{"collection":"Bible & Christianity","html_url":"https://unchartedknowledge.5gfusion.net/browse/bib/cmt/kad/pro004.htm","path":"bib/cmt/kad/pro004.htm","source_url":"https://sacred-texts.com/bib/cmt/kad/pro004.htm","text":"Biblical Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsh, [1857-78]\nHe now confirms and explains the command to duty which he has placed at the beginning of the whole (Pro 1:8). This he does by his own example, for he relates from the history of his own youth, to the circle of disciples by whom he sees himself surrounded, what good doctrine his parents had taught him regarding the way of life:\n1 Hear, ye sons, the instruction of a father,\nAnd attend that ye may gain understanding;\n2 For I give to you good doctrine,\nForsake not my direction!\n3 For I was a son to my father,\nA tender and only (son) in the sight of my mother.\n4 And he instructed me, and said to me:\n\"Let thine heart hold fast my words:\nObserve my commandments and live!\"\nThat \u05d1\u05bc\u05e0\u05d9\u05dd in the address comes here into the place of \u05d1\u05bc\u05e0\u05d9, hitherto used, externally denotes that \u05d1\u05e0\u05d9 in the progress of these discourses finds another application: the poet himself is so addressed by his father. Intentionally he does not say \u05d0\u05d1\u05d9\u05db\u05dd (cf. Pro 1:8): he does not mean the father of each individual among those addressed, but himself, who is a father in his relation to them as his disciples; and as he manifests towards them fatherly love, so also he can lay claim to paternal authority over them. \u05dc\u05d3\u05e2\u05ea is rightly vocalized, not \u05dc\u05d3\u05e2\u05ea. The words do not give the object of attention, but the design, the aim. The combination of ideas in \u05d3\u05bc\u05e2\u05ea \u05d1\u05bc\u05d9\u05e0\u05d4 (cf. Pro 1:2), which appears to us singular, loses its strangeness when we remember that \u05d3\u05e2\u05ea means, according to its etymon, deposition or reception into the conscience and life. Regarding \u05dc\u05e7\u05d7, apprehension, reception, lesson = doctrine, vid., Pro 1:5. \u05e0\u05ea\u05ea\u05bc\u05d9 is the perf., which denotes as fixed and finished what is just now being done, Gesenius, 126, 4. \u05e2\u05d6\u05d1 is here synonym of \u05e0\u05d8\u05e9\u05c1, Pro 1:8, and the contrary of \u05e9\u05c1\u05de\u05e8, Pro 28:4. The relative factum in the perfect, designating the circumstances under which the event happened, regularly precedes the chief factum \u05d5\u05d9\u05bc\u05e8\u05e0\u05d9; see under Gen 1:2. Superficially understood, the expression 3a would be a platitude; the author means that the natural legal relation was also confirming itself as a moral one. It was a relation of many-sided love, according to 3a: he was esteemed of his mother - \u05dc\u05e4\u05e0\u05d9, used of the reflex in the judgment, Gen 10:9, and of loving care, Gen 17:18, means this - as a tender child, and therefore tenderly to be protected (\u05e8\u05da as Gen 33:13), and as an only child, whether he were so in reality, or was only loved as if he were so. \u05d9\u05d7\u05d9\u05d3 (Aq., Sym., Theod., \u03bc\u03bf\u03bd\u03bf\u03b3\u03b5\u03bd\u03ae\u03c2) may with reference to number also mean unice dilectus (lxx \u1f00\u03b3\u03b1\u03c0\u03ce\u03bc\u03b5\u03bd\u03bf\u03c2); cf. Gen 22:2, \u05d9\u05d7\u05d9\u05d3\u05da (where the lxx translate \u03c4\u1f78\u03bd \u1f00\u03b3\u03b1\u03c0\u03b7\u03c4\u03cc\u03bd, without therefore having \u05d9\u05d3\u05d9\u05d3\u05da before them). \u05dc\u05e4\u05e0\u05d9 is maintained by all the versions; \u05dc\u05d1\u05e0\u05d9 is not a variant.\n(Note: In some editions \u05dc\u05d1\u05e0\u05d9 is noted as Ker\u0131\u0302 to \u05dc\u05e4\u05e0\u05d9, but erroneously and contrary to the express evidence of the Masora, which affirms that there are two passages in which we ought to read not \u05dc\u05e4\u05e0\u05d9, but \u05dc\u05d1\u05e0\u05d9, viz., Psa 80:3 and Pro 4:3.)\nThe instruction of the father begins with the jussive, which is pointed \u05d9\u05ea\u05de\u05da\u05be\n(Note: The writing of -\u05d9\u05ea\u05de\u05da with the grave Metheg (Gaja) and Kametz-Chatuph (\u01d2) is that of Ben Asher; on the other hand, \u05d9\u05ea\u05de\u05da\u05be with Cholem (\u014d) and the permanent Metheg is that of Ben Naphtali; vid., Michlol 21a [under the verbal form 25], 30.)\nto distinguish it from \u05d9\u05ea\u05de\u05da\u05be on account of the \u01d2. The lxx has incorrectly \u1f10\u03c1\u03b5\u03b9\u03b4\u03ad\u03c4\u03c9, as if the word were \u05d9\u05e1\u05de\u05da; Symmachus has correctly \u03ba\u03b1\u03c4\u03b5\u03c7\u03ad\u03c4\u03c9. The imper. \u05d5\u05d7\u05d9\u05d4 is, as Pro 7:2; Gen 20:7, more than \u05d5\u05ea\u05d7\u05d9\u05d4; the teacher seeks, along with the means, at the same time their object: Observe my commandments, and so become a partaker of life! The Syriac, however, adds \u05ea\u05bc\u05d5\u05e8\u05ea\u05d9\u05d5 \u05db\u05bc\u05d0\u05d9\u05e9\u05c1\u05d5\u05df \u05e2\u05d9\u05e0\u05d9\u05da and my instruction as the apple of thine eye, a clause borrowed from Pro 7:2.\nThe exhortation of the father now specializes itself:\n5 Get wisdom, get understanding;\nForget not and turn not from the words of my mouth.\n6 Forsake her not, so shall she preserve thee;\nLove her, so shall she keep thee.\nWisdom and understanding are (5a) thought of as objects of merchandise (cf. Pro 23:23; Pro 3:14), like the one pearl of great price, Mat 13:46, and the words of fatherly instruction (5b), accordingly, as offering this precious possession, or helping to the acquisition of it. One cannot indeed say correctly \u05d0\u05dc\u05be\u05ea\u05e9\u05c1\u05db\u05d7 \u05de\u05d0\u05de\u05e8\u05d9\u05be\u05e4\u05d9, but \u05d0\u05dc\u05be\u05ea\u05e9\u05c1\u05db\u05d7 \u05de\u05e9\u05bc\u05c1\u05de\u05e8 \u05d0\u05de\u05e8\u05d9\u05be\u05e4\u05d9 (Psa 102:5); and in this sense \u05d0\u05dc\u05be\u05ea\u05bc\u05e9\u05c1\u05db\u05bc\u05d7 goes before, or also the accus. object, which in \u05d0\u05dc\u05be\u05ea\u05e9\u05db\u05d7 the author has in his mind, may, since he continues with \u05d0\u05dc\u05be\u05ea\u05bc\u05d8, now not any longer find expression as such. That the \u05d0\u05de\u05e8\u05d9\u05be\u05e4\u05d9 are the means of acquiring wisdom is shown in Pro 4:6, where this continues to be the primary idea. The verse, consisting of only four words, ought to be divided by Mugrash;\n(Note: According to correct readings in codd. and older editions, \u05d5\u05ea\u05e9\u05de\u05e8\u05da\u05bc has also indeed Rebia Mugrash, and \u05d0\u05d4\u05d1\u05d4, Mercha (with Zinnorith); vid., Torath Emeth, p. 47, 6; Accentuationssystem, xviii. 1, 2; and regarding the Zinnorith, see Liber Psalmorum Hebraicus by S. Baer, p. xii.)\nthe Vav (\u05d5) in both halves of the verse introduces the apodosis imperativi (cf. e.g., Pro 3:9., and the apodosis prohibitivi, Pro 3:21.). The actual representation of wisdom, Pro 4:5, becomes in Pro 4:6 personal.\nReferring to Pro 4:5, the father further explains that wisdom begins with the striving after it, and that this striving is itself its fundamental beginning:\n7 The beginning of wisdom is \"Get wisdom,\"\nAnd with [um, at the price of] all thou hast gotten get understanding,\n8 Esteem her, so shall she lift thee up;\nShe will bring thee honour if thou dost embrace her.\n9 She will put on thine head a graceful garland,\nShe will bestow upon thee a glorious diadem.\nIn the motto of the book, Pro 1:7, the author would say that the fear of Jahve is that from which all wisdom takes its origin. \u05d9\u05e8\u05d0\u05ea \u05d9\u05d4\u05d5\u05d4 (Pro 1:7) is the subject, and as such it stands foremost. Here he means to say what the beginning of wisdom consists in. \u05e8\u05d0\u05e9\u05c1\u05d9\u05ea \u05d7\u05db\u05de\u05d4 is the subject, and stands forth as such. The predicate may also be read \u05e7\u05e0\u05d4\u05be\u05d7\u05db\u05de\u05d4 (= \u05e7\u05e0\u05d5\u05ea), after Pro 16:16. The beginning of wisdom is (consists in) the getting of wisdom; but the imperative \u05e7\u05e0\u05d4, which also Aq., Sym., Theod. (\u03ba\u03c4\u1fc6\u03c3\u03b1\u03b9), Jerome, Syr., Targ. express (the lxx leaves Pro 4:7 untranslated), is supported by 7b. Hitzig, after Mercier, De Dieu, and Dderlein, translates the verse thus: \"the highest thing is wisdom; get wisdom,\" which Zckler approves of; but the reasons which determine him to this rendering are subtleties: if the author had wished himself to be so understood, he ought at least to have written the words \u05e8\u05d0\u05e9\u05c1\u05d9\u05ea \u05d4\u05d7\u05db\u05de\u05d4. But \u05e8\u05d0\u05e9\u05c1\u05d9\u05ea \u05d7\u05db\u05de\u05d4 is a genitive of relation, as is to be expected from the relativity of the idea \u05e8\u05d0\u05e9\u05c1\u05d9\u05ea, and his intention is to say that the beginning of wisdom consists in the proposition \u05e7\u05e0\u05d4 \u05d7\u05db\u05de\u05d4 (cf. the similar formula, Ecc 12:13); this proposition is truly the lapis philosophorum, it contains all that is necessary in order to becoming wise. Therefore the Greek \u03c3\u03bf\u03c6\u03af\u03b1 called itself modestly \u03c6\u03b9\u03bb\u03bf\u03c3\u03bf\u03c6\u03af\u03b1; for \u1f00\u03c1\u03c7\u1f74 \u03c3\u1f50\u03c4\u1fc6\u03c2 the Book of Wisdom has, Pro 6:18, \u1f21 \u1f00\u03bb\u03b7\u03b8\u03b5\u03c3\u03c4\u03ac\u03c4\u03b7 \u03c0\u03b1\u03b9\u03b4\u03b5\u03af\u03b1\u03c2 \u1f10\u03c0\u03b9\u03b8\u03c5\u03bc\u03af\u03b1. In 7b the proposition is expressed which contains the specificum helping to wisdom. The \u05d1\u05bc denotes price: give all for wisdom (Mat 13:46, Mat 13:44); no price is too high, no sacrifice too great for it.\nThe meaning of the \u1f01\u03c0. \u03b3\u03b5\u03b3\u03c1. \u05e1\u05dc\u05e1\u05dc is determined by \u05e8\u05d5\u05de\u05dd in the parallel clause; \u05e1\u05dc\u05dc signifies to raise, exalt, as a way or dam by heaping up; the Pilpel, here tropical: to value or estimate highly. Bttcher interprets well: hold it high in price, raise it (as a purchaser) always higher, make offer for it upon offer. The lxx (approved by Bertheau), \u03c0\u03b5\u03c1\u03b9\u03c7\u03b1\u03c1\u03ac\u03ba\u03c9\u03c3\u03bf\u03bd \u03b1\u1f50\u03c4\u03ae\u03bd, circumvallate it, i.e., surround it with a wall (\u05e1\u05dc\u05dc\u05d4) - a strange and here unsuitable figure. Hold it high, says the author, and so it will reward\n(Note: Lwenstein has rightly \u05d5\u05ea\u05e8\u05d5\u05de\u05de\u05da, vid., my preface to Baer's Genesis, p. vii.)\nthee with a high place, and (with chiastic transposition of the performance and the consequence) she will honour\n(Note: We read \u05ea\u05db\u05d1\u05bc\u05d3\u05da, not \u05ea\u05db\u05d1\u05bc\u05e8\u05da (Hahn) or \u05ea\u05db\u05d1\u05bc\u05d3\u05da (Lwenstein); the tone lies on the penult., and the tone-syllable has the point Tsere, as in \u05d5\u05d9\u05d2\u05bc\u05d3\u05da, Deu 32:7; vid., Michlol 66b.)\nthee if (\u1f10\u03ac\u03bd) thou lovingly embracest her. \u05d7\u05d1\u05bc\u05e7 is used of embracing in the pressure of tender love, as in Sol 2:6; Sol 8:3; the Piel is related to the Kal as amplexari to amplecti. Wisdom exalts her admirers, honours her lovers, and makes a man's appearance pleasant, causing him to be reverenced when he approaches. Regarding \u05dc\u05d5\u05d9\u05ea\u05be\u05d7\u05df, vid., Pro 1:9. \u05de\u05d2\u05bc\u05df, to deliver up (Gen 14:20), to give up (Hos 11:8), is connected in the free poetic manner with two accusatives, instead of with an accus. and dat. lxx has \u1f51\u03c0\u03b5\u03c1\u03b1\u03c3\u03c0\u03af\u03c3\u1fc3, but one does not defend himself (as with a shield) by a wreath or crown.\nThere is no reason for the supposition that the warning which his father gave to the poet now passes over into warnings given by the poet himself (Hitzig); the admonition of the father thus far refers only in general to the endeavour after wisdom, and we are led to expect that the good doctrines which the father communicates to the son as a viaticum will be further expanded, and become more and more specific when they take a new departure.\n10 Hearken, my son, and receive my sayings,\nSo shall the years of life be increased to thee.\n11 In the way of wisdom have I taught thee,\nGuided thee in the paths of rectitude.\n12 When thou goest, thy step shall not be straitened;\nAnd if thou runnest, thou shalt not stumble.\nRegarding \u05e7\u05d7 (of \u05dc\u05e7\u05d7) of appropriating reception and taking up in succum et sanguinem, vid., Pro 1:3; regarding \u05e9\u05c1\u05e0\u05d5\u05ea \u05d7\u05d9\u05bc\u05d9\u05dd, years not merely of the duration of life, but of the enjoyment of life, Pro 3:2; regarding \u05de\u05e2\u05d2\u05bc\u05dc (\u05de\u05e2\u05d2\u05bc\u05dc\u05d4), path (track), Pro 2:9; regarding the \u05d1\u05bc of \u05d4\u05d5\u05e8\u05d4, of the department and subject of instruction, Psa 25:8. The perfects, Pro 4:11, are different from \u05e0\u05ea\u05ea\u05bc\u05d9, 2a: they refer to rules of life given at an earlier period, which are summarily repeated in this address. The way of wisdom is that which leads to wisdom (Job 28:23); the paths of rectitude, such as trace out the way which is in accordance with the rule of the good and the right. If the youth holds to this direction, he will not go on in darkness or uncertainty with anxious footsteps; and if in youthful fervour he flies along his course, he will not stumble on any unforeseen obstacle and fall. \u05d9\u05e6\u05e8 is as a metaplastic fut. to \u05e6\u05e8\u05e8 or \u05e6\u05d5\u05bc\u05e8, to be narrow, to straiten, formed as if from \u05d9\u05e6\u05e8. The Targ. after Aruch,\n(Note: R. Nathan ben Jechiel, a.d. 1106, who is usually styled by the Jewish writers \u05d1\u05bc\u05e2\u05dc \u05e2\u05e8\u05d5\u05bc\u05da, Auctor Aruch, author of a Talmudical Lexicon.)\n\u05dc\u05d0 \u05ea\u05e9\u05e0\u05e7 \u05d0\u05e8\u05d7\u05da, thou shalt not need to bind together (constringere) or to hedge up thy way.\nThe exhortations attracting by means of promises, now become warnings fitted to alarm:\n13 Hold fast to instruction, let her not go;\nKeep her, for she is thy life.\n14 Into the path of the wicked enter not,\nAnd walk not in the way of the evil\n15 Avoid it, enter not into it;\nTurn from it and pass away.\n16 For they cannot sleep unless they do evil,\nAnd they are deprived of sleep unless they bring others to ruin.\n17 For they eat the bread of wickedness,\nAnd they drink the wine of violence.\nElsewhere \u05de\u05d5\u05bc\u05e1\u05e8 means also self-discipline, or moral religious education, Pro 1:3; here discipline, i.e., parental educative counsel. \u05ea\u05bc\u05e8\u05e3 is the segolated fut. apoc. Hiph. (indic. \u05ea\u05bc\u05e8\u05e4\u05bc\u05d4) from tarp, cf. the imper. Hiph. \u05d4\u05e8\u05e3 from harp. \u05e0\u05e6\u05bc\u05e8\u05d4 is the imper. Kal (not Piel, as Aben Ezra thinks) with Dagesh dirimens; cf. the verbal substantive \u05e0\u05e6\u05bc\u05e8\u05d4 Psa 141:3, with similar Dagesh, after the form \u05d9\u05e7\u05bc\u05d4\u05d4, Gen 49:10. \u05de\u05d5\u05bc\u05e1\u05e8 (elsewhere always masc.) is here used in the fem. as the synonym of the name of wisdom: keep her (instruction), for she is thy life,\n(Note: Punctuate \u05db\u05bc\u05d9 \u05d4\u05d9\u05d0; the Zinnorith represents the place of the Makkeph, vid., Torath Emeth, p. 9.)\ni.e., the life of thy life. In Pro 4:14 the godless (vid., on the root-idea of \u05e8\u05e9\u05c1\u05e2 under Psa 1:1) and the habitually wicked, i.e., the vicious, stand in parallelism; \u05d1\u05bc\u05d5\u05d0 and \u05d0\u05e9\u05bc\u05c1\u05e8 are related as entering and going on, ingressus and progressus. The verb \u05d0\u05e9\u05c1\u05e8 signifies, like \u05d9\u05e9\u05c1\u05e8, to be straight, even, fortunate, whence \u05d0\u05e9\u05c1\u05e8 = Arab. yus\u00e2r, happiness, and to step straight out, Pro 9:6, of which meanings \u05d0\u05e9\u05bc\u05c1\u05e8 is partly the intensive, as here, partly the causative, Pro 23:19 (elsewhere causative of the meaning, to be happy, Gen 30:13). The meaning progredi is not mediated by a supplementary \u05e6\u05e2\u05d3\u05d9\u05d5; the derivative \u05d0\u05e9\u05c1\u05d5\u05bc\u05e8 (\u05d0\u05e9\u05bc\u05c1\u05d5\u05bc\u05e8), a step, shows that it is derived immediately from the root-idea of a movement in a straight line. Still less justifiable is the rendering by Schultens, ne vestigia imprimas in via malorum; for the Arab. \u00e2ththr is denom. of ithr, \u05d0\u05ea\u05e8, the primitive verb roots of which, athr, \u05d0\u05ea\u05e8 = \u05d0\u05e9\u05c1\u05e8, are lost.\nOn \u05e4\u05bc\u05e8\u05e2\u05d4\u05d5\u05bc, avoid it (the way), (opp. \u05d0\u05d7\u05d6, Job 17:9; \u05ea\u05bc\u05de\u05da, Psa 17:5), see under Pro 1:25. \u05e9\u05c2\u05d8\u05d4, elsewhere (as the Arab. shatt, to be without measure, insolent) used in malam partem, has here its fundamental meaning, to go aside. \u05de\u05e2\u05dc\u05d9\u05d5 (expressed in French by de dessus, in Ital. by di sopra) denotes: so that thou comest not to stand on it. \u05e2\u05d1\u05e8 means in both cases transire, but the second instance, \"to go beyond (farther)\" (cf. Sa2 15:22, and under Hab 1:11), coincides with \"to escape, evadere.\"\nIn the reason here given the perf. may stand in the conditional clauses as well as in Virgil's Et si non aliqua nocuisses, mortuus esses; but the fut., as in Ecc 5:11, denotes that they (the \u05e8\u05e2\u05d9\u05dd and the \u05e8\u05e9\u05c1\u05e2\u05d9\u05dd) cannot sleep, and are deprived of their sleep, unless they are continually doing evil and bringing others into misery; the interruption of this course of conduct, which has become to them like a second nature, would be as the interruption of their diet, which makes them ill. For the Kal \u05d9\u05db\u05e9\u05c1\u05d5\u05dc\u05d5\u05bc, which here must have the meaning of the person sinning (cf. Pro 4:19), and would be feeble if used of the confirmed transgressors, the Ker\u0131\u0302 rightly substitutes the Hiphil \u05d9\u05db\u05e9\u05c1\u05d9\u05dc\u05d5\u05bc, which occurs also Ch2 25:8, there without an object, in the meaning to cause to fall, as the contrast of \u05e2\u05d6\u05e8 (to help).\nThe second \u05db\u05bc\u05d9 introduces the reason of their bodily welfare being conditioned by evil-doing. If the poet meant: they live on bread which consists in wickedness, i.e., on wickedness as their bread, then in the parallel sentence he should have used the word \u05d7\u05de\u05e1; the genitives are meant of the means of acquisition: they live on unrighteous gain, on bread and wine which they procure by wickedness and by all manner of violence or injustice. On the etymon of \u05d7\u05de\u05e1 (Arab. \u1e25amas, durum, asperum, vehementem esse), vid., Schultens; the plur. \u05d7\u05de\u05e1\u05d9\u05dd belongs to a more recent epoch (vid., under Sa2 22:49 and Psa 18:49). The change in the tense represents the idea that they having eaten such bread, set forth such wine, and therewith wash it down.\nThe two ways that lie for his choice before the youth, are distinguished from one another as light is from darkness:\n18 And the path of the just is like the brightness of the morning light,\nWhich shines more and more till the perfect day.\n19 The way of the wicked is deep darkness,\nThey know not at what they stumble.\nThe Hebr. style is wont to conceal in its Vav (\u05d5) diverse kinds of logical relations, but the Vav of 18a may suitably stand before 19a, where the discontinuance of this contrast of the two ways is unsuitable. The displacing of a Vav from its right position is not indeed without example (see under Psa 16:3); but since Pro 4:19 joins itself more easily than Pro 4:18 to Pro 4:17 without missing a particle, thus it is more probable that the two verses are to be transposed, than that the \u05d5 of \u05d5\u05d0\u05e8\u05d7 (Pro 4:17) is to be prefixed to \u05d3\u05bc\u05e8\u05da (Pro 4:18). Sinning, says Pro 4:16, has become to the godless as a second nature, so that they cannot sleep without it; they must continually be sinning, adds Pro 4:17, for thus and not otherwise do they gain for themselves their daily bread. With reference to this fearful self-perversion to which wickedness has become a necessity and a condition of life, the poet further says that the way of the godless is \u05db\u05bc\u05d0\u05e4\u05dc\u05d4,\n(Note: In good MSS and printed copies the \u05db has the Pathach, as Kimchi states the rule in Michlol 45a: \u05db\u05dc \u05db\u05bc\u05d0\u05e4\u05dc\u05d4 \u05e4\u05ea\u05d7, \u05db\u05dc \u05db\u05bc\u05d0\u05d1\u05e0\u05d9\u05dd \u05e4\u05ea\u05d7.)\nas deep darkness, as the entire absence of light: it cannot be otherwise than that they fall, but they do not at all know whereat they fall, for they do not at all know wickedness as such, and have no apprehension of the punishment which from an inward necessity it brings along with it; on the contrary, the path of the just is in constantly increasing light - the light of knowledge, and the light of true happiness which is given\n(Note: Hitzig inverts the order of Pro 4:18 and Pro 4:19, and connects the \u05db\u05bc\u05d9 of 16a immediately with Pro 4:19 (for the way of the wicked...). He moreover regards Pro 4:16, Pro 4:17 as an interpolation, and explains Pro 4:16 as a gloss transforming the text of Pro 4:19. \"That the wicked commit wickedness,\" says Hitzig, \"is indeed certain (Sa1 24:14), and the warning of Pro 4:15 ought not to derive its motive from their energy in sinning.\" But the warning against the way of the wicked is founded not on their energy in sinning, but on their bondage to sin: their sleep, their food and drink - their life both when they sleep and when they wake - is conditioned by sin and is penetrated by sin. This foundation of the warning furnishes what is needed, and is in nothing open to objection. And that in Pro 4:16 and Pro 4:19 \u05dc\u05d0 \u05d9\u05e8\u05e2\u05d5\u05bc and \u05dc\u05d0 \u05d9\u05d3\u05e2\u05d5\u05bc, \u05d9\u05db\u05e9\u05c1\u05d5\u05dc\u05d5\u05bc and \u05d9\u05db\u05bc\u05e9\u05c1\u05dc\u05d5\u05bc, \u05e0\u05d2\u05d6\u05dc\u05d4 and \u05db\u05bc\u05d0\u05e4\u05dc\u05d4 seem to be alike, does not prove that Pro 4:16 originated as a parallel text from Pro 4:19 - in the one verse as in the other the thoughts are original.)\nin and with knowledge. On \u05d1\u05bc\u05de\u05bc\u05d4 vid., under Isa 2:22; it is \u05de\u05db\u05e9\u05c1\u05d5\u05dc, \u03c3\u03ba\u03ac\u03bd\u03b4\u03b1\u03bb\u03bf\u03bd, that is meant, stumbling against which (cf. Lev 26:37) they stumble to their fall. \u05e0\u05d2\u05d4\u05bc,\n(Note: Bttcher, under Sa2 23:4, explains \u05e0\u05d2\u05d4\u05bc of the brightness striking against, conquering (cf. \u05e0\u05d2\u05d7, \u05e0\u05d2\u05e3) the clouds; but ferire or percutere lies nearer (cf. \u05e0\u05d2\u05e2, Eze 17:10, \u05e0\u05db\u05d4, Psa 121:6, and the Arab. darb, used of strong sensible impressions), as Silius, iv. 329, says of the light: percussit lumine campos.)\nused elsewhere than in the Bible, means the morning star (Venus), (Sirach 50:4, Syr.); when used in the Bible it means the early dawn, the light of the rising sun, the morning light, Sa2 23:4; Isa 62:1, which announces itself in the morning twilight, Dan 6:20. The light of this morning sunshine is \u05d4\u05d5\u05dc\u05da \u05d5\u05d0\u05d5\u05e8, going and shining, i.e., becoming ever brighter. In the connection of \u05d4\u05d5\u05dc\u05da \u05d5\u05d0\u05d5\u05e8 it might be a question whether \u05d0\u05d5\u05e8 is regarded as gerundive (Gen 8:3, Gen 8:5), or as participle (Sa2 16:5; Jer 41:6), or as a participial adjective (Gen 26:13; Jdg 4:24); in the connection of \u05d4\u05dc\u05d5\u05da \u05d5\u05d0\u05d5\u05e8, on the contrary, it is unquestionably the gerundive: the partic. denoting the progress joins itself either with the partic., Jon 1:11, or with the participial adjective, Sa2 3:1; Ch2 17:12, or with another adjective formation, Sa2 15:12; Est 9:4 (where \u05d5\u05d2\u05d3\u05d5\u05dc after \u05d5\u05d2\u05d3\u05dc of other places appears to be intended as an adjective, not after Sa2 5:10 as gerundive). Thus \u05d5\u05d0\u05d5\u05e8, as also \u05d5\u05d8\u05d5\u05d1, Sa1 2:26, will be participial after the form \u05d1\u05bc\u05d5\u05e9\u05c1, being ashamed (Ges. 72, 1); cf. \u05d1\u05bc\u05d5\u05e1, Zac 10:5, \u05e7\u05d5\u05dd, Kg2 16:7. \"\u05e0\u05db\u05d5\u05df \u05d4\u05d9\u05bc\u05d5\u05dd quite corresponds to the Greek \u03c4\u1f78 \u03c3\u03c4\u03b1\u03b8\u03b7\u03c1\u1f78\u03bd \u03c4\u1fc6\u03c2 \u1f21\u03bc\u03ad\u03c1\u03b1\u03c2, \u1f21 \u03c3\u03c4\u03b1\u03b8\u03b7\u03c1\u1f70 \u03bc\u03b5\u03c3\u03b7\u03bc\u03b2\u03c1\u03af\u03b1 (as one also says \u03c4\u1f78 \u03c3\u03c4\u03b1\u03b8\u03b7\u03c1\u1f78\u03bd \u03c4\u1fc6\u03c2 \u03bd\u03c5\u03ba\u03c4\u03cc\u03c2), and to the Arabic q\u00e2'mt \u201bl-nh\u00e2r and q\u00e2'mt \u201bl-dhyrt. The figure is probably derived from the balance (cf. Lucan's Pharsalia, lib. 9: quam cardine summo Stat librata dies): before and after midday the tongue on the balance of the day bends to the left and to the right, but at the point of midday it stands directly in the midst\" (Fleischer). It is the midday time that is meant, when the clearness of the day has reached its fullest intensity - the point between increasing and decreasing, when, as we are wont to say, the sun stands in the zenith (= Arab. samt, the point of support, i.e., the vertex). Besides Mar 4:28, there is no biblical passage which presents like these two a figure of gradual development. The progress of blissful knowledge is compared to that of the clearness of the day till it reaches its midday height, having reached to which it becomes a knowing of all in God, Pro 28:5; Jo1 2:20.\nThe paternal admonition now takes a new departure:\n20 My son, attend unto my words,\nIncline thine ear to my sayings.\n21 Let them not depart from thine eyes;\nKeep them in the midst of thine heart.\n22 For they are life to all who get possession of them,\nAnd health to their whole body.\nRegarding the Hiph. \u05d4\u05dc\u05bc\u05d9\u05df (for \u05d4\u05dc\u05d9\u05df), Pro 4:21, formed after the Chaldee manner like \u05d4\u05dc\u05bc\u05d9\u05df, \u05d4\u05e0\u05bc\u05d9\u05d7, \u05d4\u05e1\u05bc\u05d9\u05d2, vid., Gesenius, 72, 9; - Ewald, 114, c, gives to it the meaning of \"to mock,\" for he interchanges it with \u05d4\u05dc\u05d9\u05df, instead of the meaning to take away, efficere ut recedat (cf. under Pro 2:15). This supposed causative meaning it has also here: may they = may one (vid., under Pro 2:22) not remove them from thine eyes; the object is (Pro 4:20) the words of the paternal admonition. Hitzig, indeed, observes that \"the accusative is not supplied;\" but with greater right it is to be remarked that \u05d9\u05dc\u05bc\u05d9\u05d6\u05d5\u05bc (fut. Hiph. of \u05dc\u05d5\u05bc\u05d6) and \u05d9\u05dc\u05d5\u05bc\u05d6\u05d5\u05bc (fut. Kal of id.) are not one and the same, and the less so as \u05d4\u05dc\u05bc\u05d9\u05d6 occurs, but the masoretical and grammatical authorities (e.g., Kimchi) demand \u05d9\u05dc\u05bc\u05d9\u05d6\u05d5\u05bc. The plur. \u05dc\u05de\u05e6\u05d0\u05d9\u05d4\u05dd is continued, 22b, in the sing., for that which is said refers to each one of the many (Pro 3:18, Pro 3:28, Pro 3:35). \u05de\u05e6\u05d0 is fundamentally an active conception, like our \"finden,\" to find; it means to attain, to produce, to procure, etc. \u05de\u05e8\u05e4\u05bc\u05d0 means, according as the \u05de is understood of the \"that = ut\" of the action or of the \"what\" of its performance, either health or the means of health; here, like \u05e8\u05e4\u05d0\u05d5\u05bc\u05ea, Pro 3:8, not with the underlying conception of sickness, but of the fluctuations connected with the bodily life of man, which make needful not only a continual strengthening of it, but also its being again and again restored. Nothing preserves soul and body in a healthier state than when we always keep before our eyes and carry in our hearts the good doctrines; they give to us true guidance on the way of life: \"Godliness has the promise of this life, and of that which is to come.\" Ti1 4:8.\nAfter this general preface the exhortation now becomes special:\n23 Above all other things that are to be guarded, keep thy heart,\nFor out from it life has its issues.\n24 Put away from thee perverseness of mouth,\nAnd waywardness of lips put far from thee.\n25 Thine eyes should look straight forward,\nAnd thine eyelids look straight to the end before thee.\n26 Make even the path of thy feet,\nAnd let all thy ways be correct.\n27 Turn not aside to the right and to the left;\nRemove thy foot from evil.\nAlthough \u05de\u05e9\u05c1\u05de\u05e8 in itself and in this connection may mean the object to be watchfully avoided (cavendi) (vid., under Pro 2:20): thus the usage of the language lying before us applies it, yet only as denoting the place of watching or the object observandi; so that it is not to be thus explained, with Raschi and others: before all from which one has to protect himself (ab omni re cavenda), guard thine heart; but: before all that one has to guard (prae omni re custodienda), guard it as the most precious of possessions committed to thy trust. The heart, which according to its etymon denotes that which is substantial (Kernhafte) in man (cf. Arab. lubb, the kernel of the nut or almond), comes here into view not as the physical, but as the intellectual, and specially the ethical centrum.\nThe \u05ea\u05bc\u05d5\u05e6\u05d0\u05d5\u05ea are the point of a thing, e.g., of a boundary, from which it goes forth, and the linear course proceeding from thence. If thus the author says that the \u05ea\u05bc\u05d5\u05e6\u05d0\u05d5\u05ea \u05d7\u05d9\u05bc\u05d9\u05dd go out from the heart,\n(Note: The correct form here is \u05db\u05bc\u05d9\u05be\u05de\u05de\u05bc\u05e0\u05bc\u05d5\u05bc, with the Makkeph to \u05db\u05d9.)\nhe therewith implies that the life has not only its fountain in the heart, but also that the direction which it takes is determined by the heart. Physically considered, the heart is the receptacle for the blood, in which the soul lives and rules; the pitcher at the blood-fountain which draws it and pours it forth; the chief vessel of the physically self-subsisting blood-life from which it goes forth, and into which it disembogues (Syst. der bib. Psychol. p. 232). What is said of the heart in the lower sense of corporeal vitality, is true in the higher sense of the intellectual soul-life. The Scripture names the heart also as the intellectual soul-centre of man, in its concrete, central unity, its dynamic activity, and its ethical determination on all sides. All the radiations of corporeal and of soul life concentrate there, and again unfold themselves from thence; all that is implied in the Hellenic and Hellenistic words \u03bd\u03bf\u1fe6\u03c2, \u03bb\u03cc\u03b3\u03bf\u03c2, \u03c3\u03c5\u03bd\u03b5\u03af\u03b4\u03b7\u03c3\u03b9\u03c2, \u03b8\u03c5\u03bc\u03cc\u03c2, lies in the word \u03ba\u03b1\u03c1\u03b4\u03af\u03b1; and all whereby \u05d1\u05bc\u05e9\u05c2\u05e8 (the body) and \u05e0\u05e4\u05e9\u05c1 (the spirit, anima) are affected comes in \u05dc\u05d1 into the light of consciousness (Id. p. 251). The heart is the instrument of the thinking, willing, perceiving life of the spirit; it is the seat of the knowledge of self, of the knowledge of God, of the knowledge of our relation to God, and also of the law of God impressed on our moral nature; it is the workshop of our individual spiritual and ethical form of life brought about by self-activity - the life in its higher and in its lower sense goes out from it, and receives from it the impulse of the direction which it takes; and how earnestly, therefore, must we feel ourselves admonished, how sacredly bound to preserve the heart in purity (Psa 73:1), so that from this spring of life may go forth not mere seeming life and a caricature of life, but a true life well-pleasing to God! How we have to carry into execution this careful guarding of the heart, is shown in Pro 4:24 and the golden rules which follow. Mouth and lips are meant (Pro 4:24) as instruments of speech, and not of its utterance, but of the speech going forth from them. \u05e2\u05e7\u05bc\u05e9\u05c1\u05d5\u05bc\u05ea, distorsio, refers to the mouth (Pro 6:12), when what it speaks is disfiguring and deforming, thus falsehood as the contrast of truth and love (Pro 2:12); and to the lips \u05dc\u05d6\u05d5\u05bc\u05ea, when that which they speak turns aside from the true and the right to side-ways and by-ways. Since the Kametz of such abstracta, as well of verbs '\u05d5'\u05e2 like \u05dc\u05d6\u05d5\u05bc\u05ea, Eze 32:5, as of verbs '\u05d4'\u05dc like \u05d2\u05bc\u05dc\u05d5\u05bc\u05ea, Isa 45:13, \u05d7\u05d6\u05d5\u05bc\u05ea, Isa 28:18, is elsewhere treated as unalterable, there lies in this \u05dc\u05d6\u05d5\u05bc\u05ea either an inconsistency of punctuation, or it is presupposed that the form \u05dc\u05d6\u05d5\u05bc\u05ea was vocalized like \u05e9\u05c1\u05d1\u05d5\u05bc\u05ea = \u05e9\u05c1\u05d1\u05d9\u05ea, Num 21:29.\nAnother rule commends gathering together (concentration) in opposition to dissipation. It is also even externally regarded worthy of consideration, as Ben-Sira, Pro 9:5, expresses it: \u03bc\u1f74 \u03c0\u03b5\u03c1\u03b9\u03b2\u03bb\u03ad\u03c0\u03bf\u03c5 \u1f10\u03bd \u1fe5\u03cd\u03bc\u03b1\u03b9\u03c2 \u03c0\u03cc\u03bb\u03b5\u03c9\u03c2 - purposeless, curious staring about operates upon the soul, always decentralizing and easily defiling it. But the rule does not exhaust itself in this meaning with reference to external self-discipline; it counsels also straight-forward, unswerving directness toward a fixed goal (and what else can this be in such a connection than that which wisdom places before man?), without the turning aside of the eye toward that which is profitless and forbidden, and in this inward sense it falls in with the demand for a single, not squinting eye, Mat 6:22, where Bengel explains \u1f01\u03c0\u03bb\u03bf\u1fe6\u03c2 by simplex et bonus, intentus in caelum, in Deum, unice. \u05e0\u05db\u05d7 (R. \u05e0\u05da) means properly fixing, or holding fast with the look, and \u05e0\u05d2\u05d3 (as the Arab. najad, to be clear, to be in sight, shows) the rising up which makes the object stand conspicuous before the eyes; both denote here that which lies straight before us, and presents itself to the eye looking straight out. The naming of the \u05e2\u05e4\u05e2\u05e4\u05bc\u05d9\u05dd (from \u05e2\u05e4\u05e2\u05e3, to flutter, to move tremblingly), which belongs not to the seeing apparatus of the eye but to its protection, is introduced by the poetical parallelism; for the eyelids, including in this word the twinkling, in their movement follow the direction of the seeing eye. On the form \u05d9\u05d9\u05e9\u05c1\u05e8\u05d5\u05bc (fut. Hiph. of \u05d9\u05e9\u05c1\u05e8, to be straight), defective according to the Masora, with the Jod audible, cf. Hos 7:12; Ch1 12:2, and under Gen 8:17; the softened form \u05d4\u05d9\u05e9\u05c1\u05d9\u05e8 does not occur, we find only \u05d4\u05d9\u05e9\u05c1\u05d9\u05e8 or \u05d4\u05d5\u05e9\u05c1\u05d9\u05e8.\nThe understanding of this rule is dependent on the right interpretation of \u05e4\u05bc\u05dc\u05bc\u05e1, which means neither \"weigh off\" (Ewald) nor \"measure off\" (Hitzig, Zckler). \u05e4\u05bc\u05dc\u05bc\u05e1 has once, Psa 58:3, the meaning to weigh out, as the denom. of \u05e4\u05bc\u05dc\u05e1, a level, a steelyard;\n(Note: The Arabic word tefl\u0131\u0302s, said to be of the same signification (a balance), and which is given in the most recent editions of Gesenius' Lexicon, has been already shown under Job 37:16 to be a word devoid of all evidence.)\neverywhere else it means to make even, to make level, to open a road: vid., under Isa 26:7; Isa 40:12. The admonition thus refers not to the careful consideration which measures the way leading to the goal which one wishes to reach, but to the preparation of the way by the removal of that which prevents unhindered progress and makes the way insecure. The same meaning appears if \u05e4\u05bc\u05dc\u05bc\u05e1, of cognate meaning with \u05ea\u05bc\u05db\u05bc\u05df, denoted first to level, and then to make straight with the level (Fleischer). We must remove all that can become a moral hindrance or a dangerous obstacle, in our life-course, in order that we may make right steps with our feet, as the lxx (Heb 12:13) translate. 26b is only another expression for this thought. \u05d4\u05db\u05d9\u05df \u05d3\u05bc\u05e8\u05db\u05bc\u05d5 (Ch2 27:6) means to give a direction to his way; a right way, which keeps in and facilitates the keeping in the straight direction, is accordingly called \u05d3\u05bc\u05e8\u05da \u05e0\u05db\u05d5\u05df; and \"let all thy ways be right\" (cf. Psa 119:5, lxx \u03ba\u03b1\u03c4\u03b5\u03c5\u03b8\u03c5\u03bd\u03b8\u03b5\u03af\u03b7\u03c3\u03b1\u03bd) will thus mean: see to it that all the ways which thou goest lead straight to the end.\nIn closest connection with the preceding, 27a cautions against by-ways and indirect courses, and 27b continues it in the briefest moral expression, which is here \u05d4\u05e1\u05e8 \u05e8\u05d2\u05dc\u05da \u05de\u05e8\u05e2 instead of \u05e1\u05d5\u05bc\u05e8 \u05de\u05e8\u05e2, Pro 3:7, for the figure is derived from the way. The lxx has other four lines after this verse (27), which we have endeavoured to retranslate into the Hebrew (Introd. p. 47). They are by no means genuine; for while in 27a right and left are equivalent to by-ways, here the right and left side are distinguished as that of truth and its contrary; and while there [in lxx] the \u1f40\u03c1\u03b8\u1f70\u03c2 \u03c4\u03c1\u03bf\u03c7\u03b9\u1f70\u03c2 \u03c0\u03bf\u03b9\u03b5\u1fd6\u03bd is required of man, here it is promised as the operation of God, which is no contradiction, but in this similarity of expression betrays poverty of style. Hitzig disputes also the genuineness of the Hebrew Pro 4:27. But it continues explanatorily Pro 4:26, and is related to it, yet not as a gloss, and in the general relation of 26 and 27a there comes a word, certainly not unwelcome, such as 27b, which impresses the moral stamp on these thoughts. That with Pro 4:27 the admonition of his father, which the poet, placing himself back into the period of his youth, reproduces, is not yet concluded, the resumption of the address \u05d1\u05bc\u05e0\u05d9, Pro 5:1, makes evident; while on the other hand the address \u05d1\u05bc\u05e0\u05d9\u05dd in Pro 5:7 shows that at that point there is advance made from the recollections of his father's house to conclusions therefrom, for the circle of young men by whom the poet conceives himself to be surrounded. That in Pro 5:7. a subject of the warning with which the seventh address closes is retained and further prosecuted, does not in the connection of all these addresses contradict the opinion that with Pro 5:7 a new address begins. But the opinion that the warning against adultery does not agree (Zckler) with the designation \u05e8\u05da, Pro 4:3, given to him to whom it is addressed, is refuted by Ch1 22:5; Ch2 13:7.","title":"Biblical Commentary on the Old Testament by Carl Friedrich Keil and Franz Delitzsch: Proverbs: Proverbs Chapter 4","type":"page"}