10. Divination is, &c.]—By the king, we are to understand a wise and virtuous monarch; and the whole relates to his conduct in judicial proceedings, as is evident from the second hemistich. "Divination" rests upon the lips of such a king; that is, by sagacious interrogatories and skilful inquiries, he investigates the truth of the matters upon which he sits in judgment: and thus "his mouth will not transgress in judgment,” i. e. he will pronounce an equitable sentence. Oop is rendered" divination" by LXX, Vulgate, Syriac, and Targum; and, as divination, properly so called, was forbidden, (Deut. xviii. 10,) it must here mean sagacity, penetration in discovering the truth.-(Parkhurst, Lex.) The root is used in a good sense Isaiah, iii. 2. It is not improbable, that Solomon glances at his famous decision about the children of the two harlots, 1 Kings, iii. 16.

11. A just weight, &c.]—“ A just weight and balance" are called "Jehovah's" and "his work," because they are his appointment, agreeably to the law, Levit. xix. 35; Deut. xxv. 13, et seq. which requires the use of " a perfect and just weight, a perfect and just measure." Compare ch. xi. 1, xx. 10, 23. From which passages, in conjunction with the verse before us, we learn, that it was usual with the Israelites to keep their weights in bags; and that their weights were made of stone, and not of metal, lest they should be corroded by the rust, and, in consequence, become lighter.-Lamy, Apparat. Biblic. lib. i. cap. 15. See Michalis, Commentaries on the Laws of Moses, Art. 227, where he has made some curious remarks on Hebrew weights and measures.

12. It is an abomination, &c.]-Verses 12-15 are spoken of a wise and virtuous monarch, as being alone worthy of the name of king, in the same way as verse 10.

14. as messengers of death]-The king's wrath is instantly followed by vengeance, and therefore it may be compared to

the Capidgi, or executioner, sent with a warrant from the prince to put an offender to death. Thus "Benaiah was the Capidgi sent by Solomon to put Adonijah to death, (1 Kings, ii. 25.) A Capidgi, in like manner, beheaded John the Baptist in prison, (Matt. xiv. 10.) Great energy will then be allowed to the term messengers of death, if we understand the words of the Capidgi of the Jewish princes.”—Burder's Oriental Customs; also Harmer, vol. iii. p. 372.

15. In the light, &c.]—" The light of the king's countenance" means, that, when it is expressive of kindness and benignity, his subjects enjoy life and freedom; contrasted with the preceding verse, in which it is said, that vengeance instantly follows the king's wrath.

the latter rain]—The former and latter rain are often mentioned in Scripture; and, as the Hebrews began their civil year about the autumnal equinox, it is natural to suppose, that "the former rain" was that which fell in October or the beginning of November; and "the latter rain," that which fell in April; for, "during the summer season, the Eastern countries are rarely refreshed with rain," as Dr. Shaw observes. (Travels, p. 335.). The words translated "the former and the latter rain,” (wpbîì, ¡71',) are not expressive of first and second, but of two important sorts of rain.-(See Parkhurst and Cocceius on the words.) That the latter rains, or rains in the spring, are necessary to an abundant crop, appears from the testimony of Dr. Russel. "The more wet the spring," says he, "the later the harvest, and the more plentiful the crop." This shows the beauty of the comparison. The king's favour is as grateful as the spring showers, which fertilize the earth, and produce an abundant crop.-See Harmer's Observations, vol. i. p. 71, et seq.

16. to get wisdom]-p for np.-See Altingii Fundam. Punct. p. 333.

17. The highway, &c.]-The Masora notices, that this verse is the middle of the book.

18. Pride precedeth, &c.]-Destruction presses hard upon pride and a haughty spirit.

20. He that understandeth the word]—The parallelism inclines me to understand by "27" the word of God:" he who diligently endeavours to know and to obey it, shall find by experience its salutary effects.-(See Poli Synop.) As 727, however, means thing as well as word, it may be rendered, "He who handleth a matter wisely," as E. T., or "He who is prudent in his affairs:" "Qui prudenter se gerit," Dathe. -See Le Clerc.

21. shall be called prudent]-As the Hebrews used the phrase "to be called," for being really so, (Glassii Phil. Sac. p. 222,) the meaning is, the wise in heart will be prudent, will act with prudence. Doederlein, after Michalis, reads р obviam venit, i. e. Sapienti occurrit vel socius hæret prudens;" for which there is no authority, and the received version is supported by Vulgate and Targum.

And the sweetness of the lips]—I suppose, not only eloquence of language, but also an elegant and agreeable enunciation, which certainly increase the effect even of sound doctrine.

22. But the instruction, &c.]-Whatever instruction fools may pretend to give, it will prove only foolishness. Arnoldi, Doederlein, and Dathe, take on for a toil or net, as ch. vii. 22; the latter of whom renders it," Et laqueus stulto stultitia;" but this is opposed by the ancient versions, and is contrary to the usual acceptation of the words.

23. The heart of the wise, &c.]-The well-regulated mind of the wise renders their language and discourse prudent and discreet.

24. Pleasant words, &c.]-Such an intimate union subsists between the soul and the body, that whatever delights and exhilarates the mind has a salutary effect upon the body. Compare ch. iii. 8, iv. 22, xv. 30, in which last text "bones" are put synecdochically for the whole person, as in this verse. Pliny treats of the use of honey, Nat. Hist. lib. xxii. cap. 24.

25. There is a way, &c.]—See ch. xiv. 12, note, and compare verse 2.

26. The body, &c.]—w here means the person or body; for neither the soul nor appetite, strictly speaking, "labours" to procure subsistence. It has often this sense.

layeth this burthen]- only occurs here and Job, xxxiii. 7. Schultens, who is followed by the German lexicographers, appeals to the Arabic S clitellas vel sarcinas imposuit, i. e. the necessity of food lays this burthen, this task of labouring upon him. This sense of the word suits Job, xxxiii. 7, extremely well. It may likewise be added, in confirmation, that the Chaldee 18 means ephippium, and the Syriac means sollicitavit; also that the rendering of the LXX, ekbiašerai, and of the Vulgate, "compulit," give the same meaning, only stript of the metaphor; for to lay the burthen of labouring upon a man, is, in fact, to force and compel him to it.

27. deviseth evil]-Literally, "diggeth;" but, as the metaphorical expression "diggeth evil" is scarcely admissible in English, it is better to give the sense, "deviseth" or searcheth for evil, as men dig into the bowels of the earth in search of the precious metals. The image is thus explained by others;

as the verb often is applied to the digging a pit, the word pit being here understood, it denotes to dig a pit, or pit-fall, i. e. to devise secret mischief. So Parkhurst, Le Clerc, &c.

a burning fire]-By his speech he raises strife, sedition, slander, and spreads abroad mischief like a devouring fire. Compare James, iii. 6.

28. And a whisperer]-117 only occurs here and ch. xxvi. 20, xviii. 8, xxvi. 22. From the two latter passages we may infer, that it relates to some offence in words; and, as this offence is said to separate friends, it seems to mean talebearing, than which few things are oftener wont to disturb the harmony of social union. This interpretation derives considerable support from ch. xvii. 9. The root a likewise means to mutter, to murmur, (see the Lexicons,) and the ancient versions chiefly confirm it.

chief friends]— denotes a friend, chief, guide, &c. but "Cuncti significatus Tov s hic conveniunt; sejungit enim principes a subditis, maritos ab uxoribus, amicum ab amico, si aurem ei præbuerint.”—Geier.

29. A malicious man]-Literally, "a man of violence;" but as it is not the part of violence to entice or deceive, "Don's non tam virum violentum nuncdenotat, quam falacem; eo quod fallacia sit species violentiæ et injuriæ.”(Schultens.) I have rendered it by a general term, after the LXX, Syriac, Vulgate. "Homo malitiosus," Dathe.-See ch. iii. 31, note.

30. He shutteth his eyes, &c.]—This is a description of the deep meditation of the "malicious man" (verse 29) in devising perverse things for the purpose of deceiving his