And the herbs oi tho mountains are gathered in. 'fhe lambs are for thy clothing, And the goats are the price of the field : And there will be goats' milk enough for thy food, For the food of thy household, Aad maintenance for thy maidens" (eh. xxvii. 23, etc.). There follow three appendices of various origin and authorship. The first contains "The words of Agar, the son of J akeh, the oracle," addressed by him to two of his disciples (according to one interpretation of the words, "The man spake unto Ithiel, even unto Ithiel and U cal "), and containing proverbial and enigmatical sayings (eh. x.xx.). This unknown author begins with a confession of his faith, a humble depreciation of his own acquirements, and an acknowledgment of the fruitlessness of endeavouring to comprehend the nature of God. There is much here and in other parts of the section to remind us of the musings of Job, who felt and expressed the same perplexity. The poet then utters two prayers to God, that be may be delivered from vanity and lies, and may be supplied with daily food- .. Give me neither poverty nor riches; Feed me with the food that is needful for me" (eh. ::ux. 8). Then succeeds a curious collection of pictures, grouped into three or .four sentences each, each stich having a certain connection in language and idea. Thus,we have four wicked generations, denoting the universal prevalence of the sins therein denounced ; four things insatiable ; four things inscrutable; four intolerable; four exceeding wise; four of stately presence. If these utterances mean no more than what at first sight they seem to imply, they merely express the feelings of one who was a keen observer of man and natnre, and took a peculiar method of enforcing his remarks: "There are three things, yea, four," etc. But if under these apparently, simple statements of £act there are hidden great spiritual verities, then we have here examples of dark sayings, enigmas, difficulties, in the solution of which the opening of the Book promised assistance. That such is the case many early commentators, followed by some modern writers, have stated without hesitation; and much labour has been expended in spiritualizing the dicta of the text. Certainly in their literal shape these sentences are not of the highest type, nor distinctly religious; and it is but natural that, feeling this, expositors should endeavour to raise these commonplace and secular allusions to a more exalted sphere. The ,aecond appendix (eh. x:ui. 1-9) is entitled, "The words of King Lemuel, the oracle which his !llother taught him." The chief interest lies in the question-Who is Lemuel? (see § 3). The section is a brief lesson addressed to kings, chiefly on the subjects of impurity and drunkenness. 'l'he third appendix, which forms the conclusion of the book (eh. xxxi. 10-31), consists of the celebrated description of the virtuous woman, the type of the ideal wife, mother, and mistress. It is what is called an xii INTRODUCTION TO
acrostic 'l?ur-shal, i.e. each verse commences with one of the twenty-two letters of the Hebrew alphabet, in the usual alphabetical order. Taking the manners and customs of his age and country as the basis of his pictures, the author delineates a woman of the highest attainments, strong-minded yet feminine, active, practical, prudent, economical. Her husband trusts her wholly; she manages the household, keeps her servants to their work, and herself sets an example of diligence; she always has funds in hand to mo.ke purchases at the right moment, and to provide for the needs of her household. She is as wise as she is beautiful, as generous and charitable as she is just; her virtue redounds to the credit of husband and children, and all connected with her. "'Her children rise up, and call her blessed; Her husband also, and he praiseth her, saying, Many daughters have done virtuously, But thou excellest them all. Favour is deceitful, and beauty is vain: But a woman that feareth the Lord, she shall be praised. Give her of the fruit of her hands; And let her works praise her in the gates," After the many passages which speak of the degradation of woman, which introduce her in the most odious light, as the temptress of youth, and the very road to death ; in contrast, too, to numerous paragraphs and allusions which represent home-life as spoiled by a contentious, jealous, and extravagant wife,-it is soothing to come upon this noble description, and to close the volume with this picture of what a woman is when she is a.n.imated by love of God and duty. We may add a slight sketch of the theology and ethics which meet ue in this book. There is little distinctive Judaism. In this respect the similarity to the Book of Job is remarkable. The name of Israel is not once mentioned; there is no allusion to the Passover or the other great festivals; there is not a word about idolatry, not a warning against the worship of false gods; the observation of the sabbath is not referred to, nor the payment of tithes. .A.t the same time, the Law is often mentioned, and the ceremonies enjoined therein are tacitly regarded as being in full use and practice (see eh. xxviii. 4, 9; xiv. 9; vii. 14, etc.). It is doubtless a providential arrangement that so little prominence ie given to the external obligations of the Hebrew religion; by this reticence the book was better adapted to become a world-wide teacher; it spoke to Jew and Gentile alike; it taught a morality with which all good men could sympathize; it penetrated wherever Greek literature was understood and valued. Of its wide influence the Book of Wisdom and Eccleeiasticns are special proofs. The dogmatic statements of "the Proverbs'' are in complete accord with the religion of Israel as we know it from other sources. The special name of God in the form Jehovah occurs everywhere throughout the THE PROVERBS. xiii