Süleyman'ın Özdeyişleri 1:11 Yorum

Those who read David's psalms, especially those towards the latter end, would be tempted to think that religion is all rapture and consists in nothing but the ecstasies and transports of devotion; and doubtless there is a time for them, and if there be a heaven upon earth it is in them: but, while we are on earth, we cannot be wholly taken up with them; we have a life to live in the flesh, must have a conversation in the world, and into that we must now be taught to carry our religion, which is a rational thing, and very serviceable to the government of human life, and tends as much to make us discreet as to make us devout, to make the face shine before men, in a prudent, honest, useful conversation, as to make the heart burn towards God in holy and pious affections. In this chapter we have, I. The title of the book, showing the general scope and design of it (Pro 1:1-6). II. The first principle of it recommended to our serious consideration (Pro 1:7-9). III. A necessary caution against bad company (Pro 1:10-19). IV. A faithful and lively representation of wisdom's reasonings with the children of men, and the certain ruin of those who turn a deaf ear to those reasonings (Pro 1:20-33).

After the inscription, which gives the title of the book, and describes the author by his name, descent, and dignity, Pro 1:1, follows the scope and design of it, which is to teach men wisdom and knowledge; even such as are simple and foolish, and particularly young men; nay, hereby wise men may grow wiser, and attain to an higher degree of learning, Pro 1:2; and the "first" doctrine taught in it is the fear of the Lord, or devotion to God; which is the beginning of knowledge, though despised by fools, Pro 1:7. The next is obedience to parents; whose instructions, attended to, are more ornamental than chains of gold, Pro 1:8. And then follows a dissuasive from bad company; in which the arguments made use of by wicked men to draw in others with them, and the danger of compliance, are most strongly and beautifully represented, Pro 1:10. When Wisdom, who is the instructor and teacher throughout the whole, is introduced as calling upon the simple and the scorners to leave their sins and turn to her, with a promise of the Spirit to them, Pro 1:20; but they slighting and rejecting her call, are threatened with just and irrevocable rum and destruction, Pro 1:24. And the chapter is closed with a promise of safety and rest to those that hearken to her, Pro 1:33.

If they say, come with us,.... Leave your father's house, and the business of life in which you are; make one of us, and become a member of our society, and go along with us upon the highway; let us lay wait for blood; lie in ambush under some hedge or another, waiting till a rich traveller comes up and passes that way, and then rise and shed his blood in order to get his money; and the same word signifies both "blood" and "money", and wait is laid for one for the sake of the other; let us lurk privily for the innocent without cause; or "let us hide" (q), the Vulgate Latin version adds "snares"; so Vatablus and others, as the fowler does for birds; or "let us hide ourselves" (r); in some private place, waiting "for the innocent", the harmless traveller, who has done no injury to any man's person or property; thinks himself safe, and is not aware of any design upon him; going about his lawful business, and having done nothing to provoke such miscreants to attempt his life or take away his property: and which they do "without cause" as to him; "freely" (s) as to themselves; and "with impunity" (t), as they promise themselves and one another; all which senses the word used will bear. (q) "abscondamus", Michaelis. (r) "Abscondamus nos", Pagninus, Montanus, Junius & Tremellius, Piscator; "abscondamus nosmetipsos", Baynus. (s) "gratis", Pagninus, Montanus, Michaelis, Schultens. (t) "Impune", Junius & Tremellius, Amama.

Wherefore by Solomon He commands the children to beware: "My son, let not sinners deceive thee, and go not after their ways; and go not, if they entice thee, saying, Come with us, share with us in innocent blood, and let us hide unjustly the righteous man in the earth; let us put him out of sight, all alive as he is into Hades." This is accordingly likewise a prediction concerning the Lord's passion.

These things he understands of the people of the Jews, and their guilt in the blood of Christ; for they thought that He had His conversation (citizenship) on earth only.

There is one text in Proverbs so far from being obscure that its relationship to Christ and his possession, the church, can be grasped without any such trouble. Wicked men are speaking: “Let us unjustly hide away in the earth the just man, let us swallow him up alive like hell. Let us abolish his memory from the earth, let us lay hands upon his precious possession.” This is very like what the Lord Jesus himself, in one of the Gospel parables, puts into the mouths of the wicked vinedressers: “This is the heir; come let us kill him, and we shall have his inheritance.”

"If they say, Come with us," etc. This passage can be generally said of robbers, who bring either death traps or harm to the innocent. It can also be specifically understood of those who handed over the author of life to death.

"Let us lay in wait for the innocent without cause." They did this when they said: "Is it lawful to give tribute to Caesar, or not?" (Mark 12) and countless other similar things. Truly he was innocent, who did no sin, nor was deceit found in his mouth. Truly they laid traps for him in vain, by whom they were not harmed, but from whom they had experienced many benefits.

After the title the writer defines the design and nature of the instructions of the book. He paternally invites attention to those instructions and warns his readers against the enticements of the wicked. In a beautiful personification, wisdom is then introduced in a most solemn and impressive manner, publicly inviting men to receive its teachings, warning those who reject, and encouraging those who accept, the proffered instructions. (Pro. 1:1-33)

Murder and robbery are given as specific illustrations. lay wait . . . lurk privily--express an effort and hope for successful concealment. swallow . . . grave--utterly destroy the victim and traces of the crime (Num 16:33; Psa 55:15). Abundant rewards of villainy are promised as the fruits of this easy and safe course.

Of the number of wicked men who gain associates to their palliation and strengthening, they are adduced as an example whom covetousness leads to murder. 11 If they say, "Go with us, we will lurk for blood, Lie in wait for the innocent without cause; 12 Like the pit we will swallow them alive And in perfect soundness like them that go down to the grave. 13 We find all manner of precious treasure, Fill our houses with spoil. 14 Thou shalt cast thy lot amongst us, We all have only one purse." Pro 1:11 The verb ארב signifies nectere, to bind fast (from רב, close, compact), (see under Isa 25:11), and particularly (but so that it bears in itself its object without ellipse) insidias nectere = insidiari. Regarding לדם Fleischer remarks: "Either elliptically for לשׁפּך־דּם (Jewish interp.), or, as the parallelism and the usage of the language of this book rather recommend, per synecd. for: for a man, with particular reference to his blood to be poured out (cf. our saying 'ein junges Blut,' a young blood = a youth, with the underlying conception of the blood giving colour to the body as shining through it, or giving to it life and strength), as Psa 94:21." As in post-biblical Heb. בּשׂר ודם (or inverted, αἱμα καὶ σάρξ, Heb 2:14), used of men as such, is not so used in the O.T., yet דּם, like נפשׁ, is sometimes used synecdochically for the person, but never with reference to the blood as an essentially constituent part of corporealness, but always with reference to violent putting to death, which separates the blood from the body (cf. my System der bibl. Psychologie, p. 242). Here לדם is explained by לדמים, with which it is interchanged, Mic 7:2 : let us lurk for blood (to be poured out). The verb צפן is never, like טמן (to conceal), connected with חבלים, מוקשׁים ,ח, פּח, רשׁת - thus none of these words is here to be supplied; the idea of gaining over one expressed in the organic root צף (whence צפּה, diducendo obducere) has passed over into that of restraining oneself, watching, lurking, hence צפן (cog. Aram. כּמן) in the sense of speculari, insidiari, interchanges with צפה (to spy), (cf. Psa 10:8; Psa 56:7 with Psa 37:32). The adv. חנּם (an old accus. from חן) properly means in a gracious manner, as a free gift (δωρεάν, gratis = gratiis), and accordingly, without reward, also without cause, which frequently = without guilt; but it never signifies sine effectu qui noceat, i.e., with impunity (Lwenst.). We have thus either to connect together נקי חנּם "innocent in vain" (as איבי חנּם, my enemies without a cause, Lam 3:52): his innocence helps him nothing whom God protects not against us notwithstanding his innocence (Schultens, Bertheau, Elster, and others); or connect חנם with the verb (lie in wait for), for which Hitzig, after the lxx, Syr., Rashi, (Note: Rashi, i.e., Rabbi Salomo Isaaki, of Troyes, died a.d. 1105. Ralbag, i.e., Rabbi Levi ben Gershon, usually referred to by Christian writers as Master Leo de Bannolis, or Gersonides, a native of Banolas near Gerona, died about 1342.) Ralbag, Immanuel, rightly decides in view of Sa1 19:5; Sa1 25:31; cf. also Job 9:17, where the succession of the accents is the same (Tarcha transmuted from Mugrash). Frequently there are combined together in his חנם (cf. Isa 28:14.), that which the author thinks, and that which those whom he introduces as speaking think. Pro 1:12 The first clause of this verse Hitzig translates: "as the pit (swallows) that which lives." This is untenable, because כּ with the force of a substantive (as instar, likeness) is regarded as a preposition, but not a conjunction (see at Psa 38:14.). חיּים (the living) is connected with נבלעם, and is the accus. of the state (hâl, according to the terminology of the Arab. grammarians) in which they will, with impunity, swallow them up like the pit (the insatiable, Pro 27:20; Pro 30:16), namely, while these their sacrifices are in the state of life's freshness, (Note: Only in this sense is the existing accentuation of this verse (cf. the Targ.) to be justified.) "the living," - without doubt, like Psa 55:16; Psa 63:10; Psa 124:3, in fact and in expression an allusion to the fate of the company of Korah, Num 16:30, Num 16:33. If this is the meaning of חיים, then תּמימים as the parallel word means integros not in an ethical sense, in which it would be a synonym of נקי of Pro 1:11 (cf. Pro 29:10 with Psa 19:14), but in a physical sense (Graec. Venet. καὶ τελείους; Parchon as Rashi, בריאים ושלמים, vid., Bttcher, De Inferis, 293). This physical sense is claimed for תּם, Job 21:23, for תּם probably, Psa 73:4, and why should not תמים, used in the law regarding sacrifices (e.g., Exo 12:5, "without blemish") of the faultlessness of the victim, also signify such an one אשׁר אין־בּו מתם (Isa 1:6)? In the midst of complete external health they will devour them like those that go down to the grave (cf. Psa 28:1; Psa 88:5, with Isa 14:19), i.e., like those under whose feet the earth is suddenly opened, so that, without leaving any trace behind, they sink into the grave and into Hades. The connection of the finite with the accus. of place, Psa 55:16, lies at the foundation of the genitive connection יורדי בור (with the tone thrown back): those that go down to the grave. Pro 1:13-14 (Note: Here, in Pro 1:14, גורלך is to be written with Munach (not Metheg) in the second syllable; vid., Torath Emeth, p. 20. Accentuationssystem, vii. 2.) To their invitation, bearing in itself its own condemnation, they add as a lure the splendid self-enriching treasures which in equal and just fellowship with them they may have the prospect of sharing. הון (from הוּן, levem, then facilem esse, tre ais, son aise) means aisance, convenience, opulence, and concretely that by which life is made agreeable, thus money and possessions (Fleischer in Levy's Chald. Wrterbuch, i. 423f.). With this הון with remarkable frequency in the Mishle יקר (from יקר, Arab. waḳar, grave esse) is connected in direct contrast, according to its primary signification; cf. Pro 12:27; Pro 24:4 : heavy treasures which make life light. Yet it must not be maintained that, as Schultens has remarked, this oxymoron is intended, nor also that it is only consciously present in the language. מצא has here its primitive appropriate signification of attaining, as Isa 10:14 of reaching. שׁלל (from שׁלל, to draw from, draw out, from של, cf. שׁלה, שׁלף, Arab. salab, Comm. on Isa. p. 447) is that which is drawn away from the enemy, exuviae, and then the booty and spoil taken in war generally. נמלּא, to fill with anything, make full, governs a double accusative, as the Kal (to become full of anything) governs only one. In Pro 1:14, the invitation shows how the prospect is to be realized. Interpreters have difficulty in conceiving what is here meant. Do not a share by lot and a common purse exclude one another? Will they truly, in the distribution of the booty by lot, have equal portions at length, equally much in their money-bags? Or is it meant that, apart from the portion of the booty which falls to every one by lot, they have a common purse which, when their business is ebbing, must supply the wants of the company, and on which the new companion can maintain himself beforehand? Or does it mean only that they will be as mutually helpful to one another, according to the principle τὰ τῶν φίλων κοινά (amicorum omnia communia), as if they had only one purse? The meaning is perfectly simple. The oneness of the purse consists in this, that the booty which each of them gets, belongs not wholly or chiefly to him, but to the whole together, and is disposed of by lot; so that, as far as possible, he who participated not at all in the affair in obtaining it, may yet draw the greatest prize. This view harmonizes the relation between 14b and 14a. The common Semitic כּים is even used at the present day in Syria and elsewhere as the name of the Exchange ("Brse") (plur. akjâs); here it is the purse ("Kasse") (χρημάτων δοχεῖον, Procop.), which is made up of the profits of the business. This profit consists not merely in gold, but is here thought of in regard to its worth in gold. The apparent contradiction between distributing by lot and having a common purse disappears when the distribution by lot of the common property is so made, that the retaining of a stock-capital, or reserve fund, is not excluded.