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to have in View, causes them to deviate from the strait Road, by which Means they come short, and lose the Prize. St. Paul (Phil. III. 14.) uses the same Metaphor, and a Word very similar to n°; TRIS dia
Ele σοθεν ΕΠΕΚΤΕΙΝΟΜΕΝΟΣ, κατα σκοπον διωκω ; STRETCHING AFTER those that are before, I pus forward to the Mark. Again, speaking of his own Course of preaching the Gospel, ( 2 Cor. X. 14.) he says, Ου γαρ ως μη εφικνεμενοι ας υμας, ΥΠΕΡΕΚΤΕΙΝΟΜΕΝ εαυτ8ς, άχρι γαρ και υμων εφθασαμεν εν τω ευαγγελια τα Χριστου. We did not STRETCH ουκselves FORWARD BEYOND our Line, as not regularly coming to you ; but we have been the first who have reached so far as you &c. In the latter Clause, Dynn, CAUSETH THEM TO WANDER, corresponds with another Expression used by the same Apostle in a like Sense, 1 Cor. IX. 26. Εγω τοινυν ουτω τρεχω, ως ουκ αδήλως ; where by αδηλως he evidently means, running at random, without minding whether he was in the Irait Path to the Goal. The Apostle is thought to have borrowed these Terms from the Grecian Games : but might he not have fetched them from the sacred Writings belonging to his own Country, in which he seems to have been particularly conversant ? V.28. In the Way of Righteousness is Life; and in the Path-way thereof
) -O) Verse ought doubtless to be thus translated – IN THE HIGHWAY OF RIGHTEOUSNESS is Life : BUT IT's BYE-PATH LEADETH to Death. n8 is always used in a good Sense : but aing sometimes in a bad one. See Ch. I. 15. VII. 25. Hof. II. 6. By this Construction the Verse is cleared of all Difficulties, the Antithesis is preserved, and there is neither a Redundancy or Deficiency in the Words.
ודרך נתיבה אל מות:
.there is no Death
This [בארח צדקה חיים
מפרי פי איש יאכל טוב- ונפש .Soul of the Tras
V. 1. A wise Son heareth bis Father's Instruction : - 901 Dan 12
נער פיו שמר
feurity. I join v's and 710 together in the Construction, as the Syntax seems to require : and as the Phrafe EATING THE WORD OF God, for Audying and digesting it, is scriptural, (see Jer. XV.16. Ezek. III. 3.) I give is the signification of the Word, as our Version does, Numb. III. 16, 51. IV. 45. XXII. 18. XXXV]. 5. &c. which being left indefinite, and being often used for the Divine Commandments, may be so taken here, as well as 727 and ,7159, V. 13. And as a Verb is wanted in the latter Hemistic, I consider was in that Light, and give it the Sense it has, Exod. XXIII. 12. XXXI. 17. and 2 Sam. XVI. 14. or it may be considered as a Noun, but with the Idea of Luft, or Appetite, (as Exod. XV. 9. Eccl. VI. 7.) thus LÚST OF THE TRANSGRESSORS is for VIOLENCE, or VIOLENCE is the Lust &c. In either Case the Sense is the same, and the Antithesis preserved in every corresponding Member.
V. 3. He that keepeth his Mouth, keepeth bis Life: WDS) Rather — HE THAT WATCHETH over his Mouth &c. for this is one of the Senses of 733, whence 73), a Watchman, is derived: besides as the Verbs in the Hebrew are different, so ought they to be in the Version.
V.4. The Soul of the Sluggard desireth, and' hath nothing : .71800 by w3 789] Rather - The SLUGGARD DESIRETH, BUT hath NOT his Will; or the Thing be defireth: so wo3 frequently signifies. but the Soul of the diligent shall
. be made fat. Diyan »531 : ]
BUT THE DESIRE OF THE DILIGENT SHALL BE SATISFIED. See you in the Note on Pf. XX.
32 V. 5. A righteous Man hateth lying : but a wicked Man is lothfome, and cometb to Sbame. : ' - ) Rather THE RIGHTEOUS HATETH A FALSEHOOD: BUT THE WICKED IS AN ABOMINATION, AND COMETH TO SHAME: thus is the Verb wxa rendered, 1 Sam. XIII. 4. 2 Sam. XVI. 21. But all the old Versions seem to have read here w217; for they agree in rendering it HE IS CONFOUNDED'; which seems to be the true Lection. V.6. Righteousness keepeth him that is upright in the Way: 17773 ]
RIGHTEOUSNESS KEEPETH THE RIGHT WAY.
-bue Wickedness overthroweth the Sinner. :Oxon abon nyun] Rather BUT WICKEDNESS MAKETH THE WRONG Way'sLIP
Rather [תדשן :
- ורשע יבאיש ויחפיר : [דבר שקר ישנא צדיק
Rather [נצר תם דרך
j Ratherכפר נפש איש עשרו - ורש לא שמע גערה:
PERY : i.e. “finds continual Dangeļs and Disappointments attending
beareth not Rebuke.
— DOTH NOT THE POOR HEAR REBUKE ? "That is, (I ima'gine) the rich by his Wealth can always extricate himself out of “ Difficulties; while the poor Man, who has nothing to offer by Way “ of Atonement for his Faults, meets with Rebukes." The old Verfion is to the same Effect as that we now use; and the marginal Note is, “ For his Poverty, he is not able to escape the Threatnings, which “his cruel Oppressors use against him.” Which Explanation, abstractedly considered, appears to be good : but, compared with the Version of the Text, is diametrically opposite to it. The Interrogation however relieves froin the Embarrassment.
V. 10. Only by Pride cometh Contention : -,739 in 11772 pg] Rather A VAIN Man BY PRIDE CAUSETH CONTENTION. See po (contracted for pig) thus used, Gen. XXXVII. 24. Deut. XXXII.47.
V. 11. Wealth gotten by Vanity hall be diminished: - Sana 1100 Oyo'] Qu. ought not this Hemistic to be rendered - WEALTH' is DIMINISHED BY VANITY ?
but be that gathereth by Labour fall increase. 7rapi :707] 7. is never used to express the Labour of the Hand; though it may appear naturally to admit of that Sense. All the ancient Verfions, as far as we can collect from their discordant Readings, seem to have had 17, instead of 7, in their respective Texts : - and it must be confessed that nothing is more probable than such a Metathefis. Admitting this Lection, the Sense is clear, viz. BUT HE THAT GA
UNTO COMPETENCY SHALL HAVE Plenty. This Maxim, thus restrained, inculcates an excellent Lesson. It exhorts to Industry, and checks Avarice, by drawing between them the precise Line of Separation.
V. 12. .Hope deferred maketh the Heart fick, but when the Depre cometh, . :97827187] Rather -- EXPECTATION PROLONGED CAUSETH AN
Τ Η Ε R Ε Τ Η
ANXIETY OF HEART: BUT THE DESIRE APPROACHING is A Tree of Life. I construe 1783 as the Participle, rather than as the Preter ; because it seems to improve the Sense ; for it is well known, that we generally derive more Satisfaction from Expectation than from actual Fruition ; unless when by repeated Disappointments the Hope seems to be removed farther off from Day to Day; which is justly said to hicken the Heart.
V. 13. W boso despiseth the Word Mall be destroyed : Same 2275 za 15] Our Version passes over the Pronoun 15; and also does not seem to give the true Sense of this Hemistic; which I think ought to be thus translated --- WHOEVER DESPISETH A DECREE (or, The LAW) SHALL BE HOLDEN (or, BOUND) to it: i.e. “ if he treat “ the Laws with Scorn, they shall be executed against him; or he “ shall be bound over, or made to give a Pledge for the Observance of " them.” 227, though a Word of a most extensive Signification, is here restrained by the parallel Word, Commandment, in the next Hemistic, to a synonymous Sense: it is translated by this same Word in a Multitude of Places; but, for Variếty, I render it Decree or Law, as 2 Chron. XXX. 5. And in respect to the Verb han, it's primary Sense is to bind; and it is thus rendered, Ezek. XVIII. 16.
*** There is here doubtless a Verse wanting in our present Hebrew Texts; for all the ancient Versions, except the Chaldee (which in these Cases is no Authority, as the Jews have certainly reduced it to the Standard of their Texts) read to this Effect, viz.
“ TO THE FRAUDULENT MAN NO GOOD WILL COME: BUT THE “WORK OF THE WISE PROSPERETH, AND HIS WAY SUCCEEDETH.”
V. 14. The Law of the wife is à Fountain of Life, to depart from the Snares of Death. :] I consider niin, not as in regimine, but as the Plural, with the Ellipfis of the formative ,,, which is not uncommon; and read upon 7105 thus Yupo Dingo5. The Version, according to this Construction and Reading, will be this --- The Laws are to THE WIȘE A FounTAIN OF LIFE ; TO THE REBELLIous they are the SNARES OF DEATH. By this Interpretation the Antithesis is restored to every corresponding Word in the Verse; and hence another Argument besides might be drawn by an Induction of every Verse, not only in this Chapter, but of the far greater Part of this Book, to prove that it is the most probable Sense.
- Rather [שכר טוב יתן חן - ודרך בגדים איתן :
V. 15. Good Understanding giveth Favour : but the Way of Trans
. ] A GOOD CONDUCT CONCILIATETH (or, PROCUPETH) Favour : But The Way of the WickED IS RUGGED. So bow fignifies, 1 Sam. XVIII. 14, 15. &c.
V. 19. The Defire accomplished is sweet to the Soul: wyn 773 77980 VD35] All the ancient Versions read here 71, viz. The Desire of WHAT IS HONEST, or COMELY &c. V. 23. Much Food is in the Tillage of the poor : but there is that is
. : 000 2] The most obvious Construction of this Verse is There is much FOOD IN THE TILLAGE OF RULERS (or, CHIEF MEN) BUT IT HAPPENETH that it is destroyed &c. It is a Fact founded in Experience, that where there is great Abundance, there is generally great Walte. The Word •89 indeed (probably a Mistake for uson) in some few Places fignifies a poor Man : but he cannot be deemed poor who has a Superfluity: besides that the latter Hemistic has no Coherence according to that Sense. V.25. The righteous eateth to the satisfying of his Soul :- 508573 ]
רב אכל ניר ראשים- ויש נספה .de
Rather [ לשבע נפשו
·V. 1. Every wise Woman buildeth her House : - Anja D'WI 01337 n's] These four Words are very anomalous; and that owing solely to the Insertion of the , in on; which makes it the Nominative Plural, instead of Singular. Most of the ancient Versions read 8an; and so indeed must we, if we pay any Regard to the Syntax.
V. 3. In the Mouth of the foolis is a Rod of Pride : -699852 7283 hon] Rather — PRIDE IN THE Mouth Of Fools is A Rod, viz. for their Chastisement &c.
V.7. Go from the Presence of a foolish Man. when thou perceive? not in him the Lips of Knowledge. mynt
, san : 7777 'NoD], The LXX, Syriac, and Arabic Versions, read the
ext thus — 759, and add 5p at the Beginning of the Verse; and in the latter Hemistic
לך מנגד לאיש כסיל .