I must add here that tho 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not well translated the Preacher yet I have retained Ecclesiastes as the name of this book because it is best known by it 3. I here suppose this Title to be prefixed not by Solomon himself but by Ezra and his Assistants who not only collected the History of the Patriarchal and Iewish Churches and methodized the Prophecies and other Holy Writings of the Old Testament but also gave the books which constitute that Canon of Scripture their several Titles So that it is as much as if it it had been said These are Words which we Ezra and the rest of the Great Synagogue have found to be Koheleth's the Son of David c. and therefore have put them into the Holy Canon For this reason it coming from anothers and not from Solomon's own hand I have represented it to his praise and advantage 4. These words King in Ierusalem in strictness perhaps ought to be referred to Koheleth or Solomon yet they may too be allowed to relate to the next preceding word i. e. David for these reasons First because David was the first that entirely conquered Ierusalem and made it the Seat of his Kingdom and therefore seems most properly to claim this Title Secondly because Solomon was born to David â— when he was King in Ierusalem and therefore this may be added to distinguish him from those Sons that were born to David when he was only King in Hebron Thiraly because whatever is to be said of Solomon as King in Ierusalem may be more pertinently brought in at v. 12. of this Chapter and therefore since David's memory may be a little more emphatically celebrated here without wrong to his Son it can be no great fault to do it 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seems sometimes to imply a notion of Lying or Deceitfulness and so it is used as synonomous to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Lie as Ps. 62. 9. and Prov. 31. 30. Sometimes again it seems to import want either of Solidity or Duration that is something of the nature of a Vapour Thus the Psalmist speaking of Man's days and his age says He is altogether 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Vanity Psal. 39. 5. which St. Iames expresses by saying Our life is even a vapour that appeareth for a little time Iam. 4. 14. And that phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Prov. 21. 6. is a vapour driven to and fro an empty design that wicked men practise upon one another And so also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Chaldee and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Syriack signify a Vapour or Breath I have taken in both these thoughts which together perhaps give the full signification of the word and are very proper here for Worldly things are deceitful because tho they appear taking they are neither substantial nor durable 6. The Verb from whence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is derived in those Conjugations in which it is used in the Bâ—ble is to leave or be lefâ— and thence it comes to be to abound and thence again it rises higher and signifies to excel in general c. and from any of these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may receive a not impertinent interpretation But among the Syrians we find 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Conjugation Peal denoting to gain or obtain as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mark 8. 36. and methinks this lets us the most directly into a true signification of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the English Version turns well by the word profit 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not always labour in an illimited sense but very often only labour that is culpable So it is used twice in Hab. 1. for v. 3. it is joined with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and v. 13. it is what God cannot look upon And so it must be used here For there is a labour which is not only lawful but our duty and howe're it succeeds here certainly profitable too as when men in sincerity propound good ends to their labours the manifestation of God's glory the improvement of their own Souls by vertue and knowledge or the obtaining such circumstances as may enable them to serve God cheerfully to provide conveniently for their Families decently to discharge that share of public business which belongs to their Station and upon occasion readily to relieve those that want and when these ends are prosecuted with resignation to God and dependance upon him for success with such strict justice as shall in no regard trespass upon any other man and with such moderation as consists with that duty we owe to our selves too The labour therefore intended here must be the labour of them that propound wrong ends the humouring their covetous inclination or procuring an opportunity to gratify their lust or luxury or pride or levity or the like and then prosecute these ends by vertue of their own strength or policy without any sense of God or his Providence not distinguishing between Right and Wrong nor sparing perhaps themselves in some instances much more than their Neighbours In short it is the labour of one that is meerly a Creature of this World and looks no further For this produces no true profit or advantage 8. I have rendered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 returns not goes as in the English First because the Hebrews having no Compound Verbs the Simple stand for the Compound too when their Construction or the circumstances of the Sentence require So that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not only ivit but adivit abivit exivit praeivit rediit c. And thus it signifies to return in that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Deut. 16. 7. Secondly tho it be common I suppose in all Languages to say men that are dead are gone because the phrase is intelligible enough without adding any more yet in truth it is a defective saying since of necessity some place must be understood to which they go This defect we cannot better fill up than by observing Solomon's own mode of speaking ch 3. v. 20. where he says All go unto one place i. e. the Dust or the Earth Now as he says there since all are of the dust all return to the dust their going is properly a returning Thirdly without this sense of the word the following Simile's of the Sun and the Wind and the Rivers returning to the same place again are not very proper 9. After all the various accounts of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it in truth signifies a duration or time whose length is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or hid from us of which we know either not the beginning or not the end or perhaps neither Thus with respect to time past 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iob 22. 15. is that way which wicked men have troden time out of mind and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the Land-mark that hath stood for immemorial time With respect to future time many of the
THE DESIGN OF Part of the BOOK OF Ecclesiastes OR The Unreasonableness of Mens restless Contentions for the present Enjoyments REPRESENTED IN AN ENGLISH POEM LONDON Printed for Iames Knapton at the Crown in St. Paul's Church-yard 1691. TO THE READER THE following Poem is not the effect of any extraordinary skill which I pretend to in Poetry but was first begun merely as the exercise and diversion of a few hours that I was not capable of spending better For tho as you will imagine I had never made Poetry my business nor ever intended to try whether I had any Genius that way yet I had in course as others do read some of the Latin and Greek Authors had now and then admired the performances of the chief of our own Country-men too had learned in some measure how to form Idea's of things in my mind and got some rude and more general conceptions of the nature of Poesy which was enough for my purpose who propounded but to fill up some odd unserviceable vacancies in my time and by being imployed about a proper subject to deceive them more insensibly But I was not long permitted thus quietly to entertain my self the same causes that disabled me for better things increasing upon me and disabling me for this too So in short the few indigested materials which I had collected among my own thoughts in order to a Poem were thrown by and forgotten In this state of neglect they lay for some years till lately tumbling over some other trifles I found them in the heap and could not let them pass inconsiderable as they were without reflecting upon those circumstances which put me upon this Essay At last being once ingaged in meditation and led by it from one thing to another I concluded to go on with what I had begun and after my manner to finish it This I have done and which is more for some reason or other forgive me Reader have made it publick too And here tho I do not discover the reason that hath induced me to publish it yet if any one shall ever give himself the trouble to guess at it I will direct his conjecture a little by telling him what are not the reasons In the first place it is not Interest For as it is addressed to no great Name which I might possibly hope to oblige by it so neither is it calculated to gratifie any particular humour that I know of Nor again is it Ostentation For if that had prevailed in me I should either have accomplished my self better for such a work or have attempted something that I was already better tho never so little better prepared for or rather I should have remained altogether silent by which Fools are often taken to be wise and I perhaps might have gained the reputation of knowing my self Nor in the third place was it the importunity of Friends For upon supposition that I have any and that I have shewed it them it might be demanded what made me publish it so far as that and then if they did give me a complement it would be but a rude return for their civility to make them sharers in my faults But to come at length to the thing it self that is published I hope it will be found what the Titâ—e-page filled with no promises of mighty matters does declare viz. The representation of the design of part of the Book of Ecclesiastes or the Unreasonableness of Men's restless contentions for the present enjoyments in an English Poem And in order to this give me leave to explain this Inscription of it I. It is the representation of Solomon's design A Translation turns the Words and Idioms of one Language into those of another A Paraphrase exhibits the thoughts and meaning of an Author either in the same or any other Language by making just such additions to the Text or alterations in it as are necessary to that end But this Poem tho it follows the method of Solomon's insists upon his Topicks and speaks too in his Person yet does not precisely confine it self either to his words or thoughts but taking the main proposition or argument or the like included in any verse or paragraph makes bold to represent it after its own manner frequently inserts what seems conveniently to introduce or illustrate or prove it and sometimes on the other side omits things of less importance to it II. It represents the design but of part of the book of Ecclesiastes This book I take to be a collection of thoughts concerning Happiness in which the Penman shews sometimes by what it is attainable and sometimes by what it is not In the negative part of it he taxes nothing more than the eager designs and immoderate labours of Mankind which they undertake only for the sake of secular advantages Therefore having just mentioned the general vanity of the World he immediately infers the unreasonableness of this humane Drudgery for the things of it and of expecting Happiness from them But lest this unreasonableness should not be evident enough from a bare single assertion of vanity in sublunary things he enumerates some particular Vanities and Evils that affect these worldly labours proving that men get by them either nothing or but that which is transient and unsatisfactory This he does as occasion serves through the whole Treatise but the principal place where he insists longest upon it and in the most uninterrupted series is from the beginning to chap. 4. v. 7. and this is that part which I have endeavoured to give the drift and intention of Indeed he hath not quite left the subject in the following Paragraph but because he there applies himself to a particular sort of men that have no Son nor Brother and because I had occasion too to touch upon the like case before therefore I have followed him no further III. It represents Solomon's design in an English Poem Here having given it a name according to those notions I have of Poetry it may not be improper to let you know what they are For however imperfect or false they are they may still discover what I intended by this appellation History I suppose is addressed to the Understanding or Apprehension and its Excellencies are the truth of the Relations a natural and clear disposition of things shewing their mutual connections and dependencies and an apt and lively expression that leaves sufficient Images of them upon the Reader 's mind Oratory directs it self not only to the Understanding but also to the Iudgment or some Passion apt to lead the Person in whom it is raised into assent and its Vertues are therefore close and conclusive Arguments a powerful application to the Love or Hatred Fear or Hope Compassion or Severity of the Auditory a method unforced and easie to be comprehended language that is strong or taking and a period agreeable to the matter and falling gratefully upon the ear But now Poetry penetrates through all these to the Admiration also
to the first of these is That I am excusable in taking this liberty because the feigning of Names is common among Poets because perhaps the generality of Names in their first originals were but appellative but chiefly because having not History enough before Solomon's days to furnish me with instances for my purpose I was in a manner forced upon this shift To the second That as to Parush tho there was no Sect of Pharisees formed in Solomon's time yet in all places and ages there have been canting Pharisaical Knaves who in compliance with their designs must keep themselves distinguished and separated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from others and Hott inger tells us out of two good Authors Scaliger and L'Empereur that some have been called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who were not of the Sect of the Pharisees wherefore I take the Name not from the Sect but from the common signification of that word As to Teveth that it might be known among the Iews before the Captivity tho there was no occasion for the mentioning of it before that time that probably it was known because they had names for other months as Abib Zif Ethanim Bul c. and it is very unnatural to have names for some and not for all that however granting it to be a Chaldee word Hebrew and Chaldee are but different dialects of the same Language between which there hath always been a familiar communication that the more modern Iews do not only frequently draw Chaldee words into their Rabbinical writings but Grotius tells us that even in this Ecclesiastes there are multa vocabula quae non alibi quà m in Daniele Esdra Chaldaeis interpretibus reperias and that therefore if the word be not so old among the Iews as Solomon yet the Iews and particularly the Author of this book have authorized this way of borrowing from the Chaldeans To the third That as to Statues Mr. Cowley asserts the civil use of them among the elder Iews tho the rigour of the later would not accept of their liberty in this case And as to imprisonment for debt our Saviour mentions it Mat. 5. 25 26. 18. 30. upon the first of which places Grotius observes Hinc apparet apud Iudaeos itidem ut apud Graecos Romanosque solitos fuisse in carcerem conjici qui se aere alieno non exsolvebant To the fourth That Solomon being a Prophet and the things mentioned in the Objection great enough to be worthy the notice of a Prophetic Spirit it can be no extraordinary fault to make him hint them to the World beforehand To the fifth That as to the general part of the charge perhaps the whole Poem may be too long unless it were better But as to that particular of War I thought it was necessary in consideration of Solomon's character to make him represent it as his great aversion nay so great that when he happened to meet with the subject any where he should scarce be able to contain himself for his Name his Wealth his Enjoyments his Studies his Wisdom all speak him a more than ordinary friend to Peace To the sixth That if I am now and then driven upon a singular interpretation to make the Text coherent it is no great wonder since it seems to be almost an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 containing as Aben Ezra says 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and therefore of a very difficult connection and since most Interpreters are singular upon this book However to shew how unwilling I am to be thought guilty of perverting the sense of the holy Writings I have annexed a Paraphrase and a few Notes which together by the Paratheses added to the Text in the former and by the accounts of more material or controverted words in the latter may serve to shew that my way of understanding this part of Ecclesiastes which is the ground of the subsequent Poem is neither very inconsistent nor unreasonable To the last That I take not any Rhimes much less my own to be worth either defending or excusing For as I confess my self aukward at making them so am I ignorant of their excellence when they are made and as they gave me more trouble than all the rest so have they done me that other mischief of cramping my Thoughts and in great measure spoiling the Verse tho as it luckily falls out a naughty Verse is a less fault in Satyr than in any thing else Had I been hardy enough like some others which too late I wish to have broken a barbarous custom and freed my self from the troublesome and modern bondage of Rhiming as Milton calls it the Business which now immediately follows had been something better than it is I reckon up these as the most obvious not as the only Objections that can be made for I doubt not but either affection to the World which is here accused of Vanity or disaffection to him that represents the accusation will soon find out more But since it cannot be expected that I should divine or speak particularly to them in general Reader I beg your pardon if I have obtruded any thing upon you offensive to your taste and better Iudgment This I hope the rather to obtain because as I was never troublesome to the World by my Poetry before so in probability never shall be again W. W. THE DESIGN OF Part of the BOOK OF Ecclesiastes OR The Unreasonableness of Men's restless Contentions for the present Enjoyments Represented THE Words Satyric Words that once did flow From th' uncorrupted Pen of Shelomoh True Son of him who first from some ag'd Beech The Echo of the Bethlehem Groves did teach To answer as he play'd his rural themes The bleating Ews his care or wanton Lambs But soon so did he ripen and aspire O'regrew the Pipe to touch the nobler Lyre Compos'd such lofty Odes and mighty Lays As all the other Poets ne're could raise And merited a double Diadem At once Prince both of Israel and them For following him Koheleth learnt to sing Thus to decry and yet charm every thing UNHAPPY thought How like a Bubble's all This frothy globe of World this empty ball For look how wide's the view of Heaven's eye Or compass of its spangled tapestry How wide the outmost superfice of Place That coops us in Imaginary space So large is VANITY's deceitful face When Nature in her swadling-cloaths was laid And God th' almighty Parent pleas'd survey'd The new-born limbs his plastic Spirit had made He then pronounc'd all good 't is true but how 'T was in the way that we describe 'em now To every thing some end does appertain Not Vanity it self was made in vain That 's good which truly does this end attain Good then the World may properly be said Because it answers th' ends for which 't was made But if th' eternal Cause at first design'd By vanity of things these ends to find Then vanity and
a pap And dandled many an Imp upon her lap Can't look more venom'd malice into those That she bewitches than his lids disclose And tho the listless Lubber yawning stands Within his bosom folding up his hands Nor stirs his present blessings to improve But pines because more fall not from above As if ill-nature were the proper means Appointed to derive us gifts from thence And make us Darlings of God's Providence Yet to fulfil his rancour and his spite His mind is brisk his heavy limbs are light He plots to pull that jutting fortune down Which hangs above the level of his own So vicious is his nature that if God In golden showers should descend to load And stud with lightening Ingots all his grounds Comprizing Havilah within their Mounds Beside conferring pleasures and renown Answerable to that other mighty boon Yet still he 'd envy Monarchs and their Power And be no more contented than before And were he so advanc'd and set alone A formal thing upon a lofty throne Put into cumbering furrs and useless gems Wrapt up in purple prest with diadems Gaz'd at like Comets in the Country Towns When all the Greens are fill'd with whispering Clownsâ— Yet still he 'd envy on and if he has Sense to conceive Superiour Essences He 'd envy those Angelic hosts above That now on Heaven's glassy champain move And could he but be chang'd to one of them And yet the canker of his mortal frame With that ethereal nature be the same He 'd scorn Creation and its upstart brood To envy what 's eternal even God He 'd envy that tremendous Shechinah Which no pretending mortal can display That glorious Throne of purest Diamond Which glomerated Clouds and Fires surround That Canopy that covers it of rays And Rainbows interweav'd a thousand ways Those fâ—lgid Ministers of Heaven's Court That to th' Almighty's service do resort Those warlike millions of winged Bands Drawn up where Michael's flaming Banner stands Those Trumpets and those Songs that celebrate The Triumphs of their King and all his State In short how e're preferr'd his Envy yet The eye-sore only chang'd would be as great Far better is that Cottager's poor case VVho from his smothering Hive thrusts out his face Through some kind cranny which his walls afford Made of the same frail matter with their Lord To ease and cleanse his lungs with sweeter air Of that collected smoke they suck'd in there And spies six dappâ—ed Steeds of some great Peer Scarce govern'd by the brawny Charioteer Views the proud Chariot drawn in State about Proud of its gaudy ornaments without But prouder of those glistering Sparks within Which there like Stars through Glasses must be seen Marks the perâ— Footmen hanging on the Rails And all the waiting cringing Animals And then can pull his head into his clay Nor grudge at all the Pomp that pass'd that way So void of reason void of happiness Is Envy the old Snake's especial Vice And yet 't is propagated every where No Country from the ugly Spawn is clear From th' utmost Southern point our Fleet descry'd To Tyre's last Colony o' th' other side Where e're you choose your dwelling more or lesâ— It will attend your fortune and success Your squinting Neighbours they 'll be strange shieâ— And then pretend forsooth that you are high If e're they can they 'll lessen your Estate Your pleasures quash your worth depreciate The last ne're fails for certainly your Name For uncommitted crimes must bear the blame Some odious pranks are whisper'd up and down For which you 're often try'd by every one O' th' Gossiping and drinking Gangs in town These mischiefs do prosperity attend And thus at best Men's worldly labours end Hence therefore may I neither be remiss To loâ—e my life in lounging idleness Nor lay out all my time my strength and care Meerly for what 's but vanity and air But may the ends that I propound be good By Heaven commanded or at least allow'd And with a fitting industry pursu'd For then tho Worldly ills should obviate Or overtake me here not stir'd for that With comfort I may wait the Setting Sun And surer wages of my Days-work doneâ— A PARAPHRASE ON Part of the BOOK OF Ecclesiastes Expressing the Sense of it and how it is the Ground of the foregoing POEM With some few NOTES CHAP. I. 1. THE 1 Satyrical Words of 2 Koheleth or 2 Solomon the Son 3 and true Successor in Poetry of 4 that David who was 4 King in Ierusalem 2. O 5 vanity of vanities saith Koheleth O 5 vanity of vanities All that this World contains is but 5 vanity 5 lying and deceitful making great promises of true Happiness but in reality being 5 empty and fleeting as a vapour 3. What 6 profit then hath Man of all his 7 eager 7 boundless 7 labour 7 which he taketh â— meerly for these present things under the Sun without any great regard to those of the future World 4. For in the first place he is not capable of enjoying long these fruits of his labours since still in course one Generation 8 returns to the Earth and another cometh into their room nay and the Earth it self abides but for a certain tho 9 unknown time 5. And lest Mankind should forget this return to the ground from whence they originally came the like return to the place of setting out is exemplified and to be seen in other things The Sun also ariseth and the Sun goeth down and hasteth to the place where he arose 6. The 10 Wind too 10 goeth toward the South and turneth about unto the North it whirleth about continually and the Wind returneth again according to its circuits 7. And so again all the Rivers run into the Sea and yet the Sea is not full for it refunds them either through subterraneous veins and springs or by the mediation of vapours and clouds to chanels again And thus unto the place from whence the Rivers come thither they return again 8. But granting Man were longer-lived than indeed he is yet still in the second place there is but little Satisfaction to be had from those worldly enjoyments he so much contends for For all things are full of 11 labour ing and 11 weakness and altogether 11 unable to perform those promises of felicity which they make him This is so true that man cannot utter or sufficiently express it the Eye is not satisfied with seeing nor the Ear filled with hearing nor can any of our other Faculties acquiesce in what they meet with here as fully adequate to their desires and capacity 9. This is the more evident because there scarce remains any thing more to be tryed in hopes of Satisfaction than what the World hath had experience of already The thing that hath been is the same with that which shall be and that which is done is as much as that which shall be done and there is no new thing under the Sun 10. If any man
and so peculiar to him too as in this case to distinguish him at least from the other Writers of the Bible But if this rule be observed Solomon can by no means be here called the Preacher For in the History of him he is celebrated for his wealth his knowledge his Proverbs c. but scarce for his Preaching Or however granting that he may in some sense be called a Preacher this cannot distinguish him from many of the other Prophets who preached more properly and frequently than he did it being the very business they were sent for to admonish the people either of their duty or the punishments due to their disobedience Fourthly if it be a Common word it must be a Participle and agree with some Substantive This they say is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or some such thing understood and so the sentence filled up runs thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Now what a monstrous arbitrary Ellipsis is this No common mode of speaking no scope of an Author no necessity of the sentence determine these to be the words suppressed any more than many others that might be inserted 'T is true Vatablus pretends custom for the understanding of these words and to this purpose he says that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is understood in that phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dan. 9. 23. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Sam. 13. 39. But to this I answer that more liberty may be taken in the body of a History where the series of the Story will assist the Reader than in the Title of a book which is connected to nothing and ought to be the plainest thing imaginable Beside if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be understood in one place and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in another this is no authority for making both these words and one more to be understood all in one place But further what if neither 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be understood at all in the forementioned Texts I am apt to believe they are not For as to the first quotation Dan. 9. 23. it is common in all Languages to use the Abstract for the Concrete And therefore Daniel is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Delight for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 delighted in just as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is put for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ier. 50. 31. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pro. 13. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cant. 1. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the same book ch 2. v. 7. ch 3. v. 5. that is in short just as Titus is called by Suetonius Amor ac deliciae generis humani As to the other 2 Sam. 13. 39. 1. If the Verb be taken transitively as the nature of the Conjugation Piel requires then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 David's Wife or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Absalom's Mother must be implied in the Feminine Gender here and the sense will be And she David's Wife the Mother of Absalom by her frequent importunities made David long to go forth to Absalom Kimâ—hi says 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that this was A. ben Ezra's opinion And the truth is this mode of expressing a Wife or Mother by a Feminine Verb without putting down either of those words themselves is neither unusual nor unnatural Numb 26. 59. it is said And the name of Amram's Wife was Iochebed the Daughter of Levi whom she bare 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to Levi in Egypt i. e. whom Levi's Wife Iochebed's Mother bare For who else should bear her tho nothing be said of Levi's Wife or Iochebed's Mother before And 1 Kings 1. 6. And he also was a very goodly man and she bare 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 him after Absalom i. e. his Mother one of David's Wives bare him So here And she made King David long to go forth unto Absalom c. i. e. she who might be supposed to have the most interest in David and concern for Absalom as being Wife to the one and Mother to the other 2. If the Verb be taken intransitively according to the opinion of some tho by the way the Masorethical Note on this place does not at all confirm it as is pretended For it only says that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is found but twice and in different significations and I think to cease as it denotes Gen. 24. 19. and to make to long are significations different enough But granting that the Verb be taken intransitively then there is an Enallage of the Gender indeed but nothing understood and so the words will be construed thus And King David not the Soul of King David longed to go forth to Absalom c. The reason of this perhaps may be to denote the effeminate tenderness of David's heart that was quickly moved just as on the contrary the Masculine Verb joined to a Nominative of the Feminine Gender in that Iudg. 21.21 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may imply an immodesty or boldness in the Daughters of Shiloh above their Sex who durst come out to dance so publickly c. in that Esth. 1. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may signify that respect and submission to a Husband is the most heroical Vertue in Womankind and in that 2 Kings 3. 26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may denote the Manhood used in War But whether this reason hold or no it is most certain that this kind of Enallage is common as is plain particularly from this book of Ecclessiastes ch 7. v. 8. ch 8. v. 11. ch 10. v. 15. ch 12. v. 4. c. So that in short Vatablus's quotations not at all invalidating what I have said I take 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for one of Solomon's Proper Names of the same form with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ezr. 2. 55 57. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Chron. 7. 8. I know there lies an Objection against this opinion too viz. that ch 7. v. 27. of this book it is joined with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Verb of the Feminine Gender But to this I reply 1. That this is but a single instance for in all other places it hath a Masculine Syntax Now should an opinion be built upon this one place or on all the rest 2. We have seen above that the Enallage of the Gender of a Verb is no very strange thing 3. It is most probable that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is misplaced and that it should be not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For tho Proper Names do not so generally admit of this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet sometimes they do as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Sam. 24. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iosh. 1. 12. c. And thus it is ch 12. v. 8. of this book 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉