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Brief Contents
vii
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Contents
ix
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x CONTENTS
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CONTENTS xi
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xii CONTENTS
Below the Surface: Angry Head Coach Creates Public Relations Scandal 204
Closing Case: Emotions Tied to Eating 204
Chapter 9 Endnotes 205
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CONTENTS xiii
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xiv CONTENTS
Glossary 405
Name Index 415
Subject Index 419
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About the Authors
BARRY L. REECE is professor emeritus at Virginia Polytechnic Institute and State Univer-
sity. Prior to joining the faculty at Virginia Tech, he held faculty positions at Ellsworth
Community College and the University of Northern Iowa. Over the years, he has served as
visiting professor at the University of Iowa, University of Missouri, University of Nebraska,
University of Northern Colorado, and Wayne State College. He is the author or coauthor
of six college textbooks that have been through a total of 41 editions since 1980.
Barry received his Ed.D. from the University of Nebraska. He has been actively
involved in teaching, research, consulting, and designing training programs throughout
his career. He has conducted more than 500 workshops and seminars devoted to leader-
ship, human relations, communications, sales, customer service, and small business oper-
ations. He has received the Excellence in Teaching Award for classroom teaching at
Virginia Tech and the Trainer of the Year Award presented by the Valleys of Virginia
Chapter of the American Society for Training and Development.
Barry currently divides his time between writing textbooks, writing poetry, and
working on various projects for the Veterans for Peace organization. He lives near Chapel
Hill, North Carolina, with his wife Vera and a spirited Lakeland terrier named Anna.
MONIQUE E. REECE, is an author, teacher and consultant. She has held the position of
Affiliated Executive Faculty at the Institute for Leadership and Organizational Perform-
ance at the University of Denver, teaching in both the Executive MBA and Professional
MBA programs. She has also served as an executive education faculty member at the
Daniels College of Business, University of Denver; online faculty for Colorado State Uni-
versity; and a lecturer at universities. She also designs and facilitates workshops for com-
panies and is a frequent speaker for industry associations and conference events.
Monique has executive management experience working with both Fortune 500
companies and fast-growing entrepreneurial businesses in the United States, Europe, Asia,
and South America. She is the founder of MarketSmarter LLC (www.MarketSmarter.com),
a consulting and training firm that helps companies improve business performance by
linking strategy, company culture, and execution to inspire innovation, employee commit-
ment, and customer loyalty. She formerly served as Executive Vice President at Jones
Knowledge, Director of Global Market Development and Corporate Planning at Avaya,
and Vice President, Corporate Development at TMVentures.
Monique is the author of four books including Real-Time Marketing for Business
Growth: How to Use Social Media, Measure Marketing and Create a Culture of Execution,
coauthor of Market Smarter Not Harder, and the twelfth and thirteenth editions of Effec-
tive Human Relations: Interpersonal and Organizational Applications. She is a former col-
umnist for the Denver Business Journal and she currently serves on the Chief Marketing
Officer (CMO) Council Academic Liaison Board. She lives in Denver, Colorado, and
Santa Fe, New Mexico.
xv
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Henk Meijer/Alamy
Preface
The importance of human relations can be summarized in one concise law of personal and
organizational success: All work is done through relationships. The quality of our personal
and professional relationships, in many ways, determines the quality of our lives.
Those who enter the workforce today encounter a work/life landscape that is more
complex and unpredictable than at any other time in history. The mastery of interperso-
nal relationship skills gives us the self-confidence needed to achieve success in our highly
competitive workforce. People who have superb interpersonal skills are more likely to be
hired and more likely to receive promotions. Leadership skills become more important
the higher you rise in the organization.
Effective Human Relations: Interpersonal and Organizational Applications, thirteenth
edition, continues to be one of the most practical and applied textbooks in a wide variety of
courses in leading colleges and universities. The revision process involved a review of over
1,200 articles that appeared in Fast Company, Inc. magazine, The Wall Street Journal,
Fortune, Harvard Business Review, Health & Spirituality, and dozens of other resources. The
authors have also reviewed many bestselling books and research reports written by scholars
who are searching for what is true, right, and lasting in the field of interpersonal relations.
Copyright 2017 Cengage Learning. All Rights Reserved. May not be copied, scanned, or duplicated, in whole or in part. Due to electronic rights, some third party content may be suppressed from the eBook and/or eChapter(s).
Editorial review has deemed that any suppressed content does not materially affect the overall learning experience. Cengage Learning reserves the right to remove additional content at any time if subsequent rights restrictions require it.
xviii PREFACE
A hallmark of this edition, and of all previous editions, is the use of many real-world
examples of human relations issues and practices. These examples build the reader’s interest
and promote understanding of major topics and concepts. Many of the organizations cited in
the thirteenth edition have been recognized by the authors of “The 100 Best Companies to
Work For,” “The 100 Best Corporate Citizens,” “100 Best Companies for Working Mothers,”
and “America’s 50 Best Companies for Minorities.” The thirteenth edition also includes com-
panies who have received the Top Small Workplace Award given by the Wall Street Journal.
Copyright 2017 Cengage Learning. All Rights Reserved. May not be copied, scanned, or duplicated, in whole or in part. Due to electronic rights, some third party content may be suppressed from the eBook and/or eChapter(s).
Editorial review has deemed that any suppressed content does not materially affect the overall learning experience. Cengage Learning reserves the right to remove additional content at any time if subsequent rights restrictions require it.
PREFACE xix
n Every chapter has been updated to include new real-world and international exam-
ples of both large and small companies.
n Expanded coverage of unconscious bias is presented.
n New information is introduced on the practice of mindfulness.
CHAPTER ORGANIZATION
This book is divided into six parts. Part 1, “Human Relations: The Key to Personal
Growth and Career Success,” provides a strong rationale for the study of human rela-
tions and reviews the historical development of this field. One important highlight of
Chapter 1 is a detailed discussion of the major developments influencing behavior at
work. This material helps students develop a new appreciation for the complex nature of
human behavior in a work setting. The communication process—the basis for effective
human relations—is explained at both an individual and an organizational level in Chap-
ter 2. Social media and its impact on communication is discussed in this chapter.
Part 2, “Career Success Begins with Knowing Yourself,” reflects the basic fact that
our effectiveness in dealing with others depends in large measure on our self-awareness
and self-acceptance. We believe that by building high self-esteem and by learning to
explore inner attitudes, motivations, and values, the reader will learn to be more sensitive
to the way others think, feel, and act. Complete chapters are devoted to such topics as
communication styles, building high self-esteem, personal values and ethical choices, atti-
tude formation, and motivation.
Part 3, “Personal Strategies for Improving Human Relations,” comprises four
chapters that feature a variety of practical strategies that can be used to develop and
maintain good relationships with coworkers, supervisors, and customers. Chapters on
constructive self-disclosure, learning to achieve emotional control, building stronger rela-
tionships by applying the fundamentals of positive psychology, and developing a profes-
sional presence are featured in this part of the text.
In Part 4, “If We All Work Together…,” the concepts of team building and conflict
resolution are given detailed coverage. Because employers are increasingly organizing
employees into teams, the chapter on team-building leadership strategies (Chapter 12)
takes on major importance. The chapter on conflict resolution (Chapter 13) describes
several basic conflict resolution strategies, discusses ways to deal with difficult people,
and provides an introduction to the role of labor unions in today’s workforce.
Part 5, “Special Challenges in Human Relations,” is designed to help the reader
deal with some unique problem areas—coping with personal and work-related stress,
working effectively in a diverse workforce, and understanding the changing roles of men
and women. The reader is offered many suggestions on ways to deal effectively with these
challenges.
Part 6, “You Can Plan for Success,” features the final chapter, which serves as a
capstone for the entire text. This chapter offers suggestions on how to develop a life plan
for effective human relations. Students will be introduced to a new definition of success
and learn how to better cope with life’s uncertainties and disappointments. This chapter
also describes the nonfinancial resources that truly enrich a person’s life.
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xx PREFACE
STUDENT SUPPORT
Management CourseMate
This robust website includes interactive games, quizzes, streaming videos, PowerPointâ
slides, and more, and is designed for use in conjunction with the text to enhance learning
and broaden student understanding.
INSTRUCTOR SUPPORT
Instructor’s Resource Manual
The Instructor’s Resource Manual, found on the instructor website, includes two parts.
Part One contains, for each chapter, a Chapter Preview, Purpose and Perspective, Presen-
tation Outline, Suggested Responses to Critical Thinking and Skill Development Chal-
lenges, Answers to Try Your Hand exercises, and additional application exercises. Part
Two contains Instructional Games.
Test Bank
The Test Bank contains 20 true/false, 20 multiple choice, 10 completion, 10 short answer/
essay, and 5 short case multiple choice questions per chapter.
PowerPointâ Slides
These dynamic slides are available on the instructor companion website. The slides follow
the structure of the chapter and facilitate in-class discussion of key concepts. Additional
talking points and non-text material are included in the instructor version of the slides.
The student versions of the slides are available on the CourseMate website.
DVD
The video package consists of several segments that illustrate chapter concepts using
examples from real-world companies. Teaching notes and suggested uses for the seg-
ments are included in the DVD Guide found on the instructor website.
Instructor Companion Website
The instructor companion website includes electronic Instructor’s Manual files, electronic
Test Bank files, PowerPointâ slides, and a DVD Guide.
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Editorial review has deemed that any suppressed content does not materially affect the overall learning experience. Cengage Learning reserves the right to remove additional content at any time if subsequent rights restrictions require it.
PREFACE xxi
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Editorial review has deemed that any suppressed content does not materially affect the overall learning experience. Cengage Learning reserves the right to remove additional content at any time if subsequent rights restrictions require it.
xxii PREFACE
ACKNOWLEDGMENTS
Many people have contributed to Effective Human Relations: Interpersonal and Organiza-
tional Applications. Throughout the years, the text has been strengthened as a result of many
helpful comments and recommendations. We extend special appreciation to the following
reviewers and advisors who have provided valuable input for this and prior editions:
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Editorial review has deemed that any suppressed content does not materially affect the overall learning experience. Cengage Learning reserves the right to remove additional content at any time if subsequent rights restrictions require it.
PREFACE xxiii
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Discovering Diverse Content Through
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19; Heb. iii. 1), ¢.¢. because God punished His enemies with more
rigour than the Israelites. The author here and in the following
verses speaks of the Egyptians. This is plain from his allusions to
their being punished by the objects of their worship, which is not
recorded of the Canaanites. Ch, xi. 15, 16; xvi. 1. Tots év ddp. £. B.
aSixous, ‘Whereas men have lived dissolutely and unrighteously’
(ddixws), Eng. This is very inadequate. ‘The unrighteous who
persisted in folly of life, or, ‘a foolish life,’ folly being sin, asi. 3.
Comp. Rom. i. 21. Bdeduypdtwv, ‘abominations,’ 7.¢. objects of
idolatrous worship. So continually in Sept. Ecclus. xlix. 2; 1 Kings xi.
6; Is. ii. 8, 20. All the Plagues were directed against the idols of
Egypt. ‘ Against all the gods (@eois) of Egypt I will execute
judgment,’ Ex. xii. 12. Thus the Nile, the sacred river, was turned to
blood; the murrain on cattle discredited the worship of Apis; frogs,
flies, ete., which they adored, became means of punishment; the
sun-god himself had no power to shield them from the darkness. 24.
Tév mhdvns 68. paxp. éA. ‘ In erroris via diutius erraverunt,’ Vulg.
Better, as Grimm and Gutb. : ‘They wandered further than the ways
of error,’ hyperbolically =‘ they went beyond the usual limits,’ ‘were
sunk in the grossest depths of error.’ @cods woh. ‘In that they held
as gods even creatures which their enemies despised as being
worthless,’ e.g. frogs, crocodiles, serpents, xi. 15; Lev. xi. 41-43;
Rom. i. 23. “Atipa, ‘supervacua, Vulg., as xi. 16. Aixny, ‘after the
manner of ;’ dz, dey. in Greek Scriptures, Grimm,
r
180 the utmost solemnity about the time of the summer
solstice, when the river began to rise. See Wilkinson, Ane. Egyptians,
iii. 369 ff. (ed. 1878). Eidévar Ocdv, 2 Thess. i. 8. Npocoxértes, ‘ by
heeding,’ ‘ attending to.’ Texvitmy. Hebr. xi. ro. 2. The objects of
worship here mentioned are what 8. Paul calls, Gal. iv. 3, 9: 1a
orotxeia rod Kdcpov, Comp. Philo, De Decalog. 12 (II. p. 189):
mAdvos ris od puxpds 7d meiotov rév dvOparwv yévos Karérxnke,
wept mpdypatos Grep i) pdvov i padtora Hv elxds dmAavéoraroy rais
éxdorav diavoias endptcba, "ExreOermxacr yap of pev tas réccapas
apxas, yiv kal vdwp kal dépa xal mip* of 8€ Foy kal ceAjynv, kal rods
Gdovs mAavpTas Kal dmAaveis dorépas* Plat. Cratyl. xvi. p. 397:
aivovrai po of mp@rou ray avOpdrav rdv mept thy ‘EA\dda of 3€ rév
cupmdvra Kéopov. Tovrous pdvovs tors Oeods HyeioOa, ovorrep viv
moAdol Tay BapBdpay, iAtov kal cednvnv kal yiv Kal daorpa Kal
ovpavdy, Herod. (I. 131) says of the Persians: @vovor Hdi@ re kal
cednvy Kal yj Kal rupli Kal Udare Kal dvépourt. Tovrourt ev 8)
povvorar Oiover dpxndev. Cp. 1 Cor. viii. 5. Nép. The worship of fire
prevailed among the Persians and Chaldeans. The Greek god
Hephaestus was adored chiefly as the patron of arts and
manufactures. The earliest form of idolatry seems to have been the
worship of Nature. Mvedpa. ‘ Wind, as Aeolus. The Egyptians too
worshipped the winds as connected with the annual overflow of the
Nile ; so did the Persians, Her. i. 131; vii. 191. See above. Taxwév
dépa, ‘ the rapid air,’ like Spenser's, ‘The flitting skies,’ referring
probably to the atmosphere, personified in Zeus and Hera. Kuk\.
dotpwv. See Deut: iv. 19; xvii. 3. Bictov d8wp. ‘Forceful water,’
worshipped by the Persians, as by the Greeks under the names of
Poseidon (evocixéov), Oceanus, etc. So the Egyptians worshipped
the Nile. ¢wortipas olp. The sun and moon, as Gen. i. 16; tovs dt0
hworipas rods peyddous. Comp. Job xxxi. 26a8; Ecclus, xliii. 7. The
Egyptians worshipped the THE BOOK OF WISDOM. (xm. 2sun at
Heliopolis (Beth-shemesh, Jer. xliii. 13) under the name of Osiris,
and the moon under that of Isis, Comp. Warburton, Div. Legat. bk.
iv. § 5. The Egyptian word for sun is Ra, and the royal name which
we call Pharaoh is really Phrah, that is, Ra with the definite article Pi
prefixed. Wilkinson, Anc. Egypt. IIT. 44 (ed. 1878). Mpurdves, in
app. with éeods, as in Eng. and Vulg. So Pindar, Pyth. vi. 24, speaks
of Kpovidys as Bapvérav oreporay Kepavvay te mpvravw. 8. Ti
KaddovG. It is rather the grandeur of the powers of nature than their
beauty which influenced the Hebrew mind. But see Ecclus. xliii. 9,
11. So Tod Kdddous yeveoutpyns below seems to be a notion more
consonant with Greek feeling than Hebrew. Tatra Reusch thinks is an
interpolation, but there is sufficient authority for it. §. Cypr. has:
‘Quorum si propter speciem hoc aestimaverunt,’ Ep. ad Fortun, 1.
Tovrwy is best taken with Seomdrys, as in ver. g. Comp. 6
xatacxevacas aira, ver. 4. The Vulg. translates it twice: ‘Quanto his
dominator eorum speciosior est.’ S. Proclus: év yap 6 vépos xnpurres
Snusoupydy, rodrov 7 dys dia tov Kricpdrov morotra, Orat. II. de
Incarn. (Gall. IX. p. 623). Teveovdpxys, az. Aey. in Sept. and
unknown in older writings. Euseb. De Laud. Const. (p. 640, Migne):
Ocds de 5 eméxewa Adyou yeveotdpyns. Epiph. Adv. Haer. II. ii. 52
(II. p. 273, Migne). The word yevdpyys is used in classical Greek for
‘the founder of a family.’ Comp. yevectoupyds, ver. 5. 4, Ei Se. »
demhayévres, 8c. Oeods imehdpBavoy abrd, For the sentiment in
vers. 3, 4, Grimm compares Lactant. Instit. IT. 3, 5: ‘Qui quum Dei
opera mirarentur ... earum rerum obstupefacti et ipsius Artificis
obliti, quem videre non poterant, ejus opera venerari et colere
coeperunt, nec unquam intelligere quiverunt, quanto major
quantoque mirabilior, qui illa fecit ex nihilo.’ See a fine passage in 8.
Aug., Serm. Ixviii, on this subject, partly quoted below on ver. 9. 5.
Meyé@. kat xaddovijs seems the best reading, the
rai having dropped. out in some MSS. owing to the
commencement of the next word. Thus péyedos refers to divapw
and evépyecay, ver. 4, kadAovy to ver. 3. Euseb. in Ps. xviii. 2 (p. 71,
Ben.) has ék« yap peyéOous kat kaddoris. So in Ps. lxv. 2 (p. 326,
Ben.), and in Ps. xci. 5 (p. 610, Ben.). S, Athan.: ék peyéOous kal
xadovis kriopdrav dvaddyes 6 yeveotoupybs Oewpeira, Contr. Gent.
44 (I. p. 43, Ben.). Thus in Or. ii. cont. Arian. 32 (L. p. 500, Ben.).
Comp. Pseud.-Athan. contr. Ar. 13 (II. p. 210, Ben.): et ody kal oé &k
tis Tay oTotxelov evapérou cupmigeos dvadoyicacba tiv Snutovpyoy
avaXéyos, kal cavrod emryrdpova yevécOa, drt didiov Ocod Tuyxaver
Epyov 6 Kdcpos, ov kriotas S€ picews, pr) Suvapevns émapkéoat
tocaira Spay. Kriopdtwv. The Vulg. reads cat eriop,, as Ald. and
Compl., ‘A magnitudine enim speciei et creaturae.’ But most of the
Fathers who cite the passage omit xai. Thus 8. Greg. M. i. 817: ‘Per
magnitudinem enim creaturae et speciem potest intelligibiliter
creator videri. Tod peyéOovs ris Kaddovis trav Kricpdrev, Pseudo-
Bas, Comm. in Is. 161. cap. v. (I. p. 695, Ben.). See Reusch.
*Avahéyus, ‘proportionably,’ Eng. ‘ Cognoscibiliter,’ Vulg.
‘Consequenter,’ Hil. de Trin. i. p. 770. ‘By comparing the creature
with the Creator, as far as the ratio between finite and infinite will
allow, Arn. Comp. Rom. i. 20; Actsxiv.17. The Vulg. word
‘cognoscibiliter’ is unknown. Comp. the adverbs, ‘ duriter,’ v. 23;
‘infirmiter,’ iv. 4; ‘sinceriter,’ Tob. iii. 5; ‘ignoranter,’ Ecclus. xiv. 7;
‘sufficienter,’ Nah. ii. 12. 6. ‘But yet,’ ¢.¢. ‘though they might have
known God by His works.’ "Emi roUrows, masc. ‘In the case of these,
the worshippers of the heavenly bodies; the same as airol just after.
’Ohiyn, ‘minor, Vulg. ‘Little blame,’ in comparison with the fault of
those who worship idols. Kai yap, ‘etenim,’ ‘for truly they perhaps
(rdya) err while they seek after God and have the will to find Him.
Acts xvii. 27: ‘That they should seek (¢yreiv) the Lord, if haply they
might feel after Him, and find Him (ciporer).’ COMMENTARY, 181 7.
*Avaotpepopevor, like Lat. ‘versari ;’ ‘being occupied, conversant
with,’ referring rather to practical affairs of life than to philosophical
speculations. Ty sper, omitted by Vulg., ‘persuasum habent.’ Sabat.:
‘persuadentur aspectu.’ ‘Let themselves be influenced by, or trust to,
the appearance.’ Ta Brerdpeva. Comp. Heb. xi. 3. 8. Médw 8é. ‘On
the other hand,’ xvi. 23; x Cor. xii. 21. Aurol, the same persons as
those before spoken of. Od... cuyyvwotot=dvarodsynror. Rom. i. 20,
21, 9.0. 9. “Iva Suv., after rocodroy, ‘ Knew so much as to be able
to” For iva = én cp. S. Matt. xx. 33. Eroydcad0ar tov aidva. ‘To make
guesses about,’ ‘to criticize. Always with gen. in classical Greek ; but
with ace. Deut. xix. 3; Ecclus. ix.14, Vat. It is here parallel with
dceperdox, ver. 7. See 1 Cor. i. 19-21. 8. Aug. has a beautiful
comment on this passage (Serm. Ixviii. ed. Ben.), which ends thus:
‘Optime itaque et rectissime accusati sunt, qui potuerunt investigare
numeros siderum, intervalla temporum, defectum luminum
cognoscere et praedicere: recte accusati sunt, quoniam a quo ista
facta et ordinata sunt, non invenerunt, quia quaerere neglexerunt.
Tu autem non valde cura, si gyros siderum et caelestium
terrenorumve corporum numeros ignores. Vide pulchritudinem
mundi et lauda concilium Creatoris. Vide quod fecit, ama qui fecit :
tene hoc maxime. Ama qui fecit: quia et te ipsum amatorem suum
ad imaginem suam fecit.” Aiay represents ‘the world,’ properly in its
timenot its space-aspect. It is so used xiv. 6, and in N. T., Matt. xiii.
39; xxviii. 20; Heb. i. 2; xi. 3; 1 Cor. ii. 7. Comp. Eccl. iii. 11. So Lat.
‘saeculum,’ e.g. 4 Esdr. vi. 55: ‘Propter nos creasti saeculum,’ and
ver. 59: ‘Si propter nos creatum est saeculum, quare non
haereditatem possidemus cum saeculo? Grimm. See notes on chs, iv.
2, and xviii, 4; and compare Dr. T. Lewis, Six Days of Creation, ch.
xxvii; also Burton, Bampt. Lect. iv. p. 111, and note 49 (ed. 1829).
19-XIV. 13. The worship of idols or images. 10. Tadaim. 82, sc. obrot
Roay.
182 "Ev vexpois. ‘Inter mortuos,’ Vulg. ‘In dead things,’ Eng.
The latter seems preferable. Comp. yer. 18, and xv. 17: ‘He worketh
a dead thing (vexpdv) with wicked hands.’ There are many similar
passages in O. T. e.g. Deut. iv. 28; Is, xl. 18-20; xliv. 9-20, etc.; Ep.
of Jeremy, 4 ff. Otrwes, ‘in that they.’ *Eppedérmpa, ‘an exercise’ of
art. The word occurs in Anth. Pal. vi. 83. It is in apposition with
xypvady kat apyvpov. Comp. Acts xvii. 29: ‘We ought not to think
that the Godhead is like unto gold, or silver, or stone, graven by art
(xapdéypari réxvns) and man’s device.’ Ai@. axpyot., like the
shapeless block of stone worshipped in Diana’s Temple at Ephesus
(Acts xix. 35), or the dpyaiov Bpéras of Athena at Athens (Eurip. Iph.
Taur. 977), both of which are said to have fallen from Zeus, their
antiquity and unknown origin investing them with mystery. ll. Ei 8€.
The apodosis is in ver. 13, dmeixacev aird, The whole description is
similar to, and in parts identical with, Is. xl. 20; xliv. 13-20; Jer. x;
and Bar. vi. Ep. Jer. The comm. compare Hor. Sat, I. viii. 1: ‘Olim
truncus eram ficulnus, inutile lignum, Quum faber incertus seamnum
faceretne Priapum, Maluit esse deum.’ Edxivntov. ‘Meet for the
purpose,’ Eng. ‘Rectum,’ Vulg. ‘ Easy to handle.’ *Exnpioas, ‘having
sawed out’ from the rest of the trees. Eis Grp. Luis. Comp. apis tan.
ipuar, xv. 7. 12. "Everdjobn, ‘ fills himself.’ : Vulg. omits the word. Is.
xliv. 16. It is implied that the idol-maker first satisfies his own
hunger before thinking of turning the refuse to account. 13. °E&
adtay, sc. dmoSXnpdrov. refuse.’ “Olos cuptep. ‘Grown thick with
knots.’ *Ev émpedeia dpyias. ‘In the industry of idleness ;’ such
industry as a man uses when he is enjoying his leisure ; a sarcastic
expression, which is lost in the ‘The refuse of the THE BOOK OF
WISDOM. [xm 11= reading épyactas, found in A. and some Paris
MSS. Vulg., ‘per vacuitatem suam.’ ‘ Vacuitas,’ in the sense of
‘idleness,’ ‘leisure,’ is very uncommon. *Epreipia dvécews. ‘ With the
skill of negligence,’ ‘such skill as carelessness gives.’ The common
reading is ovvéceas. ‘Skill of his understanding, Eng. ‘Per scientiam
suae artis, Vulg. But A. &, Ven., and V. prim. man., read dvécews,
which I have adopted as the harder reading, and more likely to have
been changed by scribes, and also as making a parallel with émped.
dpyias. Thus Polyb. i. 66: 8:4 woddod xpdvou rerevxdres dvécews
Kal oxoXjjs. *Atreixacev. Here begins the apodosis to «i 8, ver. 1x.
So Grimm. 14. Evrede?, ‘cheap,’ ‘vile, ch. x. 4; xi. 15. Vulg. omits it.
MiAtw, ‘ochre, or ‘red lead,’ ‘minium.’ Comp. Jer. xxii. 14 ; Ezek.
xxiii.14. Pliny, Hist. Nat. xxxv. 45 (see also H. N. xxxiii. 36), speaks of
the statue of Jupiter being coloured red on festal days. Other gods
were thus adorned. Virgil, Hcl. x. 26 (where see Conington) : ‘Pan
deus Arcadiae venit, quem vidimus ipsi Sanguineis ebuli bacis
minioque rubentem,’ 15. Oixypa, ‘a shrine,’ probably a nicho in the
wall. *Aohadtodpevos, (S. Matt. xxvii. 65). Comp. Isai. xli. 7: ‘He
fastened it with nails, that it should not be moved;’ xl. 19; Jer. x. 4;
Ep. of Jer. 27. 16. “Iva pev, answered by wep) d¢, ver.17. The help-
— lessness of the image being contrasted with the demands made
upon it. 17. Tépov. Tdyor, like Lat. ‘nuptiae,’ is used for ‘marriage,
but nowhere for ‘a wife.’ The Vulg. alters the order of the words and
inserts ‘ inquirit,’ making a new This has no support from MSS. The
well-balanced parallelism of vers. 17-19 is very remarkable. Arn.
compares it to the passage of S. Paul, 2 Cor. vi. 8-10. See also Jer. ii.
26-28. These private household gods, like the Roman Lares and
Penates, seem to have been used among the sentence at otc
aicyivera.
—. = xiv. 3.] COMMENTARY. 183 Hebrews in lax ti See the
case of Laban’s images, the translator must either have read mept
mdvrov émur., Gen. xxxi. 30, 34, and the Teraphim, J udg. xvii. 3-5 ;
xviii. 17-20; 1 Sam, xix. 13, 16. 18. Td vexp. and rd dep. best
coincide with 7d doGevés and rd dSvwvdp. The Vulg. seems to use
the mase. throughout. *Aneipétatoy, ‘inutilem,’ Vulg. ‘That which
hath least means to help, Eng. The marg. rendering is better, ‘That
hath no experience at all,’ 7. e. ‘ignorant of the means of helping.’
Bdoe, ‘foot.’ So modév Bdors, Eur. Hee. 837. See Ps. exv. 7: ‘Feet
have they, but they walk not.’ 19. Mopicpod, xiv. 2; 1 Tim. vi. 6;
Diod, iii. 4. *Epyacias, ‘de operando,’ Vulg. ‘Getting,’ Eng. The word
may mean either ‘daily labour,’ or ‘trade,’ what we call ‘ business.’
Xepay émtuxias, ‘good success of hands,’ Polyb. I. vi. 4. Vulg.: ‘De
omnium rerum eyentu,”’ where or written ‘de manuum eventu.’
Reusch. Td aSpavéctatoy. ‘ Petit ab eo qui in omnibus est inutilis,’
Vulg., followed by Eng., ‘Asketh ability to do of him that is most
unable to do anything.” It is: ‘that which is most feeble with its
hands.’ -— Eu8pdvera, dr. Aey:y derived from 8paive, a desiderative
verb=d8paceio. Vulg. omits the word altogether. Reusch suggests
that ‘in omnibus’ is a clerical error for ‘in manibus, rais xepoiv.
Hooker, Eccl. Pol. I. viii. 11, thus expresses these verses: ‘He is not
ashamed to speak unto that which hath no life, he calleth on him
that is weak for health, he prayeth for life unto him which is dead, of
him which hath no experience hé requireth help, for his journey he
sueth to him which is not able to go, for gains and work and success
in his affairs he seeketh furtherance of him that hath no manner of
power.’ CHAPTER XIV. 1, Eré\deoOar mhodv, ‘to prepare for,
undertake a voyage.” 2 Macc. v. 1: ry devrépav epodov 6 *Avrioxos
éoreikaro. Sophocles uses the active, Phil. grxr: rév mrobv oreXeiv.
Mdoiov, The other reading, vAov, is perhaps owed to a scribe who
wished to make the antithesis neater. *EmPodrar. Comp. Jonah i. 5:
kal epoBnOnoar of vauttkol, kal dveBdnoav éxaoros mpods tov Oedv
adtod, Probably the Pataeci, the tutelary deities of the Phoenicians,
are referred to. See Herod. iii. 37, and Bihr’s note. Comp. Acts xxviii.
11. "E6os yap mas del év rats ’Ade§avbpéov pddiora vavol, mpds ye
ths mpopys Seid re kal evovupa, ypapas elvat rovatras (sc,
Avorxovpous), S. Cyr. Al, in Cat. Act. 2c. These insignia were
sometimes of costly material, as gold and ivory ; they were at the
prow of the ship ; the tutelary deity (‘tutela’ among the Romans)
was usually at the stern, though sometimes one image served both
purposes. See Kuinoel in Act. 7. c.; Wilkinson, Anc. Egyptians, vol. i.
ch. iii. p. 276, ed. 1878, and the woodcut, vol. ii. p. 209. ° 2.
"Exeivo, t.e. ‘the ship.’ This is made of better materials, and with
greater skill than the idols. Zodia, ‘man’s natural sagacity.’ The
reading texviris copia is not so probable; but « and 7 are often
interchanged in MSS. Clem. Al., Strom. vi. 11 (p. 786, Pott.), quotes
formally as rd mpds rod Sodopavros elpypevor" texviris b€ codia. 8.
AvaxuBepva, ‘directeth it,’ the ship. Many Lat. MSS. insert ‘ omnia,’
but there is no authority for this in the original. Kvfepyjrns (‘
gubernator ’) is a ‘steersman.’ Comp. ver. 6. §. Chrys. Hom. in Gen.
xi. (t. iv. p- 83, Ben.): 7d motor, Kal ék Tod Ammévos exBadeiv, Kal
Ta meAdyn TeEp© olde yap 6 KuBepvnrns, more Sei Kabehkioat
adoacba, Kat moAdjy pddiota mapa Tovtas eorw ideiv Ty oiverw, iv 7
ToD Geod copia evarébero rh avOpwrivy pice, ovde yap otras of ras
Newpdpous Siarpéxovres toace
184 THE BOOK pera axpiBelas ras drparods, ds obroe of év
trois GSaor pera dodadeias tiv mopeiay mowivra. 81d Kal » Tpady
éxmdr(nocopérn tiv dmepBdddovaay Tod Ocod aodiay Eheyer’ 6
Sods év badaoon 68dv KT, Npdvora (xvii. 2). God’s providential care
watches over those engaged in their lawful calling, so that they can
cross the sea in ships; but idolaters have no such assurance.
Lpdévoa is used by Herod., Plat., and others for ‘Divine Providence.’
Thus Her. iii. 108: xai kas Tov Ociov » mpovoin, Somep kal oixds, €or
eovca copy. Plato speaks frequently of @eot or dedv mpdvoia, ¢.g.
Timae. pp. 30, 44, and De Leg. x. Xenophon uses the word
absolutely for Divine Providence (Mem. I. iv. 6), where he introduces
Socrates asserting that the eyelid in its wonderful contrivance is
plainly mpovoias . épyov. It does not occur in this sense in the
canonical Scriptures. We have, however, in 3 Mace. iv. 21: tovto b€
Hv evépyea tis tov BonOovvros trois “Iovdaios && : and 4 Mace. ix.
24: 9 Scala Philo, de Mund. Op. 2 (I. Pp. 2): Sy (rdv xdopov) of
pdoxovres os atv dyévntos NeA7ovpavod mpovoias dvixnrov kal
mdtpios nuay mpdvoa, Oacr td w@heAip@raroy Kal dvaykatdraroy
Tv eis edoéBerav HKOVTOY brorepvdpevor, tiv mpdvoav, Philo wrote
three treatises on Providence, which are mentioned by Euseb. Hist.
Eccl. ii. 18, but are extant only in an Armenian version, rendered into
Latin by Aucher (Opp. vol. viii. Richter). Comp. Jos. Bell. Jud. III. viii.
7; Clem. Rom. Ep. I. ad Cor. xxiv. 5: 7 peyaTo found a charge of
Platonism against the author of Wisdom from the use of the term
Providence, as some have done, is quite unwarranted. In all such
cases we should rather admire the skill with which the writer
employs the terms of heathen philosophy to convey scriptural ideas.
In the present instance, the expression is parallel with that in the
Collect for the Eighth Sund. after Trin. : ‘O God, whose never-failing
Providence ordereth all things both in heaven and earth.’ “On. The
special Providence of God was shown in the passage of the Red Sea
by the Israelites. Ex. xiv, 22, Comp. Ps. Ixxvi. 20, and evi. 23-30,
Sept. Aewdtns THs mpovoias Tod Seordrov. OF WISDOM. 4. “wa xév,
The construction is elliptical, = wa rs émiBj, Kav dvev réxyns tis i Or
em87. The various readings have sprung from the construction not
being understood. The Vulg., as some Gr. MSS., omits fa; — so Eng.
The idea is that a man may trust in God’s protection even though,
like Noah (ver. 6), he ppt to sea knowing nothing of navigation.
Téxvns, ‘ the art of managing a ship.’ Some Lat, MSS., by a clerical
error, give ‘sine rate’ instead of ‘sine arte ;’ and the commentators
thereupon expound réxmms as ‘a work of art,’=‘a ship.’ Thus Houbig,
and Strigel. Vulg. : "Emmy, ‘ ‘adeat mare.’ 5. “Apya.... épya, a play
on us words. God wills that men should employ the faculties which
He gives them, and use the products of sea and land which He has
provided for them. : Exedia, ‘a raft, or light boat.’ Prop. somes hastily
put together. Eng.: ‘weak vessel.’ AvecdOyoav. The aorist seems to
be used with some reference to the example given in the next verse,
=‘ are saved,’ generally, and ‘ were saved ’ on the particular occasion
alluded to. 6. *Apxijs, gen. of time. with a preposition in Attic.
Tydvrev, the ringleaders of the sinful race. Gen. vi. 4, 17. Comp. 3
Mace. ii. 4: od rods eumpoodey adixiay moujcavras, év ois Kai
Tiyavres joav pouy kat Opdoer merrobdres, Siepbepas, emayayav
avtois dpérpyroy vdwp, Ecclus. xvi. 7; Bar. iii, 26-28. ‘The hope of
the world,” Noah and his family, and the creatures with him. So Virg.
Aen. xii. 168: ‘ Ascanius, magnae spes altera Romae.’ Gutb. Comp. 2.
Pet. ii. 5. Aiou. went on board.’ Acts xxi. 2. ‘In the beginning’ Used
The article is added in 8., as xviii. 4. But it is used without the art.,
as kéopos, vi. 24; X. I. ‘The world.’ See on xiii. g. Enéppa yev. ‘The
seed of a new generation.’ Gen. ix. 1, 7. 7. Some (e.g. Griitz, Gesch.
der Jud. iii, 495)
have supposed this yerse to be an interpolation by a
Christian hand ; but there is no reason for this notion. The Fathers
have, as was natural, accommodated this passage to the idea of the
cross of Christ, but the author manifestly is referring only to the
material of which the ark was made ; and this leads him back to his
subject, viz. idols of wood, ver. 8. For the application of the term
‘blessed’ to material things comp. 1 Tim. iv. 4. As examples of the
way in which the Fathers have treated this passage, take the
following : §. Ambr., Serm. viii. in Ps. exviii (p. 455), renders the
words thus: ‘Benedictum lignum quod fit per justi‘tiam, maledictum
autem lignum quod fit per manus hominum,’ and then proceeds:
‘superius ad crucem Domini retulit, posterius ad errorem gentilium
qui ligna venerantur. Justitia autem quae est crucis, nisi quod
adscendens-illud patibulum Dominus Jesus Christus, peccatorum
nostrorum chirographum crucifixit, et totius orbis peccatum suo
errore mundayit? S. German. Orat. i. (XOVIII. p. 237, Migne):
etdoylas yap, adX’ ob xardpas bpyavoy 6 aravpés* éresdi)
edAoyeirar Evdov, kara Tov elnévra, 8¢ of yiverar cwrnpia. Pseudo-
Chrys. De Ador. Crue. (II. p. 823, Ben.): dre 8& oeBdopios Kal
mpookvyntos 6 rod Xpiotod oravpds kal 6 rimos adrod, Kat rovro of
mpopirat 8iddoKover . . . kai 6 Sohopdy Neyer, EvAoyeire EvAov b¢
ob yiverat dixavootvn, The Homilies say quaintly: ‘He praiseth the
tree whereof the gibbet is made, as happy in comparison to the tree
that an image or idol is made of, even by these very words, “ Happy
is the tree wherethrough righteousness cometh” (meaning the
gibbet).” Against Peril of Idol. pt. i. p. 162 (Oxf. 1844). S. Aug. De
Civit. xv. 26: ‘Quod Noé homini justo... imperat Deus, ut arcam
faciat, in qua cum suis .. . liberaretur a diluvii vastitate, proculdubio
figura est peregrinantis in hoc saeculo Civitatis Dei, hoc est,
Ecclesiae, quae fit salva per lignum, in quo pependit Mediator Dei et
hominum homo Christus Jesus.’ _ Atxatoodvy, the carrying out of
God’s will, whereby the righteous was saved. Noah is called ‘a
preacher of righteousness,’ 2 Pet. ii. 5. Comp. Heb. xi. 7:
COMMENTARY. ‘heir of the righteousness which is by faith. Some
have thought that the reference in this verse is to Moses’ rod; but
the context seems to direct us to the ark. 8. Td xetpor., sc. eiSorov,
It is a common name for idols. Comp. Lev. xxvi.1; Is. ii. 18; xxi. 9.
xetporounrots, Judith viii. 18. Geois *Emuxatdpatoy, sc. éort, iii. 13.
Comp. Deut. vii. 25, 26 ; xxvii. 15. ‘He is cursed because he made it,
and it (is cursed) because, though it is corruptible, it is named God.’
Rom. i. 23: #AAagav thy ddgav rod dpOdprov Gcod ev dpotmpare
etxdvos pOaprod dvOpdmov x.7.d. 9. ’AceBea = ‘his ungodly work.’
God’s hatred is known by His punishments, ver. 11. He loves His
creatures (xi. 24, 25), but hates the sin in them. It is shallow
criticism that considers the sentiment in this -verse unscriptural.
(See Bissell.) ‘Cursed be the man,’ says God, Deut. xxvii. 15, ‘that
maketh any graven or molten image ;’ and He proclaims, ‘I will not
justify the wicked (rév doef), ‘and by no means clear the guilty,
Exod. xxiii. 7; xxxiv. 7. There are many passages in the Psalms to the
same effect. Thus Ps. v. 5: ‘Thou hatest all workers of iniquity.’
Comp. Ecclus. xv. 20. 10. Td mpaySev. .. TH Spdcavtt. ‘The work...
the culprit.’ ’ Is. ii, 18-21. 11. ’Ev ei8édors. Idols are punished by
being destroyed, as symbols of devils (1 Cor. x. 20; Ps. xevi. 5) and
leading men astray. Ex. xii. 12: ‘ Against all the gods of Egypt I will
execute judgment.’ Comp. Numb. xxxiii. 4; 1 Sam. v. 3, 4; Is. xix. 1;
xlvi.1; Jer. X. 11. ’Emoxomh, ‘ visitation,’ ‘ judgment,’ ‘ punishment,’
xix. 15. See on iii. 7. The author probably had in mind Jer. x. 15: év
Kap émicKonys airy amodoivrat, Vulg. renders : ‘In idolis nationum
non erit respectus.’ There is no authority in Gr. MSS. for the insertion
of the negative, which seems to have been the act of some scribe
ignorant of the double use of ‘respectus,’ ‘a visitation, whether for
reward or punishment. "Ev ktiopatt Qcod, in the sphere of the
creature of Bb
186 God which is meant for His glory, idols, misusing and
perverting things otherwise harmless, became an abomination. The
Vulg. translates: ‘Creaturae Dei in odium factae sunt ;’ which Gutb.
explains, ‘ creatures of God, 7. e. idols, are become abominable.’
BSdAvypa, see on xii, 23. Xkdvdara . .. mayida. So Josh. xxiii. 13; Ps.
Ixviii. 23; Rom. xi. 9. See the warnings, Deut. vii. 25, 26; Exod.
xxxiv. 12-14; S. Matt. xiii. 41. 12. Mopvetas, ‘spiritual fornication,’
Eng., which seems correct. Idolatry is often so called, e.g. Lev. xvii.
7; Hos. ix. 1; Rev. xiv. 8; xvii. 2. So Philo, De Migr. Abrah. 12 (I. p.
447): dugorépas 6 wépos éxKAnoias lepas amednAake, THv pev
Gbeov, rH Odadiay Kai aro-. xexoppévov eipkas exxAnordfew* thy
b€ rodvcov, rH Tov ék mopyns dpoiws KwAvoas dkovew 7) eye.
GOeos pev yap 6 Giyovos, ToAvOcos S€ 6 ex mépyns, TUPAwTT@Y
Tepl Toy adnOR marépa, Kat Sia Tovro moAAods av évds yoveis
aiverrdpevos, As regards the reading in the text there is no variation
in the MSS.; but while Euseb. (Praep. Ev. i. 9) retains the text,
Didym. reads mparn ropveia, émivoa De Trin. iii. 16 (XX XIX. p. 865,
Migne). *Enivora, ‘exquisitio ’ (not elsewhere in Vulg.), ‘the
imagining,’ parallel with evpeots. Edpeots, ‘adinventio, Vulg. A late
word occurring Ecclus. xxxv. 12 and elsewhere. See on vi. 18.
$0opd, ‘ moral corruption’ (2 Pet. i. 4; ii. 19), or ‘ seduction.’ 13. ’An’
dpxijs. It was not in the first age that primitive man worshipped the
creature, and even the first false worshippers probably adored the
heavenly bodies without making images of them. Eis tév aidva, ‘for
ever,’ found in Plato, Axioch. X. p. 370 C: ra rod kéopov rabnpata
mapamjfacba «is tov aiava, where however Stalb. reads mpds rdv ai.
So “in aevum,’ Horat. Od. IV. xiv. 3. For the destruction of idols
comp. Isai. ii. 18 ; Zech. xiii. 2. 14-21. The worship of deified man.
14. KevoSogia, ‘conceit,’ ‘vanity,’ ‘empty fancy.’ Vulg. (taking it as
nom.) translates, ‘ supervacuitas,’ dr. Aey. See on vii. 5. Kevodofia,
translated, here and cidoAor. THE BOOK OF WISDOM. Phil. ii. 3, ‘
vain-glory,’ oceurs 4 Mace. ii. 15; vili. 19; Polyb. iii. 81. 9; Philo, De
Jos. 7 (I. p. 47). Ptolemy Philometer is called god on his coins; and
Diod. Sic. i. go says: ‘ The Egyptians seem to worship aud honour
their kings as if they were really gods,’ Blunt. See note on ver. 17.
Eton Oe, sc. ra cidoda. A, and S. insert Odvaros before ciojAGe from
ii. 24. Atray in the next clause shows that the subject is idols. Eis tov
xécpoy is given by S. Athan., who quotes vers. 12-21, Contr. Gent.
xi. (I. p. 11, Ben.). Awa toéto, because they were originated by the
vanity of men. *EmevoyOn, ‘is destined, intended by God, with an
allusion to éivoa, ver. 12, The Eng. version, ‘Shall they come shortly
to an end,’ is no translation of the Greek. 15. “Adpw, ‘untimely,’
because his son was cut off prematurely. Vulg.: ‘acerbo,’ ‘ unlovely.’
Eurip, Ale. 168: Oaveiv dopovs raisas. The author gives here (vers.
15, 16) one cause of the rise of idolatry, viz. inordinate grief for a
lost friend. An instance of this tendency is seen in Cicero, who
designed to raise a magnificent temple in honour of his lost daughter
Tullia. See Epp. ad Att. xii. 35 ff. The insane love of Hadrian for
Antinous, which led the emperor to deify his lost favourite, and erect
temples in his honour, is well known. Euseb. Hist. iv. 8. ‘Qs Gedv, S.
Athan. has ds favra, Con. Gent. xi. Tois Stoxetpiots, ‘ those under his
control.’ TeXeras, ‘sacrificia,’ Vulg., so Eng. Rather, ‘rites,’
‘ceremonies.’ Comp. ver.23. Muornpia and rederas would comprise all
the services and initiations practised in the Mysteries so celebrated
both in Egypt and Greece. 8. Chrys. accounts for the origin of
idolatry thus, Hom. de Stat. i. 7: woAXol kal woduous
katropbdcavres, kal tpdraa ornoavtes, kal médets oixoSopncartes,
Kal erepad tTiva Towadra Tois réTe evepyernoavtes, Geol mapa Tois
modAois évonicOnaav, kai vaois érinénoay Kai Bopois. For sons to
deify their fathers was more natural and agreeable to human feeling.
Thus Antiochus writes to Lysias,. [xtv. 12 7 :
2 Mace. xi. 23: the gods.’ 16. Epuddxy. The Vulg. inserts
‘hic error,’ for which there is no authority in the Greek MSS. The aor.
merely states the fact, the imperfect, ¢@pnoxevero, expresses the
continuance of the custom, which, from being a family institution,
became a public and political one. *Emtayats. The word occurs xviii.
16; xix. 6; 1 Esdr. i. 16; 3 Mace. vii. 20; Polyb. xiii. 4. 3; ‘Diod. i. 70.
Phumrd. See on xv. 13. 17. Another cause of idolatry was the
erection of the statues of dreaded monarchs, such as the image on
the _ plain of Dura, probably a statue of Nebuchadnezzar himself,
Dan. iii. Some, who date this Book of Wisdom very late, see here a
reference to the deification of Caligula and the attempted
introduction of his statue into the temple at Jerusalem, Joseph. Ant.
xviii. 8. But the statement is plainly general. See Prolegom. p- 33-
‘Mauri,’ says 8. Cypr., ‘ manifeste reges colunt, nec ullo -velamento
hoc nomen obtexunt,’ De Idol. Vanit. The invocation of deified kings
had early become in Egypt an addition to the worship of the
traditional deities. Instances of apotheosis occur in the times of the
ancient Pharaohs, and the Lagidae regularly provided for the
payment of divine honours to their predecessors. * ‘Since our father
is translated unto 440 and notes; Warburt. Div. Legat. ii. § 4. Hooker
quotes vers. 15, 16, Eccl. Pol. I. viii. 11. "Ev der. ‘In palam,’ Vulg. For
examples of prepositions before adverbs see note xvii. 13. Thy
wépp. dw dvatuTwodpevor, ‘representing the distant face.’ ‘E
longinquo figura eorum allata,’ Vulg. This translation seems to mean
that they copied a _ picture of the king brought from far; but this is
unnecessary, 7éppwOev being used, like rdv éxeiOev médcpov Seipo
H£ovra, Demosth. Ol. i. p. 13. 17, ubi vide Schaef. Syr.: ‘effigiem
fecerunt eorum qui procul habitabant.’ For dvaruréo ep. xix. 6
(Compl.); Philo, De Plant. 6 (I. p. 333); Plut. ii. 329 B (Paris, 1624),
COMMENTARY. See Dollinger, The Gentile and Jew, i. . __p. 486 ff.,
Eng. transl.; Pusey, Daniel the Prophet, p. *Eupava with cixova, ‘an
express, manifest image.’ On the art of painting in Egypt see
Wilkinson’s Anc. Egyptians, vol. ii. pp. 262-267, and pp. 287, 283
(new ed. 1878). KoNakedwot, pres. subj., implies continuance. The
aor. Ko\axebowor, which some MSS. read, is not so suitable. 18. A
third cause of idolatry was the beauty of the image. Eis émtracw,
‘unto increase, intensity.’ @pycketas. Acts xxvi. 5. Vulg., ‘ad horum
culturam.’ Comp. Horat. Ep. I. xviii. 86: ‘cultura potentis amici.’ Kai
tods dyv., even those that knew not who was represented by the
image. Mpoetpéparo. Cp. Acts xviii. 27; Xen. Mem. I. iv.r. euoTyta,
‘eximia diligentia, Vulg. ‘Singular diligence,’ Eng. ‘The artist’s
ambition to excel,’ explained in the next verse. 19. ‘O pév, the artist.
Téxa Grimm takes to mean ‘quickly,’ not ‘ perhaps.’ - The artist made
all speed to execute the work, The Vulg. omits the word. 8, Athan.,
Contr. Gent. 11 (p. 9), has tvos instead of raya. Arab.: ‘fortassis.’ TG
Kpatoévt, ‘the potentate.’ Vulg,, ‘illi qui se assumpsit.’ ‘Him that
employed him,’ Douai. This seems to be erroneous. *E€eBidcaro,
used all the efforts of his art to make the likeness assume greater
beauty. The verb is used by Plutarch to express the elaboration of
art, ra Awovuciov
188 ‘ XéBacpa, ‘an object of worship. ‘Deum,’ Vulg. Eng.
Comp. ch. xv. 17; Bel and Drag. 27; 2 Thess. ii. 4; Acts xvii. 23. So
Philo, De Monarch. i. 3 (II. 216), speaks of the employment of the
arts of music, statuary, and painting to win men to idolatry : od pay
adda Kal mAaotikny Kat (wypapiay ovvepyovs THs amarns
mporédaBor, iva ypoparer kal cxnpdtev Kal rovoTnray ev
dednurovpynuevas ideas imdyovtes Tovs dpvras Kal Tas Hyepovidas
aicOnoes Sw kat axony SedXedoavres, THY péev ayrvyos evpophias
Thy b€ ebpwvia routixy, cvvaprdcwot ty Wuyxny a8eBaov kai
avidputov tavtny amepyatspevot. 21. Toiro explained by ér:
following. To Biw eis évedp. ‘A snare to the living,’ as x. 8. Here
again the Eng. translates, ‘the world.’ ‘ Vitae humanae deceptio,’
Vulg. ‘ Fuit id mundo invidiosum,’ Arab. For édpov cp. Numb. xxv. 20;
Ecclus. viii. 11; Acts xxiii. 16. Aouhedcavtes belongs properly to
rupavvii:, but is used by zeugma with cuudopad also; ‘induced by
calamity or humouring a tyrant.’ The ‘calamity’ is the death of a
beloved child, ver. 15; the ‘tyranny’ is that mentioned vers. 16-19.
Vulg., ‘aut affectui aut regibus deservientes.’ Td dkxowdyntov Svopa.
‘The incommunicable name.’ Jehovah (as we read it) is meant by this
term among the Jews. Being used here in reference to heathens it
signifies merely God. (In later ecclesiastical language dxowévyr,
came to mean ‘excommunicated.’) See Deut. vi. 4, 14, 15; Isai. xlii.
8, which passages show that the form of error intended is the
distributing of the attributes of God among a host of idol deities.
Thus S. Athan. Cont. Gent. 17: ened) yap tiv Tod Ccoddxowarntoy,
as eimev 7 Tpapy, mpoonyopiay kal Typ Tots ovK ovat Oecis
éomovdatoy dvabciva. Comp. S. Aug. De Civit. vii. 29, 30, of which
two chapters the headings are: ‘Quod omnia quae physiologi ad
mundum partesque ipsius retulerunt, ad unum vere Deum referre
debuerint. Qua pietate discernatur a creaturis Creator, ne pro uno tot
dii colantur, quot sunt opera unius auctoris.’ *Axowdy. Vulg.,
‘incommunicabile.’ See-note on Xd THE BOOK OF WISDOM. ‘[xty. 21-
‘ Nepi€Becay, ‘conferred,’ ‘bestowed.’ Comp. 1 Cor. xi. 23: rovros
ryshy mepurcorépay mepiribeyev. Some MSS. and §. Athan. 7. sup.
cit., read meptéOnxav, Alexandrian Greek affecting rather the 1 aor.
in preference to the second. 22-31. Effects of idolatry on morals and
life. 22. "Ayvotas mohéuw. ‘War arising from ignorance,’ i.e. the
strife with all goodness and virtue occasioned by the heathens’
ignorance of God. This is called tocadra xaxa directly afterwards, and
further explained in the following verses. Eipyyvnv. This war and
strife and deep unrest they call peace, ‘saying, Peace, peace; when
there is no peace,’ Jer. vi. 14. Comp. Tacit. Agric. xxx: ‘ubi
solitudinem faciunt, pacem appellant.’ 23. Texvodvous ted., ‘rites in
which children were offered in sacrifice.’ Texvop. is dz. Aey. See on
xi. 7. For such sacrifices see on xii. 5, and Warburt. Div. Leg. book ii.
§ 4, notes CC, and DD; and book viii. ch. 2, note G, where the whole
subjects of infanticide and child-sacrifice are fully discussed. They
were not confined to the Canaanites. Classical readers will remember
Iphigenia and Polyxena, and the circumstances mentioned in Her. vii.
114. By using the pres. d@yovres and gvddocovor the author does
not necessarily imply (as Grimm. supposes) that this practice
obtained in his own time; but indeed it seems that in Carthage it
existed till the second century A.D. See Gutb. and the article on
‘Moloch’ in Smith’s Dict. of Bible. *Eppavets efadn, Oeop. x., ‘frantic
revels of strange customs.’ Eng. gives, ‘or made revellings of strange
rites,’ where Arn. thinks ‘made’ a misprint for mad. Vulg. translates
strangely, ‘aut insaniae plenas vigilias habentes.’ The allusion is to
the orgies of Bacchus. Comp. 2 Mace. vi. 4; Rom. xiii. 13. I have
printed e€ddXov, instead of e€ dv, as giving a better sense. So Field,
Tischend., Apel, and Gutb. ”Eéad\os occurs 3 Mace. iv. 4; 2 Sam. vi.
14; Esth. iii. 8; and elsewhere. For the shameful customs practised
in the name of religion among the Babylonians see Herod,
i, 199. Comp. slsq,r Pet. iv. 3; Bar. vi. 433 Strabo, Xvi. p.
1058. 24. Comp. the description of heathenism Rom. i. 24-32; Gal. v.
19-21; 1 Tim.i.9, 10; S. Barn. Ep. xx; Pseudo-Clem. Ep. ii. ad Cor. i.
6. AoxGv, ‘per invidiam,’ Vulg., probably a mistake for ‘insidiam’ or
‘insidias.’ The correct word, Aoxa», has béen altered in §. by a later
hand to Aoxevor, which is quite a different word. Later Latin uses the
singular form of some words instead of the classical plural. Thus 8.
Aug., Locut. 59 de Num., comments on the use of ‘primitia.’
Lamprid., Commod. 16, has ‘tenebra.’ Plautus too writes ‘delicia,
Truc. v. 29. So the original word in the Vulg. above is probably
‘insidiam.’ } NoSedwy = ‘by adultery;’ lit. ‘making spurious, foisting a
spurious offspring.’ Philo, De Jos. 9 (II. p-. 48): vobetay aitod ydyov;
and Quod Deus imm. 22 (I. p. 288). 25. Mdvra, ‘has the great
weight of authority.’ ‘Omnia commista sunt,’ Vulg. *Empié, ‘sine
discrimine.’ Adhos. ‘ Fictio,’ Vulg.=‘fraus.’ Comp. iv. 11; vii. 13.
OdpuB. d&ya8., ‘persecution of good men.’ 2 Tim, iii. 3: dprdyabor,
26. “Apynotia. This form is more usual than dpvqoia, and occurs
without variation, xix. 4. Vulg.: ‘Dei immemoratio.’ Probably written ‘
Dofi’ or ‘Di immemoratio,’ 7. e. ‘ Doni,’ xapiros, and mistaken for ‘
Domm’= £ Domini,’ or ‘ Dei.’ ‘ Immemoratio’ occurs nowhere else.
Miacpos = piavors, 1 Macc. iv. 43; 2 Pet. ii. 10; Herm. Past. Sim. v.
7. Fevésews évahdayyn. ‘Abuse of sex,’ or ‘sodomy.’ Rom. i. 26, 27.
The Vulg. rendering, ‘ nativitatis immutatio,’ seems to refer to
supposititious children. See Arn. *Ardéia. ‘Nuptiarum inconstantia,’
Vulg., ‘unsettlement in marriages,’ the marriage tie not being
considered binding, and being easily dissolved. The word
‘inordinatio’ in Vulg. seems to have been another rendering of drdga,
and so slipped into the text, and COMMENTARY. was then made to
govern the following words. It is a very unusual word, but found in
§. Aug. De Civit. Dei, xiv. 26: ‘ perversa inordinatio.’ a 27.
"Avwvdpav, ‘having no real existence,’ as ver. 29, and 1 Cor. viii. 4;
Gal. iv. 3, or, ‘mean and pitiful.’ Vulg., ‘infandorum,’ which points, as
Eng., ‘not to be named,’ to the command in Ex. xxiii. 13; Josh. xxiii.
4. Comp. Ps. xvi. 4. Tertull. De Idolatr. xv: ‘ Daemonia nullum habent
nomen singulatim, sed ibi nomen inveniunt, ubi et pignus’ (p. 169).
*Apxi) ... wépas. Greg. Naz., Idol., calls idolatry ¢oxarov kal mparoy
ré&v Kakav. Orat. xxxviii. De For ‘the connection of idolatry and
immorality see Jowett on Ep. to Rom. pp. 70 ff. 28. This verse
combines the chief features of vers. 23-27. Edppatvdpevor. Luke xvi.
19. 29. ‘ Looknot to be hurt,’ not really believing in these deities,
though they used their names in confirmation of oaths. Bar. vi. 35
(Hp. Jer.). -Vulg.: ‘ noceri se non sperant.’ ‘Noceo’ is used with acc.
Ecclus. xxviii. 2 ; Luke iv. 35; Acts vii. 26. So Plaut. Mil. Glor. v. 18: *
Jura te non nociturum esse hominem.’ Ecclus. xxx. §; 1 Sam. xvi. 5;
80. ’Audétepa, explained by dre x.7.A, MereAevoerat takes a double
acc. in the sense of ‘ prosecute.’ ‘ Justice shall pursue them on
account of both crimes.’ The feeling that perjury always meets with
punishment was universal. Thus Hesiod writes, ”Epy. cai ‘Hp. 801: év
méuntn yap hacw "Epwias ‘duurodebew, “Opkov twupévas, tov "Epis
réxe mip’ émidpkois. Thus Eurip. Med. 754: Med. dpxei> ri 8 Spep
rd8e pi} ppevov wdbors ; Aeg. & riot dvaceBotor yiyverar Bpordy.
Thucydides mentions (vii. 18) that on one occasion the
Lacedaemonians attributed their former failures to their breach of
treaties, and were quite confident of success on another occasion
because the Athenians had been the offenders. The vulgar name for
erysipelas, St.
190 THE BOOK Anthony’s fire, is derived from the notion
that the disease is sent as a punishment on those who have sworn
falsely by St. Anthony’s name. Superstition often stands in the place
of moral principle. Ta Sixata, ‘just punishment.’ “Oovstntos.
‘Justitiam, Vulg. ‘Truth and honour. See the case of Zedekiah in Ezek.
xvii. 18, 19. OF WISDOM. 31. Tav dpvupéver, ‘the things by which
one swears.’ ‘Numina jurata,’ Ov. Her. ii. 23. Grimm. ‘H 7. dpaprt.
Sixn, ‘the punishment which God inflicts on sinners. ‘The vengeance
due to perjury,’ Hooker explains it, Ecel. Pol. V. i. 3. NapéBacw.
‘Praevaricationem,’ Vulg.=‘delictum,’ losing the sense of ‘collusion.’
Rom. ii. 23, ete. CHAPTER XV. CHAPTERS XV-XIX. CoNTRAST
BETWEEN THE WORSHIPPERS OF THE TRUE GOD AND IDOLATERS.
1-5. The relation of the Israelites to the true God preserved them
from idolatry. 1. 35 8¢. In contrast to the false gods of heathendom.
“‘Hpav, ‘ of us Israelites.’ This is omitted by Eng. version. Is, Ixiii. 8.
Xpyotds «.7.A. Cp. Ex. xxxiv. 6; Numb. xiv. 18. 2. Kat ydp. The
goodness and long-suffering of God are our hope and shield even
when we fall into sin, so that we do not despair, but are rather
moved to repentance. Rom. ii. 4. 8. Aug., De Fid. et Operr. xxii. § 41,
gives the passage thus: ‘ Et si peccaverimus, tui sumus, scientes
potentiam tuam: non peccabimus autem, scientes quoniam tui
sumus deputati. And then he quotes 1 John ii. 1, 2. Kpdtos,
‘lordship,’ ‘ supremacy.’ Odx dpaptnodpeta Sé. ‘Et si non
peccaverimus, Vulg., against all authority of Greek MSS., also
rendering eiddres, ‘scimus.’ The Arab. gives ‘si minime peccemus.’
‘We will not sin’ is correct, the motive following. Aedoyiopeba, ‘we
have been reckoned as the sheep of Thy pasture.’ S. Aug. comments
thus: ‘Quis digne cogitans habitationem apud Deum, in qua omnes
praedestinatione sunt deputati, qui secundum propositum vocati
sunt, non enitatur ita vivere, ut tali habitatione congruat ?’ De Fid. et
Opp. xxii. 41. Cp. Lev. xi. 44. 8. Td yap émor. Comp. viii. 13, 17. S.
John xvii. 3: ‘This is life eternal, that they might know Thee the only
true God and Jesus Christ whom Thou hast sent.’ Jer. ix. 23, 24. This
verse is quoted by 8. Method. De Sim. et An. vi. (XVIII. p. 361,
Migne). “OdSxAnpos, ‘ complete,’ ‘omnibus numeris absolutus.” §.
James i. 4; 1 Thess. v. 23; 1 Mace. iv. 47; 4 Mace. xv. 17. ‘To know
Thy power’ leads to wholesome fear and awe, and so is the ground
of a blessed immortality. The Vulg. gives, with some confusion : ‘et
scire justitiam et virtutem tuam.’ Comp. Ecclus. i. 13; and ch. viii. 13.
“Pita, iii. 15; Ecclus. i.20: ‘ The root of Wisdom is to fear the Lord,
and the branches thereof are long life’ Comp. 1 Tim. vi. 10: ‘The love
of money is the root of all evil.’ 4, Kaxdrexvos, i. 4. ‘Emivoia, xiv. 12.
‘Device.’ Acts xvii. 29: xapdypare réxyns Kal évOupnoews avOparov.
Ouvre followed by ovSé=‘ neither...nor yet,’ is not unusual, but
copyists often, as here, have altered the words for uniformity’s sake.
Zxaypdpuv, ‘of perspective painters.’ The Vulg. renders: ‘umbra
picturae, reading as Compl., coxa ypapav. Coloured statues seem to
be referred to. Comp. xiii. 14. EiSos omA. in app. to dvos, ‘A figure
stained,’ Vulg.: ‘effigies sculpta,’ which Gutb. thinks is not a mistake
for ‘picta,’ but that omAwéév is taken as de[x1v. 31= | 7
rived from omas, {a rock,’ and not from omos, ‘a stain. But
this is équally an error. For omAéa, comp. S. James iii. 6 ; §. Jude
23; Dion. Hal, vi. 93. 5. ‘Qv, ‘of which objects’ “Adpovt seems more
probable than dppoow, on account of the sing. woéci, Vulg.: ‘
insensato.’ “Opetw (‘ concupiscentiam,’ Vulg.) has the highest
authority. ‘Enticeth fools to lust after it, Eng. ‘Turneth a reproach to
the foolish,’ Eng. Marg., rendering the alternative reading «ls dve8os,
‘Becomes a passion in the case of a fool.’ The commentators quote
the case of Pygmalion who fell in love with the statue of Venus, and
others who have fallen victims to the same folly. S. Agobardus (a.p.
779) wrote a treatise most strongly condemning image-worship,
denying such representations of God and the saints the appellation
of ‘sacred,’ and recommending that they should be utterly destroyed.
Galland. Bibl. vet. Patr. ix; Migne, Patr. Lat.civ. The iambic rhythm in
some of the stiches, vers. 4, 5 ff., should be remarked. 6-17. The
folly of idolaters in worshipping idols of clay. 6. Kax. épactal agi te 7.
2. are predicates. ‘And worthy of such hopes,’ ¢. e. objects to trust
in. Vulg.: *Digni sunt qui spem habeant in talibus.’ Comp. Col. i, 27.
1 Tim. i. 1: ‘Christ, who is our hope.’ Oi Spavtes, ‘fabricatores, Wahl.
‘Qui faciunt illos” Vulg. Heysch., quoted by Schleusn. : dpavres,
mowowres, épyadpevot. 7. Kat yap gives the reason for the
expressions in ver. 6, kav épaoral x.r.d, OdiPwy, ‘kneading,’ ‘ rubbing.’
"EnipoxQov, used adverbially. ‘ Laboriose,’ Vulg. Or agreeing with yj,
‘ soft earth that causes trouble’ in working. Gutb. takes aradqyv as
predicative, ‘ working troublesome earth (so as to be) soft,’ which is
possibly right. éipoxGos is a very uncommon word. It is found in
Schol. Ap. Aristoph. Pac, 384: & mdvypor, & émipoxbor. Npds Sayp.
hpav, like eis imnpeciay (ojjs, xiii. 11. Op. the very similar passage
Rom. ix. 21; and see Ecclus. xxxviii. 30-34 ; Is. xlv. 9; lxiy. 8 ; Jer.
xviii, 2-10. COMMENTARY. 191 *Ev éxaorov. The é seems to have
fallen out of some MSS. owing to the preceding word jpéy. ‘
Unumquodque. vas,’ Vulg. *AverAdoato, ‘he moulds, shapes,’ in each
separate case, the aorist not predicating special time ; so it is used
in similes, ~ Aodda, adj. with gen, = dovdevorra, ‘that serve clean
uses;’ with dat, Rom. vi. 19. Ndv@ Sp., ‘with equal toil or skill.’ Mn
doupyés occurs Lucian. Prometh, 2 (I. p. 26, Reitz.). 8.
Kaxdépox@os, ‘labouring ill.’ Churton: ‘ with a misdirected industry.’
The word is dm. ey. *Os mpd pixpod, ‘he who a little while before.’
Comp. mpé ddéyou, xiv. 20. See Gen. ii. 7; iii. 19. Mopeverat, sc. eis
yav & fis AnpOn. Gen. iii. 19, Sept. *AmattnQeis, ‘when the debt of
life is demanded from him, §. Luke xii. 20: ‘This night thy soul shall
be required (dma:rotor) of thee.’ See on xv. 16. 9. Kdpvew, ‘to be
weak and sick,’ as is shown by the contrasted phrase that follows.
The Vulg., ‘laboraturus est,’ may have this meaning. The notion of
‘labour’ is foreign to the passage, and if we take it as ‘die,’ there is
tautology. BpaxuteAj. The word is unknown to classical Greek, and
dz. Aey. in the Greek Script., but occurs Dion. Alex. 1256 A; Isid. 201
B. It is explained by Suidas and Hesychius ovvropos and pxpds. "AN
dvtepeideratr, The construction is slightly changed. ‘But he sets
himself against, vies with.’ The pév seems to be answered by
yadxomAdoras te. See Jelf, Gr. Gram. § 765. 7 a. The idea is that the
potter, instead of learning a lesson of his own frailty from the frailty
of the materials on which he works, strives to make these assume a
show of strength and solidity by giving them a metallic appearance.
Xpugoupyots. The word is found in Pollux, vii. 97 (Bekker).
Xadxomddorns is dm, Ney. KiPSnda, ‘ counterfeits,’ earthen figures
coloured and glazed, or varnished to look like metal. ‘Res
supervacuas, Vulg., which is wrong. Wilkinson:
————————
> a . * = =xv. 18] ie ot * ’ ‘Sept. Deut. vii.g; Judg. xviii. 24;
Is. xliv. 10; x Mace. v. 68. 14. Mdvytes... dbpovéotator. This seems
to be the original reading, mdvrav dppovécrepx being probably @
correction. Tdédaves Sm. ux. mpm. Vulg.: ‘infelices supra modum
animae superbi, where Reusch supposes that ‘superbi’ is a mistake
for ‘ pueri.’ Gutbert. thinks that the original was ‘supra animam
pueri,’ which became by accretions what it now is. But which is the
word of God for Roman Catholics? The Douai version has merely:
‘foolish and unhappy, and proud beyond measure. The words mean,
‘more miserable than an infant’s soul,’ ¢.¢. in respect of ignorance.
Comp. xii. 24. Oi éx@poi ... katasuy. These words cannot refer to
Solomon’s times, nor would it be true of the Assyrians, etc., that
they accounted all other nations’ idols to be gods (ver. 15). The fact
mentioned in ver. 18 and the present o¢Borra: point to the
Egyptians, or Greco-Egyptians, as ‘the enemies’ meant. As to the
time when the Jews were ‘held in subjection,’ we may reasonably
refer it to the reign of Ptolemy Philopator, who, on his return from
his repulse at Jerusalem, B.C. 217, treated the Jews most cruelly.
See Proleg. p. 32. Those who attribute the Book of Wisdom to Philo
quote this passage as suitable to the state of the Jews under
Caligula. 15. "Edoyicavto Geots.. The Greeks in Alexandria seem to
have identified their gods with those of other nations, and to have
honoured the images of foreign divinities equally with their own.
Rome certainly did this in later times. And though the Egyptians
were too vain of their own institutions to borrow other gods (Herod.
ii. 79 and gr), yet they allowed them to be deities at any rate in their
own special localities. See on xix. 3. - Ols obte. Comp. Ps. cxv. 5,
6,7; cxxxv. 16,17. Zuvodkhy, ‘drawing together,’ a very late word,
apparently found nowhere else in the sense of ‘breathing.’ It occurs
in Dioscor. De Venenis, 14, and Galen, ii. 266C. Ynddgyow. Plut.
Aemil, i. 262 C.; Clem. Al. Paedag. iii. 5. 33 (p. 273 Pott).
COMMENTARY. 193 *Apyot mpéds éiB., ‘useless for walking.’ 16.
*Ewoincev. Ps. cxv. 4, They are the work of men’s hands and
therefore cannot have life and sense. Acdaveropévos. * Having had
his spirit lent to him.’ See on ver. 8. Man therefore cannot impart it
to others, nor even retain it himself. ecl. viii. 8. Aité=€aur@ is
certainly the right reading. 17. Nexpéy. Comp. xiii. 10, 18.
YeBacpdtwv, objects of worship, xiv. 20. Lact. Inst. IL. ii. 13: ‘Melior
est qui fecit quam illa quae facta sunt.’ Grimm. Comp. Bar. Ep. to Jer.
46. *Av@ dv. The common reading is ceBacp, adrod, év, where éy
must be explained as a part. gen. connected with airés and ékeiva,
which is harsh. The Sin. MS. relieves the difficulty by reading dvé Sy
(suggested by Arn.), ‘in opposition to,’ ‘in contradistinction from
which.’ Vulg., ‘ quia,’ perhaps reading és; but it may well be the
translation of av &», which is used to signify ‘because,’ e.g. Soph.
Ant. 1068, Vulg. adds, ‘cum esset mortalis,’ a manifest interpolation
from the beginning of the verse. 18, 19. Greatest folly of all in beast-
worship. 18. ZéBovrat. ‘They,’ viz. the enemies of Thy people,
‘worship,’ ver. 14. ‘The beasts’ are serpents, crocodiles, dogs, birds,
and indeed nearly all animals. See Wilkinson, Anc. Egyptians, ch. xiv.
and vol. ii. pp. 468-471, ed. 1878. The Greeks and. Romans often
ridiculed this animal worship. See Athenae. Deipnosoph. vii. p. 299,
ed. Casaub., quoted by Wilkinson, ~ and Juyen. Sat. xv. 1 sqq.
Plutarch explains the origin of beast-worship by the idea that the
animals consecrated to the gods became in the course of time
confounded with the deities themselves. See De Iside et Osir.c. 71.
Warburton deduces it from hieroglyphic writing, the characters of
which being the figures of animals, and standing for gods and
heroes, in time became the object of direct worship. Diy. Legat, bk.
iii, § 6; and bk. iv. § 4. "Ex@ora. ‘Miserrima,’ Vulg., reading perhaps
aicxiora. Reusch. Comp. xii. 24. *Avoia. ‘In respect of folly in the
worshippers, ce
194 they (beasts) are worse than the others (idols). It is
more foolish to worship a beast than an image, because the latter
may be taken as the representative of the deity, but beasts, in the
author’s view, are worshipped in themselves, with blind adoration,
hateful (éx@ora) as they are. All MSS. read avora, which some
editors have thought to be = dvoa; others have suggested dvig, and
others, as the Eng. translators, read ‘%ua. Retaining the received
reading, I think the above given interpretation is the most probable.
If we refer dvoig to the beasts, it is not true that the creatures
worshipped by the Egyptians were the most unintelligent of all
animals. The Arm. version refers it to the worshippers, rendering:
‘haec est pessima stultitia.’ So Gutb. The Vulg., ‘insensata,’ points to
dvoa, unless the var. ‘insensate’ be the true reading. Mr. Churton
paraphrases : ‘The Egyptians also worshipped the vilest of animals,
which appear worse than others even in the judgment of the
ignorant and thoughtless.’ Dr. Bissell reads dvoa, and translates: ‘For
being compared together as it respects stupidity some animals are
worse than others;’ but he does not explain how he obtains this
rendering from the Greek text. Philo, De Vit. Contempl. 1 (II. p.
472): rév péev yap map’ Alyurrios ovdé peuvacOa Kaddv, of (da
GAoya kat ovx Hpepa pdvov, GAX& Kal Onpioy ra dypidrata
mapaynoyxacw els Oedv tiysds e& Exdotov tev KaT@ GeAnns,
Xepoaioy pev ‘THE BOOK OF WISDOM. [xv. 19— Réovra, evidpav b€
rov eyxdpiov Kpoxddetov, depordpav 8é Uerivoy, kat ri Alyunriay Bw.
§. Aug. De Un. Bapt. iv: ‘Talia quippe novimus fuisse simulacra
Aegyptiorum, ubi et instituta esse multiplicior multoque ignominosior
idolatria perhibetur.’ ; Xuykpwépeva. Comp. Philo, wb. sup.:
mpooxvvoiow of jpepor Ta dynpepa Kal aridacca, Kat of Aoyixol Ta
Goya, kai of cvyyéveray €xovtes mpds Td Ociov, Ta pnd dy Onpoi rit
avyxpibévra, of dpxovres Kal Seomdrar Ta bnKoa ice cal dodAa, 19.
The construction is: ovd€ rvyydver kaha (dvra) bcov (=n rocoirov
Sore) emurobijoa (aira) ev (dav det. In «add there is an allusion to
the original creation, when ‘God saw everything that He had made,
and, behold, it was very good (cada Aiav),’ Gen. i, 31. The Eng.
version is very clumsy ; the Vulg. is impossible. _ ‘Qs ev Ldwv dpe.
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