in the maxim. In such cases as the present, the most comprehensive sense is to be preferred.

12. the wise]-Literally, "knowledge," but from the antithesis we may infer, that the abstract is put for the concrete, and that it means those who have knowledge, the wise, as Eben Ezra understands it.

the affairs]-17 is surely better rendered "affairs" (or "matters," English margin) than "words," as it is not easy to define in what way God overthroweth the words of the transgressors, but he certainly overthrows their affairs; however for a while they may flourish, in the end he will punish them: "evertit res perfidi," Le Clerc.

13. The slothful man, &c.]—This appears to be the sluggard's excuse for his indolence. He endeavours to extenuate his slothfulness and want of exertion by alleging dangers and difficulties where none exist, as the streets of cities are not the haunts of wild beasts. A strong and energetic picture! It may, however, signify, or rather include, the sluggard's timidity and fear of imaginary dangers.--Compare ch. xxvi. 13. See Bochart, Hieroz. par. 1, lib. iii. cap. 2.

14. He that is abhorred, &c.]—In consequence of their evil practices and depraved dispositions, God, as a judicial punishment, permits those who have offended him to fall victims to harlot wiles. Or "the abhorred of Jehovah" may be a figurative expression for a sinner. A man of base inclinations and conduct will fall into the pit laid for him by the wanton. "I find," says the Preacher, "more bitter than death the woman whose heart is snares and nets, and her hands as bands: whoso pleaseth God shall escape from her; but the sinner shall be taken by her."-Eccles. vii. 26.

16. to magnify himself]-Literally, "to increase or magnify to himself;" not, as I apprehend, restricted to he increase of

wealth, but including whatever tends to make a man great. He who for this object oppresses the poor, and he who gives to the rich, and courts their favour by bribes, shall come to want; because the former will meet with a just retribution at the hands of Providence, and the latter must give all that he possesses to gratify the avarice of the rich.-See other interpretations in Schultens, &c.

17. Incline thine ear, &c.]—It is observable, as the commentators remark, that Solomon now changes his manner of speaking. From the tenth chapter to this verse he has given generally detached and unconnected aphorisms and sententious observations; but from hence to chapter xxv. he uses the admonitory style, and gives a variety of admirable moral precepts, not unfrequently connected together through several verses. It will be seen, that these observations must be understood with some limitations.

18. be ready]-Literally, "they shall be fitted or made ready together;" i. e. the words of the wise and my instructions (verse 17) shall be always ready on thy lips, to speak of them, and to teach them to others.

19. even thee]-The repetition of the pronoun is very emphatic. Similar repetitions occur ch. xxiii. 15; Gen. xxvii. 34; 1 Kings, xxi. 19; Ps. ix. 7.-Buxtorf, Thesaurus, lib. ii. cap. 8, p. 413.

according to many שלשים) שלשום [excellent things .20

MSS. the London Polyglott, and the Keri in Frey's reprint of Vander Hooght's Bible) is of very uncertain interpretation. Some render it" nudius tertius," i. e. have I not before taught thee? as if compounded of ww; (Simonis, Lex.;) others render it "tripliciter," (LXX, Vulgate,) and explain it of the three books of Solomon, (see Grotius,) or of the Law,

the Prophets, and the Hagiographa, the three divisions of the Old Testament, as the Rabbins expound it. I am most inclined to agree with those who explain it by "tripliciter:" at the same time, I understand it as a certain number put for an uncertain, i. e. have I not frequently written, &c.

21. the certainty]-vwp only occurs here and Ps. lx. 6, Hebrew, where, however, the LXX, Syriac, Vulgate, Sym. probably read nwp, at least they understood it in the sense. of bow, arcus. The Vulgate has here "firmitatem," but nothing certain can be collected from the other versions. In Chaldee it signifies veritas, rectitudo, and so does the Arabic b, though the Arabic, by one of those contrarieties to be found in all languages, denotes a justo deflexit, iniquus fuit. The traditionary sense, therefore, of verity, certainty, is not without other support.

to those that send to thee]—That is, for the purpose of instruction; "qui te consulunt," Dathe; so LXX. Others, "to those that send thee," Vulg. Targ. "Ut veracia dicta referas iis qui tibi negotium mandaverint."-Castalio.

22. in the gate]-That is, in judgment. It is well known, that the gates were anciently the places where the courts of judicature were held; they were likewise places of public concourse, and places where fairs or markets were held.See Parkhurst, yw; Harmer, vol. iv. p. 455, et seq. whose observations are well worth reading; Fleury's Manners of the Ancient Israelites, p. 178, et seq. ed. Clarke, London, 1809.

23. For Jehovah, &c.]—God, as the righteous judge, will defend them, and avenge their wrongs, by punishing their oppressors. This is to be referred to the extraordinary providence which God exercised over the people of Israel.

And spoil]-p only occurs here and Mal. iii. 8, 9, where it seems to mean spoiling or defrauding. Though Schultens, and, after him, Michalis, Simonis, and Schulz, appeal to the Arabic tegere, spec. caput, it is difficult to discover any analogy between the two words. In Chaldee it means spoliare, and the noun ap spoliator, prædo.—(Buxtorf, Lex. Talm. et Rab.) In this sense it is rendered by Aq. Sym. and Syriac in Malachi; but in Proverbs the ancient versions partly support the sense of fixit, infixit, which sense the root has in the Syriac, Chaldee, and Samaritan dialects. The external evidence, however, preponderates, and the internal evidence is clearly in favour of the tradition ary sense.

25. And get a snare, &c.]—Lest, by imitating him, thou shouldst fall into great difficulty and danger; for anger is the cause of many evils.

26. Be not thou, &c.]-See ch. vi. 1, note. Literally, "be not thou among," i. e. be not one of them. nwn from swi; sometimes used promiscuously.

are נשה and נשא but

Simonis, Lex. Heb.

27. Lest, &c.]-This version agrees with LXX, Syriac, Targum, Dathe. The construction is involved, but the meaning is, Be cautious of becoming surety, for "if thou have nothing to pay with," and shouldst be called upon for the security given, the creditor will seize upon thy effects, and "why should thy bed be taken from under thee?" Why shouldst thou put thyself into such a situation as to hazard the loss of thy whole property? I have expressed this sense in the version: E. T. and Vulgate exhibit a meaning contrary to what was intended.—See ch. xx. 16, note.

28. Remove not, &c.]-So ch. xxiii. 10, agreeable to the law Deut. xix. 14, xxvii. 17. The general sense of this precept is, that a man should be content with his paternal estate, and

Calmet's ex

not endeavour to increase it by unjust means. plication is, "Continue faithfully attached to the ancient customs of your country; follow the religion of your ancestors; respect their manners, their counsels, their establishments; incline not to innovation, which is always dangerous, especially in matters of religion."-Quoted in Dodd's Bible.

29. He shall stand, &c.]—“ To stand before" is a Scripture phrase, signifying to serve or minister, at the same time often implying something honourable in it.--Deut. x. 8; 1 Sam. xvi. 21; 1 Kings, i. 2, xvii. 1, xviii. 15, x. 8; 2 Chron. xviii. 18; Jer. xv. 19; Dan. i. 5; Luke, i. 19.

66

mean men]—'wn, being opposed to kings, necessarily denotes mean and obscure persons: " ignobiles," Vulgate.

CHAPTER XXIII.

1. When thou sittest]-The ancient manner of eating was in a sitting posture, as we do; but when soft and effeminate luxury began to prevail, they exchanged their seats for couches, kλivai, and took their food in a recumbent posture.— Calmet, Dict. art. eating; Potter's Antiq. lib. iv. cap. 20; Adam's Roman Antiq. p. 435.

what is before thee]-ws ns may refer to "ruler,” in the former hemistich, namely, Consider well what a powerful man is before thee, and be circumspect in thy behaviour: but the ancient versions expound it neutrally, i. e. Diligently consider what things are placed before thee, and indulge not intemperately, but with moderation. This is favoured by the two following verses; both senses, however, may be included. a for pan.-Altingii Fundam. Punct. p. 316.

2. And put a knife, &c.]-So destructive is intemperance, that a man might as well put an end to his existence at once,