CHAPTER XVIII. "THROUGH desire a man, having separated himself, seeketh and intermeddleth with all wisdom. 2 A fool hath no delight in understanding, but that his heart may discover itself. 3 When the wicked cometh, then cometh also contempt, and with ignominy reproach. 4 The words of a man's mouth are as deep waters, and the wellspring of wisdom as a flowing brook. 5 It is not good to accept the person of the wicked, to overthrow the righteous in judgment. 6 A fool's lips enter into contention, and his mouth calleth for strokes. 7 A fool's mouth is his destruction, and his lips are the snare of his soul. 8 The words of a 'talebearer are "as wounds, and they go down into the "innermost parts of the belly. 13 13 He that answereth a matter before he heareth it, it is folly and shame unto him. 14 The spirit of a man will sustain his infirmity; but a wounded spirit who can bear? 15 The heart of the prudent getteth knowledge; and the ear of the wise seeketh knowledge. 16 "A man's gift maketh room for him, and bringeth him before great men. 17 He that is first in his own cause seemeth just; but his neighbour cometh and searcheth him. 18 The lot causeth contentions to cease, and parteth between the mighty. 19 A brother offended is harder to be won than a strong city: and their contentions are like the bars of a castle. 9 He also that is slothful in his work is fruit thereof. brother to him that is a great waster. 10 10 The name of the LORD is a strong tower: the righteous runneth into it, and is safe. 11 "The rich man's wealth is his strong city, and as an high wall in his own conceit. 12 12Before destruction the heart of man is haughty, and before honour is humility. 22 16 Whoso findeth a wife findeth a good thing, and obtaineth favour of the LORD. 23 The poor useth intreaties; but the rich answereth roughly. 24 A man that hath friends must shew himself friendly: 18and there is a friend that sticketh closer than a brother. 1 Or, He that separateth himself seeketh according to his desire, and intermeddleth in every business. 3 Levit. 19. 15. Deut. 1. 17, and 16. 9. Chap. 24. 23. 6 Or, whisperer. 10 Heb. is set aloft. 14 Chap. 17. 8. 4 Chap. 10. 14, and 12. 13, and 13. 3. i Or, like as when men are wounded. 2 Chap. 20. 5. 5 Chap. 12. 18, and 26. 22. 9 Psal. 18. 2, and 27. 1, and 144. 2. 13 Heb. returneth a word. 17 James 2.3. 18 Chap. 17. 17. Verse 16. A man's gift maketh room for him,' etc.-This is remarkably true, at this day, in the East, where, as we have noticed on several former occasions, a complimentary present is most essential as an introduction to the presence and favourable notice of the great. 18. 'The lot causeth contentions to cease.'-The lot, under various forms, is still much employed in the East to decide among equally balanced claims or alternatives, or in other matters which the judgment finds no way to determine with satisfaction: as its award is seldom disputed, the reference to it is all the more frequent. CHAPTER XIX. 'BETTER is the poor that walketh in his integrity, than he that is perverse in his lips, and is a fool. 2 Also, that the soul be without knowledge, it is not good; and he that hasteth with his feet sinneth. 3 The foolishness of man perverteth his way and his heart fretteth against the LORD. 4 Wealth maketh many friends; but the poor is separated from his neighbour. 1 Chap. 28. 6. 2 Chap. 14. 20. 5 Heb. a man of gifts. 3 5 "A false witness shall not be 'unpunished, and he that speaketh lies shall not escape. 6 Many will intreat the favour of the prince: and every man is a friend to him that giveth gifts. 7 All the brethren of the poor do hate him: how much more do his friends go far from him? he pursueth them with words, yet they are wanting to him. 8 He that getteth 'wisdom loveth his own soul: he that keepeth understanding shall find good. 8 Exod. 23. 1. Deut. 19. 16. Chap. 6. 19, and 21. 28. 4 Heb. held innocent. 9 A false witness shall not be unpunished, and he that speaketh lies shall perish. 10 Delight is not seemly for a fool; much. less 'for a servant to have rule over princes. 11 11 The discretion of a man deferreth 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 his favour is as dew upon the grass. 13 13A foolish son is the calamity of his father: and the contentions of a wife are a continual dropping. 14 House and riches are the inheritance of fathers: and "a prudent wife is from the LORD. 15 Slothfulness casteth into a deep sleep; and an idle soul shall suffer hunger. 16 16 "He that keepeth the commandment keepeth his own soul; but he that despiseth his ways shall die. 17 He that hath pity upon the poor lendeth unto the LORD; and "that which he hath given will he pay him again. 18 Chasten thy son while there is hope, and let not thy soul spare "for his crying 19 A man of great wrath shall suffer punishment: for if thou deliver him, yet thou must "do it again. 8 Verse 5. 6,7. 20 Hear counsel, and receive instruction, that thou mayest be wise in the latter end. 21 23 There are many devices in a man's heart; nevertheless the counsel of the LORD, that shall stand. 22 The desire of man is his kindness: and a poor man is better than a liar. 23 The fear of the LORD tendeth to life: and he that hath it shall abide satisfied; he shall not be visited with evil. 24 A slothful man hideth his hand in his bosom, and will not so much as bring it to his mouth again. : 26. 25 25Smite a scorner, and the simple 20 will beware and reprove one that hath understanding, and he will understand knowledge. 26 He that wasteth his father, and chaseth away his mother, is a son that causeth shame, and bringeth reproach. 27 Cease, my son, to hear the instruction that causeth to err from the words of knowledge. 28 An ungodly witness scorneth judgment: and the mouth of the wicked devoureth iniquity. 29 Judgments are prepared for scorners, and stripes for the back of fools. 9 Chap. 30. 21. Eccles. 10. 10 Chap. 14. 29. 11 Or, prudence. 12 Chap. 16. 14, 15, and 20. 2, and 28. 15. 13 Chap. 10. 1, and 15. 20, and 17. 21. 25. 14 Chap. 21. 9, and 27. 15. 15 Chap. 18. 22. 16 Chap. 10. 4, and 20. 13. 17 Luke 11. 28. 18 Matt. 10. 42, and 25. 40. 2 Cor. 9. 6, 7. 20 Chap. 13. 24, and 23. 13. 21 Or, to his destruction: or, to cause him to die. 22 Heb. add. 23 Job 23. 13. Psal. 33. 10, 11. Chap. 16. 1, 9. Isa. 46. 10. 24 Chap. 15. 19, and 26. 13, 15. 25 Chap. 21. 11. 26 Heb. will be cunning. 27 Heb. a witness of Belial. 19 Or, his deed. Verse 24. A slothful man hideth his hand in his bosom.' -Instead of 'bosom,' read 'dish,' which is unquestionably the right meaning. It is known that the Orientals in eating use no knives, forks, or (except for liquids) spoons. In eating certain dishes, as rice or stews, it is therefore not merely necessary to pick up a morsel, but to collect and detain it in the hand: but however it is considered highly indecorous to introduce much of the hand into the dish; the proper way being to collect and take up the mouthful with the fingers only, or indeed, in strict propriety, with only three fingers. Now we understand the text to express, that a slothful man will be guilty of the gross indecorum of hiding his hand in the dish, in order to take up a large handful, rather than be at the trouble of repeating the action of the hand between the dish and the mouth as often as an adherence to the rules of decorum would render necessary. For a man to hide his hand in the dish among the Orientals is nearly as great an impropriety as it would be among ourselves for a man to put his hand in the dish at all. CHAPTER XX. WINE is a mocker, strong drink is raging: and whosoever is deceived thereby is not wise. 2 The fear of a king is as the roaring of a lion whoso provoketh him to anger sinneth against his own soul. 3 It is an honour for a man to cease from strife: but every fool will be meddling. 1 Chap. 16. 14, and 19. 12. 4 The sluggard will not plow by reason of the cold; therefore shall he beg in harvest, and have nothing. 5 'Counsel in the heart of man is like deep water; but a man of understanding will draw it out. 6 Most men will proclaim every one his own goodness: but a faithful man who can find? 7 The just man walketh in his integrity: "his children are blessed after him. 8 A king that sitteth in the throne of judgment scattereth away all evil with his eyes. 9 Who can say, I have made my heart clean, I am pure from my sin? 10 10 "Divers weights, and divers measures, both of them are alike abomination to the LORD. 11 Even a child is known by his doings, whether his work be pure, and whether it be right. 12 "The hearing ear, and the seeing eye, the LORD hath made even both of them. 13 Love not sleep, lest thou come to poverty; open thine eyes, and thou shalt be satisfied with bread. 14 It is naught, it is naught, saith the buyer: but when he is gone his way, then he boasteth. 15 There is gold, and a multitude of rubies but the lips of knowledge are a precious jewel. : 16 Take his garment that is surety for a stranger and take a pledge of him for a strange woman. : 17 1415 Bread of deceit is sweet to a man; 71 18 Every purpose is established by counsel: and with good advice make war. 19 "He that goeth about as a talebearer revealeth secrets: therefore meddle not with him that flattereth with his lips. 18 20 'Whoso curseth his father or his mother, his 2olamp shall be put out in obscure darkness. 21 An inheritance may be gotten hastily at the beginning; but the end thereof shall not be blessed. 22 Say not thou, I will recompense evil; but wait on the LORD, and he shall save thec. 23 Divers weights are an abomination unto the LORD; and 23a false balance is not good. 24 Man's goings are of the LORD; how can a man then understand his own way? 25 It is a snare to the man who devoureth that which is holy, and after vows to make enquiry. 25 26 A wise king scattereth the wicked, and bringeth the wheel over them. 30 The blueness of a wound cleanseth away evil: so do stripes the inward parts of the belly. 5 Or, bounty. 17 Chap. 11. 13. 18 Or, enticeth. 2 Chap. 10. 4. 3 Or, winter. 4 Chap. 18. 4. Kings 8. 46. 2 Chron. 6. 36. Job 14. 4. Psal. 51. 5. 8 Deut. 25. 13, &c. Chap. 11. 1, and 16. 11. 9 Ileb. a stone and a 11 Exod. 4. 11. Psal. 94. 9. 12 Chap. 12. 11, and 19. 15. 15 Heb. bread of lying, or, falschood. 16 Chap. 15. 22. 19 Exod. 21. 17. Levit. 20. 9. Matt. 15. 4. 20 Or, candle. 21 Deut. 32. 35. Chap. 17. 13, and 24. 29. Rom. 12. 17. 1 Thess. 5. 15. 1 Pet. 3. 9. 22 Verse 10. 23 Heb. balances of deceit. 24 Psal. 37. 23. Chap. 16. 9. Jer. 10. 23. 23 Psal. 101.5, &c. Verse 8. 26 Or, lamp. 27 Psal. 101. 1. Chap. 29. 14. 28 Chap. 16. 31. 29 Ileb. is a purging medicine against evil.” Verse 4. The sluggard will not plow by reason of the cold.'-He pleads the inclemency of the winter season for not ploughing his fields; but there is no real hinderance but his own indolence, for the frosts of Syria are never severe enough to prevent ploughing all the winter through. The operation usually commences about the end of September, and the first wheat is sown towards the middle of October. 5. Counsel in the heart of man is like deep water, but a man of understanding will draw it out.'-This very fine proverb refers to the depth of the wells before the water in them is reached. In Palestine this is often very great. The celebrated well of Jacob, near Sechem, is stated by Dr. Wilson to be 75 feet deep through the solid rock, with very little water at the bottom. It is not improbable that Solomon had this very well in view. The labour of drawing from such a well may possibly have contributed to the first un willingness of the woman of Samaria to give drink therefrom to the thirsting Saviour. Sir, thou hast nothing to draw with, and the well is deep.' From such wells water is often drawn by hand in a not too heavy leathern bucket, sometimes by a windlass, but oftener by means of the shadoof, which is for raising water, either from rivers or from wells. To use the accurate description of Mr. Lane, in his Modern Egyptians, ii. 24: It consists of two posts or pillars of wood, or of mud and cane or rushes, about five feet in height and less than three feet apart, with a horizontal piece of wood extending from top to top, to which is suspended a slender lever formed of a branch of a tree, having at one end a weight, chiefly composed of mud, and at the other, suspended from two long palm sticks, a vessel in the form of a bowl, made of basketwork, or of a hoop and a piece of woollen stuff or leather; with this vessel the water is thrown up to the height of Asia, was formerly well known in England, and is in use from one end of Russia to the other, where the numerous levers 'kicking the beam,' and therefore rising high in the air, is a striking characteristic of the villages. In this case, as in China, the lever is usually balanced upon a stout pole forked upon the other end; and it of course follows that the stock is higher, and the lever and rope longer, in proportion to the depth of the well or stream from which the water is to be taken, or to the height to which it is to be raised. In Syria, where the wells are deep, the stock is high and the rope long; but in that country (including Palestine) the shadoof is less common than in other parts of Asia; but where it is found, as in the neighbourhood of Jaffa, the lever is balanced, not suspended. With this simple machine the chief labour is not to raise the bucket when full, but to overcome the resistance of the lever's loaded end in lowering the bucket when empty. We have sometimes raised water from Eastern wells by the shadoof, and always found that it required considerable exertion to lower the empty bucket down to the water; but, when full, the chief care was to regulate its ascent, so as to prevent it rising too high and with too much force. When the river is too low, or the banks too high, for shadoofs on the same level to bring water to the surface of the soil, a series of four or five shadoofs, or set of shadoofs, is rendered necessary. The water is then raised from the river by one set, and discharged into a trench, whence it is taken by another set, and raised to a higher trench, and so on to the top. Cut 3. There is every reason to think that the contrivances for irrigation now used in Western Asia are as old as the art of husbandry itself in the same region, and we are led to suppose that similar contrivances existed among the ancient Hebrews. Under this view the subject assumes a degree of biblical interest from the frequent allusions in Scripture to watered gardens,' and to the general im |