18<\/strong>. a maul<\/em> ] “i.e. a hammer, a variation of mall, from malleus<\/em> The Hebrew and English alike occur in Pro 25:18<\/span> only. But a derivative from the same root, and differing only slightly in form, is found in Jer 51:20<\/span>, and is there translated by ‘battle-axe’ (or maul<\/em>, R.V. marg.) how incorrectly is shown by the constant repetition of the verb derived from the same root in the next three verses, and there uniformly rendered ‘break in pieces’ There is no doubt that some heavy warlike instrument, a mace or club, is alluded to; probably such as that which is said to have suggested the name of Charles Martel<\/em>. A similar word is found once again in the original of Eze 9:2<\/span> =‘weapon of smashing’ (A.V. and R.V. text, ‘slaughter-weapon).’ The sequel shows how terrible was the destruction such weapons could effect.” Smith’s Dict. of Bible<\/em>, Art. Maul<\/strong>. See note in this Series on Jer 51:20<\/span>.<\/p>\n It is difficult to see why in this and the following verse (though not in Pro 25:14<\/em><\/span>, or Pro 25:26<\/em><\/span>,) R.V. should have followed A.V. in inverting the order of the two clauses in the Hebrew.<\/p>\n Maul – <\/B>A heavy sledge hammer. The word is connected with malleus: its diminutive mallet is still in use.<\/P> <\/p>\n Is as cruel and pernicious to him as any instrument of death. The design of the proverb is to show the wickedness of slander, and that a false witness is in some respect as bad as a murderer. <\/P> <\/p>\n 18.<\/B> A false witness<\/I> is asdestructive to reputation, as such weapons to the body (Pr24:28<\/span>). <\/P> beareth . . .witness<\/B>literally, “answereth questions,” as before ajudge, against his neighbor.<\/P><\/p>\n A man that beareth false witness against his neighbour<\/strong>,…. In whose house he has often been, and whom he has frequently visited; and, observing what was done there, not only discovers and tells abroad the secrets of his family, but even things which are false; yea, in a court of judicature, appears a witness against him, and swears falsely to his hurt and prejudice. Such a man<\/p>\n [is] a maul, and a sword, and a sharp arrow<\/strong>; that is, to his neighbour, against whom he bears false witness; and, by so doing, he mauls his fame, his credit, character, and reputation; and, as with a sword, takes away his life; and against whom there is no more guarding than against a sharp arrow, that comes from afar, suddenly and swiftly.<\/p>\n This group of proverbs has the word in each of them, connecting them together. The first of the group represents a false tongue:<\/p>\n Pro 25:18<\/span><\/p>\n <\/strong> 18 A hammer, and a sword, and a sharp arrow – <\/p>\n A man that beareth false witness against his neighbour.<\/p>\n An emblematic, or, as we might also say, an iconological proverb; for 18a is a quodlibet<\/em> of instruments of murder, and 18b is the subscription under it: that which these weapons of murder accomplish, is done to his neighbour by a man who bears false witness against him – he ruins his estate, takes away his honour, but yet more: he murders him, at one time more grossly, at another time with more refinement; at one time slowly, at another time more quickly. , from , is equivalent to , and from ; the Syr. and Targ. have instead ( ) from = ; the word , on which Hitzig builds a conjecture, is an error of transcription ( vid<\/em>., Lagarde and Levy). The expression, 18b, is from the decalogue, Exo 20:16<\/span>; Deu 5:17<\/span>. It is for the most part translated the same here as there: he who speaks against his neighbour as a false witness. But rightly the lxx, Jerome, the Venet<\/em>., and Luther: false testimony. As sA .y signifies both that which is mighty = power, and Him who is mighty = God, so signifies both him who bears testimony and the testimony that is borne, properly that which repeats itself and thereby strengthens itself; accordingly we say , to give testimony in reply – viz. to the judge who asks – or generally to offer testimony (even unasked); as well as , Deu 31:21<\/span>, i.e.<\/em>, as evidence (Jerome, pro testimonio <\/em>). The prep. with this has always the meaning of contra <\/em>, also at 1Sa 12:3<\/span>; Gen 30:33<\/span> is, however, open to question.<\/p>\n Pro 25:19<\/span><\/p>\n <\/strong> 19 A worthless tooth and an unsteady foot – <\/p>\n Trust in a faithless man in the day of need.<\/p>\n The form (with Mercha<\/em> on the antepenult), Isa 29:19<\/span>, takes the place of an inf<\/em>. absol<\/em>.; here (about the tone syllable of which Dech<\/em> does not decide, thus without doubt Milra<\/em>) is certainly not a subst.: tooth of breaking (Gesen.); for how strange such a designation of a worthless tooth! is indeed mas. in 1Sa 14:5<\/span>, but it can also be used as fem., as , which is for the most part fem., also occurs as mas., Gttche. 650. Bttcher, in the new Aehrenlese<\/em>, and in the Lehrbuch, takes as fem. of an adj. , after the form ; but is not an adj., and does not form a fem., although it means not merely profanity, but that which is profane; this is true also of the Aram. ; for , Est 2:9<\/span>, Targ., is a female name mistaken by Buxtorf. Are we then to read , with Hitzig, after the lxx? – an unimportant change. We interpret the traditional , with Fleischer, as derived from , from , breaking to pieces (crumbling), in an intransitive sense. The form is also difficult. Bttcher regards it as also, e.g.<\/em>, Aben Ezra after the example of Gecatilia as part<\/em>. Kal<\/em>. = , “only on account of the pausal tone and the combination of the two letters with <\/em> instead of <\/em>.” But this vocal change, with its reasons, is merely imaginary. is the part. Pual<\/em>, with the preformative struck out, Ewald 169d. The objection that the part. Pual<\/em> should be , after the form , does not prove anything to the contrary; for cannot be the fem. so as not to coincide with the fem. of the part<\/em>. Kal<\/em>, cf. besides to the long <\/em> the form without the Dagesh<\/em> , Ecc 9:12<\/span> = (Arnheim, Gramm<\/em>. p. 139). is a leg that has become tottering, trembling. He who in a time of need makes a faithless man his ground of confidence, is like one who seeks to bite with a broken tooth, and which he finally crushes, and one who supports himself on a shaking leg, and thus stumbles and falls. The gen. connection signifies either the ground of confidence consisting in a faithless man, or the confidence placed in one who is faithless. But, after the Masora, we are to read here, as at Psa 65:6<\/span>, , which Michlol<\/em> 184a also confirms, and as it is also found in the Venice 1525, Basel 1619, and in Norzi. This is constr. according to Kimchi, notwithstanding the Kametz<\/em>; as also , Ezr 8:30<\/span> (after Abulwald, Kimchi, and Norzi). In this passage before us, may signify a deceitful ground of confidence (cf. Hab 2:5<\/span>), but the two other passages present a genit. connection of the words. We must thus suppose that the a of and , in these three passages, is regarded as fixed, like the <\/em> of the form (Arab.) mif’al .<\/p>\n Pro 25:20<\/span><\/p>\n <\/strong> The above proverb, which connects itself with Pro 25:18<\/span>, not only by the sound , but also by , which is assonant with , is followed by another with the catchword :<\/p>\n 20 He that layeth aside his coat on a day of frost, vinegar on nitre,<\/p>\n And he who welcomes with songs a dejected heart.<\/p>\n Is not this intelligible, sensible, ingenious? All these three things are wrong. The first is as wrong as the second, and the third, which the proverb has in view, is morally wrong, for one ought to weep with those that weep, Rom 12:15<\/span>; he, on the contrary, who laughs among those who weep, is, on the most favourable judgment, a fool. That which is wrong in 20a, according to Bttcher in the Aehrenlese<\/em>, 1849, consists in this, that one in severe cold puts on a fine garment. As if there were not garments which are at the same time beautiful, and keep warm? In the new Aehrenlese<\/em> he prefers the reading : if one changes his coat. But that surely he might well enough do, if the one were warmer than the other! Is it then impossible that , in the connection, means transire faciens <\/em> = removens <\/em>? The Kal<\/em> , tarnsiit <\/em>, occurs at Job 28:8<\/span>. So also, in the poetic style. might be used in the sense of the Aram. . Rightly Aquila, Symmachus, ; the Venet<\/em>. better, (Mid.). is an overcoat or mantle, so called from covering, as (R. , to fasten, fix), the garment lying next the body, vid<\/em>., at Psa 22:19<\/span>. Thus, as it is foolish to lay off upper clothing on a frosty day, so it is foolish also to pour vinegar on nitre; carbonic acid nitre, whether it be mineral (which may be here thought of) or vegetable, is dissolved in water, and serves diverse purposes ( vid<\/em>., under Isa 1:25<\/span>); but if one pours vinegar on it, it is destroyed. <\/p>\n (Note: The writing wavers between (cf. ) and dna ) .)<\/p>\n is, at Pro 26:23<\/span> and elsewhere, a heart morally bad, here a heart badly disposed, one inclined to that which is evil; for is the contrast of , and always the consequence of a disposition joyfully excited; the inconsistency lies in this, that one thinks to cheer a sorrowful heart by merry singing, if the singing has an object, and is not much more the reckless expression of an animated pleasure in view of the sad condition of another. .rehtona signifies, as at Job 33:27<\/span>, to sing to any one, to address him in singing; cf. , Jer 6:10<\/span>, and particularly , Hos 2:16<\/span>; Isa 40:2<\/span>. The of is neither the partitive, Pro 9:5<\/span>, nor the transitive, Pro 20:30<\/span>, but the instrumental; for, as e.g.<\/em>, at Exo 7:20<\/span>, the obj. of the action is thought of as its means (Gesen. 138, Anm. 3*); one sings “with songs,” for definite songs underlie his singing. The lxx, which the Syr., Targ., and Jerome more or less follow, has formed from this proverb one quite different: “As vinegar is hurtful to a wound, so an injury to the body makes the heart sorrowful; as the moth in clothes, and the worm in wood, so the sorrow of a man injures his heart.” The wisdom of this pair of proverbs is not worth much, and after all inquiry little or nothing comes of it. The Targ. at least preserves the figure 20b: as he who pours vinegar (Syr. chalo ) on nitre; the Peshito, however, and here and there also the Targum, has jathro (arrow-string) instead of methro (nitre). Hitzig adopts this, and changes the tristich into the distich:<\/p>\n He that meeteth archers with arrow on the string,<\/p>\n Is like him who singeth songs with a sad heart.<\/p>\n The Hebrew of this proverb of Hitzig’s ( ) is unhebraic, the meaning dark as an oracle, and its moral contents nil.<\/p>\n Pro 25:21-22<\/span><\/p>\n <\/strong> 21 If thine enemy hunger, feed him with bread;<\/p>\n And if he thirst, give him water to drink.<\/p>\n 22 For thereby thou heapest burning coals on his head,<\/p>\n And Jahve will recompense it to thee.<\/p>\n The translation of this proverb by the lxx is without fault; Paul cites therefrom Rom 12:20<\/span>. The participial construction of 22a, the lxx, rightly estimating it, thus renders: for, doing this, thou shalt heap coals on his head. The expression, “thou shalt heap” ( ), is also appropriate; for certainly means first only to fetch or bring fire ( vid<\/em>., Pro 6:27<\/span>); but here, by virtue of the constructio praegnans<\/em> with , to fetch, and hence to heap up – to pile upon. Burning pain, as commonly observed, is the figure of burning shame, on account of undeserved kindness shown by an enemy (Fleischer). But how burning coals heaped on the head can denote burning shame, is not to be perceived, for the latter is a burning on the cheeks; wherefore Hitzig and Rosenmller explain: thou wilt thus bring on him the greatest pain, and appease thy vengeance, while at the same time Jahve will reward thy generosity. Now we say, indeed, that he who rewards evil with good takes the noblest revenge; but if this doing of good proceed from a revengeful aim, and is intended sensibly to humble an adversary, then it loses all its moral worth, and is changed into selfish, malicious wickedness. Must the proverb then be understood in this ignoble sense? The Scriptures elsewhere say that guilt and punishment are laid on the head of any one when he is made to experience and to bear them. Chrysostom and others therefore explain after Psa 140:10<\/span> and similar passages, but thereby the proverb is morally falsified, and Pro 25:22<\/span> accords with Pro 25:21<\/span>, which counsels not to the avenging of oneself, but to the requital of evil with good. The burning of coals laid on the head must be a painful but wholesome consequence; it is a figure of self-accusing repentance (Augustine, Zckler), for the producing of which the showing of good to an enemy is a noble motive. That God rewards such magnanimity may not be the special motive; but this view might contribute to it, for otherwise such promises of God as Isa 58:8-12<\/span> were without moral right. The proverb also requires one to show himself gentle and liberal toward a needy enemy, and present a twofold reason for this: first, that thereby his injustice is brought home to his conscience; and, secondly, that thus God is well-pleased in such practical love toward an enemy, and will reward it; – by such conduct, apart from the performance of a law grounded in our moral nature, one advances the happiness of his neighbour and his own.<\/p>\n 18 A man that beareth false witness against his neighbour is<\/I> a maul, and a sword, and a sharp arrow.<\/P> Here, 1. The sin condemned is bearing false witness against our neighbour,<\/I> either in judgment or in common conversation, contrary to the law of the ninth commandment. 2. That which it is here condemned for is the mischievousness of it; it is in its power to ruin not only men’s reputation, but their lives, estates, families, all that is dear to them. A false testimony is every thing that is dangerous; it is a maul<\/I> (or club<\/I> to knock a man’s brains out with), a flail, which there is no fence against; it is a sword<\/I> to wound near at hand and a sharp arrow<\/I> to wound at a distance; we have therefore need to pray, Deliver my soul, O Lord! from lying lips,<\/I> Ps. cxx. 2<\/I><\/span>.<\/P> <\/p>\n The Lying Tongue<\/strong><\/p>\n Verse 18 emphasizes the destruction of the liar by characterizing his false witness as a maul (war-club), sword and sharp arrow, all weapons of destruction (Jer 5:20<\/span>; Eze 9:6<\/span>). Other Scriptures describing the destructiveness of the tongue are Psa 52:2<\/span>; Psa 64:2-4<\/span>; Psa 120:2-4<\/span>; God hates the lying tongue and has decreed punishment upon such, Pro 6:16-17<\/span>; Pro 19:5<\/span>; Pro 19:9<\/span>; Pro 21:28<\/span>; Pro 24:28<\/span>.<\/p>\n (18) A maul<\/strong>i.e.<\/em>, hammer, <\/em>connected with malleus and mallet. A false witness is as mischievous as the most deadly weapons.<\/p>\n 18<\/strong>. <\/strong> A maul <\/strong> Or a war club. As these were offensive and injurious weapons, so a false witness is among the most pernicious of men. Compare Pro 6:19<\/span>; Pro 12:17<\/span>; Pro 19:5<\/span>; Pro 19:9<\/span>; Pro 21:28<\/span>; Psa 120:3-4<\/span>.<\/p>\n Pro 25:18 A man that beareth false witness against his neighbour [is] a maul, and a sword, and a sharp arrow.<\/p>\n Ver. 18. Is a maul, and a sword, and a sharp arrow<\/strong> ] A “maul,” hammer, or club, to knock out his brains, and make them fly about the room, as the Hebrew word imports. A “sword,” Psa 42:10 or murdering weapon, to run him through and let out his bowels. And a “sharp arrow,” Psa 57:5 to pierce his flesh, and strike through his very heart. Lo, here the mischief of an evil tongue, thin, broad, and long, like a sword to let out the life blood of the poor innocent – nay, to destroy his soul too, as seducers do that bear false witness against the truth of God, and by their cunning lies “deceive the hearts of the simple.”<\/p>\n maul = a mallet, or large wooden hammer, or club. From the Latin malleus. <\/p>\n Pro 25:18<\/p>\n Pro 25:18<\/p>\n “A man that beareth false witness against his neighbor Is a maul, and a sword, and a sharp arrow.”<\/p>\n This proverb is a reflection of the Decalogue, Commandment No. 9.<\/p>\n Pro 25:18. The paraphrase says, Telling lies about someone is as harmful as hitting him with an ax, or wounding him with a sword, or shooting him with a sharp arrow. Psa 57:4 speaks of people whose teeth are spears and arrows, and their tongue is a sharp sword. Psa 120:3-4 speaks of the tongue as sharp arrows of the mighty, with coals of juniper. and Pro 12:18 speaks of the rash tongue as the piercings of a sword.<\/p>\n Pro 12:18, Psa 52:2, Psa 55:21, Psa 57:4, Psa 120:3, Psa 120:4, Psa 140:3, Jer 9:3, Jer 9:8, Jam 3:6 <\/p>\n Reciprocal: Exo 23:1 – an unrighteous witness 1Ki 21:13 – the men of Belial 2Ch 34:6 – mattocks Pro 6:19 – A false Pro 21:28 – false witness Pro 26:18 – arrows Jer 9:4 – walk Mat 26:59 – sought<\/p>\n Pro 25:18. A man that beareth false witness, &c., is a maul Or, club, by which a mans fame and character are beaten down to the ground. And a sword, and a sharp arrow By his tongue he is as cruel and pernicious to his neighbour as any instrument of death: he destroys him, not only when he is near, as with a sword, but when he is afar off, as with a sharp arrow shot at him.<\/p>\n A man that beareth false witness against his neighbor [is] a maul, and a sword, and a sharp arrow. 18. a maul ] “i.e. a hammer, a variation of mall, from malleus The Hebrew and English alike occur in Pro 25:18 only. But a derivative from the same root, and differing only slightly in form, … Continue reading “Exegetical and Hermeneutical Commentary of Proverbs 25:18”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"","ping_status":"","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-17142","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/17142","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/comments?post=17142"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/17142\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=17142"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=17142"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=17142"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Keil & Delitzsch Commentary on the Old Testament<\/b><\/i><\/h4>\n
Fuente: Matthew Henry’s Whole Bible Commentary<\/b><\/i><\/h4>\n
Fuente: Garner-Howes Baptist Commentary<\/b><\/i><\/h4>\n
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Whedon’s Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Companion Bible Notes, Appendices and Graphics<\/b><\/i><\/h4>\n
Fuente: Old and New Testaments Restoration Commentary<\/b><\/i><\/h4>\n
Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n
Fuente: Joseph Bensons Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"