The arrangement of the book is not methodical, with one very marked and important exception. The more extended discourses, unfolding at some length the ground principles on which all its teachings are based, occupy the first place, and are impressively urged on the attention of the reader, preparing him for all that follows. The remaining portions, consisting of collections already made, having no logical relation to each other, are inserted without definite rule of arrangement, each collection standing by itself. As a natural incident of such a process, the same proverb will be found to have been repeated in different collections, and retained in both when brought together. The attentive reader will also observe, that forms of earlier proverbs are occasionally models of others in subsequent collections.

The book could not have received its present form earlier than the time of king Hezekiah; one collection contained in it (chs. 25-29) having been made by his direction. At what time, and by whose authority, its several parts were collected and arranged as they now stand, is not definitely known. It was done by an authority which was recognized by the Jews, to whose care the sacred writings were intrusted; and the whole is authenticated to the christian believer by the testimony of Christ and his Apostles.

TO THE READER.

THE preceding introduction, showing the general object of the book, its structure, peculiarities of form in its different sections, and the characteristics of its various teachings, contains all that seems necessary to prepare the common English reader for the intelligent and profitable study of its contents. Without such a general survey of its several parts, and of their proper reiation to each other, it presents only a confused combination of various materials, without any intelligible relation, or uniformity of design.

The arrangement of the translation in the form intended by the sacred writer,—namely, that of continuous discourse where he employs it, and of short proverbial maxims in isolated couplets or brief stanzas where such are used,-while it clearly exhibits the varieties of form in the several parts, assists the reader to follow the course of thought where it is continuous, and to distinguish the single and separate thoughts in their isolation. The mischievous device of breaking up the whole text into minute fragments, first adopted in the Genevan version of 1560, effaces to the eye all that is peculiar in the structure of the book, the varieties of form in its contents, and the continuity and beautiful symmetry in its more extended discourses. All these are readily perceived, when the sacred text is properly arranged in paragraphs, in accordance with the sense and connection, and the poetic relation of parallel members is preserved.

The notes accompanying the revised version in the following pages are strictly expository; intended to assist the reader in apprehending the sacred writer's thought as expressed in the revised version, and giving the reasons, where it seems necessary, for my own views of the connection and meaning. The critical and philological notes, stating the grounds for the renderings in the revised version, are printed for the use of scholars in connection with the Hebrew text.

In the following notes the writer has not drawn from commentaries already before the public; preferring that his work should be a contribution to the literature of the subject, rather than repeat what others have written. His own observation of life, and reflection

upon it, have been his guide in unfolding and applying the teachings of this wonderful book. With its religious principles his own mind and heart are in full accord and sympathy. But he has not sought for religious instruction where the sacred writer has not chosen to furnish it, nor to find everywhere material for a religious homily. His aim has been to bring out the original thought, and to make the intended application of it; only in special cases tracing its more remote and indirect bearings, not contemplated by the sacred writer.

VV. 1-6, a brief introductory paragraph. In this the design | folly and wickedness by just scorn and derision. Dark sayings; and uses of the book are set forth: viz.. 1. in general, to vailing deep instruction under a form intelligible only to the give lessons in practical moral wisdom, and in all the social vir- thoughtful and discerning; applied also to subjects in themselves tues (vv. 2, 3); 2. specially, to instruct the young, and the deep and mysterious (Ps. 49 : 4, and 78 : 2). weak and inexperienced, imbuing them with knowledge and discretion (v. 4); 3. the wise and discerning will gain knowledge and direction, so as to understand for themselves proverbial maxims, and the dark and difficult sayings of the wise (vv. 5, 6).

V. 4. The simple; properly, those who lie open to every impression, taking every thing upon trust, and having no inward strength to repel influences from without, and no control over them. This is well illustrated by ch. 14:15, where the same class is spoken of, and contrasted with the opposite character.

Second member. The object is not only to give knowledge to the young, but what is far more important, to form the habit of reflection, of consideration, without which all else is valueless for the formation of character.

V. 6. By-word; a current, proverbial saying, but properly taunting and satirical in its character (as in Hab. 2 : 6), exposing

VV. 7-9 set forth the grounds for giving earnest heed to the admonitions which follow.

All true knowledge has its beginning in the fear of God, the central law of all our moral relations. Without it, other knowledge is unavailing, even for the security of earthly and temporal interests; and, as daily observation shows, may only serve to ensure and hasten the ruin of its possessor. Only fools despise this heavenly wisdom, and the means of gaining it.

To parental instruction and training is committed, primarily, the formation of the principles and habits of the young. The precept in v. 8 is given in the spirit of another Divine command: Children, obey your parents IN THE LORD (Eph. 6:1); for obedience is here required to those who themselves fear and honor God.

V. 9. Garland of grace, expresses both its beauty, and the