those in whom is the spirit of wisdom and discernment, who have interpretation) by metonymy, something requiring interpretaa natural aptitude and disposition for learning. * Second member :-Guidance, viz., for himself, for his own direction, so as to conduct him aright. So the word is used in Job 37:12, and it turns with his guidance every way. In this sense, of guidance, direction, administration, management, it is used also in the only other passages where it occurs, viz., Prov. 11:14, 12 : 5, 20:18, 24: 6. The guidance of others, as understood by Bertheau, is quite foreign to the connection. V. 6. is subordinate to the finite verb which it follows, as maintained by Bertheau; † not, as understood by some, coordinate with the infinitives in vv. 2, 3, 4. The word b occurs in only one other passage, viz., Hab. 26, where also it is connected, as here, with b and 77. That it denotes a common saying, one that has passed into general use, is evident from this passage; that it is of the nature of sarcasm, exposing folly and wickedness by just mockery or raillery, is also evident from its etymology and its use in Hab. 2:6.8 To this we have nothing so nearly corresponding as by-word, a current saying among men, very commonly (though not exclusively) reproachful and taunting in its character. || Compare, e. g., Deut. 28: 37; 1 K. 9:7; 2 Chr. 7: 20; Job 17: 6, 30:9; Ps. 44: 14. So Shakesp. 3 K. Henry VI. i. 1; So Shakesp. 3 K. Henry VI. i. 1; hath made us by-words to our enemies. According to Gesenius it means in Hab. 1 : 6, a song of derision, a taunt (carmen irrisorium, dicterium); but here (prop. tion, an obscure maxim, enigmatic aphorism.* To the latter Maurer justly objected, that it is far-fetched; and that the signification irony, or in general a sarcastic saying, better accords with its use in Hab. 2: 6.† His own version (aculeata dicta) expresses rather the force of Deut. 28 : 37; 1 K. 9: 7. The word has been understood in various, and even opposite senses. ‡ Sept. oxotɛwòv kóyov is not specific (in Hab. лoóßinua); Aquila and Theodotion έqurveía, Vulgate interpretationem; Symmachus noóẞknua; Syriac and Chaldee & parable. The Vulg. rendering (retained by Pagnino), was followed in all the English versions, but is now rejected by scholars. α Second member:-, prop. something knotted, entangled, and hence difficult of solution (see Expl. Notes); applied in Judg. 14:12, etc., to Samsor's riddle; in 1 K. 10: 1, to the tests by which Solomon's wisdom was proved; in Ezek. 17 : 2, to a parable or apologue with a latent sense (vv. 11 foll.); in Num. 12: 8, to the indirect and obscure intimations given to prophets (e. g., in visions, dreams, etc., v. 6) in contrast with the more direct and plainer communications made to Moses; in Ps. 49: 4, and 78: 2, to what is of deep and mysterious purport in doctrine and in providence, not apprehended by the superficial observer. || V. 7. The fear of Jehovah, etc. This thought has no connection with the topic of vv. 1-6 (the design and uses of the book), * Heb. u. chald. Hdwbch., (1) Spottlied Hab. 2:6; (2) Dolhafter Lehrspruch; Spr. 1 : 6. * ♬Ƒ3 propr. λñyıs, acceptio, hinc pass. id quod accipitur (disci- metschung, dah. was einer Dolmetschung bedarf, Räthsel, räthseltur), doctrina, scientia; cf. p al. (Maurer). † Weil nach den Voluntativen in V. 5, und somit diesen untergeordnet stehend, muss der Infin. mit zu ihrer weiteren Bestimmung dienen. So C. B. Michaelis (Annot. Uberior.): constructio ex v. 2, 3, 4, continuata, adeoque pendens a v. 1. So also Maurer: , v. 6, non pendet ex v. 5, sed referendum est ad v. 1, ut nnb, nnpb, jranb, nyan, vs. 4, 3, 2. ? Where the Genevan, and after it the Bishops' and com. version, render and together a taunting proverb; the earlier English versions (Tyndale, Coverdale, Cranmer) more freely, mock him with a by-word. Nearly to the same effect (though omitting the proverbial element clearly belonging to this word) Ewald renders it, ernsten Scherz; and remarks very justly: Dergleichen ironische Form gar nicht so selten diesen Sprüchen gegeben wird, um die Beschränktheit, die Trägheit, die Laster überhaupt desto schärfer obwohl im besten Wohlwollen und im ernstesten Scherze zu geisseln. † Quod longius petitum videtur. Malo voci convenienter ad Hab. 2 : 6 significationem tribuere ironiæ vel gener. aculeate dicți. Rarior vocula b distrahit (says Schultens); aliis enim est oratio obscurior, interpretatione egens, aliis clara et diserta, quæ sit ipsa interpretatio. Of the latter class Cocceius (Lex.) defines it: qunveía, clara oratio, alviyμa. Cevallerius (Pagnini Thes. Ling. Sanct., 1575): interpretationem; vel, orationem artificiosam. Idem Chab. 2 : 6. ? In the Polyglotts, improperly, interpretationem. חידה oppositum and should not be united with them in the same paragraph. On | Ewald): * let us swallow them as suddenly and unexpectedly, as the contrary, in connection with vv. 8, 9, it sets forth the grounds if the abyss should yawn beneath, and instantly engulph them for giving earnest heed to the admonitions which follow; and these verses should, therefore, stand in a paragraph by themselves. V. 9. Garland of grace; expressing both its beauty, and the favor it secures from the beholder. * Second member, chain (i. e. neck-chain) as properly translated in the com. version, Judg. 8:26; Cant. 4: 9. V. 11, third member. Many take in connection with the preceding adj. the innocent in vain him who is innocent in vain, i. e., whose innocence avails him nothing. But it seems rather intended to repeat the aggravation of their guilt, implied in the innocence of the victim, viz., that no just cause is given them. The position of proves nothing in favor of the former view; comp. below, 3: 30; Job 2:3; 9: 17; 22: 6. alive and in full health (as in the case of Korah and his associates, Numb. 16: 31-33). But, with every allowance for the compressed brevity of the language, I am unable to make out such a comparison from the author's words, as translated by Ewald himself. † The idea is their destruction is sudden and complete; they are as utterly consumed, as are those who go down to the pit; the plunderer is as unsparing in his voracity as the grave. Happily, the translation itself is not affected by this difference of opinion. Whole is the literal meaning of ; and, like that, means also whole in body in distinction from the sick; e. g., The whole need not a physician, but they that are sick. Ewald interprets, instead of translating, when he says of sound body (gesunden Leibs). V. 12. Let us swallow them up alive, another aggravation of their crime; living men are their prey (not merely goods, inanimate substance), whom they destroy as the underworld devours its victims. In Maurer's construction, let us devour them, as the underworld (devours) the living, the emphasis is lost. † Whole: entire, leaving nothing of them; as utterly consumed, as those who go down to the pit. Some taken in its moral sense, the upright; ‡ but that is less pertinent here, where the theme is the unsparing rapacity of the plunderer, whom nothing satis-frittered away, in this minute induction. fies but the entire destruction of his victim. According to others, it means whole in health, of sound body, unharmed. Of course they understand the comparison thus (as explained by The force of the comparison, in the second member, is greatly weakened in Bertheau's conception of it. Those who go down to the pit (he says) are the dead, who have no strength for defense; and the sense is—we will make way with them as easily, and with as little resistance on their part, as if they, the living and sound in health, were without strength and life like the dead. ‡ The strong and bold comparison of the original is belittled and *Bertheau: eine Krone der Gunst ist die, welche schön steht und überall gefällt. + Devoremus eos (insontes) ut orcus devorat viventes. Ewald, correctly: Verschlingen wir sie, wie die Hölle, lebend. Rödiger (Thes. fasc. poster., p. 1509): (b) integer moribus, innocens, probus, Prov. 1:12. ? Gesenius (Lex.): incolumis, salvus (Hebr. u. chald. Hdwbch.: unversehrt, wohlbehalten); Ewald: gesunden Leibes; Bertheau: Gesunde. * (S. 52): als thäte der Abgrund seinen Schlund auf im Nu die zu verschlingen, welche ohne Krankheit und gewöhnlichen langsamen Tod in ihn fahren, die in demselben Augenblick gesund lebend und todt sind. † Verschlingen wir sie, wie die Hölle, lebend, ‡ In die Gruft hinabsteigende sind die Todten (Ezek. 26 : 20, 31 : 14, und häufig in den Psalmen) denen die Kraft sich zu vertheidigen fehlt, Ps. 88: 5; der Sinn ist, wir wollen sie so leicht und ohne allen Widerstand von ihrer Seite hinmorden, als wären sie, die ganz Gesunden, ohne Kraft und Leben den Todten gleich. any V. 17. For surely, in vain is the net spread, etc. * (See Expl. pressed condition, that the net is spread in sight of the expected Notes.) for surely (Gesenius' Lex. 2, a, end of 3rd ¶), prey? This is not the practice of the fowler, nor of those who in an appeal to what is well understood and is of common noto-seek to circumvent and destroy their fellow-men. riety. The implication is: For surely one already forewarned, The very obvious sense of the words above given from Michaeand with eyes open to the danger, will shun it as the bird does lis is rejected by Maurer. * He understands by them, not a net the snare spread in its sight. Of any bird (lit. of any thing spread openly and in sight of the intended prey; but a net so that has wings, any winged thing). A bird of A bird of any kind spread, that its bait is in sight of all birds. From this forced bird, is meant. (Gr., 111, 1, N. B.) construction of the words, he assumes as the sentiment of the The true sense of the words was given by C. B. Michaelis; † passage: in vain they lay snares for as many as possible of the viz., that they practice fowling in vain, when the nets are spread good, no one is taken; but they themselves are taken, and rush openly in sight of the birds, and will take nothing. into the destruction which they prepared for others. That the net is spread in vain, with its bait in the sight of all birds, is something novel in human experience. The sentiment of the text is at least as old as Ovid, and we may very well believe is as old as this book. To his application of this sentiment, some of the objections are given in the Expl. Notes. He supposes the writer to mean, that these open plots against the innocent will certainly be detected, and will fail of their object; and this view is more fully developed by Bertḥeau. But none who adopt it explain the Still another and more singular view is taken of the import bearing of the words, spread in the sight of any bird. Their of this verse; viz., that the net is in vain spread in sight of the proper import is well expressed by Bertheau : for if the birds prey, because they nevertheless rush into it and are taken.† But see the net, they all fly away; not one is taken, and the fowler as the net is spread for that very purpose, it is not easy to see loses his pains. It is (he adds) a proverbial saying, to denote that it is done in vain. ‡ The application of the verse they thus plots which fail of their expected results, and are suddenly turned explain: These plunderers rush on to certain ruin, even as the to shame." But to what purpose, in such a proverb, is the ex-bird descends into the snare though spread for it in its sight. ? TT * Spread, in Pu. Part. of to scatter, and gen. to spread out (Ges., Lex. 3). Gesenius, Thes. I., p. 430: nam frustra conspergitur rete sc. granis. Sed malim, coll. Kal no. 3, frustra expansum est rete. Ewald wird ausgespannt das Netz. De Wette and Umbreit ist ausgespannt das Netz. Maurer: expansum est rete, a spargendo enim proficiscitur expandendi notio, cf. et alia. Bertheau ist ausgebreitet das Netz. Septuagint: ἐκτείνεται δίκτυα. Chald. NATH NOTE. Syr. 14j. Vulg. jacitur rete. † (Annott. uberior.) Sensus autem est: frustra aucupes esse, cum retia palam et spectantibus avibus volvunt revolvuntque; nec eos quidquam facile capturos. Insidias enim tectas et occultas esse oportet, quia (ut Ovidius ait) Que nim's apparent retia, vitat avis. So Schultens: Nulla ales tam stupida, quæ se in rete ante oculos ventilatum, ejectumque, induat. ‡ Nämlich sehen die Vögel das Netz so fliegen sie alle davon, auch nicht einer wird gefangen und die Mühe des Netzstellers ist umsonst gewesen. Sprüchwörtl. Rede zur Bezeichnung von Anschlägen die den sicher erwarteten Erfolg nicht haben und ganz plötzlich zu Schanden werden. * Rete expansum in oculis omnium avium ... est rete expansum ita, . . ut in oculos cadat ejus esca omnium avium. Sensus: frustra isti scelerati insidias ponunt piis (v. 11) quam possunt plurimis (v. 17), nemo illorum capitur; sed capiuntur ipsi, ruunt ipsi in exitium quod pararunt aliis (v. 18). † Aves in retia, ante oculos ipsarum jasta, involare, non consciscant magistri aucupiorum (Schultens). It is well said by Schultens: Constructio quoque frustra spargitur aliud spirat, atque jactum frustratum suggerit; and by Schnurrer (Diss. III., 1, p. 99): haud facile quisquam dixerit retia esse frustra posita, hoc sensu, ut innuat, noluisse se aves a reti absterreri; ad capiendas enim non vero ad abstinendas aves retia ut plurimum usurpantur. ? So Rosenmüller (after Jarchi and Aben-Ezra): Latrones It is very evident, from comparison with the above views, already been exhibited; his fate is the topic here. The proper that the interpretation given in the Expl. Notes is the true and construction is given in the text; and in this all modern scholars the only consistent one. V. 18. * emphatic (8137, 3, Rem. 2), and as for them. V. 19. Greedy of gain; a strong tropical expres agree. * V. 20. fem. sing. (Gesenius, Lex.; comp. ch. 9:1); according to Ewald, a later poet. formation for the simpler sion, applied to those who are greedy after gain, † consequently.† But according to others, a prop. plur. (of 2), the reckless of the means of obtaining it. It occurs again in ch. abstract idea of Wisdom as personified in this book; hence con15:27; and in Jer. 6:13, 8:10 (com. vers., given to covetous- strued not only with the plur. in ch. 24: 7, but also with the ness), Ezek. 22 : 27 (com. vers., to get dishonest gain); in Hab. sing. in ch. 9:1, and here with both., according to 29, it is strengthened by the addition of, greedy of evil Ewald, the 3rd sing. fem., energic form. ? Gesenius regards it gain (com. vers., that coveteth an evil covetousness). as plur.,|| though followed by another verb in the sing.; the first standing in close connection with the plur. form of the subject, while the more remote is construed ad sensum with the implied pronom. subj. Second member:—It (viz., this spirit of unlawful gain) takes its possessor's life, proves fatal to himself in the end. But the version, as well as the sentiment, will be the same, if we refer 'it' to 'gain,' as some prefer. Umbreit is correct in saying that the old versions have erred in the construction of the second member; e. g. the Vulgate, anımas possidentium rapiunt; Luther, that one takes the life of the other; Tyndale, Coverdale, Cranmer, one would ravish another's life. Equally inappropriate (though grammatically admissible) is the Genevan: he would take away the life of the owners thereof; and the Bishops': who taketh away the life of the owner thereof.‡ The guilty course of the plunderer has ita illi incauti nimis et præcipites in suum exitium ruunt; wichte in das von ihnen unbemerkte Verderben. To the same effect, it is explained by Ewald. * So Schnurrer (Diss. III., 21, p. 99): cum ne aves quidem sint tam stupidæ, ut in rete irruant, quod est palam ipsisque spectantibus positum, scito eosdem, dum aliis insidiantur, in præsentissimo suæ ipsorum vitæ discrimine versari; quodsi itaque, monitus de certitudine periculi, irretiri tamen te passus deinde fueris, sane oporteat te avicula esse multo stupidiorem. So also Dathe: Deest applicatio similitudinis, uti sæpe, sic fere instituenda Rete tibi tenditur; sed jam admonitus de isto periculo volucres imitare, quæ cum viderunt rete sibi tendi, aucupum spem frustrantur atque avolant. † Ewald: jeder der sucht Raub; De Wette, die nach Gewinn geizen. sy sal de ziele harer meesters vangen; (Note) der gener, die de gierigheyt plegen. * Rosenmüller: animam dominorum illius capiet scil. lucrum. Vocis pronomen suffixum spectat ad rya, quod præcedit; et ad hoc ipsum nomen, ut ad suum Nominitivum, referendum est verbum p. De Wette: er [Gewinn] raubt das Leben seines Besitzers. Umbreit: das Leben raubt er [Gewinn] dem, der ihn besitzt. Maurer: vitam domini ejus (rapinæ), i. e. vitam ejus qui rapinam facit, aufert (ea rapina). Ewald: die Seele seines Herrn nimmt er. Also nimmt ungerechter Gesitzt. Bertheau: das Leben seiner Herrn, d. i. derer die ihn gewinn (Raub), wie zur Vergeltung, das Leben dessen der ihn bemacht haben, rafft er fort, nach Massgabe der Beschreibung V. 18. Stuart: it taketh away the life of its master. † Sehr selten ist die Abartung dieses ût in ôt, nach ₹19, c, welche sich besonders findet (a) in n Weisheit, eine neue dichterische Bildung für das einfachere an Ps. 49: 4, Spr. 1: 20 (Lehrb., 165, c). Dietrich (in Gesenius' hebr. u. chald. Hdwbch., 5te Aufl.): Der Plur. Inbegriff der Weisheit, eine dicht. Steigerung, wird in den Spr. personifiert, und daher nicht nur mit Plur. Spr. 24: 7, sondern auch mit dem Sing. 9 : 1, mit beiden 1 : 20 construirt. . Lehrb., 191, c: mit . . dem tonlosen a des Willens . . Spr. 1 : 20, 8 : 3. || Thes. I., p. 473: rectius pro plur. habetur, quam pro The Belgic, on the contrary, has the correct construction: sing. parag.; sequitur tamen sing. p. V. 23. to my reproof V. 21., prop. noisy, from the multitudes passing to and fro; * hence put for the thronged ways, or principal avenues of a city.† 24 23 Because I have called, and 24 ye refused; I have stretched out my hand, and no one regarded; and ye have refused all my 25 counsel, nor would receive my reproof: 26 I also will laugh in your ca- 26 lamity, I will mock when your fear comes; 27 when your fear comes as a 27 tempest, and your calamity shall come as a whirlwind; when distress and anguish come upon you. V. 26. at your calamity V. 23. Bertheau: Turn ye to (i. e. towards, unto) my reproof; in the sense of giving heed to it instead of turning away from it. * Rather, at (at the voice of) my reproof, turn from the ways of folly; at, denoting cause or occasion, Lex. 3, e; comp. V. 22. How long! An exclamation of surprise and pity, seems to pass in the second member into the affirmative form, and | Ps. 18: 45. I will pour out, etc. (see Expl. Notes.) scoffers they delight, etc.; which accounts, I think, for the perf. between the two imperf. forms in the first and third members. Bertheau, less satisfactorily, explains it by the idea of duration, permanence, in the signification of 2, which must ordinarily be expressed by the imperf. I V. 26. In your calamity (in the time of it) is evidently the meaning, both from the order of the Heb. words (I also, in your calamity, will laugh), and from the parallel member, when your fear comes. † V. 27. As a tempest (Gesenius, Lex.), as the word is evidently used in Ezek. 38 : 9.‡ * Part (27) vim habens nominis substantivi: loca strepentia, drückt, zu deren Bezeichnung gewöhnlich das Imperf. dienen turbis discursitantibus (Maurer). † Bertheau: An der Ecke der Heerstrassen. Der Plur. des fem. Part. Qal ♬ die lärmenden, Jes. 22: 2, kann in diesem Zusammenhange nur besuchte Heerstrassen bedeuten. Ewald: Vorn an den lärmendsten Wegorten rufend. muss. jetzt, weil sie verschmähend, gleichsam den Rücken zugekehrt * Wendet euch um, hin zu meiner Zurechtweisung; der ihr habt. Ewald: Umkehren müsset ihr zu meiner Rüge. So Maurer (and Rosenmüller) in exitio vestro ridebo; Bertheau: Bei eurem Schrecken; Umbreit: bei eurem Unglück; Dathe: in calamitate vestra ridebo. Ewald, on the contrary: So will auch ich verlachen eure Noth. Der Wechsel der Zeitf. kann nicht aus ihrer Folge und ihrem Verhältnisse zu einander erklärt werden, da nach eir. Imperf. nach dem andern folgen kann, z. B. Ps. 94 : 3 ff.; sondern nur aus dem Begriffe des Verbi an, welches schon im So Maurer: ut tempestas; Ewald (and Berthean): wie UnPerf. die beharrliche Stimmung, den dauernden Zustand aus-gewitter; Umbreit: wie ein Donnerwetter. |