Works Volume 4

Annotations on Chap. V.

[ a] V. 6. Lest thou shouldest ponder ] That 〈 in non-Latin alphabet 〉 is here to be rendered not, and 〈 in non-Latin alphabet 〉 applied to the strange woman, whose feet and steps are mentioned v. 6. is agreed on by all ancient Interpreters, and there is no cause of doubting it, 〈 in non-Latin alphabet 〉 , she goes not in the paths of life, saith the Chaldee, and so the Syriac, in the same words; 〈 in non-Latin alphabet 〉 , she enters not on the ways of life, say the LXXII. and the Latin, applying it to her feet precedent, per semitam vitae non ambulant, they walk not by the path of life. Which agree also to give us the right notion of 〈 in non-Latin alphabet 〉 here, for directing (the steps ) i. e. walking, or going, which it is acknowledged to signify, (as well as pondering ) and which properly belongs to it in this place, the steps being mentioned in the former verse; To this interpretation agrees that which follows, her paths are 〈 in non-Latin alphabet 〉 , wandering, vagi, saith the Latin, 〈 in non-Latin alphabet 〉 , dangerous, say the LXXII. (because they that wander run into danger ) but unstable, saith the Chaldee, 〈 in non-Latin alphabet 〉 , literally, not to know, i. e. either thou canst not know them, non scies, saith the Interlinear, 〈 in non-Latin alphabet 〉 , they are not easy to be known, say the LXXII. and so the Latin, (and the Syriac) investigabiles, secret and investigable; or rather she knows not, i. e. she wanders she knows not whither, so the Chaldee, 〈 in non-Latin alphabet 〉 , and she knows not, which the learned Castalio well expresses, errantibus nescio quo ejus itineribus, her goings wandering I know not whither, i. e. to all the ill imaginable. This sixth verse seems designed as the character of a naughty woman to enforce the former exhortation, of not yielding to her most flattering and promising temptations.

[ b] V. 14. In all evil ] The question here is whether all evil signify all sin, or all misery. The word 〈 in non-Latin alphabet 〉 is common to both, but the context seems to respect the latter rather, the misery being that, v. 11. that brings the unclean person to his sad complaints of himself, and the foresight of which is used as an argument to deter all men from falling into sin; And thus the ancient Interpreters seem to have understood it, 〈 in non-Latin alphabet 〉 , in all shames, i. e. in a most reproachful, ridiculous condition, the scorn and laughing-stock of the people, and so the Syriac also. The Arabic, into all misery, of which also the LXXII. their 〈 in non-Latin alphabet 〉 , and the Latin's in omni malo may fitly be interpreted. Were it understood of sin, it were then an expression of godly sorrow, and a rescue from the power of this sin, by repentance: But the intention of the writer looks not that way; but rather to the sad condition that at last the adulterer finds himself reduced to for want of timely care, and therefore that is more probably to be pitched on.

[ c] V. 16. Let thy fountains, &c. ] The Hebrew here and v. 17, and 18. reads in the future 〈 in non-Latin alphabet 〉 , shall be dispersed, 〈 in non-Latin alphabet 〉 , shall be, and 〈 in non-Latin alphabet 〉 , shall be ; then in the latter part of v. 18. 〈 in non-Latin alphabet 〉 , and rejoice, &c. And thus the Chaldee 〈 in non-Latin alphabet 〉 , thy fountains shall abound, 〈 in non-Latin alphabet 〉 , they shall be, and 〈 in non-Latin alphabet 〉 , it shall be ; Yet the LXXII. and the Latin read in the imperative, 〈 in non-Latin alphabet 〉 , let them be poured out abundantly ; as for the 〈 in non-Latin alphabet 〉 , not ] which the ordinary Copies prefix, it is visibly an error in the Scribe, which the Alexandrian Copy hath mended, and the Arabic appears not to have read.

[ d] V. 19. The loving hind ] The Hebrew read 〈 in non-Latin alphabet 〉 , the hind of loves, which the Chaldee and Syriac render literally, as the LXXII. 〈 in non-Latin alphabet 〉 , the hind of love, as the following phrase 〈 in non-Latin alphabet 〉 , the fole of thy favors ; the Latin fitly render the sense, charissima cerva, gratissimus hinnulus, the most dear and most acceptable: This therefore is to be preferred before our reading in the active, the loving hind. ] The only difficulty is, whether this do not refer to the custom of Princes and great persons, to have such creatures tame, to accompany them wherein they took pleasure; And thus sure the LXXII. and Latin understood it, who for the roe, read 〈 in non-Latin alphabet 〉 , and hinnulus, in the masculine; But the Hebrew 〈 in non-Latin alphabet 〉 is in the feminine, and then the most obvious interpretation may be best, that his wife shall be to him the continual, most delightful companion of life, of whom he is never weary, as the stag, or other such male creature of the field is always pleased, and never weary of the company of his beloved • mate, some female, with which he hath long associated.

[ α] V. 2. For 〈 in non-Latin alphabet 〉 , and let thy lips preserve knowledge, the LXXII. read 〈 in non-Latin alphabet 〉 , the understanding of my lips is commanded thee, or as other copies have it, (which the Arabic also follows) 〈 in non-Latin alphabet 〉 , I command or appoint thee the understanding of my lips ; It seems they read 〈 in non-Latin alphabet 〉 , my lips, for 〈 in non-Latin alphabet 〉 , thy lips ; and then the 〈 in non-Latin alphabet 〉 , I command, was but expressive of the imperative 〈 in non-Latin alphabet 〉 , let them keep.

[ β] V. 3. For 〈 in non-Latin alphabet 〉 , and smooth above oil is her palate, 〈 in non-Latin alphabet 〉 , (saith Symmachus ) they read 〈 in non-Latin alphabet 〉 , for a time she fattens thy palate ; But I make no doubt, 〈 in non-Latin alphabet 〉 , for favor, or by way of flattery, should be the reading (though the Arabic reading for a short time, show that the other was read at the time of that translation) For as 〈 in non-Latin alphabet 〉 signifies smoothing and flattering, and so is used, Prov. 7.5. as here, concerning the strange woman, so the LXXII. there render it, 〈 in non-Latin alphabet 〉 , if she set upon thee with words for favor, i. e. flattering speeches ; so chap. 28.23. for 〈 in non-Latin alphabet 〉 , he that flattereth with his lips, they read 〈 in non-Latin alphabet 〉 , he that hath grace, i. e. flattery in his tongue ; so Ezek. chap. 12.24. 〈 in non-Latin alphabet 〉 , prophesying things for favor, or flattering divines: And then this being the reading, their interpretation is no unfit paraphrase of the passage, though it be not a literal rendering of it, she fattens thy palate for favor, i. e. she flatters thee extremely, which is all one with her mouth is smoother than oil.

[ γ] V. 5. For [ Her feet go down to death, &c. ] they read 〈 in non-Latin alphabet 〉 , for the feet of folly (by which word sins of that kind, viz. uncleanness, are frequently meant) lead those that use it after death to hades, but the footsteps thereof are not sustained ; merely by way of paraphrase, wherein yet the double signification of 〈 in non-Latin alphabet 〉 is respected, which as it signifies to apprehend, or lay hold of, so it signifies also to sustain or support.

[ δ] V. 18. For 〈 in non-Latin alphabet 〉 , blessed, they read 〈 in non-Latin alphabet 〉 , to thee alone, perhaps reading as v. 17. 〈 in non-Latin alphabet 〉 , to thee alone, perhaps only by way of paraphrase, accounting that wife only the happy fountain which was kept proper to the husband. So v. 19. instead of let her breasts satisfy thee at all times, they read by way of paraphrase clearly, 〈 in non-Latin alphabet 〉 , let her company with thee, let her be accounted thy peculiar, let her associate with thee at every season ; In the end of that verse for 〈 in non-Latin alphabet 〉 , be ravished always, they read 〈 in non-Latin alphabet 〉 , being carried about (with her love) thou shalt be long-lived, rendering the adverb 〈 in non-Latin alphabet 〉 , continually ] by carried about, and reading 〈 in non-Latin alphabet 〉 as if it had been from 〈 in non-Latin alphabet 〉 , which signifies to multiply, or increase, so v. 20. they render it by 〈 in non-Latin alphabet 〉 , be thou much, whereby they do not amiss express the true meaning of being extraordinarily with her, which we ordinarily express by a like phrase of being great with her.

[] V. 23. For, In the multitude of his folly he shall be deceived ] they read 〈 in non-Latin alphabet 〉 , he is cast out from the length of his days, and perished through his folly, ] clearly by way of paraphrase, therein respecting the promise, which their former rendering of v. 19. had made to him, that continued constant to his own wife; There they had said 〈 in non-Latin alphabet 〉 , thou shalt have long life, and in proportion being here to express the miscarriage and folly of the adulterer, they say he is cast out, and looseth, forfeiteth the forementioned length of days, and perishes for his sad mistake.

Annotations on Chap. VI.

[ a] V. 3. Humble thyself, and make sure thy friend ] The rendering of the Hebrew, 〈 in non-Latin alphabet 〉 , might be difficult and uncertain, did not all the ancient Interpreters join together in one notion, to secure us of the true and literal meaning of it. The Hebrew 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 signifies not only to tread on, but to trouble ; so Ezek. 32.2. 〈 in non-Latin alphabet 〉 , and troubledst the waters with thy feet, and so Ezek. 34.18. so Prov. 25.26. 〈 in non-Latin alphabet 〉 , a troubled fountain ; Hence here in Hithpael, being in the reciprocal sense, it may fitly note troubling, exciting, stirring up himself. Then for 〈 in non-Latin alphabet 〉 , that signifies to prevail, Isa. 3.5. and so both together, joined with the antecedents and consequents, will thus be rendered, go stir up thyself, and prevail with thy companion, i. e. as soon as ever thou seest thy danger by suretyship, make haste, and importune him for whom thou art bound, to free thee presently from thy engagement, give not sleep to thine eyes, &c. v. 4. without any delay take this course to disintangle thyself; The Chaldee read 〈 in non-Latin alphabet 〉 , excite him, stir him up quickly, i. e. solicit him, and so the Syriac in the same words, and the LXXII. 〈 in non-Latin alphabet 〉 , be not remiss, but provoke, i. e. stir him up: using the phrase 〈 in non-Latin alphabet 〉 , as it belongs to the coward, or sluggard, to which importunity of solicitation is most contrary; as Luk. 18.1. 〈 in non-Latin alphabet 〉 , which is all one, is opposed to praying always ; so also the Latin, festina, suscita amicum tuum, hasten, stir up thy friend, 〈 in non-Latin alphabet 〉 , saith Symmachus, incite, i. e. importune him till thou prevail.

[ b] V. 5. From the hand of the hunter ] The Hebrew here hath no more but 〈 in non-Latin alphabet 〉 , which the Vulgar render de manu, from the hand, the LXXII. 〈 in non-Latin alphabet 〉 , from the snares. But as the verb 〈 in non-Latin alphabet 〉 , signifies to dart, or shoot, or throw, so the noun 〈 in non-Latin alphabet 〉 , is not only an hand, but a blow, or stroke, or any kind of hurt ; The Chaldee, Deut. 32.36. render it 〈 in non-Latin alphabet 〉 , a stroke, and so frequently elsewhere; Here they read 〈 in non-Latin alphabet 〉 , which the Latin renders pedica, a snare, or toil, but the Translatour of the Syriac (which useth the same) plagis, strokes, and so it most probably signifies the wound, or shot, or stroke, that the roe receives from the hunter's arrow, or dart. In the latter part of the verse, for 〈 in non-Latin alphabet 〉 , from the hand of the fowler, the Chaldee and Syriac read 〈 in non-Latin alphabet 〉 , from the snare ; and so the LXXII. 〈 in non-Latin alphabet 〉 , from the snare, but this probably as a paraphrase of the fowlers hand which layeth the snare, and into which it comes by being caught there. And so here, the double use of 〈 in non-Latin alphabet 〉 , both for a stroke and an hand, hath a special elegance in it.

[ c] V. 7. Guide ] For 〈 in non-Latin alphabet 〉 , a captain, or guide, the ancient Interpreters seem to have read somewhat else, either 〈 in non-Latin alphabet 〉 , summer-fruit, or 〈 in non-Latin alphabet 〉 , in the plural, in the same sense; for the Chaldee reads 〈 in non-Latin alphabet 〉 , which, from 〈 in non-Latin alphabet 〉 , to mow, signifies anything that is mowed, or reaped, and is used for the time of harvest in the next verse; and herein the Syriac agrees with the Chaldee, and the LXXII. vary but little, reading 〈 in non-Latin alphabet 〉 , husbandry, meaning, I suppose, the fruit of husbandry, as 1 Cor. 3.9. those whom by Paul 's preaching God had brought in to the faith, are called God's 〈 in non-Latin alphabet 〉 , husbandry, by the same proportion, that they are his 〈 in non-Latin alphabet 〉 , building, the one ripe for harvest as the other for habitation. Only the Latin of all the ancients read ducem, captain, which agrees so well with the other two that follow, that we have no reason to doubt of the present reading.

[ d] V. 12. A froward mouth ] The Hebrew reads 〈 in non-Latin alphabet 〉 , perverseness of mouth, by which the Syriac understand 〈 in non-Latin alphabet 〉 , quarrelling, strife, from 〈 in non-Latin alphabet 〉 , litigare, jurare, or, as their Latin renders it, detraction, the cause of quarrels among neighbors: the Chaldee render it 〈 in non-Latin alphabet 〉 , from 〈 in non-Latin alphabet 〉 , to pervert, deprave, distort ; and having for the man of Belial, in the beginning of the verse, set 〈 in non-Latin alphabet 〉 , a man that is a calumniatour, they seem to direct it wholly to this signification, of detracting and depraving the actions of other men, and so perverting all to the worst sense that is possible. The LXXII. reads more loosely, 〈 in non-Latin alphabet 〉 he goes ways that are not good ; But Symmachus 〈 in non-Latin alphabet 〉 , by distortions of the mouth, i. e. either making wry mouths, as detractours use to do, or by his speech distorting, depraving the actions of other men. This is here affirmed of 〈 in non-Latin alphabet 〉 ▪ a man of Belial, as that is derived from 〈 in non-Latin alphabet 〉 , without, and 〈 in non-Latin alphabet 〉 , profit, i. e. 〈 in non-Latin alphabet 〉 , an unprofitable person (as that signifies a very wicked man.) The phrase is used of Nabal, 1 Sam. 25.25. and there rendered by the Chaldee 〈 in non-Latin alphabet 〉 , a fool, as elsewhere 'tis 〈 in non-Latin alphabet 〉 , sons of wickedness, Deut. 13.13. But in the New Testament it is applied to the Devil, 2 Cor. 6.15. who we know is styled 〈 in non-Latin alphabet 〉 , calumniator, as here the Chaldee render it. The LXXII. read 〈 in non-Latin alphabet 〉 , a foolish man, as folly and wickedness are all one; The Latin, homo apostata, an apostate, that being the notion of the word, Deut. 13.13. In this place it most probably denotes an idle, foolish, and withal a wicked man, that cares not for God's directions of his tongue or life, for of such a one that is true which follows, he goes about depraving and calumniating, idleness, folly, and wickedness leads to this course, see 1 Tim. 5.13.

[ e] V. 30. Despise ] What is the notion of 〈 in non-Latin alphabet 〉 here, will reasonably be resolved by the consent of all the ancient Interpreters. The Chaldee reads 〈 in non-Latin alphabet 〉 , there is no cause why we should be astonished or wonder, and the Latin non grandis est culpa, it is no grand crime. But this, I suppose, not from any special notion of 〈 in non-Latin alphabet 〉 , or 〈 in non-Latin alphabet 〉 , for wondering, but from that use of it for contumely or reproach, as that notes the capital punishment of malefactors, paradeigmatizing, bringing exemplary punishment upon them. To this sure the learned Castalio refers, reading, Non tractatur contumeliose, he is not handled contumeliously.

[ f] V. 31. Sevenfold ] That the Law of Moses required not a sevenfold restitution, is manifest by the express words, Exod. 22.1. fourfold of sheep, fivefold of oxen it prescribes, but not sevenfold of anything. And in the New Testament, when Zacchaeus, Luk. 19. converts to Christ, and proffers a full restitution for all that he had injuriously taken from any, and by his abundant charity giving to the poor half that he had, demonstrates his care of exact justice; yet the restitution he mentions is not sevenfold but fourfold. It cannot then with truth be said of the thief here, that he shall restore sevenfold. And when some endeavor to salve this, by saying that seven is the perfect number, and restoring sevenfold signifies making perfect restitution; it is not reasonable to admit this Scholion, because the perfect restitution being by the Law specified to be four or fivefold, and not left indefinite, it were strange that the legal definite proportion should be omitted, and another definite proportion that of sevenfold named, when but four or five at most was intended. It is therefore much more reasonable, what the learned Franzius from Martin Luther observes, that the Hebrew 〈 in non-Latin alphabet 〉 , is to be rendered seven times, not seven fold; so the word is used and rendered by us, Psal. 12.6. And then the meaning will be evident, he that steals, if he be found, shall restore, according to the legal rate of amercement; and if he steal again, so shall he suffer again; if he steal seven times, he shall be forced to restore seven times; yea though it amount to all the substance of his house, all that he is worth. And then the comparison in the Text betwixt the Thief and the Adulterer lies thus; The Thief pays dear for his stolen goods, sometimes whatever he is worth, but these other sort of stolen goods, which to some men are the sweetest prize, that of his neighbor's wife, this costs him much dearer, even the loss of his life and soul. The Thief as oft as he stole, so oft had he ways of redeeming himself; but the Adulterer cannot ransom himself by any price, his life is forfeit to the Law, nay, if by secrecy he avoid that, he oft brings foul and destructive diseases upon himself, and his soul is in the same danger as his life, see Note g.

[ g] V. 32. He that doeth it, destroyeth his own soul ] The Hebrew setting of this passage, is most fully expressed by the Chaldee; The Hebrew literally sounds thus 〈 in non-Latin alphabet 〉 , he that corrupteth his soul, or destroyeth his life, 〈 in non-Latin alphabet 〉 , he shall do this ; And the Chaldee read 〈 in non-Latin alphabet 〉 , and he that seeks to corrupt his own soul, or destroy his life, he will do this. All the difficulty is, whether it be to be rendered of destroying the life, or corrupting the soul, the words signifying both indifferently; If the latter, then it signifies this sin of adultery to be against the notions of common ingenuous nature, and founded in a corruption of those principles of right judgment, as Aristotle saith, 〈 in non-Latin alphabet 〉 , pleasures are corruptive of principles, and this foul sin is an effect of that corruption, which was noted before, when it was said of him that commits adultery, that he is destitute of a heart; But it is more probably interpretable of destroying the life, either by bringing diseases, and so death itself, or by calling down capital punishment on the malefactor, that so it may be here fitly opposed to theft in the comparison here made, theft being punished by the Law with restitution, but adultery with death.

[ α] V. 6. For 〈 in non-Latin alphabet 〉 , behold and be wise, the LXXII. read 〈 in non-Latin alphabet 〉 — 〈 in non-Latin alphabet 〉 , seeing imitate, and become wiser than he ; An useful paraphrase.

[ β] V. 8. For 〈 in non-Latin alphabet 〉 , gathereth her food, they read 〈 in non-Latin alphabet 〉 , maketh great provision, by way of paraphrase also. But after this they add another example agreeable to the Ant, that of the Be, in these words, 〈 in non-Latin alphabet 〉 , Or go to the be, and learn what an artificer she is, and how venerable a work she makes, whose labors kings and private men bring for health, and she desirable and famous to all, though weak in strength, having honored wisdom, she hath been advanced. This large addition having no footsteps in the Hebrew, cannot be thought any genuine original part of the LXXII. their Translation, but inserted by a later hand, yet it is so ancient as to be found in most copies, and there read by S. Ambrose, Hexam. l. v. c. 21. and S. Jerome, on Ezek. iii. In Proverbiis de ape dicitur, &c.

[ γ] V. 10. For [ a little sleep ] they read 〈 in non-Latin alphabet 〉 , thou sleepest a little, thou sittest a little, to note the sitting still, as well as the sleeping of the sluggard. For [ folding the hands to sleep ] they read 〈 in non-Latin alphabet 〉 , thou embracest thy breast with thy hands, as it is the manner of the idle as well as the sleepy person to do.

[ δ] V. 11. For a traveler, they read 〈 in non-Latin alphabet 〉 , an evil way-goer, for 〈 in non-Latin alphabet 〉 , a man of shield, which we render an armed man, (Symmachus, 〈 in non-Latin alphabet 〉 , literally, and Theodotion 〈 in non-Latin alphabet 〉 , a spear-man ) they read 〈 in non-Latin alphabet 〉 , a good courser, in the same manner as 〈 in non-Latin alphabet 〉 , swift of foot, is Homer 's Epithet for Achilles, that valiant Warriour; or as 〈 in non-Latin alphabet 〉 is one of the Olympic Games, or exercises of Valour; and then they add, 〈 in non-Latin alphabet 〉 , but if thou be diligent, thy harvest shall come as a fountain, and thy poverty shall fly as an ill courser ] meaning to illustrate the former sentence by the contrary; But this with no more probability to be thought a genuine part of the LXXII. than the passage of the Be, v. 7. was.

[ ε] V. 14. For soweth discord, they read 〈 in non-Latin alphabet 〉 , such an one brings troubles to a city.

[ ς] V. 16. For these six things doth the Lord hate, yea seven are an abomination to him, ] they read, in coherence with the former verse, 〈 in non-Latin alphabet 〉 , because he rejoiceth in all things which God hateth, but he is broken for the uncleanness of his soul. In the former part for 〈 in non-Latin alphabet 〉 , six, they seem to have read 〈 in non-Latin alphabet 〉 or 〈 in non-Latin alphabet 〉 , gavisus est, which they frequently render 〈 in non-Latin alphabet 〉 (as here they do) Isa. 66.10. and 14. Lam. 1.22.4.21. And in the latter part, for 〈 in non-Latin alphabet 〉 , and seven, they seem to have read 〈 in non-Latin alphabet 〉 , and is broken, and then 〈 in non-Latin alphabet 〉 , abomination to his soul, is easily transformed into [ for the impurity of his soul.

[ ζ] V. 19. For 〈 in non-Latin alphabet 〉 , breatheth lies, they read 〈 in non-Latin alphabet 〉 , accendeth, inflameth lies, from the diverse uses of the breath to inflame, or set on fire, as well as to speak.

[ η] V. 22. For 〈 in non-Latin alphabet 〉 , she shall lead thee, they read 〈 in non-Latin alphabet 〉 , lead it away, and let it be with thee, by way of paraphrase; for as in taking a guide to conduct one in the way, this is the manner, the man takes the guide, and keeps him with him, and he directs the man in the ambiguities of his way, so here, the taking the Law and keeping it with him is equivalent, to the Laws conducting him in his journey.

[ θ] V. 23. For the commandment is a lamp, and the law is light ] they read 〈 in non-Latin alphabet 〉 , the command of the law is a lamp and light, joining those into one, the commandment and law, which whilst they are severed, are yet supposed to signify the same thing. Whereas in the end of the verse they sever those 〈 in non-Latin alphabet 〉 , reproof and instruction, which in the Hebrew are in regimine, reproof of instruction.

[ ι] V. 24. For 〈 in non-Latin alphabet 〉 , from the smoothness or flattery, for which Symmachus hath 〈 in non-Latin alphabet 〉 , smooth-tongued, they read 〈 in non-Latin alphabet 〉 , calumny (whereas elsewhere they render it 〈 in non-Latin alphabet 〉 , deceit, and ch. 7.21. 〈 in non-Latin alphabet 〉 , a snare ) either because flattery and calumny go together, (he that flatters one, calumniates others to him) or because the Hebrew 〈 in non-Latin alphabet 〉 signifies first to divide, then to smooth, and that of calumniating may refer to the former signification, calumny, breeding discord, and division. Accordingly the Syriac here read 〈 in non-Latin alphabet 〉 from feeding on delations or accusations, which is their phrase for calumny, and accordingly they call the Devil he that eats accusations ) and the word 〈 in non-Latin alphabet 〉 which they use, comes from 〈 in non-Latin alphabet 〉 , to cut or divide.

[ κ] V. 25. For lust not after her beauty in thy heart ] they read 〈 in non-Latin alphabet 〉 , by way of excellent paraphrase; for if lust gain the consent of the heart, it hath certainly overcome that man, before it break out into the actions.

[ λ] V. 26. For 〈 in non-Latin alphabet 〉 , literally, by a whorish woman, to a cake of bread ] they read 〈 in non-Latin alphabet 〉 , the price of a whore is as much as of one loaf, thus supplying the Ellipsis, to which also the Latin agrees, pretium scorti vix est unus panis, the price of a whore is scarce that of one loaf. And the learned Castalio seems to approve it, nam meretrix & libidinosa mulier cum valeat ipsa unum panem, pretiosam venatur animam, a whore when herself is worth but one loaf, hunts the precious soul. And thus the sense is well made up; But the Ellipsis is most readily supplied by that way which our English hath made use of.

V. 32. For 〈 in non-Latin alphabet 〉 , an heart, which the adulterer is said to want, they read 〈 in non-Latin alphabet 〉 , by 〈 in non-Latin alphabet 〉 , understanding the volitive faculty, which is seated in the heart.

Annotations on Chap. VII.

[ a] V. 10. Subtil of heart ] What 〈 in non-Latin alphabet 〉 signifies cannot be doubted, if the concurrence of all the ancient Interpreters may have force with us. The Chaldee and Syriac agree in the same rendering 〈 in non-Latin alphabet 〉 , separating, or taking away the hearts of young men, from 〈 in non-Latin alphabet 〉 which is used by them, ch. 4.16. where we read is taken away ; The LXXII. read 〈 in non-Latin alphabet 〉 , which makes the hearts of young men fly out, and the Latin, praeparata ad capiendas animas, prepared to catch souls ; All this, in all probability, as deducing the word, not from 〈 in non-Latin alphabet 〉 , to keep, (as the Interlinear, reading servata, appear to do) but either from a contrary notion of that word, to lay waste, or destroy, that which was kept, and fortified, as Nah. 2.1. 〈 in non-Latin alphabet 〉 , to destroy the munition, saith the learned Schindler, and so Jer. 4.16. 〈 in non-Latin alphabet 〉 , not watchers, but destroyers; (alluding to the name of Nebuchadnezzar 〈 in non-Latin alphabet 〉 ) where the LXXII. hath 〈 in non-Latin alphabet 〉 , destructions ; or else more probably from 〈 in non-Latin alphabet 〉 which among other significations imports to besiege a City, &c. in order to the taking of it. This I suppose (from the suffrage of all) in the active not passive sense, destroying or besieging others; and so the heart is by the Chaldee and Syriac and LXXII. explained to be the hearts of young men ; for want of observing which, the learned Schindler explicating this passage twice, once under the word 〈 in non-Latin alphabet 〉 , and again under 〈 in non-Latin alphabet 〉 , and taking it in the passive in both, gives interpretations not easily reconcilable; from 〈 in non-Latin alphabet 〉 , rendering it destructa cord, omni carens prudentia, destroyed in heart, wanting all pru • nce, and from 〈 in non-Latin alphabet 〉 , obsessa cord, circumvallata astutia, encamped or encompassed, or intrencht with subtlety, from which notion we seem to have taken [ subtle of heart.

[ b] V. 11. Loud and stubborn ] The Hebrew 〈 in non-Latin alphabet 〉 , from 〈 in non-Latin alphabet 〉 , tumultuari, fremere, garrire, may here best be rendered prating or keeping ado; the Chaldee and Syriac render it by 〈 in non-Latin alphabet 〉 , from the notion of 〈 in non-Latin alphabet 〉 , for querulous as well as rebellious ; The translator of the Chaldee renders it as from the latter praevaricatrix, the translator of the Syriac, petulans, petulant, and the vulgar have garrula, prating. Then for 〈 in non-Latin alphabet 〉 , from 〈 in non-Latin alphabet 〉 , or 〈 in non-Latin alphabet 〉 , it signifies diverting, flitting, not only from the right way, but from one place to another, and so the Chaldee renders it 〈 in non-Latin alphabet 〉 , wandering, and the Syr. 〈 in non-Latin alphabet 〉 , the very 〈 in non-Latin alphabet 〉 , noting all kind of wantonness, and luxury, running from house to house, a feasting, &c. For the former of these the LXXII. have 〈 in non-Latin alphabet 〉 , volatile, (Aquila, 〈 in non-Latin alphabet 〉 , idle) for the latter 〈 in non-Latin alphabet 〉 , luxurious. By both which, this ill woman's character is set down somewhat like that of the younger women, 1 Tim. 5.13. 〈 in non-Latin alphabet 〉 , idle, going about houses, 〈 in non-Latin alphabet 〉 , and not so only, but tattlers or praters. And this seems to be the exactest rendering, not loud and stubborn, but prating and flitting, or running about from house to house, as is expressed in what follows, her feet abide not in her house, (contrary to that of the sober women, Tit. 2.5. who are 〈 in non-Latin alphabet 〉 , keepers at home. ) Now she is without, now in the streets, &c.

[ c] V. 20. Day appointed ] From 〈 in non-Latin alphabet 〉 , to hide, is 〈 in non-Latin alphabet 〉 , the new moon, or time when the moon is hidden ; and so 〈 in non-Latin alphabet 〉 here (ה being changed into א) the day of new moon. To this the Chaldee refer by 〈 in non-Latin alphabet 〉 , the day of assembly, for such the New Moon was among the Jews, as the Calends among other Nations. The vulgar Latin render it in die plenae lunae, in the day of full moon, plenae being some way mistaken for novae, and so it should be in all probability the new moon. See Note on Psal. 81.6. This the LXXII. express not, but content themselves with that which was sufficient to the matter in hand, 〈 in non-Latin alphabet 〉 , after many days. Our rendering it a day appointed, supposes 〈 in non-Latin alphabet 〉 to be from 〈 in non-Latin alphabet 〉 , supputavit ; But the former is more genuine.

[ d] V. 22. A fool to the correction of the stocks ] The difficulty of • nderstanding this passage must first be explained from the original; The words there are 〈 in non-Latin alphabet 〉 , and the only word that will want explaining is 〈 in non-Latin alphabet 〉 . This is thought to signify a fetter, or some other punitive restreint belonging to the feet, which our English renders the Stocks, but it evidently signifies an ornament of the feet, somewhat used in time of jollity. Thus Isa. 3.16. among the several expressions of the pride of Zion, we have 〈 in non-Latin alphabet 〉 , we render it, making a tinkling with their feet, as the Interlinear, tinniebant, the LXXII. 〈 in non-Latin alphabet 〉 , playing with their feet, the Chaldee renders it 〈 in non-Latin alphabet 〉 , from 〈 in non-Latin alphabet 〉 , which signifies motion, or commotion ; If that be of the body, then it is moving with the feet, i. e. dancing (and to that the vulgar Latin seem to refer, composito gradu incedebant, they went in a formed path) but the word 〈 in non-Latin alphabet 〉 belongs also to the motion of the mind, and then it signifies to provoke ; and in that notion 'tis evident the Syriac there use it, who read 〈 in non-Latin alphabet 〉 , they provoke the Lord. This rendering of the Chaldee's was most probably, by mistaking 〈 in non-Latin alphabet 〉 for 〈 in non-Latin alphabet 〉 , for that signifies to provoke to anger, which the Syriac seeing, have rendered it by both dancing and provoking, they dance with the feet, and provoke the Lord to anger. But the true meaning of the verb in that place must needs be discerned by v. 18. where we have the noun, the same which here, 〈 in non-Latin alphabet 〉 , we read, the bravery of their tinkling ornaments, but the Chaldee (and with them the Latin) reads 〈 in non-Latin alphabet 〉 , of their shoes, and the LXXII. 〈 in non-Latin alphabet 〉 , of their clothing, and so the Syriac and Arabic, all agreeing to make 〈 in non-Latin alphabet 〉 as it must needs be there an ornament of the feet. And then in all reason we must so take it here, there being no other place of the Scripture, from whence we should pretend to fetch any other importance of the word. In this sense the literal rendering of the passage will be, as an ornament for the correction of a fool, i. e. as when a fool hath some ornament or bravery put on him, and in that goes, or is carried to correction. Thus will it perfectly agree with the foregoing similitude of an ox going to the slaughter, or to the sacrifice, who when he goes thither, discerns not but that he is going to a fair pasture, or, as it was an ancient custom, goes with a Garland or Crown on his head when he goes to be sacrificed. As that Garland is to the Ox, so this ornament to the fool; and then as the fool thus set out, never imagines he goes to correction, and the ox never thinks of his approaching slaughter, so this seducible young man, allured by promises of pleasure and security, goes to his own mischief and ruin. If there seem any difficulty in this rendering, then will that be cleared by taking 〈 in non-Latin alphabet 〉 for a verb, signifying as it doth in Isaiah, to wear that tinkling ornament on his feet, and then 〈 in non-Latin alphabet 〉 will be, as a fool danceth, (parallel to 〈 in non-Latin alphabet 〉 , as a bird hastens, v. 23.) 〈 in non-Latin alphabet 〉 , to the bond or chain (so 〈 in non-Latin alphabet 〉 signifies from 〈 in non-Latin alphabet 〉 , ligavit) by which he is tied to the post for correction, he goes on merrily and jollily though it be to the place of correction that he goes. Thus it is certain Symmachus understood it, who reads 〈 in non-Latin alphabet 〉 , a fool leaping, dancing to the fetters or bonds: and to the same sense more paraphrastically the Latin, quasi agnus lasciviens & ignorans quod ad vincula stultus trahatur, and as a lamb leaping wantonly, and not knowing the fool is drawn to bonds. In this passage the last word 〈 in non-Latin alphabet 〉 , a fool, is by the Chaldee and Syriac and LXXII. and Arabic, transformed into 〈 in non-Latin alphabet 〉 , a deer or stagg, and so set, as another similitude to which that which follows of the arrow or dart striking through his liver, may be literally applied; and thus understanding it, seeing there is no substantive to supply the place of the fool in this part of the period, they all join to read here a dog, (though there be no word that sounds that way, but meaning it as a paraphrase) 〈 in non-Latin alphabet 〉 , say the Chaldee, and as a dog to the chain or bonds, and the Syriac in the same words, and also the LXXII. 〈 in non-Latin alphabet 〉 , and as a dog to the bonds ; And then follows, 〈 in non-Latin alphabet 〉 , or as a deer struck with a dart into the liver, and so the rest also. From hence it is, saith the learned Val. Schindler, that the Hebrews expound 〈 in non-Latin alphabet 〉 by one that hath those tinkling ornaments, bells about his heels, leaping and frisking like a dog. And so by this understanding of the passage, all the renderings of the ancient Interpreters, if not as literal, yet as using the liberty of paraphrasts, will be accorded.

[ e] V. 26. Many strong men ] The Hebrew here reads not many, but all, ] 〈 in non-Latin alphabet 〉 , i. e. literally, and strong are all her slain, i. e. all the slain are the strong, if we join 〈 in non-Latin alphabet 〉 , all ] to 〈 in non-Latin alphabet 〉 , her slain ] as is most reasonable; and so the Chaldee seems to read 〈 in non-Latin alphabet 〉 , strong are all her slain, and so the Syriac, both literally following the Hebrew. And then the meaning is, men of strength and valor in other things, those that have been the most famed and reputed of in that kind have generally been wounded and slain by these darts. But if we permit 〈 in non-Latin alphabet 〉 , all ] to affect the foregoing 〈 in non-Latin alphabet 〉 , strong ] then it is, all the strong are her slain, by all the strong, meaning all the most strong or renowned for strength, those that have excelled all others in strength. So the vulgar Latin reads expressly, fortissimi quique interfecti sunt ab ea, all the most valiant have been slain by her. The LXXII. to avoid the difficulty, leave out the word strong, and read 〈 in non-Latin alphabet 〉 , they are innumerable whom she hath slain. But Symmachus and Theodotion more literally, 〈 in non-Latin alphabet 〉 , all the strong.

[ α] V. 1. In the end the LXXII. adds, 〈 in non-Latin alphabet 〉 , my son, honor the Lord, and thou shalt be strong, but beside him fear no other.

[ β] V. 6. For my house ] and I looked ] they read (as of the woman) 〈 in non-Latin alphabet 〉 , her house, and 〈 in non-Latin alphabet 〉 , she looked ] and so understand this and the following verses of the whores watching whom she may seduce. 'It is probable this was by reading not 〈 in non-Latin alphabet 〉 , my house, as we have it, and the Chaldee, and the Latin, but 〈 in non-Latin alphabet 〉 , her house.

[ γ] V. 8. For 〈 in non-Latin alphabet 〉 , he went, they read 〈 in non-Latin alphabet 〉 , talking, not that the word hath any such signification, but because they thought that circumstance of walking sufficiently expressed before in the beginning of the verse.

[ δ] V. 18. For 〈 in non-Latin alphabet 〉 , solace, from 〈 in non-Latin alphabet 〉 , exultavit, they read 〈 in non-Latin alphabet 〉 , referring to the custom of wrestlers, to which Aquila also refers, in reading 〈 in non-Latin alphabet 〉 , and the Chaldee 〈 in non-Latin alphabet 〉 , from 〈 in non-Latin alphabet 〉 , to strive, or wrestle.

[ ε] V. 22. For 〈 in non-Latin alphabet 〉 straight way, they read 〈 in non-Latin alphabet 〉 , easily seduced, the word is taken from a foolish bird which the fisher boys toll and catch with the foam of the Sea, and signifies proverbially 〈 in non-Latin alphabet 〉 , one that is quickly and easily drawn or seduced or deceived, 〈 in non-Latin alphabet 〉 , saith Hesychius ) and this by way of paraphrase; yet also with respect to the original notion of 〈 in non-Latin alphabet 〉 , or 〈 in non-Latin alphabet 〉 , simple or foolish. But Aquila and Theodotion read more literally 〈 in non-Latin alphabet 〉 , presently.

Annotations on Chap. VIII.

[ a] V. 12. Witty inventions ] From 〈 in non-Latin alphabet 〉 , excogitavit, is 〈 in non-Latin alphabet 〉 , and 〈 in non-Latin alphabet 〉 , counsel, machination, most frequently in an ill sense; so Lev. 19.29. it is rendered by the Chaldee 〈 in non-Latin alphabet 〉 , the counsel of the wicked, and by the LXXII. 〈 in non-Latin alphabet 〉 , wickedness ; and Prov. 12. v. 2. 〈 in non-Latin alphabet 〉 , a man of cogitations, is by the Chaldee 〈 in non-Latin alphabet 〉 , a wicked man, and so by the LXXII. 〈 in non-Latin alphabet 〉 , a wicked man: and accordingly here 〈 in non-Latin alphabet 〉 must be rendered the knowledge of machinations, which if it be in an ill sense of machinations, then the finding them will be the finding them out, discovering and defeating and frustrating all such the craftiest contrivances of worldly and wicked men; but it may be also in a good sense, and then it is the finding, i. e. the obtaining and acquiring them; and thus it best agrees with the beginning of the verse, where of this true i. e. practical wisdom it is said, that it dwells with 〈 in non-Latin alphabet 〉 , i. e. subtlety, cunning, craft, as before, v. 5. contrary to simplicity and deceivableness, and so the full importance of the place is, that this kind of wisdom, the practice of virtue, though it be not so esteemed, but be under the contrary prejudice is indeed the only true subtlety. The LXXII. read 〈 in non-Latin alphabet 〉 , I invoked knowledge and cogitation, reading, it seems, 〈 in non-Latin alphabet 〉 , and cogitations, and so doth the Chaldee and Syriac, 〈 in non-Latin alphabet 〉 , knowledge, and cogitations.

[ b] V. 22. Possessed one ] The Hebrew 〈 in non-Latin alphabet 〉 is thus most literally rendered, from 〈 in non-Latin alphabet 〉 , to possess ; But it must be remembered, that this possession is sometime acquired by begetting, as the Son is certainly to be reckoned among the possessions of the Father, as well as the Servant which is brought up by him, or the Cattle or House in like manner; so Gen. 4.1. upon the birth of Cain, Eve saith 〈 in non-Latin alphabet 〉 , we render it I have gotten a man, &c. And Zach. 13.5. 〈 in non-Latin alphabet 〉 is rendered by the LXXII. 〈 in non-Latin alphabet 〉 , begat me. This makes it reasonable to bestow some consideration on the reading of the LXXII. in this place, where we have it rendered, 〈 in non-Latin alphabet 〉 , The Lord hath created me in the beginning of his ways, on, or over his works. That 〈 in non-Latin alphabet 〉 , created, is mistaken for 〈 in non-Latin alphabet 〉 , or 〈 in non-Latin alphabet 〉 , possessed, was St. Jerome 's conceit, on Isa. 26. and is obvious to imagine because that will be directly answerable to the ordinary notion of 〈 in non-Latin alphabet 〉 , for possessing, and because Aquila reads expressly 〈 in non-Latin alphabet 〉 , possessed me. But beside that the Ancient Fathers before St. Jerome, follow this reading of the LXXII. which now we have, 'tis evident the Chaldee concur in it, 〈 in non-Latin alphabet 〉 , created me. And the Son of Sirach more than once transcribes it, ch. 1.4. 〈 in non-Latin alphabet 〉 , wisdom hath been created before all things, and v. 9. 〈 in non-Latin alphabet 〉 , the Lord himself created her, and ch. 24.9. 〈 in non-Latin alphabet 〉 , he created me from the beginning before the world: And Gen. 14.19. the same word 〈 in non-Latin alphabet 〉 is by the LXXII. rendered 〈 in non-Latin alphabet 〉 , where speaking of God, they read 〈 in non-Latin alphabet 〉 , who created heaven and earth. And so the Latin, creabit: and in all probability the phrase belongs to the great Title of God as Creator. This only is, to this matter, worthy to be observed, 1. that 〈 in non-Latin alphabet 〉 which here the Chaldee use, though it be used of Creation, Gen. 1.1. and in other places, yet it is also taken in a greater latitude for any kind of production, so Job 3.3. speaking of birth, and conception, the Chaldee read 〈 in non-Latin alphabet 〉 for the latter of these, and Psal. 51.12. 〈 in non-Latin alphabet 〉 is used, which we render create a clean heart, but that evidently in the notion of making, and Psal. 102.18. the people 〈 in non-Latin alphabet 〉 , that shall be born, not created. And so Ps. 104. speaking of the creatures of the world already made, which at God's hiding his face is troubled, at his taking away their breath, die, v. 29. 'tis added, thou sendest forth thy spirit, they are created — which what it signifies, is made evident by the following words, thou renewest the face of the earth ; 2. that when it signifies Creation properly and strictly so called, then the LXXII. do not render it by the word 〈 in non-Latin alphabet 〉 , but 〈 in non-Latin alphabet 〉 , as Gen. 1.1. they have 〈 in non-Latin alphabet 〉 , the Lord made the heaven and the earth; and so the Author of the Book of Maccabees, 2 Mac. 7.28. speaking of the Creation 〈 in non-Latin alphabet 〉 , God made them of that which was not ; and the Author to the Hebrews, ch. 11.3. uses 〈 in non-Latin alphabet 〉 , being framed, and 〈 in non-Latin alphabet 〉 , being made, speaking of the Creation, but not 〈 in non-Latin alphabet 〉 ; 3. that this word 〈 in non-Latin alphabet 〉 here used is frequently found in the looser notion for any kind of production; and yet more loosely for ordaining or appointing, and so is not peculiar to that which we ordinarily call Creation, or which the Arians meant by it, viz. production out of nothing. So when Ecclus 7.5, 'tis said of husbandry that 'tis 〈 in non-Latin alphabet 〉 , we render ordain'd of the most High, and ch. 38.1. of the Physician that 〈 in non-Latin alphabet 〉 , God hath created, i. e. appointed him, and ch. 40.10. 〈 in non-Latin alphabet 〉 , death and bloodshed, strife and sword are created, i. e. appointed for the wicked. If we should here take it in this notion, then 〈 in non-Latin alphabet 〉 , would be (not he created, but) he set me over his works, viz. those which should after be created, or for his works, for the creating them; and to that agrees v. 23. I was set up and constituted from everlasting, But if we shall rather take it to denote generation, then as it best accords with v. 24, and 25. so that at utmost it will conclude no more than what the Church hath always thought of the eternal generation of this wisdom of the Father, the Son of God, without the least show of patronizing the heresy of the Arians, who from hence conclude the second person to be 〈 in non-Latin alphabet 〉 , a creature created out of that which was not, out of nothing, as all the visible world was. Thus 'tis certain St. Cyprian interpreteth it, in the beginning of his second book against the Jews. Christum primogenitum esse, & ipsum esse sapientiam Dei, per quam omnia facta sunt, apud Solomonem in paroemiis: Dominus condidit me initium viarum suarum in opera sua, &c. that Christ is the first begotten, and that he is the wisdom of God, by which all things were made, is testified by Solomon, in the Proverbs, The Lord framed me the beginning (taking 〈 in non-Latin alphabet 〉 in the sense of a noun) of his ways, on, or over his works. So Tertullian adversus Hermogenem, c. 18. sophiam condit, & generat in semetipso; Dominus, inquit, condidit me initium viarum suarum in opera sua. God framed and generated wisdom in himself, as in Solomon wisdom saith, the Lord framed me, &c. So Lactantius, de ver Sap. l. 4. p. 281. Ipse est filius qui per Solomonem locutus est, Deus condidit me in initio viarum suarum in opera sua, &c. It is the very Son of God which spake by Solomon, The Lord framed me in the beginning of his ways, for, or over his works, &c. adding that he was by Trismegistus called 〈 in non-Latin alphabet 〉 , God's builder, and by Sybilla 〈 in non-Latin alphabet 〉 , God's counselor, because he was furnished by God with so great wisdom and power, that God used his counsel and ministry in the building of the world. Of the force of this place, under the style of Dominus condidit vel creavit me, The Lord hath framed, or created me, see S. Hilary de Synodis adver. Arianos, where though he oppose and anathematize the Arians conclusion that Christ is a Creature, meaning one created out of nothing, or that had any beginning of being, yet he infers hence the generation of Christ, and the immutable nature of God, quae creavit ex seipsa quod genuit, which created out of itself that which is begot, and concludes that the profession of the natural generation extinguishes the heresy and wicked opinion of being a Creature of God, out of nothing. And so S. Jerome, though he change the translation, and read possedit me, the Lord possessed me, in the beginning of his ways, (and on Isa. 26. resolve that it is an ill reading, quaedam etiam exemplaria male pro possessione habent Creaturam, ( 〈 in non-Latin alphabet 〉 ) some Copies read amiss, creating for possessing) yet he allows, and makes no change in this part of the sense, Vox Christi, saith he, qui vera est Patris Sapientia, quae ante omnem Mundi Creaturam ineffabiliter ex Patre genita, &c. it is the speech of Christ, who is the true wisdom of the Father, which before the Creation of the world, was ineffably begotten of the Father. By all this it appears 1. how little reason there is to imagine a false reading in this passage of the LXXII. 2. how little cause to fear any advantage to the Arian heresy from hence, when the Fathers, as before, so in their disputes against the Arians, acknowledge this reading, and 3. that the words thus read, are favorable to nothing but that Catholic Doctrine of the Church concerning the eternal generation of the Son of God, and so assure us, that this part of the description of Wisdom is to be interpreted peculiarly of this uncreated Wisdom of the Father, his eternal Word or Son, though the former part, from the beginning of this Chapter to ver. 22. be intelligible of the Law of God, as that is revealed to us (but that again most eminently by Christ, since his Incarnation) yet not without some reflection on this eternal Son of God, in the sublimer sense, as when v. 15. it is said, By me Kings reign, respecting (at least not excluding) Christ as God, whose Ordinance it is by which they reign. Accordingly Eusebius, Eccl. Hist. l. i. c. 2. designing to show that Christ was 〈 in non-Latin alphabet 〉 , a being before the world, living and subsisting with the Father and God of all, ministering unto him for the framing and building of all things that are made, called the Word and Wisdom of God, brings together these passages, by me Kings reign, &c. and 〈 in non-Latin alphabet 〉 , &c. the Lord hath created or begotten me in the beginning of his ways, &c. as the LXXII. now hath it. In the same sense we must understand v. 23. where 〈 in non-Latin alphabet 〉 , I was anointed, ordained, constituted, or as the Interlinear, principatum habui, I had the principality, because princes used to be anointed, is by the LXXII. rendered 〈 in non-Latin alphabet 〉 , he hath founded me before the Age, i. e. from all eternity constituted me as the 〈 in non-Latin alphabet 〉 of the future Creation.

[ c] V. 26. The fields ] What 〈 in non-Latin alphabet 〉 here signifies, is matter of some doubt; The Chaldee and Syriac render it 〈 in non-Latin alphabet 〉 , which the Translatour of the one interprets flumina, rivers, of the other torrentes, torrents, and so the vulgar Latin read, flumina, rivers, but the LXXII. 〈 in non-Latin alphabet 〉 , uninhabited places. The Hebrew 〈 in non-Latin alphabet 〉 , signifies abroad, or without doors, and so the plural 〈 in non-Latin alphabet 〉 , the fields, or deserts, (all that is without doors) in opposition to Towns and Cities, the places where men dwell. This is wont to be called ager, the field or country, and so may well be meant by the LXXII. their 〈 in non-Latin alphabet 〉 , which are not inhabited, and so I suppose, both the Chaldee and Syriac must be understood also, the word 〈 in non-Latin alphabet 〉 , signifying valleys, as well those without, as with water, (and indeed from 〈 in non-Latin alphabet 〉 , haereditavit, possedit, inheriting, possessing, any possession or inheritance.) so Gen. 26.17. 〈 in non-Latin alphabet 〉 , the valley of Gerar, Numb. 13.24. the valley of Eshcol or Cluster, 〈 in non-Latin alphabet 〉 , say the LXXII. and so very frequently; and sometimes when 'tis rendered 〈 in non-Latin alphabet 〉 , torrent, it signifies valley, as Joel, 3.18. 〈 in non-Latin alphabet 〉 , we read the valley of Shittim, and in agreement with this, it is best to render it here plains or valleys, as those are opposed to the hills, described by the highest part of the dust of the world, in the end of the verse, for which the LXXII. read 〈 in non-Latin alphabet 〉 , the highest places that are inhabited of the Universe, thus making the opposition betwixt the valleys and these, that these are inhabited, the former not.

[ d] V. 27. Depths ] What 〈 in non-Latin alphabet 〉 , depth, signifies in this place, must be judged by the former part of the verse, preparing or making the heavens, which being the circle or circumference, which encompasseth the regions of the air, it cannot be reasonable to understand the Sea, which is part of the Terrestrial Globe, by the depth here. The word abyss or depth (as hath been shown Note on Psal. 42. d) signifies the whole body of waters here below, some of which are above, as others beneath the Expansum, some treasured up in the clouds or air, others in the ocean and other rivers; thus we have them in that Psal. 42. where one deep calls to and answers and meets the other; and thus here, v. 28. the clouds above, and the fountains of the deep, and in this place the former of these is meant, upon which the Globe or compass of the heavens is set, which is here called 〈 in non-Latin alphabet 〉 , at his describing a circle upon the face of the depth, the Chaldee read 〈 in non-Latin alphabet 〉 , when he circled a circle, drew a circumference, the LXXII. 〈 in non-Latin alphabet 〉 , when he constituted his own Throne (by that paraphrastically expressing the celestial Globe) upon the winds, by the winds I suppose, meaning the regions of the air, where this superior abyss was. So that this whole verse is the description of the creation of the heaven.

[ e] V. 30. As one brought up with him ] From 〈 in non-Latin alphabet 〉 , verax or fidus fuit, is 〈 in non-Latin alphabet 〉 , nutritius, a tutor, or one that takes care of a Client, Numb. 11.12. and 〈 in non-Latin alphabet 〉 , nutritus, one so nourished or brought up, Lam. 4.5. But 〈 in non-Latin alphabet 〉 , also signifies a Workman or Artificer, and so is by learned men most reasonably rendered, Jer. 46.25. 〈 in non-Latin alphabet 〉 , the artificer of No. To the same sense Jer. 52.15. Nah. 3.8. are applied by Crinitius Exercit. Heb. p. 3. so 〈 in non-Latin alphabet 〉 , Cant. 7.1. the work of the hands of the Artificer, 〈 in non-Latin alphabet 〉 , say the LXXII. and so Exod. 28.6. where the Hebrew reads 〈 in non-Latin alphabet 〉 , the Chaldee reads 〈 in non-Latin alphabet 〉 , artificer, and so v. 12. And thus most probably it signifies here, in the notion wherein Lactantius from Trismegistus applies to Wisdom here the Title of 〈 in non-Latin alphabet 〉 , God's Artificer, in which the Psalmist saith of the word of the Lord, the title of the Son of God, by the word of the Lord were the heavens made, and S. John ch. 1. that all things were made by him. To which signification of the word, doubtless, the LXXII. refer'd, reading, 〈 in non-Latin alphabet 〉 , I was by him framing, or composing, or putting in order.

[ α] V. 1. For 〈 in non-Latin alphabet 〉 , doth not wisdom cry, the LXXII. read 〈 in non-Latin alphabet 〉 , Thou shalt proclaim wisdom, reading 〈 in non-Latin alphabet 〉 in the second person, and having done so, they make the latter part of the verse the answer or return of wisdom to that call, 〈 in non-Latin alphabet 〉 , that prudence may answer thee, so rendering 〈 in non-Latin alphabet 〉 , shall give forth the voice, by 〈 in non-Latin alphabet 〉 , in the notion of answering, to this the Syriac agree, but the Chaldee and Theodotion and the vulgar Latin accord with our rendering, save that the Chaldee and Theodotion turn the interrogatory into an affirmation, 〈 in non-Latin alphabet 〉 , &c. therefore, and 〈 in non-Latin alphabet 〉 , behold, wisdom cries, &c.

V. 2. They omit to render 〈 in non-Latin alphabet 〉 , on or by the way, as thinking it sufficiently expressed by that which immediately follows, 〈 in non-Latin alphabet 〉 , in the midst of the paths, rendering, 〈 in non-Latin alphabet 〉 adverbially, as the Chaldee also doth by 〈 in non-Latin alphabet 〉 , in the midst, the Syriac 〈 in non-Latin alphabet 〉 by the hand or side of the paths, not as we, in the places, as from the notion of 〈 in non-Latin alphabet 〉 , for an house.

[ β] V. 3. For 〈 in non-Latin alphabet 〉 , at the mouth of the City, (parallel to 〈 in non-Latin alphabet 〉 , at the hand of the gates, precedent) they read 〈 in non-Latin alphabet 〉 , she sits in the gates of magistrates, and then adding the verb [ sits ] to supply a seeming Ellipsis. In this place the Translatour of the Syriac seems to think that they read 〈 in non-Latin alphabet 〉 , calls, for 〈 in non-Latin alphabet 〉 , city, and so have translated 〈 in non-Latin alphabet 〉 , ore suo clamitat, cries with her mouth ; but by a gross mistake, the Syriac being exactly the same with the Chaldee 〈 in non-Latin alphabet 〉 (only the ד wanting) as that is the literal rendering of the Hebrew, in the mouth of the city, according to the poetical style of this Book, which resembling a city to a man, speaks familiarly of the hand and the mouth, the hand of the door noting the side, the mouth of the city, the entrance into it, as v. 2. the 〈 in non-Latin alphabet 〉 , or head of the high places, is the top of them.

[ γ] V. 5. For 〈 in non-Latin alphabet 〉 , understand with the heart, they read 〈 in non-Latin alphabet 〉 , set to your heart, which the Larin render well by animadvertite, mark or mind.

[ δ] V. 7. For 〈 in non-Latin alphabet 〉 , wickedness is an abomination to my lips, they read 〈 in non-Latin alphabet 〉 , lying lips are abominated before me, probably reading 〈 in non-Latin alphabet 〉 , lips, for 〈 in non-Latin alphabet 〉 , my lips, and so joining 〈 in non-Latin alphabet 〉 to it, lips of wickedness, for wicked or lying lips. Herein the Syriac agrees with them 〈 in non-Latin alphabet 〉 , &c. and lying lips are an abomination before me, but the Chaldee accord with our Hebrew 〈 in non-Latin alphabet 〉 , and my lips detest wickedness, and so the Latin also.

[] V. 13. For 〈 in non-Latin alphabet 〉 , a mouth of perverseness, they read 〈 in non-Latin alphabet 〉 , the perverted, distorted ways of the wicked, by way of paraphrase.

[ ς] V. 18. For 〈 in non-Latin alphabet 〉 , durable riches, they read 〈 in non-Latin alphabet 〉 , possession of many things ; But this most probably by a mistake of the Scribe for 〈 in non-Latin alphabet 〉 or 〈 in non-Latin alphabet 〉 , old, gray, or ancient possession, i. e. that wich continues long with the possessors; so the Hebrew 〈 in non-Latin alphabet 〉 , from the verb signifying to grow old, imports, and so Symmachus reads 〈 in non-Latin alphabet 〉 , ancient life, in the notion wherein 〈 in non-Latin alphabet 〉 , life, signifies wealth, possessions of this life; and so Theodotion 〈 in non-Latin alphabet 〉 , ancient, i. e. durable substance.

[ ζ] V. 21. In the end they have this addition over and above the Hebrew, 〈 in non-Latin alphabet 〉 , if I shall have shown you the things that are done every day, I will remember to recount the things done from eternity. This was designed to make a transition to that which follows of the eternal Wisdom of God, before the creation of the world: and being first noted in the margin, seemeth from thence to have crept into the Text.

[ η] V. 31. For rejoicing in the habitable part of his earth (speaking still in the person of Wisdom) and my delights, &c. they read 〈 in non-Latin alphabet 〉 , when he rejoiced having finished the world (in reference to God's resting the seventh day after the six days creation, and rejoicing on it, as on a festivity) 〈 in non-Latin alphabet 〉 , and he rejoiced in the sons of men.

V. 35. For 〈 in non-Latin alphabet 〉 , favor, they read 〈 in non-Latin alphabet 〉 , will, in the notion wherein that word is among the Hellenists frequently used for delight, or good pleasure, 〈 in non-Latin alphabet 〉 , he delights in thee, see Note on Col. 2. g.

Annotations on Chap. IX.

[ a] V. 9. Give instruction ] The notion of 〈 in non-Latin alphabet 〉 , to give, and 〈 in non-Latin alphabet 〉 , to receive, are in this verse very observable. The former is here rendered by the Chaldee 〈 in non-Latin alphabet 〉 , teach, from a notion of it not for giving simply, but giving, as a master gives lessons, instruction, i. e. teaching; This is imitated by Latin Authors, Da, si grave non est, Give, i. e. tell me if it be not troublesome to you, in Horace, l. ii. Sat. 8. Iste Deus qui sit, da Tityre nobis, Tell us what God that is, in Virgil 's Bucol. For this the LXXII. here read 〈 in non-Latin alphabet 〉 , give an occasion, not observing the propriety of this idiom, but using the liberty of this paraphrase, to supply the conceited Ellipsis. So 〈 in non-Latin alphabet 〉 , from a parallel notion of that verb, denotes not receiving simply, but receiving as a disciple receives lecture, i. e. perceiving, apprehending. So Prov. 1.3. 〈 in non-Latin alphabet 〉 is rendered by the LXXII. 〈 in non-Latin alphabet 〉 , to receive, but by the Chaldee 〈 in non-Latin alphabet 〉 , to accept or learn, (as 1 Tim. 1.15.) the 〈 in non-Latin alphabet 〉 , all acceptation, of which the faithful saying is there said to be worthy, signifies being learnt and considered by all) and Job 22.22. 〈 in non-Latin alphabet 〉 is by the Chaldee rendered 〈 in non-Latin alphabet 〉 , learn, (by the LXXII. 〈 in non-Latin alphabet 〉 , apprehend) as here 〈 in non-Latin alphabet 〉 is 〈 in non-Latin alphabet 〉 , science, but by the LXXII. simply 〈 in non-Latin alphabet 〉 , 1 Cor. 11.14. the animal man, 〈 in non-Latin alphabet 〉 , apprehends not, understands not the things of the spirit, for so it there follows, neither can he know them, because they are spiritually discerned ; where by that of knowing and discerning, it is evident what he meant before by 〈 in non-Latin alphabet 〉 , receiving, i. e. perceiving.

[ α] V. 3. For 〈 in non-Latin alphabet 〉 , she calls upon the wings, i. e. battlements, of the high places, or walls of the city, the LXXII. read 〈 in non-Latin alphabet 〉 , calling together or assembling with an high proclamation or loud voice unto the cup or goblet, mistaking 〈 in non-Latin alphabet 〉 , the city, in the close, as if it were from 〈 in non-Latin alphabet 〉 , to call or cry out, for then 〈 in non-Latin alphabet 〉 , high, being so applied, must signify high or loud calling. Then for 〈 in non-Latin alphabet 〉 , from 〈 in non-Latin alphabet 〉 , clausit, complexus est, it signifies a wing, as that which incloseth the body, and (applied to a building) a battlement, or sept, because as the wing incompasseth the body, so doth the battlement the wall or house-top; but they (having otherwise understood the word 〈 in non-Latin alphabet 〉 , city ) transform by consequence the interpretation of 〈 in non-Latin alphabet 〉 , to that of a cup or goblet, in respect of the cavity of it, and so render 〈 in non-Latin alphabet 〉 , unto the cup, (it is but a mistake of the learned Conradus Kirkerus, Concordant. to. 2. to affix 〈 in non-Latin alphabet 〉 , as the rendering of 〈 in non-Latin alphabet 〉 , city ). In all which, though they recede much from the words, yet they vary not the sense: For if we apply the cup to that wherein the wine is mixed, (for so they read 〈 in non-Latin alphabet 〉 , mingled into the cup ) that so [ calling to the cup ] may be inviting to drink of it (and thus S. Augustine reads it, de Civ. l. xvii. c. 20. miscuit in cratere, & misit servos convocans ad craterem, and so the following verse admits, drink of the wine which I have mingled for you, viz. in the cup or goblet) it is then evident that the rest of the period in their rendering is no unfit paraphrase of the Original, the calling on the battlements of the walls or high places of the city, being very well explicated by calling together or assembling with a loud voice or proclamation.

[ β] V. 6. For 〈 in non-Latin alphabet 〉 , and live, the LXXII. reads 〈 in non-Latin alphabet 〉 , that ye may reign to eternity, to which is added by way of scholion, 〈 in non-Latin alphabet 〉 , and seek prudence, to which some Copies add 〈 in non-Latin alphabet 〉 , and live, the literal rendering of 〈 in non-Latin alphabet 〉 . In the end of the verse for 〈 in non-Latin alphabet 〉 , and go in the way of understanding, they read 〈 in non-Latin alphabet 〉 , and make strait prudence in or by knowledge, reading, it seems, 〈 in non-Latin alphabet 〉 , as from 〈 in non-Latin alphabet 〉 , in Hiphil, rectificare, to make strait, or plain, and then not unfitly rendering the way of understanding by 〈 in non-Latin alphabet 〉 , prudence, only adding 〈 in non-Latin alphabet 〉 , by knowledge, as the means by which prudence is directed or conducted.

[ γ] V. 7. For 〈 in non-Latin alphabet 〉 , his blot, they read 〈 in non-Latin alphabet 〉 , shall reproach himself, as if 〈 in non-Latin alphabet 〉 were a verb. No ill paraphrase.

[ δ] At the end of verse 10. they add 〈 in non-Latin alphabet 〉 , for to know the Law is a part of a good understanding, merely as a scholion, to prove what preceded, that the knowledge of the holy is understanding.

[ ε] V. 12. When the Copies of the LXXII. read 〈 in non-Latin alphabet 〉 , if thou beest wise to thyself, thou shalt be wise also to thy neighbors ; It is most likely that it was caused by some Scribe, which made a stop after 〈 in non-Latin alphabet 〉 , which should have been before it, for by that means it seemed necessary to supply in the latter part, somewhat which seemed wanting, which was done by adding 〈 in non-Latin alphabet 〉 , to thy neighbors also. But the Interpretation being left out, and the comma set after 〈 in non-Latin alphabet 〉 , it is then most exactly agreeable to the Hebrew, and all other Interpreters, thus, 〈 in non-Latin alphabet 〉 , if thou become wise, thou shalt be wise to thyself, i. e. thou shalt have the benefit of thy wisdom. After the end of this twelfth verse there is in some Editions a very large insertion, 〈 in non-Latin alphabet 〉 , He that trusts in lies, feeds on the winds, and the same still pursues the birds flying (this passage is in the Latin inserted at the end of the fourth verse of the next Chapter) for he hath forsaken the ways of his own Vineyard, and wandered out of the paths of his own Field, and travelleth by a waterless desert, and a land placed in thirsty places, and with his hands he gathereth together fruitlessness. But this is manifestly an insertion, and is not owned by the Complute Edition, though some other Editions add yet more, and prefix before this addition 〈 in non-Latin alphabet 〉 , a son that is instructed shall be wise, and shall use the fool for his servant, i. e. the fool shall serve the wise, which words the Roman LXXII. inserts at the end of the fourth verse, of the next Chapter.

V. 13. For 〈 in non-Latin alphabet 〉 , simple or simplicity in the abstract, they read 〈 in non-Latin alphabet 〉 , she becomes to want a piece of bread, by this paraphrasing her simplicity, that her course of idleness and impudence brought her to extreme want, and in the end of the verse, for 〈 in non-Latin alphabet 〉 , she knows not what, or anything, they read 〈 in non-Latin alphabet 〉 , she understands not shame, merely as a scholion of what else seemed obscure or imperfect, for which the Chaldee read 〈 in non-Latin alphabet 〉 , goodness.

[ ς] V. 14. For 〈 in non-Latin alphabet 〉 , in the high places of the city, they read 〈 in non-Latin alphabet 〉 , visibly in the streets, merely by way of paraphrase, to express the sense, not the words.

V. 17. They invert the order of the words, without any considerable change, paraphrastically, 〈 in non-Latin alphabet 〉 , take the secret loaves pleasantly, and the sweet waters of stealth.

[ ζ] V. 18. For 〈 in non-Latin alphabet 〉 , the dead or carcases, (see Note on Psal. 88. d) are there, they read 〈 in non-Latin alphabet 〉 , the giants or those that are born of the earth, perish by her, referring to the double notion of 〈 in non-Latin alphabet 〉 , for those that are in the earth, as the dead are, or those that come out of the earth, as giants were believed to do. In the end, for 〈 in non-Latin alphabet 〉 , her guests, they read 〈 in non-Latin alphabet 〉 , he meets, as if it were 〈 in non-Latin alphabet 〉 , which signifies so. And this also without any considerable change of the sense, for this simple one being one of her guests, her guests being in the depths of scheol, and his meeting or going to meet her 〈 in non-Latin alphabet 〉 , to the depth of hades, are equivalent. After this comes a very large insertion, merely as a scholion of some learned man, (an exhortation to avoid the forementioned danger) which in some (but not in the Complute ) Editions is crept into the Text, and retain'd also by the Syriac and Arabic, but neither in the Chaldee nor Latin, 〈 in non-Latin alphabet 〉 , But leap back, stay not in the place, nor cast thine eye upon her; for so thou shalt pass over the strange water. But abstain thou from the water of another's fountain, that thou mayst have a long time, and that the years of life may be added to thee.