The way of an eagle in the air; the way of a serpent on a rock; the way of a ship in the middle of the sea; and the way of a man with a maid.
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EXPOSITORY (ENGLISH BIBLE)The way of an eagle in the air; either,
1. The manner of her flight, which is exceeding high, and swift, and strong. Or rather,
2. The way or part of the air through which she passeth, without leaving any print or sign in it, which though it be true of all birds, yet is here attributed to the eagle, of whom this is more true, because she flies out of sight, where neither her body nor any sign of it can be discerned.
The way of a serpent upon a rock; where she leaves no impression, nor slime, nor token where she was, as she doth in softer bodies, and as birds leave their feathers there.
The way of a ship in the midst of the sea; which though at present it make a furrow, yet is speedily closed again. The way of a man with a maid; either,
1. The various methods and artifices which young men use to entice or persuade young virgins, either to honest love and marriage, or to unlawful lust and uncleanness. Or rather,
2. The impure conversation of a man with one who goeth under the name of a maid, but is not so in truth, which is managed with so much secrecy and cunning that it can very hardly be discovered; which exposition agrees best with the foregoing. similitudes referred to it, and with the following verse.
the way of a serpent upon a rock; a smooth hard rock; and wonderful it is that it should creep up it without legs; and where it leaves no impression, no footsteps by which it can be traced, as it may in soft and sandy places;
the way of a ship in the midst of the sea; it is marvellous that such a vessel should be supported upon the sea; that it should weather the storms and tempests of it; that it should be steered through the trackless ocean to distant countries; and, particularly, though it makes furrows in the waters, and divides the waves; yet these quickly close again, and there is no path to be seen in which it goes; there is no beaten road made by it, nor by the vast numbers which go the same way, which a man can see with his eyes or follow;
and the way of a man with a maid; or "to a maid" (x); the many artful ways and methods he uses to get into her company, who is kept recluse; and to convey the sentiments and affections of his heart unto her, to gain her love to him, and obtain her in an honourable way of marriage; or to decoy and deceive her, and draw her into impure and unlawful embraces: it may design the private and secret way of committing fornication with her; which sense seems to be confirmed by Proverbs 30:20. Some of the ancients, particularly Ambrose (y), interpreted the whole of this verse of Christ: "the way of an eagle in the air", of his ascension to heaven, with men his prey, taken out of the jaws of the enemy; and which is such as is beyond the comprehension of men, that one of so great majesty should vouchsafe to come down from heaven, or ascend thither: "the way of a serpent upon a rock" he understands of the temptations of Satan, the old serpent, with which he attacked Christ, the Rock; but could imprint no footsteps of his malice and wickedness on him; could find nothing in him to work upon, nor leave any sign behind him, as upon Adam: "the way of a ship in the midst of the sea" he interprets of the church; which though distressed with storms and tempests of persecution and false doctrine, yet cannot suffer shipwreck, Christ being in it: and the last clause he renders as the Vulgate Latin version does, "and the way of a man in youth"; which he explains of the journeys which Christ took, and the ways of virtue he pursued, to do good to the bodies and souls of men, which are so many as not to be numbered. But it may be better interpreted of the wonderful incarnation of Christ, his conception and birth of a virgin; which was a new and unheard of thing, and the way and manner of it quite inscrutable, and more hard and difficult to be understood than any of the rest; for the words may be rendered, "the way of a man in a maid" or "virgin"; that is, the conception of Geber, the mighty man, in the virgin; see Jeremiah 31:22. Gussetius (z) gives the mystical sense of the whole, as referring to the ascension of Christ; his coming out of the stony grave; his conversation among the people, like the tumultuous waves; and his incarnation of a virgin.The way of an eagle in the air; the way of a serpent upon a rock; the way of a ship in the midst of the sea; and the way of a man with a maid.
EXEGETICAL (ORIGINAL LANGUAGES)Verse 19. - The way of an eagle in the air. You cannot by any outward sign know that an eagle has passed this or that way. Wisd. 5:11, "As when a bird hath flown through the air, there is no token of her way to be found," etc. The way of a serpent upon a rock. The snake's mode of progression by the lever-like motion of its ribs might well awake surprise, but the point is still the tracklessness of its course. On sand or soft ground its movements might be traced by the impression made. but this could not be done on hard rock; it could push itself along on such a surface without leaving any track. The way of a ship in the midst (heart) of the sea; i.e. in the open sea. You can trace a ship's course while she is near land or within sight, but when she reaches the open sea, you can follow her furrow no longer. Wisd. 5:10, "As a ship that passeth over the waves of the water, which when it is gone by, the trace thereof cannot be found, neither the pathway of the keel in the waves." The way of a man (geber) with a maid (בְּעַלְמָה); Septuagint, "The ways of a man in youth (ἐν νεότητι)." So Vulgate, Viam viri in adolescentia. But this is feeble, and almah is without doubt rightly rendered "maid," "virgin." The proverb says that the sinful act to which it alludes leaves no outward sign by which it can generally be recognized; it escapes man's knowledge. This is exemplified and confirmed in the following verse. It is not sufficient to refer the saying to the insidious arts of the seducer, by which he saps the principles and inflames the passions of his victim. The sin of unchastity is signified, which demands secrecy and affords no token of its commission. Two of the above parallels, says Cheyne, are given in a quatrain of a Vedic hymn to Varuna -
"The path of ships across the sea,
The soaring eagle's flight he knows." Some of the Fathers and earlier commentators, and among moderns, Bishop Wordsworth, have not been content with the literal sense of this gnonic, but have found in it, as in the others, deep spiritual mysteries. Christ is the great Eagle (Revelation 12:14), who ascended beyond human ken; the serpent is the devil, who works his wily way in secret, and who tried to pass into the mind of Christ, who is the Rock; the ship is the Church, which preserves its course amid the waves of this troublesome world, though we cannot mark its strength or whither it is guided; and the fourth mystery is the incarnation of Jesus Christ our Lord, when "the virgin (almah) conceived and bare a son" (Isaiah 7:14), when "a woman encompassed a man (geber)" (Jeremiah 31:22). We can see the greater or less appropriateness of such accommodation, but the proverb must have been received by contemporaries only in its literal sense, whatever were the inner mysteries which the Holy Spirit wished to communicate thereby.
(Note: Cf. vol. i. p. 13. The name (from praeambulum) given to a peculiar form of popular gnomic poetry which prevailed in Germany from the 12th (e.g., the Meistersinger or Minstrel Sparvogel) to the 16th century, but was especially cultivated during the 14th and 15th centuries. Its peculiarity consisted in this, that after a series of antecedents or subjects, a briefly-expressed consequent or predicate was introduced as the epigrammatic point applicable to all these antecedents together. Vid., Erschenburg's Denkmlern altdeutscher Dichtkinst, Bremen 1799.)
the first line of which is, by יקלל, connected with the יקללך of the preceding distich:
11 A generation that curseth their father,
And doth not bless their mother;
12 A generation pure in their own eyes,
And yet not washed from their filthiness;
13 A generation - how haughty their eyes,
And their eyelids lift themselves up;
14 A generation whose teeth are swords and their jaw teeth knives
To devour the poor from the earth and the needy from the midst of men.
Ewald translates: O generation! but that would have required the word, 13a, הדּור (Jeremiah 2:31), and one would have expected to have found something mentioned which the generation addressed were to take heed to; but it is not so. But if "O generation!" should be equivalent to "O regarding the generation!" then הוי ought to have introduced the sentence. And if we translate, with Luther: There is a generation, etc., then ישׁ is supplied, which might drop out, but could not be omitted. The lxx inserts after ἔκγονον the word κακόν, and then renders what follows as pred. - a simple expedient, but worthless. The Venet. does not need this expedient, for it renders γενεὰ τὸν πατέρα αὐτοῦ βλασφημέσει; but then the order of the words in 11a would have been דור יקלל אביו; and in 12a, after the manner of a subst. clause, דור טהור בעיניו הוא, one sees distinctly, from Proverbs 30:13 and Proverbs 30:14, that what follows דור is to be understood, not as a pred., but as an attributive clause. As little can we interpret Proverbs 30:14, with Lwenstein, as pred. of the three subj., "it is a generation whose teeth are swords;" that would at least have required the words דור הוא; but Proverbs 30:14 is not at all a judgment valid for all the three subjects. The Targ. and Jerome translate correctly, as we above;
(Note: The Syr. begins 11a as if הוי were to be supplied.)
but by this rendering there are four subjects in the preamble, and the whole appears, since the common pred. is wanting, as a mutilated Priamel. Perhaps the author meant to say: it is such a generation that encompasses us; or: such is an abomination to Jahve; for דור is a Gesamtheit equals totality, generation of men who are bound together by contemporary existence, or homogeneity, or by both, but always a totality; so that these Proverbs 30:11-14, might describe quatuor detestabilia genera hominum (C. B. Michaelis), and yet one generatio, which divide among themselves these four vices, of blackest ingratitude, loathsome self-righteousness, arrogant presumption, and unmerciful covetousness. Similar is the description given in the Mishna Sota ix. 14, of the character of the age in which the Messiah appeared. "The appearance of this age," thus it concludes, "is like the appearance of a dog; a son is not ashamed before his father; to whom will we then look for help? To our Father in heaven!"
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