Who hath concupiscence?]-The awak λev. " I derive, with Schultens and Dathe, from nas voluit, concupivit, and render it" concupiscence," which is commonly the effect of wine. Michalis (Supplem. No. 7) renders it " nausea, vomitus," from the Arabic. Many render it "poverty," as if allied to pas; so Eben Ezra derives it. who hath anxiety?]—w I take to mean the care and anxiety of a mind absorbed in profound thought; very applicable to the anxious thoughts which arise in the mind of the drunkard, upon reflecting on the follies he commits in his intemperance and madness. Others render it very differently. - Who hath redness of the eyes ?]-non evidently means some disease or bad effect produced in the eyes by intoxication; and their being red or bloodshot is commonly the consequence of hard drinking. This word only occurs elsewhere Gen. xlix. 12.-See Michalis, Suppl. No. 724. 30. mixed wine]-The strongest and most inebriating wine. -See ch. ix. 2, note. 31. when it sparkles]—Literally, "when it giveth its eye in the cup." By 'y some understand "colour," as it signifies Lev. xiii. 35; Numb. xi. 7; Ezek. i. 4, &c.; but as this would be merely a repetition of the preceding clause, it probably means the brightness and transparency essential to good wine, which may be called its appearance or aspect, but better expressed as in the version. goeth down]-Descriptive of the gout and relish with which wine of the finest quality goes down the throat, i. e. is drank. See many learned and entertaining remarks on the subject of wine in Gataker, Adversaria, cap. 5. 33. Thine eyes will gaze]-Excess in wine generally leads to sins of lewdness, and certainly to the uttering foolish and perverse things. here means to look upon with delight, with amorous desire, well rendered by the word " gaze.” 34. Yea, thou wilt, &c.]-Thou wilt be surrounded with danger, like the mariner who reposes in a frail bark floating on the ocean; yet thou wilt be as insensible to thy perilous situation as the seaboy is who sleeps soundly at the masthead. This recalls to mind the beautiful lines of Shakspeare: "Wilt thou upon the high and giddy mast Seal up the shipboy's eyes, and rock his brains 35. Thou shalt say, &c.]—This is the drunkard's apology for his darling indulgence, when he awakes in the morning from his debauch. Lulled into a pleasing insensibility by wine, he exclaims, I felt not the ill usage I received. When shall I awake from my insensibility? I am asked. But since the effects of wine are so enchanting, why should I? I will therefore seek it yet again. (See Isa. lvi. 12, xxii. 13.) The ancient versions supply "thou shalt say," as in the authorized translation. CHAPTER XXIV. 1. Envy not, &c.]-See ch. xxiii. 17, note; i. e. emulate not, &c. 3. an house]-That is, a family, res domestica. 5. A wise man, &c.]-Some render this verse, "The wise is more excellent than the powerful; and the man of understanding than the mighty in strength." So Syriac, Targum, LXX. This version is admissible; but as a noun with prefixed is often used for an adjective, (see ch. viii. 8, note,) na, , I think, means "strong," literally, "in strength." According to this view the received version is correct. 7. too high]-л, with an epenthetic &, for .Altingii Fundam. Punct. p. 443; Capelli Arcanum Punct. lib. i. cap. 18, § 11. in the gate]-Either in the place of judgment, or of public resort. 8. shall be called]—i. e. shall be so regarded by mankind. 9. An evil thought]-Literally, "the device of folly," answering to what are called in the New Testament diadoɣioμọi πονηροι, "evil thoughts."-(Matt. xv. 19; Mark, vii. 21; James, ii. 4.) Our blessed Lord's observation is the best comment on this passage. Evil thoughts are sinful; they are the forerunners of evil practices, and they must be placed under control, or the conduct will not be virtuous and upright. “He, therefore, that would govern his actions by the laws of virtue, must regulate his thoughts by those of reason; he must keep guilt from the recesses of his heart, and remember that the pleasures of fancy, and the emotions of desire, are more dangerous, as they are more hidden, since they escape the awe of observation, and operate equally in every situation, without the concurrence of external opportunities." -(Rambler, No. 8.) Dr. Paley has admirably treated this subject in his Evidences, part 2, ch. 2. 10. Dost thou faint, &c.]-An exhortation to bear misfortunes with fortitude and equanimity, very much resembling the precept, "Ne cede malis, sed contra audentior ito." The initial is interrogative. The latter hemistich is literally, "Let adversity be thy strength," i. e. let it give thee strength: "Ipsa calamitas animum tibi addat," Dathe.-See Schultens. 11, 12. Deliver, &c.]-Verses 11 and 12 are intimately connected together, containing an exhortation to assist the innocent, and to succour the distressed. They may be thus paraphrased: "Deliver those who are hurried away unto death," unto unjust punishment," and those that are about to be slain," by an unjust sentence. "If thou forbear," if thou do it not," Although thou say, Behold, we knew not this man," whatever excuses thou mayst advance, "Will not he that weigheth the heart consider it? And will not he that keepeth thy soul know it? And will he not render to every man according to his works?" Most assuredly he will, and will punish thee for thy cruelty.-See Schultens. If thou forbear]-ON sometimes has the sense of ne (prohibentis) Noldius, 7: and so it is rendered by LXX, Syriac, Vulgate, and Arabic; but it yields a good sense rendered if, as in the version. - this man may be put neutrally for "this thing," i. e. 66 we knew it not," E. T., or for “this man,” i. e. whether he suffered justly or unjustly.-Michalis, Not. Uber. 13 and 14. My son, &c.]—These two verses appear to be a comparison: as honey is sweet to the taste, and eaten with pleasure, so let the acquisition of wisdom be agreeable. Caph, the particle of comparison, is omitted, as in many other instances.-(Glassii Phil. Sac. p. 441.) It would be absurd, taken literally for a command to eat honey; the imperative must, therefore, be understood permissive, (Glass, p. 287,) i. e. as thou mayst eat, or as thou eatest.-See Dathe and Le Clerc. 16. For the just man, &c.]-Injure not a righteous man, for though he frequently falls into distress, yet, by the superintending care of Providence, "he riseth up again," is delivered from his distress, while the wicked are overwhelmed by their misfortunes. That this is the meaning is plain from the preceding and following verses: yet some expound it by the just man often relapsing into sin, and recovering from it: nay, it has even been adduced to prove the doctrine of the Final Perseverance of the Elect. But is never used for falling into sin, but into distress and affliction; as, ch. xi. 5, 14, xiii. 17, xvii. 20, xxvi. 27, xxviii. 10, 14, 18.-See Le Clerc, Poli Synop., and particularly Noldius, Annot. 1870, ad Concord. 17. when he stumbleth]—wa may mean, when he stumbleth into sin, i. e. Rejoice not when thine enemy falleth into misfortunes, nor when he is seduced into sin. But it seems better to understand it as equivalent to mya bwa, in verse 16; i. e. when he is overwhelmed with evil or calamity. 18. And he turn away, &c.]—This is a difficult clause. 1DN seems naturally to refer to Jehovah. Under the extraordinary providence exercised over the Jewish people, calamities were considered as the just inflictions of God's wrath, and prosperity the evidence of his favour; hence, by a metonymy of the cause for the effect, calamities are sometimes called, in Scripture, "the wrath of God."-(Ps. lxxix. 6; Mich. vii. 9; Rom. ii. 5, iii. 5; Eph. v. 6. See Schleusner, οργη.) "His wrath" may, then, mean the misfortunes which God, in his just displeasure, suffers to befall mankind. Th to thee, must be understood, viz. Lest Jehovah be displeased, and turn the calamities of thine enemy upon thee, in just punishment of thy cruelty. So Walther, Schultens, Le Clerc, Michalis, Hodgson, Dathe. DN may, however, refer to "enemy," verse 17, viz. Rejoice not at his calamities, which will only irritate him the more, and serve to perpetuate his enmity, but try to turn away his anger, and to be reconciled to him. According to this the translation should be, "But endeavour to avert his wrath from him." The standard version, "and he turn away his wrath from him," though it UU |