effect of the Jussive here; the verb conforming to the prædicate | Job 24 : 11.* Shall burst out. Gesenius' objection to this is preceding it (health shall it be) as the prominent thought. not valid; viz., that "neither the wine-press nor wine-vat can be Others: let it be health, with the same effect. Bertheau prefers, so shall there be health; † but in that case, the connecting could hardly be omitted (comp. v. 10). thy sinews, as shown by Rödiger, Thes. fasc. poster., p. 1483. said to burst from the quantity of wine made, the figure applying only to a cask or wine-skin." (Lex., 7, 2.) By a common figure, the press is said to burst out (not burst) with the juice of the trodden grapes; which breaks forth, or bursts out, with a vioV. 9. 12, properly from, the expression of honor being made lence proportioned to its abundance. So the Sept., thy presses from the products of the earth, etc. ‡ With a part of thy substance (Bertheau, ? and others) is not the thought; for he is to be honored from all of it, as giver and rightful proprietor of it all, and so recognized by the offering made from it. V. 10., the fresh juice of the grape, as it issues from the wine-press, properly called must. || p, the wine-press, as in gush out with wine. V. 13. Who obtains, viz., from the kindness and concession of another; the proper sense of the Heb. verb, † as in chs. 8:35; 12:2; 18: 22. V. 14. Her gain, viz., the gain she brings; not (as Ges. Lex.) the gain of her to gain her. I 7, Gesenius (Thes. and Lex.), "poet. for gold, prop. something dug out, fossils." This etym. (proposed by Cocceius ?) is doubtless the correct one; but * Rödiger (Thes. fasc. poster., p. 1483): sanatio s. medela hoc * So Bertheau: und von Most überfliessen deine Keltern. Sept. sit nervis tuis (in his enim sedes est rohoris) et recreatio ossibusai Invoi oov èxßhúswow. Vulg. torcularia tua. tuis. there is no ground to assume any thing more than a poetic usage for gold. V. 15., (Keri, as in many MSS.; comp. also ch. 8:11) pearls, as in the Targum, Jarchi on Prov. 8:11, Pagnino, and others. So Ewald (more precious is she than pearls), Bertheau, * Umbreit, De Wette, Rosenmüller, Lee (Heb. Lex. and Job), and others. Margin: corals, as understood by Gesenius, Maurer, Winer (Simonis' Lex.), and others. The grounds for the former opinion are given by Bochart, Hieroz., P. II., 1. V., cc. vi., vii., and by Rosenmüller, Alterth., 4ter B., V. 5; for the latter by J. D. Michaelis Suppl., Gesenius, Thes., and Maurer, Comm. crit., I., p. 705 (Threni 4:7). The chief argument against the former is founded on Lam. 4 : 7, were more ruddy (than peninim); but its force is lessened by allusions in ancient writers to pearls of a ruddy hue, and by the rare occurrence still of those of a crimson tinge.† The milky white water is less prized among Orientals than in the West, the gayer and rarer colored varieties (especially the delicate yellow water, and the black) being preferred to it. I agree, therefore, with Rosenmüller (though on different grounds), that the passage in Lam. furnishes no argument against the opinion, that the were pearls. † * Kostbarer ist sie als Perlen; nur hier im Ktib, sonst immer ; vgl. Job 28 : 18, Prov. 8 : 11, wo unser Vers fast ganz wie hier wiederkehrt. + Bruce describes a shell called Pinna, found in the Arabian Gulf, the inside lining "white, tinged with an elegant blush of red. Of this delicate complexion is the pearl found in this fish." Travels, Appendix, vol. VI., p. 277, art. Pearls. ness, and all her paths are peace. 18 A tree of life is she to them 18 that lay hold on her, 19 and blest is every one that retains her. Jehovah by wisdom founded 19 the earth established the heavens by understanding. By his knowledge the deeps 20 were broken open, and vapors distil the dew. V. 20. the deeps broke forth V. 18. un sing. construed with the plur., attention being fixed on each individual of the number (146, 4). V. 19. Bertheau infers, from v. 16 compared with ch. 8, Job 28: 12 fol., that wisdom, understanding, knowledge, are here personified, being only different expressions for the same thing.* But the form of expression in the first member of v. 20 (by his knowledge) does not favor this view. The personification in v. 16 is not necessarily continued in the new paragraph (on the same general topic), which evidently begins with v. 19. Moreover, these words are not to be so confounded. Each has its distinctive and appropriate import. Wisdom is the most comprehensive of them all; combining the highest moral purpose with the intelligence and foresight requisite for carrying it into effect ; understanding, which comprehends relations, and adapts means to ends; knowledge, viz., of the natures and powers of all things, so as to be able to use them for his purpose. Such wisdom, understanding, and knowledge, has the divine Architect shown in the structure of the world. Were broken open, V. 20. The deeps; the abysses of water. Stelle der Klagelieder steht folglich der Meinung, dass Peninim *", not with wisdom, as though only the divine attribute of wisdom employed in creation were meant, but by wisdom, according to the passages just quoted [ch. 8; Job 28: 12, foll.; Sir. 24: 3 foll.], and because here also in v. 16 (comp. 1: 20 ff.) wisdom is clearly personified, appearing not as a divine attribute but as an independent personality. Accordingly, the words (comp. on 5: 13 foll.) and, only other expressions for † Alterthumskunde, 4ter B., 2te Abth., S. 459. Die erwähnte azn, are also to be taken personally." Second member-phy, fine watery vapors; commonly, for the region occupied by them, viz., the upper atmosphere, hence the sky, the heavens. Here, in its proper signification, for vapors, as in 8 : 28 for clouds. by cleaving passages for them through the earth, to form foun- | not simply of keeping separate and apart, which is the idea in tains on its surface. To the same effect, Gesenius (Lex. p. Gen. 1 7. The proper sense of the verb, with reference to the Niph. 2): “Spoken also of waters which break forth, Is. 35 :6;| abyss of waters, is shown in Gen. 7 : 11. Prov. 3: 20."* This language is not to be referred, as some suppose (C. B. Michaelis, Rosenmüller), to the origin of the ocean itself, bursting forth from the bowels of the earth (Job 38:8). This is contrary to the parallelism; for the next member shows, that the provision for the irrigation of the earth's surface is the subject of the verse. The act of breaking open, having been done once for all, is expressed by the perfect; while the formation of dew, continually recurring, is expressed in the next member by the imperfect. By these two provisions, the earth is abundantly supplied with moisture, from beneath and from above.† Bertheau understands by the first member the division of the whole mass of waters, at the creation, into waters above and waters below the expanse (Gen. 1:7). But the verb paj is not at all suited to the expression of this idea. It expresses the act of violently cleaving, sundering, parts which firmly cohere; * Transfertur etiam ad aquam prorumpentem; Jes. 35: 6,... nam aperiuntur s. prorumpunt aquæ in deserto; Prov. 3:20. (Thes.) + Roris meminit ceu insignis Dei beneficii, in regionibus præsertim calidioribus, ubi raræ sunt pluviæ, adeoque rore nocturno summe opus est (Rosenmüller). So Ewald: Es spalteten sich bei der Schöpfung, nach Gen. 16-8, die Fluthen, so dass nun die obere Hälfte derselben, die wässrige Luft, stets den befruchtenden Thau träufelt. So also Umbreit: Durch seine Weisheit theilten sich die Wassertiefen; ... ein malerischer Ausdruck. V. 21. most naturally refers to the subjects already before the mind, not, as supposed by some, to those about to be mentioned in the second member.* For the gend. comp. v. 2. Second member :-n, true wisdom; † i. e. real, in distinction from imaginary and false notions of wisdom, current among men. state (Lex. B, 3); b, Lex. 2 (comp. Thes. I., p. 48). Thy hand 77, as in the Keri, and many MSS., and EDD. V. 28. Thy neighbor. For the plur. of the text, very many MSS. and some EDD. have the reading of the Keri, which is every way more pertinent. V. 35. But fools he exalts to shame. This seems to me preferable to any of the numerous constructions heretofore given of this member. The subject of readily suggests itself, as in several other instances (e. g., 10: 24, 13: 22) where the nature of the act makes an obvious reference to the just Dispenser of reward and punishment. There is a happy irony in the expres V. 29. n, to fabricate, to work out, and hence to devise, sion of the antithesis, between honorable distinction on one side, e. g. evil (Ges. Lex., 2).* V. 32. 10 as in Job 29: 4. and exaltation to shame on the other. The following are examples of other constructions :-Ewald: but shame lifts fools on high ;* . . . as fearful examples of depravity and of divine punishment. Gesenius, Lex.: but fools take up (and bear) shame.† Maurer: but whoever is a fool, he bears off shame.‡ Umbreit: but shame takes away fools. Bertheau : and shame snatches fools away. || C. B. Michaelis: but fools shall receive shame ¶ (after the Chald. and Syr.). Vulgate: stulto rum exaltatio ignominia (followed in the early Eng. versions, and in the com. ver.) Müntinghe: but shame is the nobility of fools.* Ch. IV.—V.1. To know understanding † may mean to acquire it, to obtain through instruction and reflection the power of understanding; or, not improbably, to know what it is, so as not to be imposed on by false pretensions to it. The literal form should, therefore, be retained. V.3. For a son was I to my father; the literal form and exact sense of the Hebrew. Son, in its obvious emphatic sense. To my father (Lex., ?, A, 3, c), viz., in his regard; I was viewed and treated by him as a son. Second member:-An only child, in the sight of my mother, means, I was so regarded by her, i. e. with the affection felt for an only child. If he was literally an only son, it would not be proper to add the limitation, in the sight of my mother. A tender * Aber Schande ist der Adel der Thoren. † Maurer: Attendite, ut cognoscatis intelligentiam; discatis recte intelligere. Bertheau: um kennen zu lernen Einsicht. Ewald: und merket auf, Einsicht zu wissen. + Pagnino: Quia filius fui patri meo. Maurer: Nam filius (i. e. cum vi, veri nominis filius ideoque carissimus) fui patri meo. Ewald: Ich war ein Sohn ja meinem Vater. The erroneous construction of the Vulgate: Nam et ego filius fui patris mei, was followed in the Genevan, and adopted thence in the com. version. ? Pfeiffer (Dubia Vexata, Cent. 3tia, Loc. lxxxv): Unicus fui non nativitate, sed ex æstimatione matris meæ, quæ me non aliter adamavit atque in oculis gestavit atque unicum filium. * Vor meiner Mutter Augen zartes, einz'ges Kind. + para sapientiam; i. e. is demum sapere incipit, qui de comparanda † E. g. C. B. Michaelis: Principium sapientiæ est hoc: Comsapientia vere sollicitus est. Maurer: Initium sapientiæ est : compara sapientiam . pro, initium sapientiæ est comparare cet. De Wette and Ewald: Der Weisheit Anfang ist: erwirb Weisheit. Umbreit: Der Vorsatz, sich Weisheit zu erwerben, ist schon der Anfang derselben. Gesenius (Thes., ', 1, extr.), summa sapientia. On the contrary, Lud. de Dieu : Præcipuum est sapientia, acquire sapientiam. Schultens: Princeps sapientia, vindicato sapientiam. Languidiuscule exit, quod multi dant: principium sapientiæ est, acquire sapientiam. Doderlein: Das erste (das vornehmste und beste) ist Weisheit; kaufe Weisheit. Dathe: Præstantissi cipal thing is wisdom, get wisdom. mum est sapientia, compara ergo sapientiam. Stuart: The prin |