משחקת itself. As they translate, wisdom appears in the first member of v. 30 as the ARCHITECT of creation (then was I with him, an architect); an idea wholly incongruous with that of a sportive, indulged child, amusing itself without serious purpose or plan. Third member:-Sporting, the proper force of the word two verses are understood by these writers, is not in keeping with Stuart: " Lit. laughing, sporting, e. g., as an innocent and joyful child sports. The imagery is vivid; but the dignity of the agent seems to prohibit a literal version." But it did not prohibit the use of the Hebrew word, of which this is admitted to be the literal meaning. The expression is a part of the imagery of the original (which, of course, should be preserved); and, as such, it is pertinent and proper, whether in Hebrew or English, and needs no defense. V. 31. Sporting; see remark on v. 30. His habitable earth: the suff. belongs to the complex idea 7 ban (8121, 6); the first word qualifying the second, his earth as habitable, and so fitted to be the abode of man. Some suppose that wisdom here speaks of her own activity in the creation, as her sport, her pastime; "who, as a sporting favorite child, was allowed to do as she pleased; and who, as in sport (for a creation proceeds not from constraint or gloomy earnest ness of purpose, but as from the spontaneous play of love), created the world according to God's will" (Ewald).† So Hitzig; who thinks to justify this acceptation of the verb, by reference to its use in 2 Sam. 2:14. But the imagery, as the † da ward ich eine freudig spielende Tag für Tag. Equally at variance with usage is Hitzig's: und ich war in Herzensfreude Tag für Tag. *The signification rejoice (Am. Ed. of Gesenius' Lex.), is not recognized in the original work, nor in Rödiger's continuation of the Thesaurus. † Als wäre sie bei der Schöpfung eine Werkmeisterin und Gehülfin gewesen, die Gott als spielendes Lieblingskind habe gewähren lassen, und die damals wie im Spiel (denn nicht aus Zwang oder finsterem Ernste geht eine Schöpfung hervor, sondern wie aus dem Spiel der freien Liebe) die Welt nach Gottes Willen geschaffen habe. Die Weisheit spielt ähnlich wie 2 Sam. 2 : 14 die Knappen, : The two verses stand connected, by , with the antecedent perfect as stated above (on v. 30); and the relation of time, in the particip. form (rp), is determind by the verb to which it is subordinate. * Their import is that WISDOM, before all time, was the favorite offspring of God, brought up at his side, and his continual delight; that even then she regarded, with sportive fondness, the future earth and its occupants, and her delight was with the sons of men. Such is the beautiful imagery of these verses; expressing the relation which wisdom has always held, both to God and to his creature man, and thus forming an appropriate close to the paragraph. V. 34. To watch, etc.; i. e., to be as attentive and observant, as if he were the watchman at my door, appointed to keep the posts of my doorway. There is an implied comparison, which often takes this form in Hebrew. Some suppose there is allusion to the attendance of courtiers, soliciting a favor, at the doors of princes, or of others in power. V. 35. They that find me, etc.; according to the Chethibh, which is doubtless the true reading, and should be pointed d. h. sie ist in heiterer Weise geschäftig, mühelos ihre Kunst zeigend in immer neuen Gebilden. * Ewald arbitrarily refers the first pa to past, and the second to future time (da war ich bei ihm als Künstlerin, spielend vor ihm alle Zeit, die ich spiele nun in seinem Erdkreis). So Umbreit. This is justly condemned by Hitzig: Die Zeit darf nicht gewechselt, das Thun, v. 31, nicht mit Levi b. G., Mercer, Umbreit ff. als gegenwärtig gedacht werden. KING JAMES' VERSION. 36 But he that sinneth against me wrongeth his own soul: all they that hate me love death. * No In the second member, the subject is individu- | together, plainly shows that no reference is there made to a strict alized, by a construction frequent in Heb. poetry (he, i. e., every and literal personality. What is meant by this connection such one). The monotony of form is broken, with happy effect, clear from comparison with the second chapter; where wisdom, by the variation to the sing. in the next verse (He that fails of understanding, and intelligence (vv. 2, 3), wisdom, knowledge, and me). understanding (v. 6), wisdom, knowledge, reflection, and understanding (vv. 10, 11), are connected in the same manner. one will pretend, that these words are not to be understood in their ordinary sense and acceptation in the Scriptures. The simple and natural figure in v. 10 (of ch..2), Wisdom shall come into thy heart, is a clue (if one were needed) to the bolder personification in other passages; as of wisdom and understanding in ch. 3: 13–18. V. 36. That fails of me; the primary signification of (to miss, to fail of, a mark e. g.), and the proper meaning here, required by the construction, and by the contrast with they, that find me, in the preceding verse. So Gesenius (Thes. and Lex.): “Whosoever misseth me (doth not find me), . . . opp. "x v. 35." So most of the leading Christian hebraists. ‡ Ewald's objection to this, viz., that a comparison of ch. 20: 2, and of the parallel 2, requires here the purely moral sense, is groundless; for to fail of wisdom is to neglect seeking her (compare v. 17), and this strictly moral sense is parallel with gz. On the much contested point, whether by wisdom, in vv. 22-31, is meant the WORD spoken of in John 1: 1, and foll., I submit the following suggestions. 1. The same subject speaks here as at the beginning of the chapter. The fact, that wis lom and understanding are associated * Maurer errs in saying: Quod singularis construitur cum plurali, causa est, quod in illo latet notio omnis, quicunque. Cf. 3:18, et 9: 4, 5. The cases cited are not analogous to this, in which a sing. subject would be followed by its predicate in the plural. Elsewhere, only the reverse of this occurs, viz., the plural of the part. construed with the singular (3146, 4). Hitzig's assertion is, therefore, without just ground: Der Sing. ist gegen durch gesichert. On the contrary, it is correctly said by Bertheau: Nach solchen Partice. im Plural (die mich erfassenden jeder der mich erfasst) in fortgesetzter Rede der Singular p, und trägt fort Gnade von Jahve, nicht unerwartet ist. | That there is no reference to a strict personality in v. 1 of this (eighth) chapter, is also evident from what follows; e. g., vv. 10, 11, where she exhorts to seek knowledge rather than wealth, on the ground that wisdom is of more worth than the costliest treasures; and in vv. 12, and foll., where she asserts her direct agency in the prudent and successful management of worldly interests. 2. Of this wisdom, thus identified with the spirit of wisdom inculcated throughout the book, the writer proceeds to say (vv. 22–31), Jehovah possessed me, etc.; when he founded the heavens, I was there, etc.; in accordance with the statements elsewhere made, e. g., Jehovah by wisdom founded the earth, established the heavens by understanding (ch. 3:19), he has made the earth by his power, he has established the world by his wisdom (Jer. 10:12). The dignity and worth of wisdom, and her consequent claims on the regard and obedience of man, are thus shown by her relation to Jehovah and to his work of creation. The whole representation, moreover, is highly poetic and figurative; and to base any doctrinal truth on single forms of expression, which are the mere drapery of the figure, is at variance with the best such a practice in general, as a principle of hermeneutics, would established principles of interpretation. One who should defend justly forfeit the character of a sober and judicious critic. Jehovah in the work of creation, differs essentially from that ‡ E. g. C. B. Michaelis: Opponitur invenienti v. 36, proprie que est aberrat, non contingere scopum aut rem quæsitam. J. D. Michaelis (and Doederlein): Wer mich verfehlt. Schelling: Qui contra a me aberrat. Müntinghe Sprachkennern ist es bekannt, dass das heb. Wort, das gewöhnlich durch sündigen übersetzt wird, auch abweichen, sich verirren bedeuten kann; und diese Bedeutung ist hier auch schicklicher, weil das Abweichen von der Weisheit dem Finden derselben schnurgerade entgegen steht (v. 35). Umbreit: Wer aber von mir abweicht. Bertheau: Und der mich verfehlt (Job 5:24; vgl. den Hif. Richt. 20:16). Hitzig: Und wer mich verfehlt. Der Sinn von 2 erhellt aus dem Gegensatze x (vgl. Hiob 524, Richter 20: 16). Stuart: But whosoever misseth me. 8 Zu v. 36a vgl. 20: 2, woraus, so wie aus dem entsprechenden & erhellt, dass in rein sittlichem Sinne stehen muss. So 4. The passage is nowhere directly quoted in the N. Test., Rosenmüller: Quum respondeat voci w qui me odio as might have been expected, had it borne this important relation habent, ** vix dubium est qui in me peccat significare, positum to the doctrine of the Messiah. The assumption, that the repproxon sive bom, ut Ps. 18: 40p pro by presentation in John 1:1-10 was modeled after this passage, is qui contra me surgunt. But the two cases are not analogous; the hostile movement, on which the construction in the one is founded, having nothing parallel in the other. without the shadow of probability; and the supposed tacit allusions to it (Col. 1: 15, Rev. 3: 14) do not sufficiently identify it for the purpose of argument. KING JAMES' VERSION. CHAP. IX. WISDOM hath builded her house, she hath hewn out her seven pillars : 2 She hath killed her beasts; she hath mingled her wine; she hath also furnished her table. 3 She hath sent forth her maidens; she crieth upon the highest places of the city, 4 Whoso is simple, let him turn in hither: as for him that wanteth understanding, she saith to him, 5 Come, eat of my bread, and drink of the wine which I have mingled. 6 Forsake the foolish, and live; and go in the way of understanding. 7 He that reproveth a scorner getteth to himself shame: and he that rebuked a wicked man getteth himself a blot. T V. 6. Forsake the foolish Her. 3 of spices (Gesenius, Thes. II., p. 808), which is doubtless meant in ch. 23: 30. ་ Ch. IX.-V. 1. n, see note on ch. 1:20. pillars, the writer says, viz., of her own house, or those which she provides for its construction. The suff. pron., therefore, belongs V. 3. She calls; the imperfect (in contrast with the preceding appropriately to wisdom;* and there is no occasion for referring perfect) expressing a continued action. This word belongs propit to, of which the fem. construction is by no means erly to the second member. On the heights; by on the back established (see note on ch. 2 : 18, and especially the footnote f). of upon (Gesenius, Lex.); or, perhaps, on the ridge or summit Seven, probably used as "a lesser round number" (Gesenius, Lex.). of the high places the highest points. V. 2. means here a beast for slaughter, designed and prepared for it; not for sacrifice, for which is the word. As a phrase, slaughtered her beasts expresses the precise import of the Hebrew. Mixed her wine; according to the ancient practice of diluting wine with water, and perhaps with allusion to the use * So Ewald (and Bertheau): Ihre sieben Säulen. Stuart: "The suff. in 1 may apply to (for this is sometimes fem.), and so I have applied it in the version. Bertheau, and others, refer it to wisdom; which, however, seems to be less appropriate.” † Anacreon, Od. XXXVI. 10, Δὸς ὕδωρ, βάλ ̓ οἶνον, ὦ παῖ' cede aquam (ad vinum diluendum), infunde vinum, O, puer! Od. LV (LVII), 3, 4, Τὰ μὲν δέν ἔγχει Υδατος, τα πέντε δ ̓ οἴνου Et decem partes infunde aque, quinque vero vini cyathis (Rosenmü!le). Ælian. V. H. 2, 41, дoooтidéαow autý nai touto dýptov τὸ Σκευθικὸν κακὸν, ὅτι ἀκρατοπότης ἐγένετο.—Σκυθῶν γὰρ ídiov tò xívei azgatov. Vid. Chamæleon apud Athen., 10, 7, p. 427, C.: quo ipso auctore dxgaréotεgov яietv Lacones dixere ènızvdí¿ew (Fischer ad Anacr. Od. XXXVI. 10). V. 4. Let him turn (Jussive), is unquestionably the writer's meaning (comp. 72, Rem. 4). He that lacks; on used absolutely, not with repeated from the first member. * V. 6., abstr. plur. of as used in ch. 1: 22, simplicity, folly, in all its forms. † * reasons for not including scoffers in her invitation, or implies in one generally followed in the versions, and is the most obvious vv. 8b-10 that only those are invited who are already on the way to wisdom. מום לו and intelligible. The spirited construction followed by Ewald † is also allowable, but is less simple and plain. Against Hitzig's V. 7. ana his blot (as the same relation is expressed construction is the decisive objection, that is made to in the preceding member), a blot to himself. * take the place of in the usage of this book. Folly, the opposite of wisdom, is the proper subject here. Second member:- (abstr. for concr.) is a second predicate. ¿ (Gesenius, Lex., A, 2), as in Job 13:13. Knows nothing is the proper rendering; a voluntary ignorance of all that most concerns man. || Cares for nothing (Gesenius and others) weakens both the thought and expression. VV. 10-12. For the connection, see Expl. Notes. Second member :-p, plur. intensive; † compare ch. 30:3, Hosea 12 : 1, and the use of p in Job. 6 : 10, and elsewhere. V.11. For, etc., confirming the statement in the previous verse (see Expl. Notes). Bertheau is clearly mistaken in supposing this to be the ground of the remote requirement in v. 6. ‡ V. 12. Lit. and scoffest thou and if thou scoffest (2 155, 4, a), a frequent construction, especially in poetry; comp. Job 7: 20. V. 13. (See Expl. Notes.) The construction in the text is the in 2 Kings 4:10. a son that causeth CHAP. X. naby and he that lacks understanding, she says to him: 17 Stolen waters art sweet, and bread of secrecy is pleas ant. 17 18 And he knows not that the 18 shades are there, א her guests in the depths of the underworld! CHAP. X. PROVERBS OF SOLOMON. A WISE Son makes a glad 1 father; but a foolish son is the grief of his mother. the adverb. accus. (place where) 118, | by Tyndale: But he putteth the ungodly from his desire. The 1, b. Dathe: in elato urbis loco. V. 18. The shades; the established term in English usage for the bodiless spirit, as being without substance; thus corresponding with the import (weak, feeble, compare Is. 14:10) of the Hebrew word. See note on Job 26: 5. Ch. X.-V. 1. Proverbs of Solomon; see Introduction, V. 5. That brings shame; that dishonors his father and mother T idem quod . Prov. X. 3: ... cupidinem malorum repellit. * Rosenmüller: Interpretem C. B. Michaelis existimat idem significare ratum esse quod in opes. Sed potuit per * Gesenius, Thes. I., p. 370): Cupiditas, cupido, a rad. no. 2, metonymiam pro opibus cupide corrasis dictum sumere. |