Chapter, consists, 1. of instructions given to one King Lemuel by his mother. This person is supposed by some to have been Solomon under a fictitious name; but by others, with more probability, an Arabian or Idumæan prince, of whom we have no further information. 2. An acrostic poem in commendation of a frugal, industrious, virtuous, housewife. The description has no equal in the whole range of literature. The poem, which is complete in itself, is composed with extraordinary artistic skill, and is one of the most sim•ple and beautiful specimens of lyric eulogy to be found in the Hebrew Scriptures. It is alphabetically arranged in the original, the verses 1egularly commencing with the letters of the Hebrew alphabet in consecutive order. Acrostic or Alphabetical poems were not uncommon among the Hebrews and other nations of the East. A number of the Psalms and the book of Lamentations are alphabetical. The following special rules and observations will assist the reader in the interpretation of this book. 1. It is manifestly not the design of the Book of Proverbs to furnish maxims which can have only.ån individual application. At the same time, it is equally true, that with few exceptions, these proverbs have not an unlimited and universal application, but only that which is general. e. g., ch. 10: 17. 16: 7. 22: 6. 2. Nothing more is frequently intended than what usually occurs, and not what is good and proper in itself. Indeed a proverbial maxim may as a sentiment be false, while as a matter of fact it may be strictly true. e. g., Might makes right; The end justifies the means. Upon such false principles as these men are continually acting, and to their own minds at least justify, on the ground of them, oppression, slavery, and an endless variety of wicked acts. 3. A thing is sometimes represented as really done, in order to indicate what ought to be done, although too often neglected. e. g., ch. 16: 12, 13. 4. Some maxims, which, taken in their broadest and most unqualified sense, and without regard to the circumstances which gave rise to them, appear to be inconsistent with the law of fraternal kindness, (e. g., the warnings against sureti ship,) are only salutary and impressive admonitions against indiscreet and imprudent actions. 5. Particular attention should be paid to the structure of Hebrew poetry, especially to the laws of Hebrew parallelism. 6. The force and significancy of the maxims contained in this book will be most clearly seen and felt, when they are studied in the light of Scripture examples. They are comprehensive principles of action best understood when examined in connexion with particular cases. One word with respect to the execution of the present work. To give a faithful and accurate translation of an author is the most difficult part of an interpreter's work. When that is accomplished, more than half his task is performed. Such a translation of the Scriptures, or of any portion of them, is of the highest value to the reader, and quite supercedes the necessity of many explanatory remarks, which, otherwise, would be necessary to make the meaning of the author plain. In the translation which follows, it has been the aim of the writer to depart from our excellent standard version only so far as perspicuity, modern usage, and fidelity to the original text seemed to require. In the preparation of the notes he has endeavored to meet the wants both of the scholar and of the plain English reader. How far he has succeeded in this respect, he leaves it for the candid reader to determine. THE PROVERBS OF SOLOMON. PART Í. CHAPTER I.-IX. [EXHORTATIONS TO THE PURSUIT AND ATTAINMENT OF HEAVENLY WISDOM.] CHAP. I. 1—7. [INTRODUCTION.—Title, Design, and Scope of the Book.] 1. The Proverbs of Solomon, the son of David, king of Israel. 2. That one may know wisdom and instruction; That one may perceive the words of understanding; 1. We have in this opening verse a descriptive title to the book. The Proverbs are called Solomon's, for the same reason that the Psalms are called David's, because he was the author of the greater part of the book, and also because a considerable portion of it was arranged by him. The official title king refers here to Solomon, and not to David; for although David was likewise king of Israel, yet the word in this place, like the word son in the preceding phrase, is grammatically in apposition with Solomon. So Eccles. 1: 1, Comp. verse 12. 2. The Sacred writer in this and the two following verses, points out the design of this book. The literal rendering of the original 2. "From which men may learn wisdom and instruction.”—NOYES 3. That one may receive the instruction of wisdom, Righteousness, and justice, and uprightness: 4. Which will give prudence to the simple; To the young (man) knowledge and discretion. is, "for the knowing of wisdom," &c., and "for the perceiving of the words of understanding,”—the import of which is the same as in order that one may know and perceive," &c. The same remark is applicable to the first words in verses 3 and 4. The term wisdom is here employed in its widest sense, as denoting correct apprehensions with regard to the whole circle of human duty, whether moral, religious, or prudential. The term instruction is usually applied to the knowledge which is imparted by teachers to the young, particularly in relation to moral conduct. The precise shade of meaning, however, can be best learned from the context, in the several passages where the word occurs. This remark applies also to the terms understanding, knowledge, &c., which often occur in connexion with wisdom and instruction, and are sometimes used interchangeably with them. By words of understanding, are meant words uttered by intelligent and virtuous persons, and adapted to make the reader or hearer intelligent, wise and virtuous. To perceive the words of understanding, is to gain an accurate knowledge of the instructive lessons taught. There is doubtless special allusion to the contents of this book. (ny, Kal infin. constr. of y, with the prefix prep. indicating the end and purpose. 77, Hiph. infin. of 7^2). 3. The nouns Righteousness, Justice and Uprightness, are here designed to cover the entire ground of moral action, and comprise whatever is right and proper, conformable to law, both divine and human, and accordant with strict probity of heart and life. (See ch. 2: 9.) These nouns are not in regimen with the word instruc tion, for the verse consists of two parallel members; but they are governed by the verb in the first clause, taken in the sense of acquiring, instead of receiving. "That one may acquire or attain to righteousness," &c. (p, Kal infin. constr. of Пps with the prefix prep.) 4. The word y, arma, rendered prudence, primarily signifies cunning, guile, craftiness, taken in a bad sense: (Ex. 21: 14, Josh. 9: 4); but in this book it is uniformly employed in a good sense, and by interpreters is variously translated caution, discernment, sagacity, prudence. The last is here adopted as being more agreeable to the phraseology of our common version than the others, and suffi 5. A wise (man) will hear, and will increase (in) learning; And a man of understanding will gain wise counsel; 6. So as to understand a proverb, and a deep maxim; The words of the wise, and their dark sayings. 7. The fear of Jehovah is the beginning of knowledge; (But) fools despise wisdom and instruction. (See ch. 8: 5, 12. Comp. the ciently expressive of its meaning. root Dy, aram, ch. 15: 5. 19: 25.) By the simple is meant the young and inexperienced, who are peculiarly liable to be led astray by evil counsel and example. (nn, Kal inf, constr. of 1, with prefix.) 5. By wise counsel is meant that sound judgment, skill and discretion in the management of one's affairs, which the pilot exhibits, who understands how to steer his vessel safely into port. By employing the word nihann, tachbuloth, (from an, chabal, to tighten a cord, to bind, hence the nouns, chebel, a chord, a rope, and an, chobel, a sailor, a pilot.) Solomon beautifully represents human life as a voyage, and Wisdom as the pilot directing its course. (pi, Hiph. fut. of . 14, Niph. participial adjective from 12.) 6. These words indicate the consequence of pursuing the course pointed out in the preceding verse. The wise man who faithfully attends to the Proverbs and other instructive lessons contained in this book. will so enlarge his knowledge, and acquire such soundness of judgment and discrimination of mind, as will enable him easily to comprehend the obscure and enigmatical sayings of wise and learned men., melitza, properly signifies interpretation, and is so rendered here in our common version; but it evidently denotes in this place by metonymy that which needs interpretation, an obscure, intricate, profound maxim, or saying. So Noyes and Stuart. The Septuagint Greek version has σκοτεινὸς λόγος, dark speech. The parallelism requires this rendering in preference to that given in the common version, which, however, is supported by the Latin Vulgate, and the Greek versions of Aquila and Theodotian. Dark sayings-i. e., difficult sayings, enigmas, riddl s. 7. The fear of Jehovah denotes reverential awe, and not servile 7. "The principal part," Holden—“ the sum," Boothroyd, |