{"collection":"Bible & Christianity","html_url":"https://unchartedknowledge.5gfusion.net/browse/bib/cmt/kad/pro012.htm","path":"bib/cmt/kad/pro012.htm","source_url":"https://sacred-texts.com/bib/cmt/kad/pro012.htm","text":"Biblical Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsh, [1857-78]\nThree proverbs on knowledge, the favour of God, firmness and the means thereto.\n1 He loveth correction who loveth knowledge,\nAnd he hateth instruction who is without reason.\nIt is difficult in such cases to say which is the relation of the ideas that is intended. The sequence of words which lies nearest in the Semitic substantival clause is that in which the predicate is placed first; but the subject may, if it is to be made prominent, stand at the head of the sentence. Here, 1b, the placing of the subject in advance recommends itself: one who hates instruction is devoid of reason. But since we have no reason in 1a to invert the order of the words as they lie together, we take the conceptions placed first in both cases as the predicates. Thus: he who loves knowledge shows and proves that he does so by this, that he willingly puts himself in the place of a learner; and devoid of reason is he who with aversion rejects reproof, which is designed to guard him from future mistakes and false steps. Regarding the punctuation \u05d3\u05e2\u05ea \u05d0\u05d4\u05d1 (with Mercha on the ante-penult. and the \u05d4\u05e2\u05de\u05d3\u05d4-sign on the penult.), vid., at Pro 11:26., Pro 1:19. In 1b the Munach in \u05ea\u05d5\u05db\u05d7\u05ea is transformed from Mugrash (Accentssystem, xviii. 2), as in Pro 15:10. \u05d1\u05bc\u05e2\u05e8 (cf. Pro 30:2) is a being who is stupid as the brute cattle (\u05d1\u05bc\u05e2\u05d9\u05e8, from \u05d1\u05bc\u05e2\u05e8, to graze, cattle of all kinds; Arab. b'ayr, the beast \u03ba\u03b1\u03c4 \u0313 \u1f10\u03be., i.e., the camel); as a homo brutus is compared to a \u05d1\u05bc\u05d4\u05de\u05bc\u05d4 (Ps. 49:21), 73:22), and is called Arab. behymt, from bahym, \"shut up\" (spec. dabb, a bear; thwr, an ox; \u1e25am\u00e2r, an ass) (Fl.).\n2 A good man obtaineth favour with Jahve,\nBut the man of wicked devices He condemns.\nHe who is an \u05d0\u05d9\u05e9\u05c1 \u05de\u05d6\u05de\u05bc\u05d5\u05ea (Pro 14:17, cf. Psa 37:7) is defined in Pro 24:8 : he is a man of devices, namely, that are wicked, one who contrives evil against his neighbour. The meaning of the subject-conception \u05d8\u05d5\u05d1 is defined according to this, although in itself also it is clear, for \u05d8\u05d5\u05d1, used of God (e.g., Psa 73:1; Psa 86:5) and of men (Pro 13:22; Pro 14:14), denotes the good (bonus) in the sense of the benevolent (benignus); the Scripture truths, that God is love, that love is the essence of goodness and is the fulfilling of the law, are so conformed to reason, that they stamp themselves as immediate component parts of the human consciousness. A \u05d8\u05d5\u05d1 is thus a man who acts according to the ruling motive of self-sacrificing love; such an one obtains (vid., on \u05d9\u05e4\u05d9\u05e7, educit = adipiscitur, at Pro 3:13) the favour of God, He is and shows Himself kind to him, while on the contrary He condemns the wicked intriguer. Hitzig translates: the former of intrigues is punishable (as the Syr.: is condemned; Targ.: his contrivance is shattered to pieces); but to become a \u05e8\u05e9\u05c1\u05e2 = reus \u05d4\u05e8\u05e9\u05c1\u05d9\u05e2 does not denote, but either to practise \u05e8\u05e9\u05c1\u05e2, Job 34:12, or to set forth as \u05e8\u05e9\u05c1\u05e2 = to condemn, Isa 50:9. Taken in the former signification (Jerome, impie agit), a declaration is made which is not needed, since the moral badness already lies in the reference of the subject: thus \u05d9\u05e8\u05e9\u05c1\u05d9\u05e2 will be used also of Jahve. In proof that the poet did not need to say \u05d5\u05d0\u05ea\u05be\u05d0\u05d9\u05e9\u05c1, Zckler rightly points to Pro 10:6; Job 22:29.\n3 A man does not stand by wickedness,\nBut the root of the righteous remains unmoved.\nIn \u05e8\u05e9\u05c1\u05e2 there lies the idea of want of inward stay (vid., at Psa 1:1); in a manner of thought and of conduct which has no stay in God and His law, there can be expected no external endurance, no solidity. The righteous, on the contrary, have their root in God; nothing can tear them from the ground in which they are rooted, they are as trees which no storm outroots. The very same thought is clothed in other words in Pro 10:25, and another statement regarding the root of the righteous is found at Pro 12:12.\nWe now place together Pro 12:4-12. One proverb concerning the house-wife forms the beginning of this group, and four regarding the management of the house and business form the conclusion.\n4 A good brave wife is the crown of her husband,\nBut as rottenness in his bones is one that causeth shame.\nAs Pro 11:16 says of \u05d0\u05d5\u05e9\u05c1\u05ea \u05d7\u05df, the pleasant wife (\u05d7\u05df = \u03c7\u03ac\u03c1\u03b9\u03c2), that she obtaineth honour, so this proverb of \u05d0\u05d5\u05e9\u05c1\u05ea \u05d7\u05d9\u05dc, the good wife (\u05d7\u05d9\u05dc = \u1f00\u03c1\u03b5\u03c4\u03ae, virtus), that she raises her husband to higher honour: she is for his self-consciousness \u03c3\u03c4\u03ad\u03c6\u03b1\u03bd\u03bf\u03c2 \u03ba\u03b1\u03c5\u03c7\u03ae\u03c3\u03b5\u03c9\u03c2 (Th1 2:19), and is also to him such a crown of honour before the world (cf. Pro 31:23). On the contrary, a \u05de\u05d1\u05d9\u05e9\u05c1\u05d4, conducting herself shamefully (cf. regarding the double meaning of this Mishle word, which only here occurs in the fem., at Pro 10:5), is to her husband instar cariei in ossibus. \u05e8\u05e7\u05d1 (\u05e8\u05e7\u05d1, Pro 10:7) denotes both the caries and the worm-hole (cf. Job 41:19, \u05e2\u05e5 \u05e8\u05e7\u05bc\u05d1\u05d5\u05df, worm-eaten wood). Like as the caries slowly but continuously increases, till at last the part of the body which the bone bears and the whole life of the man falls to ruin; so an unhappy marriage gnaws at the marrow of life, it destroys the happiness of life, disturbs the pursuit, undermines the life of the husband.\n5 The thoughts of the righteous are justice,\nThe counsels of the godless are deceit.\nThey are so, that is, in their contents and their aim. To the righteous are ascribed \u05de\u05d7\u05e9\u05c1\u05d1\u05d5\u05ea, namely, simple and clear; to the godless, \u05ea\u05bc\u05d7\u05d1\u05bc\u05d5\u05ea, carefully thought out, prudently thought through schemes and measures, but on that very account not simple, because with a tendency; for the righteous have an objective rule, namely, that which is right in the sight of God and of men, but the godless have only a selfish purpose, which they seek to attain by deceiving, and at the cost of, their neighbour.\n6 The word of the godless is to lie in wait for the blood of others,\nBut the mouth of the upright delivereth them.\nOur editions have \u05d3\u05d1\u05e8\u05d9 \u05e8\u05e9\u05c1\u05e2\u05d9\u05dd, but the right sequence of the accents (in Cod. 1294 and elsewhere) is \u05d3\u05d1\u05e8\u05d9 \u05e8\u05e9\u05c1\u05e2\u05d9\u05dd; the logical relation in this transformation, which is only rhythmically conditioned, remains the same. The vocalization wavers between \u05d0\u05e8\u05d1\u05be, which would be imper., and \u05d0\u05e8\u05d1\u05be, which is infin., like \u05d0\u05de\u05e8\u05be, Pro 25:7, \u05e2\u05e0\u05e9\u05c1\u05be, Pro 21:11, \u05d0\u05db\u05dc\u05be, Gen 3:11. However one punctuates it, the infin. is intended in any case, in which the expression always remains sketchy enough: the words of the godless are lying in wait for blood, i.e., they are calculated to bring others to this, into the danger of their lives, e.g., before the tribunal by false charges and false witness. \u05d3\u05bc\u05dd is the accus. of the object; for instead of \u05d0\u05e8\u05d1 \u05dc\u05d3\u05dd (Pro 1:11), to lurk for blood, a shorter expression, \u05d0\u05e8\u05d1 \u05d3\u05bc\u05dd, is used (Ewald, 282a). The suffix of \u05d9\u05e6\u05bc\u05d9\u05dc\u05dd\n(Note: Elias Levita, in his note to the root \u05e4\u05d4 in Kimchi's Wrterbuch, reads \u05ea\u05bc\u05e6\u05bc\u05d9\u05dc\u05dd, and so also do 6 codd. in Kennicot. But \u05e4\u05bc\u05d4 is masculine.)\nmight appear, after Pro 11:6, to refer back to the \u05d9\u05e9\u05c1\u05e8\u05d9\u05dd; but the thought that their mouth saves the upright, that they thus know to speak themselves out of the danger, is by far less appropriate (vid., on the contrary, \u05d1\u05d3\u05e2\u05ea, Pro 11:9) than the thought that the mouth of the upright delivereth from danger those whose lives are threatened by the godless, as is rightly explained by Ewald, Bertheau, Elster. The personal subject or object is in the Mashal style often to be evolved from the connection, e.g., Pro 14:26; Pro 19:23.\n7 The godless are overturned and are no more,\nBut the house of the righteous stands.\nBertheau and Zckler explain: The wicked turn about, then are they no more; i.e., as we say: it is over with them \"in the turning of a hand.\" The noun in the inf. absol. may certainly be the subject, like Pro 17:12, as well as the object (Ewald, 328c), and \u05d4\u05e4\u05da may be used of the turning about of oneself, Psa 78:9; Kg2 5:26; Ch2 9:12. That explanation also may claim for itself that \u05d4\u05e4\u05da nowhere occurs with a personal object, if we except one questionable passage, Isa 1:7. But here the interpretation of the \u05e8\u05e9\u05c1\u05e2\u05d9\u05dd as the object lies near the contrast of \u05d1\u05d9\u05ea, and moreover the interpretation of the \u05d4\u05e4\u05da, not in the sense of \u03c3\u03c4\u03c1\u03ad\u03c6\u03b5\u03c3\u03b8\u03b1\u03b9 (lxx), but of \u03ba\u03b1\u03c4\u03b1\u03c3\u03c4\u03c1\u03ad\u03c6\u03b5\u03b9\u03bd (Syr., Targ., Jerome, Graec. Venet., Luther), lies near the contrast of \u05d9\u05e2\u05de\u05d3. The inf. absol. thus leaves the power from which the catastrophe proceeds indefinite, as the pass. \u05d9\u05d4\u05e4\u05e4\u05db\u05d5\u05bc would also leave it, and the act designedly presented in a vague manner to connect with \u05d5 the certain consequences therewith, as Pro 25:4., as if to say: there comes only from some quarter an unparalleled overthrow which overwhelms the godless; thus no rising up again is to be thought on, it is all over with them; while, on the contrary, the house of the righteous withstands the storm which sweeps away the godless.\n8 According to the measure of his intelligence is a man praised,\nAnd whoever is of a perverse mind is despised.\nEverywhere in the Mishle \u05e9\u05c2\u05db\u05dc has no other meaning than intellectus. The praise which is given to a man measures itself \u05dc\u05e4\u05d9 \u05e9\u05c2\u05db\u05dc\u05d5 (punctuate \u05dc\u05e4\u05d9\u05be\u05e9\u05c2\u05db\u05dc\u05d5, according to Torath Emeth, p. 41, Accentssystem, xx. 1), i.e., according to the measure (so \u05dc\u05e4\u05d9 is used in the oldest form of the language) of his intelligence, or as we may also say, of his culture; for in these proverbs, which make the fear of God the highest principle, \u05e9\u05c2\u05db\u05dc means also understanding of moral excellence, not merely the intellectual superiority of natural gifts. \u05d4\u05dc\u05bc\u05dc is here a relative conception of manifold gradations, but it does not mean renown in general, but good renown. Parallel with \u05e9\u05c2\u05db\u05dc\u05d5, \u05dc\u05d1 refers to the understanding (\u03bd\u03bf\u1fe6\u03c2); the rendering of Lwenstein, \"who is of false heart,\" is defective. \u05e0\u05e2\u05d5\u05d4 (synon. of \u05e0\u05e4\u05ea\u05bc\u05dc and \u05e2\u05e7\u05bc\u05e9\u05c1, but nowhere else interchanging with it) means here a vero et recto detortus et aversus (Fl.). Such a man who has not a good understanding, nor any certain rule of judgment, falls under contempt (Graec. Venet. \u03c4\u1ff7 \u1f40\u03bd\u03c4\u03c9\u03c4\u1fc7 \u03b5\u1f30\u03c2 \u03bc\u03c5\u03c3\u03b1\u03b3\u03bc\u03cc\u03bd, after the false reading of \u05d9\u05d4\u05d5\u05d4 instead of \u05d9\u05d4\u05d9\u05d4), i.e., he defames himself by his crooked judgment of men, of things and their relations, and is on this account in no position rightly to make use of them.\n9 Better is he who is lowly and has a servant,\nThan he that makes himself mighty and is without bread.\nThis proverb, like Pro 15:17, commends the middle rank of life with its quiet excellences. \u05e0\u05e7\u05dc\u05d4 (like Sa1 18:23), from \u05e7\u05dc\u05d4, cognate with \u05e7\u05dc\u05dc, Syr. 'kly, to despise, properly levi pendere, levem habere (whence \u05e7\u05dc\u05d5\u05df, scorn, disgrace), here of a man who lives in a humble position and does not seek to raise himself up. Many of the ancients (lxx, Symmachus, Jerome, Syr., Rashi, Luther, Schultens) explain \u05d5\u05e2\u05d1\u05d3 \u05dc\u05d5 by, and is a servant to himself, serves himself; but in that case the words would have been \u05e2\u05d1\u05d3 \u05dc\u05e0\u05e4\u05e9\u05c1\u05d5 (Syr. \u05d3\u05bc\u05de\u05e9\u05c1\u05de\u05bc\u05e9\u05c1 \u05e0\u05e4\u05e9\u05c1\u05d4\u05bc), or rather \u05d5\u05e2\u05d1\u05d3\u05bc\u05d5 \u05d4\u05d5\u05bc\u05d0. \u05d5\u05e2\u05d1\u05d3 \u05dc\u05d5 would be more appropriate, as thus pointed by Ziegler, Ewald, and Hitzig. But if one adheres to the traditional reading, and interprets this, as it must be interpreted: et cui servus (Targ., Graec. Venet.), then that supplies a better contrast to \u05d5\u05d7\u05e1\u05e8\u05be\u05dc\u05d7\u05dd, for \"the first necessity of an oriental in only moderate circumstances is a slave, just as was the case with the Greeks and Romans\" (Fl.). A man of lowly rank, who is, however, not so poor that he cannot support a slave, is better than one who boasts himself and is yet a beggar (Sa2 3:29). The Hithpa. often expresses a striving to be, or to wish to appear to be, what the adj. corresponding to the verb states, e.g., \u05d4\u05ea\u05d2\u05bc\u05d3\u05bc\u05dc, \u05d4\u05ea\u05e2\u05e9\u05bc\u05c1\u05e8; like the Greek middles, \u03b5\u03b6\u03b5\u03c3\u03b8\u03b1\u03b9, \u03b1\u03b6\u03b5\u03c3\u03b8\u03b1\u03b9, cf. \u05d4\u05ea\u05d7\u05db\u05bc\u05dd and \u03c3\u03bf\u03c6\u03af\u03b6\u03b5\u03c3\u03b8\u03b1\u03b9. So here, where with Fleischer we have translated: who makes himself mighty, for \u05db\u05d1\u05d3, gravem esse, is etymologically also the contrast of \u05e7\u05dc\u05d4. The proverb, Sirach 10:26: \u03ba\u03c1\u03b5\u03af\u03c3\u03c3\u03c9\u03bd \u1f10\u03c1\u03b3\u03b1\u03b6\u03cc\u03bc\u03b5\u03bd\u03bf\u03c2 \u03ba\u03b1\u1f76 \u03c0\u03b5\u03c1\u03b9\u03c3\u03c3\u03b5\u03cd\u03c9\u03bd \u1f10\u03bd \u03c0\u1fb6\u03c3\u03b9\u03bd, \u1f22 \u03b4\u03bf\u03be\u03b1\u03b6\u03cc\u03bc\u03b5\u03bd\u03bf\u03c2 \u03ba\u03b1\u1f76 \u1f00\u03c0\u03bf\u03c1\u1ff6\u03bd \u1f04\u03c1\u03c4\u03c9\u03bd (according to the text of Fritzsche), is a half remodelling, half translation of this before us.\n10 The righteous knows how his cattle feel,\nAnd the compassion of the godless is cruel.\nThe explanation: the righteous taketh care for the life of his beast (Fl.), fails, for 10a is to be taken with Exo 23:9; \u05e0\u05e4\u05e9\u05c1 signifies also the state of one's soul, the frame of mind, the state of feeling; but \u05d9\u05d3\u05e2 has, as in the related proverb, Pro 27:23, the meaning of careful cognizance or investigation, in conformity with which one acts. If the Tor includes in the law of the Sabbath (Exo 20:10; Exo 23:12) useful beasts and cattle, which are here especially meant, and secures to them the reward of their labour (Deu 25:4); if it forbids the mutilation, and generally the giving of unnecessary pain, to beasts; if it enjoins those who take a bird's nest to let the dam escape (Deu 22:6.) - these are the prefigurations of that \u05d3\u05e2\u05ea \u05e0\u05e4\u05e9 \u05d1\u05d4\u05de\u05d4, and as the God of the Tor thus appears at the close of the Book of Jonah, this wonderful apology (defensio) of the all-embracing compassion, the God also of the world-history in this sympathy for the beasts of the earth as the type of the righteous.\nIn 10b most interpreters find an oxymoron: the compassion of the godless is compassionless, the direct opposite of compassion; i.e., he possesses either altogether no compassion, or he shows such as in its principle, its expression, and in its effects is the opposite of what it ought to be (Fl.). Bertheau believes that in the sing. of the predicate \u05d0\u05db\u05d6\u05e8\u05d9 he is justified in translating: the compassion of the wicked is a tyranny. And as one may speak of a loveless love, i.e., of a love which in its principle is nothing else than selfishness, so also of a compassionless compassion, such as consists only in gesture and speech without truth of feeling and of active results. But how such a compassionless compassion toward the cattle, and one which is really cruel, is possible, it may be difficult to show. Hitzig's conjecture, \u05e8\u05d7\u05de\u05d9, sprang from this thought: the most merciful among sinners are cruel - the sinner is as such not \u05e8\u05d7\u05d5\u05bc\u05dd. The lxx is right in the rendering, \u03c4\u1f70 \u03b4\u1f72 \u03c3\u03c0\u03bb\u03ac\u03b3\u03c7\u03bd\u03b1 \u03c4\u1ff6\u03bd \u1f00\u03c3\u03b5\u03b2\u1ff6\u03bd \u1f00\u03bd\u03b5\u03bb\u03b5\u03ae\u03bc\u03bf\u03bd\u03b1. The noun \u05e8\u05d7\u05de\u05d9\u05dd means here not compassion, but, as in Gen 43:30 (lxx \u1f14\u03bd\u03c4\u03b5\u03c1\u03b1 or \u1f14\u03b3\u03ba\u03b1\u03c4\u03b1) and Kg1 3:26 (lxx \u03bc\u03ae\u03c4\u03c1\u03b1), has the meaning the bowels (properly tender parts, cf. Arab. rakhuma, to be soft, tender, with r\u1e25m), and thus the interior of the body, in which deep emotions, and especially strong sympathy, are wont to be reflected (cf. Hos 10:8). The singular of the predicate \u05d0\u05db\u05d6\u05e8\u05d9 arises here from the unity of the subject-conception: the inwards, as Jer 50:12, from the reference of the expression to each individual of the many.\n11 He that tilleth his own ground is satisfied with bread,\nAnd he that followeth after vain pursuits is devoid of understanding.\nYet more complete is the antithetic parallelism in the doublette, Pro 28:19 (cf. also Sir. 20:27a). The proverb recommends the cultivation of the field as the surest means of supporting oneself honestly and abundantly, in contrast to the grasping after vain, i.e., unrighteous means of subsistence, windy speculations, and the like (Fl.). \u05e8\u05d9\u05e7\u05d9\u05dd are here not persons (Bertheau), but things without solidity and value (lxx \u03bc\u03ac\u03c4\u03b1\u03b9\u03b1; Aquila, Theodotion, \u03ba\u03b5\u03bd\u03ac), and, in conformity with the contrast, not real business. Elsewhere also the mas. plur. discharges the function of a neut. noun of multitude, vid., \u05e0\u05d2\u05d9\u05d3\u05d9\u05dd, principalia, Pro 8:6, and \u05d6\u05d3\u05d9\u05dd, Psa 19:14 - one of the many examples of the imperfect use of the gender in Hebr.; the speaker has in \u05e8\u05d9\u05e7\u05d9\u05dd, vana et inania, not \u05d0\u05e0\u05e9\u05c1\u05d9\u05dd (Jdg 9:4), but \u05d3\u05d1\u05e8\u05d9\u05dd (Deu 32:47) in view. The lxx erroneously at Pro 28:19, and Symmachus and Jerome at both places understand \u05e8\u05d9\u05e7\u05d9\u05dd of slothfulness.\n12 The godless lusteth after the spoil of evil-doers;\nBut the root of the righteous shoots forth.\nThis translation is at the same time an explanation, and agrees with Fleischer's \"the godless strives by unrighteous gain like the wicked (Pro 4:14) to enrich himself, namely, as must be understood from the antithetic members of the parallelism, in vain, without thereby making progress and gaining anything certain. The preterite, as Pro 11:2, Pro 11:8, etc., places the general true proposition as a separate historic principle derived from experience. In 12b \u05d9\u05ea\u05bc\u05df stands elliptically or pregnantly: edet, scil. quod radix edere solet, sobolem stirpis, ramorum, etc., as in the Arab. natan and \u00e2natan are specially used without an obj. of the spontaneousness of an odour.\" \u05de\u05e6\u05d5\u05d3 (from \u05e6\u05d5\u05bc\u05d3, to spy, to hunt) is elsewhere the instrument of the hunt (a net), here the object and end of it. If the words had been \u05de\u05e6\u05d5\u05bc\u05d3\u05d9 \u05e8\u05e2\u05d9\u05dd, then we would explain after \u05de\u05dc\u05d0\u05db\u05d9 \u05e8\u05e2\u05d9\u05dd, Psa 78:49 (vid., comm. on), and \u05d0\u05d5\u05e9\u05c1\u05ea \u05e8\u05e2, Pro 6:24; but in the difference of number, \u05e8\u05e2\u05d9\u05dd will not be the qualitative but the subjective personal genitive: capturam qualem mali captant. Ewald, who understands \u05e8\u05d9\u05e7\u05d9\u05dd, 11b, of good-for-nothing-fellows, interprets \u05e8\u05e2\u05d9\u05dd here, on the contrary, as neuter (172b): the desire of the wicked is an evil net, i.e., wherein he catches all manner of evil for himself. The lxx has here two proverbs, in which \u05de\u05e6\u05d5\u05d3 occurs in the plur. and in the sense of \u1f40\u03c7\u03c5\u03c1\u03ce\u03bc\u03b1\u03c4\u03b1; 12b of the Hebr. text is rendered: \u03b1\u1f31 \u03b4\u1f72 \u1fe5\u03af\u03b6\u03b1\u03b9 \u03c4\u1ff6\u03bd \u03b5\u1f50\u03c3\u03b5\u03b2\u1ff6\u03bd \u1f10\u03bd \u1f40\u03c7\u03c1\u03c5\u03ce\u03bc\u03b1\u03c3\u03b9, which Schleusner explains immotae erunt. The Hebr. text can gain nothing from this variation. That the lxx read \u05d5\u05e9\u05c1\u05e8\u05e9\u05c1 \u05e6\u05d3\u05d9\u05e7\u05d9\u05dd \u05d0\u05d9\u05ea\u05df is not probable, since they nowhere thus translate \u05d0\u05d9\u05ea\u05df. But Reiske and Ziegler have, like Ewald and Hitzig, combined \u05d9\u05ea\u05bc\u05df of this proverb with \u05d9\u05ea\u05df from \u05d0\u05d9\u05ea\u05df (Arab. w\u00e2tin), firmum, perennem esse. Hitzig translates the distich, after emending the text of 12a by the help of the lxx and the Arab.: the refuge of the wicked is crumbling clay, but the root of the righteous endures (\u05d9\u05ea\u05df from \u05d9\u05ea\u05df). Bttcher also reads \u05d7\u05de\u05e8 instead of \u05d7\u05de\u05d3, and translates (vid., p. 192, l. 11): the refuge of the wicked is miry clay, but the root of the righteous holdeth fast (\u05d9\u05ea\u05df = Arab. w\u00e2tin). But this derivation of a verb \u05d9\u05ea\u05df is not necessary. The Graec. Venet. rightly, \u1fe5\u03af\u03b6\u03b1 \u03b4\u1f72 \u03b4\u03b9\u03ba\u03b1\u03af\u03c9\u03bd \u03b4\u03ce\u03c3\u03b5\u03b9. The obj. is self-evident. Rashi reads \u05de\u05d4 \u05e9\u05d4\u05d5\u05d0 \u05e8\u05d0\u05d5\u05d9 \u05dc\u05d9\u05ea\u05df \u05d5\u05d4\u05d5\u05d0 \u05d4\u05e4\u05e8\u05d9. So also Schultens. The root giveth, is equivalent to, it is productive in bringing forth that which lies in its nature. That the root of the righteous endures (Targ. \u05e0\u05ea\u05e7\u05d9\u05bc\u05dd) is otherwise expressed, Pro 12:3.\nProverbs regarding injurious and beneficial words, wise hearing and prudent silence.\n13 In the transgression of the lips there lies a dangerous snare;\nThe righteous escapeth from trouble.\nThe consecutive modus (\u05d5\u05d9\u05bc\u05e6\u05d0) is here of greater weight than e.g., at Pro 11:8, where the connection follows without it (\u05d5\u05d9\u05bc\u05d1\u05d0) from the idea of the change of place. The translation: but the righteous ... restores \u05d5\u05d9\u05e6\u05d0 (\u05d5\u05d9\u05e6\u05d0), and ignores the syllogistic relation of the members of the proverb, which shows itself here (cf. the contrary, Pro 11:9) to a certain degree by \u05d5\u05d9\u05bc\u05e6\u05d0. Ewald displaces this relation, for he paraphrases: \"any one may easily come into great danger by means of inconsiderate words; yet it is to be hoped that the righteous may escape, for he will guard himself against evil from the beginning.\" He is right here in interpreting \u05e6\u05e8\u05d4 and \u05de\u05d5\u05e7\u05e9\u05c1 \u05e8\u05e2 as the designation of danger into which one is betrayed by the transgressions of his lips, but \"inconsiderate words\" are less than \u05e4\u05bc\u05e9\u05c1\u05e2 \u05e9\u05c2\u05e4\u05ea\u05d9\u05dd. One must not be misled into connecting with \u05e4\u05bc\u05e9\u05c1\u05e2 the idea of missing, or a false step, from the circumstance that \u05e4\u05bc\u05e9\u05c1\u05e2 means a step; both verbs have, it is true, the common R. \u05e4\u05e9 with the fundamental idea of placing apart or separating, but \u05e4\u05bc\u05e9\u05c1\u05e2 has nothing to do with \u05e4\u05bc\u05e9\u05c1\u05e2 (step = placing apart of the legs), but denotes (as Arab. fusuw\u1e33 fis\u1e33, from the primary meaning diruptio, diremtio) a sinning, breaking through and breaking off the relation to God (cf. e.g., Pro 28:24), or even the restraints of morality (Pro 10:19). Such a sinning, which fastens itself to, and runs even among the righteous, would not be called \u05e4\u05e9\u05c1\u05e2, but rather \u05d7\u05d8\u05bc\u05d0\u05ea (Pro 20:9). According to this the proverb will mean that sinful words bring into extreme danger every one who indulges in them - a danger which he can with difficulty escape; and that thus the righteous, who guards himself against sinful words, escapes from the distress (cf. with the expression, Ecc 7:18) into which one is thereby betrayed. \u05e8\u05e2 is the descriptive and expressive epithet to \u05de\u05d5\u05e7\u05e9\u05c1 (cf. Ecc 9:12): a bad false trap, a malicious snare, for \u05de\u05d5\u05e7\u05e9\u05c1 is the snare which closes together and catches the bird by the feet. This proverb is repeated at Pro 29:6, peculiarly remodelled. The lxx has after Pro 12:13 another distich:\nHe who is of mild countenance findeth mercy;\nHe who is litigious oppresseth souls.\n(\u05e0\u05e4\u05e9\u05c1\u05d5\u05ea, or rather, more in accordance with the Hebrew original: oppresseth himself, \u05e0\u05e4\u05e9\u05c1\u05d5.)\n14 From the fruit which the mouth of the man bringeth forth is he satisfied with good,\nAnd what the hands of the man accomplish returns back to him.\nThe proverb finds its final verification in the last judgment (cf. Mat 12:37), but it is also illustrated in the present life. If the mouth of a man bringeth forth fruit - namely, the fruit of wholesome doctrine, of right guidance, of comforting exhortation, of peace-bringing consolation for others - this fruit is also to his own advantage, he richly enjoys the good which flows out of his own mouth, the blessing he bestows is also a blessing for himself. The same also is the case with the actions of a man. That which is done, or the service which is rendered by his hands, comes back to him as a reward or as a punishment. \u05d2\u05bc\u05de\u05d5\u05bc\u05dc signifies primarily accomplishment, execution, and is a twofold, double-sided conception: a rendering of good or evil, and merit on the side of men (whether merited reward or merited punishment), as well as recompense, requital on the side of God. The first line is repeated, somewhat altered, at Pro 13:2; Pro 18:20. The whole proverb is prophetically echoed in Isa 3:10. The Ker\u0131\u0302 \u05d9\u05e9\u05c1\u05d9\u05d1 has Jahve as the subject, or rather the subject remains undefined, and \"one requites him\" is equivalent to: it is requited to him. The Cheth\u0131\u0302b seems to us more expressive; but this use of the active with the undefined subject, instead of the passive, is certainly as much in the Mishle style (cf. Pro 13:21) as the development of the subject of the clause from a foregoing genitive.\n15 The way of the fool is right in his own eyes,\nBut the wise listeneth to counsel.\nOther proverbs, like Pro 16:2, say that generally the judgment of a man regarding his character does not go beyond a narrow subjectivity; but there are objective criteria according to which a man can prove whether the way in which he walks is right; but the fool knows not other standard than his own opinion, and however clearly and truly one may warn him that the way which he has chosen is the wrong way and leads to a false end, yet he obstinately persists;\n(Note: Vid., kindred proverbs by Carl Schulze, Die bibl. Sprichwrter der deutschen Sprache (1860), p. 50, and M. C. Wahl's Das Sprichwort in der heb.-aram. Literatur, u.s.w. (1871), p. 31.)\nwhile a wise man is not so wise in his own eyes (Pro 3:7) as not to be willing to listen to well-meant counsel, because, however careful he may be regarding his conduct, yet he does not regard his own judgment so unerring as not to be inclined ever anew to try it and let it stand the test. Ewald has falsely construed: yet whoever hears counsel is wise. In consequence of the contrast, \u05d0\u05d5\u05d9\u05dc and \u05d7\u05db\u05dd are the subject ideas, and with \u05d5\u05e9\u05c1\u05de\u05e2 \u05dc\u05e2\u05e6\u05d4 is brought forward that which is in contrast to the self-complacency of the fool, the conduct of the wise man.\nThe relations of the subject and the predicate are the same as in the preceding verse.\nThe fool makes known his vexation on the same day [at once],\nOn the contrary, the prudent man hideth the offence.\nVery frequently in these proverbs the first line is only defined by the adducing of the second, or the second holds itself in the light of the first. A post-bibl. proverb says that a man is known by three things: by his \u05db\u05d5\u05e1 (his behaviour in drinking), his \u05db\u05d9\u05e1 (his conduct in money transactions), and his \u05db\u05e2\u05e1 (his conduct under deep inward excitement). So here: he is a fool who, if some injury is done to him, immediately shows his vexation in a passionate manner; while, on the contrary the prudent man maintains silence as to the dishonour that is done to him, and represses his displeasure, so as not to increase his vexation to his own injury. Passionless retaliation may in certain cases be a duty of self-preservation, and may appear to be necessary for the protection of truth, but passionate self-defence is always of evil, whether the injury which is inflicted be justifiable or unjustifiable. Regarding \u05e2\u05e8\u05d5\u05bc\u05dd, callidus, vid., p. 56; Schultens' comparison of the Greek \u03b3\u03b5\u03b3\u03c5\u03bc\u03bd\u03b1\u03c3\u03bc\u03ad\u03bd\u03bf\u03c2 is only a conceit in want of better knowledge. Regarding \u05db\u05bc\u05e1\u05d4 (only here and at Pro 12:23) with \u05de\u05db\u05e1\u05bc\u05d4, as \u05e9\u05c1\u05d7\u05e8 (only Pro 11:27) with \u05de\u05e9\u05c1\u05d7\u05e8, vid., Ewald, 170a. \u05d1\u05bc\u05d9\u05bc\u05d5\u05dd signifies on the self-same day = without delay, immediately, and is well translated by the lxx \u03b1\u1f50\u03b8\u03ae\u03bc\u03b5\u03c1\u03bf\u03bd. With another object, 16b is repeated in 23a.\nMost of the remaining parables of this section refer to the right use and the abuse of the tongue.\n17 He that breathes the love of truth, utters that which is right;\nBut a lying tongue, deceit\nThis verse is similar in meaning to Pro 14:5 (where 5b = Pro 6:19); the second line of the distich = Pro 14:25. Everywhere else \u05d9\u05e4\u05d9\u05d7 \u05db\u05bc\u05d6\u05d1\u05d9\u05dd stand together, only here \u05d9\u05e4\u05d9\u05d7 is joined to \u05d0\u05de\u05d5\u05bc\u05e0\u05d4; vid., regarding this \u05d9\u05e4\u05d9\u05d7 forming an attributive clause, and then employed as an adjective, but with distinct verbal force, at Pro 6:19. Viewed superficially, the proverb appears tautological; it is not so, however, but places in causal connection the internal character of men and their utterances: whoever breathes \u05d0\u05de\u05d5\u05bc\u05e0\u05d4, truth or conscientiousness (the property of the \u05d0\u05de\u05d5\u05bc\u05df, vid., at Psa 12:2), i.e., lets the voice of this be heard in his utterances, such an one speaks \u05e6\u05d3\u05e7, i.e., uprightness, integrity, that which is correct, right (Isa 45:19, cf. Isa 41:26), in relation to truth in general, and to the present case in particular; but he who \u05e2\u05d3 \u05e9\u05c1\u05e7\u05e8\u05d9\u05dd, i.e., he who, against better knowledge and the consciousness of untruth, confirms by his testimony (from \u05e2\u05d5\u05bc\u05d3, revertere, to say again and again), therewith gives utterance to his impure character, his wicked intention, proceeding from delight in doing evil or from self-interest, and diverted towards the injury of his neighbour. As \u05d0\u05de\u05d5\u05e0\u05d4 and \u05de\u05e8\u05de\u05d4 correspond as statements of the contents of the utterances, so \u05e6\u05d3\u05e7 and \u05e9\u05e7\u05e8\u05d9\u05dd as statements of their motive and aim. \u05de\u05e8\u05de\u05d4 is obj. accus. of the \u05d9\u05d2\u05bc\u05d9\u05d3 (from \u05d4\u05d2\u05bc\u05d9\u05d3, to bring to light, cf. \u05e0\u05d2\u05d3, visibility) to be supplied, not the pred. nom. dolorum structor, as Fleischer poetically finds.\n18 There is that babbleth like the thrusts of a sword,\nBut the tongue of the wise is healing.\nThe second (cf. Pro 11:24) of the proverbs beginning with \u05d9\u05e9\u05c1. The verb \u05d1\u05bc\u05d8\u05d4 (\u05d1\u05bc\u05d8\u05d0), peculiar to the Hebr., which in the modern Hebr. generally means \"to speak out\" (\u05de\u05d1\u05d8\u05d0 in the grammar: the pronunciation) (according to which the lxx, Syr., and Targ. translate it by \u05d0\u05de\u05e8), means in biblical Hebr., especially with reference to the binding of oneself by an oath (Lev 5:4), and to solemn protestations (Num 30:7, Num 30:9, according to which Jerome, promittit): to utter incautiously in words, to speak without thought and at random, referred erroneously by Gesenius to the R. \u05d1\u05d8, to be hollow, probably a word imitative of the sound, like the Greek \u03b2\u03b1\u03c4\u03c4\u03b1\u03c1\u03af\u03b6\u03b5\u03b9\u03bd, to stammer, and \u03b2\u03b1\u03c4\u03c4\u03bf\u03bb\u03bf\u03b3\u03b5\u1fd6\u03bd, to babble, which the lexicographers refer to a talkative person of the name of \u0392\u03ac\u03c4\u03c4\u03bf\u03c2, as our \"salbadern\" [= to talk foolishly] owes its origin to one Jenaer Bader on the Saal. Theod. and the Graec. Venet. give the false reading \u05d1\u05bc\u05d5\u05d8\u05d7 (\u03c0\u03b5\u03c0\u03bf\u03b9\u03b8\u03ce\u03c2). \u05db\u05bc\u05de\u05d3\u05e7\u05e8\u05d5\u05ea \u05d7\u05e8\u05d1 stands loco accusativi, the \u05db\u05bc being regarded as a noun: (effutiens verba) quae sunt instar confossionum gladii (Fl.). We also call such a man, who bridles his loquacity neither by reflection nor moderates it by indulgent reference to his fellow-men, a Schwertmaul (sword-mouth) or a Schandmaul (a mouth of shame = slanderer), and say that he has a tongue like a sword. But on the other hand, the tongue of the wise, which is in itself pure gentleness and a comfort to others, since, far from wounding, rather, by means of comforting, supporting, directing exhortation, exercises a soothing an calming influence. Regarding \u05e8\u05e4\u05d0, whence \u05de\u05e8\u05e4\u05bc\u05d0, Dietrich in Gesenius' Lex. is right. The root-meaning of the verb \u05e8\u05e4\u05d0 (cognate \u05e8\u05e4\u05d4, to be loose, Hiph. to let go, Hithpa. Pro 18:9, to show oneself slothful) is, as the Arab. kindred word raf\u00e2, rafa, raf, rawf (r\u00e2f) shows, that of stilling, softening, soothing, whence arises the meaning of healing (for which the Arab. has \u1e6dabb and 'alkh); the meaning to repair, to mend, which the Arab. raf\u00e2 and rafa have, does not stand in a prior relation to to heal, as might appear from Job 13:4, but is a specializing of the general idea of reficere lying in mitigare, just as the patcher is called \u1f00\u03ba\u03ad\u03c3\u03c4\u03c1\u03b9\u03b1 = \u1f20\u03c0\u03ae\u03c4\u03c1\u03b9\u03b1,\n(Note: Whether \u1fe5\u03ac\u03c0\u03c4\u03b5\u03b9\u03bd, explained neither by Curtius nor by Flick, stands in a relation to it, we leave out of view.)\nfrom \u1f00\u03ba\u03ad\u03bf\u03bc\u03b1\u03b9, which means equally to still and to heal. Since thus in \u05e8\u05e4\u05d0 the meanings of mitigating and of healing are involved, it is plain that \u05de\u05e8\u05e4\u05d0, as it means healing (the remedy) and at the same time (cf. \u03b8\u03b5\u03c1\u03b1\u03c0\u03b5\u03af\u03b1, Rev 22:2) the preservation of health, Pro 4:22; Pro 6:15; Pro 16:24; Pro 29:1, so also may mean mildness (here and Pro 15:4), tranquillity (Pro 14:30; Ecc 10:4, calm patience in contrast to violent passion), and refreshing (Pro 13:17). Oetinger and Hitzig translate here \"medicine;\" our translation, \"healing (the means of healing),\" is not essentially different from it.\n19 The lip of truth endures for ever,\nBut the lying tongue only while I wink with the eye.\nNone of the old translators understood the phrase \u05d5\u05e2\u05d3\u05be\u05d0\u05e8\u05d2\u05bc\u05d9\u05e2\u05d4; the Venet. also, which follows Kimchi's first explanation, is incorrect: \u1f15\u03c9\u03c2 \u1fe5\u03ae\u03be\u03b5\u03c9\u03c2, till I split (shatter) it (the tongue). Abulwald is nearer the correct rendering when he takes \u05d0\u05e8\u05d2\u05d9\u05e2\u05d4 as a noun = \u05e8\u05d2\u05e2 with He parag. Ahron b. Joseph is better in rendering the phrase by: until I make a \u05e8\u05d2\u05e2, and quite correct if \u05e8\u05d2\u05e2 (from \u05e8\u05d2\u05e2 = Arab. raj', which is used of the swinging of the balance) is taken in the sense of a twinkling of the eye (Schultens: vibramen); cf. Orelli's Die hebr. Synonyme der Zeit und Ewigkeit, p. 27f., where the synonyms for a twinkling of the eye, a moment, are placed together. \u05e2\u05d3 (properly progress) has in this phrase the meaning, while, so long as, and the cohortative signifies, in contradistinction to \u05d0\u05e8\u05d2\u05d9\u05e2, which may also denote an unwilling movement of the eyelids, a movement proceeding from a free determination, serving for the measurement of a short space of time, Ewald, 228a. \u05d0\u05e8\u05d2\u05d9\u05e2\u05d4, Jer 49:19; Jer 50:44, where Ewald takes \u05db\u05d9 \u05d0\u05e8\u05d2\u05d9\u05e2\u05d4 (when I...) in the same sense as \u05d0\u05d3\u05be\u05d0\u05e8\u05d2\u05d9\u05e2\u05d4 here, which is more appropriate than the explanation of Hitzig, who regards \u05db\u05d9 as opening the principal clause, and attaches to \u05d4\u05e8\u05d2\u05d9\u05e2 the quite too pregnant signification \"to need (for an action) only a moment.\" The lip of truth, i.e., the lip which speaketh truth, endures for ever (for truth, \u05d0\u05de\u05ea = \u05d0\u05de\u05e0\u05ea\u05bc, is just the enduring); but the tongue of falsehood is only for a moment, or a wink of the eye, for it is soon convicted, and with disgrace brings to silence; for a post-bibl. Aram. proverb says: \u05e7\u05d5\u05bc\u05e9\u05c1\u05d8\u05d0 \u05e7\u05d0\u05d9 \u05e9\u05c1\u05e7\u05e8\u05d0 \u05dc\u05d0 \u05e7\u05d0\u05d9, the truth endures, the lie endures not (Schabbath 104a), and a Hebrew proverb: \u05d4\u05e9\u05bc\u05c1\u05e7\u05e8 \u05d0\u05d9\u05df \u05dc\u05d5 \u05e8\u05d2\u05dc\u05d9\u05dd, the lie has no feet (on which it can stand).\n(Note: Vid., Duke's Rabbin. Blumenlese (1844), p. 231.)\n20 Deceit is in the heart of him who deviseth evil,\nBut those who devise peace cause joy.\nRegarding the figure of forging, fabricating (lxx, Aquila, Symmachus, and Theodotion, \u03c4\u03b5\u03ba\u03c4\u03b1\u03af\u03bd\u03b5\u03b9\u03bd), or of ploughing, which underlies the phrase \u05d7\u05e8\u05e9\u05c1 \u05e8\u05e2, moliri malum, vid., at Pro 3:29. That deceit is in the heart of him who deviseth evil (\u05d1\u05bc\u05dc\u05d1\u05be\u05d7\u05e8\u05e9\u05c1\u05d9 \u05e8\u05e2, as is correctly punctuated e.g., by Norzi) appears to be a platitude, for the \u05d7\u05e8\u05e9\u05c1 \u05e8\u05e2 is as such directed against a neighbour. But in the first place, 20a in itself says that the evil which a man hatches against another always issues in a fraudulent, malicious deception of the same; and in the second place, it says, when taken in connection with 20b, where \u05e9\u05c2\u05de\u05d7\u05d4 is the parallel word to \u05de\u05e8\u05de\u05d4, that with the deception he always at the same time prepares for him sorrow. The contrast to \u05d7\u05e8\u05e9\u05c1\u05d9 \u05e8\u05e2 is \u05d9\u05d5\u05e2\u05e6\u05d9 \u05e9\u05c1\u05dc\u05d5\u05dd si \u05d7, and thus denotes not those who give counsel to contending parties to conclude peace, but such as devise peace, viz., in reference to the neighbour, for \u05d9\u05e2\u05e5 means not merely to impart counsel, but also mentally to devise, to resolve upon, to decree, Ch2 25:16; Isa 32:7.; cf. \u05d9\u05e2\u05e5 \u05e2\u05dc, Jer 49:30. Hitzig and Zckler give to \u05e9\u05c1\u05dc\u05d5\u05dd the general idea of welfare (that which is salutary), and interpret the \u05e9\u05c2\u05de\u05d7\u05d4 as the inner joy of the good conscience. Certainly \u05e9\u05dc\u05d5\u05dd (R. \u05e9\u05dc, extrahere, in the sense of deliverance from trouble) means not only peace as to the external relationship of men with each other, but also both internal and external welfare. Thus it is here meant of external welfare; Hitzig rightly compares Jer 29:11 with Nah 1:11 to the contrast between \u05e9\u05c1\u05dc\u05d5\u05dd and \u05e8\u05e2. But as \u05de\u05e8\u05de\u05d4 is not self-deception, but the deception of another, so also \u05e9\u05c2\u05de\u05d7\u05d4 is not the joy of those who devise the device in their hearts for the deception of others, but the joy they procure for others. Thoughts of peace for one's neighbour are always thoughts of procuring joy for him, as thoughts of evil are thoughts of deceit, and thus of procuring sorrow for him. Thus \u05d5\u05dc\u05d9\u05d5\u05e2\u05e6\u05d9 is an abbreviated expression for \u05d5\u05d1\u05dc\u05d1 \u05d9\u05d5\u05e2\u05e6\u05d9.\n21 No evil befalls the righteous,\nBut the godless are full of evil.\nHitzig translates \u05d0\u05d5\u05df \"sorrow,\" and Zckler \"injury;\" but the word signifies evil as ethical wickedness, and although it may be used of any misfortune in general (as in \u05d1\u05bc\u05df\u05be\u05d0\u05d5\u05e0\u05d9, opp. \u05d1\u05bc\u05e0\u05d9\u05de\u05d9\u05df); thus it denotes especially such sorrow as is the harvest and product of sin, Pro 22:8; Job 4:8; Isa 59:4, or such as brings after it punishment, Hab 3:7; Jer 4:15. That it is also here thus meant the contrast makes evident. The godless are full of evil, for the moral evil which is their life-element brings out of itself all kinds of evil; on the contrary, no kind of evil, such as sin brings forth and produces, falls upon the righteous. God, as giving form to human fortune (Exo 21:13), remains in the background (cf. Psa 91:10 with Psa 5:1.); vid., regarding \u05d0\u05e0\u05d4, the weaker power of \u05e2\u05e0\u05d4, to go against, to meet, to march against, Fleischer, Levy's Chald. Wrterbuch, 572.\n22 Lying lips are an abhorrence to Jahve,\nAnd they that deal truly are His delight.\nThe frame of the distich is like Pro 11:1, Pro 11:20. \u05d0\u05de\u05d5\u05bc\u05e0\u05d4 is probity as the harmony between the words and the inward thoughts. The lxx, which translates \u1f41 \u03b4\u1f72 \u03c0\u03bf\u03b9\u1ff6\u03bd \u03c0\u03af\u03c3\u03c4\u03b5\u03b9\u03c2, had in view \u05e2\u05e9\u05d4 \u05d0\u05de\u05d5\u05e0\u05d9\u05dd (\u05e2\u05e9\u05c2\u05d4 \u05d0\u05de\u05d5\u05bc\u05e0\u05d9\u05dd, cf. Isa 26:2); the text of all other translations agrees with that commonly received.\n23 A prudent man conceals knowledge,\nAnd a heart-fool proclaims imbecility.\nIn 23a Pro 12:16 is repeated, only a little changed; also 16a corresponds with 23a, for, as is there said, the fool knows not how to keep his anger to himself, as here, that a heart-fool (cf. the lying mouth, 22a) proclaims (trumpets forth), or as Pro 13:16 says, displays folly without referring to himself the si tacuisses. To this forward charlatan blustering, which intends to preach wisdom and yet proclaims in the world mere folly, i.e., nonsense and imbecility, and thereby makes itself troublesome, and only to be laughed at and despised, stands in contrast the relation of the \u05d0\u05d3\u05dd \u05e2\u05e8\u05d5\u05bc\u05dd, homo callidus, who possesses knowledge, but keeps it to himself without bringing it forth till an occasion presents itself for setting it forth at the right place, at the right time, and to the right man. The right motive also regulates such silence as well as modesty. But this proverb places it under the point of view of prudence.\nWe take Pro 12:24-28 together as a group. In these verses the subject is the means of rising (in the world), and the two ways, the one of which leads to error, and the other to life.\n24 The land of the diligent attains to dominion,\nBut slothfulness will become tributary.\nIn Pro 10:4 \u05e8\u05de\u05d9\u05bc\u05d4 was adj., but to \u05db\u05bc\u05e3 standing beside it; here it is to be regarded as adj. to \u05d9\u05d3 (sluggish hand) supplied from 24a, but may be equally regarded as a subst. (slothfulness) (vid., at Pro 12:27). Regarding \u05d7\u05e8\u05d5\u05bc\u05e5, vid., p. 211. \u05de\u05e1 signifies tribute and service, i.e., tributary service rendered to a master. In Pro 11:29 \u05e2\u05d1\u05d3 stands for it. It is still the experience of to-day, as it was of Solomon's time, that slothfulness (indolence) brings down to a state of servitude, if not even deeper, but that vigorous activity raises to dominion or to the position of a master, i.e., to independence, wealth, respect, and power.\n25 Trouble in the heart of a man boweth it down,\nAnd a friendly word maketh it glad.\nThe twofold anomaly that \u05d3\u05bc\u05d0\u05d2\u05d4 is construed as masc. and \u05dc\u05d1 as fem. renders the text doubtful, but the lxx, Syr., Targum, which introduce another subject, \u03c6\u03bf\u03b2\u03b5\u03c1\u1f78\u03c2 \u03bb\u03cc\u03b3\u03bf\u03c2 (\u05d3\u05bc\u05d1\u05e8 \u05de\u05d3\u05d0\u05d9\u05d2?), do not improve it; Theodotion's is preferable, who translates \u03bc\u03ad\u03c1\u03b9\u03bc\u03bd\u03b1 \u1f10\u03bd \u03ba\u03b1\u03c1\u03b4\u03af\u1fb3 \u1f00\u03bd\u03b4\u03c1\u1f78\u03c2 \u03ba\u03b1\u03c4\u03af\u03c3\u03c7\u03b5\u03b9 \u03b1\u1f50\u03c4\u03cc\u03bd, and thus reads \u05d9\u05e9\u05c1\u05d7\u05e0\u05bc\u05d5\u05bc. But the rhyme is thereby lost. As \u05db\u05bc\u05d1\u05d5\u05d3, Gen 49:6, so also may \u05dc\u05d1 be used as fem., for one thereby thinks on \u05e0\u05e4\u05e9\u05c1; the plur. \u05dc\u05d1\u05bc\u05d5\u05ea (\u05dc\u05d1\u05d1\u05d5\u05ea), according to which in Eze 16:30 we find the sing. \u05dc\u05d1\u05bc\u05d4, may also conform to this. And \u05d9\u05e9\u05c1\u05d7\u05e0\u05d4 as pred. to \u05d3\u05d0\u05d2\u05d4 follows the scheme Pro 2:10, perhaps not without attractional co-operation after the scheme \u05e7\u05e9\u05c1\u05ea \u05d2\u05d1\u05e8\u05d9\u05dd \u05d7\u05ea\u05d9\u05dd, Sa1 2:4. \u05d4\u05e9\u05c1\u05d7\u05d4, from \u05e9\u05c1\u05d7\u05d4, occurs only here; but \u05d4\u05e9\u05c1\u05d7, from \u05e9\u05c1\u05d7\u05d7, occurs only twice. \u05d3\u05bc\u05d1\u05e8 \u05d8\u05d5\u05d1 designates in the book of Joshua and in Kings (Kg1 8:56) the divine promise; here it is of the same meaning as Kg1 12:7 : an appeasing word. Who has not in himself had this experience, how such a word of friendly encouragement from a sympathizing heart cheers the sorrowful soul, and, if only for a time, changes its sorrow into the joy of confidence and of hope!\n26 The righteous looketh after his pastures,\nBut the way of the godless leadeth them into error.\nIn 26a no acceptable meaning is to be gained from the traditional mode of vocalization. Most of the ancients translate \u05d9\u05ea\u05e8 as part. to \u05d9\u05ea\u05e8, as it occurs in post-bibl. Hebr., e.g., \u05d7\u05d1\u05bc\u05d4 \u05d9\u05ea\u05e8\u05d4, prevailing, altogether peculiar love. Thus the Targum, \u05d8\u05d1 \u05de\u05df \u05d4\u05d1\u05e8\u05d9\u05d4\u05bc; Venet. \u03c0\u03b5\u03c0\u03b5\u03c1\u03af\u03c4\u03c4\u03b5\u03c5\u03c4\u03b1\u03b9 (after Kimchi); on the other hand, Aquila, active: \u03c0\u03b5\u03c1\u03b9\u03c3\u03c3\u03b5\u03cd\u03c9\u03bd \u03c4\u1f78\u03bd \u03c0\u03bb\u03b7\u03c3\u03af\u03bf\u03bd (making the neighbour rich), which the meaning of the Kal as well as the form \u05d9\u05ea\u05e8 oppose; Luther, \"The righteous man is better than his neighbour,\" according to which Fleischer also explains, \"Probably \u05d9\u05ea\u05e8 from \u05d9\u05ea\u05e8, \u03c0\u03bb\u03b5\u03bf\u03bd\u03ac\u03b6\u03b5\u03b9\u03bd, has the meaning of \u03c0\u03bb\u03ad\u03bf\u03bd \u1f14\u03c7\u03c9\u03bd, \u03c0\u03bb\u03b5\u03bf\u03bd\u03b5\u03ba\u03c4\u1ff6\u03bd, he gains more honour, respect, riches, etc., than the other, viz., the unrighteous.\" Yet more satisfactory Ahron b. Joseph: not the nobility and the name, but this, that he is righteous, raises a man above others. In this sense we would approve of the praestantior altero justus, if only the two parts of the proverb were not by such a rendering wholly isolated from one another. Thus \u05d9\u05ea\u05e8 is to be treated as the fut. of \u05d4\u05ea\u05d9\u05e8. The Syr. understands it of right counsel; and in like manner Schultens explains it, with Cocceius, of intelligent, skilful guidance, and the moderns (e.g., Gesenius) for the most part of guidance generally. Ewald rather seeks (because the proverb-style avoids the placing of a fut. verb at the commencement of the proverb but cf. Pro 17:10) to interpret \u05d9\u05ea\u05e8 as a noun in the sense of director, but his justification of the fixed \u0101 is unfounded. And generally this sense of the word is exposed to many objections. The verb \u05ea\u05bc\u05d5\u05bc\u05e8 signifies, after its root, to go about, \"to make to go about,\" but is, however, not equivalent to, to lead (wherefore Bttcher too ingeniously derives \u05d9\u05ea\u05e8 = \u05d9\u05d0\u05ea\u05e8 from \u05d0\u05ea\u05e8 = \u05d0\u05e9\u05c1\u05e8); and wherefore this strange word, since the Book of Proverbs is so rich in synonyms of leading and guiding! The Hiph. \u05d4\u05ea\u05d9\u05e8 signifies to send to spy, Jdg 1:23, and in this sense the poet ought to have said \u05d9\u05ea\u05e8 \u05dc\u05e8\u05e2\u05d4\u05d5\u05bc: the righteous spies out (the way) for his neighbour, he serves him, as the Targum-Talmud would say, as \u05ea\u05bc\u05d9\u05bc\u05e8. Thus connected with the obj. accus. the explanation would certainly be: the righteous searches out his neighbour (Lwenstein), he has intercourse with men, according to the maxim, \"Trau schau wem.\" But why not \u05e8\u05e2\u05d4\u05d5\u05bc, but \u05de\u05e8\u05e2\u05d4\u05d5\u05bc, which occurs only once, Pro 19:7, in the Mishle, and then for an evident reason? Therefore, with Dderlein, Dathe, J. D. Michaelis, Ziegler, and Hitzig, we prefer to read \u05de\u05e8\u05e2\u05d4\u05d5\u05bc; it is at least not necessary, with Hitzig, to change \u05d9\u05ea\u05e8 into \u05d9\u05ea\u05e8, since the Hiphil may have the force of the intens. of the Kal, but \u05d9\u05ea\u05e8 without the jussive signification is a poetic licence for \u05d9\u05ea\u05d9\u05e8. That \u05ea\u05d5\u05e8 can quite well be used of the exploring of the pasture, the deriv. \u05d9\u05ea\u05d5\u05bc\u05e8, Job 39:18, shows. Thus altered, 26a falls into an appropriately contrasted relation to 26b. The way of the godless leads them into error; the course of life to which they have given themselves up has such a power over them that they cannot set themselves free from it, and it leads the enslaved into destruction: the righteous, on the contrary, is free with respect to the way which he takes and the place where he stays; his view (regard) is directed to his true advancement, and he looketh after his pasture, i.e., examines and discovers, where for him right pasture, i.e., the advancement of his outer and inner life, is to be found. With \u05de\u05e8\u05e2\u05d4\u05d5\u05bc there is a combination of the thought of this verse with the following, whose catch-word is \u05e6\u05d9\u05d3\u05d5, his prey.\n27 The slothful pursues not his prey;\nBut a precious possession of a man is diligence.\nThe lxx, Syr., Targ., and Jerome render \u05d9\u05d7\u05e8\u05da in the sense of obtaining or catching, but the verbal stem \u05d7\u05e8\u05da nowhere has this meaning. When Fleischer remarks, \u05d7\u05e8\u05da, \u1f05\u03c0. \u03bb\u03b5\u03b3., probably like \u05dc\u05db\u05d3, properly to entangle in a noose, a net, he supports his opinion by reference to \u05d7\u05e8\u05db\u05bc\u05d9\u05dd, which signifies lattice-windows, properly, woven or knitted like a net. But \u05d7\u05e8\u05da, whence this \u05d7\u05e8\u05db\u05d9\u05dd, appears to be equivalent to the Arab. khar\u1e33, fissura, so that the plur. gives the idea of a manifoldly divided (lattice-like, trellis-formed) window. The Jewish lexicographers (Menahem, Abulwald, Parchon, also Juda b. Koreish) all aim at that which is in accord with the meaning of the Aram. \u05d7\u05e8\u05da, to singe, to roast (= Arab. \u1e25ark): the slothful roasteth not his prey, whether (as Frst presents it) because he is too lazy to hunt for it (Berth.), or because when he has it he prepares it not for enjoyment (Ewald). But to roast is \u05e6\u05dc\u05d4, not \u05d3\u05e8\u05da, which is used only of singeing, e.g., the hair, and roasting, e.g., ears of corn, but not of the roasting of flesh, for which reason Joseph Kimchi (vid., Kimchi's Lex.) understands \u05e6\u05d9\u05d3\u05d5 of wild fowls, and \u05d9\u05d7\u05e8\u05da of the singeing of the tips of the wings, so that they cannot fly away, according to which the Venet. translates \u03bf\u1f50 \u03bc\u03b5\u03bd\u03b5\u1fd6 ... \u1f21 \u03b8\u03ae\u03c1\u03b1 \u03b1\u1f50\u03c4\u03bf\u1fe6. Thus the Arab. must often help to a right interpretation of the \u1f05\u03c0. \u03bb\u03b5\u03b3.. Schultens is right: Verbum \u1e25arak, \u05d7\u05e8\u05da, apud Arabes est movere, ciere, excitare, \u03ba\u03b9\u03bd\u03b5\u1fd6\u03bd generatim, et speciatim excitare praedam e cubili, \u03ba\u03b9\u03bd\u03b5\u1fd6\u03bd \u03c4\u03ae\u03bd \u03b8\u03ae\u03c1\u03b1\u03bd. The Lat. agitare, used of the frightening up and driving forth of wild beasts, corresponds with the idea here, as e.g., used by Ovid, Metam. x. 538, of Diana:\nAut pronos lepores aue celsum in cornua cervum\nAut agitat damas.\nThus \u05d9\u05d7\u05e8\u05da together with \u05e6\u05d9\u05d3\u05d5 gains the meaning of hunting, and generally of catching the prey. \u05e8\u05de\u05d9\u05bc\u05d4 is here incarnate slothfulness, and thus without ellipse equivalent to \u05d0\u05d9\u05e9\u05c1 \u05e8\u05de\u05d9\u05d4. That in the contrasted clause \u05d7\u05e8\u05d5\u05e5 does not mean \u1f00\u03c0\u03bf\u03c4\u03cc\u03bc\u03c9\u03c2, decreed (Lwenstein), nor gold (Targ., Jerome, Venet.), nor that which is excellent (Syr.), is manifest from this contrast as well as from Pro 10:4; Pro 12:24. The clause has from its sequence of words something striking about it. The lxx placed the words in a difference order: \u03ba\u03c4\u1fc6\u03bc\u03b1 \u03b4\u1f72 \u03c4\u03af\u03bc\u03b9\u03bf\u03bd \u1f00\u03bd\u1f74\u03c1 \u03ba\u03b1\u03b8\u03b1\u03c1\u1f78\u03c2 (\u05d7\u05dc\u05d5\u05e5 in the sense of Arab. kh\u00e2la\u1e63). But besides this transposition, two others have been tried: \u05d4\u05d5\u05df \u05d0\u05d3\u05dd \u05d7\u05e8\u05d5\u05e5 \u05d9\u05e7\u05e8, the possession of an industrious man is precious, and \u05d4\u05d5\u05df \u05d9\u05e7\u05e8 \u05d0\u05d3\u05dd \u05d7\u05e8\u05d5\u05e5, a precious possession is that (supply \u05d4\u05d5\u05df) of an industrious man. But the traditional arrangement of the words gives a better meaning than these modifications. It is not, however, to be explained, with Ewald and Bertheau: a precious treasure of a man is one who is industrious, for why should the industrious man be thought of as a worker for another and not for himself? Another explanation advanced by Kimchi: a valuable possession to men is industry, has the twofold advantage that it is according to the existing sequence of the words, and presents a more intelligible thought. But can \u05d7\u05e8\u05d5\u05bc\u05e5 have the meaning of \u05d7\u05e8\u05d9\u05e6\u05d5\u05bc\u05ea (the being industrious)? Hitzig reads \u05d7\u05e8\u05d5\u05e5, to make haste (to be industrious). This is unnecessary, for we have here a case similar to Pro 10:17, where \u05e9\u05c1\u05de\u05e8 for \u05e9\u05c1\u05d5\u05de\u05e8 is to be expected: a precious possession of a man is it that, or when, he is industrious, \u05d7\u05e8\u05d5\u05bc\u05e5 briefly for \u05d4\u05d9\u05d5\u05ea\u05d5 \u05d7\u05e8\u05d5\u05bc\u05e5 rof yl. The accentuation fluctuates between \u05d5\u05d4\u05d5\u05df\u05be\u05d0\u05d3\u05dd \u05d9\u05e7\u05e8 (so e.g., Cod. 1294), according to which the Targum translates, and \u05d5\u05d4\u05d5\u05df\u05be\u05d0\u05d3\u05dd \u05d9\u05e7\u05e8, which, according to our explanation, is to be preferred.\n28 In the path of righteousness is life,\nAnd the way of its path is immortality.\nAll the old versions to the Venet. give \u05d0\u05dc\u05be instead of \u05d0\u05dc\u05be, and are therefore under the necessity of extracting from \u05d5\u05d3\u05bc\u05e8\u05da \u05e0\u05ea\u05d9\u05d1\u05d4 a meaning corresponding to this, \u03b5\u1f30\u03c2 \u03b8\u03ac\u03bd\u03b1\u03c4\u03bf\u03bd, in which they are followed by Hitzig: \"a devious way leadeth to death.\" But \u05e0\u05ea\u05d9\u05d1 (\u05e0\u05ea\u05d9\u05d1\u05d4) signifies step, and generally way and street (vid., at Pro 1:15), not \"devious way,\" which is expressed, Jdg 5:6, by \u05d0\u05e8\u05d7\u05d5\u05ea \u05e2\u05e7\u05dc\u05e7\u05dc\u05d5\u05ea. And that \u05d0\u05dc is anywhere punctuated thus in the sense of \u05d0\u05dc is previously improbable, because the Babylonian system of punctuation distinguishes the negative \u05d0\u05dc with a short Pathach, and the prepositional \u05d0\u05dc (Arab. il\u00e2) with a short Chirek, from each other (vid., Pinsker, Einl. p. xxii.f.); the punctuation Sa2 18:16; Jer 51:3, gives no support to the opinion that here \u05d0\u05dc is vocalized thus in the sense of \u05d0\u05dc, and it is not to be thus corrected. Nothing is more natural than that the Chokma in its constant contrast between life and death makes a beginning of expressing the idea of the \u1f00\u03b8\u03b1\u03bd\u03b1\u03c3\u03af\u03b1, which Aquila erroneously read from the \u05d0\u05dc\u05be\u05de\u05d5\u05ea, Ps. 48:15. It has been objected that for the formation of such negative substantives and noun-adjectives \u05dc\u05d0 (e.g., \u05dc\u05d0\u05be\u05d0\u05dc, \u05dc\u05d0\u05be\u05e2\u05dd) and not \u05d0\u05dc is used; but that \u05d0\u05dc also may be in close connection with a noun, Sa2 1:13 shows. There \u05d0\u05dc\u05be\u05d8\u05dc is equivalent to \u05d0\u05dc \u05d9\u05d4\u05d9 \u05d8\u05dc, according to which it may also be explained in the passage before us, with Luther and all the older interpreters, who accepted \u05d0\u05dc in its negative signification: and on (the \u05d1\u05bc governing) the way ... is no death. The negative \u05d0\u05dc frequently stands as an intensifying of the objective \u05dc\u05d0; but why should the Chokma, which has already shown itself bold in the coining of new words, not apply itself to the formation of the idea of immortality?: the idol name \u05d0\u05dc\u05d9\u05dc is the result of a much greater linguistic boldness. It is certain that \u05d0\u05dc is here not equivalent to \u05d0\u05dc; the Masora is therefore right in affirming that \u05e0\u05ea\u05d9\u05d1\u05d4 is written with He raphatum pro mappicato (vid., Kimchi, Michlol 31a, and in the Lex.), cf. Sa1 20:20, vid., Bttcher, 418. Thus: the way of their step is immortality, or much rather, since \u05d3\u05bc\u05e8\u05da is not a fixed idea, but also denotes the going to a distance (i.e., the journey), the behaviour, the proceeding, the walk, etc.: the walking (the stepping over and passing through) of their way is immortality. Rich in synonyms of the way, the Hebrew style delights in connecting them with picturesque expressions; but \u05d3\u05bc\u05e8\u05da always means the way in general, which divides into \u05d0\u05e8\u05d7\u05d5\u05ea or \u05e0\u05ea\u05d9\u05d1\u05d5\u05ea (Job 6:18; Jer 18:5), and consists of such (Isa 3:16). The distich is synonymous: on the path of righteousness (accentuate \u05d1\u05d0\u05e8\u05d7 \u05e6\u05d3\u05e7\u05d4) is life meeting him who walks in it, and giving itself to him as a possession, and the walking in its path is immortality (cf. Pro 3:17; Pro 10:28); so that to go in it and to be immortal, i.e., to be delivered from death, to be exalted above it, is one and the same thing. If we compare with this, Sa1 14:32, it is obvious that the Chokma begins (vid., Psychol. p. 410) to break through the limits of this present life, and to announce a life beyond the reach of death.","title":"Biblical Commentary on the Old Testament by Carl Friedrich Keil and Franz Delitzsch: Proverbs: Proverbs Chapter 12","type":"page"}