{"collection":"Bible & Christianity","html_url":"https://unchartedknowledge.5gfusion.net/browse/bib/cmt/kad/pro002.htm","path":"bib/cmt/kad/pro002.htm","source_url":"https://sacred-texts.com/bib/cmt/kad/pro002.htm","text":"Biblical Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsh, [1857-78]\nThe first \u05d0\u05dd, with that which it introduces, Pro 2:1, Pro 2:2, is to be interpreted as an exclamation, \"O that!\" (O si), and then as an optative, as Psa 81:9; Psa 139:19. \u05d0\u05d6 ...\u05db\u05bc\u05d9, Pro 2:3-5, with the inserted connecting clauses, would then be confirmatory, \"for then.\" But since this poet loves to unfold one and the same thought in ever new forms, one has perhaps to begin the conditional premisses with Pro 2:1, and to regard \u05db\u05bc\u05d9 \u05d0\u05dd as a new commencement. Hitzig takes this \u05db\u05d9 \u05d0\u05dd in the sense of imo: \"much more if thou goest to meet her, e.g., by curious inquiry, not merely permittest her quietly to come to thee.\" \u05d0\u05dd would then preserve its conditional meaning; and \u05db\u05bc\u05d9 as in Job 31:18; Psa 130:4, since it implies an intentional negative, would receive the meaning of imo. But the sentences ranged together with \u05d0\u05dd are too closely related in meaning to admit such a negative between them. \u05db\u05bc\u05d9 will thus be confirmatory, not mediately, but immediately; it is the \"for = yes\" of confirmation of the preceding conditions, and takes them up again (Ewald, 356, b, cf. 330 b) after the form of the conditional clause was given up. The \u05e6\u05e4\u05df, which in Pro 1:11, Pro 1:18, is the synonym of \u05e6\u05e4\u05d4, speculari, presents itself here, 1b, 7a, as the synonym of \u05d8\u05de\u05df, whence \u05de\u05d8\u05de\u05e0\u05d9\u05dd, synon. of \u05e6\u05e4\u05d5\u05bc\u05e0\u05d9\u05dd, recondita; the group of sounds, \u05e6\u05e3, \u05e6\u05dd, \u05d8\u05dd (cf. also \u05d3\u05e3, in Arab. dafan, whence dafynat, treasure), express shades of the root representation of pressing together. The inf. of the conclusion \u05dc\u05d4\u05e7\u05e9\u05c1\u05d9\u05d1, to incline (Gr. Venet. \u1f61\u03c2 \u1f00\u03ba\u03c1\u03bf\u1ff7\u03c4\u03bf), is followed by the accus. of the object \u05d0\u05d6\u05e0\u05da, thine ear, for \u05d4\u05e7\u05e9\u05c1\u05d9\u05d1 properly means to stiffen (not to purge, as Schultens, nor to sharpen, as Gesenius thinks); cf. under Psa 10:17. With \u05d7\u05db\u05de\u05d4 are interchanged \u05d1\u05bc\u05d9\u05e0\u05d4, which properly means that which is distinguished or separated, and \u05ea\u05bc\u05d1\u05d5\u05bc\u05e0\u05d4, which means the distinguishing, separating, appellations of the capacity of distinguishing in definite cases and in general; but it does not represent this as a faculty of the soul, but as a divine power which communicates itself as the gift of God (charisma).\nInstead of \u05db\u05bc\u05d9 \u05d0\u05dd there is an old \u05d0\u05dc \u05ea\u05e7\u05e8\u05d9\n(Note: Regarding this formula, see Strack's Prolegomena, pp. 66-70.)\n(read not so, but thus), \u05db\u05d9 \u05d0\u05dd (if thou callest understanding mother), which supposes the phrase \u05db\u05d9 \u05d0\u05dd (lxx) as traditional. If \u05d0\u05dd were intended (according to which the Targ. in the Bibl. rabbinica, but not in Norzi's text, translates), then 3b would correspond; vid., Pro 7:4, cf. Job 17:14. Thus: Yea, if thou callest for understanding, i.e., callest her to thee (Pro 18:6), invitest her to thee (Pro 9:15). The \u05e7 of \u05d1\u05bc\u05e7\u05bc\u05e9\u05c1 is, with the exception of the imper. (e.g., \u05d1\u05bc\u05e7\u05bc\u05e9\u05c1\u05d5\u05bc), always without the Dagesh. Pro 2:4 belongs to the ideas in the Book of Job found in these introductory discourses, cf. Job 3:21, as at Pro 2:14, Job 3:22 (Ewald, Sprche, p. 49). \u05d7\u05e4\u05e9\u05c2 (\u05d7\u05e4\u05bc\u05e9\u05c2), scrutari, proceeds, as \u05d7\u05e4\u05e1 shows, from the primary meaning of a ditch, and is thus in its root-idea related to \u05d7\u05e4\u05e8 (to dig, search out). In the principal clause of Pro 2:5 the '\u05d9\u05e8\u05d0\u05ea \u05d4, as Psa 19:10, is the fear of Jahve as it ought to be, thus the reverence which is due to Him, the worshipping of Him as revealed. '\u05d4 and \u05d0\u05dc\u05d4\u05d9\u05dd are interchanged as \u05e7\u05d3\u05e9\u05c1\u05d9\u05dd and '\u05d4 at Pro 9:10. \u05d3\u05bc\u05e2\u05ea is knowledge proceeding from practice and experience, and thus not merely cognition (Kenntnis), but knowledge (Erkenntnis). The thoughts revolve in a circle only apparently. He who strives after wisdom earnestly and really, reaches in this way fellowship with God; for just as He gives wisdom, it is nowhere else than with Him, and it never comes from any other source than from Him. It comes (Pro 2:6) \u05de\u05e4\u05bc\u05d9\u05d5 (lxx erroneously \u05de\u05e4\u05bc\u05e0\u05d9\u05d5 ylsuoe), i.e., it is communicated through the medium of His word, Job 22:22, or also (for \u03bb\u1f40\u03b3\u03bf\u03c2 and \u03c0\u03bd\u03b5\u1fe6\u03bc\u03b1 lie here undistinguished from one another) it is His breath (Book of Wisdom 7:25: \u1f00\u03c4\u03bc\u1f76\u03c2 \u03c4\u1fc6\u03c2 \u03c4\u03bf\u1fe6 \u0398\u03b5\u03bf\u1fe6 \u03b4\u03c5\u03bd\u03ac\u03bc\u03b5\u03c9\u03c2 \u03ba\u03b1\u1f76 \u1f00\u03c0\u03cc\u1fe4\u1fe5\u03bf\u03b9\u03b1 \u03c4\u1fc6\u03c2 \u03c4\u03bf\u1fe6 \u03c0\u03b1\u03bd\u03c4\u03bf\u03ba\u03c1\u03ac\u03c4\u03bf\u03c1\u03bf\u03c2 \u03b4\u03cc\u03be\u03b7\u03c2 \u03b5\u1f30\u03bb\u03b9\u03ba\u03c1\u03b9\u03bd\u03ae\u03c2); the inspiration (\u05e0\u05e9\u05c1\u05de\u05ea) of the Almighty (according to Job 32:8) gives men understanding. In Pro 2:7, whether \u05d5\u05e6\u05e4\u05df (Cheth\u0131\u0302b) or \u05d9\u05e6\u05e4\u05bc\u05df (Ker\u0131\u0302) is read, the meaning is the same. The former is the expression of the completed fact, as \u1f21\u03c4\u03bf\u03af\u03bc\u03b1\u03c3\u03b5\u03bd, Co1 2:9, and is rightly preferred by lxx and Syr., for one reluctantly misses the copula (since the thought is new in comparison with Pro 2:6). \u05dc\u05d9\u05e9\u05c1\u05e8\u05dd should be written with the accent Dech. The Chokma-word (besides in Proverbs and Job, found only in Mic 6:9 and Isa 28:29) \u05ea\u05bc\u05d5\u05bc\u05e9\u05c1\u05d9\u05bc\u05d4 is a Hiphil formation (with the passing over of into , as in \u05ea\u05bc\u05d5\u05bc\u05d2\u05d4) from \u05d4\u05d5\u05e9\u05c1\u05d4 (whence the pr. names \u05d9\u05d5\u05e9\u05c1\u05d4 and \u05d9\u05d5\u05e9\u05c1\u05d5\u05d9\u05d4) = (Arab.) wasy and \u00e2sy, to re-establish, to advance, Hiph. of \u05d9\u05e9\u05c1\u05d4 = \u05d5\u05e9\u05c1\u05d4, to stand, and thus means furtherance, i.e., the power or the gift to further, and concretely that which furthers and profits, particularly true wisdom and true fortune.\n(Note: I was formerly in error in regarding the word as a Hophal formation, and in assigning to it the primary signification of being in a state of realized existence, of reality, in contradistinction to appearance only. The objection of J. D. Michaelis, Supplem. p. 1167, Non placent in linguis ejusmodi etyma metaphysica, etc., does not apply here, since the word is a new one coined by the Chokma, but all the shades of meaning are naturally derived from the fundamental signification \"furtherance\" (cf. Seneca, Deus stator stabilitorque est). \"\u05ea\u05d5\u05e9\u05c1\u05d9\u05d4, from Arab. \u00e2sy and wasy, to further by word and deed, to assist by counsel and act, to render help, whence the meanings auxilium, salus, and prudens consilium, sapientia, easily follow; cf. Ali's Arab. proverb, \"He furthers thee, who does not trouble himself about thee.\")\nThe derivation from \u05d9\u05e9\u05c1 (Pro 8:21) is to be rejected, because \"the formation would be wholly without analogy, so much the more because the \u05d9 of this word does not represent the place of the \u05d5, as is seen from the Arab. l-ys and the Syr. lyt\" (Fl.);\n(Note: The Arab. \u201baysa (almost only in the negative la-ysa = \u05dc\u05d0 \u05d9\u05e9\u05c1), of the same signification as \u05d9\u05e9\u05c1, with which the Aram. \u05d0\u05d9\u05ea (\u05d0\u05d9\u05ea\u05d9) is associated, presupposes an \u201b\u00e2sa (= \u201b\u00e2ssa), to be founded, to found, and is rightly regarded by the Arabs as an old segolate noun in which the verbal force was comprehended.)\nand the derivation of \u05d5\u05e9\u05c1\u05d4 = \u05e9\u05c1\u05d5\u05d4, to be smooth (Hitzig), passes over without any difficulty into another system of roots.\n(Note: The Arab. wsy and swy are confounded in common usage (Wetstein, Deutsch. Morgenl. Zeitschr. xxii. 19), but the roots \u05d5\u05e9 and \u05e9\u05d5 are different; \u05d5\u05e9 and \u05d0\u05e9, on the contrary, are modifications of one root.)\nIn the passage under consideration (Pro 2:7), \u05ea\u05bc\u05d5\u05bc\u05e9\u05c1\u05d9\u05bc\u05d4 signifies advancement in the sense of true prosperity. The parallel passage 7a clothes itself in the form of an apposition: (He) a shield (\u05de\u05d2\u05df, n. instr. of \u05d2\u05bc\u05e0\u05df, to cover) for \u05d4\u05dc\u05db\u05d9 \u05ea\u05bc\u05dd, pilgrims of innocence (Fl.), i.e., such as walk in the way (the object-accus., as Pro 6:12, for which in Pro 10:9 \u05d1\u05bc) of innocence. \u05ea\u05bc\u05dd is whole, full submission, moral faultlessness, which chooses God with the whole heart, seeks good without exception: a similar thought is found in Psa 84:12. \u05dc\u05e0\u05e6\u05e8, 8a, is such an inf. of consequence as \u05dc\u05d4\u05e7\u05e9\u05c1\u05d9\u05d1 (Pro 2:2), and here, as there, is continued in the finite. The \"paths of justice\" are understood with reference to those who enter them and keep in them; parallel, \"the way of His saints\" (\u05d7\u05e1\u05d9\u05d3, he who cherishes \u05d7\u05e1\u05d3, earnest inward love to God), for that is just \u05d0\u05e8\u05d7\u05be\u05e6\u05d3\u05e7\u05d4 (Pro 12:28): they are \u05d4\u05dc\u05db\u05d9 \u05e6\u05d3\u05e7\u05d5\u05ea (Isa 33:15). Instead of the Mugrash, the conjunctive Tarcha is to be given to \u05d5\u05d3\u05e8\u05da.\nWith the \u05d0\u05d6 repeated, the promises encouraging to the endeavour after wisdom take a new departure:\n9 Then shalt thou understand righteousness, and justice,\nAnd uprightness; every way of good.\n10 For wisdom will enter into thine heart,\nAnd knowledge will do good to thy soul;\n11 Discretion will keep watch over thee,\nUnderstanding will keep thee.\nRegarding the ethical triad \u05de\u05d9\u05e9\u05c1\u05e8\u05d9\u05dd [righteousness, rightness], \u05de\u05e9\u05c1\u05e4\u05bc\u05d8 [judgment], and \u05e6\u05d3\u05e7 [rectitude], vid., Pro 1:3. Seb. Schmid is wrong in his rendering, et omnis via qua bonum aditur erit tibi plana, which in comparison with Isa 26:7 would be feebly expressed. J. H. Michaelis rightly interprets all these four conceptions as object-accusatives; the fourth is the summarizing asyndeton (cf. Psa 8:7) breaking off the enumeration: omnem denique orbitam boni; Jerome, bonam: in this case, however, \u05d8\u05d5\u05d1 would be genitive (vid., Pro 17:2). \u05de\u05e2\u05d2\u05bc\u05dc is the way in which the chariot rolls along; in \u05e2\u05d2\u05dc there are united the root-conceptions of that which is found (\u05d2\u05dc) and rolling (\u05d2\u05dc). Whether \u05db\u05bc\u05d9, Pro 2:10, is the argumentative \"because\" (according to the versions and most interpreters) or \"for\" (\"denn,\" J. H. Michaelis, Ewald, and others), is a question. That with \u05db\u05bc\u05d9 = \"for\" the subject would precede the verb, as at Pro 2:6, Pro 2:21, and Pro 1:32 (Hitzig), determines nothing, as Pro 2:18 shows. On the one hand, the opinion that \u05db\u05bc\u05d9 = \"because\" is opposed by the analogy of the \u05db\u05bc\u05d9, Pro 2:6, following \u05d0\u05d6, Pro 2:5; the inequality between Pro 2:5-8 and Pro 2:9. if the new commencement, Pro 2:9, at once gives place to another, Pro 2:10; the relationship of the subject ideas in Pro 2:10, Pro 2:11, which makes Pro 2:11 unsuitable to be a conclusion from Pro 2:10. On the contrary, the promise not only of intellectual, but at the same time also of practical, insight into the right and the good, according to their whole compass and in their manifoldness, can be established or explained quite well as we thus read Pro 2:10, Pro 2:11 : For wisdom will enter (namely, to make it a dwelling-place, Pro 14:33; cf. Joh 14:23) into thine heart, and knowledge will do good to thy soul (namely, by the enjoyment which arises from the possession of knowledge, and the rest which its certainty yields). \u05d3\u05bc\u05e2\u05ea, \u03b3\u03bd\u1ff6\u03c3\u03b9\u03c2, is elsewhere fem. (Psa 139:6), but here, as at Pro 8:10; Pro 14:6, in the sense of \u03c4\u1f78 \u03b3\u03bd\u1ff6\u03bd\u03b1\u03b9, is masc. In Pro 2:11 the contents of the \u05d0\u05d6 \u05ea\u05d1\u05d9\u05df (Pro 2:9) are further explained. \u05e9\u05c1\u05de\u05e8 \u05e2\u05dc, of watching (for Job 16:16 is to be interpreted differently), is used only by our poet (here and at Pro 6:22). Discretion, i.e., the capacity of well-considered action, will hold watch over thee, take thee under protection; understanding, i.e., the capacity in the case of opposing rules to make the right choice, and in the matter of extremes to choose the right medium, will be bestowed upon thee. In \u05ea\u05bc\u05e0\u05e6\u05e8\u05db\u05bc\u05d4, as in Psa 61:8; Psa 140:2, Psa 140:5; Deu 33:9, etc., the first stem letter is not assimilated, in order that the word may have a fuller sound; the writing \u05db\u05bc\u05d4 for \u05da is meant to affect the eye.\n(Note: For the right succession of the accents here, see Torath Emeth, p. 49, 5; Accentuationssystem, xviii. 3.)\nAs in Pro 2:10, Pro 2:11, the \u05d0\u05d6 \u05ea\u05bc\u05d1\u05bc\u05d9\u05df (\"then shalt thou understand,\" Pro 2:5) is expanded, so now the watching, preserving, is separately placed in view:\n12 To deliver thee from an evil way,\nFrom the man who speaks falsehood;\n13 (From those) who forsake the ways of honesty\nTo walk in ways of darkness,\n14 Who rejoice to accomplish evil,\nDelight in malignant falsehood -\n15 They are crooked in their paths,\nAnd perverse in their ways.\nThat \u05d3\u05bc\u05e8\u05da \u05e8\u05e2 is not genitival, via mali, but adjectival, via mala, is evident from \u05d3\u05e8\u05da \u05dc\u05d0\u05be\u05d8\u05d5\u05d1, Pro 16:29. From the evil way, i.e., conduct, stands opposed to the false words represented in the person of the deceiver; from both kinds of contagium wisdom delivers. \u05ea\u05bc\u05d4\u05e4\u05bc\u05db\u05d5\u05ea (like the similarly formed \u05ea\u05bc\u05d7\u05d1\u05bc\u05d5\u05ea, occurring only as plur.) means misrepresentations, viz., of the good and the true, and that for the purpose of deceiving (Pro 17:20), fallaciae, i.e., intrigues in conduct, and lies and deceit in words. Fl. compares Arab. ifk, a lie, and affak, a liar. \u05dc\u05d4\u05e6\u05bc\u05d9\u05dc\u05da has Munach, the constant servant of Dech, instead of Metheg, according to rule (Accentssystem, vii. 2). \u05d4\u05e2\u05d6\u05d1\u05d9\u05dd (Pro 2:13) is connected with the collective \u05d0\u05d9\u05e9\u05c1 (cf. Jdg 9:55); we have in the translation separated it into a relative clause with the abstract present. The vocalization of the article fluctuates, yet the expression \u05d4\u05e2\u05d6\u05d1\u05d9\u05dd, like Pro 2:17 \u05d4\u05e2\u05d6\u05d1\u05ea, is the better established (Michlol 53b); \u05d4\u05e2\u05d6\u05d1\u05d9\u05dd is one of the three words which retain their Metheg, and yet add to it a Munach in the tone-syllable (vid., the two others, Job 22:4; Job 39:26). To the \"ways of honesty\" (Geradheit) (cf. the adj. expression, Jer 31:9), which does not shun to come to the light, stand opposed the \"ways of darkness,\" the \u1f14\u03c1\u03b3\u03b1 \u03c4\u03bf\u1fe6 \u03c3\u03ba\u03cc\u03c4\u03bf\u03c5\u03c2, Rom 13:12, which designedly conceal themselves from God (Isa 29:15) and men (Job 24:15; Job 38:13, Job 38:15).\nIn this verse the regimen of the \u05de\u05df, 12b, is to be regarded as lost; the description now goes on independently. Whoever does not shrink back from evil, but gives himself up to deceit, who finally is at home in it as in his own proper life-element, and rejoices, yea, delights in that which he ought to shun as something destructive and to be rejected. The neut. \u05e8\u05e2 is frequently an attributive genit., Pro 6:24; Pro 15:26; Pro 28:5; cf. \u05d8\u05d5\u05d1, Pro 24:25, which here, since \u05ea\u05bc\u05d4\u05e4\u05bc\u05db\u05d5\u05ea are those who in themselves are bad, does not separate, but heightens: perversitates non simplices aut vulgares, sed pessimae et ex omni parte vitiosae (J. H. Michaelis). With \u05d0\u05e9\u05c1\u05e8 (\u03bf\u1f35\u03c4\u03b9\u03bd\u03b5\u03c2), Pro 2:15, this part is brought to a conclusion. Fleischer, Bertheau, and others interpret \u05d0\u05e8\u05d7\u05ea\u05d9\u05d4\u05dd, as the accus. of the nearer definition, as \u03c3\u03ba\u03bf\u03bb\u03b9\u1f78\u03c2 \u03c4\u1f78\u03bd \u03bd\u03bf\u1fe6\u03bd, \u03c4\u1f70\u03c2 \u03c0\u03c1\u03ac\u03be\u03b5\u03b9\u03c2; but should it be an accus., then would we expect, in this position of the words, \u05e2\u05e7\u05bc\u05e9\u05c1\u05d5\u05bc (Isa 59:8; Pro 10:8, cf. Pro 9:15). \u05e2\u05e7\u05bc\u05e9\u05c1\u05d9\u05dd is the pred.; for \u05d0\u05e8\u05d7, like \u05d3\u05bc\u05e8\u05da, admits of both genders. \u05d5\u05bc\u05e0\u05dc\u05d5\u05d6\u05d9\u05dd carries in it its subject \u05d4\u05dd; \u05dc\u05d5\u05bc\u05d6, like the Arab. l'd, l'dh, is a weaker form of \u05dc\u05d5\u05bc\u05e5, flectere, inclinare, intrans. recedere: they are turned aside, inclined out of the way to the right and left in their walk (\u05d1\u05bc as Pro 17:20).\nWith the resumption of \u05dc\u05d4\u05e6\u05bc\u05d9\u05dc\u05da, the watchful protection which wisdom affords to its possessors is further specified in these verses:\n16 To save thee from the strange woman,\nFrom the stranger who useth smooth words;\nThe subject here continued is the fourfold wisdom named in Pro 2:10, Pro 2:11. \u05d6\u05e8 signifies alienus, which may also be equivalent to alius populi, but of a much wider compass - him who does not belong to a certain class (e.g., the non-priestly or the laity), the person or thing not belonging to me, or also some other than I designate; on the other hand, \u05e0\u05db\u05e8\u05d9, peregrinus, scarcely anywhere divests itself of the essential mark of a strange foreign origin. While thus \u05d0\u05e9\u05bc\u05c1\u05d4 \u05d6\u05e8\u05d4 is the non-married wife, \u05e0\u05db\u05e8\u05d9\u05bc\u05d4 designates her as non-Israelitish. Prostitution was partly sanctioned in the cultus of the Midianites, Syrians, and other nations neighbouring to Israel, and thus was regarded as nothing less than customary. In Israel, on the contrary, the law (Deu 23:18.) forbade it under a penalty, and therefore it was chiefly practised by foreign women (Pro 23:27, and cf. the exception, Rut 2:10),\n(Note: In Talmudic Heb. \u05d0\u05e8\u05de\u05d9\u05ea (Aramean) has this meaning for the Biblical \u05e0\u05db\u05e8\u05d9\u05bc\u05d4.)\nan inveterate vice, which spread itself particularly from the latter days of Solomon, along with general ungodliness, and excusing itself under the polygamy sanctioned by the law, brought ruin on the state. The Chokma contends against this, and throughout presents monogamy as alone corresponding to the institution and the idea of the relation. Designating marriage as the \"covenant of God,\" it condemns not only adulterous but generally promiscuous intercourse of the sexes, because unhallowed and thus unjustifiable, and likewise arbitrary divorce. Regarding the ancient ceremonies connected with the celebration of marriage we are not specially informed; but from Pro 2:17, Mal 2:14 (Ewald, Bertheau, Hitzig, but not Khler), it appears that the celebration of marriage was a religious act, and that they who were joined together in marriage called God to witness and ratify the vows they took upon themselves. The perf. in the attributive clause \u05d0\u05de\u05e8\u05d9\u05d4 \u05d4\u05d7\u05dc\u05d9\u05e7\u05d4 proceeds on the routine acquired in cajoling and dissembling: who has smoothed her words, i.e., learned to entice by flattering words (Fl.).\n17 Who forsakes the companion of her youth,\nAnd forgets the covenant of her God;\n18 For she sinks down to death together with her house,\nAnd to the shadow of Hades her paths -\n19 All they who go to her return not again,\nAnd reach not the paths of life\n\u05d0\u05dc\u05bc\u05d5\u05bc\u05e3, as here used, has nothing to do with the phylarch-name, similar in sound, which is a denom. of \u05d0\u05dc\u05e3; but it comes immediately from \u05d0\u05dc\u05e3, to accustom oneself to a person or cause, to be familiar therewith (while the Aram. \u05d0\u05dc\u05e3, \u05d9\u05dc\u05e3, to learn, Pa. to teach), and thus means, as the synon. of \u05e8\u05e2, the companion or familiar associate (vid., Schultens). Parallels such as Jer 3:4 suggested to the old interpreters the allegorical explanation of the adulteress as the personification of the apostasy or of heresy. Pro 2:18 the lxx translate: \u1f14\u03b8\u03b5\u03c4\u03bf \u03b3\u1f70\u03c1 \u03c0\u03b1\u03c1\u1f70 \u03c4\u1ff7 \u03b8\u03b1\u03bd\u03ac\u03c4\u1ff3 \u03c4\u1f78\u03bd \u03bf\u1f36\u03ba\u03bf\u03bd \u03b1\u1f50\u03c4\u1fc6\u03c2: she (the dissolute wife) has placed her house beside death (the abyss of death). This \u05e9\u05c1\u05d7\u05d4 [\u1f14\u03b8\u03b5\u03c4\u03bf] is perhaps the original, for the text as it lies before us is doubtful, though, rightly understood, admissible. The accentuation marks \u05d1\u05bc\u05d9\u05ea\u05d4\u05bc as the subject, but \u05d1\u05bc\u05d9\u05ea is elsewhere always masc., and does not, like the rarer \u05d0\u05e8\u05d7, Pro 2:15, admit in usage a double gender; also, if the fem. usage were here introduced (Bertheau, Hitzig), then the predicate, even though \u05d1\u05d9\u05ea\u05d4 were regarded as fem., might be, in conformity with rule, \u05e9\u05c1\u05d7, as e.g., Isa 2:17. \u05e9\u05c1\u05d7\u05d4 is, as in Psa 44:26, 3rd pr. of \u05e9\u05c1\u05d5\u05bc\u05d7, Arab. s\u00e2kh, to go down, to sink; the emendation \u05e9\u05c1\u05d7\u05d4 (Joseph Kimchi) does not recommend itself on this account, that \u05e9\u05c1\u05d7\u05d4 and \u05e9\u05c1\u05d7\u05d7 mean, according to usage, to stoop or to bend down; and to interpret (Ralbag, \u05d4\u05e9\u05c1\u05e4\u05d9\u05dc\u05d4) \u05e9\u05c1\u05d7\u05d4 transitively is inadmissible. For that reason Aben Ezra interprets \u05d1\u05d9\u05ea\u05d4 as in apposition: to death, to its house; but then the poet in that case should say \u05d0\u05dc\u05be\u05e9\u05c1\u05d0\u05d5\u05dc, for death is not a house. On the other hand, we cannot perceive in \u05d1\u05d9\u05ea\u05d4 an accus. of the nearer definition (J. H. Michaelis, Fl.); the expression would here, as 15a, be refined without purpose. Bttcher has recognised \u05d1\u05d9\u05ea\u05d4 as permutative, the personal subject: for she sinks down to death, her house, i.e., she herself, together with all that belongs to her; cf. the permutative of the subject, Job 29:3; Isa 29:23 (vid., comm. l.c.), and the more particularly statement of the object, Exo 2:6, etc. Regarding \u05e8\u05e4\u05d0\u05d9\u05dd, shadows of the under-world (from \u05e8\u05e4\u05d4, synon. \u05d7\u05dc\u05d4, weakened, or to become powerless), a word common to the Solomonic writings, vid., Comment. on Isaiah, p. 206. What Pro 2:18 says of the person of the adulteress, Pro 2:19 says of those who live with her \u05d1\u05d9\u05ea\u05d4, her house-companions. \u05d1\u05bc\u05d0\u05d9\u05d4, \"those entering in to her,\" is equivalent to \u05d1\u05bc\u05d0\u05d9\u05dd \u05d0\u05dc\u05d9\u05d4; the participle of verbs eundi et veniendi takes the accusative object of the finite as gen. in st. constr., as e.g., Pro 1:12; Pro 2:7; Gen 23:18; Gen 9:10 (cf. Jer 10:20). The \u05d9\u05e9\u05c1\u05d5\u05bc\u05d1\u05d5\u05bc\u05df, with the tone on the ult., is a protestation: there is no return for those who practise fornication,\n(Note: One is here reminded of the expression in the Aeneid, vi. 127-129:\nRevocare gradum superasque evadere ad auras,\nHoc opes, hoc labor est.\nSee also an impure but dreadful Talmudic story about a dissolute Rabbi, b. Aboda zara, 17a.)\nand they do not reach the paths of life from which they have so widely strayed.\n(Note: In correct texts \u05d5\u05dc\u05d0\u05be\u05d9\u05e9\u05d9\u05d2\u05d5 has the Makkeph. Vid., Torath Emeth, p. 41; Accentuationssystem, xx. 2.)\nWith \u05dc\u05de\u05e2\u05df there commences a new section, coordinating itself with the \u05dc\u05d4\u05e6\u05bc\u05d9\u05dc\u05da (\"to deliver thee\") of Pro 2:12, Pro 2:16, unfolding that which wisdom accomplishes as a preserver and guide:\n20 So that thou walkest in the good way,\nAnd keepest the right paths.\n21 For the upright shall inhabit the land,\nAnd the innocent shall remain in it.\n22 But the godless are cut off out the land,\nAnd the faithless are rooted out of it.\nWisdom - thus the connection - will keep thee, so that thou shalt not fall under the seductions of man or of woman; keep, in order that thou... \u05dc\u05de\u05e2\u05df (from \u05de\u05e2\u05df = \u05de\u05e2\u05e0\u05d4, tendency, purpose) refers to the intention and object of the protecting wisdom. To the two negative designations of design there follows, as the third and last, a positive one. \u05d8\u05d5\u05d1\u05d9\u05dd (contrast to \u05e8\u05e2\u05d9\u05dd, Pro 14:19) is here used in a general ethical sense: the good (Guten, not Gtigen, the kind). \u05e9\u05c1\u05de\u05e8, with the object of the way, may in another connection also mean to keep oneself from, cavere ab (Psa 17:4); here it means: carefully to keep in it. The promise of Pro 2:21 is the same as in the Mashal Psa 37:9, Psa 37:11, Psa 37:22; cf. Pro 10:30. \u05d0\u05e8\u05e5 is Canaan, or the land which God promised to the patriarchs, and in which He planted Israel, whom He had brought out of Egypt; not the earth, as Mat 5:5, according to the extended, unlimited N.T. circle of vision. \u05d9\u05d5\u05bc\u05ea\u05e8\u05d5\u05bc (Milel) is erroneously explained by Schultens: funiculis bene firmis irroborabunt in terra. The verb \u05d9\u05ea\u05e8, Arab. watar, signifies to yoke (whence \u05d9\u05ea\u05e8, a cord, rope), then intrans. to be stretched out in length, to be hanging over (vid., Fleischer on Job 30:11); whence \u05d9\u05ea\u05e8, residue, Zep 2:9, and after which the lxx here renders \u1f51\u03c0\u03bf\u03bb\u03b5\u03b9\u03c6\u03b8\u03ae\u03c3\u03bf\u03bd\u03c4\u03b1\u03b9, and Jerome permanebunt. In 22b the old translators render \u05d9\u05e1\u05bc\u05d7\u05d5\u05bc as the fut. of the pass. \u05e0\u05e1\u05bc\u05d7, Deu 28:63; but in this case it would be \u05d9\u05e0\u05bc\u05e1\u05d7\u05d5\u05bc. The form \u05d9\u05e1\u05bc\u05d7\u05d5\u05bc, pointed \u05d9\u05e1\u05bc\u05d7\u05d5\u05bc, might be the Niph. of \u05e1\u05d7\u05d7, but \u05e1\u05d7\u05d7 can neither be taken as one with \u05e0\u05e1\u05d7, of the same meaning, nor with Hitzig is it to be vocalized \u05d9\u05e1\u05bc\u05d7\u05d5\u05bc (Hoph. of \u05e0\u05e1\u05d7); nor, with Bttcher (1100, p. 453), is \u05d9\u05e1\u05bc\u05d7\u05d5\u05bc to be regarded as a veritable fut. Niph. \u05d9\u05e1\u05bc\u05d7\u05d5\u05bc is, as at Pro 15:25; Psa 52:7, active: evellant; and this, with the subj. remaining indefinite (for which J. H. Michaelis refers to Hos 12:9), is equivalent to evellentur. This indefinite \"they\" or \"one\" (\"man\"), Fleischer remarks, can even be used of God, as here and Job 7:3 - a thing which is common in Persian, where e.g., the expression rendered hominem ex pulvere fecerunt is used instead of the fuller form, which would be rendered homo a Deo ex pulvere factus est. \u05d1\u05bc\u05d5\u05d2\u05d3\u05d9\u05dd bears (as \u05d1\u05bc\u05d2\u05d3 proves) the primary meaning of concealed, i.e., malicious (treacherous and rapacious, Isa 33:1), and then faithless men.\n(Note: Similar is the relation in Arab. of labbasa to lib\u00e2s (\u05dc\u05d1\u05d5\u05bc\u05e9\u05c1); it means to make a thing unknown by covering it; whence telb\u0131\u0302s, deceit, mulebbis, a falsifier.)","title":"Biblical Commentary on the Old Testament by Carl Friedrich Keil and Franz Delitzsch: Proverbs: Proverbs Chapter 2","type":"page"}