Others take in the sense of talk, speech; on no better ground, however, than that it means instruction, teaching, and hence (as this is done by words) speech or discourse in general. † But the ground idea is of something taken or perceived (by the senses), something learned; and hence what one learns, whether as received from another, or as imparted by him. There is, therefore (as rightly asserted by Arnold), ‡ no philological ground whatever for this meaning. + Umbreit takes the word in the sense of teaching, instruction; ? acknowledging, however, that it must be used here satirically, since in its proper sense this beautiful term is ill adapted to her corrupting discourse. || Precisely so; nor could such irony be more out of place, than in the grave simplicity and directness of the writer's language. * As explained by Arnold (zur Exegetik u. Kritik des A. T.): Dem Sprachgebrauch des Zeitworts pb, und dem 1-750 pɔ̃n in der folgenden Periode ist nichts gemässer, als durch hier Künste zu verstehen, wodurch jemand gefangen wird. Dathe: Pellexit eum multis suis artibus. Winer (Simonis Lex.): Ars, qua quis capitur, corrumpitur, Prov. 7:21. Maurer (Hdwbch.): Das Einnehmen, die Kunst der Buhlerin einzunehmen, Spr. 7 : 21. Fürst, Hdwbch. (as an alternative): Entweder Einnehmendes (s. Spr. 6:25, 11:30), wie capere, Horat., sat. 2, 7, 46, Liv. 30, 12; oder, etc. Bertheau Lehre, sofern diese hingenommen wird aus dem Munde eines anderen, daher allgemeiner Rede. Stuart: She turneth him aside by the abundance of her speech; she forceth him along by her smooth talk. ‡ (Ubi supra): Die Alten übersetzen fast alle durch Reden, Gespräche, nur um etwas zu sagen, welches sich in den Zusammenhang schickte; denn philologische Gründe für diese Bedeutung wüsste ich nirgends aufzutreiben. ? So Ewald Sie beugte ihn durch ihrer Lehre Fülle. impels him with the flattery of 22 He goes after her straight- 22 way; as an ox comes to the slaughter, and as a fool to the gyves for correction: V. 22. and as to the gyves, to the correction of a fool V. 22. He goes after her, as the part. often stands for the finite verb; though it is more probably used (as suggested by Hitzig) † to express a closer connection with the preceding pron. suff. The spirited description is thus fully carried out to its close, and the willing victim "goes as an ox to the slaughter, and as a fool to the gyves for correction." Nothing is wanting to the completeness of this lively picture of tempted folly, and of its sure and speedy reward. In place of this, Bertheau gives a tame and unseasonable generalization, under the moral reflection: He who goes after her (= whoever goes after her) will suddenly come as an ox to the shambles. ‡ Second member :-, accus. of direction (2118, Rem., a).|| Literal form: And as to the gyves, for correction, a fool; a frequent arrangement, by which the emphatic words are placed at the beginning and end. The Masoretic pointing (1) also gives a pertinent sense: And as to the gyves (goes as to the gyves) to the correction of a fool (the correction due to, or appointed for, a fool). So Bertheau: And as to a foot-chain (laid) for correction of the fool.¶ The ancient versions are wholly at fault here. ** There is no || Geier (with 3 of the preceding member): Et sicut ad compedes, quæ sunt ad castigationem stulti. So Bertheau: Und wie vor das aus dem vorher || Durch die Fülle ihrer Lehre ist satirisch zu nehmen; denn zu einer Fusskette, etc. eigentlich ziemt sich das schöne Wort nicht für die verfüh-gehenden ergänzt. rerischen Reden der Buhlerin. Rosenmüller: Hic vero per ¶ Und wie zu einer Fusskette, zur Züchtigung des Thoren ironiam de libidinosæ mulieris sermonibus dicitur, quibus incauti gelegt. πει juvenis animum demulcet et capit. So C. B. Michaelis (some- ** Sept.: Kai doneo xúwv ènì deoμovs (Chald. and Syr. the what too naively): Volebat enim hæc mulier sapientiæ magistra same). Vulg. Et quasi agnus lasciviens, et ignorans quod ad videri, cum ad stultitiam et impietatem præiret. vincula stultus trahatur. ground for doubt as to the literal meaning of single words, by e. g.; but the use of this word here, and the construction of the clause, have occasioned no little difficulty. * Gesenius (Thes. ) gives the preference to the Rab. interpretation adopted by Buxtorf (03 by vir compedis), a fetter for one that is fettered: and as one fettered to the punishment of a fool. But the metonymy (a harsh one, at the best) is singularly infelicitous in such a connection as this: And as a fetter (the instrument of correction) goes to [receive] the correction of a fool. The resort to it, moreover, is unnecessary; for we have already the appropriate subject (b), and the proper term for his punishment (or). Preferable to this is the construction of Cocceius || (commended by Schultens, ¶ and followed by C. B. Michaelis, ** and by De Wette††): And as in fetters to the punishment of a fool (for an example to all such). But to both these views it may be objected, that the image of one bound, and forced away to anticipated punishment, is at variance with the case here supposed; viz., of one who goes blindly and unconsciously to his fate, "as an ox to the slaughter, as a bird hastes to the snare, and knows not that it is for his life." According to Umbreit, the meaning is: He goes after her as the ox comes to the slaughter, and as a fetter for the chastisement of a fool. But in what sense he goes after her as a fetter, etc., is not very clear. Its passivity he supposes to be the point of comparison; it being the involuntary instrument of another's will, as he is of the pleasure of the adulteress. ‡‡ The amount of 1. * Schultens: Torquet nodus, et torquetur, in vocabulo Gesenius (Thes.): Sic in loco multum vexato Prov. VII. 22, etc. † Thes. (l. c.): Apparet etiam y in altero membro respondere bovi in priore, et 30 respondere laniene, locum igitur significare quorsum ducatur os. (Ducatur corresponds to trahitur in the quotation given in note (?), and shows that but one view is intended in the Thesaurus.) See, also (second col.): Flagitante parallelismo, non potest non esse sive persona sive res, quæ in perniciem trahitur. Compedem concr. dici posse pro compedito vel compeditis, non dubium est. ? Sicut maleficus compeditus in castigationem stultorum, i. e., in ergastulum trahitur. .וכבכס pro || Lex. o: Et tanquam in compede ad pœnam exemplarem Gesenius formerly (as an alternative, Lex., 1833): Et sicuti in compedibus ad supplicium (it, s. trahitur) improbus, i. e., maleficus. Subtilius adhuc cl. Cocceius: Et tanquam in compede. Id dextre expositum palmam ferre poterit. ** Et velut in compede ibat. . . ad castigationem punitivam s. pænam stulti; q. d. ut hoc modo justas pertinacis stultitiæ suæ pœnas luat. + Und wie in Fesseln zur Züchtigung des Thoren. ‡‡ Was ist passiver bei der Züchtigung eines Verbrechers, als die REVISED VERSION. 23 till an arrow cleave his liver; 23 as a bird hastes to the snare, and knows not that it is for his which is: He is as passive in following her, as is the fetter used for the punishment of folly! V. 23. The retribution comes suddenly and unlooked for, as the arrow from an unseen bow. It can not be denied that the thought, as expressed in the received Hebrew text, is pertinent, and in the highest degree spirited and effective. The culprit goes thoughtlessly on," till an arrow cleaves his liver; as a bird hastes to the snare, and knows not that it is for his life." Nothing is wanting to the completeness and symmetry of the thought; nor could it be expressed with more vivacity and point. The objection made to the present form of the Heb. text, * particularly on the ground of defective parallelism, is certainly not without weight. But it should be considered that the writer, though studiously observant of the parallelism of thought, is not a slave to it. Moreover, the external evidence against the present form of the text is of trifling amount; while the aptness and coherency of thought, and the singular felicity of expression, are strongly in its favor. The force of this suggestion will be felt the more, on comparison with Hitzig's elaborate emendation of the text:† V. 22. He followed after her at once, as an ox, that goes to the slaughterhouse, Fessel die seinen Fuss umschliesst? Ein blosses todtes Werkzeug ist sie; und ein solches auch der Jüngling, welcher der Buhlerin folgt, ihren Lüsten zu dienen. is this: The one * By Bertheau, e. g., "The sense seduced is compared, I. with the ox; 2. with a man taken in a foot-chain,.... and held fast till sudden death comes, one knows not whence, as the ensnared beast is slain by the arrow of the lurking huntsman; 3. with the bird. One can not but perceive, however, that the sense expressed by these words is unsatisfactory, for the reason, especially, that the parallelism of members is almost wholly wanting. The original has been deranged, perhaps, by the omission of a whole line, to which the repetition of the words (as may be inferred from the Vulg.) might have given occasion. We do not attempt its restoration." So, also, Maurer: Ceterum haud improbabilis est conjectura Rosenmülleri verba corrupta esse suspicantis, quum quæ proxime laqueo capta, fere flagitent, ut bovem inter et avem secundo loco sequantur v. 23, et quæ statim subjiciatur comparatio cum ave fera aliqua alia commemoretur, quæ pedicæ irrita a venatore occidatur." Stuart: "The last two verses [22 and 23] are, as they strike us, somewhat involved and apparently defective. V. 23 has three clauses, the first of which seems to belong to something which should precede, i. e., either to the last clause of v. 22, or to something dropped from the text. text has in some way been disturbed, seems quite probable from its present abnormal condition." † V. 22. Er folgte ihr nach mit einem Mal, wie ein Stier, der zur Schlachtbank geht, und wie ein Vogel sich beeilt in das Garn. That the V. 23. For the fool is offended at reproof, V. 25. wander not into her paths and knows not that he is acting for his life, The significant and spirited irregularity of the received text, it Let not thy heart turn aside to 25 her ways; go not astray in her paths. 26 For many has she cast down 26 wounded, and numerous are all her slain. 27 Ways to the underworld—is 27 her house, going down to the chambers of death! Am. 5:12. All her slain is an emphatic form, in itself implying a large company. Bertheau: "And strong ones are all her slain all has she slain), of course only when they have allowed themselves to be enticed by her; and if these, how much more the feeble stripling." But the words can by no construction yield this sense (which would require); and with this use That it is for his life* ( de pretio et permutatione, Lex., of x they can only mean: all her slain are strong ones, B, 3), at the price of life; that life is the forfeit. it, id which certainly & it, id which certainly is not intended. † ipsum, with emphatic reference to the action just described; † not. (as Hitzig) with a personal reference to 8. V. 27. Ways, etc. The plural is intensive, implying that ber house is the home and representative of every evil way; and all V. 24. Now then (1751, Lex. 1, 4), a form of summing up, in lead down to perdition. conclusion. ¿ V. 26. For many has she cast down wounded. The object of the verb (1) has the emphatic position at the beginning of the sentence, and is followed by 3 as an attributive. There is no necessity, therefore, for the far less spirited construction: For many are the wounded, whom she has cast down. || Second member :-And numerous are all her slain; the only admissible construction, as given in nearly all of the modern versions. The words and y are used here as in V. 23. Denn der Thor ärgert sich über Verweis, He assumes (v. 23, a) that is an error for, and con- * Ewald (Lehrb., ¿217, ƒ, 3, a): 1 Lebensgefahr, Spr. 7 : 23. um sein Leben, mit occidit. Nam hic parallelum est voci in priori * Und Starke sind alle ihre Erwürgten hat sie alle erwürgt, † Maurer: Cum vitæ periculo id esse, fieri, i. e., nesciens hic Starke, und hiernach Bertheau auch agi suam vitam. 4 Mos. 32 : 1, Jes. 31:1, Ps. 35: 10 ff.); vollkommen richtig übersetzen den Vers Schelling und Umbreit. ↑ Sept.: Odoì ¿dov ô olxos avrís. Vulg.: Viæ inferi domus ejus. ducunt, sunt ipsissimæ orci viæ. Sed hoc potius dicunt verba, Quidam sic exponunt: viæ, quibus ejus domum itur, at inferos domum adulteræ esse viam quæ in orcum ducit, quod qui illam frequentant in suum interitum ruunt (Rosenmüller). Maurer: Via orci domus ejus; ... ad orcum ducit domus ejus, se præcipitant in perniciem qui illam frequentant. Ewald: Wege zu Hölle ist ihr Haus. Umbreit: Wege zur Unterwelt-ihr Haus: We are not justified in restricting this expression (ways to the | infant child; of Goliath (1 Sam. 17 : 16, prop. stationed himself) underworld) to the risks of the death-penalty incurred in the for challenging to single combat. house of the adulteress. * It comprehends all the fatal influences, which there lead on from crime to crime, and to the inevitable reward. Chambers of death† (see Expl. Notes). Ch. VIII.-V. 2. Crossways ( ), lit. house, i. e., place, of ways. viz., where several ways meet. † Takes her stand (x), ? said (as well as the kindred) of one who takes a stand, or position, at some favorable point for a specific object; e. g., of Moses (Ex. 7 : 15, prop. station thyself, or take thy stand) to meet Pharaoh; 17:9; of the sister of Moses (Ex. 2 : 4, prop. stationed herself) to watch the fate of the V. 3. At the mouth, etc. The metaphor is a natural one, founded on no peculiar idiom or use of words in Hebrew, and should therefore be retained. * ; see note on ch. 1: 20. V. 4. 3, plur. (108, 3, a) of a son of man, one of the human race; Eng. idiom requires sons of men. V. 5. Learn, etc. The verb means both to perceive, to come to know, and, to have understanding, to be wise; and the expression of it must be varied, as in other cases where we have not a word of sufficient comprehension. Shrewdness: see note on ch. 1 : 4. In the second member, Geier and others take in the sense of understanding, † as in ch. 15: 32, 19:8; where, however, it is connected with the verbal idea to get, to obtain. The word does not mean absolutely understanding, as something that can be learned, but rather the organ to which it is ascribed. V. 6. Noble things. Tyndale, Cranmer, and Bishops: For * Ewald: Wo die Stadt sich mündet. Umbreit: Wo die Stadt sich aufthut. ‡ Propr. domus semitarum (viarum), i. e., locus qui plures vias † So De Wette and Umbreit: Und, ihr Thoren, lernet Verin se continet, ubi plures viæ concurrunt, compitum, bivium tri-stand. Bertheau: Und, ihr Thoren, lernet kennen Einsicht. On viumve (Maurer). Wo viele Stege; am Orte () von Stegen, the contrary, Ewald: Und Thoren, fasst verständ’ges Herz! das ist, an einem Orte, wo viele Wege zusammentreffen in der Stadt (Ewald). ? Ewald: Hat sie ihren Stand. Gesenius (Lex., 3): Plur. neut. nobilia, honesta, Prov. 8 : 6. Maurer: Nam generosa (eximia, egregia) loquor. De Wette: Denn Edles red' ich. Ewald: Denn ich rede Fürstliches. Second I will speak of great matters.* The writer refers, evidently, to | virtue, and am exhibited and represented in it. Accordingly, the dignity and nobleness of what is said. Genevan: For I will speak of excellent things; followed in the Common Version. V. 9. Plain (); i. e., direct, straight forward, opposed to crooked in the previous verse. Gesenius (Lex.), “right, just;” but the literal image should be preserved in both members (second member:—straight), to correspond with the preceding verse. † V. 11. Pearls; see note on ch. 3: 15. V. 12. Prudence (); see note on ch. 1:4. Dwell in prudence (inhabit prudence), ‡ make her my abode. This is commonly understood to mean the most intimate familiarity and companionship. But, as hy is here the proper use of sagacity in the practical concerns of life (see note on ch. 1:4), the meaning is rather: I, wisdom, make my abode in this practical WISDOM here claims to be the animating spirit, from which "all good counsels and just works proceed;" and the parallel member favors this view. The idea of possession, control, use (C. B. Michaelis,* Rosenmüller), as of one's own habitation, and hence of property (“helongs to me, is mine," Bertheau †), is not the natural import of the expression; nor is it a happy conception, to say the least, of the supposed relation between wisdom and prudence. The idea of protection (Umbreit 2) is still less admissible. Second member :-, in its favorable sense, wise or prudent counsels. Find out the knowledge of, is not simply know (Hitzig), ¶ but implies effort of thought and reflection. *Habitare igitur hic valet tenere et usurpare aliquid tanquam suum; quomodo 1 Tim. 6:16, lucem habitans dicitur, ita ut habitans coordinetur præcedenti qui solus habet. Vielmehr setzt dieses, dass die Weisheit die Klugheit member :-, Gesenius (Thes. 1, a): Quod rectum, jus fas- bewohnt, ihre freie Verfügung über die Klugheit wie über ein que est ; Prov. 13, 8: 6, cet. Here, adverbial accus. und grade denen, welche Wissen fanden. Rödiger (Thes. fasc. poster., p. 1408): Ego sapientia habito in prudentia, tota ego in ea versor, peculiaris mihi est. ? So Ewald (followed by Hitzig) translates, or rather paraphrases: Ich, die Weisheit, bin vertraut mit Klugheit. To this, it is well objected (by Bertheau), that to dwell in, to inhabit, is not the same as to dwell with, to dwell together (aber bewohnen ist nicht zusammenwohnen); and that wisdom, which it is the object of the passage to exalt, is not to be thus put on a level with prudence (und nicht ist es passend, dass, dieser Auffassung gemäss, die so hoch gestellte Weisheit auf einer Linie mit der Klugheit erscheint). ihr zugehörendes Haus voraus, und der bildliche Ausdruck bedeutet: sie gehört mir, ist mein Eigenthum. The proof-passage referred to (1 Tim. 6: 16) is not in point. The assumption, that oixa is simply parallel in meaning with μόνος ἔχων, can not be admitted. ? Die Klugheit ist die schützende Wohnung der Weisheit im Leben; letztere braucht die erstere nur als Verwahrungsmittel gegen den Trug des Lebens. || Cocceius, Lex.: Et cognitionem dexterarum cogitationum invenio. Fürst, Hdwbch. : Erkenntniss sinniger Rathschläge. Hitzig: Verständige Ueberlegungen. Bertheau: Und die Erkenntniss sinniger Rathschläge erfasse ich. Theodotion: Kai pvãow diaßovkiav evońow. ¶ nyt xyo, v. 9 (vgl. Hiob 32 : 13), steht für selbst, und und ich so hier die Formel statt des einfachen 12 JINI verstehe mich auf nii (vgl. zu 1 : 4). |