{"collection":"Bible & Christianity","html_url":"https://unchartedknowledge.5gfusion.net/browse/bib/cmt/kad/pro013.htm","path":"bib/cmt/kad/pro013.htm","source_url":"https://sacred-texts.com/bib/cmt/kad/pro013.htm","text":"Biblical Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsh, [1857-78]\nThe proverb Pro 12:28 is so sublime, so weighty, that it manifestly forms a period and conclusion. This is confirmed from the following proverb, which begins like Pro 10:1 (cf. 5), and anew stamps the collection as intended for youth:\n1 A wise son is his father's correction;\nBut a scorner listens not to rebuke.\nThe lxx, which the Syr. follows, translate \u03a8\u1f31\u1f78\u03c2 \u03c0\u03b1\u03bd\u03bf\u03c5\u03c1\u03b3\u1f78\u03c2 \u1f51\u03c0\u03ae\u03ba\u03bf\u03bf\u03c2 \u03c0\u03b1\u03c4\u03c1\u03af, whence it is not to be concluded with Lagarde that they read \u05e0\u05d5\u05e1\u05e8 in the sense of a Ni. tolerativum; they correctly understood the text according to the Jewish rule of interpretation, \"that which is wanting is to be supplied from the context.\" The Targ. had already supplied \u05e9\u05c1\u05de\u05e2 from 1b, and is herein followed by Hitzig, as also by Glassius in the Philologia sacra. But such an ellipse is in the Hebr. style without an example, and would be comprehensible only in passionate, hasty discourse, but in a language in which the representation filius sapiens disciplinam patris audit numbers among the anomalies is not in general possible, and has not even its parallel in Tacitus, Ann. xiii. 56: deesse nobis terra, in qua vivamus - in qua moriemur, non potest, because here the primary idea, which the one expression confirms, the other denies, and besides no particle, such as the \u05d5 of this passage before us, stands between them. Bttcher therefore maintains the falling out of the verb, and writes \u05d9\u05d1\u05bc\u05d9\u05df before \u05d1\u05bc\u05df; but one says not \u05d1\u05d9\u05df \u05de\u05d5\u05e1\u05e8, but \u05e9\u05c1\u05de\u05e2 \u05de\u05d5\u05e1\u05e8, Pro 1:8; Pro 4:1; Pro 19:27. Should not the clause, as it thus stands, give a sense complete in itself? But \u05de\u05d5\u05bc\u05e1\u05e8 can hardly, with Schultens and Ewald, be taken as part. Hoph. of \u05d9\u05e1\u05e8: one brought up by his father, for the usage of the language knows \u05de\u05d5\u05e1\u05e8 only as part. Hoph. of \u05e1\u05d5\u05bc\u05e8. Thus, as Jerome and the Venet. translate: a wise son is the correction of his father, i.e., the product of the same, as also Fleischer explains, \"Attribution of the cause, the ground, as elsewhere of the effect.\" But we call that which one has trained (vegetable or animal) his Zucht (= \u03c0\u03b1\u03b9\u03b4\u03b5\u03af\u03b1 in the sense of \u03c0\u03b1\u03af\u03b4\u03b5\u03c5\u03bc\u03b1). To the wise son (Pro 10:1) who is indebted to the \u05de\u05d5\u05e1\u05e8 \u05d0\u05d1 (Pro 4:1), stands opposed the \u05dc\u05e5 (vid., Pro 1:22), the mocker at religion and virtue, who has no ear for \u05d2\u05bc\u05e2\u05e8\u05d4, strong and stern words which awaken in him a wholesome fear (cf. Pro 17:10, Jde 1:23 : \u1f10\u03bd \u03c6\u03cc\u03b2\u1ff3).\n2 From the fruit of the mouth of a man he himself enjoys good;\nBut the delight of the godless is violence.\n2a = Pro 12:14, where \u05d9\u05e9\u05c2\u05d1\u05bc\u05e2 for \u05d9\u05d0\u05db\u05dc. A man with a fruit-bringing mouth, himself enjoys also the blessing of his fruit-producing speech; his food (cf. \u03b2\u03c1\u1ff6\u03bc\u03b1, Joh 4:34) is the good action in words, which in themselves are deeds, and are followed by deeds; this good action affords enjoyment not merely to others, but also to himself. Ewald and Bertheau attract \u05d9\u05d0\u05db\u05dc to 2b; so also does Fleischer: \"the violence which the \u05d1\u05bc\u05d2\u05d3\u05d9\u05dd wish to do to others turns back upon themselves; they must eat it also, i.e., bear its evil consequences.\" The thought would then be like Pro 10:6 : os improborum obteget violentia, and \"to eat violence\" is parallel to \"to drink (Pro 26:6) violence (injury).\" But wherefore then the naming of the soul, of which elsewhere it is said that it hungers or satiates itself, but never simply (but cf. Luk 12:19) that it eats? On the contrary, \u05e0\u05e4\u05e9\u05c1 means also appetitus, Pro 23:2, and particularly wicked desire, Psa 27:12; here, as Psa 35:25, the object of this desire (Psychol. p. 202). Regarding \u05d1\u05d2\u05d3\u05d9\u05dd, vid., above, p. 85. There are such as do injury in a cunning deceitful manner to their neighbour to their own advantage. While the former (the righteous) distributes to his neighbour from the inner impulse without having such a result in view, yet according to God's direction he derives enjoyment himself therefrom: the desire of the latter goes to \u05d7\u05de\u05e1, \u1f00\u03b4\u03b9\u03ba\u03af\u03b1, and thus to the enjoyment of good unrighteously and violently seized.\n3 He that guardeth his mouth keepeth his soul;\nHe that openeth his lips, to him it is destruction.\n3a is extended in Pro 21:23 to a distich. Mouth and soul stand in closest interchangeable relation, for speech is the most immediate and continuous expression of the soul; thus whoever guards his mouth keeps his soul (the Venet., with excellent rendering of the synonym, \u1f41 \u03c4\u03b7\u03c1\u1ff6\u03bd \u03c4\u1f78 \u03c3\u03c4\u03cc\u03bc\u03b1 \u1f11\u03b1\u03c5\u03c4\u03bf\u1fe6 \u03c6\u03c5\u03bb\u03ac\u03c3\u03c3\u03b5\u03b9 \u03c4\u1f74\u03bd \u03c8\u03c5\u03c7\u1f74\u03bd \u1f11\u03b1\u03c5\u03c4\u03bf\u1fe6), for he watches that no sinful vain thoughts rise up in his soul and come forth in words, and because he thus keeps his soul, i.e., himself, safe from the destructive consequences of the sins of the tongue. On the contrary, he who opens wide his lips, i.e., cannot hold his mouth (lxx \u1f41 \u03b4\u1f72 \u03c0\u03c1\u03bf\u03c0\u03b5\u03c4\u1f74\u03c2 \u03c7\u03b5\u03af\u03bb\u03b5\u03c3\u03b9\u03bd), but expresses unexamined and unconsidered whatever comes into his mind and gives delight, he is destruction to himself (supply \u05d4\u05d5\u05bc\u05d0), or to him it is destruction (supply \u05d6\u05d0\u05ea); both interpretations are possible, the parallelism brings nearer the former, and the parallel Pro 18:7 brings nearer the latter. \u05e4\u05bc\u05e9\u05c2\u05e7 means to spread (Schultens diducere cum ruptura vel ad rupturam usque), here the lips, Pih. Eze 16:25, the legs, Arab. fashkh, farshkh; vid., regarding the R. \u05e4\u05e9, to extend, to spread out, Fleischer in the supplements to the A. L. Z. 1843, col. 116. Regarding the Mishle word \u05de\u05d7\u05ea\u05bc\u05d4, vid., under Pro 10:14.\nThe three proverbs (Pro 13:1-3) which refer to hearing and speaking are now following by a fourth which, like Pro 13:2 and Pro 13:3, speaks of the \u05e0\u05e4\u05e9\u05c1.\nThe soul of the sluggard desires, yet has not;\nBut the soul of the industrious is richly satisfied.\nThe view that the o in \u05e0\u05e4\u05e9\u05c1\u05d5 \u05e2\u05e6\u05dc is the cholem compaginis, Bttcher, 835, meets with the right answer that this would be the only example of a vocal casus in the whole of gnomic poetry; but when on his own part (Neue Aehrenlese, 1305) he regards \u05e0\u05e4\u05e9\u05c1\u05d5 as the accus. of the nearer definition (= \u05d1\u05bc\u05e0\u05e4\u05e9\u05c1\u05d5), he proceeds inadvertently on the view that the first word of the proverb is \u05de\u05ea\u05d0\u05d5\u05bc\u05d4, while we read \u05de\u05ea\u05d0\u05d5\u05bc\u05d4, and \u05e0\u05e4\u05e9\u05c1\u05d5 is thus the nom. of the subject. \u05e0\u05e4\u05e9\u05c1\u05d5 \u05e2\u05e6\u05dc means \"his (the sluggard's) soul\" (for \u05e2\u05e6\u05dc occurs as explanatory permutative briefly for \u05e0\u05e4\u05e9\u05c1 \u05e2\u05e6\u05dc), as \u05e1\u05e2\u05d9\u05e4\u05d9\u05d4 \u05e4\u05bc\u05e8\u05d9\u05bc\u05d4 means \"its branches (i.e., of the fruitful tree),\" Isa 17:6. One might, it is true, add \u05d4 to the following word here, as at Pro 14:13; but the similar expression appertaining to the syntax ornata occurs also Sa2 22:33; Psa 71:7, and elsewhere, where this is impracticable. Meri appropriately compares the scheme Exo 2:6, she saw him, viz., the boy. With reference to the \u05d5\u05d0\u05d9\u05df here violently (cf. Pro 28:1) introduced, Bttcher rightly remarks, that it is an adverb altogether like necquidquam, Pro 14:6; Pro 20:4, Psa 68:21, etc., thus: appetit necquidquam anima ejus, scilicet pigri. 4b shows the meaning of the desire that has not, for there \u05ea\u05d3\u05e9\u05bc\u05c1\u05df occurs, a favourite strong Mishle word (Pro 11:25; Pro 28:25, etc.) for abundant satisfaction (the lxx here, as at 28:25, \u1f10\u03bd \u1f10\u03c0\u03b9\u03bc\u03b5\u03bb\u03b5\u03af\u1fb3, sc. \u1f14\u03c3\u03bf\u03bd\u03c4\u03b1\u03b9, instead of which, Montfaucon supposed \u03c0\u03b9\u03bc\u03b5\u03bb\u03b5\u03af\u1fb3, which is, however, a word not authenticated). The slothful wishes and dreams of prosperity and abundance (cf. Pro 21:25., a parallel which the Syr. has here in view), but his desire remains unsatisfied, since the object is not gained but only lost by doing nothing; the industrious gain, and that richly, what the slothful wishes for, but in vain.\nTwo proverbs of the character of the righteous and of the effect of righteousness:\nA deceitful thing the righteous hateth;\nBut the godless disgraceth and putteth to shame.\nWith \u05d3\u05bc\u05d1\u05bc\u05e8 in the sphere of an intelligible generality (as here of falsehood, or Psa 41:9 of worthlessness) a concrete event is in view, as with \u05d3\u05bc\u05d1\u05e8\u05d9 in the following plur. a general fact is separated into its individual instances and circumstances (vid., at Psa 65:4); for \u05d3\u05d1\u05e8 means not only the word in which the soul reveals itself, but also any fact in which an inner principle or a general fact or a whole comes forth to view. The righteous hateth all that bears in it the character of a falsehood (punctuate \u05d3\u05bc\u05d1\u05e8\u05be\u05e9\u05c1\u05e7\u05e8 with Gaja, cf. Pro 12:19), but the godless ... Should we now, with Bertheau, Hitzig, and others, translate \"acteth basely and shamefully\"? It is true that both Hiphs. may be regarded as transitive, but this expression gives not right contrast to 5a, and is pointless. We have seen at Pro 10:5 that \u05d4\u05d1\u05d9\u05e9\u05c1, like \u05d4\u05e9\u05c2\u05db\u05bc\u05d9\u05dc, has also a causative signification: to put to shame, i.e., bring shame upon others, and that Pro 19:26, where \u05de\u05d1\u05d9\u05e9\u05c1 \u05d5\u05bc\u05de\u05d7\u05e4\u05bc\u05d9\u05e8 are connected, this causative signification lies nearer than the intrinsically transitive. Thus it will also here be meant, that while the righteous hateth all that is false or that is tainted by falsehood, the godless on the contrary loves to disgrace and to put to shame. But it is a question whether \u05d9\u05d1\u05d0\u05d9\u05e9\u05c1 is to be derived from \u05d1\u05bc\u05d0\u05e9\u05c1 = \u05d1\u05bc\u05d5\u05e9\u05c1, and thus is of the same meaning as \u05d9\u05d1\u05d9\u05e9\u05c1; \u05d4\u05d1\u05d0\u05d9\u05e9\u05c1, Isa 30:5, which there signifies pudefactum esse, is pointed \u05d4\u05d1\u05d0\u05d9\u05e9\u05c1, and is thus derived from a \u05d9\u05d1\u05e9\u05c1 = \u05d1\u05bc\u05d5\u05e9\u05c1, vid., Sa2 19:6. But \u05d4\u05d1\u05d0\u05d9\u05e9\u05c1 occurs also as Hiph. of \u05d1\u05bc\u05d0\u05e9\u05c1, and means transitively to make of an evil savour, Gen 34:30, cf. Exo 5:21, as well as intransitively to come into evil savour, Sa1 27:12. In this sense of putidum faciens, bringing into evil savour, \u05d9\u05d1\u05d0\u05d9\u05e9\u05c1 occurs here as at Pro 19:26, suitably along with \u05d9\u05d7\u05e4\u05d9\u05e8; Pro 19:26 is the putidum facere by evil report (slander), into which the foolish son brings his parents, here by his own evil report, thus to be thought of as brought about by means of slander. The old translators here fall into error; Luther renders both Hiphils reflexively; only the Venet. (after Kimchi) is right: \u1f40\u03b6\u03ce\u03c3\u03b5\u03b9 (from an \u1f40\u03b6\u03bf\u1fe6\u03bd as trans. to \u1f40\u03b6\u03b5\u1fd6\u03bd) \u03ba\u03b1\u1f76 \u1f00\u03c4\u03b9\u03bc\u03ce\u03c3\u03b5\u03b9, he makes to be of ill odour and dishonours.\n6 Righteousness protecteth an upright walk,\nAnd godlessness bringeth sinners to destruction.\nThe double thought is closely like that of Pro 11:5, but is peculiarly and almost enigmatically expressed. As there, \u05e6\u05d3\u05e7\u05d4 and \u05e8\u05e9\u05c1\u05e2\u05d4 are meant of a twofold inner relation to God, which consists of a ruling influence over man's conduct and a determination of his walk. But instead of naming the persons of the \u05ea\u05bc\u05de\u05d9\u05de\u05d9 \u05d3\u05bc\u05e8\u05da and \u05d7\u05d8\u05bc\u05d0\u05d9\u05dd as the objects of this influence, the proverb uses the abstract expression, but with personal reference, \u05ea\u05bc\u05dd\u05be\u05d3\u05bc\u05e8\u05da and \u05d7\u05d8\u05bc\u05d0\u05ea dna \u05ea\u05bc\u05dd, and designates in two words the connection of this twofold character with the principles of their conduct. What is meant by \u05ea\u05bc\u05e6\u05bc\u05e8 and \u05ea\u05bc\u05e1\u05dc\u05bc\u05e3 proceeds from the contrasted relationship of the two (cf. Pro 22:12). \u05e0\u05e6\u05e8 signifies observare, which is not suitable here, but also tueri (\u03c4\u03b7\u03c1\u03b5\u1fd6\u03bd), to which \u05e1\u05dc\u05bc\u05e3 (vid., at Pro 11:3, and in Gesen. Thesaurus), not so much in the sense of \"to turn upside down,\" pervertere (as Pro 11:3; Pro 23:8), as in the sense of \"to overthrow,\" evertere (as e.g., Pro 21:12), forms a fitting contrast. He who walks forth with an unfeigned and untroubled pure mind stands under the shield and the protection of righteousness (cf. with this prosopopoeia Psa 25:21), from which such a walk proceeds, and at the same time under the protection of God, to whom righteousness appertains, is well-pleasing. but he who in his conduct permits himself to be determined by sin, godlessness (cf. Zac 5:8) from which such a love for sin springs forth, brings to destruction; in other words: God, from whom the \u05e8\u05e9\u05e2, those of a perverse disposition, tear themselves away, makes the sin their snare by virtue of the inner connection established by Him between the \u05e8\u05e9\u05c1\u05e2\u05d4 and the destruction (Isa 9:17). In the lxx this 6th verse was originally wanting; the translation in the version of Aquila, in the Complut. and elsewhere, which the Syr. follows, falsely makes \u05d7\u05d8\u05d0\u05ea the subj.: \u03c4\u03bf\u1f7a\u03c2 \u03b4\u1f72 \u1f00\u03c3\u03b5\u03b2\u03b5\u1fd6\u03c2 \u03c6\u03b1\u03cd\u03bb\u03bf\u03c5\u03c2 \u03c0\u03bf\u03b9\u03b5\u1fd6 \u1f01\u03bc\u03b1\u03c1\u03c4\u03af\u03b1.\nTwo proverbs of riches and poverty: -\nThere is one who maketh himself rich and hath nothing;\nThere is another who representeth himself poor amid great riches.\nA sentence which includes in itself the judgment which Pro 12:9 expresses. To the Hithpa. \u05d4\u05ea\u05db\u05bc\u05d1\u05bc\u05d3 (to make oneself of importance) there are associated here two others, in the meaning to make oneself something, without anything after it, thus to place oneself so or so, Ewald, 124a. To the clauses with \u05d5 there is supplied a self-intelligible \u05dc\u05bc\u05d5.\n8 A ransom for a man's life are his riches;\nBut the poor heareth no threatening.\nBertheau falls into error when he understands \u05d2\u05bc\u05e2\u05e8\u05d4 of warning; the contrast points to threatening with the loss of life. The wealth of the rich before the judgment is not here to be thought of; for apart from this, that the Tor only in a single case permits, or rather ordains (Exo 21:29.), ransom from the punishment of death, and declares it in all other cases inadmissible, Num 35:31. (one might indeed think of an administration of justice not strictly in accordance with the Mosaic law, or altogether accessible to bribery), 8b does not accord therewith, since the poor in such cases would fare ill, because one would lay hold on his person. But one may think e.g., on waylayers as those introduced as speaking Pro 1:11-14. The poor has no room to fear that such will threateningly point their swords against his breast, for there is nothing to be got from him: he has nothing, one sees it in him and he is known as such. But the rich is a valuable prize for them, and he has to congratulate himself if he is permitted to escape with his life. Also in the times of war and commotion it may be seen that riches endanger the life of their possessor, and that in fortunate cases they are given as a ransom for his life, while his poverty places the poor man in safety. To \u05dc\u05d0 \u05e9\u05c1\u05de\u05e2 Hitzig fittingly compares Job 3:18; Job 39:7 : he does not hear, he has no need to hear. Michaelis, Umbreit, Lwenstein (who calls to remembrance the state of things under despotic governments, especially in the East) also explain 8b correctly; and Fleischer remarks: pauper minas hostiles non audit, i.e., non minatur ei hostis. Ewald's syntactic refinement: \"Yet he became poor who never heard an accusation,\" presents a thought not in harmony with 8a.\nThe three following proverbs in Pro 13:9-11 have at least this in common, that the two concluding words of each correspond with one another almost rhythmically.\n9 The light of the righteous burneth joyously,\nAnd the lamp of the godless goeth out.\nThe second line = Pro 24:20, cf. Pro 20:20. In the Book of Job 18:5., \u05d0\u05d5\u05e8 \u05e8\u05e9\u05c1\u05e2\u05d9\u05dd \u05d9\u05d3\u05e2\u05da and \u05e0\u05e8\u05d5 \u05e2\u05dc\u05d9\u05d5 \u05d9\u05d3\u05e2\u05da (cf. Pro 21:17) stand together, and there is spoken of (Pro 29:3) a divine \u05e0\u05e8 as well as a divine \u05d0\u05d5\u05e8 which enlightens the righteous; however, one must say that the poet, as he, Pro 6:3, deliberately calls the Tor \u05d0\u05d5\u05e8, and the commandment, as derived from it and separated, \u05e0\u05e8, so also here designedly calls the righteous \u05d0\u05d5\u05e8, viz., \u05d0\u05d5\u05e8 \u05d4\u05d9\u05d5\u05dd (Pro 4:18, cf. Pe2 1:19), and the godless \u05e0\u05e8, viz., \u05e0\u05e8 \u05d3\u05dc\u05d5\u05e7 - the former imparts the sunny daylight, the latter the light of tapers set in darkness. The authentic punctuation is \u05d0\u05d5\u05e8\u05be\u05e6\u05d3\u05d9\u05e7\u05d9\u05dd, Ben-Naphtali's is '\u05d0\u05d5\u05e8 \u05e6' si s'i without Makkeph. To \u05d9\u05e9\u05c2\u05de\u05d7 Hitzig compares the \"laughing tongue of the taper\" of Meidni, iii. 475; Kimchi also the \"laughing, i.e., amply measured span, \u05d8\u05e4\u05d7 \u05e9\u05c2\u05d5\u05d4\u05e7,\" of the Talmud; for the light laughs when it brightly shines, and increases rather than decreases; in Arab. samu\u1e25a has in it the idea of joy directly related to that of liberality. The lxx translates \u05d9\u05e9\u05c2\u05de\u05d7 incorrectly by \u03b4\u03b9\u03b1\u03c0\u03b1\u03bd\u03c4\u03cc\u03c2, and has a distich following Pro 13:9, the first line of which is \u03c8\u03c5\u03c7\u03b1\u1f76 \u03b4\u03cc\u03bb\u03b9\u03b1\u03b9 (\u05e0\u05e4\u05e9\u05c1 \u05e8\u05de\u05d9\u05bc\u05d4?) \u03c0\u03bb\u03b1\u03bd\u1ff6\u03bd\u03c4\u03b1\u03b9 \u1f10\u03bd \u1f01\u03bc\u03b1\u03c1\u03c4\u03af\u03b1\u03b9\u03c2, and the second line is from Psa 37:21.\n10 Nothing comes by pride but contention;\nBut wisdom is with those who receive counsel.\nThe restrictive \u05e8\u05e7 (only) does not, according to the sense, belong to \u05d1\u05bc\u05d6\u05d3\u05d5\u05df (by pride), but to \u05de\u05e6\u05bc\u05d4, vid., under Psa 32:6 and Job 2:10. Of \u05d9\u05ea\u05bc\u05df = there is, vid., under Pro 10:24. Bertheau's \"one causes\" is not exact, for \"one\" [man] is the most general personal subject, but \u05d9\u05ea\u05df is in such cases to be regarded as impersonal: by pride is always a something which causes nothing but quarrel and strife, for the root of pride is egoism. Line second is a variant to Pro 11:2. Bescheidenheit (modesty) is in our old [German] language exactly equivalent to Klugheit (prudence). But here the \u05e6\u05e0\u05d5\u05e2\u05d9\u05dd are more exactly designated as permitting themselves to be advised; the elsewhere reciprocal \u05e0\u05d5\u05e2\u05e5 has here once a tolerative signification, although the reciprocal is also allowable: with such as reciprocally advise themselves, and thus without positiveness supplement each his own knowledge by means of that of another. Most interpreters regard 10b as a substantival clause, but why should not \u05d9\u05ea\u05df be carried forward? With such as permit themselves to be advised, or are not too proud to sustain with others the relation of giving and receiving, there is wisdom, since instead of hatred comes wisdom - the peaceful fruit resulting from an interchange of views.\n11 Wealth by means of fraud always becomes less;\nBut he that increaseth it by labour gains always more.\nWe punctuate \u05d4\u05d5\u05df\u05be\u05de\u05d4\u05d1\u05dc (with Makkeph, as in Ven. 1521, Antw. 1582, Frank.-on-the-Oder 1595, Gen. 1618, Leyden 1662), not \u05d4\u05d5\u05df \u05de\u05d4\u05d1\u05dc (as other editions, and e.g., also Lwenstein); for the meaning is not that the wealth becomes less by \u05d4\u05d1\u05dc (Targ., but not the Syr.), or that it is less than \u05d4\u05d1\u05dc (Umbreit), but \u05d4\u05d5\u05df\u05be\u05de\u05d4\u05d1\u05dc is one idea: wealth proceeding from \u05d4\u05d1\u05dc; but \u05d4\u05d1\u05dc tub ;\u05d4\u05d1, properly a breath (Theod. \u1f00\u03c0\u1f78 \u1f00\u03c4\u03bc\u03bf\u1fe6 or \u1f00\u03c4\u03bc\u03af\u03b4\u03bf\u03c2), then appearance without reality (Aquila, \u1f00\u03c0\u1f78 \u03bc\u03b1\u03c4\u03b1\u03b9\u03cc\u03c4\u03b7\u03c4\u03bf\u03c2), covers itself here by that which we call swindle, i.e., by morally unrestrained fraudulent and deceitful speculation in contrast to solid and real gain. The translations: \u1f10\u03c0\u03b9\u03c3\u03c0\u03bf\u03c5\u03b4\u03b1\u03b6\u03bf\u03bc\u03ad\u03bd\u03b7 \u03bc\u03b5\u03c4\u1f70 \u1f00\u03bd\u03bf\u03bc\u03af\u03b1\u03c2 (lxx), \u1f51\u03c0\u03b5\u03c1\u03c3\u03c0\u03bf\u03c5\u03b4\u03b1\u03b6\u03bf\u03bc\u03ad\u03bd\u03b7 (Symmachus, Quinta),\n(Note: A fragment of an anonymous translation, so called from the place it holds in Origen's Hexapla.)\nfestinata (Jerome), do not necessarily suppose the phrase \u05de\u05d4\u05d1\u05bc\u05dc = \u05de\u05d1\u05d4\u05dc, Pro 20:21 Ker\u0131\u0302, for wealth which comes \u05de\u05d4\u05d1\u05dc is obtained in a windy (unsubstantial) manner and as if by storm, of which the proverb holds good: \"so gewonnen so zerronnen\" (= quickly come, quickly go). \u05de\u05d4\u05d1\u05dc needs neither to be changed into that unhebraic \u05de\u05d4\u05d1\u05bc\u05dc (Hitzig) nor into the cognate \u05de\u05d1\u05d4\u05dc (Ewald), but yet inferior to \u05de\u05d4\u05d1\u05dc in the content of its idea. The contrast of one who by fraud and deception quickly arrives at wealth is one who brings it together in his hand, \u1f10\u03c0\u1f76 \u03c7\u03b5\u03b9\u03c1\u03cc\u03c2 (Venet.), i.e., always as often as he can bear it in his hand and bring it forth (Ewald, Bertheau, Elster, and Lagarde), or according to the measure of the hand, \u03ba\u03b1\u03c4\u1f70 \u03c7\u03b5\u1fd6\u03c1\u03b1 (which means \"according to external ability\"), so that \u05e2\u05dc, which is applied to the formation of adverbs, e.g., Psa 31:24 (Hitzig) - by both explanations \u05e2\u05dc\u05be\u05d9\u05d3 has the meaning of \"gradually,\" - is used as in the post-bibl. Hebr. \u05e2\u05dc \u05d9\u05d3 \u05e2\u05dc \u05d9\u05d3 = \u05de\u05e2\u05d8 \u05de\u05e2\u05d8, e.g., Schabbath 156a (vid., Aruch under \u05e2\u05dc) (distinguish from \u05d1\u05d9\u05d3 = with thought, intentionally, Berachoth 52b). There is scarcely a word having more significations that \u05d9\u05d3. Connected with \u05e2\u05dc, it means at one time side or place, at another mediation or direction; that which is characteristic here is the omission of the pronoun (\u05e2\u05dc\u05be\u05d9\u05d3\u05d5, \u05e2\u05dc\u05be\u05d9\u05d3\u05d9\u05d5). The lxx translates \u05e2\u05dc \u05d9\u05d3 with the unrestrained freedom which it allows to itself by \u03bc\u03b5\u03c4 \u0313 \u03b5\u1f50\u03c3\u03b5\u03b2\u03b5\u03af\u03b1\u03c2, and has following \u03c0\u03bb\u03b7\u03b8\u03c5\u03bd\u03b8\u03ae\u03c3\u03b5\u03c4\u03b1\u03b9 another line, \u03b4\u03af\u03ba\u03b1\u03b9\u03bf\u03c2 \u03bf\u1f30\u03ba\u03c4\u03b5\u03af\u03c1\u03b5\u03b9 \u03ba\u03b1\u1f76 \u03ba\u03b9\u03c7\u03c1\u1fb7 (from Psa 37:26).\nThe figures of paradise in Pro 13:12 and Pro 13:14 require us to take along with them the intermediate verse (Pro 13:13).\n12 Deferred waiting maketh the heart sick,\nAnd a tree of life is a wish accomplished.\nSingularly the lxx \u039a\u03c1\u03b5\u03af\u03c3\u03c3\u03c9\u03bd \u1f10\u03bd\u03b1\u03c1\u03c7\u03cc\u03bc\u03b5\u03bd\u03bf\u03c2 \u03b2\u03bf\u03b7\u03b8\u1ff6\u03bd \u03ba\u03b1\u03c1\u03b4\u03af\u1fb3, followed by the Syr. (which the Targ. Transcribes):\n(Note: That the Targum of the Proverbs is a Jewish elaboration of the Peshito text, vid., Nldeke in Merx' Archiv, Bd. ii. pp. 246-49.)\nBetter is he who begins to help than he who remains in hesitating expectation, by which \u05ea\u05d7\u05dc\u05ea is doubled, and is derived once from \u05d4\u05d5\u05d7\u05d9\u05dc, to wait, and the second time from \u05d4\u05d7\u05dc, to begin. If the lxx, with its imitators, deteriorates to such a degree proverbs so clear, beautiful, and inviolable, what may one expect from it in the case of those not easily understood! \u05de\u05e9\u05bc\u05c1\u05da signifies also, Isa 18:2, to be widely extended (cf. Arab. mesha\u1e33), here in the sense of time, as \u05e0\u05de\u05e9\u05c1\u05da, to prolong, Isa 13:22, and post-bibl. \u05de\u05e9\u05c1\u05da \u05d4\u05d6\u05bc\u05de\u05df, the course of time. Regarding \u05ea\u05bc\u05d5\u05d7\u05dc\u05ea, vid., at Pro 10:28, where as Pro 11:27 \u05ea\u05bc\u05e7\u05d5\u05ea, here \u05ea\u05bc\u05d0\u05d5\u05d4, as also Psa 78:29 of the object of the wish, and with \u05d1\u05d5\u05d0 in the sense of being fulfilled (cf. Jos 21:43), as there with \u05d4\u05d1\u05d9\u05d0 in the sense of accomplishing or performing. Extended waiting makes the heart sick, causes heart-woe (\u05de\u05d7\u05dc\u05d4, part. fem. Hiph. of \u05d7\u05dc\u05d4, to be slack, feeble, sick; R. \u05d7\u05dc, to loosen, to make loose); on the contrary, a wish that has been fulfilled is a tree of life (cf. p. 23), of a quickening and strengthening influence, like that tree of paradise which was destined to renew and extend the life of man.\n13 Whoever despiseth the word is in bonds to it,\nAnd he that feareth the commandment is rewarded.\nThe word is thought of as ordering, and thus in the sense of the commandment, e.g., Sa1 17:19; Dan 9:23, Dan 9:25. That which is here said is always true where the will of a man has subordinated itself to the authoritative will of a superior, but principally the proverb has in view the word of God, the \u05de\u05e6\u05d5\u05d4 \u03ba\u03b1\u03c4 \u0313 \u1f10\u03be. as the expression of the divine will, which (Pro 6:3) appears as the secondary, with the \u05ea\u05d5\u05e8\u05d4, the general record of the divine will. Regarding \u05d1\u05bc\u05d5\u05bc\u05d6 \u05dc of contemptuous, despiteful opposition, vid., at Pro 6:30, cf. Pro 11:12. Jol records the prevailing tradition, for he translates: \"Whoever despises advice rushes into destruction; whoever holds the commandment in honour is perfect.\" But that \u05d9\u05e9\u05c1\u05dc\u05bc\u05dd is to be understood neither of perfection nor of peace (lxx and Jerome), but means compensabitur (here not in the sense of punishment, but of reward), we know from Pro 11:31. The translation also of \u05d9\u05d7\u05d1\u05dc \u05dc\u05d5 by \"he rushes into destruction\" (lxx \u03ba\u03b1\u03c4\u03b1\u03c6\u03b8\u03b1\u03c1\u03ae\u03c3\u03b5\u03c4\u03b1\u03b9, which the Syr.-Hexap. repeats; Luther, \"he destroys himself;\" the Venet. \u03bf\u1f30\u03c7\u03b7\u03c3\u03b5\u03c4\u03b1\u03af \u03bf\u1f31, periet sibi) fails, for one does not see what should have determined the poet to choose just this word, and, instead of the ambiguous dat. ethicus, not rather to say \u05d9\u05d7\u05d1\u05bc\u05dc \u05e0\u05e4\u05e9\u05c1\u05d5. So also this \u05d9\u05d7\u05d1\u05dc is not with Gesenius to be connected with \u05d7\u05d1\u05dc = Arab. khabl, corrumpere, but with \u05d7\u05d1\u05dc = Arab. \u1e25abl, ligare, obligare. Whoever places himself contemptuously against a word which binds him to obedience will nevertheless not be free from that word, but is under pledge until he redeem the pledge by the performance of the obedience refused, or till that higher will enforce payment of the debt withheld by visiting with punishment. Jerome came near the right interpretation: ipse se in futurum obligat; Abulwald refers to Exo 22:25; and Parchon, Rashi, and others paraphrase: \u05de\u05e9\u05c1\u05db\u05bc\u05df \u05d9\u05ea\u05de\u05e9\u05c1\u05db\u05bc\u05df \u05e2\u05dc\u05d9\u05d5, he is confiscated as by mortgage. Schultens has, with the correct reference of the \u05dc\u05d5 not to the contemner, but to the word, well established and illustrated this explanation: he is pledged by the word, Arab. marhwan (rahyn), viz., pigneratus paenae (Livius, xxix. 36). Ewald translates correctly: he is pledged to it; and Hitzig gives the right explanation: \"A \u05d7\u05d1\u05dc\u05d4 [a pledge, cf. Pro 20:16] is handed over to the offended law with the \u05d7\u05d1\u05d5\u05bc\u05dc\u05d4 [the bad conduct] by the despiser himself, which lapses when he has exhausted the forbearance, so that the punishment is inflicted.\" The lxx has another proverb following Pro 13:13 regarding \u03c5\u1f31\u1f78\u03c2 \u03b4\u03cc\u03bb\u03b9\u03bf\u03c2 and \u03bf\u1f30\u03ba\u03ad\u03c4\u03b7\u03c2 \u03c3\u03bf\u03c6\u03cc\u03c2; the Syr. has adopted it; Jerome has here the proverb of the animae dolosae (vid., at Pro 13:9).\n14 The doctrine of the wise man is a fountain of life,\nTo escape the snares of death.\nAn integral distich, vid., p. 8 of the Introduction. Essentially like 14a, Pro 10:11 says, \"a fountain of life is the mouth of the righteous.\" The figure of the fountain of life with the teleological '\u05dc\u05e1\u05d5\u05e8 \u05d5\u05d2\u05d5 (the \u05dc of the end and consequence of the action) is repeated Pro 14:27. The common non-biblical figure of the laquei mortis leads also to the idea of death as \u05d9\u05e7\u05d5\u05bc\u05e9\u05c1 a fowler, Psa 91:3. If it is not here a mere formula for the dangers of death (Hitzig), then the proverb is designed to state that the life which springs from the doctrine of the wise man as from a fountain of health, for the disciple who will receive it, communicates to him knowledge and strength, to know where the snares of destruction lie, and to hasten with vigorous steps away when they threaten to entangle him.\nFour proverbs follow, whose connection appears to have been occasioned by the sound of their words (\u05e9\u05c2\u05db\u05dc ... \u05db\u05dc, \u05d1\u05d3\u05e2\u05ea ... \u05d1\u05e8\u05e2, \u05e8\u05e9\u05c1\u05e2 ... \u05e8\u05d9\u05e9\u05c1).\n15 Fine prudence produceth favour;\nBut the way of the malicious is uncultivated.\nRegarding \u05e9\u05c2\u05db\u05dc \u05d8\u05d5\u05d1 (thus to be punctuated, without Makkeph with Munach, after Codd. and old editions), vid., p. 84; for the most part it corresponds with that which in a deep ethical sense we call fine culture. Regarding \u05d9\u05ea\u05bc\u05df, vid., at Pro 10:10 : it is not used here, as there, impersonally, but has a personal subject: he brings forth, causes. Fine culture, which shows men how to take the right side and in all circumstances to strike the right key, exercises a kindly heart-winning influence, not merely, as would be expressed by \u05d9\u05de\u05e6\u05d0 \u05d7\u05df, to the benefit of its possessor, but, as is expressed by \u05d9\u05ea\u05bc\u05df \u05d7\u05df, such as removes generally a partition wall and brings men closer to one another. The \u05d0\u05d9\u05ea\u05df [perennis], touching it both for the eye and the ear, forms the contrast to \u05d9\u05ea\u05df \u05d7\u05df. This word, an elative formation from \u05d9\u05ea\u05df = Arab. wtn, denotes that which stretches itself far, and that with reference to time: that which remains the same during the course of time. \"That which does not change in time, continuing the same, according to its nature, strong, firm, and thus \u05d0\u05d9\u05ea\u05df becomes the designation of the enduring and the solid, whose quality remains always the same.\" Thus Orelli, Die hebr. Synonyme der Zeit u. Ewigkeit, 1871. But that in the passage before us it denotes the way of the \u05d1\u05d2\u05d3\u05d9\u05dd as \"endlessly going forward,\" the explanation of Orelli, after Bttcher (Collectanea, p. 135), is withdrawn by the latter in the new Aehrenlese (where he reads \u05e8\u05d9\u05d1 \u05d0\u05d9\u05ea\u05df, \"constant strife\"). And \u05e0\u05d7\u05dc \u05d0\u05d9\u05ea\u05df (Deu 21:4) does not mean \"a brook, the existence of which is not dependent on the weather and the season of the year,\" at least not in accordance with the traditional meaning which is given Sota ix. 5 (cf. the Gemara), but a stony valley; for the Mishna says: \u05d0\u05d9\u05ea\u05df \u05db\u05de\u05e9\u05c1\u05de\u05e2\u05d5 \u05e7\u05e9\u05c1\u05d4, i.e., \u05d0\u05d9\u05ea\u05df is here, according to its verbal meaning, equivalent to \u05e7\u05e9\u05c1\u05d4 (hard). We are of the opinion that here, in the midst of the discussion of the law of the \u05e2\u05d2\u05dc\u05d4 \u05e2\u05e8\u05d5\u05e4\u05d4 (the ritual for the atonement of a murder perpetrated by an unknown hand), the same meaning of the \u05d0\u05d9\u05ea\u05df is certified which is to be adopted in the passage before us. Maimuni\n(Note: = R. Moses b. Maimum = Rambam, so called by the Jews from the initial letters of his name = Maimonides, d. 1204.)\n(in Sota and Hilchoth Rozeach ix. 2) indeed, with the Mishna and Gemara, thinks the meaning of a \"strong rushing wdy\" to be compatible; but \u05e7\u05e9\u05c1\u05d4 is a word which more naturally denotes the property of the ground than of a river, and the description, Deu 21:4 : in a \u05e0\u05d7\u05dc \u05d0\u05d9\u05ea\u05df, in which there is no tillage and sowing, demands for \u05e0\u05d7\u05dc here the idea of the valley, and not primarily that of the valley-brook. According to this tradition, the Targum places a \u05ea\u05bc\u05e7\u05bc\u05d9\u05e4\u05d0 in the Peshito translation of 15b, and the Venet. translates, after Kimchi, \u1f41\u03b4\u1f78\u03c2 \u03b4\u1f72 \u1f00\u03bd\u03c4\u03b1\u03c1\u03c4\u1ff6\u03bd (of \u1f00\u03bd\u03c4\u03b1\u03c1\u03c4\u03ae\u03c2 from \u1f00\u03bd\u03c4\u03b1\u03af\u03c1\u03b5\u03b9\u03bd) \u1f30\u03c3\u03c7\u03c5\u03c1\u03ac. The fundamental idea of remaining like itself, continuing, passes over into the idea of the firm, the hard, so that \u05d0\u05d9\u05ea\u05df is a word that interchanges with \u05e1\u05dc\u05e2, Num 24:21, and serves as a figurative designation of the rocky mountains, Jer 49:19, and the rocky framework of the earth, Mic 6:2. Thus the meaning of hardness (\u03c0\u03b5\u03c4\u03c1\u1ff6\u03b4\u03b5\u03c2, Mat 13:5) connects itself with the word, and at the same time, according to Deu 21:4, of the uncultivable and the uncultivated. The way of the \u05d1\u05bc\u05d2\u05d3\u05d9\u05dd, the treacherous, i.e., the manner in which they transact with men, is stiff, as hard as stone, and repulsive; they follow selfish views, never placing themselves in sympathy with the condition of their neighbour; they are without the tenderness which is connected with fine culture; they remain destitute of feeling in things which, as we say, would soften a stone. It is unnecessary to give a catalogue of the different meanings of this \u05d0\u05d9\u05ea\u05df, such as vorago (Jerome), a standing bog (Umbreit), and ever trodden way (Bertheau), etc.; Schultens offers, as frequently, the relatively best: at via perfidorum pertinacissime tensum; but \u05d9\u05ea\u05df does not mean to strain, but to extend. The lxx has between 15a and 15b the interpolation: \u03c4\u1f78 \u03b4\u1f72 \u03b3\u03bd\u1ff6\u03bd\u03b1\u03b9 \u03bd\u03cc\u03bc\u03bf\u03bd \u03b4\u03b9\u03b1\u03bd\u03bf\u03af\u03b1\u03c2 \u1f10\u03c3\u03c4\u1f76\u03bd \u1f00\u03b3\u03b1\u03b8\u1fc6\u03c2.\n16 Every prudent man acteth with understanding;\nBut a fool spreadeth abroad folly.\nHitzig reads, with the Syr. (but not the Targ.) and Jerome, \u05db\u05bc\u05dc (omnia agit), but contrary to the Hebr. syntax. The \u05db\u05bc\u05dc\u05be is not feeble and useless, but means that he always acts \u05d1\u05bc\u05d3\u05bc\u05e2\u05ea, mit Bedacht [with judgment] (opp. \u05d1\u05bc\u05d1\u05dc\u05d9 \u05d3\u05e2\u05ea, inconsulto, Deu 4:42; Deu 19:4), while on the contrary the fool displays folly. Pro 12:23 and Pro 15:2 serve to explain both members of the verse. Bedchtigkeit [judgment] is just knowledge directed to a definite practical end, a clear thought concentrated on a definite point. \u05d9\u05e7\u05e8\u05d0, he calls out, and \u05d9\u05d1\u05bc\u05d9\u05e2, he sputters out, are parallels to \u05d9\u05e4\u05e8\u05e9\u05c2. Fleischer: \u05e4\u05bc\u05e8\u05e9\u05c2, expandit (opp. Arab. \u1e6dawy, intra animum cohibuit), as a cloth or paper folded or rolled together, cf. Schiller's\n(Note: \"Er breitet es heiter und glnzend aus,\nDas zusammengewickelte Leben.\") -\n\"He spreads out brightly and splendidly\nThe enveloped life.\"\nThere lies in the word something derisive: as the merchant unrolls and spreads out his wares in order to commend them, so the fool does with his foolery, which he had enveloped, i.e., had the greatest interest to keep concealed within himself - he is puffed up therewith.\n17 A godless messenger falls into trouble;\nBut a faithful messenger is a cordial.\nThe traditional text, which the translations also give (except Jerome, nuntius impii, and leaving out of view the lxx, which makes of Pro 13:17 a history of a foolhardy king and a wise messenger), has not \u05de\u05dc\u05d0\u05da, but \u05de\u05dc\u05d0\u05da; the Masora places the word along with \u05d4\u05de\u05dc\u05d0\u05da, Gen 48:16. And \u05d9\u05e4\u05dc is likewise testified to by all translators; they all read it as Kal, as the traditional text punctuates it; Luther alone departs from this and translates the Hiph.: \"a godless messenger bringeth misfortune.\" Indeed, this conj. \u05d9\u05e4\u05bc\u05dc presses itself forward; and even though one read \u05d9\u05e4\u05bc\u05dc, the sense intended by virtue of the parallelism could be no other than that a godless messenger, because no blessing rests on his godlessness, stumbles into disaster, and draws him who gave the commission along with him. The connection \u05de\u05dc\u05d0\u05da \u05e8\u05e9\u05c1\u05e2 is like \u05d0\u05d3\u05dd \u05e8\u05e9\u05c1\u05e2, Pro 11:7 (cf. the fem. of this adj., Eze 3:18). Instead of \u05d1\u05bc\u05e8\u05e2 is \u05d1\u05bc\u05e8\u05e2\u05d4, Pro 17:20; Pro 28:14, parallels (cf. also Pro 11:5) which the punctuators may have had in view in giving the preference to Kal. With \u05de\u05dc\u05d0\u05da, from \u05dc\u05d0\u05da, R. \u05dc\u05da, to make to go = to send, is interchanged \u05e6\u05d9\u05e8, from \u05e6\u05d5\u05bc\u05e8, to turn, whence to journey (cf. Arab. \u1e63ar, to become, to be, as the vulg. \"to be to Dresden = to journey\" is used). The connection \u05e6\u05d9\u05e8 \u05d0\u05de\u05d5\u05bc\u05e0\u05d9\u05dd (cf. the more simple \u05e6\u05d9\u05e8 \u05e0\u05d0\u05de\u05df, Pro 25:13) is like Pro 14:15, \u05e2\u05d3 \u05d0\u05de\u05d5\u05e0\u05d9\u05dd; the pluralet. means faithfulness in the full extent of the idea. Regarding \u05de\u05e8\u05e4\u05bc\u05d0, the means of healing, here to strength, refreshment, vid., Pro 4:22; Pro 12:18.\n18 Poverty and shame (to him) who rejecteth correction;\nBut he who regardeth reproof is honoured.\nWe are neither to supply \u05d0\u05d9\u05e9\u05c1 before \u05e8\u05d9\u05e9\u05c1 \u05e7\u05dc\u05d5\u05e0\u05d5 (or more correctly, abstr. pro concr., as \u05e8\u05de\u05d9\u05bc\u05d4, Pro 1:27), nor \u05dc before \u05e4\u05d5\u05e8\u05e2, as Gesenius (Lehrgeb. 227a) does; nor has the part. \u05e4\u05bc\u05d5\u05e8\u05e2 the value of a hypothetical clause like Pro 18:13, Job 41:18, although it may certainly be changed into such without destroying the meaning (Ewald, Hitzig); but \"poverty and shame is he who is without correction,\" is equivalent to, poverty and shame is the conclusion or lot of him who is without correction; it is left to the hearer to find out the reference of the predicate to the subject in the sense of the quality, the consequence, or the lot (cf. e.g., Pro 10:17; Pro 13:1; Pro 14:35).\n(Note: Vid., regarding the strong demand which the Hebr. style makes on hearer and reader, my Gesch. der jdischen Poesie (1863), p. 189.)\nRegarding \u05e4\u05e8\u05e2, vid., p. 73. The Latin expression corresponding is: qui detrectat disciplinam. He who rejects the admonition and correction of his parents, his pastor, or his friend, and refuses every counsel to duty as a burdensome moralizing, such an one must at last gather wisdom by means of injury if he is at all wise: he grows poorer in consequence of missing the right rule of life, and has in addition thereto to be subject to disgrace through his own fault. On the contrary, to him who has the disgrace to deserve reproof, but who willingly receives it, and gives it effect, the disgrace becomes an honour, for not to reject reproof shows self-knowledge, humility, and good-will; and these properties in the judgment of others bring men to honour, and have the effect of raising them in their position in life and in their calling.\nTwo pairs of proverbs regarding fools and wise men, ranged together by catchwords.\n19 Quickened desire is sweet to the soul,\nAnd it is an abomination to fools to avoid evil.\nA synthetic distich, the first line of which, viewed by itself, is only a feebler expression of that which is said in Pro 13:12, for \u05ea\u05bc\u05d0\u05d5\u05d4 \u05e0\u05d4\u05d9\u05d4 is essentially of the same meaning as \u05ea\u05d0\u05d5\u05d4 \u05d1\u05d0\u05d4, not the desire that has just arisen and is not yet appeased (Umbreit, Hitzig, Zckler), which when expressed by a part. of the same verb would be \u05d4\u05d5\u05d4 (= \u05d0\u05e9\u05c1\u05e8 \u05d4\u05d9\u05ea\u05d4), but the desire that is appeased (Jerome, Luther, also Venet. \u1f14\u03c6\u03b5\u03c3\u03b9\u03c2 \u03b3\u03b5\u03bd\u03bf\u03bc\u03ad\u03bd\u03b7, i.e., after Kimchi: in the fulfilling of past desire; on the contrary, the Syr., Targ. render the phrase \u05e0\u05d0\u05d5\u05d4 of becoming desire). The Niph. \u05e0\u05d4\u05d9\u05d4 denotes not the passing into a state of being, but the being carried out into historical reality, e.g., Eze 21:12; Eze 39:8, where it is connected with \u05d1\u05d0\u05d4; it is always the expression of the completed fact to which there is a looking back, e.g., Jdg 20:3; and this sense of the Niph. stands so fast, that it even means to be done, finished (brought to an end), to be out, to be done with anything, e.g., Dan 2:1.\n(Note: We have said, p. 156, that a Niph. in which the peculiar causative meaning of the Hiph. would be rendered passively is without example; we must here with \u05e0\u05d4\u05d9\u05d4 add, that the Niph. of intransitive verbs denotes the entrance into the condition expressed by the Kal, and may certainly be regarded, according to our way of thinking, as passive of the Hiphil (Gesen. 51, 2). But the old language shows no \u05d4\u05d4\u05d5\u05d4 to which \u05e0\u05d4\u05d9\u05d4 (Arab. \u00e2inhaway, in Mutenebbi) stood as passive; in the Arab. also the seventh form, rightly regarded, is always formed from the first, vid., Fleischer's Beitrge, u.s.w., in the Sitzungs-Bericht. d. Schs. Gesellschaft d. Wiss. 1863, p. 172f.)\nThe sentence, that fulfilled desire does good to the soul, appears commonplace (Hitzig); but it is comprehensive enough on the ground of Heb 11 to cheer even a dying person, and conceals the ethically significant truth that the blessedness of vision is measured by the degree of the longing of faith. But the application of the clause in its pairing with 19b acquires another aspect. On this account, because the desire of the soul is pleasant in its fulfilment, fools abhor the renouncing of evil, for their desire is directed to that which is morally worthless and blameworthy, and the endeavour, which they closely and constantly adhere to, is to reach the attainment of this desire. This subordinate proposition of the conclusion is unexpressed. The pairing of the two lines of the proverb may have been occasioned by the resemblance in sound of \u05ea\u05d5\u05e2\u05d1\u05ea and \u05ea\u05bc\u05d0\u05d5\u05d4. \u05e1\u05d5\u05bc\u05e8 is n. actionis, like Pro 16:17, cf. 6. Besides, it in to be observed that the proverb speaks of fools and not of the godless. Folly is that which causes that men do not break free from evil, for it is the deceit of sinful lust which binds them fast thereto.\n20 Whoever goes with wise men, becomes wise;\nAnd whoever has intercourse with fools, becomes base.\nRegarding the significance of this proverb in the history of the religion and worship of Israel, vid., p. 39. We have translated 20a after the Ker\u0131\u0302; the translation according to the Cheth\u0131\u0302b is: \"go with wise men and become wise\" (cf. Pro 8:33), not \u05d4\u05dc\u05d5\u05da, for the connection of the (meant imperatively) infin. absol. with an imper. (meant conclusively) is not tenable; but \u05d4\u05dc\u05d5\u05da is an imper. form established by \u05d4\u05dc\u05db\u05d5\u05bc, Jer 51:50 (cf. \u05d4\u05dc\u05d5\u05da = \u05dc\u05db\u05ea, Num 22:14), and appears to have been used with such shades of conception as here as intercourse and companionship for \u05dc\u05da. Regarding \u05d9\u05e8\u05d5\u05e2 gnid, vid., at Pro 11:15; there it meant malo afficietur, here it means malus (pejor) fiet. The Venet. (contrary to Kimchi, who explains by frangetur) rightly has \u03ba\u03b1\u03ba\u03c9\u03b8\u03ae\u03c3\u03b5\u03c4\u03b1\u03b9. There is here a play upon words; \u05e8\u05e2\u05d4 means to tend (a flock), also in general to be considerate about anything (Pro 15:14; 44:20), to take care of anything with the accusative of the person (Pro 28:7; Pro 29:3), to hold intercourse with any one: he who by preference seeks the society of fools, himself becomes such (Jerome, similis efficietur), or rather, as \u05d9\u05e8\u05d5\u05e2 expresses, he comes always morally lower down. \"A wicked companion leads his associate into hell.\"\n21 Evil pursueth sinners,\nAnd the righteous is repaid with good.\nTo \u05ea\u05bc\u05e8\u05d3\u05bc\u05e3 of the punishment which follows after sinners at their heels, cf. Nah 1:8. Greek art gives wings to Nemesis in this sense. To translate 21b, with Lwenstein, \"The pious, the good rewards them,\" is untenable, for \u05d8\u05d5\u05d1, the good (e.g., Pro 11:27), never appears personified, only \u05d8\u05d5\u05d1, goodness, Psa 23:6, according to which the lxx \u03c4\u03bf\u1f7a\u03c2 \u03b4\u1f72 \u03b4\u03b9\u03ba\u03b1\u03af\u03bf\u03c5\u03c2 \u03ba\u03b1\u03c4\u03b1\u03bb\u03ae\u03c8\u03b5\u03c4\u03b1\u03b9 (\u05d9\u05e9\u05c2\u05d9\u05d2) \u1f00\u03b3\u03b1\u03b8\u03ac. Still less is \u05d8\u05d5\u05d1 meant personally, as the Venet. \u03c4\u1f70 \u03b4\u1f72 \u03b4\u03af\u03ba\u03b1\u03b9\u03b1 \u1f00\u03c0\u03bf\u03b4\u03ce\u03c3\u03b5\u03b9 \u03c7\u03c1\u03b7\u03c3\u03c4\u03cc\u03c2, which probably means: righteous conduct will a good one, viz., God, reward. \u05d8\u05d5\u05d1 .dr is an attribute of God, but never the name of God. So the verb \u05e9\u05c1\u05dc\u05bc\u05dd, after the manner of verbs of educating and leading (\u05d2\u05de\u05dc, \u05e2\u05e9\u05c2\u05d4, \u05e2\u05d1\u05d3), is connected with a double accusative. The Syr., Targum, and Jerome translate passively, and so also do we; for while we must think of God in the retribuet, yet the proverb does not name Him any more than at Pro 12:14, cf. Pro 10:24; it is designedly constructed, placing Him in the background, with vague generality: the righteous will one, will they, reward with good - this expression, with the most general personal subject, almost coincides with one altogether passive.\n22 The good man leaveth behind him for his children's children,\nAnd the wealth of the sinner is laid up for the just.\nAs a commencing word, \u05d8\u05d5\u05d1 signifies in the Mishle for the most part bonum (prae); but here, as at Pro 12:2, cf. Pro 22:9; Pro 14:4, it signifies bonus. As the expression that God is \u05d8\u05d5\u05d1 (Psa 25:8, etc.) of the O.T. is equivalent to the N.T. that He is \u1f00\u03b3\u03ac\u03c0\u03b7, so that man who in his relation to others is determined by unselfish love is \u05d8\u05d5\u05d1 for the good man [der Gtige], i.e., the man who is willing to communicate all good is truly good, because the essence of \u05e6\u05d3\u05e7\u05d4, righteousness of life, is love. Such an one suffers no loss by his liberality, but, according to the law, Pro 11:25, by which a dispenser of blessings is at the same time also a recipient of blessings, he has only gain, so that he makes his children's children to inherit, i.e., leaves behind him an inheritance extending even to his grandchildren (vid., regarding \u05d4\u05e0\u05d7\u05d9\u05dc, p. 182; here trans. as containing its object in itself, as at Deu 32:8 : to make to inherit, to place in possession of an inheritance). The sinner, on the contrary (\u05d7\u05d5\u05d8\u05d0 sing. to \u05d7\u05d8\u05bc\u05d0\u05d9\u05dd, \u1f01\u03bc\u03b1\u03c1\u03c4\u03c9\u03bb\u03bf\u03af), loses his wealth, it is already destined to pass over to the righteous who is worthy of it, and makes use (cf. Job 27:17) of that which he possesses in accordance with the will and appointment of God - a revelation of justice appertaining to time, the exceptions to which the old limited doctrine of requital takes no notice of. \u05d7\u05d9\u05dc, strength, then like our \"Vermgen\" (cf. opes, facultates), that by means of which one is placed in circumstances to accomplish much (Fl.); cf. regarding the fundamental idea contorquere, compingere, p. 226, also regarding \u05e6\u05e4\u05df, properly condensare, then condere, p. 61.\nConnected with Pro 13:22 there now follow two proverbs regarding sustenance, with one intervening regarding education.\n23 The poor man's fresh land gives food in abundance,\nAnd many are destroyed by iniquity.\nThe Targ. and Theodotion (\u03bc\u03ad\u03b3\u03b1\u03c2) translate \u05e8\u05d1, but the Masora has \u05e8\u05d1\u05be with short Kametz, as Pro 20:6; Ecc 1:8 (cf. Kimchi under \u05e8\u05d1\u05d1). The rendering: multitudo cibi est ager pauperum, makes the produce the property of the field (= frugum fertilis). \u05e0\u05d9\u05e8 .)s is the new field (novale or novalis, viz., ager), from \u05e0\u05d9\u05e8, to make arable, fruitful; properly to raise up, viz., by grubbing and freeing of stones (\u05e1\u05e7\u05bc\u05dc). But why, asks Hitzig, just the new field? As if no answer could be given to this question, he changes \u05e0\u05d9\u05e8 into \u05e0\u05d9\u05d1, and finds in 23a the description of a rentier, \"a great man who consumes the income of his capital.\" But how much more intelligible is the new field of the poor man than these capitals (\u05e8\u05d0\u05e9\u05c1\u05d9\u05dd) with their per cents (\u05e0\u05d9\u05d1)! A new field represents to us severe labour, and as belonging to a poor man, a moderate field, of which it is here said, that notwithstanding its freshly broken up fallow, it yet yields a rich produce, viz., by virtue of the divine blessing, for the proverb supposes the ora et labora. Regarding \u05e8\u05d0\u05e9\u05c1\u05d9\u05dd = \u05e8\u05e9\u05c1\u05d9\u05dd, vid., at Pro 10:4. Jerome's translation, patrum (properly, heads), follows a false Jewish tradition. In the antithesis, 23b, one is tempted to interpret \u05d9\u05e9\u05c1 in the sense of Pro 8:21 [substance, wealth], as Schultens, opulentia ipsa raditur quum non est moderamen, and Euchel: that which is essentially good, badly managed, goes to ruin. But \u05d9\u05e9\u05c1 and \u05d5\u05d9\u05e9\u05c1 at the beginning of a proverb, or of a line of a proverb, in every case means est qui. That a wealthy person is meant, the contrast shows. \u05e0\u05e1\u05e4\u05bc\u05d4, which denotes anything taken away or gathered up, has the same meaning here as at Sa1 27:1 : est qui (Fl. quod, but the parallel does not demand this) abripiatur, i.e., quasi turbine auferatur et perdatur; the word reminds us of \u05e1\u05d5\u05e4\u05d4, whirlwind, but in itself it means only something smooth and altogether carried off. The \u05d1\u05bc is here as at Gen 19:15; elsewhere \u05d1\u05bc\u05dc\u05d0 \u05de\u05e9\u05c1\u05e4\u05bc\u05d8 means with injustice (properly, not-right), Pro 16:8, Jer 22:13; Eze 22:29; here it is not the \u05d1 of the means, but of the mediate cause. While the (industrious and God-fearing) poor man is richly nourished from the piece of ground which he cultivates, many a one who has incomparably more than he comes by his unrighteousness down to a state of beggary, or even lower: he is not only in poverty, but along with this his honour, his freedom, and the very life of his person perish.\n24 He that spareth his rod hateth his son,\nAnd he who loveth him visits him early with correction.\nThe paedagogic rule of God, Pro 3:12, avails also for men, Pro 23:13., Pro 29:15. The rod represents here the means of punishment, the patria potestas. He who spareth or avoideth this, and who does this even from love, has yet no true right love for his son; he who loveth him correcteth him early. With \u1f10\u03c0\u03b9\u03bc\u03b5\u03bb\u1ff6\u03c2 \u03c0\u03b1\u03b9\u03b4\u03b5\u03cd\u03b5\u03b9 of the lxx (cf. Sir. 30:1, \u1f10\u03bd\u03b4\u03b5\u03bb\u03b5\u03c7\u03ae\u03c3\u03b5\u03b9 \u03bc\u03ac\u03c3\u03c4\u03b9\u03b3\u03b1\u03c2) the thought is in general indicated, but the expression is not explained. Many erroneously regard the suffix of \u05e9\u05c1\u05d7\u05e8\u05d5 as referring to the object immediately following (de Dieu, Ewald, Bertheau, Zckler); Hitzig, on the contrary, rightly remarks, that in this case we should expect the words to be, after Pro 5:22 (cf. Exo 2:6), \u05d0\u05ea\u05be\u05d4\u05de\u05bc\u05d5\u05bc\u05e1\u05e8. He himself, without any necessity, takes \u05e9\u05c1\u05d7\u05e8 in the sense of the Arab. skhar, compescere. Hofmann (Schriftbew. ii. 2. 402) is right in saying that \"\u05e9\u05c1\u05d7\u05e8 is connected with a double accusative as elsewhere \u05e7\u05d3\u05bc\u05dd occurs; and the meaning is, that one ought much more to anticipate correction than restrain it where it is necessary.\" \u05e9\u05c1\u05d7\u05e8 means to go out early to anything, according to which a Greek rendering is \u1f40\u03c1\u03b8\u03c1\u03af\u03b6\u03b5\u03b9 (Venet. \u1f40\u03c1\u03b8\u03c1\u03b9\u03b5\u1fd6) \u03b1\u1f50\u03c4\u1ff7 \u03c0\u03b1\u03b9\u03b4\u03b5\u03af\u03b1\u03bd: maturat ei castigationem = mature eum castigat (Fl.). \u05e9\u05c1\u05d7\u05e8 does not denote the early morning of the day (as Rashi, \u05dc\u05d1\u05e7\u05e8\u05d9\u05dd), but the morning of life (as Euchel, \u05d1\u05e9\u05c1\u05d7\u05e8 \u05d9\u05de\u05d9\u05d5). \"The earlier the fruit, the better the training.\" A father who truly wishes well to his son keeps him betimes under strict discipline, to give him while he is yet capable of being influenced the right direction, and to allow no errors to root themselves in him; but he who is indulgent toward his child when he ought to be strict, acts as if he really wished his ruin.\n25 The righteous has to eat to the satisfying of his soul;\nBut the body of the godless must suffer want.\nJerome translates \u05ea\u05d7\u05e1\u05e8 freely by insaturabilis (he has want = has never enough), but in that case we would have expected \u05ea\u05d7\u05e1\u05e8 \u05ea\u05bc\u05de\u05d9\u05d3; also in 25a \u05e2\u05d3\u05be\u05e9\u05c2\u05d1\u05e2 would have been used. We have thus before us no commendation of temperance and moderation in contrast to gluttony, but a statement regarding the diversity of fortune of the righteous and the godless - another way of clothing the idea of Pro 10:3. \u05e9\u05c2\u05d1\u05e2 is a segolate form, thus an infin. formation, formally different from the similar \u05e9\u05c2\u05d1\u05e2, Pro 3:10. Regarding \u05d1\u05bc\u05d8\u05df, vid., Psychol. p. 265f.; it is a nobler word than \"Bauch\" [belly], for it denotes not the external arch, but, like \u03ba\u03bf\u03b9\u03bb\u03af\u03b1 (R. \u05d1\u05d8, concavus), the inner body, here like Pro 18:20, as that which receives the nourishment and changes it in succum et sanguinem. That God richly nourishes the righteous, and on the contrary brings the godless to want and misery, is indeed a rule with many exceptions, but understood in the light of the N.T., it has deep inward everlasting truth.","title":"Biblical Commentary on the Old Testament by Carl Friedrich Keil and Franz Delitzsch: Proverbs: Proverbs Chapter 13","type":"page"}