliout any moral worth (comp. the kiss of
Judas, Matt. xxvi. 48 so.). It is unnecessary to
read with Hitzig D"p7n, " smooth lips," instead
of D'p/i, "burning" lips.
Vers. 24, 25. 'With his lips the hater dis-
sembleth. For the verb which may not here,
as in XX. 11, be translated "is recognized" (so
Luther, following the Chald. and Vulg.), comp.
the Hithp. of IDJ, which elsewhere expresses
the idea of "dissembling." e. g. Gen. xlii. 7;
1 Kings xiv. 5, 6. — And within he prepareth
deceit. Comp. Jer. ix. 7, and with HO'^O iT't;'
" to set, contrive, prepare deceit," compare the
"setting or preparing snares," Ps. cxl. G. — For
seven abominations are in his heart. See
remarks above, en ver. lij, and comp. the seven
devils of Matt. xii. 45, which represent an in-
tensified power in present moral deformity. That
there is a specific reference to the six or seven
abominations mentioned in chap. vi. 16-19, is an
arbitr.ary conjecture of Aben Ezra.
Ver. 26. Hatred is covered by deceit.
PXBO from Ntyj, " to deceive," is doubtless cor-
I T - T T
rectly understood by the LXX, %vhen they ex-
press the idea by iSuAof (comp. also the fraudu-
lenter of the Vulg.); here it designates specifi-
cally " iiypocrisy, the deception of friendly lan-
guage used to one's face" (Umbreit). The suf-
fix in IJ^i'l refers then by an obvious construclio
ad scnsmn to him who conceals his hatred in this
hypocritical way. The second clause gives assu-
rance then of the certain occurrence of an ex-
posure of this flatterer " in tlie assetnbly," /. e.
before the congregation of his people assembled
for judgment, who perliaps through some judi-
cial process that ends unfortunately for him
come to the knowledge of his villanies. Hitzig
partially following the LXX [o Kpv-Tuv ex'^P"-"
am'iGT7jaL do'Xov), renders: He who concealeth
hatred, devising mischief ('?), his vileness is ex-
posed in the assembly."
Ver. 27. He that diggeth a pit faileth into
it. Comp. Eccles. x. 8 ; Ecclesiast. xxvii. 26 ;
Ps. ix. 16. and with respect to the "falling back
of the stone that has been (wickedly) rolled" in
clause 6, comp. Ps. vii. 17: Matt. xxi. 44.
Ver. 28. The lying tongue hateth those
that are ■wounded by it. If the reading
rj'l is correct this may be the rendering, and
the "crushed" (plural of ^T [E. V. the op-
pressed], Ps. ix. 10: X. 18; Ixxiv. 21), ;. e. the
bruised (or oppressed or wounded — see Umbreit
and Stiek on this passage) of the lying tongue,
are then those whom this tongue has bruised or
wounded, the victims of its wickedness — and not
those possibly whom it proposes to wound ot
oppress (Umbreit, De W., Van Ess), or again
those who wound, i. e. punish, it [conferentPs sir^
castigantes ipsam — Luther, Geier. Grsenius).
226
THE PROVERBS OF SOLOMON.
Inasmuch, however, as the proposition is by no
means universally and in every case true, that
the lying tongue, or that detraction hates its own
victims, and since besides the second clause
seems to demand another sense, it might be jus-
tifiable to read with Ewald and Hitzig VjnS;
T ~:
accordingly " the lying tongue hates Us own mas-
ter," i. e. it hurls him into calamity, brings him
to ruin — -a meaning which also corresponds ad-
mirably with ver. 27. [See Critical notes for
the three chief explanations of tlie form and de-
rivation of the word. The passive rendering
hns this advantage, that it makes the fourth in-
stance correspond with the otlier three in which
the word is used; this presumption must be de-
cidedly overthrown. This we do not think is
done; sotheE. V., H., N., S., M., W., Kamph., etc.
— .\.] For the noun rendered •' offence," in clause
b, oomp., moreover, the cognate verb in clause a
of xiv. 32.
DOCTKINAL, ETHICAL, HOMILETIC AND
PRACTICAL.
It is mainly three forms of dishonorably and
morally contemptible conduct, against which the
condemning language of the proverbs in this
section is directed; foolishness or folly in the
narrower sense (vers. 1-12;) sloth (vers. 13-16);
and a wicked maliciousness (vers. 17-28), which
displays itself at one time as a wilful conten-
tiousness .and disposition to annoy (17-19), and
at another as an artful calumniation and hypocri-
tical slandering (20-28). Original ethicnl truths,
SHcli as have not appeared in previous chapters,
are expressed only to a limited extent in the
proverbs which relate to tliese vices. The
novelty is found more in the peculiarly pointed
and figurative form which distinguishes in an
extraordinary degree the maxims of this chapter
above others. Yet there are now and then es-
8cn!i.iUy new ideas; what is said in ver. 2 of the
futility of curses that are groundless ; in vers.
4, 5 of uttering the truth staunchly to fools with-
out becoming foolish one's solf ; in vers. 7 and 9
of the senselessness and even harmfulness of
proverbs of wisdom in the mouth of a fool; in
vers. 12 of the incapability of improvement in
conceited fools who deem themselves wise; and
finally in vers. 27, 28 of the self-destroying reflex
power of malicious counsels formed against one's
neiglibor.
llninil;/ on llie chapter as a whole. — Of three
kinds of vices which the truly wise man must
avoid: 1) folly; 2) sloth; 3) wicked artifice. —
Si'ocKKii: What kinds of people are worthy of
no honor: 1) fools; 2) sluggards or idlers; 3)
lovers of contention and brawling. — Staiike:
A (warning) lesson on folly, sloth and deceitful-
nesa.
Vers. 1-G. WUrtemherj Bible (on ver. 1): —
Honor is a reward of virtue and ability; wilt
thou be honored, then first become virtuous and
wise! — Mklanchthon (on ver. 2): As a consola-
tion against all calumnies and unjust detr.-iotion
the assurance of the divine word serves us, —
that false (groundless) curses, lliough they mo-
mentarily harm ami wound, yet in the end ap-
pear in their nothingness, and are cast aside, in
accordance with the saying : truth may indeed
be repressed for a time, but not perish (Ps. xciv.
15 ; 2 Cor. iv. 9). [" Truth crushed to earth
shall rise again ; the eternal years of God are
hers." — Lawson : The curses of such men in-
stead of being prejudicial, will be very useful to
us, if we are wise enough to imitate the conduct
of David, whose meekness was approved, his
prayers kindled into a flame of desires, and his
hopes invigorated by them]. — Geieu (on ver. 3) :
One may not flatter his own unruly flesh and
blood, but must seek to keep it properly in
check. — Starke (on vers. 4, .5) : Great wisdom
is needful to meet the different classes of our
adversaries in an appropriate way. — (On ver. 6) :
Important concerns one should commit to skilful
and .able servants.
Vers. 7-12. Luther (Marginal comment on
ver. 7) : Fools ought not to be wise and yet will
be always affecting wisdom. — [Trapp : If thy
tongue speak by the talent, but thine hands scarce
work by the ounce, thou sh.alt pass for a Phari-
see (Matt, xxiii. 3). They spake like angels,
lived like devils; had heaven commonly at their
tongue ends, but the world continually at their
finger ends]. — Starke (on vers. 7, 9): He who
will teach others in divine wisdom, must first
have mastered it himself (Ecclesiast. xviii. 19);
then he will not only teach with profit, but also
have honor from it. — (On ver. 9): He who mis-
uses God's word does himself thereby llic great-
est injury. — (On ver. 8) : Beware of all flattering
of the ungodly; forone prepares himself thereby
but a poor reward.. — (On ver. 10): As is the
master so is the servant. Bad masters like bad
servants. — (On vers. II): If all relapses in sick-
ness are dangerous, so much more relapses into
old sins. — (On ver. 12): Self-pleasing and self-
relaxation is the prolific mother of many other
follies. — WoHLFAKTii (on ver. 12) : Let no one
esteem himself perfect, t)ut let every one strive
for humility and cherish it as his most sacred
possession. — [Lawson (on ver. 8): But does not
God Himself often give honor to fools? Yes.
lie is the judge of nations who has a right to
punish men by subjecting them to the power of
fools. We are to regulate our conduct not by
His secret but His revealed will. — Arnot (on
ver. II): When the unrenewed heart and the
pollutions of the world are, after a tempor.ary
separation, brought together again, the two in
their unholy wedlock become *' one flesh." Man's
true need — God's sufficient cure is "Create in
me a clean heart, .and renew a right spirit within
me." — J. Edwards (on ver. 12): Those who are
wise in their own eyes are some of the least
likely to get good of any in the world. — Bridges :
The natural fool has only one hinderance — his
own ignorance. The conceited fool has two —
ignorance and .self-delusion].
Vers. 13-lti. Lange: That the weeds of sin
are ever getting the upper hand as well in hearts
as in the Church, comes from this, that men do
not enough watch and pray, but only lounge, are
idle and sleepy: I Thess. v.6. — Bcrleburij Bible:
The sluggard remains year in year out sitting
on the heap of his self-chosen convenient Chris-
tianity, reads, hears, pr.avs, sings in the Church
year after year, and makes no progress, never
comes to an inner complete knowledge of truth;
I
CHAP. XXVII. 1-27.
227
just as the door always remains in one place,
although it turns this way and that the whole
year through, and swings on its hinges. This
slothfulness is the mother of all the doctrines
which encourage the old Adam, and in the mat-
ter of sanctification throw out the *' cannot,''
where it is a "will not" that hides behind. —
WoHLFARTH : The sluggard's wisdom. Rest is
to him the sole end of life ; only in indolence
does he feel happy, elc.
Vers. 17-19. Starke (on ver. 17) : To mix
one's self in strange matters from forwardnesss
and with no call, has usually a bad issue. — Osi-
ANDER (on vers. 18, 19) : In the sight of God the
wantonness and wickedness of the heart are not
hid; moreover He does not let tiiem go unpun-
ished.— Zeltner: Crafty friends are much more
dangerous and injurious than open enemies.—
Lange: It testifies of no small wickedness when
one alleges quite innocent intentions in injuring
another, and yet with all is only watching an
opportunity to give him a blow.
Vers. 20-28. Hasius (on vers. 20 sq.): There
would not be so much dispute and strife among
men if there were not so many base spirits who
nourish and promote it in every way. — Starke:
Slanders and contentions are to be regarded as
a flame to which one should not supply wood,
but rather water to quench them. — [Trapp (on
ver. 23) : Counterfeit friends are nought on both
sides]. — Von Gerlacu (onver. 2G): Though a
deceitful man may succeed in cheating individu-
als, yet this is not possible before the whole
Church (Acts v. 1-11). — (Onver. 27): A hypo-
critical tongue if it has injured any one followj
him still further with lies to defend itself, and sa
it causes universal confusion.
i) Against vain self-praise and presumption.
Chap. XXVII.
( With an admonition to prudence and frugality in agriculture : vers. 23-27).
t Boast not thyself of to-morrow,
for thou knowest not what a day will bring forth.
2 Let another praise thee and not thine own mouth,
a stranger and not thine own lips.
3 Stone is heavy and sand weighty;
the fool's wrath is heavier than them both.
4 Anger is cruel and wrath is outrageous ;
but who can stand before jealousy ?
5 Better is open rebuke
than secret love.
6 Faithful are the wounds of a friend,
but the kisses of an enemy are deceitful.
7 The satisfied soul loathetli a honeycomb ;
to a hungry soul every bitter thing is sweet.
8 As a bird that wandereth from her nest
so is a man that wandereth from his home.
9 Oil and perfume rejoice the heart,
but the sweetness of a friend is better than one's own counsel.
10 Thine own friend and thy father's friend forsake not;
and into thy brother's house enter not in the day of thy calamity ;
better is a neighbor that is near than a brother far off
11 Be wise, my son, and make my heart glad,
that I may know how to give an answer to him that reproacheth me,
12 The prudent man seeth the evil (and) hideth himself;
the simple pass on and are punished.
13 Take his garment, for he hath become surety for a stranger,
and on account of a strange woman put him under bonds!
14 He that blesseth his friend with a loud voice early in the morning,
let it be reckoned a curse to him !
228 THE PROVERBS OF SOLOMON.
15 A continual dropping in a very rainy day
and a contentious woman are alike.
16 He that will restrain her restraineth the wind,
and his right hand graspeth after oil.
17 Iron sharpeneth iron ;
so doth a man sharpen the face of his friend.
18 Whosoever watcheth the fig-tree eateth its fruit,
and he that hath regard to his master is honored.
19 As in water face (answereth) to face
so the heart of man to man.
20 Hell and destruction are never full,
and the eyes of man are not satisfied.
21 The fining pot is for silver and the furnace for gold,
but man according to his glorying.
22 Though thou bruise a ibol in a mortar
among grain with a pestle,
his folly will not depart from him.
23 Thou shalt know well the face of thy sheep ;
direct thy mind to thine herds ;
24 for riches are not forever,
and doth the crown endure forevermore?
25 The grass disappeareth, and the tender grass is seen,
and the herbs of the mountains are gathered.
26 Lambs (are) for thy clothing
and the price of thy field (is) goats ;
27 and abundance of goat's milk for thy food, for the food of thine house,
and subsistence for thy maidens.
GRAMMATICAL AND CRITICAL.
Ver. 4. riV^OX is nsed here ooly in the Old Testament.
Ver. 5. [n^lti is regarded by Bott. Q 1133, 1 and n 3_) as the 3d sing. fern, of the verb and not as the fem. of the adj.;
T
the chief evidence being found in the participles following, which, according to Hebrew usage, more naturally follow
a finite verb. — A.)
Ver. 9. [In ^ny"1 we have one of the examples found in Hebrew in connection with words in wide and frequent use,
in which the suffix loses all distinct and specific application ; comp. in modern languages Monsieur, Madonna, Mynherr,
etc.; therelore out's friend, a friend, and not his friend. Bott., g 876, c. r^^)} is regarded by Gehen., Fuerst, 1>oderlein,
Dathe, eic., as a fern, of VV used collectively; the meaning in connection with 1^3 J ia then, "more than fragrant wood."
Bott. (^ 543. 5) pronounces all the examples cited in the lexicons for this use of the noun " more than doubtful ;'' and, as
the esegetical notes show, nearly all commentators give to rii'j.* its ordinary meaning.— A.j
Ver. 10. [711?"^ is one of three nouns whose full and original form appears only in the stat. cnnstr.; the K'ri therefore
points as though the a&soZ. were used J*1. while the K'thibh exhibits the form n>^'^- See Green, g 215, 1, e; Bott.
Jg721, 8; 794, Peel. IV— A.]
Ver. 11. (n3'tyXl an Intentional, or paragogic Imperf, connected to Imperatives by 1 used as a final conjunction,
T T : ;
"in order that ;" Bott . § 965. B, c. And let me=that I may. — A.]
Ver. 14. D'^UTI. an Infin. abs. nsed adverbially, as in Jer. xxv. 4; here on account of the pause written with *_ in-
stead of simple _.
Ver. 15. On the question whether ninD'J is to be accented and explained as a 3d pers. Nithpael, or whether, with
KiMcai, NoRzi. and the most recent editors and expositors, we should point the form as Mile! [witli penultimate accent],
and accordingly regard it as perhaps a viiluut.itive Hiihpael, with the H- ot motion (therelore "let us compare"), con-
T
rtiilt Berthbau. Stier and Hitzio on the passage. [Geben,, Rod. ^Gesf.n. Tfifs., p. 1376, add. p. 114^ Vvf-nsT. etc.. make the
form a Nithpael; BoiT. (^^_ 47-4,4. a and lU7l!, 8) agrees with Hitzig in making it a simple Niphal with a different transpo-
sition of consonants, and argues at length for this view. Fderst pronounces the form participial, in opposition to nearly
aU lexicographers and commentators who make it 2d sing. fem. Gesen. and some others, f 'Mowing Chaldee analogies,
rcn iered, "are to be feared." Kodiqer (ubi supra) ami most others render, "are esteemed alike," or "are alike." Comp.
also EWALD, Lehrb. ^ j32. d : Green, g 83, c (2).— A.]
Ver. 16. N'^p' =n'ip\ according to an interchange which is common of X with H- [In clause a we have a singular
verb following a plural participle taken distributively as in xxii. 21 ; xxv. 13, etc. — A.]
Ver. 17. nrr is best regarded, as Qeier, Bertheac and Stier take it, aa an Imperf. apoc. Hiphil from HIH = ^^^
" to sharpen." Kwald, Elster, etc., needlessly take the first in"* in clause a as a Hophal : in* (comp. the Vulg. ej^acuitur)
and would have only the second recognized as a Voluntntive Hiphil (to be pointed "in"* or Hri')- [Bott. g 1124, 3- insists
that the Masoretic forma can be regarded as nothing but the ordinarv adverb " together," and that the pointing must be
changed to in", "in\ or in\ nn\ Green, g 140, 1, mak.-3 it a simple Kal Imperf. Fderst regards it as a NiphhaJ
CHAP. XXVII. 1-27.
229
Imperf., no change of vocalization being required, although the more common form would be nn*. ^n. ( Thes. Gesen ,
Ind, pp. 6, 88) regards the form as an apoc. Hiphil. for the more common nn*i nsed impersonally, " one sharpens, men
sharpen." — A.]
Ter. 20. The parallel passage xv. 11 (see notes on this passage) shows that instead of Hl^X (or again instead of
7^*^^2() we should read with the K'ri ?11^K, or that we should at least assume a transition of this latter form into the
former, in the way of lexical decay (as in njO for [IT JO)- [Bott. (J§ 262, a; 293) notes this as a tendency in proper
nouns, aided perhaps in the case before us by the following liquid. — A.]
Ver. 22. ["''71^3 instead of the more regular ^ 7y3. mimetically sharpened in its vocalization at the end of its clause.
- v: - ■ v: T
See Bott., §? 394, 6; 498, 6.— A.]
Ver. 25. [nl3l?y with Dasrhesh dirimens or separative, indicating the vocal nature of the Sheva. See, e. g. Greenj
J 24, 6 ; 216, 2, o.— A.]
EXEGETICAL.
1. Vers. 1-6. Three pairs of proverbs, directed
against self-praise, jealousy and flattery.
Vers. 1, 2. Boast not thyself of to-mor-
row, i. e., "do not tlirow out with proud as-
surance high-soaring schemes for the future "
(Elstek); do not boast of future undertaliings as
if they had already succeeded and were assured. — ■
For thou kno^west not ivhat a day ■will
bring forth ; i. e., what a day, whether it be to-
day or to-raorrow, will bring in new occurrences,
is absolutely unknown to thee. Comp. James iv.
13-15; also Hor.ice, Od., iv. 7, 17: Quis scit an
adjiciant hodieriix crastina sumiiue Tempora Di su-
peri ? —
^" Who knows if they who all our fates control
Will add a morrow to thy brief to-day?"
Theo. Maktin's Translation.]
and Seneca, Thyest. V. 619: Nemo lam divos hahuil
favenUs Crastinutn ut possitpolUceri\_^o one has had
the gods so favorable that he can promise himself a
morrow]. — -With ver. 2 comp. the German £i>?enZ()i
alinkt, and Arabic proverbs like " Not as mother
says, but as the neiglibors say" (Fuerst, Per-
lenschniire, ii. 8), or "Let thy praise come from
thy friend's and kinsman's mouth, not from thine
own" (Meidani, p. 4G7.)
Vers. 3, 4. — Stone is heavy and sand
^veighty, lit, " weight of stone and heaviness
of the sand." Hitzig fitly remarks with respect
to the genitive combinations of this as well as the
succeeding verse (" Cruelty of anger, etc.") "The
genitive relation holding a figure before our eye
instead of developing it in a proposition, possess-
es nevertheless the value of a combination of
predicate and subject." [So K., W., etc., while
S. and others make the relation directly that of
subject and predicate]. — The fool's wrath, i. e..
probably not: the vexation and anger occasioned
in others by the fool (Cocceius, Schctlte.ns,
Berthe.id, [S ], etc.), but the annoyance and ill-
humor experienced by himself, whether it may
have originated in envy, or in a chafing against
some correction that he has received, etc. Such
ill-temper in the fool is a burden, heavier than
stone and sand, and that too a burden for himself,
but beyond this also for those who must besides
suffer under it, whom he makes to feel in com-
mon and innocently his ill-will and temper. — An-
ger is cruel and wrath is outrageous, lit.,
"cruelly of anger and inundation of wrath."
With regard to the genitives, compare remarks
above on vs. 3, o. For the expression "over-
flowing of wrath " or " excess, outrageousness of
wrath." comp. Is. xxx. 28, 30; Dan. ix. 27; xi.
22.— nxjp in clause b, often "envy," is plainly
"jealousy," as in vi. 34, 35, which passage is
here to be compared in general.
Vers. 5, 6. Better is open rebuke (open,
undisguised censure, honorably expressing its
meaning) than secret love, i. c, than love
which from false consider.ation dissembles, and
does not name to one's neighbor his faults even
where it should do so. Compare the dA^^i^ri-f/r
£i> aj'Qjry, Eph. iv. 15, as well as the numerous
parallels in classic authors (Plautus, Trinummus,
I. 2, 57; Cicero, Ltel. 25; Seneca, Epist. 25);
and Meid.ini, II. 64: "Love lasts loiig as the
censure lasts," etc. — Faithful (lit. true, coming
from a true disposition) are the wounds of a
friend, but deceitful are the kisses of an
enemy. r>11j1>'3, from the root inj?, is if this
be identical with 1t?>', largus fuit, as is gener-
ally assumed, equivalent to "plentiful" (comp.
Tl^i'), in which case we must think of kisses
"liberally bestowed but faithless," or it may be
kisses "to be lightly esteemed" (so Gesen,
Umbreit, Berthe.\d, Stier [Fuerst, S., VV.])
And yet it corresponds better with the parallel-
ism, as well as with the exegetical tradition
(Vulg. , fraudulenta), to derive from an Arabic
root
to stumble {^a({>d?.?.€iVj fallere, there-
(ore Jalsus, false — so EwALD, Elster, etc.), or it
may be from . ,J^_£, =
llj? in the sense of " to
miss" — thus Hitzig, — both of which modes of
explanation give the idea "deceptive, crafty,
treacherous." With regard to the meaning com-
pare, therefore, chap. xxvi. 23.
2. Vers. 7-14. Eight proverbs in praise of con-
tentment, of friendship, prudence, etc.
Ver. 7. A satisfied soul loatheth honey
comb. The verb literally means "tramples,
treads under feet,"' comp. Dan. vii. 19; Judg. v.
21. — With clause /> compare the German proverb
" Hunger is the best cook;" and also Ecclesiast.
iv. 2.
Ver. 8. So is a man that roameth far
from his dwelling-place. As the preceding
proverb is directed against a want of contentment
in the department of food and drink, so is this
against weariness of one's own home, against ad-
venturous wandering impulses, and a restless
roving without quiet domestic tastes. Comp.
Ecclesiast. xxix. 28, 29 ; xxxvi. 28.
Ver. 9. With clause a compare Ps. civ. 15;
230
THE PROVERBS OF SOLOMON.
cxxxiii. 2. — But the sweetness of a friend is
better than one's own counsel. The "sweet-
ness " of the friena is acconling to xvi. 21 doubt-
less sweetness of the lips, the pleasing, agreeable
discourse of the friend (lit. "of bis friend;" the
suffix stands indefinitely, with reference t. e. to
every friend that a man really has; herewith
especial reference to the possessor of the ty3J).
See also the critical notes. The nx;^0 is best
taken in the sense of comparison (with Jabchi,
Levi, Cocceius, Umbbeit, Stier) : "belter than
counsel of the soul," i.e., better than one's own
counsel, better than that prudence which will
help itself and relies purely on its own resources
(comp. xxviii. 26). Ewald, Ef.ster (in like
manner also Luther, Geiee, De Wette [K.,
N.], etc.,) render: "The sweetness of the friend
springeth from (faithful) counsel of soul," which
is understood as describing the genuineness and
the hearty honesty of the friend's disposition.
Bertheau gives a similar idea, except that he
supplies in b from a tlie predicate with its object:
"The sweetness of a friend from sincere counsel
maketh glad the heart" ('?); [this is very nearly
the conception of the E. V., H.,S., M.]. Hitziq
following the KaTappr/yvvrni 6i v-6 avfiKujiaTuv i)
i/TO,f ^ of the LXX, amends so as to read: "but
the soul is rent with cares." [See critical notes
for still other expositions of the phrase.]
Ver. 10. Thine own friend and thy father's
friend forsake not. Whether one read with
the K'ri yy^ or with the K'lhibh the stal. conslr.
of the emphatic form [or according to others the
primitive form— see critical notes], in any event
together with the friend of tiie person addressed
" his father's friend " is also named, but as an
identical person with the former, who, for that
reason, has a value proportionally greater, and
may so much the less be neglected, because he is
as it were an heirloom of the family of long tried
fidelity and goodness. —And into thy brother's
house eater not in the day of thy calamity.
HiTziG, who explains the three clauses of this
verse as originally separate propositions, only
"afterward forced together," fails to see a logi-
cal connection as well between a and b as between
b and c. This is in fact in the highest degree
arbitrary, for the common aim of the three mem-
bers : to emphasize the great value of true friend-
ship and its pre-eminence in comparison with a
merely external relationship of blood, comes out
to view as clearly as possible. The "near"
neighbor is he who keeps himself near as one
dispensing counsel and help to the distressed,
just as the "far off" brother is he who, on ac-
count of his unloving disposition, keeps at a dis-
tance from the same. [(Jur commentators have
in general agreed substantially with this concep-
tion of the scope of the verse. — A.].
Ver. 11. Be -wise, my son, and make my
heart glad, etc. Evidently an admonition of a
fatherly teacher of wisdom addressed to his pupil
(comp. i. 8 sq. ; xxii. 21; xxiii. 16), — perhaps
of the same one to whom the wise counsel of the
preceding verse in regard to conduct toward
friends likewise belonged.— That I may know
howr to give an ansvirer to him that re-
proacheth me (literally, "and so will I then
return a word to my reviler"), i. e., in order that
I, pointing to thy wise and exemplary conduct,
m.ay be able to stop the mouth of him who re-
viles me, the responsible teacher. Comp. Ps.
cxix. 42; also cxxvii. 5; Ecclesiast. xxx. 2 sq.
Ver. 12. In almost literal accordance with
xxii. 3.
Ver. 13. Almost exactly like xx. 16 (ccmp.
notes on this passage.)
Ver. 14. He that blesseth his friend with
a loud voice early in the morning. These
words are directed against a friend who is flatter-
ing and profuse in compliment, but inwardly in-
sincere; who, by his congratulations, hasty, and
offered with boisterous ostentation, brings, in-
stead of a real blessing to his friend, only a curse
upon his house, at least in the general judgment
of the people. For of them we must think in
clause A as those who are to "reckon." For this
last verb and its construction, " reckoning some-
thing to some one," comp. Gen. xv. 6. [This in-
sincere and untimely praise may be accredited to
its giver as no better than a curse in his inten-
tion, or more positively it may be regarded as
veiling an evil intent, and so threatening an
actual curse to him who is its object. — A.]
3. Vers. 15, 10. Two maxims concerning a
contentious woman. — A continual dropping
in a very rainy day (according to the Arabic
TIJp denotes "a rain poured as if out of buck-
ets," and so "a pouring rain ;" moreover the
word occurs only here), and a contentious
woman are alike. Like this, only more con-
cise, is chap. xix. 13, b. [The peculiar force of
this comparison to one who has been in the rainy
season under the flat earthy roofs of Oriental
houses, is commented on and illustrated, e. g., in
Hackett's Scripture Illustrations, p. 85, and Thom-
son's Land and Book, I. 453. A.] — He that
will restrain her restraineth the vrind (J _S
literally "to shut out, dam up, confine"), and
his right hand graspeth after oil, i. e., it
grasps after something, encounters an object,
seeks to retain something that is necessarily con-
t inually eluding it. [The idea of hiding her dis-
agreeable and vexatious disposition from the view
of others, which is expressed by the E. V., H.,
W., in both clauses, and by N. and M. in the
second, is less appropriate and forcible than that
given in the version of our author, K., S., elc. —
A.]
4. Vers. 17-22. Six proverbs against haughti-
ness, selfishness, a greedy eye, self-praise and
lolly. — Iron sharpeneth iron, lit. iron to iron
maketh sharp, or according to others, "iron is
made sharp by iron," — see critical notes]. So
doth a man sharpen the face of his friend.
Whether we render D'J3 by "face, look," or (as
HiTZio maintains) by "edge,aciesmyenii, the men-
tal keenness," in either case the meaning is not :
"One enrages, provokes the other " (SriEUandin
like manner Bertheac), but : One stimulates the
other, polishes himself by mutual spiritual con-
tact and friction with his fellow, contributes by
such an interchange of one's own peculiarities
with those of his fellow to the spiritual develop-
ment of both (compare especially Elsteb and
IliTZio on the passage). ["Conference hath in-
credible profit in all sciences," observes Trapp.
"A man by himself," says Muffet, " is no man,
CHAP. XXVII. 1-27
231
he is dull, h e is very blunt ; but if his fellow come
and quicken him by his presence, speech, and ex-
ample, he is so whetted on by this means that he is
much more comfortable, skilful, and better than
he was when he was alone." So most of our
commentators, while Stuart, and Notes with a
qualification, would find the idea of provocation,
not as though anger were even indirectly com-
mended, but ■' if men must enter into contest, let
the antagonists be worlhy of the strife" (S.);
an exposition far weaker as well as more unna-
tural than the ordinary one. — .\.].
Ver. 18. With the general proposition in a
comp. xii. 11: xxviii. 19. — And he that hath
regard to his master is honored. The honor
which the master (i. e., any master whatever, and
not God especially, the master of all, as Stier
holds) confers upon his faithful servant resembles
the fruit which the fig tree yields to the proprie-
tor or tenant who carefully cultivates it. " To
regard one," colore aliquem, as In Pa. xsxi. 7 ;
Hos. iv. 10.
Ver. 19. As (in) water face (answereth) to
face, so the heart of man to man. D'33.
an accusative of place: " as in water," Ew.ild,
'i 221. The meaning will be like that of ver. 17,
somewhat such as this: "As the mirror of the
water reflects the likeness of one's own face, so
one's heart is mirrored in that of his fellow, if
one only has courage and penetration enough to
look deeply into this " (Ew.\ld ; comp. Stier and
15krtue.\u). There is contained in this at the
same time an admonition to the wise testing and
examination both of one's own heart and that of
our fellow-men ; or, the recommendation of a
comprehensive knowledge of men, to be gained
by thorough knowledge of one's self. The Vul-
gate already gives essentially the right idea:
" Quomodo in aquis resplendent vultus respicienlium,
tic corda honinum manifesta lunt prudenltbus ;"
while several other ancient expositors, whom El-
STER to some extent follows, find expressed in tiie
passage a relation too exclusively ethical, viz.^
that of arousing by love a reciprocal love, or that
of the practical maxim, *' Si I'ia amari, (27«rt "
[•' Love if you would be loved "]. — Hitzig thinks
that clause a D103 must be the reading instead
of D]5?- "What a mole on the face is to the
face, that is man's heart to man," viz., his disfi-
guring mole, his dark spot, his partie honleuse in
the sense of Gen. viii. 21 (?). [Among our Eng-
lish expositors the mirror and the mirrored ob-
ject have been somewhat variously understood ;
some retain while others dismiss the specific idea
of reflection that is suggested by clause a. Muf-
fet and Holden, e. g., make a man's own heart
tile mirror in which he may truly know himself:
WoRDSW. makes the mirror the hearts of others
on whom we act: while the great majority make
the reflected object the oneness, especially the
moral oneness of human nature, as discoverable
from any heart into which we may look (so e. g.,
Bp. Halt., Trapp, Lawson, Bridges, S. and M.)
-A].
Ver. 20. Hell and destruction are never
full [;. e., not the world of the lost, but the world
of the dead]. The meaning of clause b as indi-
cated by this parallel in a. cannot be doubtful. It
relates to the really demoniacal insatiablenessof
human passion, especially the "lust of the eyes ;"
comp. 1 John ii. 16: James iii. (3; and in parti-
cular Prov. XXX. 10; Eccles. i. 8.
Ver. 21. With a compare theliterally identical
language in chap. xvii. 3 a. — But man accord-
ing to his glorying, i. e., one is judged ac-
cording to the standard of that of which he makes
his boast (the noun to be taken not in a subjec-
tive, but in an objective sense, of the object of
one's glorying). If his boast is of praiseworthy
things, then he is recognized as a strong, true
man, etc. ; if he glories in trivial or even of evil
things, he is abhorred ; comp. above ver. 2. Thus
EwALD, Bertheac, Hitzig, [K.], while the ma-
jority (the LXX, Vulg., Luther, etc., also Um-
breit, Stier, Ei.ster, c^c), translate the second
clause : " so is man for the mouth of his praise,"
i. e., for the mouth of the one that praises him
[testing the nature .and worth of the praise that
is bestowed] — to which the figure in clause a can
be made to correspond only by a considerably
forced interpretation. [Here again among the
English expositors who adopt this general idea,
making the praise objective, there is diversity in
carrying out the details. Is man the crucible or
is he the object tested ? N. aud W. take the for-
mer view, according to which man tests or should
test with careful discrimination the praise be-
stowed upon him; H., S. and M. lake the other
view, by which the praise is represented as test-
ing him and disclosing his real character in the
effects which it produces upon him. — .\.].
Ver. 22. Though thou bruise a fool in a
mortar among grain (■' grains of wheat;" the
word is used only here and iti 2 Sam. xvii. 19),
^with a pestle, etc. The meaning of this pro-
verb, which has at least its humorous side, is
plain; lack of reason is to such a degree the very
substance of the fool, is so intertwined in his in-
ward and outward nature, that one might divide
him into atoms without eradicating thereby this
fundamental character of his. This idea is not
so clearly connected with the preceding verse by
its substance as by the similarity of the figures
employed in the two (the crucible and the mor-
tar) ; comp. Hitzig on the passage.
5. Vers. 23-27. Admonition to a prudent and
frugal economy in connection with agricultural
possessions. — Thou shalt know well (Z.
"make thyself well acquainted with") the face
of thy sheep. " The look of the sheep " (comp.
Gen. XXX 4i)), i. e., its condition and thritt.
Ver. 24. For riches are not forever — viz.,
the supply of subsistence, on the abundant pre-
sence of which the good appearance of the flock
depends above all things else. — And doth the
cro^n endure forevermore ? The question
introduced by this interrogative (DXl) expresses
the idea of a very strong negation, standing as a
climax to the preceding : ami even the crown, the
royal diadem, has no perpetual existence. The
"^i'J seems not to designate the metal of itself
that composes the king's crown, but the kingly
dignity and authority represeuted by it; the ex-
pression "from generation to generation " plainly
indicates this. Hitzig's rendering is as trivial
as it is contrary to the irstis loqtiendi: that "IXJ
means "grass, fodder" (because it sometimes
signifies the hair of the head, aud may therefore
232
VilE PROVERBS OF SOLOMON.
designate the herbage as a hairlike ornament to
the earth I ).
Ver. 2o. The grass disappeareth, etc. ; a
reason for the atlmonition contained in the pre-
ceding verse, that one should be intent upon lay-
ing up ample supplies of nourishment for the
fiocks. The discourse passes over in vers. 25-27
to a richly diversified description of the beauty
and abundance of rural nature, reminding us of
Ps. Ixv. 10-14, but in its present connection
having this aim, — to show how God's creation li-
berally rewards the labor bestowed upon it by
the active and industrious landlord. Neither this
concluding picture, nor the entire passage from
ver. 23 onward can be interpreted in some alle-
gorical way (with various ancient expositors,
ScHULTENS and Stier), and be applied to the
conduct of the spiritual, pastoral office of the
teacher of wisdom. As the utmost that is admis-
sible this conception may have a place under cer-
tain conditions in the practical and homiletic
treatment of the passage. [Wokdsw. character-
istically makes much of the secondary import
of these verses. — A.].
Ver. 26. And goats (as) price for the field ;
1. e., goats of such value that for each one a piece
of arable land might be exchanged.
Ver. 27. Abundance also of goat's milk
. . . for subsistence for thy maidens. Q"n)
(with which we must repeat 7 from the pre-
ceding) " and life " is here equivalent to "sub-
stance, nourishment." Female servants, maid-
ens, waiting women, were wanting in no large
household among the Hebrews, not even in the
royal palace and the temple ; comp. 2 Sam. iv. 6 ;
1 Sam. ii. 22 sq. Here we must naturally think
first of shepherdesses, milkmaids, e(c.
DOCTRINAL AND ETHICAL, HOMILETIC
AND PRACTICAL.
Modesty, contentment and prudence are the
central ideas about which we may group the
practical instructions of the section just expound-
ed, if not in all their items at least in large mea-
sure. Especially may we throw under these ca-
tegories what is said of the necessity of avoiding
all vain self-praise, and of boasting in an incon-
siderate extravagant way neither of our own
prosperity nor of our neighbor's (vers. 1, 2, 14,
21); in like manner that which relates to the
duty of moderation in ill temper and jealousy, in
sensual enjoyments, in love of restless wandering
and of sight-seeing (vers. 3, 4, 7, 8, 20) ; and not
less, finally, the admonition which recurs in ma-
nifold transformations to a general prudence in
life, as it should be exhibited in social and busi-
ness intercourse with others, and in the diligent
discharge of the domestic duties of one's calling
(vers. 11, 13, 17-19, 23-27). If so inclined we
might reckon among these commendations of an
all-embracing practical wisdom even the warning
against the contentiousness of a bad woman
(ver. 15, 16), as well as the encomiums upon a ge-
nuine, unfeigned friendship, in vers. 5, 6, 9, 10;
and in these especially, and above all in the com-
mand (ver. 10) : to regard the love of a true
friend more highly than the bonils of relation-
ship of blood, — an injunction which reminds us
of expressions in the New Testament, sucli as
Matth. X. 37 ; xii. 48-50, we might see the very
climax, and tlie main theme of the discourse of
wisdom which constitutes this chapter. Over
against this counsel, to give to the love of a true
friend the preference above all vain passions and
selfish interests, we have presented in a signifi-
cant way the evidence which establishes the sad
truth, that the fool is not disposed at any price
' to let go his selfish, vain, arrogant nature (ver.
22), in connection with whicli fact allusion is
made to the natural corruption of human hearts
in general and to the necessity for their being
given up to the delivering and renewing influ-
ences of divine grace (comp. ver. 11).
Homily on the chapter as a whole : " Godliness
with contenlment is gre.at gain" (1 Tim. vi. 6). —
Or, boast neither of thy prosperity, nor of thy
deeds, nor of any earthly and human advantages
whatsoever, but only of the Lord (1 Cor. i. 31). —
Stockek: Of conceit and vain presumption as a
first and main hinderance to the progress of true
wisdom (comp. besides comments on chapters
xxviii. and xxix). — Cahcer Handbuch : Of the
means of attaining true honor.
Ver. 1-6. Melanchthon (on verse 1): That
which is necessary and first demanded by our
duty we must do before all else, conscientiously,
and with appeals for divine help, lest in reliance
upon our own strength or on ioolish hopes we
undertake needless and futile things. — St.^bke:
He walks the more cautiously who alw,ays con-
siders that to-day may be the day of his death
(James iv. 13 sq. ; Ecclesiast. vii. 40). — Comp.
the New Year's Sermon by Rohb (Sonntagsfttn,
1844, No. 15): "The high and weighty import
that each year of life has for us." — [J. Ei)W.\biis:
Not depending on another day, is a different
thing from concluding that we shall not live an-
other day. We ought not to behave ourselves in
any respect as though we depended on anotiier
day. — .-iRNOT: This proverb contains only the
negative side of the precept; but it is made hol-
low for the very purpose of holding the positive
promise in its bosom. The Old Testament sweeps
away the wide-spread indurated error; the New
Testament then deposits its saving trulli upon
the spot. — A. Fuller (on verse 2): A vain man
speaks well of himself; and Paul speaks well of
himself. The motive in the one case is desire of
applause; in the other justice to an injured
character, and to the Gospel which sufi'ered in
his reproaches. — Bp. Hopkins: The tongue is
of itself very apt to be lavish when it hath m
sweet and pleasing a theme as a man's own
praise]. — Tubingen Bible: Self-praise is a sign
of great pride, and must be in the highest degree
off"ensive to the wise man when he has to hear
it. — Geier (on verses 3, 4) : If even the pious
man may easily transgress in his anger, how-
much more easily the ungodly! — Lange (on
vers. 5, 6) : He who truly loves his neighbor is
bound, when the occasion presents itself, to per-
suade, admonish and warn him; Ps. cili. 5;
Gal. vi. 1. — WoHLF.^BTH (on vers. 5, 6, 9, 10):
Moral perfection the highest aim and blessing of
true friendship. — Von Gerlach : A rebuke be-
fore the whole world is better than a love that
proves itself by nothing, that onjy flatters in
connection w^th a neighbor's faults. — [Lciku
CHAP. XXVIII. 1-28.
233
Bacon : This proverb rebukes the mistaken
kiudness of friends who do not use the privilege
of friendship freely and boldly to admonish their
friends as well of their errors as their dangers.]
Ver. 8 sq. Mel.incthon (on ver. 8): Solomon
here warns against our forsaking our lawful
calling from weariness: Eph. iv. 1 ; 1 Cor. vii.
20. — Luther (marginal commeut on ver. 8) :
Let no assault drive thee from thy calling ; hold
fast, and God will make thee prosper. — L.anoe:
By discontent with one's position and calling one
only doubles his need, and sins grossly against
God'a holy providence. — [Muffet: The wan-
dering person is hated and despised by all; none
honoreth his kindred, none regardeth his beauty,
none careth for him, and none feareth to hurt
him. — John Howe (on ver. 10) : If it be an in-
decency, and uncomeliuess, and a very unfit
thing, that is, contrary to the precept of study-
ing whatsoever is lovely, and thinking of those
things, to forsake my friend and my father's
friend, how much more horrid must it be to for-
sake my God and my father's God!] — Starke
(on vers. 9, 10) : God is the best of all friends;
strive with great care, that thou mayest obtain
God's favor and friendship, and thou mayest
never lose them. — Von Gerl.\ch : Union of spirit
with an old family friend from the father down
is to be much preferred to mere relationship of
blood. — [T. Adams (on ver. 12): The fool goes,
he runs, he flies; as if God that rides upon the
wings of the wind should not overtake him.
Haste might be good if the way were good, and
good speed added to it, but this is the shortest
way out of the way. He need not run fast: the
fool may come soon enough to that place from
whence he must never return].
Ver. 14. sq. Luther (marginal comment on
ver. 14) : He who reproves much praises, and he
who praises much censures; for they are not
balieved because they go too far. — Tubingen
Bible: Too much praised is half censured.
Trust not the flatterer who praises thee to ex-
cess.— [Bp. Hopkins; Let all thy reproofs be
given as secretly and privately as tlwu canst;
otherwise thou wilt seem not so much to aim at
thy brother's reformation, as at his shame and
confusion. — Lord Bacon : Moderate praise used
with opportunity, and not vulgar, is that which
doeth the good. — .\rnot (on ver. 17): One half
of the human faculties are framed for maintain-
ing intercourse with men, and one half of the
divine law is occupied with rules for regulating
it]. — Melanctbon: Let us recognize our weak-
ness, and see that the individual man is ignorant
of much, errs and stumbles, and .... that God
has furnished us men with the power of speech
chiefly for this, that one may befriend another
with counsel and instruction. — Zeltner : The
pious should arouse one another, and stimulate
to all good works (Heb. x. lit), and that too in
all circumstances. — GEiER(onver. 18): Faithful
labor and diligence find at length their rich re-
ward— if not from men, at least from God; Heb.
vi. 10.
Ver. 19 sq. Luther (marginal comment on
ver. 19): As the outline in water trembles and
is uncertain, so also are hearts. The lesson is:
Trust not! — [Bp. Hopkins: In the world we see
our own hearts unbowelled; and there we can
learn what ourselves are at the cost of other
men's sins]. — Luther (on ver. 21): He who
loves to hear himself praised is easily deceived :
for he proves thereby that he is a reckless man
who values his honor above all right. — Starke
(on ver. 21): If thou art praised, let it serve
thee as a test, a humiliation, and a profit. —
Lange (on ver. 22): The urging and chastise-
ment of the law makes no one pious, and does
not change the heart. The power of the Gospel
must change and renew the h.ard heart. — Vo.v
Gerlach : No outward cure helps at all where
the inward part is obstinately corrupt.
Vers. 23-27. Stakki; : Let every one labor
diligently in his calling, let him indeed bring
everything to counsel, and be thoroughly syste-
matic in his actions. — Geier: If it be important
carefully to guard and to cherish silly sheep, oli,
how much more Christ's sheep, the souls which
He has redeemed with His precious blood ! Acts
XX. 28. — Wohlfautu : The husbandman's pros-
perity (a sermon for a harvest thanksgiving). —
Von Gerlach: To persevere is as needful as to
acquire in every kind of possession. — [Lawson :
God's bounty is a great encouragement to our
industry].
c) Against unscrupulous, unlawful dealing (especially of the rich with the poor).
Chap. XXVIII.
The ■wicked flee when no man pursueth,
hut the righteous are bold as a lion.
In the rebellion of a land its princes become many,
but through wise, prudent men one (the prince) continuetli long.
A man who is poor and oppresseth the lowly
is (like) a rain flooding and (bringing) no food.
They that forsake the law praise the wicked,
but they that keep the law contend with them.
234 THE PROVERBS OF SOLOMON.
5 Evil men understand not judgment,
but they that seek Jehovah understand all.
6 Better (is) a poor man that walketh in his uprightness,
than he that walketh in crooked ways and is rich.
7 He that keepeth the law is a wise son,
but the companion of profligates causeth his father shame.
8 He that increaseth his wealth by interest and usury
gathereth it for one that pitieth the poor.
9 He that turneth away his ear from hearing the law,
even his prayer is an abomination.
10 He that leadeth the righteous astray in an evil way,
in his own pit shall he fall ;
but the upright shall inherit good.
11 The rich man thinketh himself wise,
but a poor man that hath understanding searcheth him out.
12 When righteous men exult there is great glory,
but when wicked men arise the people hide themselves.
13 He that hideth his sins shall not prosper,
but he that confesseth and forsaketh them shall find mercy.
14 Happy is the man that feareth always ;
but he that hardeneth his heart shall fall into evil.
15 A roaring lion and a ravening bear
is a wicked ruler over a poor people.
16 O prince, poor in understanding and abounding in oppressions ;
he that hateth unjust gain shall prolong his days !
17 A man laden with the blood of a soul
fleeth to the pit ; let them not detain him !
18 He that walketh uprightly shall be delivered ;
but he that walketh in crooked ways shall fall suddenly.
19 He that tilleth his laud shall be satisfied with bread,
but he that followeth vanity shall have poverty enougL
20 A faithful man aboundeth in blessings ;
but he that hasteth to be rich shall not go unpunished.
21 To have respect of persons is not good,
and (yet) for a piece of bread (many) a man will transgress.
22 He that hath an evil eye hasteth after riches,
and knoweth not that want shall come upon him.
2-3 He that reproveth a man shall afterward find favor
more than he that flattereth with his tongue.
24 He that robbeth his father and his mother,
and saith it is no wrong,
he is companion to one that destroyeth.
25 He that is of a covetous heart stirreth up strife,
but he that trusteth in Jehovah shall be richly rewarded.
26 He that trusteth in his own heart is a fool,
but he that walketh in wisdom, shall be delivered.
27 He that giveth to the poor (suffereth) no want,
but he that covereth his eyes hath abundance of curses.
28 When wicked men rise men hide themselves,
but when they perish the righteous increase.
GRAMMATICAL AND CRITICAL.
Ver. 2. yt73 might perhaps be more correctly read as an lufinitive : ^V22 — Comp. HlTZia on this passage. As tho
worJsof the original Hebrew now stand, wo can supplya subject for T'lJ^' only the singular Ity ('-the true prince*'); :u
like manner tho 3 in DTX3^ must be taken in the sense of nvn3 "whuu there is at hand;" the |3 however must be
taken as an introduction to the concluding clause, like our *' then" or "so." In all this there is indeed the difficult;
remaiuiDg that the participles T^O and ^"^^ stand side by side without a copula — an anomaly that is hardly reuioved
by referring to chap. xxii. 4 (Beethbau). And yet the construction thus brought out is, in spite of the mnnifnM
CHAP. XXVIII. 1-28.
28$
anomalies which it invoWes, after all better than, e. g. that of Umbkeit, who takes J3 as a substautiTe in the seiuw
of "right" as dependent on J?T,— or than HlTZiQ's violeut emendation ({ITD "^^y instead of ■^j'lN]^ |3 ^y)> ">»
meaning resultin"- from which "but through a man of understanding cont-ntioii ceases." d.ies not agree very well
with the context." [The E. V. takes [3 ai a noun: " the state thereof," etc. So U. and M. (the siubiUly ' ). N. without
this specific rendering reaches the same result by finding for the verb "sbnll prolong its days, or endure" the
subject "it" (the state) suggested in clause a. S. tollows UMB,^lilT. BoTT. (J i)J5, ^) regards the verb iia furmshmg
an example of what he calls " concrele imporsonals," having a general subject "oue," a eonstructmn not unromiuoa
where reference is made to public offices or functions. This reaches Z s. result by a dilfereut path.— A.J
Ver. 17. [The participle p\^V BoTT. prefers an account of its peculiar vocaliz.itiou to regard aa a mutilated
Fual part., deprived of its initial O, and would therefore point p^^^; so xxv. 11, etc. See J 994, C, 10.— A.]
Ver. 18.— D'JIl ^pjfi ■' ecjuivalent to DOIT i^pj^ 'n ^er. 6.
Ver. 23. 'inX a somewhat stronger form in its vowel elements than ^"inx, used here as TnS^ is elsewhere.
EXEGETICAIi.
1. Vers. 1-5. Of the general contrast between
the righteous and the ungodly (unscrupulous
transgressors, men of violence). — The vricked
flee Twhen no man pursueth. " The wicked"
(singular) is on the ground of its collective, or
more exactly its distributive meaning, subject of
a plural verb: compire similar constructions,
Kora aiweaiv: Job viii. 19; Isa. xvi. 4; and also
below, ver. 4 of the present chapter; 1 Tim.
ii. 15 {yw^ — cav utivuaiv), etc. [See Ew.iLD
f,ehrb. I 309, a, and other grammars]. — But the
righteous are bold as a lion. n33' is to be
explained as a relative clause and referred to
the preceding •* as a lion " — .•* whicli is confident,
rests quietly" in the consciousness of its supe-
rior strength and thesecurily which results from
it, see the same figure in Hen. xlix. 9. [This
seems to be needlessly artificial ; according to a
common Hebrew construction the verb may be
a distributive singular after a plural, "the
righteous." See e. g. Green, \ 275, 6. — A.]
Ver. 2. In the rebellion of a land its
princes becoms many. For tliis use of
'* transgression " in the sense of '• rebellion, re-
volt," comp. the verb employed in this sense in
2 Kings i. 1: also Ex. xxiii. 21, tic. The allu-
sion is plainly to the uprising of many petty
chiefs or tyrants, or many pretenders to the
throne, or usurpers opposing each other, in
lands which, through revolt from the lawfully
reigning liouse, have fallen a prey to political
anarchy, as e. g. the Kingdom of Israel, espe-
cially in the period after Jeroboam II., — to which
the author of the proverb now under considera-
tion might very well have had special reference.
[On account of the form of clause b we prefer,
with K.\MPH., to understand the allusion to be to
a rapid succession of half established kings,
rather than to a number of competing claimants.
Thomso.v, Land and Bn<jk, 1., 498, cites an Arabic
proverb: "May Allah multiply your sheikhs!"
as emboilying in its intense malediction a con-
stant Oriental e.xperience of fearful calamity.
It is only incidentally illustraive of the proverb
before us — .\.]— But through wise, prudent
men he (the prince) continueth long. [See
Critical notes ]
Ver 3. A man who is poor and oppress-
eth the poor We are to think of some magis-
trate who is originally poor, an upstart, who
seeks to enrich himself rapidly by oppression of
his subjects. This man is in clause 6 very np-
^iropriately described as a " rain " that floocls
the sowed field or the fruitful district, and thus
destroys the prosperous condition of the crops.
[Here again, and more appropriately, Thomson
(ubi supra) illustrates, both from natural and po-
litical experiences common in the East, the im-
pressiveness of this proverb to au Oriental mind.
-A.]
Ver. 4. They that forsake the law praise
the wicked, ;'. e. for his success; comp. Ps.
xlix. 12, 19; Ixxiii. 3, 10, 12 —But they that
keep the law (xxix. 18) contend with him;
lit., "with them;" comp. remarks above on ver.
1. For this verb, "to contend or dispute," comp.
Jer. 1. 24 ; Dan. xi. 10, etc.
Ver. 5. £iTil men (lit,, "men of evil," comp.
remarks on vi. 23) do not understand judg-
ment; their wickedness darkens their under-
stauiling likewise, which is especially the faculty
for distinguishing between good and evil; comp.
chap. xxix. 7. In contrast with them "they who
seek God understand everything," i. e. every-
thing that relates to the investigation and deter-
mination of right; comp. Eccles. viii. 5.
2. Vers. 6-12. Against wanton oppression of
the poor by the rich. — With ver. 6 compare the
quite similar proverb chap. xix. 1. — Than he
that walketh in crooked ways; lit., "ihau
one wiio is crooked in the two ways," or, "than
one who is perverse in a double way " (the dual
of the noun is used here as in ver. 18 [see Green,
Gram. § 203, 3]), i. e. one who unskilfully and
waywardly passes from one way to another, one
who, with divided heart, stands midway between
the right path and the bypath of immorality ;
comp. Ecclesiast. ii. 12; James i. ti.
Ver. 7. With clause a compare x. 1 ; xxix 3.
— But the companion of profligates. For
the verb n>.'"l, to cherish, to cultivate intercourse
with some one, comp. xiii. 20 For the term
"profligate or waster," comp. xxiii. 21.
Ver. 8. He that increaseth his wealth by
interest and usury. The "interest" and
" usury" are so distinguished according to Lev.
XXV. 3(5, 37, that the former denotes the annual
revenue of a sum of money loaned out, the latter
an exaction in other things, especially in natural
products. The former is {hen faeniis peciimarium,
the latter famis nalurale sive reale. [Here again
Orientals, ancient and modern, have a peculiarly
deep and painful experience of the enormities of
usury. — A ] — He gathereth it for one that
pitieth the poor, ;. e. for an heir who will at
length show himself more liberal and compas-
sionate toward the poor; comp. xiii. 22, and also
Jobxxvii. 16, 17. Mercercs, Ewald, Bebtheao,
236
THE PROVERBS OF SOLOMON.
Elster take the [.^inS as an Infinitive of the in-
tensive form : " ad largiendum jiauperibus," for
bestowal upon the poor, to show himself merci-
ful to the poor. But such an involuntary giving
is a harsh idea, difficult to realize; and the
meaning, "to bestow, larc/iri," [jn has elsewhere
only in the Kal conj., the participle of which
corresponds best with the general context before
U8.
Ver. 9. Comp. xv. 8 ; and with clause a in
particular Isa. xiii. 15.
Ver. 10. He that leadeth the righteous
astray in an evil way. The "evil way" is
uuquestioniibly a way of sin and ungodliness,
whether the i'"l be taken as a neuter substantive
in the genitive (as in ver. 5 ; vi. 2i), or. which
is perhaps to be preferred here, as an adjective.
With clause b compare xxvi. 27; with c, ii. 21.
The "pit" in b is naturally Ihe way of sin into
which one betrays the upright, not as it is in ii-
self, but in its ruinous issues to which he is
finally brought. Comp. chap. xi. 6, 8.
Ver. 11. With a compare xxvi. 16. — But a
poor man that hath understanding search-
eth him out; i. e. he sees through him. and
accordingly knows his weaknesses, and there-
fore outstrips him in the struggle for true pros-
perity in life.
Ver. 12. When righteous men exult (tri-
umph), yh)!, lit., " to rejoice," here expresses
the idea of the victory of the good cause over its
opposers, in which victory "all the people"
(according to xxix. 2) sympathize with great
exultation. Hitzig's alteration is unnecessary
(v"7;73 into Y^p2, suggested by the 6ia (ioSiSuav
of the LXX) : "when righteous men are deli-
yerej." — But when vricked men rise, come
up, attain to power. Compare, with respect to
this as well as the people's anxious "hiding
themselves," ver. 28.
3. Vers. 13-18. Against the secret service of
sin, hardening of the heart, tyranny, and thirst
for blood. — With ver. 13 comp. Ps. xxxii. 1-5.
Ver. 14. Happy is the man that feareth al-
^^ays, i. e. he wlio lives in a holy dread of trans-
gressing the will of God by sins of any kind
whatsoever: comp. 2 Cor. v. 11 : Phil. ii. 12, etc.
The antithesis to this man " who feareth always"
is the "confident," the carnally presumptuous,
hardened in Ihe service of sin ; ver. 26 and also
chap. xvi. 14.-.^With b comp. Ps. xcv. 8; Prov.
xvii. 20.
Ver. 15. A roaring lion and a ravening
bear. pplt? the ancient translators (LXX :
iirpCjv; Vulg. esuriens, e/c), already give with a
substantial correctness, when they interpret it
of the raging hunger or the blood-thirstiness of
• he bear: comp. Isa. xxix. 8; Ps. cvii 9. Not
60 well Berthbaii and Elster (following Kim-
CHi, Levi, Cocceiiis, elc, [Gesen.. Fi'ei-.st,
E. v., H., S., while LnxHER, De W., K.. N., M.,
Rod., e/c, agree with our author]): "a roam-
ing, ranging bear," — forwhich rendering neither
Joel ii. n nor Isa. xxiii 4 can be adduced as de-
cisive supports
Ver. 16. O prince poor in understanding
(lit., in "discernmenis") and abounding in
oppression. This conception of the first clause
as an animated appeal to a tyrant (Ew.\li), Ber-
THE.vu, EisTER, etc), seems to correspond better
with the second clause than HiTZio's view, ac-
cording to which clause o is a nominative abso-
lute, not to be resumed by a suffix in i, or than
Stier's still more forced translation : " A prince
who lacks understanding — so much more does
he practice oppression," elc. [Lcther, E. V.,
De W., H., N., M. make the general relation of
the clauses antithetic, each clause having its
normal subject and predicate, although H., e. g.,
admits the want of precision in the antithesis.
K. agrees with Hitzig's abrupt sundering of the
clauses ; while S. makes the first a synecdochical
clause, "as to a prince," etc. Our author's ren-
dering if animated is certainly unusual. — .-\.] —
He that hateth unjust gain shall prolong
his days. For the generalizing plural 'WE',
which stands here quite as appropriately as e. g.
iii. 18 ; xxvii. 16, the K'ri unnecessarily calls
for the singular V.X1. [So Bott., I 702, c].
Ver. 17. A man laden with the blood of
a soul. For this participle, " burdened, loaded"
(with the sense of guilt), comp. Isa. xxxviii. 14.
[The E. V. loses Ihe passive form and force of
the expression ; so Luther and H. ; while De W..
K., N., S., M , W. agree with Z.— A.]— Fleeth
to the pit, is restless and a fugitive (like Cain,
Gen. iv. 14), even to the terrible destruction to-
ward which he is hastening by God's righteous
decrees, and from which no human exertion is
able to hold him back. Hence the warning ex-
clamation at the end: "let no one detain him,"
i. e. let no one attempt the impossible, after all
to recover him who is irrecoverably lost!
Ver. 18 forms an antithesis to the prece<ling
verse, cast in a somewhat general form. — He
that walketh uprightly (comp. Ps. xv. 2:
Mic. ii. 7) shall be delivered, but he that
walketh in crooked ways shall fall sud-
denly. Comp. " the perverse in a double w ay,"
I in ver. 6. The "suddenly, at once," points to
the fact that the one or the other of the two per-
verse ways which the ungodly alternately pur-
sues, must bring him at last to ruin.
4. Vers. 19-28. Various warnings and cau-
tions, directed mainly against avarice and vio-
lence.— With ver. 19 comp. xii. 11. — .... is
surfeited with poverty. A stronger and
more direct nnlithesis to a than the "is void of
understanding" in xii. 11 b.
Ver. 20. A faithful man aboundeth in
blessings. For the "man of fidelities," cc.iiii)i.
the similar expression in chap xx. 6: i.l>o 2
Kings xii. 16 : xxii. 7, etc. — But he that hast-
eth to be rich, naturally, in unfaithtiil. dis-
honorable ways. Comp. xx. 21: xxi. 5; and
for the concluding phrase, iv. 29.
Ver. 21. With » compare the somewhat nion-
complete expression, xxiv. 23. — And (yet) even
for a piece of bread (many) a man will
transgress. The morsel of bread (1 Sam
ii. 36) probably .stands here not as an exanijde
of a peculiarly insignificant bribe, but as the
concrete designation of a trifle, a very slight
value or advantage of any sort. Comp. A. Gi;i.-
LHIS, Noel. All. I., 15, wliere Cato says in pro-
verbial phrase of the tribune Caelins, ••J'rui'iu
CHAP. XXVIII. 1-28.
237
pania couduci potest, vel ut taceat, vel ut loguatur"
[with a crust of bread he can be hired either to
keep silence or to speak].
Ver. 22. He that hath a covetous eye hast-
eth after riches, lit., " with an evil eye,' and
thei'efore the envious ; comp. xxiii. 6. For the
idea of hastening after riches comp. xx. 21. — And
knovyeth not that want shall come upon
him. — Instead of Ipn •• waixt " (comp. Job xxx.
3 and akiudred term inEccles. i. 15) the LXXread
ion (so likewise the Edit. Bomberg., 1-526, and
the Planlin., 1.560). If this reading were origi-
nal, then we must undoubtedly render in accord-
ance with chap. xiv. 31; xxv. 10; by "shame,
reproach." Yet the Masoretic reading also gives
a good sense, as a comparison of vi. 11 ; xxiii. 5,
and other passages that refer to the vanity and
perishableness of riches teaches.
Ver. 23. He that reproveth a man findeth
afterward more favor, etc. — •■ Later, after-
Ward," in the general sense, and not possibly
with Aben Ezra, .1. II. Miciiaelis. to be taken
in the sense of "after me, (. e., .iccording to my
precepts." With the flattering "smoothness of
the tongue" in b compare xxix. 5; Ps. v. 10;
cxl. 4 ; Kom. iii. 13.
Ver. 24. He that robbeth his father and
his mother. — Comp. xix. 26 ; also Mai. i. 8 ;
iMvrk vii. 11 sq.; and for the expression "com-
panion of a destroyer" in clause c, chapter
xviii. 9.
Ver. 2.5. The covetous kindleth strife. —
Efaj 3ni is certainly not the "proud" (Vulg.,
Ll/I'HEB, EWALD, BeUTHEAU, ElSTER [GeSEN.,
FtJERST, De W., E. v., N., S., M.], etc.), but the
man of large cupidity (comp. Is. v. 14; Hab. ii.
5), the avaricious and insatiable, a~?.?iarijc (LXX,
U IBREIT, Stier, Hitzio [K., H.]). By his co-
vetous grasping and his overreaching others, he
"kindles strife" (comp. xv. 18; xxix. 22), in-
stead of living like the man who patiently trusts
in the Lord's help in peaceful quietness and with
the prosperous development of his possessions as
they multiply under the Divine blessing. For
the expression " shall be made fat," ;'. e.,
shp.U be richly rewarded, compare xi. 25 ;
xiii. 4,
Ver. 26. He that trusteth in his own heart
— i. €., not " lie wiio relies on his own immediate
feelings" (U.\ibreit, Elster), but he who suffers
himself to be guided solely by his own spirit
(comp. Jer. xxx. 21), by his own inconsiderate,
defiint impulse to act, and therefore follows ex-
clusively his own counsel (xxvii. 9). Comp.
HiTziG and Stier on the passage.
Ver. 27. He that giveth to the poor (suf-
fereth) no ■want. — For the sentiment comp. xi.
24; for the elliptical construction (the omission
of the pronoun "to him" with the "no want"),
chap, xxvii. 7 b. — He that covereth his eyes,
(. e., turns them unsympathizingly away from
such as need help, that he may not see their
wretchedness; comp. Is. i. 1.5, as well as the si-
milav expressions, Deut. xxxi. 17; 1 John iii. 17
{K'^ekiu rh (Tz?,dyxva). — Hath abundance of
curses — of imprecations from the oppressed
poor: the opposite, therefore, of ver. 20.
V'er. 28. Comp. 12 6.— But when they per-
ish the righteous increase ;—i. e., the right-
eous who were before oppressed and chased away
come out to view again on all sides and form once
more a numerous and strong party. Comp. xxix.
2; and also xi. 10, 21.
DOCTRINAL AND ETHICAL.
A peculiar " religious complexion " belongs not
merely to the first half of the chapter, vers. 1-16
(as HiTziG asserts, who separates this portion
from its older surroundings as a peculiar inter-
polation originating after the exile), but to the
whole section, as is shown with reference to the
second part, particularly by vers. 18, 20, 24, 25.
That which gives to the chapter its specifically
religious character is, the repeated admonitions
to hear and keep the Divine law (vers. 4, 7, 9), to
seek Jehovah (ver. 5), lo trust in Him, (ver. 25,
26), to a walking in " faithfulness " (ver. 20), and
in blaraelcssness or innocence (ver. 18), and
therefore in a general consecration. — to fear of
God's sacred anger (ver. 14) ; and also in no less
degree the warnings against wanton and flatter-
ing suppression of the consciousness of sin (vers.
13, 24), against a hardening in the service of sin
(ver. 14), and against the betr.ayal of others into
sin (ver. 10). Undoubtedly it is the desire to ex-
hibit as the " root of all evil " and as a main ra-
dical form of ungodliness and lawlessness in ge-
neral, the vice which is most sharply censured
and opposed, that of covetousness, or the mighty
rapacity of the wicked, — and accordingly to warn
against it in the most emphatic way, — ^that led
tlie compiler to accumulate just in the passage
before us so many thoughts with respect to the
religious relation of men to God. For beside these
admonitory and warning proverbs which refer
directly to this relation, the substance of the
chapter is made up almost exclusively of warn-
ings against wicked violence on the part of rulers
in their dealing with the lowly (ver. 1, 3, 12, 15,
16, 28), of rich with the poor (vers. 6, 8, 11,24),
and of the covetous and greedy of gain in their
relation to the inoffensive and unsuspecting (vers.
19-22, 25, 26). A logically developed progress
of thought, it is (rue, is wanting; the combina-
tion is mixed of many colors, in the style of the
" strings of pearls " in the gnomic poetry of the
East, in whicli it is rather external than internal
contacts and analogies that determine the conca-
tenation of the several proverbs or groups of
proverbs.
HOMILETIC AND PRACTICAL.
Homily on the entire chapter. Of avarice as the
foulest stain on the conscience, or as the mother
of all vices (1 Tim. vi. 10) — Or, on walking in
the fear of the Lord and a good conscience, and
also on the chief dangers that threaten such a
devout conscientious life.. — Comp. Stockeb : On
the second hinderance to the attainment of true
wisdom : an evil, terrified, timorous conscience ;
its source and characteristics, as well as the
remedies for it (in a similar style, Wohl-
farth).
Vers. 1 sq. Luthek (marginal comment on
ver. 1); One's own conscience is more than a
thousand witnesses. — Cramer: An evil conscience
makes timid (Job xv. 21) ; but faith and a good
238
THE PBOVEEBS OF SOLOMON.
conscience make the heart joyous, so that it is not
terrified before death and the devil (Ps. xci. 7). —
[Aknot: No man pursueth ; and yet a pursuer
is on the traclc of the fugitive, otherwise he would
not flee. When they escape from man, God is
the pursuer of the guilty. By conscience chiefly
God apprehends us — thereby chiefly we appre-
hend God]. — Lange (on ver. 2) : When subjects
are oppressed and vexed, they are not to rebel or
curse the authorities, but seek the causes of such
judgments in themselves, turn and bring forth
fruits meet for repentance. — Von Gerlach (on
ver. 5) : To the understanding of the law (here
belongs a disposilion to fear God, otherwise the
clearest knowledge of the letter is of no avail;
while men that fear God attain a sure compre-
hension of all. — [Moffet: Albeit there is some
light in the wicked man which is sufficient to
make him inexcusable, yet he is always so blinded
by natural ignorance aud malice tiiat both Clirist
and the law to him is a mystery. — Bridges: When
knowledge stands in the stead of faith ; when the
man reasons instead of submitting to Divine
teaching ; knowledge abused becomes a positive
hinderance to a correct understanding.]
Vers. 11-12. Cramer (on ver. 6) : As his riches
do not help the rich man at all toward blessed-
ness, so his poverty does not harm the poor in
that direction. — (On ver. 8) : God often rewards
even here kindness shown to the poor, though it
may show itself first to the children of the bene-
factors.— Wurtcmfjeri/ Bible (on ver. 9) : He that
would be heard by God in his prayer must first
hear God in Flis word and subject himself to its
direction. — [Be. Hopkins: God slops His ears
against their prayers who stop their ears against
His law. And this is but equity with God.] —
Von Gerlach : Even the best that man can do
becomes a sin to him when he does it with a dis-
position of disobedience to the Divine word. — (On
ver. II) : Trust in outward blessings easily brings
with it false self-confidence, and it is very natu-
ral for the rich to wish to lay claim likewise to
inward excellencies and advantages. The poor
man standing by unconcerned and simple, never-
theless overlooks and searches him through, and
by his very poverty has more of spiritual supe-
riority.— Starke (on ver. 12): A large propor-
tion of subjects conform to the conduct of their
superiors. Blessed is the land whose rulers go-
vern piously and praiseworthily ! — [Trapp (on
ver. 10) : Heaven is kept for the upright, and
they for heaven; how then should they miss of
it?]
Ver. 13-10. Melanchthon (on ver. 13): As in
all conversion repentance must be the first thing,
I. f., recognition of transgression and guilt, com-
bined with a sore change of disposition, — -so here
confiission of sin is demanded, and such a one as
leads to sincere reformation of the feelings and
conduct, like that of Paul, 1 Cor. xv. 9, 10. For
necessarily in confession of sin every evil pur-
pose nuist be given up, because with persistence
in these penitence is no true penitence. — Comp.
the Absolut ion-sermon on ver. 13 by Welcker
(Sonntagsfeier, 183'J) : Be not ashamed to confess,
for he only who confesses will obtain mercy, and
no competitor is crowned except he strive law-
fully.— [Lawson: To endeavor to shelter our-
selves under coverings that are not of God's Spi-
rit, is an additional provocation to the eyes of
His glory. — Trapp : Sin is a deformity that must
be uncovered, or God will never cover it ; see it
we must to confession, or see it we shall to our
confusion. No man was ever kept out of heaven
for his confessed badness : many are for their
supposed goodness. — Aunot : Sin cast forth from
the heart is harmless. It cannot then pollute the
life : and it will not then remain an element of
treasured wrath. — Bates (on ver. 14) : Blessed
is tiie man who considers that God's eyes are al-
ways upon him in order to judgment, and whose
eyes are always upon God in order to accept-
ance.— J. Howe: It is a very hopeful character
upon you when you are really afraid lest a con-
troversy should still depend, and not be taken up
between God and you. — J. Edwards : A saint is
apt to be sensible of his spiritual dangers, jealous
of himself, full of fear when he cannot see his
way plain before him, afraid to be left alone, and
to beat a distance from God. J — Starke: Searing
and hardening the heart is a heavy judgment. If
thou wouldst not fall into it, then hear betimes
the grace that knocks at thy door. — (On ver. 18):
There is only one way to eternal life ; he that
turns from that to the right or to the left, and
would make himself eidepaths, will fall into ruin.
— -Von Gerlach (on ver. 19): As a reward for
his vain striving the simple receives only vanity.
— [Lawson (on ver. 17): The murderer of his
neighbor is his own murderer.]
Vers. 20 sq. [Lord Bacon (on ver. 21): In a
judge facility of disposition is more pernicious
than bribery ; for it is not every one that ofi'ers
a bribe, but there is scarcely a case wherein
something may not be found to bias the mind of
the judge, if he be a respecter of persons.] —
Cramer (on vers. 20-22) : Striving after riches
has become to many a one a cause of many sins;
and these are the very tares which (according to
Luke viii. 14) choke the word of God. — Tiibingen
Bible (on ver. 23): Speak the truth always, even
though Iho'-i see that it is bitter. The future will
show that thou still farest better with this than
do shameful flatterers. — (On ver. 24) : To take
any thing from parents the Spirit of God calls a
theft, robbing the children of all prosperity and
all blessing. — [Flavel (on ver. 23) : There is
no belter way to secure our own interest in any
man's heart, than to fasten it in his conscience
by our faithfulness, and by being willing to haz-
ard it for God's glory. — SoCTii (on ver. 2U) : Of
all the fallacies and scurvy cheats put upon men
by their trusting others, there are none so shame-
ful, and indeed pernicious, as the baflies which
men sustain by trusting themselves.] — Geier
(on ver. 26) : In our own important aff'airs we
should never rely upon ourselves alone, but ever
hearken to others' counsel. Does not even a
physician in his sickness employ the counsel of
other physicians ? — Wohlfarth : Trust not in
thine heart, but in the Lord.
CHAP. XXIX. 1-27. S3li
d) Against etubbornness and insubordination.
Chap. XXIX.
1 He that being often reproved hardeneth his neck
shall suddenly be destroyed and without remedy.
2 When the righteous increase the people rejoice,
but when a wicked man ruleth the people mourn.
3 He that loveth wisdom maketh his father glad,
but he that keepeth company with harlots spendeth his substance.
4 The king will establish the land by judgment,
but a man (fond) of bribes destroyeth it.
5 A man who flattereth his neighbor
spreadeth a net for his feet.
6 In the transgre.ssion of the wicked man is a Bnare,
but the righteous will rejoice and be glad.
7 The righteous knoweth the cause of the poor;
the wicked doth not discern knowledge.
8 Scoffers set on fire the city,
but wise men turn back anger.
9 A wise man contendeth with the fool ;
but he rageth, and laugheth, and there is no rest.
10 Men of blood hate the upright,
but the righteous seek his soul (to deliver it).
11 All his wrath doth the fool pour forth,
but the wise quieteth it afterward.
12 A ruler that giveth heed to deceitful words,
all his servants are wicked.
13 The poor man and the usurer meet together;
Jehovah giveth light to the eyes of both.
14 A king who judgeth the poor faithfully,
his throne shall be established for ever.
15 The rod and reproof impart wisdom;
but a neglected son causeth his mother shame.
16 When the wicked are multiplied transgression increaseth ;
but the righteous shall see their fall.
17 Correct thy son, and he will give thee rest,
and bring delight to thy soul.
18 When there is no revelation the people are ungovemed,
but he that keepeth the law, blessed is he !
19 By words a servant will not be corrected ;
for he perceiveth them but doth not conform to them.
20 Seest thou a man hasty in his words ;
the fool hath more hope than he.
21 One bringeth up his servant tenderly from a child
and afterward he shall be a son.
22 An angry man stirreth up strife,
and a passionate man aboundeth in transgression.
23 A man's pride shall bring him low,
but he that is of a lowly spirit retaineth honor.
24 He that is partner with a thief hateth his «wn soul ;
he heareth the curse and showeth it not.
25 Fear of man bringeth a snare,
but he that trusteth Jehovah shall be preserved.
TIO
THE PROVERBS OF SOLOMON.
26 Many seek the favor of the ruler,
but from Jehovah cometh man's judgment.
27 An abomination to the righteous is the unjust man,
and an abomination to the wicked is he who is upright in his way.
GRAMMATICAL AND CRITICAL.
Ver. 5. — With p'/fTD we should, according to xxviii. 23, supply Tliy 7 ; and 7^ expresses here the dative relation a«
Sn usually does; Comp. Ps. xxxri. 3.
Ter. 6. — ';^' stands for p'. illustrating a very common transition from ^^ roots into the ^^ form; Ewald, §138, a.
[Oeeeh. ? 140, 1 BoTT. 9 1147. A., elc.^
Ver. 10. — Between D''01 and DH there seems to he an assonance intended.
T T
Ver. 18. — [in"lti'X an instance of the attachment of the sufBx of the singular to form pluralia tantum ; comp. V^li?X
in xiv. 21 ; xvi. 20. the only other instances in which the noun occurs with the suffix of ."id pers. sing. Butt, suggests that
this may be a trace of the dialect of Kphraim: ^ SS6, S and n. 1 ; ? 8.SH, 1. — .\.]
Ver. 25. — miH BoTT. treats as a fem. Infin. (^ 990, 4, B and n.3), and notices the not uncommon sequence of a mas-
culine predicate (990, 3, /3.).— A.]
ral: F/r ouar?^*, and also Stieu's; "he who will-
ingly receives presents." [K. agrees with Hit-
ziG, etc.; H., N., S., M., take our author's view.]
Ver. 5 A man -wiio flattereth his neigh-
bor; see Critical notes. — Spreadeth a net for
his feet. '* He does this even when he is not in-
tending it ; the web of enticing errors before
his neighbor's eyes, becnme.s, when he comes into
contact with them, a net in which he is caught "
(HiTzir,). Forthesentimentcomp xxvi 24,25,28.
Ver. G. In the transgression of the -wick-
ed man is a snare, ;. '■., for himself; comp.
xviii. 7; xx. 25; xxii. 25. Hitzio proposes in-
stead of the noun the corresponding verb (in the
Niphal) ; "In the sin of the wicked he ensnareth
liimself" A change plainly as superfluous as
that of EwALi), who, following the steps of some
earlier expositors but clearly in violation of the
order of words, combines the epithet " evil " with
the "snare." — But the righteous -will re-
joice and be glad, ;. «., in his own happy es-
cape from danger. For a like combination of
pi to exult, or shout for joy, and nOt? to be
glad, comp. Ps. -^xxv. 27.
Ver. 7. The righteous knoweth the cause
of the poor, i. «., their judicial cause, their
claims before a court. For tliis use of the verb
•• to know " comp. xii. 10 : for the sentiment ver.
14 ; .Job xxix. 12, Iti. — The wicked doth not
discern knoTwledge (others ■• know under-
standing"); i. e., he listens to no reason, has no
sensibility for right and eqaity (Hitzig). Comp.
xxviii. 5. [Tills explanalion, which is also
Wordswokth's ("knowledge, which consists in
piety and charily "), we prefer to the more ex-
ternal one given, e. ff , by H.. S.. M. ; does not
acquaint himself witli the poor man's cause. — A.]
2. Vers. 8-11. Against scofiing, contentious-
ness, thirst for blood and passionateness. —
Mockers set on fire the city. " Men of de-
rision " is a more select expression for the com-
mon D'X'7 " scomers," one found likewise in Is.
xxviii. 14 [intending and meaning more than
would he ordinarily suggested by tht rendering
of the E. V. ; " scornful men." — A.]. The " set-
ting on fire" (lit. "blowing upon," comp. Ezek.
xxi. 36) the city Is a fitly chosen figurative ex-
pression for the excitement of the passion and
the party spirit of the people of tne city; ~,"]p
EXEGETICAL.
1. Vers. 1-7. Against Tarious forms of ob-
stinate unrighteousness, especially oppression,
prodigality, flattery, etc. — He that is often re-
proved, being stiSnecked. A "man of
corrections" or "reproofs" (for which Hitzig
needlessly substitu s mriDin " punishments "
[which Gesen. would render "arguments," i. e.,
a man who when censured defends himself]) is
one who deserves many corrections, is continu-
ally bringing them upon himself (comp. the "man
of sorrows," Is. liii. 8). Here he is described as
such a man, who "maketh his neck hard," /. c,
thestiffneckedman who will everywhere defiantly
carry through his own will (comp. Ex. xxxii. 9;
xxxiii. 3; xxxix. 9; Deut. ix. 6; xxxi. 27, etc.. and
also the "hardening of the heart" in chap, xxviii.
14). [The E. V. which is followed by nearly all
our expositors, and which we have given in the
general version of the chapter, makes the obsti-
nacy not the original cause of the many correc-
tions, that for which the offender is in the first
instance reproved, but the disposition evinced by
him under all reproofs whatsoever The final
diflference is not great ; sudden and utter destruc-
tion will follow and end unavailing reproofs. —
A.]. With b compare the literally identical
second clause of chap. vi. 15.
Ver. 2. 'When the righteous increase
According to chap, xxviii. 2S tliis is the same
thing as "the wicked's perishing" Hitzio;
"wlien righteous men attain to power,'" — an un-
necessary assimilation of the meaning of the verb
to that in clause i. For the rest compare
xxviii. 12.
Ver 3. With a compare x. I : with i, vi. 26 ;
xxviii 7
Ver 4. A king -will establish the land by
judgment, (t. p., by the maintenance of justice)
For the verb comp. 1 Kings xv. 4. The "man of
gifts (bribes) " is then naturally the unjust ruler
who " perverts justice from love of gifts " (Ber-
THE.Mi). RnsENMUEiiEU and Hitzio explain the
phrase as meaning " a man of taxes or assess-
ments," in like manner Luther: "he who as-
sesses the land excessively." This is possible,
hut not demonstrable with full certainty. The
conception of the Vulgate is at any rate loo gene-
CHAP. XXIX. 1-27.
241
Btands here like TrciA/f in Matth. xii. 24 of the
community of the city.— With h comp. xv. 1, 18;
Eocles. X. 4. [The connection is not unknown in
modern times oireligious skepticism and rational-
ism, witli political radicalism and a revolutionary
spirit. — A.].
Ver 9. A Twise man contendeth ■with a
fool ;— but he rageth and laugheth and
there is no rest. I'lie first clause forms, some-
what like the abl. absol. in Latin, a clause by
itself, the participle of wliicU may be resolved
into "if or when the wise contendeth, etc." The
subject of the verbs in b is the fool and not the
wise man (Ewald, U.mbreit, Elster, Stier
[De W., Muffet, N., elc , while Bertueau, K.,
H., S., elc, understand "the fool," iheE. V., M.
and others being ambiguous]), in which case the
nnj rxi (and there is no ceasing, no rest comes,
comp. 1 Sam. xxv. 9) would form quite too short
a conclusion; moreover the "raging" and the
" laughing" appear to be much rather charac-
teristic signs of the fool's conduct than of the wise
man's; comp. ver. 11 and chap. xii. 16.
Ver. 10. Men of blood hate the upright.
" Men of blood " as in Ps. v. 7 ; xxvi. 9 ; Iv. 24 ;
cxxxix. 19. — But the righteous seek his
soul, Di2., to preserve .and prosper it. That tlie
"seeking the soul" here stands bono sensii, un-
like its use in some other passages {e. g., Ps. xl.
1-5; 1 Kings xix 10, etc.,) [on the other hand
comp. ^K'SJ? ty^n in Ps. cxlii. 6], appears from
the contrast with clause a; Hitzig's emendation
is therefore unnecessary, substituting CO^/?!
for □''"Hy'l, and tlius obtaining as the meaning:
" and seek to separate his soul, to isolate it" (!).
[Of our expositors H. prefers the common ren-
dering of the predicate, and makes "the up-
right " a nom. or ace. absolute. — .\.]
Ver. 11. All his wrath doth the fool pour
forth. "Spirit" is here plainly wralh, as in
xvi. 32. and not "soul" (U.mbrkitj or "mind"
Stier, cic-i [so E V and some of our interpre-
ters]) — But the wise quieteth it afterward.
1inS3, which occurs only here, means " after-
ward, at length " ; others explain this unusual
expression by "back, relrorsum:" e.g., De W.,
Stier, Hitziq, Gesen., etc.; "Keepethit back,
restraining it, pressing it in as it were (?)."
S. Vers. 12-17. Admonitions to a .just and mild
fn'»de of government, and also the strict discipline
of children. With ver. 12 comp. Ecclesiast. x. 2,
and also Cic. De Leg., III. 13 ami the Latin pro-
verb; QualU rex talis grez, "like king, like peo-
ple."
Ver. 13. The poor man and the usurer
(oppressor) meet together. The •■ man of ex-
actions " should he interpreted with the LXX
(Jafeiorz/f), Vulg {creditor), Ewai.d, Hitzkj,
FuEBST, etc., by " usurer," inasmuch as 0''I)I3ni
as a. plural from ']i^ (toko;) [?] is very probably
equivalent in meaning to 1]U^3 "usury;" [Rod.,
CoTT., etc., prefer the broader meaning "oppres-
sion"]. A "man of usury, money-lender" is
itirthermore only a more concrete expression for
a "rich man," and this is the corresponding
term in cliap. xxii. 2. — Jehovah giveth light
to the eyes of both; i. e., according to the
IG
parallels cited, .lehovah has given to them both
the light of their life ; from God comes to both
the light of life and the joy of life ; comp. Ps.
xiii. 4 ; Job xxxiii. 30; Eccles. xi. 7. ["Here
is comfort to the poor in his sufferings ; here is
warning to the rich in his violence." WdRiis.]
Ver. 14. A king who judgeth the poor
faithfully. " In truth, or fidelity " is not here
"conscientiously, with truth to liis own convic-
tions," but conformably to the state of the facts,
"so that he permits true judgment (Zech. vii.
9) to reach the poor " (Hitzig) With the senti-
ment comp. XX. 28; xxv. 5.
Ver. 15. With a comp. xxiii. 13; xiii. 24; with
A, X. 1 ; xvii. 21 ; xxviii. 7. The "neglected"
is literally " he who is exempted from discipline,
who is left to his own will."
Ver. 16. 'When the vricked are multiplied
transgression increaseth. so far forth as the
wicked who are found in the decided m.ijority
think that they may with impunity commit all
manner of wickedness. With b comp. Ps. xxxvii
34 where the joyful beholding of the destruction
of the wicked is expressed by the same phrase.
Ver. 17. With a comp. xix. 18. — And give
delight to thy soul. D'Jli'D not " delica-
cies, dainties" (15ertueau), but delights, joys in
general, whose increasing variety is expressed
by the plural (Stier).
4. Vers. 18-23. Against lawlessness, insubordi-
nation, a passionate temper, and pride. — "When
there is no revelation the people are un-
governed. [^tn here denotes prophetic pre-
diction, the revelation of God by His D'Tn or
n'Kl, "seers" (1 Sam. ix. 9), [E. V. "when
there is no vision "] ; the chief function of these
consisted in their watching over the vigorous ful-
filling of the law, or in the enforcement of the
demands of the law. By the phrase "in lack of
vision " a time is described like that mentioned
in 1 Sam. iii. 1, when " the word of the Lord was
precious ;" or like those mentioned in Hos. iii.
4; Am. viii. 12; 2 Chron. xv. 3: Ps. Ixxiv. 9,
times distinguished by poverty in prophetic tes-
timonies and activities. In such times the peo-
ple must necessarily be " undisciplined and un-
bridled," (so Ex. xxxiv. 25 [where the E. V.
incorrectly renders "naked"] ). — But he that
keepeth the law blessed is he ! (comp. x\\\
21 ; xvi. 20 ) This benediction forms no strict
antithesis to clause a. The connection of ideas
seems to be this : But he who in such seasons of
ascendant lawlessness nevertheless keeps Godo
law, elc." (Hitzig).
Ver. 19. By v7ords a servant ■will not be
corrected; ;. e., mere words do not relorm a
servant, who rather needs a sharper correction. —
For he perceiveth them but doth not con-
form to them ; lit. "but there is not an an-
swer," that is in action, by actual obedience, by
inttKiif/ (2 Cor. x. 6, etc.). Bertheau is wrong:
" For he will observe it — that there is no com-
ing to blows — and there will be no answer ;" no
less is Ewald incorrect : "But he becomes in-
telligent (gains understanding) without an an-
swer," and likewise Von IIof.«a.vn. Schri/thrvr.,
II. 2. 377 : " if he has understanding no answer
follows."
242
THE PROVERBS OF SOLOMON.
Ver. 20. Almost exftctly like xxvi. 12. Comp.
also Ecclesiast.. ix. 18, where the npoTTeri/^ iv'Aoyu
ai/Tov corresponds precisely with the "hasty in
his words " of our verse.
Ver. 21. If one bringeth up his slave ten-
derly from a child afterward he will be a
son. The relation of the two clauses is lilte that
in ver. 9, pJ3 " to fondle " is used here only in
the 0. T. ; it is more common in Aramaic. ]1J0
which according to the Rabbinic is cognate with
Vi subotes, seems to be designed to distinguish
"the son of the household," the free filius fjmi-
1.1(13 in contrast with the house-slave; comp. Lu-
ther's term "Junker" [a "squire"]. Others in-
terpret the Ilapaztegom. differently, c g. Ewald,
following the Arabic : "he will be unthankful"
[FuERST, "intractable"]: Stieb " his end will
be (evil) development;" Von HoFM.\NN,i/Ai»K/)ra:
" there is at last a lamentation," etc. [Holden ;
" shall be grieved "]. HiTzio reads ^^JD which
is to be interpreted, like Ps. xliv. 1.5 (14) "a
shaking of the head," or even " a wringing of the
hands !" To write jno would be more natural
than this: "his end will be contention," as the
Vulgate seems to have understood the expression,
when it renders : poslea sentiet eum contumacem.
Ver. 22. An angry man stirreth up strife.
Almost precisely like xv. 18; comp. xxviii. 2-5. —
And a passionate man abouudeth in traus-
gression ; for 31 in the sense of " great or
rich in something," comp. xxviii. 20, 27. See
chap. xxii. 24 for a phrase kindred to the "lord
of passion," i. «., the p,assionate man.
Ver. 23. With a compare xvi. 18; xxv. 7 ; with
i, xvi. 19 ; xi. 16.
5. Ver. 24-27. Warning against the fear of
man, disposition to please men, and complicity
in transgressions. — He that is partner w^ith
a thief hateth himself; i. «., inasmuch as he,
a.s the concealer of a thief, brings upon himself
the guilt and likewise the penalty of the fv'l
theft.— He heareth the curse and showeth
it not; i.e., he hears the curse which according
to the law (Lev. v. 1 sq.) marks a theft as an
offence deserving a heavy penalty, and yet does
not reveal the perpetrators of the deed which is
laden with such a curse, and thus brings the
curse also upon himself. [The E. V. is altogether
ambiguous and misleading.]
Ver. 25. Fear of man bringeth a snare.
Fear of man (for wiiich HiTzio conjectures
D1X7 ion. " desiring or delighting in man ") is
strictly "trembling before men;" comp. 1 Sam.
xiv. lo. Such a fear of man " bringeth a snare,"
because it easily betrays into a participation in
the sinful actions of men. Withicomp. xviii. 10.
Ver. 26. Many seek the face (favor) of the
ruler; they wait upon him, tlie potentate, in per-
son, as a token of their homage, and in order to
gain his favor. Comp xix.6; 1 Kings x. 24. — But
from Jehovah cometh man's judgment;
i. o., fled, the Supreme Ruler, allots llie destinies
of men most justly and equitably; with Him one
obtains the desired judgment more certainly than
with any human ruler whatsoever. Comp. xvi.
33. HiTzio arbitrarily says : "judgment is here
equivalent to rank, dignity."
Ver. 27. Comp. xi. 20; xxviii. 4; and forth*
expression " they that walk uprightly," or are
"upright in the way," in clause A, see in parti,
cular Ps. xxxvii. 14, and also Prov. ii. 7.
DOCTRINAL AND ETHICAL.
When early expositors (Stacker, Wohlfarth,
etc., comp. also Stiek) represent the chapter be-
fore us as directed especially against stiff-necked
obstinacy, or against wilful disobedience and
persistent refusal of correction, this conception
of its main subject not only corresponds with
ver. 1, but also with the repeated occurrence of
rebukes of lawless conduct and the bad training
of children, such as the following series of pro-
verbs exhibits (vers. 9, 12, 15, 17, 18, 19, 21).
Besides the manifold warnings against violent
temper and its evil consequences fall under the
s.ame category (vers. 8, 11,22); in like manner
the dissuasions against prodigality (ver. 3), op-
pression of the poor (vers. 2, 7, 13, 14). pride
(ver. 23), flattery and bribery (vers. 4, 5, 12), in-
justice and deeds of wickedness in general (vers.
U, 10, 16, 27). As a peculiar form of insubordi-
nation, or persistent disregard of the divine law,
there is brought out prominently toward the end
of the chapter the/for of man, which has not be-
fore been expressly mentioned in the Book of
Proverbs. And this is done in such a way as to
distinguish three degrees of this fault ; the con-
cealing of a theft, as its rudest and lowest form
(ver. 24); the "trembling before men," or pli-
ability with respect to such conduct of wicked
persons in general as is sinful and entices to sin
(ver. 2')) : and the mere disposition to please men,
or reliance on the protection and favor of power-
ful men, instead of on God alone (ver. 2G).
A special adaptation to the theocratic political
organization of the people of God under the Old
Testament is given to the general direction which
the chapter takes against wilfulness, insubordina-
tion and want of discipline, in ver. 18: When
there is no revelation, the people become law-
less ; but he that kccpeth the law, blessed is he !
In this remarkable testimony to the need of pro-
phecy as the living watch and ward of the law,
there is evidently brought to view that thought
which is doctrinally and in respect to the history
of salvation the most significant in the section.
This is a thought which could develop itself and
find expression only after repeated periods had
occurred in which prophecy was wholly or par-
tially silent, and therefore only on the ground of
sorrowfttl experiences that had accumulr.ted in
such seasons. The appearance of this thought,
however, in the section before us by no means
compels the assumption that this division of the
book may not have originated till after Hezekiah,
and this Hitzig also admits. Comp. above, the
exegetical interpretation of the passage.
The great significance of prophecy for the mo-
ral life, both of the theocratic people of God
and of Christian nations, has been well presented
by Er.sTER, in connection with this passage.
"Where the continuity of these prophetic revela-
tions (to which it belonged to maintain in life and
lo develop the fundamental revelation made in
the law) was interrupted, this was the sign of a
stagnation in the theocratic life, of an incapacity
CHAP. XXIX. 1-27.
243
to understand the voice of God that ever contin-
ued to exist in Israel. Such a condition must
therefore necessarily bring with it also a moral
lawlessness in the people. For when the law was
a vivid reality, it must necessarily develop pro-
phetic manifestations, because there is in tlie law
itself a struggling toward a higher perfection, so
that the faithful lieeping of the law stood in the
most iniimate reciprocity with the flourishing of
prophecy. — Naturally tlie relation of this proverb
to the life of Cliristian nations is thereby not
excluded, for we mu^t then contemplate the law
as first revealed in its true import in the light of
the gospel, and revelation as the continued work-
ing of the Spirit in the Church "
How far moreover in the life of Christian na-
tions we can and must speak of an abiding co-
operative work of prophecy (i. e., naturally that
of the New Testament), upon its successful deve-
lopment, religious and mor.al. Von Zezschwitz
has shown with peculiar force and pertinence in
his three discourses on "Domestic Missions, po-
pular education and prophecy" (Frankfort on
the Main, 186i); see in particular pp. 86 sq.
IIOAIILETIC AND PRACTICAL.
Homibi on the chapter as a ivhole : The blessing
of strict discipline on the basis of the word
of Goil, or its necessity for the prospe-
rity whether of individual persons and house-
holds, or of entire nations and States. — Stocker:
Third hiiiJerance to the attainment of true wis-
dom : obstin.ate disobedience or stubbornness;
origin, cliaracteristics and remedy of this evil.
Vers. 1-7. [Tbapp (on ver. 1): If men hanlen
their hearts, God will harden His hand. — J. Howe :
A fearful thing when the gospel itself shall not be
my remedy I — Ciulmers: The hardening effect
of continue! resistance to the application of a
moral force. — S. Dvvies: To follow the conduct
of our own fi^Uy and refuse the advantage we
might rec;*ive from llie wisdom of others disco-
vers an uncreaturely pride and self-sufficiency ;
and the career of such a pursuit, whatever be its
object, will alw.ays end in disappointment and
confusion. — Hooker (on ver. '.;) : Religion un-
feignedly loved perfecteth man's abilities unto
all kind of virtuous services in the common-
wealth.]— Zeltner (on ver. 1): He that obsti-
nately opposes the Holy Ghost and will not re-
ceive the wholesome corrections of God's word,
his heart the evil spirit hardens ; he thereby
plunges himself into calamity. — (On ver. 3) : Pious
parents can experience no greater joy than wiien
they see their children walk in true wisdom and
the fear of God. — (On ver. 5): The caress of a
flatterer is much more dangerous than the hatred
of an enemy. — [South (on ver. 5) : Three Ser-
mons on Flattery. — Bridoes (on ver. 6) : There
is always a snare in the ways of sin; always a
song in the ways of God.] — Lange (on ver. 7) :
Let judges and rulers take good heed lest they by
their negligence in the cause of the humble be
reckoned as among the ungodly. — Von Gerlach :
By righteousness there is opened to man a view
into all departments of life ; especially may he
transfer himself into the position and case of the
oppressed ; while (o the wicked man, who looks
on every thing superficially, such insight is de-
nied, and he therefore easily comes to oppress the
poor.
Vers. 8-11. Hasius (on ver. 8) : An unwashed
mouth may easily stir up much evil; but it is a
characteristic of wisdom to make the best of every
thing. — Starke: A true Christian is at the same
time a good citizen in the commonwealth ; for he
seeks to produce and preserve peace. — [Lord
Bacon: Scorners weaken all the foundations of
civil government ; a thing the more to be at-
tended to, because the mischief is wrought not
openly, but by secret engines and intrigues. —
Lawson : The holy seed are the substance and
strength of a land. — Lord Bacon (on ver. 0) : In
this contest the chances are altogether unequal;
seeing it is no victory to conquer, and a great
disgrace to be conquered.] — -Lange : One should
not suffer himself to be kept from the proclama-
tion of the truth by the opposition of foolish peo-
ple, 2 Tim. iv. 2: if one does not receive it, ano-
ther does. — Von -Gerlach (on ver. 11) : Among
the characteristics of folly there is always found
a boisterous, ungovernable nature ; to wisdom
belongs self-command.
Ver. 12-17. Melanchthon (on ver. 12) : The
example of distinguished persons, such as rulers,
teachers, etc., avails and effects very much, aud
that in both directions, by promoting good as
well as evil. Most rapidly, however, is the plague
of base vices transmitted, especially in the circle
of household companions, and in the daily retinue
of these persons of high station, — [.\Iuffet: He
that carrieth Satan in his ear is no less blame-
worthy than he which carrieth him in liis tongue.]
— Cramer (on ver. 13) : The Holy Scriptures are
for poor and for rich ; every one findeth his own
chapter therein adapted to himself But in order
that the one as well as the other may see what is
needful for them, both need enlightenment and
divine help — Starke (on ver. 14) : Not so much
by strength and might as rather by faithful, kind
and righteous treatment of subjects is <a govern-
ment preserved and confirmed. — Von Gerlach
(on vers. 1.5, 17) : Mothers are wont to be most
at fault in indulging their children, and must
therefore bear away the chief shame of its fruits.
— [Chalmers : By joining the rod %vith the re-
proof, the moral is sometimes the better en-
forced when there is added to it the physical ap-
pliance,]
Ver, 1 8. Luther : Without God's word man
can do nothing but practise idolatry and his own
will. — Melanchthon: As well princes as people
must consider that pious governments, which
God aids by His counsel and blessing, are more
needful than all things beside ; they must there-
fore beseech God for such a wholesome govern-
ment, and not plunge themselves in sin and vice,
lest God withdraw it from them as a judgment. —
Stocker (special sermon for married people,
based on ver. 18) : On the indispensable necessity
of the divine word to a blessed domestic relation:
a) How Christian hearts should stand related to
the word of God; b) What advantage and reward
they have from its right use. — Wohlfarth: Take
religion from man and he sinks into the deepest
barbarism. — [Flavel: The Spirit and the word
of God usually come aud go together.]
Vers. 19-27. Zeltner (on vers. 10-21): As
self-willed menials do when they are indulged, so
244
THE PEOVERBS OF SOLOMON.
likewise our own vile flesh and blood. If one ,
leaves to this its own will even a little, it will
quickly rule over the spirit. Gal. v. 17 sq. —
[LoED Baco.n (on ver. 21) : Princes and masters
ought to keep a measure in conferring grace and
favor on their servants. . . . Sudden promotion
begets insolence ; continual obtaining of desires
begets impatience of refusal ; and if there be no-
thing further to aspire to, there will be an ab-
sence of alacrity aud industry.] — St.ibke (on
ver. 24) : Both the bold sinner himself and he
likewise who makes himself partaker in the sins
of others, brings upon himself God's wrath and
punishment. — (On ver. 2.5) : It is a sinful fear of
man when one from timidity acts to please others
against his conscience. — A means against this
fear of man is pre-eminently prayer for a joyous
spirit (Ps. ii. 12, 14), and faith and childlike re-
liance on God's protection. — [Fl.wel : Men
vainly "hope to find mercy with God," but expect
none from men ; so the voice of conscience is
drowned by the louder clamors and threats of ad-
versaries.— Arnot: It is not a transference of
fear from man to God that makes a sinner safe ;
the kind of affection must be changed as well as
its object. Safety lies not in terror, but in trust.
Hope leads to holiness.] — Von Gerl.\ch (on ver.
26) : Justice and favor which princes can ensure
are indifferent in the presence of God's decision.
— (On ver. 27): It is no good sign for him who
would be upright when he can be on friendly
terms with the ungodly.
V. THE SUPPLEMENTS.
Chaps. XXX. and XXXI.
First Supplement: The words of Agnr.
Chap. XXX.
a) Introddction : Of God's word as the source of all wisdom.
Vers. 1-6.
1 Words of Agur, the son of the princess of Massa.
The man's saying : " I have wearied myself about God,
wearied myself about God — then did I withdraw !
2 For I am a beast and not a man,
and the understanding of a man I have not;
3 neither have I acquired wisdom,
nor gained knowledge of the Holy.
4 Who hath ascended to the heavens and descended ?
who hath grasped the wind in his fists ?
who hath wrapped the waters in a garment?
who hath fixed all the ends of the earth ?
what is his name and what is his son's name, if thou knowest?
5 Every word of God is pure ;
a shield is He to them that trust in Him.
6 Add thou not to His words,
lest He rebuke thee and thou be made a liar."
ii) Various expressive numerical proverbs, relating to the golden mean between rich and poor, to
recklessness, an insatiable disposition, pride and arrogance, etc.
7 Two things have I entreated of thee,
refuse me not, before I die :
8 Deceit and lies keep far from me ;
poverty and riches give me not ;
cause me to eat the food allotted me ;
9 lest I, being full, deny (God)
and say : Who is Jehovah ?
and lest I, having become poor, steal
and take the name of my God in vain. —
CHAP. XXX. 1-33. 245
10 Cause uot the servant to slander his master,
lest he curse thee and thou sutfer (be destroyed). —
11 (There is) a generation that eurseth their father,
and doth not bless their mother ;
12 (there is) a generation that are pure in their own eyes,
and are not washed from their filthiness ;
13 (there is) a generation, how haughty are their eyes,
and their eyelids are lifted up ;
14 (there is) a generation whose teeth are swords, and their jaw- teeth knives,
to devour the poor from the earth, and the needy from among men ! —
15 The leech hath two daughters : give, give !
there are three (things) that are not to be satisfied ;
four say not : enough !
16 The world of the dead, the barren womb ;
the earth (which) is not satisfied with water,
and the fire that saith not : enough ! —
17 An eye that mocketh at its father,
and despiseth obedience to its mother,
the ravens of the valley shall pluck it out,
and the young eagles shall eat it. —
18 Three things are too wonderful for me,
and four I do not comprehend ;
19 the way of the eagle in the heavens,
the way of a serpent upon a rock,
the way of a ship in the midst of the sea,
and the way of a man with a maid.
20 Thus is the way of the adulterous woman :
she eateth, and wipeth her mouth, and saith :
I have done no iniquity ! —
21 Under three things doth the earth tremble,
and under four can it not stand :
22 under a servant when he ruleth,
and a fool when he is satbfied with bread ;
23 under a hated (rejected) woman when she is married,
and a maid when she succeedeth her mistress.
24 Four are the little things of earth,
and yet are they wise, quick of wit :
25 the ants, a people not strong,
that prepare in summer their food ;
26 conies, a people not mighty,
that set their dwelling among rocks;
27 no king have the locusts,
and yet they go forth organized all of them ;
28 the lizard layeth hold with her hands,
and dwelleth in kings' palaces. —
29 There are three tliat make stately their walk,
and four that are comely in going :
30 the lion, mighty among beasts,
and that turneth not before any :
31 the greyhound, slender in its loins, or the goat,
and a king with whom there is no r&sistance (possible). —
32 If thou art foolish in exalting thyself,
and if thou devisest evil — (put) thy hand on thy mouth!
33 For the pressing of milk giveth forth cheese,
and pressing the nose giveth blood,
and pressing wrath giveth strife.
246
THE PROVERBS OF SOLOMON.
GRAMMATICAL AND CRITICAL.
Ver. 6. [In HDin we have the sioglc instance in which daghtsk Icne is omitted after a silent sheva. See Gbben, g22
»; 66(2). a; BiJTT., J32o.— A.]
Ver. lu. riu 13~1X tlie suliix is of the form appropriate to the singular, eta is not uncommon with pluralia Umtum ;
T -:
BalT., JSS6, 1, S. In H'^^p" the verb has the sense of a subj. pies, in a negative or final clause; Biill., J981, 2.— A.]
Vers. 15. [The noun Tin, aa a sort of independent accusative, becomes virtually an Interjection. BorTCHES, g 510,
6, d.-A.]
Yer. 17. — [nnp'7 tor jnnp^7 has a daghesh dirimens ia the p, the long Ilhiriq being shortened; Green, 2 11, a; 24, b;
87, 2, (3; a ; BiiTO., j 399, b, 3 ; 45S,' 1, d.— A.J
Ver. 25. — [D'Soj. a fem. noun construed as mascaliue; Green, g 200, e ; Bott., g715, c. — A.]
Ver. 29.— ['3t3'0, where it occurs the second time, drops tlie characteristic "* as superfluous ; Bott., §171. — A.]
Ver. 31. — [For IX Bott. would read ISil, the wild goat or antelope.]
EXEGETIOAL.
1. Preliminary Remark. If our reading and ex-
planation of tlie superscription in ver. 1 is cor-
rect (see wliat is said immediately below, under
No. 2), the contents of this Supplement, like that
of the one following (chap. xxxi. 1-9), can be
accepted neither as from Solomon, nor from
Hezekiah. For aside from the fact that it is quite
as impossible that "Agur"as that '-Lemuel"
in chap. xxxi. 1 is some allegorical substitute for
the name of Solomon, as many of the olden com-
mentators claim (c. g., Stocicer, J. Lange, etc.,
[so Jekome, Kashi, etc., earlier, and Wordsw.,
etc., more recently]), the name Massa clearly
points to a land beyond the bounds of Palestine
as the dwelling-place of the author or collector.
The name must belong to the Massa mentioued in
Gen. XXV. W; 1 Chron. i. 30 with Duma, as the
name of a district or tribe in northern Arabia, —
which from the direction of Jerusalem (according
to Is. xxi. 11) was beyond Seir, and therefore in
any case south-easterly from Palestine, and
which we shall be obliged to regard as an Ish-
maelitish kingdom, or an Isfaelitish founded by
members of the covenant people of the Old Tes-
tament who had wandered from home. Delitzsi^ii
holds (he former view (Article Spriiche Saloinu's
in Herzog' s Real-Enci/clopdJie). His reasons are.
that both sections, the " words of Agur " and the
" words of Lemuel " contain numerous tiaces of
an origin outside the Hebrew while yet Semitic
(e.ff., the insatiable "Aluka " or blood-sucker,
chap. XXX. 15 ; the Divine name ni7X, chap. xxx.
15; the expressions nnp', xxx 1. 17 ; jlPI
"enough," xxx. IJ, 16; 13 ('7r)' xxxi. 2;
''N=I'X, xxxi. 4; 'J^ 'J3, xxxi. 5, etc.) ; and be-
cause the reception into the canon of the proplie-
cies of Balaam, and yet more that of the dis-
courses of Job, a dweller in the land of Uz, which
notoriously was never inhabited by Israel-'es,
furnish proofs sufficiently weighty of the pos-
Bibility of a transplanting into the soil of the
sacred national literature of Israel, of the pro-
ducts of a religious literature originating beyond
the bounds of Israel. The second of the views
above mentioned HiTZiG has endeavored to pre-
sent as probable in his treatise on " the kingdom
ofMassa" (1814), already cited in § 12 of our
Introduction, and likewise in pp. olO sq. of his
Commentary ; and he has done it with argu-
ments which we must deem more weighty than
those adduced by Delitzsch, and whose decisive
weight is admitted by Beutheau also. These
arguments for the Israelitish character of the
land of Massa, and of its rulers .Agurand Lemuel,
whose wise maxims are before us in our I wo Sup-
plements, are briefly the following. 1) Agur
confesses expressly in chap. xxx. 'J his laith in
Jehovah the God of Israel. 2) The introductory
words in xxx. 1-6, as well as the ntter;inces in
vers. 7, 8, 14, 22, 32 of the same chapter, and in
chap. xxxi. 8, 9, breathe forth that sense of
justice and that humble subjection to the hand
of God, which are peculiar to the theocratic re-
verer of the law who is of Israel, and such as
appear in numerous other passages of our Book
of Proverb.s, of the Book of Psalms, the Prophets,
etc. 3) The Massa of Gen. xxv. 14; I Cljron. i.
oO, is indeed in these passages numbered among
the sons of Ishmael, and therefore characterized
as a district inhabited mainly by Ishiujielites ;
but later Arabian and Jewish authors (especially
Besj.amin of Tudela in his accounts of the city of
Telmas see Ritter's Arabia, II. 406) describe the
region of Massa and the Duma which is its near
neighbor, as occupied by numerous Jews, — and
already among the prophecies of Isaiah from the
lime of Hezekiah there is found a prophecy which
relates to Duma (Is. xxi. 11, 12), a '-burden of
Duma " which with great probability presents
Hebrews as dwelling in this region. 4) The
passage (1 Chron. iv. 38-43) expressly records a
migration that occurred in the days of Hezekiah
lo Mount Seir, and so quite inio the neighbor-
hood of Massa and Duma. — a migration of Is-
raelites of the tribe of Simeon who had settled in
the region of the remnant of the Auialekites, and
therefore in northern Arabia ; and moreover
from Micah i. 15; ii. 8-10; I.» xxviii. 12 there
may be inferred as probable a considerable ad-
vanced movement of certain ro^ ing Israelites to-
ward the South, as having occurred about that
time. Therefore Agur and Lemuel might very
probably he regarded as Ariibian-lsraelitish
shepherd princes, or as kings (Emirs. Captains)
of a colony of Israelites of the tribes of Simeon
that had emigrated to northern Arabia. — and this
Siraeonite colony Massa, quite like Job's '-land
of Uz," should be conceived of as a dislrict to a
great extent if not chiefly occupied by kinsmen
of the Old Testament people of God, who were
believers in Jehovah. [I5dT:r in his Le/irli., has
CHAP. XXX. 1-33.
247
of course no occasion to enter into the details of
this discussion. He does, however, | 29, 36, 37,
refer to these chapters as probably largely of
Simeonitish origin, and cites various words and
constructions as plainly showing atfinity with
and the influence of the cognate Arabic and
Aramaic dialects. Stoart (Comm. pp. 401-407)
enters very elaborately into the e-xaminatiou of
the arguments for and against the generally re-
ceived conception and construction, and decides
strongly in favor of Hirzio's view, which our
author adopts. Nearly every other English and
.\merican interpreter dismisses the subject with
a few lines, quietly retaining the rendering of
the E. V. possibly with slight moditications.
Kamph. ri'j..'cts this part of Hitzig's theory while
agreeing Willi it in many other points. Blkek
admits its possible correctness. — .\.]
2. The supsrscription to the discourses
of Agur, ver. 1, according to the Masoreiic
punctuation is literally rendered: Words of
Agur, the son of Jakeh, the divine utterance
(prophetic utterauca), the Siiying of the man to
Ithiel, to Ithiel and Ucal." Inasmuch as of the
four proper names which these words include,
according to tliis coucepiion of them, one at least,
Ithiel, appears also in Neh. xi. 7 as an Israelitish
name ol a m in, and since Agur is not to be at all
suspected as a Hebrew personal name, whether
we inte;'pret the word (with Herder and the ma-
jority) by "coUeoior" and so regard it a col-
lateral form of 1JX (Prov. x. 5), — or whether
with HiTziQ, following the Arabic, we claim for
it the signitication '• exile, the man living in a
strange land," this interpretation of this difficult
passage, which was already given in the Chaldee
version, and partially in the ISyriac, and has been i
retained by most moderns, seems to excite no
suspicion, ;/ ;'( be assumed that we are to regard
Ithiel and Ucal as sons or pupils of Agur, and
are to conceive of the whole as the communica-
tion, not indeed of a dialogue of the teacher .\gui-
with these pupils (so e. g., Doderlein), but ot a
didactic address, or a " fatherly counsel " given
to them. But this conception is lexically impossi-
ble. And 1) because neither " Jalieh " nor
*' Ucal" occurs elsewhere as a Hebrew proper
name, norcanthey even be satisfactorily explained
as sucii (see Hitzig on this passage); [Fuerst
taking Jalceh as an irregular participial Ibrm in-
terprets it symbolically "one holding to tlie as-
sembly of tile wise;' — GeseS- more concisely
"pious']. 2) Because the remarkable doubling
of 7!<"n'S'7 can in no way be brought into har-
mony with the laws of the Hebrew modes of ex-
pression,— not even by the assumption of Herder
and Umbreit that this is a solemn repetition pro-
duced " by the vehemence of parallelism." 3)
Because, finally, Ni?on in the sense of " pro-
phetic utterance, prophetic burden " would in
connection with the following DXJ give a combi-
nation unknown in the whole prophetical litera-
ture of the Old Tesiament, — one to the justifica-
tion of which neither Zech. ix. 1 ; xii. 1, nor any
other passage whatsoever can be brought.
[Kamph. while admitting that only a greater or
less degi-ee of probability can at the best be
reached, meets this difficulty by separating the
two nouns whose combination is pronounced un-
ex.ampled. The first he connects with Agur,
while admitting the term is elsewhere used only
in strict prophecy. The second he regards as
describing the " utterance " of " the man," some
friend or stranger, whose words are given in vers.
1-4, while Agur himself begins to speak in ver.
5. He fails to find any sufficient reason for
taking X;i'0 as a proper rather than a common
noun. Stuart argues that in xxxi. 1 Ktyo must
be a genitive limiting IjSo, no other construction
being grammatical ; the noun must therefore be a
proper noun, the name of the kingdom, and the
noun must be presumed to be the same here. — A.]
The allegorizing interpretations are however
likewise untenable, which have been attempted
in various forms, taking the four proper names
as either wholly or partially appellative. This
was early done by the LXXand Vulg., the former
of which appears to have regulated the text in a
way wholly arbitrary, while the latter follows
the text more closely, and renders Agur by con-
gregans, Jakeh by votnens, Ithiel by cum quo est
Deus, and Jucal by confortutus. Of modern ex-
positors EwALO has taken at least the last half
of the ver. in a similar way : Thus does the man
speak to God-with-me, to God-with-me and I-aui-
strong. The 73X according to this view stands
for '7>1X, and in combination with the appella-
tive Ithiel composes a single name. Instead of
D.N'J however we should need to read DW- Since
the objections expressed above, especiall'y those
which relate to the name Jakeh, and the doubling
of the name Ithiel are not removed, and still
others are added to them, there is nothing left
but to alter the reading of the verse thoroughly.
(Jf the various emendations which are possible
^ and have been in part already attempted, that of
HiTZiG commends itself most strongly, which we
have made the basis of the version given above.
According to this we should in the first place read
NL^3 nnp' |3 " Son of her whom Massa obeys,''
or again O riDp' [3 (which is equivalent to
'3 Hiinp' ]3) "Son of her whose dominion is
Massa," which in any case gives as the result
" son of the ruler, the princess of Wassa " (comp.
No. 1.)
Furthermore we must then read twice 'JTX;
7S<, "I have labored, have wearied myself upon,
about, with God," i. e., have sought with difficulty
and effort to conceive and comprehend Him in
His nature (comp. nN7j in Is. xvi. 12 ; and also
passages like Job xi. 7; Acts xvii. 27, «(c.)
Finally the concluding word 73X1 must cither
be pointed 73X1, " and have become dull, am
wearied," t. e., in seeking after God (thus HitzigJ;
or, which seems to be lexically easier, 73X1 (from
n73, evnnuit] "and have withdrawn, have be-
come faint" (comp. Ps. Ixix. 4; Ixxxiv. 3; Job
xix. 27, etc.), which latter reading is the one
followed by ISertheau [Kamph., S., elc.l. It is,
indeed, true that even by these emendations the
Hi
THE PROVERBS OF SOLOMON.
difficulties of the passage are not removed ; and
yet tlie meaning thus resulting for the second
half of the verse agrees admirably with the
further utterances of the Introduction, especially
v/ith vers. 3 and 4. Moreover the oil Tram/tai of
the LXX which corresponds with the 73S1 at the
end confirms on the whole the interpretation
given to that obscure expression (and that of
HiTZiG as well as that of Bertueau, which be-
sides are not essentially different). And as re-
spects the expression, which is, it is true, some-
what harsh, 10 nnp' p, an indirect confirmation
of this appears in the fact that the rare word
nnp' "obedience" (comp. Gen. xlix. 10) occurs
again immediately below in ver. 17.
3. Vers. 2-6. Continuation and conclusion of
the Introduction. — For I am a beast and not
a man, etc. To the confession given at tiie out-
set, that he has wearied himself in vain in
fathoming the divine nature, there is here appro-
priately added the admission of the autlior's
ignorance, and his natural incapacity for higher
spiritual knowledge. His vexation in view of the
fact that his wisdom has come to shame in con-
liection with God and things divine, finds vent
for itself in strong expressions, which remind us
of Ps. Ixxiii. 2'i ; comp. also remarks above on
chap. xii. 1. — ti^'ND 1^3 is probably not " more
stupid than any man " (as is commonly rendered,
EwALD, Bebtheau [E. v., De VV., H., N., S., M.,
W., K.] etc.), but "brutishly stupid, unlike
(away from) a man." and so " a beast and not a
man'' (Hrrzio). [We see no reason for preferring
this to the common comparative rendering of 10.
A.]
Ver. 3. Nor gained knowledge of the
H0I7. For this last clause comp. remarks on
ix. 10.
Ver. 4. Who hath ascended to the hea-
vens and descended ? For the form of words
here employed comp. Gen. xxviii. 12; also John
iii. lo ; Horn x 5, 7. The ascending to heaven
and descending thence, is like the " grasping the
wind in the fists," the wrapping up the waters,
etc., an activity belonging exclusively to God, and
characteristic of Him in His supermundane na-
ture. That there is an activity of this sort, ruling
the world and upholding the world, on the part
of the invisible God, he knows ; hut who the in-
visible divine Riilcr of all is, and how constituted,
this has hitherto remained hidden from his view,
and it is to thistliat his amazed inquiries relate,
reminding us of .Job xxvi. 14; Is. xl. 12, etc. —
Who gathereth the wind In his fists? — so
that he can at his pleasure restrain it and let it
blow. VJiin3, lit. " in his two fists;" an expres-
sion employed probably because there are al-
ways two opposing currents of wind, of which
now the one and again the other blows (comp.
Eccles. i. -6. ) [There seems to be no occasion for
going beyond the fact that fists usually exist in
pairs, to find in the remoter facts of nature an ex-
pl.'ination for a very natural phrase. — A.] — Who
Twrappeth the waters in a garment? The
water is tlie upper mass of waters, wrajjped in
the clouds of heaven as in a capacious garment,
and so kept back from pouring down upon the
•arth. Comp. Job xxvi. 8; Ps. civ. 0: and
above, notes on Prov. viii. 28. — Who fizeth all
the ends of the earth? By this is probably
intended the bounds of the continents against
the sea (Jer. v. 22; Job xxxiii. 10, 11.)— What
is his name, and his son's name, if thou
knowest? In this question is contained the
idea: No one knows God adequately. in His in-
most nature ; none is able to attain a genealogical
knowledge of Him and His family, in such way
as may be done among men; especially is the
question, what is true of His son, veiled in in-
scrutable mystery. That God has no son at all. is
plainly not implied in this remarkable question,
which is left unanswered (in reply to Hitziq);
but only this, that no one knows the name of
this son,— that his nature and his relation to the
other manifestations of God's nature, e. g., to His
hypostatic wisdom (chap. viii. 22 sq.) is known
to none. Agur therefore confesses here with
sufficient distinctness the defectiveness of his
knowledge of God the Son, — a fact which serves
to confirm in the most welcome way our remarks
on the passage viii. 22 sq. concerning the incom-
pleteness, the embryonic imperfection of the
doctrine of the Logos (or the Christology) of the
proverbs in general. Both Geier who identifies
the "Son" of our passage without qualification
with God's hypostatic wisdom, and J. D. Mt-
CHAELis, who finds here ascribed to God with the
clearness and precision of the New Testament an
only Son, go too far and intermingle foreign
ideas. [So Stuart: "To think of the Logos
here, under the name of ]3 would be 'travelling
very far out of the record.' " And yet we may
well go as .far a-s J. Pve Smith (Scripture Testi-
mony, etc., I. 469) when he says : "The concluding
clauses of this energetic passage are rationally
and easily interpreted, if we admit that the
ancient Jews had someobscure ideas of a plurality
in the divine nature." The objections to as much
of an inference as this are forced and feeble. It
is possible that the meaning nmy be only this: We
know neither himself nor his, — while in human
relations the man and his genealogy are objects
of eager inquiry and extensive knowledge. But
the Messianic Psalms had already spoken of " the
Son," mysteriously, perhaps, and yet enough to
supply germs of knowledge as well as of faith.
See HoLnEN, etc. — .A..] — Strangely insipid and ra-
tionalizing is Umbreit's view [held by Noyes,
etc.'\, that by the Son is here intended the pupil of
the philosopher who understands all the myste-
ries of the world and the world's government ! — .
Furthermore the LXX instead of 1J3 must have
read VJ3 for they render 7/ 70 bvofia Toig TtuvotQ
avTov.
Vers. 5, 6. Instead of unprofitable puzzling
about God and divine mysteries there i.s recom-
mended the humble reception in fnilli of the
only true divine revelation wliich afi'ords light
and peace, and needs no supplementing or per-
fecting on the part of man. — With 5 a comp. Ps
xix. 9; cxix. 140; with o and b, Ps. xviii. 31,
where however mn' takes the place of the divine
.1 T : ^
name i^l'.*< which is characteristic of our passage.
In regard to this comp. above, remarks under
No. 1. — Add thou nothing to His words.
A similar warning with respect to the law as a
CHAP. XXX. 1-33.
24}
revelation of the divine will fully sufficient in
itself and adequate occurs in Deut. iv. 2 ; xii. 3U ;
2o;np. also Rev. xxii. 18.
4. Vers. 7-10. Prayer of the poet to Jehovah for
preservaliou from all that is false, aud from the
two extremes of poverty and riches (vers. 7-9),
together with a warning against the vice of slan-
der. This last forms with ver. 17 the sole ex-
ception to that mode of coaslructing the proverbs
wliich elsewhere ii- the section, vers. 7-33, is
consistently carried through, viz., tho numerical.
Comp. on these peculiar numerical proverbs or
Middoth, the Introd., J 14, and remarks on chap,
vi. 16. — Two things have I entreated of
thee. This double prayer is, as the 2d clause
shows, a prayer not merely once offered, but the
abiding utterance to God of the desire of the poet's
heart, his importunate request from Him continued
to his death.
Ver. 8. Deceit and lies keep far from me.
"Deceit" (KIE?) and "lying words " stand in the
mutual relation of the devising of inward un-
truth and deceitful wickedness, and the false,
lying utterance which springs forth from Jliis as
its necessary expression. No further justifica-
tion is added for this first half of the prayer; the
second, however, which relates to the golden mean
between rich and poor, is more minutely explained
and justified in ver. 8, c and ver. 9. [The idea
'•vanity " given in the E. V. and retained by H.,
M., W., etc., is a secondary meaning of the noun
whose primary meaning according to Gesen. is
'•evil," according to Fueiist "insecurity, or
slipperiness." It seems to be more than the un-
substantial, it is the positively deceitful that is
here intended. — A.] — Cause me to eat the
food allotted me, lit. " the food of my lot or
portion," i. e., the part or assignment that falls to
me, so much as is intended and is needful for
me, no more and no less. Comp. xxxi. 1-5; Gen.
xlvii. 22 ; and also the dprof iniovnio^, the "daily
bread" of the Lord's prayer, Matth. vi. 11, which
is equivalent at least in a general way.
Ver. 9. Lest I being full deny, etc. Bold
denial of the Holy One, and tho mocking ques-
tion " who is the Lord, or what can He do?"
(comp. Ps. Ixxiii. 11; Job xxi. 14) appears in
other passages likewise as the indication of pride
developed by surfeiting and luxurious enjoyment
in life; see Deut. viii 12-15 ; xxxii. 15 sq. — And
lest I be poor and steal (comp. vi. 30) and
take the name of my God in vain. W2i\
"to lay hands upon or seize hold of something"
here denotes the wicked profanation of the di-
vine name which consists in mockery, cursing
and contumely with respect to it. For such of-
fences as these the bitter necessities of hunger
and poverty may according to Isa. viii. 21 pro-
duce (comp. Prov. xix. 3), and not merely false
swearing by the name of God in denying the guilt
of theft, which alone is usually thought of here.
Ver. 10. Cause not the servant to slan-
der his master. Usually rendered : " betray
(or slander) not the servant to his master"
(Vulg., Luther, Umbreit [E. V., De W., H., N.,
M.], etc.). But the Hiphil cannot have the same
meaning as the Poel, Ps. ci. 5 ; it must mean " to
cause one to slander, to excite one to calumny
against anotter." The warning is not against!
slander in itself, but against incitement to slan-
der, and more specifically betraying servants into
tattling and accusations ngainst their master.s
(thus correctly Ew.^LU, Bef.tue.\u, Hitzio, Ei.s-
TER [Kampu , S.], etc ). — Lest he cuise thee,
and thou be destroyed. The instigator lo
slander might easily hit upon the wroug person,
a faithful, diligent servant, who instead of al-
lowing himself to be misled, might rather cursj
the betrayer, and so bring merited calamity upou
his head (comp. remarks on xxvi. 2).
o. Vers. 11-14. An utterance expressive of exe-
cration, vehement abhorrence, concerning a peo-
ple or a generation characterized by four forms
of ungodliness (not quatuor genera detestabilia ho'
minum, as J. D. Mich.\elis and others hold). Thi
in which is four times repeated, may be taken
either as a vocative, "Oh generation!" (Ewalu,
Elster). or as a nominative, which then express-
es simply the existence of a generation of the
kind described, and is used in a certain sense for
Tn t^' (Luther, E. V., etc. "There is a ge-
neration").— A generation that curseth
their father, etc. Comp. chap. xx. 20; E.-c.
xxi. 17; and then with respect to ver. 12; Isa.
iv. 4; with reference to ver. 13, Isa. x. 12; Ps.
cxxxi. 2; Prov. vi. 17. — And their eyelids
are Hfted up! Hixzia finds in this exclama-
tion, which appears at first to be only a rhetori-
cally expanded parallel to " the loftiness of the
eyes " in clause a, an allusion to the name p^^V
Amalek, which in the Arabic signifies "one look-
ing with wide open eyes, a man with eyelids
lifted up or painted." He therefore conjectures
that the entire delineation of a reckless genera-
tion here before us refers to the people of tlio
Amalekites, whose deadly national hatred toward
the children of Israel (the " needy or poor," ver.
14 b) and whose warlike love of plunder are de-
scribed in ver. 14 especially. With the assump-
tion that Agur is the prince of a colony of Sime-
onites, Massa, founded in the Amalekite terri-
tory [sees remarks above, No. 1), this hypothesis
would admirably agree, on account of 1 Chroii.
iv. 53. And yet the conjecture is in itself too
uncertain, and particularly too little established
on the lingui.^iic side. — With ver. 14 a comp Ps.
Ivii. 6; Iviii. 7; with 6. Jer. v. 17; xxx. 16; 1.
17 ; Isa. ix. 12, etc. [Wordsw. with his fond-
ness for allegorizing finds in these "four evil ge-
nerations" an undoubted reference to spiritual
mysteries, e. g., various oU'ences within and
against the church. — .\.].
(i. Vers. 15. in. Of four kinds of insatiable
things. — The leech hath two daughters;
Give, give ! The rare name Aluka (HplS^')
the old versions (the LXX, Syjisi., the Venet.,
Vulg.) render by ji6i7.'Aii, sanguisuga, with which
there should undoubtedly be taken into account
the fact that galukU or gulokil in the Indian is
the name of the blood-sucker, and that essen-
tially the same word
(l3A)
is in Arabic
the designation of a ghostly demon (or accord-
ing to Camus, possibly of a ravenous wolf). And
this is the more confirmed by the fact that th^
260
THE PROVERBS OF SOLOMON.
Targ. on Ps. xii. 9 speaks of " an Aluka going
about in a circle, and sucking from men their
blood," and by this is undoubtedly meant a vam-
pyre-like spirit, a ghostly monster of the nature
of the ghouU of the Arabs and Persians, or the
Indian dakini (which cougregate in graveyards,
and live on the flesh and bones of the corpses).
An Indian origin of the conception described by
"Aluka" is indicated also by the occurrence of
a proverb closely related to our own, with refe-
rence to the insatiableness of four things, in the
Hitopadfsa (ed. L.\sskn, p. 66) : " The fire is
not sated with wood, nor the great sea with the
streams ; nor the god of death with all the living,
nor the beautiful-eyed with men." The simila-
rity of this Indian maxim to our passage is
clearly much more significant, than that of the
Arabic proverb in Meidani, IH. 64, where only
"death not to be satisfied with creatures, and
fire not to be satisfied with wood" make up the
objects compared. The assumption of a deriva-
tion both of the name Aluka, and of the entire
proverb in its essential substance from the old
Indian literature need the less excite any well-
founded suspicion, since Agur's residence, Massa,
doubtless lay quite near to the old highway of
caravans leading from India and Persia to Petra
and Teima, and on tliis Sabaean and other mer-
chants will have brought, not only Indian arti-
cles of trrjffic, but Indian ideas and literary pro-
ductions to the lands of South Western Asia (comp.
HiTziG, p. 313). But the name Aluka and the
proverb as a whole is conceived with substantial
correctness by Doueelein and Zeigler, whom
afterward Gesen., Umbueit, Hitzig, Beutueau,
Delitzsch, and in general most of the recent in-
terpreters have followed. [For illustration sup-
plied by travellers in Palestine, see Thomson's
Land and Book, I. 368, and Wood's Bible Ani-
mals, p. 646. — .\.]
We must reject as untenable both Jakchi's in-
terpretation of "Aluka" by Sheol, hell (so ren-
dered in alleged accordance with the Arabic),
and Bocuaet's assertion, that the word signifies
fate, fiolpa, iusati.ibie destiny. In this latter
view there is only so much of truth, that " Aluka"
does indeed appe.ir generalized to a conception of
quite a compreiiensive sort, so iar forth, plainly,
as "personified insatiableness, craving in its
highest intensity " (Beetueai ) is denoted by it.
Therefore, it appears also as a female spirit, and
has two daughters ascribed to it. These two
"daughters of the blood-sucker" are in the first
instance designated by a double "give," in ac-
cordance with their character as craving, insa-
tiable natures, and these are also expressly
mentioned by name. For it is plainly these that
are meant by the first two of the four insatiable
things, which are named in vs. 10 a as "Sheol"
and the "barren womb." Hell, or the kingdom
of the dead, is also in Isaiah v. 14, as well as
above in chap, xxvii. 20, personified as a spirit-
ual power that with insatiable greediness ga-
thers men to itself. The "closing of the
"womb" (for 1Xi> comp. Gen. xvi. 2; xx. 18),
I. «., the unfruitful womb of woman, in connec-
tion with which there is no conception and bear-
ing of children, gives indications of itself, accord-
ing to what is said in Gen. xxx. 1 sq. of Jacob's
wives, likewise in an insatiable craving, in con-
stant desire for sexual enjoyments. On this se-
cond example of insatiableness the most weight
seems to be laid by the author of the proverb
(comp. chap, xxvii. 20). He does not, however,
externally distinguish it specially, and assigns it
a prominent place in the series of his enumera-
tions only by making it together with "hell"
emphatically the daughter of the blood-sucker,
while the " earth " as a third, and the " fire" as
a fourth example he simply allows to follow in a
subordinate place. The whole sentence evidently
lacks the symmetrical, simply and clearly organ-
ized structure, which distinguishes the analogous
Indian proverb above cited. Yet in this fact that
just that which is the main thought, or the truth
in the moral world among men which is (o be il-
lustrated by the associated similes from nature,
the insatiableness of the craving of the barren
woman, is pushed on to the second place, and so
in a sense hidden (unlike the order in that San-
scrit proverb where the never satisfied "beauii-
ful-eyed" are emphatically placed at the end),
there is with the greatest probability involved a
fully conscious intention of the author of the pro-
verb, who wished by this artifice to give to his
ma.xim the heightened charm of ingenuity, and
to form, instead of a mere numerical proverb, a
sharp enigmatical proverb (a HTn, comp. Introd.,
^11, note 2). Of these numerical proverbs which
are at the same time enigmas, our chapter con-
tains several besides, especially vers. 1S_20 ; vers.
24-28 ; and vers. 29-31. [As compared with the
numerical proverbs that follow, the complexity
and the more artificial character of the one before
us at once arrests attention. They all have this
in common, that whatevermoral lesson they have
to convey is less obvious, being hinted rather
than stated, and in this view they may merit the
name "enigmas." In the one now under consi-
deration insatiable desire and the importance of
its regulation seem to be the remote object. In
the development, insteud of the " three things"
and "four things" which repeatedly appear af-
terward, we have the "leech," its two daughters,
the three and the four. Some have regarded the
two daughters as representing physical charac-
teristics of the blood-sucker, — others as express-
ing by an Orientalism a doubly intense craving.
Parallelism suggests making the first two of the
four the two daughters apart from other conside-
rations ; other allusions of the Scriptures to the
greediness of the world of the dead, jusiify the
fiist, while the second alone belongs to human
nature. We can see no other reason than this lor
making the second the most emphatic of the fuur
as Z. is disposed to do. — Only the most unnatui-;.l
theory of inspiration can take exception to the
suggestion of a possible Indian origin for the sub-
stance and the external form of this proverb, its
place and form here being secured by an appro-
priate and adequate influence of the Holy Spirit.
The Book of Proverbs applies a very severe test
to some theories of inspiration. — A.]
7. Ver. 17. The punishment of him who sins
against his parents; — an ethical maxim introduced
witliout any close connection into the series of tbo
"Middoth " in our section, as ver. 10 is above.
EwAi.ii would have the insatiableness of the birds
I of prey, which are to execute the judgment on iliu
CHaP. XXX. 1-33.
251
wicked man, regarded as the main idea of the
proverb, coaaemiug it with vers. 15, 16. This
element, however, is plainly too far in the bacli-
ground, and the main thought is rather his de-
sert of curse and penalty who daringly tramples
under foot the fifth commandment; and from this
there is a sort of connection with vers. 11-14. —
An eye .... the ravens of the valley (lit.,
brook) (comp. 1 Kings xvii. 4-(j) shall pluck it
out, etc. [The ^71^, the Arabic Wady, is some-
times the torrent, sometimes the valley through
which it flows. See full illustrations and citations
in ST.iNLEY's Palestme, p. 490. — A.] — The "ra-
ven " and the "eagle" [i. e., vulture) are named
here as birds that feed upon carrion ; the " sons
of the eagle," ;. e., the young eagles, are named
because it is especially upon sons, wayward sons,
it is true, that the penalty is to be inflicted. The
punishment itself, however, consists in strang-
ling and leaving the bodies unburied, so that they
become food for the fowls of heaven ; comp. 1
Sam. xvii. 44; 1 Kings xiv. 11; xvi. 4, etc. —
[With reference to the raven consult Wood's
Bil>le Animals, p. 4J.5 ; and to the eagle or grifiin
Tultnre, p. 34U. — .\.]
B. Vers. 18-2t). Four incomprehensible things.
— The V7ay of the eagle in the heavens,
etc. — Besides the ease with which the eagle, a large
and heavy bird, soars high above in the air (comp.
Job xxxix. 27), this circumstance is also surely an
object of the poet's amazement, that it leaves be-
hind no trace of its course ; for the same thing is
also true of the progress of the smoothly gliding
serpent over the slippery rock, and also of tliat
of the ship that swiftly ploughs the waves of the
sea. Of the fourth of the ways here compared,
the "way of the man with the maid" (or "in the
maid"), i. e., of the mysterious way in which the
man in sexual intercourse has fruitful connection
with the maid, this failure to leave any trace be-
hind seems indeed to be less true. And yet the
author in this connection doubtless thinks not of
pregnancy and the woman's child-bearing .is later
results of sexu.il connection, but as ver. 20 shows,
at first only of this, that the intercourse leaves
behind it no traces immediately and directly ap-
parent ; m.an and wife, adulterer and adulteress,
can the night following the accomplishment of
the mysterious process be convicted of it by no
one; the act is as little to be detected in them
both as eating in him who after table has wipeil
his mouth (ver. 20, 6, c). Moreover, the woman
in ver. 19 is designated as iTD7J7, i. «., as viryo
pubescent, as a young woman capable of se.tu.al
intercourse (comp. Gen. xxiv. 43; Is. vii. 14;
Song Sol. vi. 8), undoubtedly for this reason, that
she is to be put in contrast with the adulterous
woman in ver. 20; in other words, the sexual in-
tercourse between man and woman is to be de-
scribed first in its pure and normal type (the first
love of the bridegroom and the bride, comp Gen.
ii. 24 ; Eph. v. 31, 32 ; John iii. 29), and only af-
terwards in its degenerate form as adultery.
Furthermore, the "Alma" of our passage has been
in many ways interpreted also of the Virgin Mary,
e.g., by Ambrose, Ltba, Cor.v. a Lapide, and Fr
Grisenius (in Loscher's ■•Uii^rh. Nachrichten."
Vol. 13, p. .503) [and also by Wordsw. in lncn'\. —
Sathe has very unnecessarily been disposed to
regard ver. 20 as a spurious addition by a later
hand. It is not even necessary (with Hitzig) la
regard the verse as a later addition coming from
Agur himself, which he " had not originally had
in view."
9. Vers. 21-23. Four intolerable things under
which the earth trembles (not "the land," as
LuTHEB, Umbreit, Bertheau, etc., render, weak-
ening the sense). With ver. 21 comp. Am. ii. 18;
vii. 10 — Under a servant when he be-
cometh ruler. — This is the first and most fami-
liar example, by which the moral danger, and
even the ruinous consequences of a sudden eleva-
tion of men from a depressed condition to an in-
fluential station and unwonted prosperity, are il-
lustrated.— And a fool Twhen he is satisfied
with bread. — The "becoming surfeited" isusu'
ally attended by a becoming insolent (see ver. 9),
especially in the case of a fool to whom not satiety
but hunger is properly becoming (chap. xiii. 25;
Job xxvii. 14).
Ver. 23. Under a hated ■woman when she
is married. By the " hated woman " is meant,
not one who is "odious," "worthy of hate "
(llosEN.M., [E. v., n.,N., S., M.,]), nor again a
woman already married and only neglected and
disparaged by her husband (Dathe, Umbreit,),
but, as appears from the " when she is married,
when she obtains a husband," one who has re-
mained waiting, the maiden (old maid) who at
first could obtain no husband, but afterward when
she has been married triumphs insolently, and
deals harshly and contemptuously with her sis-
ters or companions who are single (comp. Gen.
xxix. 31, 33; Deut. xxi. 15-17.) The same will
be the conduct, according to clause A of a maid
"when she becomes heir to her mistress," z". c,
undoubtedly, when she supplants her mistress in
the favor of her husband, and so becomes J>is all-
powerful favorite.
10. Vers. 24-28. The four things that are small
and yet wise (with respect to D"03ni3, made wise
or quick of wit, comp. Ps. Iviii. 6; "ixiv. 7). Four
species of small animals are thus described, which
in spite of their comparatively diminutive size
and strength of body, yet by virtue of their dili-
gence (ver. 25), shrewdness (ver. 2G), harmony
(ver. 27), and flexibility (ver. 28) serve as in-
structive emblems for the domestic, social and
political life of men. — With ver. 25 comp. vi. 7-
8. — ^Forthe "conies" (Z. "cliff-badgers") in ver
26, i. e., the hyrax Syriacus which live in com
panics in Syria, Palestine and Arabia Petrae»
(not the marmot, tlie nius sive dipu.^ Jaculus, comp
Li.\N.EUs, or the rabbit, as Luther renders th«
word, following the Chald. and the Rabbins), sen
Ps. civ. 18; Lev. xi. 5; Deut. xiv. 7. [See
Thomson's Land and Book, I. 459, and also
Woon's Bible Animals, pp. 312-18; and for his
illustration of the n^iture and habits of the ant of
Palestine, pp. 616-22; for the locusts see pp.
596-604; and for the gecko, a species of lizard
which he understands to be referred to in ver.
28 instead of the " spider," see pp. 643, 534 sq.
A.]. — For the "organized going forth" of the
locusts, in ver. 27, comp. especially Joel ii. 2 sq.,
[and Thomson, Land and B'.ok. II. 109]. Finally
the lizard in ver. 28 is as its name signifies the
poisonous spotted lizard [sfel./io, Vulg ) in re-
gard to which the thing here made prominent ii
252
THE PROVERBS OF SOLOMON.
its sly entering into the interior of houses, and
even into the palaces of tlie great. For this
characteristic of the animal Bochart brings fur-
ward various testimonies, Hieroz., 1. iv. 7, p. 1090,
Frankfort Ed. [Gesesius, Fuekst, etc., favor
this rendering, and Wood [ubi supra) describes
and depicts the peculiar form of the. feet by which
the lizard, the Gecko, "layeth hold " even upon
flat surfaces like the walls of apartments. — A.]
11. Ver. 29-31. The four creatures that have
a stately movement; three animals, and the king
in his all-ruling dignity and power. The whole
description re:illy turns upon the last.
Ver. 31. The greyhound, slender in its
loins. This is the probable meaning of the dif-
ficult phrase D'jn"3 TPI (according to the Jew-
ish interpreters, Ewald, Bertheau, [E. V., S.,
M.,] etc.). For Till is plainly derived from the
root Ij "to compress," and therefore denotes a
compact, slender animal; and the neighboring
term seems to indicate the intention not to bring
together exclusively ex:imple3 of animal majesty
of the high rank of the lion, but to give to the
enumeration as a whole in a certain sense a
ludicrous variety and an air of wit. The old ver-
sions (LXX, Vulg., Targ., etc..) suggest the cocA:;
with this meaning of the main noun the modify-
ing term, however, does not at all agree, even
though one were disposed to transform it into a
Hithp. Part. D'jnp. Others, like Schultens,
GeSEN. (?), UMBBEir, ElSTER, HlTZlG [DeW.,K.,
MuFFET, N.] take the TPI in the sense of "that
which is girded about the loins, or panoplied," and
therefore the war-horse, — a meaning however
which is not surely demonstrable. [Starting with
the same idea Wordsw. understands a " warrior,"
and Wood an "athlete." Fuerst's rendering is
"stag"]. — And a king with whom no re-
sistance (occurs). In this way (with the
Vulg., the Rabbins, Geier, Michaelis, Ber-
theau, Ewald, [K., E. V., H., S., M.], etc.), we
must interpret the words Vti)} D^D 7S, although
the ni3"7N of chap. xii. 28 is a very doubtful
parallel for this way of regarding Q^P??* as a
compound of 7S and D'p. For the identification
of this noun with ihe Arabic S^\ "thepeo-
pie" (Castellio, Pococke. Umbreit, [De W.,
N.], etc.), an argument might seem to lie in Ihe
fact that the meaning so reached, "the king at
the head of his people," agrees almost literally
with the ii/i^Tiyopcjn Iv ItHvei of the LXX, and the
similar version of the Syriac. But to bring in
an Arabic word, especially one compounded with
the article al is here quite too unnatural. HiT-
iiij's emendation might better recommend itself,
DTt7X instead of Dip/X, and all the more he-
cause it gives a very pertinent sense: "A king
with whom God is."
12. Vers. 32, 33. Warning against pride,
haughtiness and love of strife, with an indica-
tion of three forms of evil resulting from these
vices. — If thou art foolish in exalting thy.
■elf (comp. 1 Kings i. 5) and if thou devi-
sest evil. To these two hypothetical antece-
dent clauses, which do not present an antithesis
(tlie foolisli and rational — as Hitzig explains),
but two ditferent forms of human error: foolish
self-exaltation and wicked plottino-, the sentence
"tlie hand on the mouth," forms the conclusion,
interjectional and imperative (comp. Job xx. 5).
Ver. 33 then justifies the warning by a signifi-
cant intimation of three c.ise.< in which the fool-
ish act of "pressing" (V'Oi brings forth unde-
sirable results, — strong cheese, flowing blood,
sharp strife. — And pressing (forcing) ■wrath
produceth strife. The l:ist word supplies
plainly the object of the whole discourse from
ver. 32 onward. The dual Q"3N stands doubtless
intentionally (comp. Dan. xi. 20) to indicate that
it is the wrath of two whose sharp pressing upon
each other leads to the development of strife.
[Thomson, Land and Book. 1.393, describing the
Oriental mode of churning by squeezing and
wringing a leathern bag or bottle that contains
the milk, makes more apparent and vivid the
meaning of this comparison. The dual D'3X
is employed probably because nostrils usually
exist in pairs, and the transition is easy from
the physical organ, through the heavy breathing
of passion, to the metaphorical sense "wrath."
Whether two or many are concerned in strife is
not material. — A.]
DOCTRINAL AND ETHICAL.
As the confession of an Israelite, a believer in
Jehovah in a strange land, one separated from
his people of the ten tribes, who among Arabs
and the sworn and mortal enemies of Israel, ad-
heres iirmly to the faith of his nation, this dis-
course of Agur is one of great doctrinal import-
ance, and of no slight interest to the history of
redemption. Its fundamental idea, which is put
forward as a sort of programme, is contained in
the six verses of the introduction, and comes out
most clearly in ver. 5: Every word of God is
pure; a shield is He to them that trust in Him.
It is the truth, purity and saving power of the
word of God alone, in contrast with the nullity
and inadequacy of all human wisdom (vers. 2-5),
that forms the starting point in the instructive
discourse of this poet of wisdom, and to which
all the manifold apothegms, numerical proverbs
and enigmas which he combines in a varied
series in vers. 7-33, sustain a closer or more
remote relation.
While it appears at the first view that the
flowers and fruits from the cornucopia of Agur's
wisdom, original and in part so rarely fashioned,
are he.aped up wholly without order, yet they all
agree in this, that they depict the glory and all-
sufficiency of the word of God, dissuade from
adding to it by any human supplements (see in
particular ver. 7), and most urgently commend the
fulfilling and following it by a pious life. There
is hardly a single commandment of the Decalogue
that is not directly or indirectly repeated and em-
phasized in these maxims. Observe the relation
of the prayer for the hallowing of God's name
(vers. 7-9), to the first and third command-
ments; the reference contained in ver. 11 and
again in ver. 17 to the fifth commandment; the
CHAP. XXX. 1-33.
25a
warnings against the transgression of the sixth
commandment in ver. 14 as well as in vers. 32,
33 ; the reproving and warning aim of vers.
18-20, and 23, in tlieir bearing upon the seventh ;
the allusion to the eighth in ver. 9, and to the
ninth in ver. 10; and finally the reference,
reminding us of the tenih, in vers. 15, IB,
as bearing on the unsali.-ibleness of evil de-
sire (this "daughter of the blood-sucker" and
sister of hell!). No one of these proverbs is
wholly without an ethical value, not even the
two numerical proverbs, vers. 24-28 and 29-31,
which at the first view stand apart as incidental
reflections on merely natural truths, but in re-
ality hide under their ingenious physical dra-
pery decided moral aims. For in vers. 24-28
four chief virtues of one's social and political
avocation are specified through an allusion to a
like number of examples from the animal world
(comp. exeg. notes, No. 10), and vers. 29-31 run
into a delineation of the high dignity and glory
of a king by the grace of God (in contrast with
the insufferable tyranny of base upstarts, vers.
21-23).
It is true that the point of view taken in the au-
thor's doctrinal and ethical knowledge nowhere
rises above the level of the pure religion of the law.
The law's doctrine of retribution he holds with
inexorable strictness and severity, as is indicated
particularly in the fearful threatening predic-
tion in ver. 17 against children who are disobe-
bedient to their parents [yoi'evaiv a-ei^£i(;, Rom.
i. 30). Against those who do not belong to the
people of God of the Old Testament he appears
to cherish prevailingly dispositions of hate and
abliorrence, as the utterance in vers. 11-14,
which is probably directed against such non-
Israelitish people, shows (see remarks above on
this passage). With respect to knowledge in
the department of theology and Christology his
point of view seems in no respect more elevated
than that of the author of chaps, i.-ix. ; for in
ver. 4 he confesses that he knows nothing of the
name of the Son of God, and he nowhere makes
reference to the existence and efficiency of the
hypostatic wisdom of God, not even where this
would have been natural enough (e. ff. in vers.
4-6). He need not be charged in addition with
the intermingling of impure and superstitious no-
tions from polytheistic religions, for the AUika
with its two daughters, in ver. 15, is evidently
mentioned by him only with a symbolical design,
as a personification of insatiableness (an evil
lust that nothing can quell), and is by no means
represented as an actually existing spectre, or
demoniacal nature.*
HOMILETIC AND PRACTICAL.
Homily on the entire chapter: — The all-sufScient
power and the fullness of blessing in the divine
word in contrast with the weakness of mere
luiuian wisdom : a) in general (vers. 1-6) ; i)
with special reference to the glory and indispen-
sable necessity of the Decalogue (vers. 7-33);
comp. Doctrinal and Ethical notes. — Or again:
* The Cftse ai^pear^ to be otherwise with tlie spertro of the
night n''7''7 mentionetj in Isa. xxxiv. 14 : comp. Deutzsch
on this passage.
To God's word and law man is to add nothing
(vers. 1-6), but he is also to take nothing away, not
even one of its least commandments (vers. 7-33). —
Stocker : All true wisdom comes from God alone
(1-7), not from human nature, which is rather
j exceedingly corrupt (11-17), and whose under-
standing is greatly weakened (18-24).
Vers. 1-6. Melanchthon : Human wisdom is
able to devise no means of preservation from the
ignorance and spiritual weakness which natu-
rally belong to us. But the Church in its divine
revelation possesses a light which not only re-
veals to it ihe causes of its spiritual destitution,
but also points out the means for its elevation
and healing. Therefore this divinely revealed
truth must be listened to by us, must be received
in faith as well in its threatenings of punishment
as in its consolatory contents, and be guarded
from all corruption and perversion. — Luther
(marginal comment on ver.2) : Wise people know
that their wisdom is nothing : fools know every-
thing and cannot err. — Geieb (on vers. 2, 3) :
With the knowledge of himself and of the deep
corruption that dwells in him tlie (Christian must
make the beginning in the contemplation of di-
vine things. — [.\rnot: It isa precious practical
rule to look toward heaven while we measure
ourselves. — Trapp: Godliness as it begins in
right knowledge of ourselves, so it ends in a
right knowledge of God. — Kow.\uns : All true
spiritual knowledge is of that nature that the
more a person has of it the more is he sensible
of his own ignorance]. — Starke (on vers. 4-6):
Wlioever is engaged in the investigation and ex-
position of God's word, let him take his reason
captive to the obedience of faith, and not curi-
ously scrutinize, that he may make divine mys-
teries comprehensible. — Stockeb (on vers. 5, 6):
On the glory of the divine word, especially its
clearness, uiility and perfectness. — BeHeburg
Bible (on ver. 0) ; How many counterfeiters
there are who from their poor copper make addi-
tions to the royal gold currency of God's word,
and thereby debase it! — [Lawson: Our trust
must be in the name of the Lord, as it is repre-
sented to us in the word of God; the seed and
the ground of our faith in Him. — Muffet: It is
treason to corrupt or falsify the prince's coin ;
what high treason must it needs be then to
counterfeit or corrupt the pure word of God!]
Vers. 7-17. Comp. 1'. Gerhard's poetical re-
production of vers. 7-9: " Zwcierlei bill' ich von
dir^" etc. (^Ge.famm. geisiliclie Lieder^ No. 41). —
[Trapp: God heaps mercies on His suppliants,
and blames them for their modesty in asking. —
Arnot : Agnr's requests are specific and precise ;
the temporal interests are absolutely subordi-
nated to the spiritual prosperity of the suppli-
ant ; and a watch is set against the danger to a
soul which lies in extremes either of position or
of character. — Bp. Hopkins : There is a seeking
of worldly advantages which is not to be branded
with the black mark of self-seeking; e. g. when
we seek them with a due subordination to the
higher and more noble ends of piety and holi-
ness, such as that we may escape those tempta-
tions which possibly the want of them might
expose us unto. — Flavel : How much better
were it for thee to endure the pains of hunger
than those of a guilty conscience. — Bates; To
251
THE PROVERBS OF SOLOMON.
receive no hurtful impressions by great changes
of condition discovers a habit of excellent grace
and virtue in the soul]. — Geiek: Although
poverty and riches of themselves can neither
make us blessed nor damn us, yet both are wont
incidentally and through the fault of men not
rarely to bring after them consequences injuri-
ous to our spiritual welfare. — (On ver. 10) : Keep
thy tongue bridled, especially when it is disposed
to rage against the needy and helpless ; for though
it is not right to curse thy neighbor, yet such
curses when they have been uttered do not re-
main without effect, particularly if he who utters
them is one who ha.s been unjustly oppressed. —
Starke (on ver. 11-14) : The natural corruption
of men is great; yet it is possible that they be
purged from it by the blood of Jesus Christ;
1 Cor. vi. 11; 1 John i. 7— Uuthankfulness
(ver. 11), self-righteousness (ver. 1'2), pride (ver.
1.3), and unmercifulness (ver. 14) are usually
associated as an unblessed quartette of sisters — •
WoHLFABTii (on vors. !•>, 15): Many are the evil
spirits that go about among men to spread mis-
fortune and ruin, the cruel spectre of avarice is
one of the most formidable enemies of our race.
Like the vampyre which in the night attacks
sleepers and sucks their blood, this demon rages
in palaces and cottages, etc. — (On ver. 17):
What Agur here says by way of warning of
ravens and vultures, etc., has already gone a
thousandfold into literal fulfilment in a horrible
way on children who are wayward and in conse-
quence of their disobedience to parents sunk in
the deepest spiritual need; who were either
driven to self-murder, or died on the scaffold.
Vers. 18-31. Luther (marginal, on ver. 19):
Love (the mystery of love, Eph, v. 31, 32) is not
to be thought out or expressed.— Geiek (on vers.
18-20) : As it is with adulterers so it is with
flatterers ; they will never allow their vicious
nature to be called by the right name. — (On vers.
21-23): It always causes manifold disquiet and
misfortune, when they rule over others whom it
would better befit to be subject to others. — (On
vers. 24-28) : Despise not things that at the first
glance appear small and contemptible. Under a
poor garment there is often a wise man hid ;
Dan. i. 18-20. — (On vers. 29-31): In matters
belonging to one's ofiice and public calling it is
important to be courageous and firm, especially
in times of need. It is not well then if one for-
sakes those over whom one is set ; Ecclesiast.
X. 31. — [Lawson (on ver. 20) : Do not imagine
that the secrecy of sin is your security from pun-
ishment; it is the snare of your souls].
Vers. 32, 33. Luther (marginal, on ver. 32) :
Be not ashamed if thou hast chanced to err,
and do not defend it. For to err is human, but
to defend it is devilish. — Lange: Strut not with
lust of the eyes, fleshly lust and insolence.
Thereby thou only provokest the wrath of God,
that will come down too heavily for thee ; Eccle-
siast. V. 2 sq. — Berleburg JUble : He that would
gladly shun strife must seek to avoid obstinacy
and self-will. How many useless disputes in
matters of religion might not in this way be
escaped! — [Edwards: Silence attends humility.
— Muffet: He which falleth through prid*
should rise again to repentance].
Second Supplement -
The words of Lemuel, together with the poem in praise of the matron.
Chap. XXXI.
a) Lemuel's maxims of wisdom for kings.
Vers. 1-9.
1 Words of Lemuel the king of Massa
with which his mother instructed him:
2 Oh, my aon! oh, thou son of my womb !
oh thou son of my vows!
3 Give not thy strength to women,
nor thy ways to destroy kings.
4 Not for kings, oh Lemuel,
not for kings (is it becoming) to drink wine ;
nor for princes (wine) or strong drink ;
5 lest he drink and forget the law,
and pervert the judgment of all the sons of want.
6 Give strong drink to him that is perishing,
and wine to hira that is of a heavy heart.
7 Let him drink and forget his poverty,
and let him remember his want no more I
CHAP. XXXI. 1-31. 256
8 Open thy mouth for the dumb,
for the right of all orphan children.
9 Open thy mouth, judge righteously,
and vindicate the poor and needy.
b) Alphabetical song in praise of the virtuous, wise and industrioas woman.
Vers. 10-31.
10 A virtuous woman who can find ?
and yet her price is far above pearls.
11 The heart of her husband doth trust in her,
and he shall not fail of gain.
12 She doeth him good and not evil
all the days of her life.
13 She careth for wool and linen,
and worketh with diligent hands.
14 She is like the ships of the merchant,
from afar doth she bring her food.
1-5 She riseth up while it is yet night,
and giveth food to her house
and a portion to her maidens.
16 She considereth a field and buyeth it,
a vineyard with the fruit of her hands.
17 She girdeth her loins with strength,
and maketh her arms strong.
18 She perceiveth that her gain is good,
her light goeth not out by night
19 She putteth her hands to the distaff,
and her fingers lay hold on the spindle.
20 She stretcheth forth her hand to the poor,
and extendeth her arms to the needy.
21 She is not afraid of the snow for her household,
for all her household is clothetl in crimson.
22 Coverlets doth she prepare for herself;
fine linen and purple is her clothing.
23 Her husband is known in the gates,
when he sitteth with the elders of the land.
24 She maketh fine linen and selleth it,
and girdles doth she give to the merchant.
25 Strength and honor are her clothing ;
she laugheth at the future.
26 She openeth her mouth with wisdom,
and the law of kindness is on her tongue.
27 She looketh well to the ways of her household
and the bread of idleness she will not eat.
28 Her sons rise up and praise her,
her husband, he also boasteth of her :
29 Many daughters have done virtuously,
but thou hast excelled them all !
30 Grace is deceitful, beauty is vanity,
a woman that feareth the Lord ; let her be praised !
31 Give to her of the fruit of her hands,
and let her works praise her in the gates.
GRAMMATICAL, AND CRITICAL.
Ver. 2.— [riDi where it occnrs the third time, is pointed m, as is not uncommon in repetitions, to aacnre Tarletj;
tee BoTT., ^ 499, c. The consonant succeeding is the same in the three cases. — A.J
250
THE PROVERBS OF SOLOMON.
Ter. 3. — Hlrzio changes the ilin^ 7 (Inf. Hiph. from HnO) to tbe fem. part, of n"D7, " to leer or ogle," IHnii i-
*' and give Dot thy way to them (the seductive courtesans) who leer after kings" (?). [BoTT. prefers to make of it a Kai
part. fem. plur. from nnO,and would point HinO^ and rtnder "the caressers of kings."' This is certainly easier than the
•ansative Infinitive with its abstractness. See BiiTT., g 1089, 2. TJ 73, an Aramaic form immediately followed in vtr. 4
bj the regular plural twice repeated. Green, gl99. a : ButT-. ?2T7, ?>. — A.]
Ver. 4. — We remler IX "or" according: to the K'thibh, which ia recommended by like examples of a distributive loca-
tion of this digiinctive particle (such as chap. xxx. 31 [where BiiTT. would read IXJ^ rather than allow the irregularity i;
Job xxii. 11). We do not need therefore to substitute for it IX, " desire " (that is, " fv»rstrongdriuk,"OESE.v. anJotUen-), or
to read with the K'ri *J<, "where?" ("where is strong drink for princes?" comp. Gen. iv. 9;. [BoTT. regards it as a proba-
ble Simeonite s.vnonym for niXH, "desire," §4.36, 3; 453, g. The two forms of the king's name, iN^oS and '^SW'?. a
genitive in ver. 1 and a vocative in ver. 4, also deserve attention. The changing person of the verbs is no uncommon phe-
nomenon. See Ew \ld. \ .309, (t. — A.J
Vvr. 5. — ppnO, a Pual part, from ppn, signifies " that which is decided, the prescribed," and is therefore equivalent
«o pn, "law."
Ver. 6. — [:ijj"\ the pcrmisjire use of the Imper.; BoTT., g 959, 5. — A.]
Ver. 12. — Soj is used with two accusatives aa in 1 Sara. xxiv. 18.
"Ver. 13. — [Tile fcin. noun nr'U'3 seems to be used of the raw material, ,^aa;, while this plural from rity3 is used of the
product, the materials for clothing. — A.] ,
Ver. 15. — n'')0 (cjmp. the \erb n'lDTl in xxx. 8) is a strong expression for DH?, ver. 14 (comp. above in ver. 11,
S'jB'," spoil ").' ■
Ver. 16. — The K'thibh ^*I3J, sfa(. con^fr. from ^DJ, "planting," Is. v. 7, is undoubtedly to be preferred to the K'ri
ni?DJ, notwithstanding all the old versions prefer the latter (see Bertheau and HlTZlG on the passage). [BoTT. defends
the Masoretic reading, and renders as a verb.]
Ver. 21. — [The short form of the part. t;/37 seems to be explained and justified by the close connection of words and the
sequence of ty. BiJTT., §934, 6— A.] , ' . ,
Ver. 27. — Instead ut tiie K'thibh ri07^n we must either with the K'ri read riO''7n, or regard the former as an Ara-
maic collateral form (H^Sri) for jlO^n.
Ver. 30. — HX*^' before XX^TV '3 here the itat, constr. not of the abstract substantive HX"^', but from the fem. part.
- : ■ T : T : •
nXT*, " the woman who feareth."
EXEGETICAL.
1. Ver. 1. The superscription to Lemuel" s discourse.
— 'Words of Lemuel, king of Massa. — That
we must, in disreg;ii'd of tlie .Masoretic pointing,
connect the "Massa" with the first clause, and
regard it as a genitive governed by the '^/^, which
has no article, was the right view taken as early
as the Syriac version, when it interprets the
NOT '^70 by "king of utterance " {regis prophctx).
We ought, however, here, as in chap. xxx. 1, lo
regard XtSD rather as the name of a country, and
Lemuel, the king of the land, as perhaps a bro-
tlier of Agur, and consider his mother as the
same wise princess who was there designated as
" ruler of Massa." To her therefore belong pro-
perly and originally the counsels and instruc-
tions for kings contained in vers. 1-9. And yet,
since Lemuel first reduced them to writing, and
80 transmitted them to posterity, they may well
be called also " words of Lemuel," — a title which
there is therefore no need of altering (wilh Hit-
zk;) lo "words to Lemuel.'' The name "Lemuel,"
or, as it is written in ver. 4 by the punctuators,
" Leraoel, " appears furthermore to be quite as
properly a genuine Hebrew formation as '-Agur "
(see above, Exeg. notes on chap, xxx., No. 2). It
is probably only a fuller form for that which oc-
tura in Numb. iii. 24 as an Israelitish masculine
iiame, 1^^. "to God, for God " {Deo deditus).
That it is purely a symbolical appellative desig-
nation, a circumscribing of the name Solomon,
and that accordingly by the " mother of Lemuel "
no other than Bathsheba is intended, this opinion
of many old expositors (and recently of Schell-
INO, ROSENMUELLER [WoRDS.], CtC.) laCks all
further corroboration. [The impossibility of re-
garding 'H/O without an article as an appositive
of '7X''3'7, even though St^D be not a limiting ge-
nitive, but an appositive to '112"1, is not admitted
by those who defend the prevailing interpretation
of ver. 1. The construction is admitted to be
exceptional, but claimed to be possible (see, e. ;/.,
Gree.n, ^247, a). HrrziG, JjERrni'iAF, Z. and
others make this one chief reason for seeking a
new rendering. Another is the peculiar use of
NtyD out of prophecy, and as an appositive to the
sufficient and more appropriate '7.37- Here as in
xxx. 1 K.iMPH. retains the ordinary meaning of
Ntyp, while S., here as there, follows Hixzio. — A.]
In regard to the peculiar linguistic character of
the section vers. 1-0, which in m.vny points agrees
wilh Agur's discourse [and in which Bottcher
acain recognizes a Simeonitish cast], see above,
p°24fi.
2. Vers. 2-0. The rules of tri.idom from Lemuel's
mother.— Oh my son ! Oh thou son of my
■womb!e(c. — The thrice repealed HO, usually
" what" — which Luther appropriately rendered
by "AchI" isplainly " an impassioned exclamation
expressing the inward emotion of the mother s
heart at the thought that the son might possibly
CHAP. XXXI. 1-31.
257
fall into an evil way " (Elster) ; it is therefore
eiibstantially " What, my son, wilt thou do ?" or
** How, my son, wilt tliou suffer thyself to be be-
trayed?" etc. — With •' son of my vows " comp. 1
Sam. i. 11.
Ver. 3. Give not thy strength to ■women
■ — ('. e., do not sacrifice it to them, do not give thy
manly strength and vigor a prey to them. It is
naturally the Wiiys of licentiousness that are in-
tended, which ruin physically and morally kings
and princes who give themselves up to them.
See Critical notes.
Vers. 4. This warning against licentiousness is
immediately followed by a dissuasion from drunk-
enness, which is naturally closely connected with
the preceding — Also not for princes (is wine)
or strong drink. — .'^ee Critical notes. For
■^Dt?, " me.ad, strong drink," comp. notes on xx.
].'_[Gesen., Rott., De W., H., N., S., M., etc.,
would render by *' desire," if the K'thihh is fol-
lowed, which they are disposed to do. The K'ri,
pointing IX, suggests either the interrogative *K,
"where," or an abbreviated form of the negative
ya. FcERST renders IX as an interrogative here.
-A.]
Ver. 5. Lest he drink and forget the law
— I. «., the king, who is here in question. The
construction ("drink and forget" in.stead of
"drinking forget") is like that in chap. xxx. 9.
— And pervert the judgment of all the
sons of ■want — i. c. of all the poor and help-
less. For the Piel T\jy. ^*in dctcrius viutarc, to
T ■
distort, wrest, destroy," comp. Job xiv. 20. For
the sentiment comp. I'LtsY, Ilist. Nat., XXIll.
25 : In provcrbiam ce.^sit sapientiani vino obumbrari.
[It has become proverbial that wisdom is clouded
by wine.]
Vers. 6, 7. The enjoyment of wine and strong
drink is seasonable in its cheering influence upon
the sorrowful, whom it is desirable to cause to
forget their sorrow; comp. Ps. civ. 15; Matth.
xxvii. 34 — Give strong drink to him who
is perishing — the m-.m who is on the point of
perishing, who isju'^t expiring, as Job xxix. 13;
xxxi. 19: "the hei'.vy in heart" are afllicled,
anxious ones, as in Job iii. 20; 1 Sam. xxii. 2,
ttc. [That even these be made to drink to un-
consciousness is not the recommendation, but
that in their extremity, physical or mental, wine
be given to fulfil its office in imparting elasticity,
and increasing power of endur.ance, and taking
the crushing weight from calamities that might
otherwise be overwhelming. As there is a misuse
pointed out before in drinking to the destruction
of kingly competence and the thwarting of kingly
duty, self-indulgence, sinful excitement and ex-
cess overmastering reason and conscience, — so it
is a kingly grace to bear others' bui-dens by mi-
nistries of helpful kindness. As on the one hand
there is nothing here to preclude the pressing of
other pleas for abstinence, so on the other there
is nothing to encourage the too early and willing
resort to the plea of necessity, or to commend in
any case drinking to utter oblivion. — .\.]
Vers. 8, 9. Continuation of the exhortation,
commenced in ver. 5, to a righteous and merciful
administration. — Open thy mouth for the
dumb — That is. help such to their right as are
not able to mainiain it for themselves ; be to them
I'
j a judge and at the same time an advocnte (comp.
' Job xxix. 15. Iti). — For the right of all or-
phan children. — " Sons of leaving, of abandon-
ment or disadvantage" (not of " tlestruction," as
Ew.vLD and lj[iiiTHE.\u would interpret here, with
a reference to Ps. xc. 5; Is. ii. Ifi). are clearly
those left beliind as helpless orphans; the word
therefore conveys a more specific idea than the
'•sons of w.-mt" in ver. 5.
3. The praise of the virtuous matron (vers. 10— 31 )
is an alphabetic mor.al poem (like Ps. is., x., xxv.,
xxxiv., cxix.; Lara. i. — iv., etc.), "a golden A B
C for women " according to DoDEKLti.N's perti-
nent designation, a highly poetic picture of the
ideal of a Hebrew matron. Not the alphabetic
;Struclure indeed, which it has in common with
; not a few Psalms of high antiquity, partly sucii
as come from David (comp. Dhlitzscu, Psalms
I. (50; II. 187), but very probably some fracea
that are contained in it of a later usus loqucndi,
especially the more frequent scriptio plena, even
apart from the distinctive accents (comp. HiTZiG,
p. 334), and also in p;irlicular the position as-
signed it by the compiler, even after He/.ckiah's
supplement and Agur's and Lemuel's discourse,
mark the poem as a literary work produced quite
late after Solomon's time, and even as probably
the latest constituent of the whole collection. Al-
though separated from Iho "words of Lemuel"
by no superscription of its own, it shows itself to
be the work of a different person from the wise
prince of M.ossa. and that probably a later poet,
by its not sharing the linguistic idioms of that
section, and by the whole of its characteristic
bearing and structure. Besides, in its contents
and generid drift it docs not stand in any particu-
larly close and nec^-ssary connection with iho
maxims of wisiiom from the mother of Lemtiel.
And that it has by no means steadily from the be-
ginning held its place immediately after these,
appears willi great probability from the fact that
the LXX attach it directly to xxix. 27, and give
to the proverbs of Agur and Lemuel an earlier
place (within the limits of tlie present 24lh chap-
ter). Comp. Introd., J 10, p. 30.
With the greatest ai-bitrariness. R. Stiek
{Politik der iri"/.?/;?!/, pp. 134 sq.) has felt con-
strained to interpret the matrou of this poem al-
legorically, and to make the application to the
Holy Spirit renewing men and educating them
for the kingdom of God. The whole attiiude of
the section speaks against such an interpretation,
most of all the praise bestowed in vers. 'J3 sq. upon
the influence of the matron as advancing the
standing of her husband in the political organi-
zation of the State, as well as what is said in ver.
30 of the fear of God as her most eminent virtue.
Comp. Von Hofm.'VNN, Schriftliew., II., 2, 378.
[According to Wobdsw. we find here a prophetie
representation of the Church of Christ, in her
truth, purity and holiness, and as di.stinguished
from all forms of error, corruption and defile-
ment, which sully and mar the faith and worship
which he has prescribed." — .\ ]
4. Vers. 10-22. The action and management
of the virtuous woman vilhm h<r domestic sphere.
A virtuous woman, who can find? The
"virtuous woman." as in xii. 4; chap. xi. 16.
[The transition is easy, from physical strength
to moral strength ami probity. The word " vir-
253
THE PROVERBS OF SOLOMON.
tuous " is therefore to be taken in this high
sense. — A.]. The interrogative exclamation
" who will find ? " express the iJea of a wish, as
ijn' 'D does elsewhere; it is therefore equivalent
to '' would til it every one might find so grn(;ions
a treasure !" — And yet her price is far above
learls. The "and" at the beginning of this
clause is either the exegetical, " that is, that is
to say," as in xxv. 13, etc. (thus HiTZiu), or,
which seems to be more natural, the. adversative
'■and yet, however" (Ew.-vld, Elsteb). For
the figure comp. iii. 10; viii. 11. [Thosison,
Land and Book, II. .572 sq. illustrates the force
and fitness of the successive points in this de-
scription in contrast with the ordinary ignorance,
weakness and worlhlessness of the women of
the East. — .4.]
Ver. 11. And he shall not fail of gain.
ihvj. strictly "the spoil of war," is a strong ex-
pression to describe the rich profit to which the
co-operation of the efficient wife helps her hus-
band's activity in his occupation. Acconling to
IIiTziG, *' spoil, fortunate discovery," is to be
taken here as in I's. cxix. 162 ; Isa. ix. 2, figur-
atively, and to be interpreted of the joy which
the wife prepares for her Iju^ihand {?).
Yer. 12. She doeth him good and not
evil. Comp. 1 Sain. xxiv. 12.
Ver. Vi. She careth for Mirool and linen ;
lit., "she seeketh (busicth herself with) wool and
linen," i. e., she provides these as materials for
the products of her feminine skill. — And
^fforketh ■with diligent hands; lit., "and
l.iboreth wilh her hands' pleasure " (Umbp.eit,
EW.1LD, Elster) [Dr. W,, K., E, V., N., S., M.],
or inasmuch as ]'3n might here signify "occu-
pation" (as in Is. Iviii. 3; Eceles. iii. 17);
"and laboreth in the business of her hands"
(Hitzig).
Ver. 14. She is like the ships of the mer-
chant, so far foiih as she selling her proilucts
to loreigners (ver. 21), brings in gain from re-
mote regions (comp. A), and provides long in
advance for all tlie necessities of her house.
Ver. 1-J. And distributeth food to her
house. The "portion" of the ne.xt cbiuse is
not a possible synonym for the "food" of this,
so that it should denote the definite allowance
of food, the ratioas of the maidens (LrTHER,
Bkktheau [E. v., S., M.] etc.); what is de-
scribeil by it is the definite penstim, what each
maid has to spin of wool, flax, etc., and there-
fore the day's work of the maidens (Ew.\ld,
Umbreit, HiTZio [De W., K , H., N.] etc.).
Ver. 10. She considereth a field and
buyeth it, tliat is, for the money earned by
her diligenl manual labor. — A vineyard (Z. "a
vineyard-planting") with the fruit of her
hands. A "planting of a vineyard" (gcnit.
apposil.) is however the same as a planting of
vines. See Critical Notes for another construc-
tion and rendering.
Ver. 17. Cotnp. ver. 2-5 a.
Ver. 18. She perceiveth that her gain is
good. For this verb DJ?t3 " to taste," i. e., to
discern, to become aware, comp. Ps. xxxiv. 9.
For the succeeding phrase, "excellent, charm-
ing is her gain," comp. iii. 14. What she now
docs in consequence of this perception of the
pleasing nature of her gain, is shown in the 2d
clause.
Ver. 19. She putteth her hands to the
distaff. This is the usual rendering. But
probably HlTZiGS rendering is more exact (fol-
lowing Vatabl., Mercekus, Gesen.,«((;. ) : "Her
hands she throweth out with the whorl," for
"lliy'S is not properly the " distaff," but the
'whorl, or wheel,' verticnlnm. "a ring or knob
fastened upon the spindle below the middle, that
it m.ay fall upon its base, and may revolve
rightly." [Kamph. rejects this explanation, and
gives an extract of some length tiom a "Book
of Inventions, Trades and Industries," to justify
his own. which is the old view. The word trans-
lated "fingers" is literally her "bent hands." —
A.]
Ver. 20. Her hand she stretcheth forth
to the poor, lit., " lier hollow, or bent hand. '
in which she holds her gift.
Ver. 21. She is not afraid of the snow
for her household, lit., -toareth not for her
house from snow." The snow stands here for
"winter's cold," and for this reason, — Ih.it the
sharpest possible contrast is intended with the
clothes of "crimson wool," woolen stuffs of
crimson color with which her household go
clothed in winter. The same alliterative anti-
thesis of CiV and ii'd is found in Is. i. 18. —
- T
UitiiUEiT, EwALi), Beetheau, S., e.tc , render
D'J^^' incorrectly by "purple garments" (see in
objection to this Baehr's S7/7nbolik des Mosaisch.'n
CiUlus, I. 333 sq.), while the LXX, Luthek,
RoSENM., Vaihinger, H., etc., read D'JtS (vesti-
mnnta dnplicia, "double clothing"), by which
the strong contrast is sacrificed.
Ver. 22. Coverlets doth she prepare for
herself. For the " coverlets" comp. vii. IH
An article of clothing can be intended no more
here than there. In the cosily articles of .ap-
parel which the woman wears, the contrasted
colors, white and purple, recur again. The
bf/ssim (Copt, schevsch) and the "purple" (red-
dish purple in contrast with the (violet) " bluish
purple" nb^i^) are both foreign materials, the
one an Egyptian, the other a Syro-phoenician
production. — Comp. Baehr, ubi supra; Winer
in his Realvjurterb. Articles Baumwollc and
Pttrpur.
5. Vers. 23 — 31. The infinence of the matroi
beyond the narrow sphere of the domestic life.
— Her husband is well known in the
gates, because the excellence of his wife not
only makes him rich but important and famous.
With this being "known in the gates," see also
ver. 31 b (i. «., well known in counsel), comp.
Homer's : kvapiOfiio^ kv'i ftnv'Atii , Iliad ii. 202.
Ver. 24. She maketh fine linen, etc.
rnD=(T/v(Jwx' (comp. LXX here and in Judg. xiv.
12) fine linen and shirts made of it (comp. Mark
xiv. ■')1 ; Is. iii. 23, and Hitzig on this passage).
—And girdles doth she give to the mer-
chant, lit. to "the Canaanite," the Phoenician
merchant, who knows well how to prize her fine
products, and to dispose of them.
Ver. 25. With a comp. ver. 17 ; .lob xxiv. 14. —
She laugheth at the future. In reliance on
CHAP. XXXI. 1-31.
2S9
her ample 3tore3, and still more her inward
strength and skill, she laughs at the future as
respects the evil that it may perchance bring.
PE. V. : '* She shall rejoice in time to come ;"
H , M., W. ; while Db W., K., Bertheau, Muffet,
N , S., etc., take our author's view. This
"laughing at the future" is of course not to be
understood as expressive of a presumptuous
self-confidence, but only of a consciousness of
having all appropriate and possible preparation
and competence for (he future. — A.]
Ver. 21). Her mouth she openeth Twith
wisdom. HiTzio well says: "The mouth,
which in 2-5 a, is smiling, is here a speaker." —
The "law of kindness" in b is not "amiable,
loving instruction, but that which is pleasing,
gracious;" conip. Is. xl. 6; and especially Luke
iv. 22 [?.6yiH rf/i; ^yo/jfroc).
Ver. 27. She looketh ■well to the ■ways
of her household; lit. "she who looketh,"
etc. — for the panic. n'31X is probably (o be con-
nected, as HiTZio takes it, as grammatically an
appositive to the subject of the preceding verse,
so that according to this view, it is now the ob-
ject of her pleasing instruction that is given.
The "ways of the house" are naturally its or-
ganization and management, the course of the
household economy (comp. Luther: "How it
goes in lier house").
Vers. 28, 29 describe the praise which the ex-
cellent housekeeper has bestowed upon her by
her sons and her husband. The words of the
latter are expressly quoted, but they are proba-
bly not to be extended through the last three
verses (as Umbbeit, Ewald, Elster, etc., would
do), but to be restricted to ver. 29 ; for verse 30
immediately separates itself as a proposition
.altogether general, by which the poet comes in
with his confirmation of the husband's praise.
[So De W., BERTiiEAU, K., N.. S., M.].— Many
daughters have done virtuously. The hus-
band says " daughters " and not " women,"' be-
cause as an elder he may put himself above his
wife (comp. Heb. vii. 7). With the phrase "have
done virtuously, or show themselves virtuous,"
lit. " make, produce, manifest virtue," comp.
Num. xxiv. !8; Ruth iv. 11.
Ver. 30. Grace is a deception, beauty a
breath; both are no real abiding attributes of
man, and are, therefore, not to be praised. As
an imperisliable and therefore really praise-
worthy possession, there is contrasted with them
in b tlie disposition to fear God. Comp. Is. xl.
6; Ps. ciii. 1-5—18; I Pet. i. 24, 25. [Observe
how our book just at its close dwells in a very
different way, yet with a significant empha-
sis, upon that "fear of the Lord," which in i.
7 was pronounced "the beginning of wisdom."
Ver. 31. Give her of the fruit of her
hands, i. e , of the praise which she has deserved
by the labor of her hands. — And let her vrork
praise her in the gates [not with Z., "let
tlieiu praise her work in the gates," for the verb
has its object in its suffix. — A.]. In the place
where the population of the city gathers in
largest numbers, in the assembly of the com-
munity at tlie gate (ver. 23), there must (he
prais:- of !ier excellent life and work resound.
DOCTRINAL, ETHICAL, HOMILETIC AND
PRACTICAL.
The central idea to which we may trace back
the two divisions of this concluding chapter,
quite unequal, it is true, in their size, is this:
0/ a pious administration, as the king should main-
tain it in the State, a?id the woman in her family.
For the fear of God quite as really constitutea
the foundation of (he vir(ues of chastity, sobri-
ety, righteousness and compassion, to which
Lemuel's mother counsels this son of her's (vers.
2—9), as it, according to ver. 30, forms the deep-
est basis and the glorious crown of the excellen-
ces for which the virtuous matron is praised
(vers. 10 sq). It has already been brought out
prominently in the exegetical comments, that the
delineation which is shaped in praise of the
latter, in turn falls into two divisions (which are
only relatively different), — the first of which
treats of the efficiency of the virtuous woman
within the circle of her domestic relations, the
second of her activity as extending itself beyond
this sphere into wider regions.
Homily on the chapter as a tvhole : — Of the pious
administration of the king in his State and the
woman in her household ; what both should shun
and what they should strive for, with an exhibi-
tion of the blessed reward that awaits both.
Or, more briefly : .\ mirror for rulers and a
mirror for matrons, with the fear of God as the
centre and focus of both. — Stocker: I. Instruc-
tion of Solomon the king by his mother, a)
To be shunned: lust and drunkenness. 6) To
be practised: justice. II. Praise of a virtuous
woman. 1) Her duties or general virtues; 2)
her ornaments or special virtues (ver. 25-27) ;
3) her reward (vers. 28-31).
Vers. 1-9. Tiibingen Bible (on ver. 1): How
good is the report when parents, especially
mothers, teach their children good morals. It
is the greatest love that they can show them,
but also their foremost duty ! — Geier (on ver. 2):
If parents have dedicated their children from
birth to the Lord, they must so much more care-
fully educate them from youth up, and so much
more diligently pray for them. — (On ver. 3):
Let every husband be content with the wife con-
ferred upon him by God, let him live with her
chastely and discreetly, and serve God heartily ;
that is a truly noble, kingly life. — Starke (on
vers. 6, 7) : .\ draught of wine which is bestowed
on a suffering member of Christ's body on his
sick or dying bed is better appropriated than
whole casks that are misemployed for indulgence.
— V<iN Gerlach (on vers. 8, '.)) : 'i'he liighest
duty of kings is to befriend the helpless.
Vers. 10 sq. LuTHER : There is nothing dearer
on earth than woman's love to him who can gain
it. Comp. also P. Gerhard's poetical treatment
of the passage, " Voller Wu7ider, roller Kunst, etc.
(Gcsamm. yeistl. Lieder," Ho. 107). — Melanch-
THON : As virtues of the true matron there are
named, above all the fear of God as the sum of
all duties to God ; then chastity, fidelity, love to
her husband without any murmuring; diligence
and energy in all domestic avocations; frugality,
moderation and gentleness in the treatment of
servants; care in the training of children, and
I
•260
THE PROVERBS OF SOLOMON.
beneficence to the poor. — Zeltner (on vers. 11
sq.): God gWes to pious married people their
subsistence and their needed bit of bread, yea,
He blesses them, yet not without prayer and
work. — [Arnot: Empty hours, empty hands,
empty companions, empty words, empty hearts,
draw in evil spirits, as a vacuum draws in air.
To be occupied with good is the best defence
against the inroads of evil]. — Geier (on ver.
23) : A pious virtuous wife is her husband's
ornament and honor (1 Cor. xi. 7). A vicious
one, however, is a stain in every way (Ecclesiast.
XXV. 22 sq.). — [Arnot (on ver. 25) : If honor be
your clothing, the suit will last a lifetime ; but
if clothing be your honor, it will soon be worn
threadbare].
Vers. 30, 31. Luther (marginal, on ver. 30):
A woman can dwell with a man honorably and
piously and be mistress of his house with a good
tonecience, but must to this end and with this
fear <God, trust and pray. — Cramer : The fear
of God is the most beautiful of all ornaments of
woman's person ; 1 Pet. iii. 4. — Zeltner : If thou
hast outward beauty see to it that thy heart and
soul also be beautified before God in faith. —
[Trapp ; The body of honor is virtue, the soul
of it humility. — Arnot: True devotion is chiefly
in secret; but the bulk of a believer's life is laid
out in common duties, and cannot be hid. Lift
up your heart to God and lay out your talents
for the world ; lay out your talents for the world
and lift up your heart to God]. — Starke (on
ver. 31): Works of piety and love preserve
among men a good remembrance, and are also
rewarded by God of His grace in everlasting
joy; Heb. vi. 10; Ps. Ixi. 6. My God, let my
works also graciously please Thee in Chrisl
Jesus.
AMSN.
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