Works Volume 4
15. My Son, walk not thou in the way with them, refrain thy feet from their paths.
16. For their feet run to evil, and make haste to shed blood.
17. Surely [ e] in vain the net is spread in the sight of any bird.
18. [ δ] And they lay wait for their own blood, they lurk privily for their own lives.
19. So are the ways of everyone that is [ ε] greedy of gain, which taketh away the life of the owners thereof.
20. [ f] Wisdom [ ς] crieth without, she uttereth her voice in the streets.
21. She crieth in [ g] the chief place of concourse, in the openings of the gates, in the city she uttereth her words, saying,
22. [ ξ] How long ye simple ones will ye love simplicity, and the scorners delight in their scorning, and fools hate knowledge?
23. Turn you at my reproof, behold I will pour out my spirit unto you, I will make known my words unto you.
24. Because I have called and [ η] ye refused, I have stretched out my hand, and no man regarded,
25. But ye [ h] have set at naught all my counsels, and would none of my reproof;
26. I also will laugh at your calamity, I will mock when your fear cometh.
27. When your fear cometh [ i] as desolation, and your destruction cometh as a whirlwind, when distress and anguish cometh upon you.
28. Then shall they call upon me, but I will not answer, they [ k] shall seek me early, but they shall not find me.
29. For that they hated knowledge, and did not choose the fear of the Lord.
30. They would none of my counsel, they despised all my reproof.
31. Therefore they shall eat of the fruit of their own way, and be filled with their own devices.
32. For [ l] the turning away of the simple shall slay them, and the prosperity of fools shall destroy them.
33. But whoso hearkeneth to me shall dwell safely, and shall be quiet from fear of evil.
Annotations on Chap. I.
[ a] V. 2. Words of understanding ] The peculiar importance of the phrase 〈 in non-Latin alphabet 〉 in this place is fit to be considered, it is literally enough rendered words of understanding, or intelligent words, as that signifies, speeches that have some weight, or depth of understanding in them; Castalio hath excellently paraphrased it by scite dicta, things acutely and finely said, that have some special 〈 in non-Latin alphabet 〉 , or 〈 in non-Latin alphabet 〉 , sublimity or sharpness in them, which none but piercing judgments will presently reach and comprehend. Such were those which the Grecians called 〈 in non-Latin alphabet 〉 (by which the LXXII. here render 〈 in non-Latin alphabet 〉 proverbs ) conceptions that either in themselves, or in the figurative, and parabolical, or poetical expressions, by which they are veiled, are 〈 in non-Latin alphabet 〉 , beside, or out of the way, or road, such as the Son of Sirach, Ecclus. 39.2. styles 〈 in non-Latin alphabet 〉 , the sayings of famous men, 〈 in non-Latin alphabet 〉 , subtleties of parables, and again v. 3. 〈 in non-Latin alphabet 〉 , secrets of proverbs, and 〈 in non-Latin alphabet 〉 , riddles of parables. And in this notion it will be the fitter for the use which is assigned it in this place, viz. to make up the full importance of 〈 in non-Latin alphabet 〉 proverbs, in the former verse, and in the title of the book, and in the beginning of the 10 th chapter. For (as was showed on the 49 th Psalm, Note b) that word signifies not only the 〈 in non-Latin alphabet 〉 Ethical sentences, and instructions of life, be they never so plain, (as wickedness proceeds from the wicked, 1 Sam. 24.13. and the fear of God is the beginning of wisdom, here v. 6. and the like) but also, and more especially, the most quaint, or sublime expressions, and poetical schemes: and the former of these are referred to in the former part of this verse, under the style of 〈 in non-Latin alphabet 〉 , wisdom and discipline, or instruction; and so proportionably the latter are intimated by words of understanding, which though the LXXII. did not so fully express by 〈 in non-Latin alphabet 〉 , as that is rendered, words of prudence (which ordinarily signifies that great practical virtue) yet they abundantly repaired this defect in the next words, where for 〈 in non-Latin alphabet 〉 , which we render the instruction of wisdom, they read 〈 in non-Latin alphabet 〉 , versutias sermonum, subtleties, or cunnings of speech, or subtle cunning speeches, to which some ancient copies (that of Asulanus, and the Complut. ) add 〈 in non-Latin alphabet 〉 (which as it is possible some Scribe may have inserted from Wised. 8.6. so 'tis not less probable that the author of that book took it from hence) solutions of riddles, i. e. of such dark resemblances as that of Samson 's was, which he proposed to the Philistines, such as Pythagoras 's Symbola, and such as are properly styled 〈 in non-Latin alphabet 〉 , parables, or similitudes, (as these are opposed to plain precepts, literally understood, such as the 〈 in non-Latin alphabet 〉 were) of which sort especially are those which follow in the 10 th chapter, and so forward, which accordingly begins with 〈 in non-Latin alphabet 〉 rendered by the Latin parabolae, the parables of Solomon. By what hath been said, the whole third verse will be explained, in perfect analogy to the second, by observing only the figure 〈 in non-Latin alphabet 〉 , very frequent in Scripture (see Annot. on Matt. 7.6.) of reverting first to that which was last, and afterward to that which was first; For thus the second verse comprising the two sorts of 〈 in non-Latin alphabet 〉 , proverbs, 1. the plain, but weighty Ethical Sentences or 〈 in non-Latin alphabet 〉 , which were 〈 in non-Latin alphabet 〉 , without scheme or figure, 2. the figurative or poetical, or parabolical passages, the first by wisdom and instruction, the second by words of understanding ; the third verse exactly accords to it, only inverting the order, 1. the instruction, or discipline, or exercise (so 〈 in non-Latin alphabet 〉 , signifies) of understanding, or apprehension, or wit, or skill, (so 〈 in non-Latin alphabet 〉 , from 〈 in non-Latin alphabet 〉 , to understand, to discern, to look about, signifies) Castalio here renders it ingenium, wit, ingeny, the Lexicographers solertia, attentio, ingenium, in which notion undoubtedly the LXXII. took it, and rendered it; those cunning or subtle speeches and solutions of riddles, which they express, being an eminent exercise of the wit, or apprehensive and intellective faculty. 2. justice, judgment and equity, under those three words comprehending all sorts of Ethical Precepts, 1. those that concern just dealing between man and man, yea and mercifulness also (so doth 〈 in non-Latin alphabet 〉 , justice, see Note on Matt. 1. g) 2. those that concern public distribution of justice (so doth 〈 in non-Latin alphabet 〉 , for which the Chaldee and Syriac read 〈 in non-Latin alphabet 〉 , from 〈 in non-Latin alphabet 〉 , to judge, or give sentence, to rule, or administer justice, and so the LXXII. have 〈 in non-Latin alphabet 〉 , judgment, of which see Annot. on Matt. 23. f) 3. those that concern the universal conduct of every man's life (so doth 〈 in non-Latin alphabet 〉 , rectitude, probity, uprightness, sincerity of heart and actions, from 〈 in non-Latin alphabet 〉 , to be straight, plain, honest, approved, acceptable in the sight of God and man, which therefore the Chaldee and Syriac express by 〈 in non-Latin alphabet 〉 , from 〈 in non-Latin alphabet 〉 , going straight forward. ) All these three the LXXII. express rather paraphrastically, than by literal rendering, 〈 in non-Latin alphabet 〉 , to understand true justice, and to straighten or rectify judgment, the first and the third they put together into true justice, the second they explain by making straight, or right judgment, yet this also, (as their manner is) with some aspect on the word 〈 in non-Latin alphabet 〉 , rectitudes, to which their 〈 in non-Latin alphabet 〉 hath affinity. In this the vulgar departs from them, adhering literally to the Original; only for rectitudes, or probity (as Castalio most fully renders the last word) they have aequitatem, equity, which looks more on public judicature, and so is not so proper for the third place, having been contain'd before in the second. In proportion to the two grand heads or sorts of Proverbs, the Ethical Precepts, and the acute, or deep Sayings, the three ensuing verses also, 4, 5, 6. will be interpreted, as appears in the Paraphrase, the fourth and fifth belonging to practical wisdom or prudence, and the sixth to the understanding of hard sayings, &c.
[ b] V. 5. Wise Counsels ] From 〈 in non-Latin alphabet 〉 , to bind, is 〈 in non-Latin alphabet 〉 , a rope, and also the mast of a ship, and thence is 〈 in non-Latin alphabet 〉 , signifying the mariners art in governing a ship, and so more generally the skill of managing, or conducting, whether kingdoms, or any other affairs. In which notion the ancient Interpreters here generally understand it, the Chaldee and Syriac read 〈 in non-Latin alphabet 〉 , government, from 〈 in non-Latin alphabet 〉 , which in Hiphil they use for governing, ordering, managing, and so the LXXII. 〈 in non-Latin alphabet 〉 , and the Latin gubernacula, and the Arabic accords, and this may be either the more public, the skill of ruling, if need be, a whole kingdom, in reference to the judgment preceding, v. 3. or else more private, that of every particular man, in subduing and regulating passions, managing all the affairs of life; and to both these great uses these Proverbs have a propriety, as will appear in the sequel.
[ c] V. 6. The interpretation ] The notion of 〈 in non-Latin alphabet 〉 seems here to be mistaken. From 〈 in non-Latin alphabet 〉 , cavillatus est, deriding or scoffing, is 〈 in non-Latin alphabet 〉 , in a good sense, to compose, or dispose, or express anything, and so to interpret, and so the noun 〈 in non-Latin alphabet 〉 , by Lexicographers is rendered interpres, advocatus, and so 〈 in non-Latin alphabet 〉 , interpretatio here, but that not in our ordinary notion of interpreting for explaining a difficulty, but as 〈 in non-Latin alphabet 〉 (which Aquila here useth) doth in oratory, and so in the title of Demetrius Phalerius 's book, signify eloquence, so here it is used for any elegant, whether rhetorical or poetical composure. So Ecclus. 47.17. having mentioned Solomon 's odes and proverbs and parables, he adds, 〈 in non-Latin alphabet 〉 , the regions admired thee, in, or for thy eloquence. Thus 'tis evident the LXXII. understood it here, rendering it 〈 in non-Latin alphabet 〉 , a dark speech. So Symmachus, who hath 〈 in non-Latin alphabet 〉 , a problem, or hard question. So the Syriac and Chaldee, who both render it by 〈 in non-Latin alphabet 〉 , from 〈 in non-Latin alphabet 〉 , hard, wonderful, and though the Interpreter of the Chaldee render that interpretationem, yet that must be in the sense that now I speak of, else that word 〈 in non-Latin alphabet 〉 is most contrary to it, noting obscurity only, and not explicating of obscurities, and so the Syriac is rendered parabolas, parables, and the Arabic peregrinos sermons, strange speeches ; agreeably the Interlinear reads facundiam, eloquence, and so it best agrees with the other three expressions, before, and after it, in this verse, proverbs, words of the wise, and dark sayings, for the last of which the LXXII. have 〈 in non-Latin alphabet 〉 , riddles, and so the Chaldee and Syriac. The word both in Hebrew and in them 〈 in non-Latin alphabet 〉 , from 〈 in non-Latin alphabet 〉 , to speak obscurely and acutely, is of affinity with 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 , novavit, and from thence nova dixit, speaking new things, so as a new song, frequently in the Psalms, is that which is above vulgar, or ordinary, and nova carmina in Virgil, Eclog. iii. Pollio & ipse facit nova carmina, rare or excellent lines.
[ d] V. 7. Beginning ] The double meaning of this word, 1. for the first in order of time. 2. for the most excellent, hath been showed Annot. on Psal. 61. f, where we had this same 〈 in non-Latin alphabet 〉 , or sentence, lightly varied; There, the fear of the Lord is the beginning of wisdom, as here of knowledge. There, comparing it with Job 28.28. the fear of the Lord that is wisdom, and to depart from evil is understanding, (and Prov. 9.10. the fear of the Lord is the beginning of wisdom, and the knowledge of the holy is understanding ) the latter notion seemed the most proper: But here, the latter part of the verse seems to determine it to the former; for as the fools in the latter part are directly opposed to those that have the fear of the Lord, by fools meaning Godless men, ( 〈 in non-Latin alphabet 〉 , impious, the LXXII. read, having in the former part farther explained the fear of the Lord by 〈 in non-Latin alphabet 〉 , piety toward God ) so must their despising, or setting at naught ( 〈 in non-Latin alphabet 〉 say the LXXII.) wisdom and instruction, be interpreted so as to continue the opposition, and be contradistinct to the beginning of knowledge ; whence the result is, that as they that want that preparation, or foundation of piety, despise all superstructures of that kind, so in those that have it, it is the foundation (and that we know is in order of time first laid) of all true saving knowledge and practice; according to which was the note of the Jewish Arab on Psal. 111.10. The first thing that wisdom gives in command is the fear of the Lord, and Ecclus. 1.14. To fear the Lord is the beginning of wisdom, and it was created with the faithful in the womb, referring expressly to the primacy in order of time; From whence ariseth that fundamental truth of Christian Divinity, exemplified in the parable of the sower by Christ, that the ground and immediate cause of the efficacy of grace in the hearts of some (and not of others) as also of their constancy and perseverance, (when others fall away upon temptations) is the preparation of the soil (wrought by God's preventing graces) the soft mellow temper of humility and piety, and probity of heart, in opposition to pride, and impiety, and unmortified passions, love of the world, &c. To which it is consequent, that those that are not thus qualified, the fool, or impious here (of whom the Psalmist saith, the ungodly is so proud that he careth not for God, and both Solomon and S. James, that God resisteth the proud, all such as are of that impious temper, when he gives grace, and more grace to the humble ) should despise or set at naught wisdom and instruction, frustrate and evacuate all the methods that are used by God for their conversion and salvation. Which sense being preferred here, there will be place notwithstanding in the Psalmist, and Prov. 9.10. for the other notion, as Ecclus. 1. we see there is, where, after the words recited from v. 14. which refer to primacy of time, follows, v. 16. to fear the Lord is fullness of wisdom, &c. which is the height of the other notion. In the LXXII. their reading of this verse, there is a large addition inserted, for after 〈 in non-Latin alphabet 〉 , the fear of the Lord is the beginning of wisdom, (for 〈 in non-Latin alphabet 〉 , knowledge, rendering 〈 in non-Latin alphabet 〉 , wisdom, as in the Psalm it was, and herein the Chaldee and Syriac, and Latin and Arabic agree with them, reading 〈 in non-Latin alphabet 〉 , wisdom, &c.) they add from Psal. 111.10. 〈 in non-Latin alphabet 〉 , a good understanding have all they that do it, and yet farther, 〈 in non-Latin alphabet 〉 , but piety toward God is the beginning of sense, or feeling, which is but their (or some others) scholion, as it were, or farther explication of the grand maxim, and then follows 〈 in non-Latin alphabet 〉 , but wisdom and discipline the wicked shall set at naught.
[ e] V. 17. In vain ] The difficulties of this verse, which have caused the various interpretations of it, both among Jewish and Christian writers, seem all to depend on this one word 〈 in non-Latin alphabet 〉 , which we render in vain, and so they may be removed by explaining it. The word coming from 〈 in non-Latin alphabet 〉 , gratificatus est, hath a double signification, for as it excludes merit, so it excludes reward, the effect as well as the cause. As it excludes merit, so it is best rendered [ without cause ] and if a kindness be thus done [ without cause ] then 'tis 〈 in non-Latin alphabet 〉 , gratuito, out of mere mercy, or favor; if any ill turn, then 'tis 〈 in non-Latin alphabet 〉 , unjustly, which two, though they be as contrary as injustice and excessive mercy, yet among the Hellenists one is frequently taken for the other, see Psal. 35.19. and Jo. 15.25. they hated me 〈 in non-Latin alphabet 〉 , not out of mere favor, but without any justice, or desert. As it excludes the effect or success, and so the reward of the action, that which the actour hath in his prospect, so 'tis most properly rendered 〈 in non-Latin alphabet 〉 , frustra, in vain, without effect. And then the question is whether of these notions belongs to it; The Syriac seems to take it in the former sense, rendering it 〈 in non-Latin alphabet 〉 fraudulently, or perversely, or maliciously, and in this sense the Hebrew writers give various interpretations of it; which, because I cannot approve any of them, I recite not. For the Chaldee and Latin agree on the latter sense, 〈 in non-Latin alphabet 〉 , frustra, in vain ; and to that the context well accords, for having exhorted not to yield to the tempers, whatsoever the pretended advantages or baits are, he deters them, v. 16. by the great guilt of blood they shall incur by consenting; and farther, v. 18. by the danger that from this will divolve on their own lives, which being great and visible evils, and as such represented to them, this similitude taken from birds is very pertinent, which, when the net is spread, and baited for them, if they see the net, will fly away, and never be circumvented by the bait, and then all the fowlers arts are in vain ; and so are the tempers fair promises ineffectual; any prudent man that sees what mischief the yielding will bring upon him, will be sure to fly from them. In the last place the Septuagint's rendering will deserve to be considered, who read 〈 in non-Latin alphabet 〉 , for not unjustly the nets are spread for the winged creatures ; where it will be hard either to give any account of the addition of [ 〈 in non-Latin alphabet 〉 , not ] when, v. 11. the same word, 〈 in non-Latin alphabet 〉 , is by them duly rendered [ 〈 in non-Latin alphabet 〉 , unjustly ] the direct contradictory to [ 〈 in non-Latin alphabet 〉 , not unjustly ] here, or of the sense or pertinency of the place, if it be so understood; Neither is it imaginable that the 〈 in non-Latin alphabet 〉 is supposititious, crept in through error of Transcribers, both because the 〈 in non-Latin alphabet 〉 , that follows, cannot be fit to begin a sentence, and because all Copies agree in the reading, 〈 in non-Latin alphabet 〉 , and because the Fathers in their citations generally read it thus, witness two for all, first S. Barnabas in his Epistle, § iv. and 2. S. Cyril of Alexandria, on John i.11. The one thing that seems probable here, is, that the words were designed by the LXXII. by way of interrogation, the more strongly to affirm and assevere (as our English doth by surely ) and then, as it is ordinary with the Hellenists to use one signification of the Hebrew, when it is equivocal, for another, so here 〈 in non-Latin alphabet 〉 , unjustly, being taken for 〈 in non-Latin alphabet 〉 , in vain, the rendering will be clear, For are not the nets spread in vain for winged creatures? understanding and strongly intimating that undoubtedly they are. That the Fathers, which thus recite their words, thus read them, I am not able to affirm; But this is manifest, that they draw the very same conclusion from the verse, though perhaps another way, viz. that God having showed men the way of truth, and given them means to make use of it, may justly destroy them, if they shall go on in deeds of darkness, and that herein men are authors to themselves of all their sufferings. To this sense are the forementioned places in S. Barnabas and S. Cyril: In the Epistle of S. Barnabas it is thus introduced, and made use of; We have not the Greek, but the Latin lies thus, Supergratulari ergo debemus domino, quia & praeterita nobis ostendit, & sapientes fecit, & de futuris non sumus sine intellectu, dicit autem, 〈 in non-Latin alphabet 〉 , Hoc dicit quia juste peribit homo habens viam, veriratis scientiam, & se à via tenebrosa non continet, adhuc. We ought to be extremely thankful to the Lord, because he hath both shown us what is past, and made us wise, and concerning things to come we are not without understanding, whereto having added this Proverb, he presently gives this gloss of it, This he saith because the man shall justly perish who hath the [luminous] way, the knowledge of the truth, yet doth not contain himself from the dark way. And so S. Cyril, upon those words of S. John, This is condemnation, that light came into the world, &c. where he renders the cause of this their condemnation, from this verse in the Proverbs, 〈 in non-Latin alphabet 〉 , &c. and gives the reason, 〈 in non-Latin alphabet 〉 ; for, saith he, they who, when they may be illuminated, had rather remain in darkness, how shall they not be deemed to determine mischief to themselves, and to be volunteers in suffering what they might avoid, if they had passed right judgment of things, and preferred light before the contrary, and that which is better before the worse: adding, that God hath left them free will, inclining this or that way, 〈 in non-Latin alphabet 〉 , by their own bendings, that so they might be capable of praise and punishment for good or ill doing, according to that of Isa. 1. If ye be willing and obedient ye shall eat the good things of the earth, &c. by all which it is manifest, that he thus understood and appealed to this Proverb, as a testimony that light might be made use of to repel and avoid temptations, and that the justice of our condemnation proceeded from our neglecting to make use of it, and so, that the power given to men by God, together with light, or knowledge of duty, as the wing joined to the eye, were sufficient, if made use of, to secure men against snares, though they were never so cunningly baited; which as it is the very importance of this verse, which I have pitched on, so can it with no propriety agree to the words cited from the LXXII. unless they be read interrogatively, and being so read, they are most commodious to bear all the stress that he lays upon them, and to found that great piece of Christian divinity, that they to whom God hath revealed his will, are by the conjunction of his grace to his word, enabled to resist temptations, have means afforded them to get out of snares, (the 〈 in non-Latin alphabet 〉 , or escaping, which St. Paul saith God will give together with the temptation ) and that hereon virtue and vice, all that is rewardable and punishable, and the whole judgment to come, depends, God giving, or being ready (in answer to our constant prayers and endeavors) to give sufficient strength to perform, what he now under the Gospel requires and accepts, and all virtue consisting in the diligent exercise of this power, (whereby also 'tis improved) and all mortal sin in the neglect of it.
[ f] V. 20. Wisdom ] The Hebrew is literally wisdoms in the plural, but with a verb following in the singular; And there is no signal notation in that, only an Hebrew poetical elegance; when it is said of Her, she crieth, and uttereth her voice, &c. that gives wisdom the notion of a person, that cries and makes proclamation, and that as publicly as is possible, (so the places assigned to her crying signify, see Note g.) The only difficulty to be explained will be, what is the full notion of wisdom here, which will also have an influence on this whole book, the precepts whereof are all parts of this proclamation of wisdom. And 1. 'tis certain, that as wisdom is opposed to folly, and folly in sacred style, is all impiety, so wisdom is universal piety, or obedience of all sorts due unto God, and so the precepts of universal righteousness are the proclamations of wisdom. 2. As there have been divers ways of revealing God's law and will unto man, so there are divers notions of wisdom; the Jewish Interpreters herein have not guest amiss, that wisdom signifies sometimes the Law of Moses, together with the messages of the Prophets, and these presupposing the eternal Law of Nature, whereon both these were superstructed, and all together make up the first grand economy, that of the Old Testament, given to all the Sons of Adam and Noah, but with more peculiarity, and explicitness, and addition of many positive laws to the Jews. 3. As God's will was most eminently and illustriously revealed to the whole world by Christ, his eternal Son, whose title it is to be the wisdom of the Father, and in whom are hid all the treasures of wisdom, and knowledge, so Christ himself, together with his spirit, or divine grace, is most reasonably resolved to be contained under this style of wisdom, Sapientia quae Christus est, wisdom which is Christ, saith Hilary of this place, and his preaching foretold by wisdom's crying. And so many other passages in this book have their most eminent, and even most literal completion in him, and cannot well be assigned any lower notion. That all these significations of wisdom should belong to the word in every place, where it is used, there is no necessity; It is much more reasonable, that the context should determine to which of them it is most specially to be restrein'd in each single place, allowing it sometimes the more general comprehensive notion; and so here it seems to have, that of the Law of God, by whomsoever revealed to men, but especially by Christ.
[ g] Without ] The several places that here are named, wherein wisdom cries and utters her voice, are conceived ordinarily to denote the several sorts of men, to whom God's law is revealed, the vulgar, noted by the streets, the magistrates by the gates of the city, (to which the LXXII. are favorable, reading 〈 in non-Latin alphabet 〉 , in the gates of the magistrates ) who sat and judged in the gates ; and the rich citizens by the city and chief places of concourse ; But the more simple plain meaning seems to be the most natural, that there is an enumeration of all the public places where, or from whence proclamations are made, the highways, the streets, the tops of houses, the gates where all go in and out, and particularly the Metropolis, or chief City, Jerusalem, from whence all laws that are proclaimed, are dispersed to the lesser cities and regions. Thus 〈 in non-Latin alphabet 〉 will be no more than without doors, foris, saith the Latin, as that is opposed to secretly, or perhaps in the highways, where passengers go, 〈 in non-Latin alphabet 〉 , say the LXXII. in the goings out, or ways, of which saith St. Hilary, Quod nos in exitibus dicimus, Graecitas ex Hebraeo, 〈 in non-Latin alphabet 〉 , transtulit, making this the literal rendering of the Hebrew, and defining the exitus to be properly ubi ex multis angustis viis in unam coitur, where from many narrow ways they meet into one ; From whence Salvian hath in exitu ( ad Eccl. Cath. l. IV.) and applies it to old age, or going out of the world ; Then 〈 in non-Latin alphabet 〉 , in the broad places, or streets or market-places, Urbium vias, saith Hilary, the ways or streets of cities, where proclamations are frequently made; Then 〈 in non-Latin alphabet 〉 , in the head of tumults, or meetings or concourse, which the ancients interpret to be the tops of houses, which were wont to be places of walking, and so of meeting, 〈 in non-Latin alphabet 〉 , say the LXXII. on the top of the walls, as walls signify castles or houses, and so the Chaldee and Syriac, 〈 in non-Latin alphabet 〉 , from the tops of castles or houses, (so 〈 in non-Latin alphabet 〉 with them signifies an house or castle ) those being the places of advantage, from whence proclamations were made, and so Luk. 12.3. proclaiming on the house top, is opposed to that which is whispered in the ear ; and so when James the Just was killed, it was as he was preaching on the house top, saith Eusebius: And so the other two expressions, in the openings of the gates, in the cities, are evidently to the same purpose, to denote no more, but the public revelation, and promulgation of these laws of wisdom; which (though in some degree before) was most eminently fulfilled by Christ.
[ h] V. 25. Set at naught ] The Hebrew 〈 in non-Latin alphabet 〉 , from 〈 in non-Latin alphabet 〉 , ociosus, or vacuus fuit, is most fully rendered by frustrating, or voiding, or making unprofitable; so the LXXII. read 〈 in non-Latin alphabet 〉 , made frustrate my counsels ; agreeable to which is that of our Savior, Luk. 7.30. where he saith of the Pharisees, that 〈 in non-Latin alphabet 〉 , they frustrated the counsel of God toward them. The Chaldee Copies read 〈 in non-Latin alphabet 〉 , and have changed ] but it should without question be 〈 in non-Latin alphabet 〉 , and neglected, or despised, for so the Syriac, which in this book keeps close to the Chaldee, read 〈 in non-Latin alphabet 〉 . What is here said of this word belongs to the use of it again, ch. 8.33.
[ i] V. 27. Desolation ] The Hebrew 〈 in non-Latin alphabet 〉 , signifies being wasted, desolated, but primarily tumultuatus est ; and so here it will be most fitly rendered 〈 in non-Latin alphabet 〉 as a tumult, (for so it will best agree with the whirlwind that follows) when on a sudden a great noise and tumult is made, and so men are put into a great fright of some sudden approaching danger, though not knowing what it is, they are less able to prepare for the averting it. The Chaldee read 〈 in non-Latin alphabet 〉 , as a tempest, or 〈 in non-Latin alphabet 〉 , in, or with a tempest, and so the Syriac 〈 in non-Latin alphabet 〉 with a tempest. The LXXII. render this part of the period paraphrastically, but exactly to this sense, 〈 in non-Latin alphabet 〉 , and when a tumult comes suddenly upon you ; and the Latin, cum irruerit repentina calamitas, when a sudden calamity breaks in, interpreting 〈 in non-Latin alphabet 〉 , fear, by calamity, as v. 26. quod timebatis, what ye feared, where the LXXII. render 〈 in non-Latin alphabet 〉 , destruction, which is the cause of fear, (and so fear is frequently taken for the thing feared, see Annot. on Luk. 1. q.) and 〈 in non-Latin alphabet 〉 , by sudden or tumultuous. And this suggests an unanswerable argument, why it should not be rendered desolation, because that would be tautological, idem per idem, the fear annexed signifying the object of fear, desolation, or destruction. And just thus is the word used, ch. 3.25. where we render desolation of the wicked, but in the notion of tumult, best agreeing with the sudden fear, or danger precedent, the LXXII. therefore render it 〈 in non-Latin alphabet 〉 , the violences of the wicked.
[ k] V. 28. Seek me early ] It is true that 〈 in non-Latin alphabet 〉 signifies the morning, and with relation to that, the Syriac and the vulgar Latin, and our English have rendered the word 〈 in non-Latin alphabet 〉 , they shall come betimes, say the Syriac, mane consurgent, shall rise in the morning, the Latin, and seek early, in our English; But it is as vulgarly known, and granted that the verb 〈 in non-Latin alphabet 〉 , from whence that comes, signifies simply to seek, and that from thence the noun comes to signify the morning, because that is the time of seeking, what in the night had been lost, or could not be found. And then it is here to be considered, that the great guilt of those, which are here so severely punished, was, that they had not sought God in time, or early, and now only, when their destruction seised them, called and importuned him. Which makes it unreasonable to render it [ seek him early ] when 'tis so visible, that it was too late, that they sought him, and seeking and calling (we know) are words of the same importance, to note earnest, or diligent, or importunate prayer, and so are calling, and seeking here. The LXXII. therefore renders it simply 〈 in non-Latin alphabet 〉 , the wicked shall seek, and the Chaldee 〈 in non-Latin alphabet 〉 , shall cry, and that they may do, when 'tis too late, and not obtain, many shall seek to enter, and shall not be able, many shall knock, and call, when the door is shut, and be rejected, which they should not, if they had been careful to do it more early. By this the same word, ch. 8.17. must be ruled, and so best rendered, those that seek me shall find me, proportionably to our Savior 's promise, ask and ye shall have, seek and ye shall find, and so the LXXII. read there 〈 in non-Latin alphabet 〉 , they that seek me shall find, and so the Syriac 〈 in non-Latin alphabet 〉 those that seek.
[ α] In this chapter beside those that have been noted, there are these signal variations of the LXXII. from the Hebrew. V. 11. for 〈 in non-Latin alphabet 〉 , let us lie in wait for the innocent without cause, they read 〈 in non-Latin alphabet 〉 , let us unjustly hide the righteous man on, or in the earth, taking the ל for redundant, as oft it is, and then taking 〈 in non-Latin alphabet 〉 in the original notion of 〈 in non-Latin alphabet 〉 for hiding, they paraphrase and expound it by hiding in the earth, 〈 in non-Latin alphabet 〉 in the notion of 〈 in non-Latin alphabet 〉 as oft it is used.
[ β] V. 12. Instead of 〈 in non-Latin alphabet 〉 , and whole, as they that go down into the pit, they read, 〈 in non-Latin alphabet 〉 , and let us take away their memory from the earth, merely as a paraphrase of the other.
[ γ] V. 14. For 〈 in non-Latin alphabet 〉 , one purse shall be to us all, they read 〈 in non-Latin alphabet 〉 , let us all have a common purse, and let there be one sachel to us, reading 〈 in non-Latin alphabet 〉 in the imperative sense, as it is frequent, and adding the rest by way of explication.
[ δ] V. 18. For 〈 in non-Latin alphabet 〉 , and they shall lay wait for their blood, they shall lurk privily for their lives, they read 〈 in non-Latin alphabet 〉 , for they that partake of murder, treasure up evil things to themselves, but the eversion of wicked men is, or shall be evil. Merely by way of paraphrase.
[ ε] V. 19. For 〈 in non-Latin alphabet 〉 , desiring again, they read 〈 in non-Latin alphabet 〉 , they commit unlawful things, expressing covetousness by that effect of it, which is set down before v. 11. and for 〈 in non-Latin alphabet 〉 shall take or catch the soul of the owners thereof, they read 〈 in non-Latin alphabet 〉 , by wickedness they destroy their own soul, a clear paraphrase.
V. 20. For 〈 in non-Latin alphabet 〉 , crieth, they read 〈 in non-Latin alphabet 〉 , is celebrated, but perhaps took it not in a passive sense, and then 'tis literal enough, wisdom singeth. For 〈 in non-Latin alphabet 〉 , gives or lifts up her voice, they read 〈 in non-Latin alphabet 〉 , useth freedom of speech, or boldness, which is no unfit paraphrase.
V. 21. For 〈 in non-Latin alphabet 〉 , in the doors of the gates they read 〈 in non-Latin alphabet 〉 , sits by, in the gates of the Noblemen, plainly taking 〈 in non-Latin alphabet 〉 for the place of Judgment, Deut. 25.7. For 〈 in non-Latin alphabet 〉 , uttereth her words, by way of paraphrase they read 〈 in non-Latin alphabet 〉 , saith confidently.
[ ζ] V. 22. For how long, &c. they read 〈 in non-Latin alphabet 〉 , As long as the innocent adhere or keep close to righteousness, they shall not be ashamed, but foolish men being desirous of contumely, becoming impious, have hated sense or understanding. Here 'tis plain they translate 〈 in non-Latin alphabet 〉 , how long, without an interrogation, and then it is 〈 in non-Latin alphabet 〉 , as long as, Then they take 〈 in non-Latin alphabet 〉 in a good sense, not for foolish, and so simple, but 〈 in non-Latin alphabet 〉 , innocent : so they do, v. 4. and ch. 8.5. and ch. 14.15. and chap. 21.11. Next they seem to have read 〈 in non-Latin alphabet 〉 for 〈 in non-Latin alphabet 〉 , and so render it 〈 in non-Latin alphabet 〉 , in the Hellenistick notion of that word, for being united to, adhering, which making an imperfect period, they supply the seeming Ellipsis, by understanding 〈 in non-Latin alphabet 〉 , they shall not be ashamed ; And then the following words proceed currently enough: Then in the end of the verse where 〈 in non-Latin alphabet 〉 is construed, 〈 in non-Latin alphabet 〉 , and they became liable to reprooss, they seem to have taken ת for 〈 in non-Latin alphabet 〉 , and so read 〈 in non-Latin alphabet 〉 without the suffix, which gives their sense, and shall return to, i. e. suffer rebukes. In the same verse for 〈 in non-Latin alphabet 〉 ▪ my spirit, they read 〈 in non-Latin alphabet 〉 , the speech of my breath, in the notion of 〈 in non-Latin alphabet 〉 for breath, as that is the instrument of speech.
[ α] V. 24. For 〈 in non-Latin alphabet 〉 , ye refused or would not, they read 〈 in non-Latin alphabet 〉 , ye disobeyed, as the Alexandrian copy, 〈 in non-Latin alphabet 〉 , ye heeded not, fully to the sense.
[ θ] After v. 27. the LXXII. add 〈 in non-Latin alphabet 〉 , or when destruction comes to you, as a farther explication.
[ ι] V. 32. For 〈 in non-Latin alphabet 〉 , for the turning away of the simple shall slay them, they read 〈 in non-Latin alphabet 〉 , For, for that they have wronged the little ones, they shall be slain, merely upon the former mistake, v. 22. that 〈 in non-Latin alphabet 〉 signifies innocent simplicity, and thence taking 〈 in non-Latin alphabet 〉 in an active sense, for subverting or wronging those innocents. For 〈 in non-Latin alphabet 〉 , prosperity, or tranquility, they read 〈 in non-Latin alphabet 〉 , examination. The word 〈 in non-Latin alphabet 〉 signifies to be in peace, and quiet, and beside the use of that, for prosperity, it is sometimes taken for that stillness or peaceableness, which hath treachery under it; as when Joab, 2 Sam. 3.27. took Abner aside to speak with him quietly, or peaceably, it signifies insidiously, or treacherously, and the LXXII. there renders it 〈 in non-Latin alphabet 〉 , in treachery: So Dan. 8.25. 〈 in non-Latin alphabet 〉 is by them rendered 〈 in non-Latin alphabet 〉 , by deceit. In this sense they seem to have taken it here, in consequence to the former interpretation of subverting the simple or innocent, (to which the 11 th verse might lead them) and then I suppose they used 〈 in non-Latin alphabet 〉 in the notion of 〈 in non-Latin alphabet 〉 , treachery, because examinations of others are especially designed to that end, to entrap them whom they examine.
CHAP. II.
1. MY Son, if thou wilt receive my words, and hide my commandments with thee;
2. So that thou incline thine ear unto wisdom, and apply thy heart to understanding, [ α]
3. Yea [ a] if thou criest after knowledge, and liftest up thy voice for understanding,
4. If thou seekest her as silver, and searchest for her, as for hid treasures,
5. Then shalt thou understand the fear of the Lord, and find the knowledge of God.
6. For the Lord giveth wisdom, out of his mouth cometh knowledge and understanding.
7. He layeth [ b] up sound wisdom for the righteous, he is a buckler to them that walk uprightly.
8. He keepeth the paths of judgment, and preserveth the way of his saints.
9. Then shalt thou understand righteousness, and judgment, and [ β] equity, yea every good path.
10. When wisdom entereth into thy heart, and knowledge is [ γ] pleasant unto thy soul;
11. Discretion shall preserve thee, understanding shall keep thee.
12. To deliver thee from the way of the evil man, from the man that speaketh [ δ] froward things.
13. [ ε] Who leave the paths of uprightness to walk in the ways of darkness.
14. Who rejoice to do evil, and delight in the frowardness of the wicked.
15. Whose ways are crooked, and they [ ς] froward in their paths.
16. To deliver thee [ ζ] from the strange woman, even from the stranger which flattereth with her words.
17. Which forsaketh [ η] the guide of her youth, and forgetteth the covenant of her God.
18. For her house inclineth unto death, and her paths [ θ] unto the dead.
19. None that go unto her return again, neither take they hold of the paths [ ι] of life.
20. [ κ] That thou mayest walk in the way of good men, and keep the paths of the righteous.
21. For the upright shall dwell in the land, and the perfect shall remain in it.
22. But [ λ] the wicked shall be cut off from the earth, and the transgressors shall be rooted out of it.
Annotations on Chap. II.
[ a] V. 3. If thou criest ] In this place the Chaldee hath an observable unexpected paraphrase, 〈 in non-Latin alphabet 〉 , &c. and shalt cry mother to understanding: The propriety of the paraphrase no otherwise founded in the text, than either that the Hebrew 〈 in non-Latin alphabet 〉 , if ] is so near 〈 in non-Latin alphabet 〉 , mother ] or that crying, or calling 〈 in non-Latin alphabet 〉 , to understanding, should refer to a child calling to, or after a mother, not asking anything else but only the answer or presence of the mother. Parallel to this is the Apostle's phrase of 〈 in non-Latin alphabet 〉 , calling father, a filial address of adherence, and dependence on God, seeking his favor and presence, or if it be but the kindness of a fatherly look towards them; and not only calling, but crying, (with the same passion that Esau did his father's blessing, when he lift up his voice and wept, and said, Bless me, even me also, O my Father ) which, as it is an expression of fondness, and some impatience in the poor child, so it is a fit description of that vehement desire of grace or wisdom here, which is a special ingredient in piety.
[ b] V. 7. Sound wisdom ] The Hebrew 〈 in non-Latin alphabet 〉 , from which the Greek 〈 in non-Latin alphabet 〉 is but lightly changed, being derived from 〈 in non-Latin alphabet 〉 , est, signifies essence, subsistence, anything that really is, of what sort soever, as the context shall determine it. So Prov. 18.1. 〈 in non-Latin alphabet 〉 , in everything, the LXXII. read 〈 in non-Latin alphabet 〉 , in every occasion. So Job 5.12. they render 〈 in non-Latin alphabet 〉 , true, He disappointeth the devices of the crafty, so that their hands perform not, 〈 in non-Latin alphabet 〉 , that which is true, or that which they designed to themselves, he taketh the wise in their own craftiness, i. e. all their enterprises miscarry, and are unsuccessfull, and bring mischief upon themselves. Elsewhere they render it 〈 in non-Latin alphabet 〉 , help, as Job 6.13. and so it agrees with 〈 in non-Latin alphabet 〉 , my help, in the former part of that verse. So Job 12.13. with him is strength, 〈 in non-Latin alphabet 〉 , they read 〈 in non-Latin alphabet 〉 , strength and power ; Again Job 30.22. they render it 〈 in non-Latin alphabet 〉 , deliverance ; and so here, and Prov. 8.14. 〈 in non-Latin alphabet 〉 , safety, (which bears the best proportion to 〈 in non-Latin alphabet 〉 , fortitude, which there is set answerable to it) but Prov. 3.21. 〈 in non-Latin alphabet 〉 , counsel, to agree with discretion, that is joined with it. In most of these places, though not here, the Chaldee render it by 〈 in non-Latin alphabet 〉 , wisdom, or somewhat the like, and from them our English seem to take their rendering, (either because they placed solidity, and subsistence, or persistence, only in that; or because by wisdom they meant the assistences of God's spirit, which is help and strength, and deliverance, and safety, and counsel to all that truly depend on that.) So in that difficult place, Mic. 6.9. The voice of the Lord crieth unto the city, 〈 in non-Latin alphabet 〉 , and essence or subsistence shall see thy name, the Chaldee read 〈 in non-Latin alphabet 〉 and the Doctors shall fear thy name, for which the vulgar have salus erit, &c. deliverance shall be to those that fear thy name. By all this I suppose it appears, that this word is of a great latitude; and though as signifying essence and subsistence, it may proverbially denote true wisdom, which is most such, as most partaking of the divine being, and eternity, yet by the circumstances of the context, it will oft be reasonable to assign it other interpretations, and so here it will best accord with the buckler, that follows, and with analogy to the other forecited places, that it should be thought to signify help, or safety, or assistance, or deliverance, as a proof of his giving wisdom and grace in the former verse. The learned Castalio renders the place, probis profectum reservat, he reserves proficiency to the honest, according to that of our Savior, resembling the honest heart to the good ground, where the seed thrives and brings forth most plentifully in the harvest; and this well agrees to one notion of the word which Kircher gives it, for successus, thriving, or good success: and thus it is very consonant to the 〈 in non-Latin alphabet 〉 , or rational importance of the place, where from the beginning of the Chapter he was showing that upon the use of those means, which every honest heart will apply itself to, diligence, and prayer, &c. true piety will certainly be had; of which this is then a perfect proof, for God will prosper, or give good success, and so growth and proficiency in piety, to all that are thus qualified, and will be a buckler to them to defend them from all assaults of danger. The Syriac render it 〈 in non-Latin alphabet 〉 , which from 〈 in non-Latin alphabet 〉 or 〈 in non-Latin alphabet 〉 , that in Piel signifies both sustentavit and speravit, may note either help or hope ; to the latter of which agrees the Hellenistical notion of 〈 in non-Latin alphabet 〉 , Heb. 11.1. and elsewhere, for confident expectation which is exactly answerable to the origination of 〈 in non-Latin alphabet 〉 , from 〈 in non-Latin alphabet 〉 , to subsist, or be; When all is considered, the literal rendering may be the best, He layeth up substance for the righteous, (the Interlinear essentiam ) as that is all one with true riches, by which that abundance of grace is expressed by Christ, which he hath promised to give to those that make use of the talent of preventing grace, which he gives them to negotiate with; and this contains in it all the other forementioned notions of help, and safety, and confidence, and preservation, and true wisdom, as that signifies the grace of Christ. What hath been said of this word, is also to be applied to the Verb 〈 in non-Latin alphabet 〉 from whence it is derived, which is, chap. 8.21. used as a Noun, 〈 in non-Latin alphabet 〉 , to cause to inherit substance, 〈 in non-Latin alphabet 〉 , being, subsistence, say the LXXII. 〈 in non-Latin alphabet 〉 , many years, say the Chaldee, but the Syriac 〈 in non-Latin alphabet 〉 , hope.
In this Chapter there are these variations of the LXXII. from the Hebrew.
[ α] After verse second there is this addition, 〈 in non-Latin alphabet 〉 , but thou shalt apply it for instruction to thy son, i. e. apply thy heart to understanding for that end, to instruct thy son, merely as a gloss or explication of the phrase precedent.
[ β] V. 9. 〈 in non-Latin alphabet 〉 by the punctation seems to be taken for a verb, and so is rendered diriges, thou shalt direct, whereas taking it for a noun in the accusative case plural, it is exactly answerable to the Hebrew 〈 in non-Latin alphabet 〉 , rectitudes, and then follows by apposition 〈 in non-Latin alphabet 〉 , all good paths.
[ γ] V. 10. For 〈 in non-Latin alphabet 〉 , shall be pleasant, they read 〈 in non-Latin alphabet 〉 , shall seem good ; merely a paraphrase, the pleasantness of wisdom being the apparent goodness to the soul.
[ δ] V. 12. For 〈 in non-Latin alphabet 〉 , perversenesses they read 〈 in non-Latin alphabet 〉 , nothing faithful, which is no unfit paraphrase.
[ γ] V. 13. For 〈 in non-Latin alphabet 〉 , who leave, they read 〈 in non-Latin alphabet 〉 , O ye that leave ] beginning a new period, and they seem to be moved thereto by the change of the number, the man that speaketh, v. 12. and here who leave ] in the plural; But such changes of the number are ordinary in these Books.
[ ς] V. 15. For 〈 in non-Latin alphabet 〉 , perverse in their paths ] they read 〈 in non-Latin alphabet 〉 , their paths are crooked ; An easy figure, by crookedness of paths, to signify the sins of those that walk in them.
[ ζ] V. 16. For 〈 in non-Latin alphabet 〉 , from a strange woman, they read 〈 in non-Latin alphabet 〉 , from a straight way ; It is not easy to conjecture by what mistake, unless for 〈 in non-Latin alphabet 〉 , they read 〈 in non-Latin alphabet 〉 . Having made this change, they proceed to alter the whole sense, for 〈 in non-Latin alphabet 〉 , from a strange woman which hath sweetened her words, they read 〈 in non-Latin alphabet 〉 , alien from a right mind, reading perhaps 〈 in non-Latin alphabet 〉 . All this by connecting the beginning of this verse with the end of the former, (whereas it begins a new sense, in coherence with v. 12, &c. ) for so after the mention of crooked paths, v. 15. they render 〈 in non-Latin alphabet 〉 , to deliver thee, by 〈 in non-Latin alphabet 〉 , to remove thee far, which being done, they thought it necessary to render that a straight way, from whence the crooked paths removed them. This being done, the Transcribers found it necessary to add at the end of this verse, 〈 in non-Latin alphabet 〉 , son let not evil counsel apprehend thee ] to support what follows in the Hebrew of the strange woman. (But these words are not found in many Greek Copies, and certainly were not in that from whence the Arabic translated.) In all this though the original sense of the strange woman be lost, yet another good sense, which the words bear not, is substituted in the stead of it. Symmachus 's rendering is literal, 〈 in non-Latin alphabet 〉 , from a strange woman, from a stranger, whose words are smooth, or slippery, through which 'tis easy to fall.
[ η] V. 17. For 〈 in non-Latin alphabet 〉 , the guide, they read 〈 in non-Latin alphabet 〉 , doctrine, in consequence to their former change, when for the strange woman, they rendered evil counsel.
[ θ] V. 18. For 〈 in non-Latin alphabet 〉 , to the dead, they read 〈 in non-Latin alphabet 〉 , near hades with the giants, (from the double notion of 〈 in non-Latin alphabet 〉 , for the dead and for giants, ) which seems to be two interpretations put together, or if not, the same word twice rendered.
[ ι] V. 19. For 〈 in non-Latin alphabet 〉 , of life, they read 〈 in non-Latin alphabet 〉 , straight (which is the sense, though not the words, the straight paths being the paths of life, ) adding moreover, 〈 in non-Latin alphabet 〉 , for they are not apprehended by the years of life ] by way of paraphrase, to show the mutual dependence between straight paths and long life.
V. 20. For 〈 in non-Latin alphabet 〉 , that thou mayest walk, they read 〈 in non-Latin alphabet 〉 , for if they had walked, and instead of 〈 in non-Latin alphabet 〉 , keep, they read 〈 in non-Latin alphabet 〉 , they had found, from the affinity betwixt finding and keeping.
[ λ] V. 22. For 〈 in non-Latin alphabet 〉 , the wicked, they read 〈 in non-Latin alphabet 〉 , the ways of the wicked, by way of paraphrase, and in consent with Psal. 1.6.
CHAP. III.
1. MY son, forget not my law, but let thine heart keep my commandments.
2. For length of days, and long life, and peace shall they add to thee.
3. Let not mercy and truth forsake thee, bind them about thy neck, write them upon the table of thy heart.
4. So shalt thou find favor, and [ a] good understanding in the sight of God and man.
5. Trust in the Lord with all thy heart, and [ α] lean not to thine own understanding.
6. In all thy ways acknowledge him, and he shall [ b] direct thy paths.
7. Be not wise in thine own eyes, fear the Lord, and depart from evil.
8. It shall be health to thy navel, and [ c] marrow to thy bones.
9. Honor the Lord with thy [ β] substance, and with the first-fruits of all thine increase:
10. So shall thy barns be filled with plenty, and thy presses shall burst out with new wine.
11. My Son, despise not the chastening of the Lord, neither be weary of his correction.
12. For whom the Lord loveth he correcteth even as a father the son, in whom he [ d] delighteth.
13. Happy is the man that findeth wisdom, and the man that [ γ] getteth understanding.
14. [ δ] For the merchandise thereof is better than the merchandise of silver, and the gain thereof than fine gold.
15. She is more precious than rubies, and [ ε] all the things thou canst desire, are not to be compared to her.
16. [ ς] Length of days are in her right hand, and in her left hand riches and honor.
17. Her ways are ways of pleasantness, and all her paths are peace.
18. She is a tree of life to everyone that layeth hold upon her, and happy is every man [ ζ] that retaineth her.
19. The Lord by wisdom hath founded the earth, by understanding hath he established the heavens.
20. By his knowledge the depths are broken up, and the clouds drop down rain.
21. My Son, let not these depart from thine eyes, keep sound wisdom and discretion.
22. [ θ] So shall they be life unto thy soul, and grace to thy neck.
23. Then shalt thou walk in thy way safely, and thy foot shall not stumble.
24. When thou [ f] liest down, thou shalt not be afraid, yea thou shalt lie down, and thy sleep shall be sweet.
25. Be not afraid of sudden fear, neither of the desolation of the wicked, when it cometh.
26. For the Lord shall be thy [ g] confidence, and shall keep thy foot from being taken.
27. Withhold not good from h them to whom it is due, when it is in the power of thine hand to do it.
28. Say not to thy neighbor, go, and come again, and tomorrow I will give, [ ι] when thou hast it by thee.
29. Devise not evil against thy neighbor, seeing he dwelleth securely by thee.
30. Strive not with a man without cause, if he have done thee no harm.
31. [ η] Envy thou not the oppressor, and choose none of his ways.
32. For the froward is abomination to the Lord, but [ k] his secret is with the righteous.
33. The curse of the Lord is in the house of the wicked, but he blesseth the habitation of the just.
34. [ λ] Surely he scorneth the scorner, but he giveth grace to the lowly.
35. The wise shall inherit glory, but [ l] shame shall be the promotion of fools.
Annotations on Chap. III.
[ a] V. 4. Good understanding ] The Hebrew 〈 in non-Latin alphabet 〉 , from 〈 in non-Latin alphabet 〉 , to understand, signifies prudence, or intelligence, but in that sense seems not to fit this place, or with any propriety to be joined with favor, which is the favor, or kindness of others, nor will it easily be resolved, in this sense, what should be meant by finding good understanding whether with God or man, unless the understanding be taken in the passive sense, for that whereby God or man considers, or esteems, or understands him that finds it, which is a mere Anglicism, and hath nothing of Hebrew propriety in it. To avoid this inconvenience it would not be unreasonable to take notice of another notion of the Verb in Hiphil for being happy, or prosperous, or successful: So Isa. 52.13. Behold my servant, 〈 in non-Latin alphabet 〉 , the Chaldee renders it 〈 in non-Latin alphabet 〉 , shall be happy, and we in our Margent, shall prosper ; So Deut. 29.9. that 〈 in non-Latin alphabet 〉 , we read, ye may prosper, and so the Chaldee 〈 in non-Latin alphabet 〉 , may be happy ; so Josh. 1.7. the word is used in a place somewhat agreeable to this, where to obedience this prosperity is promised, see v. 8. And so Jer. 23.5. the King shall reign 〈 in non-Latin alphabet 〉 and be successful or prosper, as the Chaldee and we read it. And this sense would much better accord with the Noun in this place, than the former of good understanding, rendering 〈 in non-Latin alphabet 〉 , good success, for then the promise of finding favor and good success, both in the sight of God and man, would signify his obtaining all his desires, or requests, that he makes to either, his being loved, and kindly treated by all, (and that a very fit reward for the just and merciful man) and, under these two words, all manner of felicity ; And so it would be of great affinity with that of Christ, Blessed are the merciful, for they shall (indefinitely) obtain mercy. But after all this endeavor to clear the interpretation of these words, as they lie in our Copies, it is worth observing how the LXXII. have rendered them, by 〈 in non-Latin alphabet 〉 , provide fair, or good, or honest things, for the Noun 〈 in non-Latin alphabet 〉 , reading the Verb 〈 in non-Latin alphabet 〉 , and so the other Greek Interpreters Aquila, Symmachus and Theodotion, appear to have done, who render it by the verb 〈 in non-Latin alphabet 〉 , to consider, or mark. From this reading of the LXXII. there is little reason to doubt, but the Apostle hath twice borrowed the phrase, 2 Cor. 8.21. 〈 in non-Latin alphabet 〉 , providing good things not only before God, but also before men, exactly answerable to the LXXII. here, 〈 in non-Latin alphabet 〉 ; So likewise Rom. 12.18. 〈 in non-Latin alphabet 〉 , providing good things before all men ; in both places applying it to works of mercy, (as here it is) in giving and forgiving: This repeated use of the phrase by the Apostle, in all probability taken from hence, makes it reasonable to propose this as the truer reading, not 〈 in non-Latin alphabet 〉 , the noun, but 〈 in non-Latin alphabet 〉 , the verb in the imperative; And thus indeed will it best agree with what goes before, for that is visibly in the imperative mood, though we render it in the future thus, 〈 in non-Latin alphabet 〉 , and find favor (and then it regularly follows) and provide good things before God and man, by providing good things meaning our enterprising and acting such things as are esteemed good and commendable in the sight of God and man, (for this is but an explication of the finding favor ) and such, beyond all others, are works of justice and mercy, 〈 in non-Latin alphabet 〉 , benefaction, and truth, of which the Heathen said, that they were the two things common to men with God. Thus also it coheres with the former verse in the vulgar Hebrew dialect, that being all along set in the imperative scheme, Let not, &c. bind them, write them, &c. and so also with the immediate consequents 〈 in non-Latin alphabet 〉 , trust thou. And having the addition of so great an authority as that of the Apostle's to patronize it, I shall adventure to prefer this reading and sense before any other, wherein also 'tis clear that all the Greek Interpreters render it.
[ b] V. 6. Direct ] 〈 in non-Latin alphabet 〉 , in Hiphil, from 〈 in non-Latin alphabet 〉 , rectus or planus fuit, signifies to make straight, or plain, (the Arabic use it for explaining a difficulty in an Author) The word is frequently applied to paths, or ways, 〈 in non-Latin alphabet 〉 , straight paths, Prov. 4.11. 〈 in non-Latin alphabet 〉 , straight ways, chap. 16.25. thence is 〈 in non-Latin alphabet 〉 , a plain, or campania, or field, rendered 〈 in non-Latin alphabet 〉 , the plain Josh. 20. v. 8. and 〈 in non-Latin alphabet 〉 , the plain country, Deut. 4.43. 2 Chron. 26.10. Jer. 21.13. and 48.8. Hence the verb in Hiphil is sometimes rendered 〈 in non-Latin alphabet 〉 , to make plain, Isa. 45.2. and here, and chap. 11.5. 〈 in non-Latin alphabet 〉 , to cut straight, as chap. 11.7. 〈 in non-Latin alphabet 〉 , to straighten paths. This the Apostle expresses by 〈 in non-Latin alphabet 〉 , Heb. 12.13. to make straight paths for the feet, i. e. removing all scandals, or impediments out of them, that the lame or weak be not turned out of the way, which being there applied to the schism and heresy of the Gnostics, which was the seducing of so many, the making straight, paths is teaching, and setting up, and securing the profession of the true Catholic Doctrine against the scandals or seductions, the false doctrines, and unchristian practices brought in by them; and in like manner so is 〈 in non-Latin alphabet 〉 , to cut straight the word of truth, 2 Tim. 2.15. teaching and defending, clearing and plaining to others the word of truth, the path that every man is to walk in, in opposition to the heresies, and scandals, and seductions of false teachers. And so 〈 in non-Latin alphabet 〉 , Gal. 2.14. is to go in the path of plain Catholic doctrine, which they opposed, which there taught circumcision. In consequence to all this, the phrase here of God's making plain his paths, must signify God's removing all impediments out of his way, all unevennesses, ruggednesses out of his course, affording him all things that be required to an easy and happy passage, through the uncertainties, or difficulties, or encumbrances of this world, conducting him safely and easily to his journeys end; And the promise of that is here very fitly affixt to trusting on God, and adhering to him, acknowledging him in all our ways, taking him for our safe conduct, and steering all our actions by that compass, which his word and providence directs us to.
[ c] V. 8. Marrow ] The Hebrew 〈 in non-Latin alphabet 〉 , from 〈 in non-Latin alphabet 〉 , potavit, irrigavit, signifies watering, making to drink, moistening, suppling; It belongs primarily to watering of grounds, and thence to cattle, and to men, and is rendered 〈 in non-Latin alphabet 〉 , drink, Psal. 101.10. The LXXII. here render it 〈 in non-Latin alphabet 〉 , care, the word that signifies the whole provision of diet, and all that is useful for any man, and this in the greatest plenty. They render it Hos. 2.5. by 〈 in non-Latin alphabet 〉 , all things that are fit for one, and in that place it is observable, that after the mention of bread, and water, and wool, and flax, and oil, all the necessaries of daily use for food, and raiment, &c. is added 〈 in non-Latin alphabet 〉 , not my marrow, as we render it here, nor my drink, as there, for that was mentioned before, but as a general word comprehending at least all that was not before named; the Chaldee read all my food, the Syriac whatsoever was necessary to me, the Arabic whatsoever I had need of. As in the looking to a garden, the care of constant watering it, supplies it with all necessaries and advantages for fruitfulness. This word 〈 in non-Latin alphabet 〉 the LXXII. elsewhere use for fattening, rendering 〈 in non-Latin alphabet 〉 by it, so chap. 13.4. the soul of the diligent 〈 in non-Latin alphabet 〉 shall be made fat, they read 〈 in non-Latin alphabet 〉 , richly provided for, and chap. 28.25. he that putteth his trust in the Lord shall be made fat, 〈 in non-Latin alphabet 〉 , by way of periphrasis, because they that are thus carefully looked to, and furnished with all they can need, will thrive, and grow fat by that means. This provision therefore of all that any man▪ wants, proportionable to the diligent watering▪ of a garden, is that which is here meant by 〈 in non-Latin alphabet 〉 .
[ d] V. 12. Delighteth ] The Hebrew 〈 in non-Latin alphabet 〉 signifies to delight, or be pleased, and to be reconciled, or accept, or approve; That here it is to be taken in the latter sense of accepting, approving, being reconciled, may appear 1. by the matter in hand, a Father's correcting his Son, which is not simply an effect of his being pleased with, or delighting in him, but is occasioned by some fault which provokes his displeasure: That which is observable of the Father's correction is, that it precedes the receiving him into his favor again, after the commission of any fault; and then thus the sense here is, that he chastens every son whom he receiveth to favor, reconciliation. 2. This appears by the LXXII. their interpretation of the word, which is from hence taken and used by the Apostle, Heb. 12.6. and so their interpretation authorized, which is 〈 in non-Latin alphabet 〉 , whom he receiveth, thereby meaning not receiving him to be a Son, (for he speaks not of the Father's act of adopting Children, but of such as are born in the family, natural Sons) but receiving him to reconciliation, after any offense, and that is accepting him.
[ c] V. 19. Established ] 〈 in non-Latin alphabet 〉 , from 〈 in non-Latin alphabet 〉 , which signifies both to prepare and to establish, may here best be rendered in the former notion, not to import any difference between the heaven and earth in point of stability, whatsoever that may be thought to signify, but only to refer to the first creation of them both, in the very same sense as when the Psalmist saith, by the word of the Lord were the heavens made, his word there, and his wisdom here being all one, his uncreated word and wisdom both, being the known title of Christ, by whom St. John tells us, Jo. 1.3. all things were made, and St. Paul, Col. 1.16. that by him were all things created that are in heaven and that are in earth, (by heaven and earth there signifying the whole world, as they must here also be understood, though they be severed, according to the manner of Scripture style, in enumerating the parts, when the whole is meant) and Heb. 1.2. by whom also he made the worlds. And thus all the ancient Interpreters render 〈 in non-Latin alphabet 〉 , the Chaldee 〈 in non-Latin alphabet 〉 , from 〈 in non-Latin alphabet 〉 , to prepare or frame, and so the Syriac, and the LXXII. 〈 in non-Latin alphabet 〉 , prepared, only the Latin have stabilivit, from whence it seems we took it.
[ f] V. 24. Lyest down ] The Hebrew 〈 in non-Latin alphabet 〉 signifies to lie, but that in a double sense, first for resting, or dwelling, 2. for lying down to sleep; In the latter notion 'tis certainly taken in the latter part of the verse, which makes it more probable that here it should be taken in the former, else it will be tautological. Thus Lev. 26.6. in the same circumstances as here 〈 in non-Latin alphabet 〉 , and you shall lie, and none shall terrify you, the Chaldee read 〈 in non-Latin alphabet 〉 , and ye shall dwell ; and 1 Sam. 26. the people, 〈 in non-Latin alphabet 〉 , lay round about, the Chaldee hath 〈 in non-Latin alphabet 〉 , dwelt, so Hos. 2.18. 〈 in non-Latin alphabet 〉 in Hiphil, I will make them lie, the Chaldee hath 〈 in non-Latin alphabet 〉 , I will make them dwell securely, and so the LXXII. 〈 in non-Latin alphabet 〉 , I will make them dwell in hope, and accordingly here they read 〈 in non-Latin alphabet 〉 , if thou sit down. By this rendering, it will be fitly opposed to walking in the way, v. 23. as dwelling at home to travelling abroad, and differenced from lying down to sleep, in the end of this verse, and so more fully express the different states of men, abroad, at horn, asleep, and security in all these.
[ g] V. 26. Thy confidence ] The Hebrew 〈 in non-Latin alphabet 〉 , light, foolish, inconstant, is thought by antiphrasis to signify constancy, hope, confidence, Job 8.14. where 'tis joined with hope, and so we render it trust ; so Psal. 78.7. they set God 〈 in non-Latin alphabet 〉 , the Targum read 〈 in non-Latin alphabet 〉 , their hope or confidence, taking the preposition, as it is ordinary, for redundant. But there is another notion of 〈 in non-Latin alphabet 〉 , for ile a part of the body, the place where the kidneys lie; Thus 'tis frequently used in Leviticus, and rendered 〈 in non-Latin alphabet 〉 by the LXXII. and so Psal. 38. 〈 in non-Latin alphabet 〉 , my loins. And thus it may very fitly be rendered here [ at thy side ] as that notes proverbially thy helper, and so the Targum renders it 〈 in non-Latin alphabet 〉 , for thy help, and the LXXII. paraphrastically 〈 in non-Latin alphabet 〉 , over all thy ways, but the Syriac 〈 in non-Latin alphabet 〉 with thee, and the Latin literally in latere tuo, at or on thy side ; and with that best agrees that which followeth, the keeping the feet from being ensnared or taken, for which the LXXII. again in their paraphrastical manner, 〈 in non-Latin alphabet 〉 , he shall support thy feet that they be not shaken.
[ h] V. 27. Them to whom it is due ] The Hebrew 〈 in non-Latin alphabet 〉 , signifies an husband, lord, master, possessor, or owner, and so ch. 1.17. 〈 in non-Latin alphabet 〉 , owner or master of a wing ] denotes a bird. In this sense it is here used on purpose to show the obligation that lies on the rich to relieve the poor, the rich man's barn being, as the son of Sirach saith, the poor man's storehouse ; and so (by equitable estimation founded in the command of God) that of thy wealth which he wants, he is the owner of, and thou wrongest and robbest him, if thou withholdest it from him. So Deut. 24.13. speaking of the pledge of a poor man, and commanding to restore it before the sun goes down, it is added, and this shall be thy righteousness, this kind of mercy to the poor being a part of justice and righteousness in the rich, and so 〈 in non-Latin alphabet 〉 oft signifies 〈 in non-Latin alphabet 〉 mercy. The Latin here, for want of considering this, have very much transformed this verse, Noli prohibere benefacere eum qui potest, si vales, & ipse benefac, Do not hinder him that is able to do good, if thou art able do thou also good. The Chaldee and Syriac take no notice of this word in their rendering. But the LXXII. set 〈 in non-Latin alphabet 〉 , the poor for it, exactly according to the sense, though nothing to the letter. The literal notation ought to be preferred, that it may teach us the right which the poor have to the rich man's charity.
[ i] V. 30. Strive not ] That 〈 in non-Latin alphabet 〉 , from 〈 in non-Latin alphabet 〉 , litigavit, signifies striving, there is no doubt; The only question is, whether that which is here forbidden, be with a friend, or any other man indifferently. To the latter the word 〈 in non-Latin alphabet 〉 , with a man ] inclines; but the 〈 in non-Latin alphabet 〉 in the close determines it to the former. For that signifies returning of evil, and that in these circumstances must be the retributing evil for good; Thus then the whole verse will be most literally rendered, Quarrel not, fall not out with a man without cause, (which the LXXII. most fully render 〈 in non-Latin alphabet 〉 , fall not out with a man in vain, make him not an enemy of a friend) 〈 in non-Latin alphabet 〉 , &c. unless he have, or if he have not returned evil to thee, as an explication of the 〈 in non-Latin alphabet 〉 , without cause. And thus it shows the great advantages of friendship, such as no man should willingly or impertinently part with, as long as it may be kept; nothing but the breach of the laws of it on one side, (such is falseness, treachery, returning evil for good ) can be a fit motive to break it off, or but lessen it, to chide or quarrel, and so loose the great pleasure and benefit of uninterrupted kindness on the other. For the latter part the LXXII. read 〈 in non-Latin alphabet 〉 , lest he work some harm against thee, adding this as an enforcement to the advice, because of the advantages he hath to hurt thee above all others, by having been thy friend, and communicated of thy secrets.
[ k] V. 32. His secret ] 〈 in non-Latin alphabet 〉 as it signifies a secret, so also consultation, familiar discourse, or conversation, (see Psal. 55.14. Note e) society, so 'tis rendered elsewhere by the LXXII. Jer. 6.11. 〈 in non-Latin alphabet 〉 , assembly, and Jer. 15.17. 〈 in non-Latin alphabet 〉 , the place of counsel. This makes it unquestionable that their rendering in this place should be read (without 〈 in non-Latin alphabet 〉 , not) 〈 in non-Latin alphabet 〉 , he assembles among the righteous. As for their note, that would have 〈 in non-Latin alphabet 〉 signify agere pro tribunali & longo subsellio, deal as judges with those before their tribunal, in opposition to amice & familiariter, they consider not (that which is the main objection against this reading) that the LXXII. being allowed and acknowledged to render 〈 in non-Latin alphabet 〉 by 〈 in non-Latin alphabet 〉 , it must necessarily follow, that if the Hebrew be true, which hath no negation, the negation must needs be quite contrary, to the original, and so no way of reconciling the LXXII. with it, but by leaving out the negation. This then being premised, the Septuagint's rendering will be very useful to the right understanding the verse, and maintaining the opposition betwixt the first and second part of it; In the first, the contumelious 〈 in non-Latin alphabet 〉 , the deser • our, transgressor, from 〈 in non-Latin alphabet 〉 , recessit, abberravit, 〈 in non-Latin alphabet 〉 , say the LXXII. every wicked man is abomination to the Lord, i. e. such as he averts, and avoids, and separates from 〈 in non-Latin alphabet 〉 , unclean or polluted before God, (for such are shut out from the congregation ) God will have nothing to do with such, withdraws his favor and grace from them, his spirit will not abide when unrighteousness comes in, but with, or among the righteous is his counsel, i. e. he assembles, and congregates with such, is to them, deals with them, as a friend, he favourably and amicably exhibits and presentiates himself to such, familiarly converseth with them. And in this sense the next verse is fitly subjoined to it, of God cursing the house of the one, and blessing the habitation of the other.
[ l] V. 35. Shame shall be the promotion of fools ] All the difficulty of this passage will be removed by adverting to the notion of 〈 in non-Latin alphabet 〉 the participle, from 〈 in non-Latin alphabet 〉 , to lift up, or carry away, or bear. According to these several significations, the LXXII. sometimes render it 〈 in non-Latin alphabet 〉 , to lift up, sometimes 〈 in non-Latin alphabet 〉 , tollo, to take away, and 〈 in non-Latin alphabet 〉 , and 〈 in non-Latin alphabet 〉 , and 〈 in non-Latin alphabet 〉 , and 〈 in non-Latin alphabet 〉 , and sixteen times 〈 in non-Latin alphabet 〉 . And in this latter sense it seems to be taken here, the correspondence with the former part thus inclining it. The wise shall inherit glory, i. e. receive it, carry it away, as victors their reward, or heirs the inheritance or possessions of their fathers, but fools (opposed to the wise) shall carry away (in opposition to the others inheriting) shame, the contrary to glory. Thus most of the ancient Interpreters render the place, the Chaldee, and fools, 〈 in non-Latin alphabet 〉 , shall receive tribulation or distress, and so the Syriac 〈 in non-Latin alphabet 〉 shall receive ; and though the LXXII. read 〈 in non-Latin alphabet 〉 , exalted, yet this probably (as with them 'tis ordinary) in the other notion of the Hebrew; for else what should they mean by their rendering? 〈 in non-Latin alphabet 〉 , but the wicked have exalted shame, unless by exalting they meant receiving, or carrying it away. The Latin indeed have stultorum exaltatio ignominia, the exalting of fools is shame, and from them our English was surely derived, shame shall be the promotion of fools. To this they were lead by the singular number of the participle 〈 in non-Latin alphabet 〉 , which they therefore render exaltatio, promotion ; But the enallage, or change of numbers is so frequent, that nothing can be solidly concluded from thence, and the Chaldee, Syriac, LXXII, and Arabic all render it here in the plural, and therefore that can be no exception against a sense that so well agrees with the context, which therefore must be prefer'd.
[ α] V. 5. For 〈 in non-Latin alphabet 〉 , rely not, the LXXII. read 〈 in non-Latin alphabet 〉 , be not exalted, or puffed up, either by way of paraphrase, or perhaps by error of the Scribe, 〈 in non-Latin alphabet 〉 for 〈 in non-Latin alphabet 〉 , which Theodotion here useth, and signifies to rely.
[ β] V. 9. For 〈 in non-Latin alphabet 〉 , from thy substance or wealth (or Mammon, saith the Chaldee) the LXXII. reads 〈 in non-Latin alphabet 〉 , and so again for 〈 in non-Latin alphabet 〉 , thine incomes, or increase, they read 〈 in non-Latin alphabet 〉 , thy fruits of righteousness, (which phrase with light change the Apostle makes use of from them, 2 Cor. 9.10. 〈 in non-Latin alphabet 〉 , the productions of your righteousness ; and Phil. 1.11. 〈 in non-Latin alphabet 〉 , fruits of your righteousness, &c.) Both these, with the liberty of Paraphrasts; not thinking that God will be honored with any other part of our riches than that which comes from our just labors, and that is the fruit or production of our justice, or righteousness; the hire of a whore, or price of blood might not be brought into the Temple. This makes it reasonable to determine, that the like phrase, 2 Cor. 9.10. is by analogy herewith to be understood for their wealth lawfully gotten, the increase whereof he prays for, as the reward of their liberality, as here is promised, v. 10.
[ γ] V. 13. For 〈 in non-Latin alphabet 〉 , bringeth forth, they read 〈 in non-Latin alphabet 〉 , hath seen, for so comparing wisdom to an hidden treasure, ch. 11.4. and Matt. 13.44. seeing of that, and bringing it forth to light is all one; The Scholiast reads 〈 in non-Latin alphabet 〉 , hath had it, i. e. gotten it.
[ δ] V. 14. For 〈 in non-Latin alphabet 〉 , for the merchandise of it is better than the merchandise of silver, and the income thereof (that which in the harvest it yields the owner, so 〈 in non-Latin alphabet 〉 , from 〈 in non-Latin alphabet 〉 , in Hiphil, to bring in, signifies the fruits of the field, &c. which they bring home to the barn) than fine gold ] they read 〈 in non-Latin alphabet 〉 , it is better to purchase that than treasures of gold and silver. A perspicuous paraphrase.
[] V. 15. For 〈 in non-Latin alphabet 〉 , and all thy desires (or, taking the act for the object, the things thou canst desire) shall not be equal'd to it ] they read 〈 in non-Latin alphabet 〉 , no wicked thing shall be weighed against it (for taking wisdom for piety, all that is likely to come into competition with it is impius ) adding over and above what is in the Hebrew, 〈 in non-Latin alphabet 〉 , it is easily known to all that come near unto it, but all that is precious is not worthy of it. An addition purposely used to express the desirableness of wisdom; that when it is beyond all things most precious, it is not difficult to be attained by any that hath a mind to it.
[ ς] V. 16. For 〈 in non-Latin alphabet 〉 , length of days, they more largely read 〈 in non-Latin alphabet 〉 , length of life, and years of life, which more confirms the conceit of Anto. Nebrissensis, that it refers to the custom of numbering by the hands, and that by the right hand centuries are numbered, as unites and decads by the left, according to that of Juvenal of Nestor, — jam dextra computat annos, he counts his years with his right hand, compared with Ovid 's, Vixi annos bis centum, I have lived two hundred years. See him Quinquag. ch. xvi. which if it should hold for the interpreting of the length of days, in the right hand, then by proportion the riches and honor being in the left hand, which is for the numbering of unites and decads, must denote a competency of each of them rather than the greatest exuberance; and in that indeed the greatest felicity consists, the greatest abundance bringing excessive trouble, and so diminution of felicity, whereas the competency hath all the advantages of wealth, and none of the encumbrances of it. But this, as most others of that Author, is but an operation of a refined wit; for sure 1. the rewards of wisdom are paid to men in this and other ages, wherein very few have attained to an hundred years; and 2. the felicities of living to that extreme old age, are not very discernible; and 3. the moderate length of age is as much preferrable before that as the competency of riches before the excess of them. The plain meaning is, that these are in the hands of wisdom to give, not that the man reckons them in his hands ; that wisdom hath the dispensing of all these blessings, holds one in one hand, the other in the other, the long life in the right, as most valuable, affording us the larger opportunities of serving God, and bringing in fruit to our account, in the other accomplishments of temporal felicity, when in a plentiful or competent manner added to that; according to that promise, annexed to the Fifth Commandment, long life in a Canaan, or fruitful Land.
[ ζ] V. 18. For 〈 in non-Latin alphabet 〉 , literally, and they that retain it, (from 〈 in non-Latin alphabet 〉 , to hold) happy he, they read 〈 in non-Latin alphabet 〉 , to them that lean on her, as on the Lord, safe. This they do from the other use of 〈 in non-Latin alphabet 〉 , for sustenta • e, to sustain, they that lean being sustained by that they lean on. This makes it more probable that the reading v. 5. was 〈 in non-Latin alphabet 〉 , rely not on thine own wisdom but on God, foregoing, from whence the addition here of 〈 in non-Latin alphabet 〉 , as on the Lord, seems to be taken. Then for 〈 in non-Latin alphabet 〉 , that is but a paraphrase of 〈 in non-Latin alphabet 〉 , safety, and happiness being all one, and wisdom's being safe to them, signifying its being the author of all safety. This change seems to be caused from 〈 in non-Latin alphabet 〉 being in the singular number, when 〈 in non-Latin alphabet 〉 was in the plural; but nothing is more ordinary than such changes. If it here import anything, it is that every such person is happy.
[ η] V. 21. For 〈 in non-Latin alphabet 〉 , let them not depart from thine eyes, they read (and the Apostle, Heb. 2.1. seems to take the phrase from them) 〈 in non-Latin alphabet 〉 , do not thou flow, or run away, be not thou poured out like water, their going from thee, or thou from them being all one, suffer not these things to run from thee, or thyself from them, as water doth when 'tis let out of a vessel, but keep, &c.
[ θ] V. 22. For 〈 in non-Latin alphabet 〉 , and they shall be life or lives to thy soul, they read 〈 in non-Latin alphabet 〉 , that thy soul may live ; After that verse they add 〈 in non-Latin alphabet 〉 , and it shall be healing to thy flesh, and provision to thy bones, an insertion clearly from v. 8.
[ ι] V. 28. For 〈 in non-Latin alphabet 〉 , and it is with thee, they read paraphrastically 〈 in non-Latin alphabet 〉 , thou being able to do good, adding over and above the Hebrew, 〈 in non-Latin alphabet 〉 , for thou knowest not what the next day shall beget, (i e. how thou mayest be disabled or hindered by that time, if thou thus defer it) a proverbial speech to which S. James refers, Ja. 4.14.
[ η] V. 31. For 〈 in non-Latin alphabet 〉 , &c. Envy not the man of violence, and choose none of his ways, they read 〈 in non-Latin alphabet 〉 , possess not the reproaches of wicked men, neither envy the ways of them ; for 〈 in non-Latin alphabet 〉 , emulate or envy, reading, it seems, 〈 in non-Latin alphabet 〉 , from 〈 in non-Latin alphabet 〉 , to acquire or possess, (which they the rather did, because in the latter part they thought 〈 in non-Latin alphabet 〉 fitly rendered 〈 in non-Latin alphabet 〉 , emulate ) which being so mistaken, they were to add somewhat (to supply the Ellipsis) which might be possessed, as the man of violence could not, and this caused the addition of 〈 in non-Latin alphabet 〉 , contumelies, whether in the active sense, the wrongs, and contumelies which they deal out to others, or the reproaches that fall upon themselves for their sins, even their punishments in this world. As for 〈 in non-Latin alphabet 〉 , that style fitly denotes the oppressors, violent, or injurious.
[ λ] V. 34. For 〈 in non-Latin alphabet 〉 , surely he derideth the deriders, from 〈 in non-Latin alphabet 〉 , derisit, they read 〈 in non-Latin alphabet 〉 , God resisteth, is set against the proud, fully expressing the sense, (though not literally the words) for as those that violate and despise God's Law, are the proudest rebels, so God's setting himself against them (contrary to the giving them grace in the latter part) is the scorning of them, the not hearkening to, or relieving their greatest wants. And in this their rendering (only changing 〈 in non-Latin alphabet 〉 , Lord, into 〈 in non-Latin alphabet 〉 , God ) two Apostles recite this verse, Jam. 4.6. and 1 Pet. 5.5.
CHAP. IV.
1. HEar ye children the instruction of a father, and attend to know understanding;
2. For I give you good [ a] doctrine, forsake you not my law.
3. For I was my father's son, [ α] tender, and only beloved [ b] in the sight of my mother.
4. He taught me also, and said unto me, Let thy heart [ β] retain my words, keep my commandments and live.
5. Get wisdom, get understanding, forget it not, neither decline from the words of my mouth.
6. Forsake her not, and she shall preserve thee, love her, and she shall [ γ] keep thee.
7. Wisdom is a [ c] principal thing, therefore get wisdom, and with all thy getting get understanding.
8. [ δ] Exalt her, and she shall promote thee, [ ε] she shall bring thee to honor, when thou dost embrace her.
9. She shall give to thy head [ ς] an ornament of grace, a crown of glory shall she [ d] deliver to thee.
10. Hear, O my son, and receive my sayings, and the years of thy life shall be many.
11. I have taught thee in the way of wisdom, I have led thee in the right paths.
12. When thou goest, thy steps shall not be straitened, and when thou runnest, [ ζ] thou shalt not stumble.
13. Take fast hold of instruction, let her not go, [ η] keep her, for she is thy life.
14. Enter not into the path of the wicked, [ e] and go not in the way of evil men.
15. [ θ] Avoid it, pass not by it, turn from it, and pass away.
16. For they sleep not, except they have done mischief; and their sleep is taken away, unless they [ ι] cause some to fall.
17. For they eat the [ f] bread of wickedness, and drink the wine of violence.
18. But the path of the just is as the shining light, that shineth more and more unto the [ g] perfect day.
19. The way of the wicked is as darkness, they know not at what they stumble.
20. My son, attend to my words, incline thine ear to my sayings.
21. [ κ] Let them not depart from thine eyes, keep them [ h] in the midst of thy heart.
22. For they are life unto those that find them, and health to all their flesh.
23. Keep thy heart [ i] with all diligence, for out of it are the issues of life.
24. Put away from thee a froward mouth, and perverse lips put far from thee.
25. Let thine eyes [ k] look right on, and let thy eye-lids look straight before thee.
26. [ l] Ponder the path of thy feet, and let all thy ways be established.
27. Turn not to the right hand nor to the left, remove thy foot from evil [ λ] .
Annotations on Chap. IV.
[ a] V. 2. Doctrine ] The Hebrew 〈 in non-Latin alphabet 〉 signifies properly to receive, thence to acquire, or get, thence by a metaphor to learn, or receive doctrine. From hence the noun 〈 in non-Latin alphabet 〉 , is by us, with the authority of the Chaldee and Syriac read doctrine, but the LXXII. read 〈 in non-Latin alphabet 〉 , a gift, and so the Latin, with the Arabic, donum, and so the circumstances incline it, the foregoing giving, and good, for so the instructing men not to forsake his law, though it be capable of the style of giving them a good lesson, or doctrine, yet it is surely as (if not more) agreeable to call it the giving a good gift ; and thus indeed the teachings, and descent of the Holy Ghost, called God's giving gifts unto men, are Psal. 68.18. expressed by receiving gifts for men. Thus 〈 in non-Latin alphabet 〉 , and 〈 in non-Latin alphabet 〉 , a taking, and a gift, are with the Greeks all one, differing only by the relation that one hath to the receiver, tother to the donor. In either of these interpretations the sense is much the same; for supposing it a doctrine, the attribute of goodness intimates it to be a favor, and so a benefaction, or gift to him, who is willing to be taught.
[ b] V. 3. In the sight ] It is not amiss here to note, what the Jews observe, that in this and one other place of the Bible the renderings differ, and that 〈 in non-Latin alphabet 〉 , in the sight, is written for 〈 in non-Latin alphabet 〉 , among the sons: Thus the sense well bears, only beloved among the sons of my mother, i. e. among my brethren, as Jud. 7▪ 19. the sons of my mother, and 1 Chron. 28.4. among the sons of my father. And indeed there is great affinity betwixt ב and פ as the learned Bochart notes in his Canaan, l. 1. c. 1. p. 336. where he ingeniously derives Phoenices from 〈 in non-Latin alphabet 〉 , been Anac, the sons of Anac, and gives many instances of the like changes. In this reading there is no place for the rendering 〈 in non-Latin alphabet 〉 precedent in the ordinary notion of unigenitus, only begotten, because the mention of the sons of his mother precludes that, and so doth the story, 1 Chron. 3.5. But after all this, as the observation is ordinary that 〈 in non-Latin alphabet 〉 signifies not only the only begotten, but the only or principally beloved, and so the 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 , the only son, and the beloved, are equivalent phrases among the Hellenists, and so there is no need of this aid; so the ancient Interpreters generally retain the ordinary reading, 〈 in non-Latin alphabet 〉 , the Chaldee and Syriac read 〈 in non-Latin alphabet 〉 , before, and the LXXII. 〈 in non-Latin alphabet 〉 , in the presence, or eye of my mother, and the Latin coram. And in this concurrence there can be no cause to believe the reading should be altered.
[ c] V. 7. The principal thing ] That from 〈 in non-Latin alphabet 〉 , an head, 〈 in non-Latin alphabet 〉 signifies either the first in order, or in dignity, the beginning, or the principal, there can be no question; and as with the preposition ב, Gen. 1.1. it signifies in the beginning, so 'tis also without the preposition, see Prov. 8.22. the Lord possessed me, 〈 in non-Latin alphabet 〉 , in the beginning of his way, and this seems to be the best rendering of it, here, in the first place wisdom (not as the Latin, principium sapientiae, the beginning of wisdom) get wisdom, the repeating the word giving the greater weight to the speech, as if he had said, get wisdom in the first place, and with it best coheres 〈 in non-Latin alphabet 〉 , &c. and in or with all thy getting get understanding, there the getting is doubled, as before the word wisdom, to signify that to be the most principal acquisition, which ought to be first sought, and to accompany everything else that is sought by any. When all the other renderings are considered, this will be found to be most literal and perspicuous.
[ d] V. 9. Deliver to thee ] What 〈 in non-Latin alphabet 〉 here signifies is not unworthy enquiring; For though the verb 〈 in non-Latin alphabet 〉 in Piel be thought to signify delivering, in some sense, as when of God 'tis said, Gen. 14.20. 〈 in non-Latin alphabet 〉 , which the Targum renders 〈 in non-Latin alphabet 〉 , delivered thine enemies into thine hand, and so Hos. 11.8. how shall I give thee up, O Israel? 〈 in non-Latin alphabet 〉 , we render deliver thee, yet it may much more probably be thought to signify enclosing, in both those places, for so those that are enclosed, that they cannot get out, or escape, are in effect delivered into the enemies hands, and therefore in the latter place the Chaldee renders it 〈 in non-Latin alphabet 〉 , I will destroy, th • LXXII. 〈 in non-Latin alphabet 〉 , I will disarm, which is distant enough from the notion of giving, or delivering, which is here affixt to it. In the notion of encompassing, it is near of kin to 〈 in non-Latin alphabet 〉 , a shield, or help, from 〈 in non-Latin alphabet 〉 , to cover, or protect, and so it is here interpreted by the ancient Interpreters. The Chaldee renders it not at all, save by 〈 in non-Latin alphabet 〉 , upon thee, shall be a crown of splendor upon thee, but the LXXII. read 〈 in non-Latin alphabet 〉 , shall defend thee as with a shield, the Syriac 〈 in non-Latin alphabet 〉 shall defend thee with a crown of glory, and so the Latin, corona inclyta proteget te, he shall protect thee with an illustrious crown. And so the Interlinear, muniet te, shall defend thee, with whom the learned Castalio agrees. And there is no cause to doubt but this is the true rendering of the word; for in the literal rendering by cinget, encompassing, it is very fit for a crown which encompasseth the head ; and in the metaphorical, of protecting, affords us a rich sense, that wisdom doth at once adorn, and fortify, protect him also, whom it sets out most illustriously in the eyes of all.
[ e] V. 14. Go not ] The Hebrew 〈 in non-Latin alphabet 〉 is equivocal, 〈 in non-Latin alphabet 〉 signifies recta incedere, to walk straight on, and so simply, to walk, and direct his steps ; But it signifies also metaphorically, to prosper, to be happy, and in Piel, to bless, whether another, or himself. So Matth. 3.12. 〈 in non-Latin alphabet 〉 , and shall bless you, and Job 29.11. and Psal. 72.17. and Prov. 31.28. 〈 in non-Latin alphabet 〉 , and call her blessed ; And in this notion applied to ones self, it will signify to bless ones self: And thus the ancient Interpreters seem to have understood it here; The Chaldee and Syriac read 〈 in non-Latin alphabet 〉 , emulate not, from 〈 in non-Latin alphabet 〉 , to imitate, or zealously to pursue, as those that think themselves happy in the acquest ; so the LXXII. 〈 in non-Latin alphabet 〉 , emulate not the ways of the wicked, and the Latin to the same sense, ne tibi placeat malorum via, let not the way of the wicked please thee, i. e. applaud not thyself (Castalio reads most fitly, ne jactato, boast not) as if it were likely to yield thee anything of advantage: and this is to be adhered to, as the fullest and most pertinent interpretation of the place, as it comes in accord, and consent with what went before, of the advantages of a virtuous life.
[ f] V. 17. The bread of wickedness ] This phrase is capable of a double interpretation, 1. that wickedness is their bread ; then their eating that, is their feeding on wickedness, as men feed on bread, they are as it were fed, and nourished with it; and so in proportion, they drink the wine of violence, violence, wronging and oppressing others is to them the greatest refreshment, supplies the place of wine to them: And this best agrees with the Hebrew style, and the Greek rendering, 〈 in non-Latin alphabet 〉 , they feed on the food of iniquity, iniquities is their food, they are drunk with transgressing wine, transgression is their wine wherewith they fill themselves, to the full. And so also the Context inclines it; for thus it best agrees with v. 16. they sleep not unless they have done mischief, &c. the designing and pursuing mischief supplies the place of sleep with them, they part with one in pursuit of the other; To which it very well agrees, that wickedness is their food, or supplies the place of it: Thus the learned Castalio having rendered it, vescuntur pane impietatis, explains it by impie vivunt, they live wickedly: 2. that their violence and rapine brings them in their food, and without those unjust ways they have not whereon to feed; And to this the Chaldee seems most inclineable, who read, their meat is the meat 〈 in non-Latin alphabet 〉 of wicked men, and they drink the wine of the violent, their meat and wine are the acquests of wicked men, such as their injustice and rapine furnisheth them with; and the probability of this, makes it not fit to leave it out in the Paraphrase.
[ g] V. 18. Perfect day ] What is meant by this phrase must be concluded by the original notion of 〈 in non-Latin alphabet 〉 , in Niphal, to be prepared, i. e. made ready, dressed, adorned ; Thus the day is figuratively supposed to adorn, and dress, and set out itself to the eyes of all beholders, when it puts on more and more light, as more and more ornaments, gems, and luster; and when the Sun (the bridegroom, in the Psalmist, thus gloriously attiring himself) comes to the Zenith, or highest pitch, i. e. (not at the first rising, as the phrase may be thought to signify, in opposition to twilight, which is no perfect day, but as R. Levi among the Hebrews interprets it) at high noon, or midday, then the day is said to be attyred, or ready, adorned with all the bravery that belongs to it. This therefore is a very clear meaning of the verse, the path of the just is like the shining light, the light of the sun, which where ever it is, shineth, giveth some luster ; but this, as the giant, rejoiceth to run its course, and therefore begins, and enters on its progress, ascends more and more, above the Horizon, (which is the meaning of 〈 in non-Latin alphabet 〉 , going, advancing as in a march or journey, 〈 in non-Latin alphabet 〉 say the LXXII. noting a progress) and as it goes, it more and more illuminates the medium (which is the plain rendering of 〈 in non-Latin alphabet 〉 , say the LXXII. enlighten) until the day be fully dressed, or ready, or adorned, 〈 in non-Latin alphabet 〉 , saith Aquila, till dressed, or ready day, 〈 in non-Latin alphabet 〉 , saith Theodotion, till the preparation of the day, or till the day be ready, i. e. till high noon or mid-day ; After which, within a while it begins to disarray itself again, and by little and little to lay off its luster. The Chaldee thus understand the word, rendering it here (and with them the Syriac) 〈 in non-Latin alphabet 〉 , (from 〈 in non-Latin alphabet 〉 , paratus est) dressed or made ready ; and so Hos. 6.5. where we read prepared, as the morning, they read 〈 in non-Latin alphabet 〉 , adorned, ready, dressed, as the morning, i. e. as the day (for so the morning, Gen. 1.5. signifies the whole day, as the evening, the whole night) when it comes to its high or full luster; The LXXII. read 〈 in non-Latin alphabet 〉 , (in the notion of 〈 in non-Latin alphabet 〉 , for rectus fuit) till the day get the upper hand, (as 〈 in non-Latin alphabet 〉 signifies a victory or mastery) i. e. dispels all shades, which it doth not, till the Sun be gotten to the Zenith, or highest point of the heavens. One other notion the words are capable of, from the use of the word 〈 in non-Latin alphabet 〉 sometimes for framing, forming, making, and then it may be rendered 〈 in non-Latin alphabet 〉 , till the day was made, referring the whole to the first Creation; when the light being first made by God, this lights is supposed to travel forth, to send out its rays, and illuminate the medium, and then God dividing the light from darkness, called the light day, which was the framing of the day. And to this I suppose the learned Castalio had respect, when he rendered it, usque ad conditum diem, even until the day was framed. But the former seems to be the more probable understanding of it, and carries a greater elegance in it.
[ h] V. 21. In the midst of thy heart ] The Hebrew may well be rendered, either in the midst, in thy heart, (repeating the preposition ב, and putting it before the heart also, for without question those two are the same, the midst of the man, and the heart) or else taking 〈 in non-Latin alphabet 〉 for a preposition, as sometime it is used, it may be rendered, within thy heart ; so Gen. 23.6. thou art a mighty prince, 〈 in non-Latin alphabet 〉 , the Targum renders it 〈 in non-Latin alphabet 〉 , inter nos, and so we, among us, and accordingly the LXXII. here read no more than 〈 in non-Latin alphabet 〉 , in thy heart.
[ i] V. 23. With all diligence ] The only difficulty in this place is in what notion the preposition 〈 in non-Latin alphabet 〉 must be interpreted. The most ordinary signification of it, and that of which alone the Lexicographers take notice, is