morsel of bread "), as is is done by Schultens (et tamen) and by| (2017), and in the majority of Heb. Mss.; only six (or at most Ewald, Bertheau, and Zöckler.* V. 22. The construction usually followed in the first member is that expressed by Gesenius in his Thes.† and Lex. (art. 3m), namely: “the man of evil eye hastes after riches, i. e. anxiously seeks to be rich." But haste to be rich is not the special and distinctive characteristic of an evil eye,—that is, of the envious. Hence it is found necessary to supplement this idea with that of avaricious (C. B. Michaelis, avarus, Bertheau, habsüchtig), which is not included in the Heb. phrase, an evil eye. The construction given in the text is certainly favored by the greater propriety and justness of the sentiment (compare remarks in Expl. Notes), as Hitzig has clearly shown, in case the first member is taken as a proposition by itself; and this, he allows, is in itself admissible. His objection to this construction, that should not stand next before the predicate, is less valid; for it is emphatically a part of the predicate, just as the phrase," is a man of evil eye," is more emphatic than, “is evil-eyed.” Zöckler takes note of the fact, that the reading of the LXX (0, to be understood as in ch. 14: 34) is found in the Edit. Bomberg. of 1525, and in the Plantin., 1566. It is the reading of the Edit. Bomberg. of 1521, lying before me. But the reading of the Masoretic text is found in the Syr. (1) and Targ. seven, and two others by the first hand) of Kennicott's Codd, having 07. רחב לבב V. 23. Afterward, a prolonging of standing independently by itself.† Böttcher compares, 1 K. 6 : 17. V. 25. Proud in spirit: corresponding to "proud in heart," Ps. 101: 5. So Gesenius, Thes. and Lex. (n): “ Ps. 101: 5, Prov. 28 : 5, of a tumid, inflated heart, or spirit, i. e. proud, arrogant;" and Fürst, Hdwbch (1): 301 Ps. 101: 5 aufgeblasen, hochmüthig, wie up an¬ Spr. 28 : 25. So Rosenmüller, Maurer, Bertheau. Since, as well as ab, is in Heb. usage the seat of the emotions, Hitzig's objection to the above rendering ‡ is not well grounded. It is as proper to say a proud in spirit, as proud in heart. The phrase quoted against this rendering from Is. 5:14, Hab. 2:5, пuð) ñ¬¬¬n has enlarged her desire ? (has become insatiably greedy), is not decisive against it, as the word ɔ may be taken here in a different sense. Those who take where in the sense of desire || (appealing to Is. 5 : 14, Hab. 2: 5) translate, the covetous; except Ewald, who translates, wer schwellender Seele, and by inflation of spirit understands selfishness, inordinate self-love, as being nearly related to a perverted self-confidence. * Ewald (wird später Gnade finden), Maurer, Bertheau, Hitzig, Kamphausen, Böttcher (Aehrenl. 3te Abth. p. 33), Zöckler, Fürst (Hdwbch. x, 4, b). † Ewald, Lehrb. § 220, a (extr.): nachher oder zulezt, welches noch den st. constr. reiner darstellt, und als einzelwort nur etwas gedehnter-ái für ae am Ende spricht. Da nicht mit das Selbe ist. ? Not, as Gesenius (5, 2, 2d paragr.) "her throat." Umbreit (der Habsüchtige), Hitzig, Kamphausen, Zöckler. The question must be determined by the connection, and that is not clearly decisive. On the one hand, the proud, arrogant, Second member, 3 but when the wicked rule, the people mourn. One that loves wisdom re- 3 joices his father; but a companion of harlots squanders wealth. 4 A king by judgment estab- 4 lishes a land; but a man that exacts tribute overthrows it. an (literally, oblation; see Ges. Lex. 1, Hiph. 3, and compare åváðnua); in the Mosaic laws the overbearing man is the one who is most likely to provoke resistance | portion of one's goods required as an oblation to the Lord (Ex. and contention; who, in his self-confidence and self-sufficiency, 25: 2; 30: 13, 14; Lev. 7: 14); hence not unfitly expressing stands directly opposed to him who humbly trusts in Jehovah, what might be required of one's possessions as an offering and patiently commits his cause to Him. The proud and litigious | (tribute) to the ruler of the country,* as it is used in Ezek. 45 : 7, 16 man is also less likely to prosper, than he who trusts to the (Ges. lex. nan, 2). So it is understood by Rosenmüller, righteousness of his cause and commits it to him who judges Hitzig, and by Kamphausen, who pertinently refers to 1 K. 12 : 4, righteously. According to the other rendering, the antitheses" Thy father made our yoke grievous,"† etc. are: inordinate greed on the one hand, patient trustfulness on the other; contention on the one hand, prosperity on the other. Ch. XXIX.-V. 1. A man of reproofs (ninin ix), who has received reproofs, has been often reproved. Ewald refers, for a parallel case, to Deut. 25: 2, 1 ; Zöckler, more pertinently, to Is. 53 : 8 (8 by mistake for 3, as in the Am. ed.) Gesenius (Thes. vol. II. p. 593, and Lex. nnn) less well, “ man of arguments, who when censured defends himself." In the Thes. he quotes the other rendering as also admissible.* α V. 2. When the righteous multiply; implying a condition favorable to them in the affairs of State, antithetic, therefore, to the first clause of the parallel member. There is no good ground for rendering, with Hitzig, zur macht gelangen, for the .משל sake of correspondence with V. 4. Compare Ezek. 45 : 9, and what is there enjoined upon a ruler, almost in the form used here; namely, "execute judgment and justice, take away your exactions." The above use of the word is the only one recognized in the seventy-one passages where it occurs, unless this be an exception. The sense of a private gift or present, as a bribe, though sanc * For this offering, legal provision was to be made in the new kingdom (Fzek. ch. xlv.), that arbitrary exaction (a, v. 9) might be unnecessary in the future.-It is noteworthy, that the like provision was made for relieving the common people of Egypt from the burdens of taxation, by setting apart a portion of the territory for the expenses of the government. Thv dè δευτέραν μοῖραν οἱ βασιλεῖς παρειλήφασιν εἰς προσόδους ἀφ ̓ ὧν εἰς τε τοὺς πολέμους χορηγουσι, καὶ τὴν περὶ αὐτοὺς λαμπρότητα διαφυλάττουσι· καὶ τοὺς μὲν ἀνδραγαθήσαντας δωρεᾶις κατὰ τὴν ἀξίαν τιμῶσι, τοὺς δὲ ἰδιώτας διὰ τὴν ἐκ τούτων εὐπορίαν où ẞaлríšovor rats siogopats. (Diodorus Sic. Lib. I. c. 73). † That the onerous tribute was the "grievous yoke "complained of, is shown by the stoning of the king's officer, "Adoram who * Alii, qui reprehenditur et pervical est, quod etiam ferri potest. was over the tribute (v. 18). tioned by distinguished names,* is not grounded in etymology or Maurer, and the earlier Hebraists, Mercier, Schultens, C. B. usage. V. 5. Commonly, ¡b (28: 23), or ¬¬ (2:16, 7: 5), is supposed to be implied in pb, but without accounting for the use of by. Ewald better: über einen streicheln, by pb, im schlimmen geistigen Sinne soviel seyn kann als ihm schmeicheln, Spr. 295 (Lehrbuch, & 217, I., 4, i). evil snare. V. 6. Ewald (and Böttcher, Neue Aehrenl. p. 33), regarding as superfluous when taken with (though by position, as he admits, properly belonging there †), connects it with up. an Until snares are discovered that are not evil (evil to the ensnared) not much is thus gained in point of superfluity. But, in truth, it is not superfluous in connection with . The idea is: The righteous escapes the snare into which the wicked falls in transgression, and rejoices in his safety. The wicked man and the righteous as thus contrasted, and "wicked" is by no means superfluous. The thought is clearly expressed in the text as it stands, and Hitzig's conjectural emendation (p), approved by Kamphausen, is quite unnecessary.‡ V. 9. The leading subject in the first member is most naturally the subject of the second. So the two members are constructed by Ewald, and by Umbreit, Rosenmüller, De Wette, Michaelis, and others. Hitzig's objection, that the action expressed in the second member is unsuited to the wise man, is not well founded. The case is well stated by Mercier: Nunc asperius cum eo agit, nunc mitius, et velut cum eo jocatur; . . . omnibus modis stultum lucrifacere conatur, sed nil tamen proficit.* Bertheau (followed by Stuart), Kamphausen, Zöckler, make the "foolish man" antecedent to the implied pronominal subject of the second member, the import of which is best stated by Stuart: "He will at one time be agitated with rage, at another with scornful laughter; a quiet and considerate state of mind he will not come to." The grammatical construction, in the version, as in the Hebrew, allows either interpretation. Whether-or. Ewald, on the passage, and Jahrbb. der Bibl. Wiss. XI. p. 28. V. 10. Will care for his soul; will have a tender regard for him, in contrast to the hatred of "men of blood.”—Care for : strictly, make it an object of inquiry and solicitude. So Kamphausen,† who compares the use of the synonym in Ps. 142 :5. The verb upɔ may be taken, as suggested by Böttcher,‡ in the sense of require, as it is used in Gen. 439 (compare 31 : 39), * So C. B. Michaelis (Annott. uber.): Quomodocunque cum eo egerit, sive irascatur sive rideat (uti Vulg. reddidit), h. e. sive * Gesenius Thes. and Lex., Ewald, Fürst Hdwbch, Umbreit, asperis sive mollibus utatur verbis. Maurer, Bertheau, Zöckler. † Dem Hass der Blutmenschen (Ps. 5 : 7) die sich durch den † Böser Fallstrick (Ew.) lauft der Wortstellung zuwider Frommen abgestossen (vgl. vs. 27) fühlen, entspricht die herzliche (Hitzig.) (vgl. 27:9) Liebe der Redliche zu ihm; s. z. Ps. 142 : 5. . ער and ‡ Neue Aehrenl. p 34. Redliche suchen sein Leben (vindicant, The form is explained by the near relation of verbs y borrowed forms from each other, e. g. 7 for Prov. 29: 6 " KING JAMES' VERSION. 11 A fool uttereth all his mind : but a wise man keepeth it in till afterwards. 12 If a ruler hearken to lies, all his servants are wicked. 13 The poor and the deceitful man meet together: the LORD lighteneth both their eyes. 14 The king that faithfully judgeth the poor, his throne shall be established for ever. 15 The rod and reproof give wisdom: but a child left to himself bringeth his mother to shame. of ¬¬ in my hand shalt thou require him,*” and its synonym Gen. 9:5, “I will require the life of man." But this idea, though pertinent, is not so strictly antithetic to "hate" in the first member. Another rendering, " will seek his life [to deliver it]," adopted by many,† may perhaps be justified by such examples as Ps. 122: 9, “I will seek thy good,” Neh. 2 : 10," to seek the welfare of the children of Israel;" but the cases are not exactly parallel. Ps. 142 : 5, referred to by Rosenmüller and Maurer, is a different construction. V. 11. All his mind: specially said of the feelings, passions, and consequent purposes, as indicated by the idea of restraint in the antithetic clause. By some the suf. pron. is referred to the fool's rage, to which he gives hasty and inconsiderate utterance, and which the wise man appeases or restrains. So Gesenius,* Ewald, Bertheau, Zöckler. Others, with more reason, refer it to the mind, or feeling, of the wise man, who restrains the expression of it (etym. strokes it back). So Umbreit, hält es zurück; Rosenmüller and Maurer (as above); Hitzig;† Kamphausen, hält beschwichtigend damit zurück. The form, occurring only here, is treated by Gesenius (Thes. and Lex.) as, retrorsum; Hitzig (in notes) nach hinten; Kamphausen (in notes) in den Hintergrund. Others, less pertinently, render it afterward at last; Ewald and Zöckler, später; Bertheau, zulezt, nachdem der Zorn ausgeschittet ist, Restrains [and keeps] it back. So Umbreit, Rosenmüller,‡ which seems here to be plane otiosum. When his rage has spent De Wette, Maurer, Kamphausen.|| Some understand by п rage, wrath ;¶ others, more generally, mind, spirit, as the seat of all the emotions and passions.** * Namely, should harm befall him, and I fail to return him safely. So here, the just" will require his life," should it suffer harm at the hands of “men of blood.". They will hold such men to a strict account. † Gesenius, Thes. and Lex., "Once in a good sense, to seek to preserve one's life, Prov. 29:10; so Rosenmüller, Maurer, Bertheau. ‡ Retrorsum reprimit eum: spiritum suum, i. e. animi sensus, studia et motus prudenter novit moderari et celare. ? Compescit eum [animum], ut retrorsum eat, ad se redeat, i. e. reprimit eum. Sensus: homo stultus temere promit omnes animi sensus, motus et studia; ... sapiens vero caute ea reprimit et celat || Der Thor schüttet aus seinen ganzen Geist, und ein Weiserzurück (eig. in den Hintergrund, vgl. Ps. 114 :3) beschwichtigt er ihn, d. h. seinen eigenen Geist. ¶ Gesenius iram, Thes, and Lex. 8, and nay Piel. 1; Ewald Gluthauch; Hitzig shnauben; Bertheau and Zöckler Zorn; Kamphausen (paraphrastically) Alles, was ihn bewegt. itself, it does not require to be appeased. The V. 13. The oppressor (man of oppressions). Ewald and Zöckler, without any substantial ground, take the phrase in the sense of usurer. But this is a groundless limitation of the sense. man of oppressions " is one who uses any of the various modes of oppression, which are many. -Second member. He that gives light see Explanatory Notes. V. 14. Truthfully. Mit Wahrheit, d. h. getreu dem Sachver halte, so dass er ihnen (Sach. 7:9) angedeihen lässt; nicht bloss mit Gewissenhaftigkeit, treu seiner Ueberzeugung, denn diese könnte auch irren (Hitzig). V. 15. Left to itself: as well expressed by the Vulgate, qui dimittitur voluntati suae. rer). So Rosenmüller, animum (in notes, spiritum); Umbreit and De Wette, Gemüth. * Thes. ¬778, 1, c, iram stulti quasi retrorsum agit, ut ad se redeat. † Die Meinung ist nicht: der Weise sänftige später (?) den Zorn des Narren; vielmehr den eigenen beherrscht er. ‡ Quod plane ineptum (Maurer). ? Ewald nimmt ohne weiteres in der Bedeutung Zins ** Probabilior eadem mihi videtur ob praemissum b (Mau-| (Bertheau). V. 16. Shall look upon: See Expl. Notes, and compare | verb conforming to the predicate),—or, in his end will be the Gesenius, Lex. ♬TM, 2, a, and ș, B, 4, a. V. 18. Vision. The literal, etymological meaning of the word should be retained here, both for comparison with other passages where it must be so rendered, and because Divine communications were usually made in vision. Compare Gen. 46 : 2; 2 Sam. 7:17; Job 4 : 13; Dan. 2: 19. The rendering revelation, by Gesenius and others, is untrue to the Hebrew conception here, and corresponds rather to the verbal idea expressed in b. V. 19. Will understand. So Gesenius, Thes., 1, b, [animadvertere] auribus, i. q. audire, auribus percipere. Job 23:5, Prov. 29: 19. Second member. causal (LXX. yào, Vulg. quia); not conditional, as understood by Rosenmüller and Maurer, si intelligat.* Bertheau misses the point in rendering, He will perceive it, namely, that there is nothing but words. Still more wide of the mark is Ewald's conception: But, on the contrary, he will be made to understand without answering, without first making a prolix justification of himself, impairing the effect of the discipline. V. 21. In the end he will be as a son: a free expression of the sense. Strictly, his end, it will be the condition of a son † (the * Das Verstehen, die Regel, darf nicht als ein bloss möglicher Fall gesetzt werden (Hitzig.) condition of a son.* The form 7 most probably denotes the abstract, the relation or condition of a son, rather than a son.† Fürst (Hdwbch), with a much less certain derivation, both as to form and relation to the verbal idea, from the stem, translates as in the margin," he will be a refractory one in the end.” So the Vulgate, sentiet eum contumacem; Symmachus, šovas γογγυσμός. The rendering of the LXX., odvryGýoɛtai, and of the Syr. 2, and Chald. ɔ, have no certain ground in etymology. Hitzig makes an unsuccessful attempt to show that the two former have a common origin in the stem -Ewald's rendering, undankbar, is also without sure support. V. 22. A man given to anger. A man of anger, 8 w'n, of whom anger is the characteristic and distinguishing trait. * Et in extremo ejus, servi, erit conditio filii, sese tandem tanquam heri filium geret (Rosenmüller). † Nomen, hoc solo loco obvium, a 7 filius Gen. 21 : 23, hoc loco statum, conditionem filii denotare vix dubium (Rosen Job 18: 19, Jes. 14 : 22, unde verbum Ps. 72 : 17 75′′ sobolescet, müller). Sine solido etymologiae fundamento (C. B. Michaelis, An nott, uber.). ? Vereinigen sich in der Wurzel 19 |