{"collection":"Bible & Christianity","html_url":"https://unchartedknowledge.5gfusion.net/browse/bib/cmt/kad/pro029.htm","path":"bib/cmt/kad/pro029.htm","source_url":"https://sacred-texts.com/bib/cmt/kad/pro029.htm","text":"Biblical Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsh, [1857-78]\nA general ethical proverb here follows:\nA man often corrected who hardeneth his neck,\nShall suddenly go to ruin without remedy.\nLine second = Pro 6:15. The connection \u05d0\u05d9\u05e9\u05c1 \u05ea\u05bc\u05d5\u05db\u05d7\u05d5\u05ea must make the nearest impression on a reader of the Book of Proverbs that they mean a censurer (reprehender), but which is set aside by what follows, for the genit. after \u05d0\u05d9\u05e9\u05c1 is, Pro 16:29; Pro 26:21; Pro 29:10; Pro 13:20, the designation of that which proceeds from the subject treated. And since \u05ea\u05bc\u05d5\u05db\u05d7\u05d5\u05ea, Psa 37:15; Job 23:4, denotes counter evidence, and generally rejoinders, thus in the first line a reasoner is designated who lets nothing be said to him, and nothing be shown to him, but contradicts all and every one. Thus e.g., Fleischer: vir qui correptus contradicit et cervicem obdurat. But this interpolated correptus gives involuntary testimony of this, that the nearest lying impression of the '\u05d0\u05d9\u05e9\u05c1 \u05ea\u05d5 suffers a change by \u05de\u05e7\u05e9\u05c1\u05d4 \u05e2\u05e8\u05e3: if we read \u05d4\u05e7\u05e9\u05c1\u05d4 (\u05dc\u05d1) \u05e2\u05e8\u05e3 with '\u05ea\u05d5, the latter then designates the correptio, over against which is placed obstinate boldness (Syr., Targ., Jerome, Luther), and '\u05ea\u05d5 shows itself thus to be gen. objecti, and we have to compare the gen. connection of \u05d0\u05d9\u05e9\u05c1, as at Pro 18:23; Pro 21:17, or rather at Kg1 20:42 and Jer 15:10. But it is unnecessary, with Hitzig, to limit '\u05ea\u05d5 to divine infliction of punishment, and after Hos 5:9; Isa 37:3, to read \u05ea\u05d5\u05db\u05d7\u05d5\u05ea [punishment], which occurs, Psa 149:7, in the sense of punishment inflicted by man.\n(Note: Vid., Zunz, \"Regarding the Idea and the Use of Tokhecha,\" in Steinschneider's Heb. Bibliographia, entitled \u05d4\u05de\u05d7\u05db\u05d9\u05e8, 1871, p. 70f.)\nBesides, we must think first not of actual punishment, but of chastening, reproving words; and the man to whom are spoken the reproving words is one whose conduct merits more and more severe censure, and continually receives correction from those who are concerned for his welfare. Hitzig regards the first line as a conditional clause: \"Is a man of punishment stiff-necked?\".... This is syntactically impossible. Only \u05de\u05e7\u05e9\u05c1\u05d4 \u05e2\u05e8\u05e3 could have such force: a man of punishment, if he.... But why then did not the author rather write the words \u05d5\u05d4\u05d5\u05d0 \u05de\u05e7\u05e9\u05c1\u05d4 \u05e2\u05e8\u05e3? Why then could not \u05de\u05e7\u05e9\u05c1\u05d4 \u05e2\u05e8\u05e3 be a co-ordinated further description of the man? Cf. e.g., Ex. 17:21. The door of penitence, to which earnest, well-meant admonition calls a man, does not always remain open. He who with stiff-necked persistence in sin and in self-delusion sets himself in opposition to all endeavours to save his soul, shall one day suddenly, and without the prospect and possibility of restoration (cf. Jer 19:11), become a wreck. Audi doctrinam si vis vitare ruinam.\nThe general ethical proverb is here followed by one that is political:\n2 When the righteous increase, the people rejoice;\nAnd when a godless man ruleth, the people mourn.\nRegarding '\u05d1\u05bc\u05e8\u05d1\u05d5\u05ea \u05e6\u05d3\u05bc (Aquila rightly, \u1f10\u03bd \u03c4\u1ff7 \u03c0\u03bb\u03b7\u03b8\u1fe6\u03bd\u03b1\u03b9 \u03b4\u03b9\u03ba\u03b1\u03af\u03bf\u03c5\u03c2), vid., at Pro 28:28. If the righteous form the majority, or are in such numbers that they are the party that give the tone, that form the predominant power among the people (Fleischer, cum incrementa capiunt justi), then the condition of the people is a happy one, and their voice joyful (Pro 11:10); if, on the contrary, a godless man or (after Pro 28:1) godless men rule, the people are made to sigh (\u05d9\u05d0\u05e0\u05d7 \u05e2\u05dd, with the Gaja, according to rule). \"There is reason,\" as Hitzig remarks, \"why \u05e2\u05dd should be placed first with, and then without, the article.\" In the first case it denotes the people as those among whom there is such an increase of the righteous; in the second case, the article is wanting, because it is not generally used in poetry; and, besides, its absence makes the second line consist of nine syllables, like the first.\nThis political proverb is now followed by one of general ethics:\n3 A man who loveth wisdom delighteth his father;\nAnd he who keepeth company with harlots spendeth his substance.\nLine first is a variation of Pro 10:1. \u05d0\u05d9\u05e9\u05c1\u05be\u05d0\u05d4\u05d1 has, according to rule, the Metheg, cf. 9a. \u05d0\u05d9\u05e9\u05c1 is man, without distinction of age, from childhood (Gen 4:1) up to ripe old age (Isa 66:13); love and dutiful relation towards father and mother never cease. Line second reminds of Pro 28:7 (cf. Pro 13:20).\nA series of six proverb follows, beginning with a proverb of the king:\n4 A king by righteousness bringeth the land to a good condition;\nBut a man of taxes bringeth it down.\nThe Hiph. \u05d7\u05e2\u05de\u05d9\u05d3 signifies to make it so that a person or matter comes to stand erect and stand fast (e.g., Kg1 15:4); \u05d4\u05e8\u05e1, to tear down, is the contrary of building up and extending (Psa 28:5), cf. \u05e0\u05d4\u05e8\u05e1, opp. \u05e8\u05d5\u05bc\u05dd, of the state, Pro 11:11. By '\u05d0\u05d9\u05e9\u05c1 \u05ea\u05bc\u05e8 is meant the king, or a man of this kind; but it is questionable whether as a man of gifts, i.e., one who lets gifts be made to him (Grotius, Fleischer, Ewald, Bertheau, Zckler), or as a man of taxes, i.e., who imposes them (Midrash, Aben Ezra, Ralbag, Rosenmller, Hitzig). Both interpretations are possible, for '\u05ea\u05e8 means tax (lifting, raising = dedicating), free-will offerings, as well as gifts that are obligatory and required by the laws of nature. Since the word, in the only other place where it occurs, Eze 45:13-16, is used of the relation of the people to the prince, and denotes a legally-imposed tax, so it appears also here, in passing over from the religious sphere to the secular, to be meant of taxes, and that according to its fundamental conception of gifts, i.e., such taxes as are given on account of anything, such as the produce of the soil, manufactures, heritages. Thus also is to be understood Aquila's and Theodotion's \u1f00\u03bd\u1f74\u03c1 \u1f00\u03c6\u03b1\u03b9\u03c1\u03b5\u03bc\u03ac\u03c4\u03c9\u03bd, and the rendering also of the Venet. \u1f10\u03c1\u03ac\u03bd\u03c9\u03bd. A man on the throne, covetous of such gifts, brings the land to ruin by exacting contributions; on the contrary, a king helps the land to a good position, and an enduring prosperity, by the exercise of right, and that in appointing a well-proportioned and fit measure of taxation.\n5 A man who flattereth his neighbour\nSpreadeth a net for his steps.\nFleischer, as Bertheau: vir qui alterum blanditiis circumvenit; but in the \u05e2\u05dc there does not lie in itself a hostile tendency, an intention to do injury; it interchanges with \u05d0\u05dc, Psa 36:3, and what is expressed in line second happens also, without any intention on the part of the flatterer: the web of the flatterer before the eyes of a neighbour becomes, if he is caught thereby, a net for him in which he is entangled to his own destruction (Hitzig). \u05d4\u05d7\u05dc\u05d9\u05e7 signifies also, without any external object, Pro 28:23; Pro 2:16, as internally transitive: to utter that which is smooth, i.e., flattering. \u05e4\u05bc\u05e2\u05de\u05d9\u05d5 is, as Psa 57:7 = \u05e8\u05d2\u05dc\u05d9\u05d5, for which it is the usual Phoenician word.\n6 In the transgression of the wicked man lies a snare;\nBut the righteous rejoiceth jubelt and is glad.\nThus the first line is to be translated according to the sequence of the accents, Mahpach, Munach, Munach, Athnach, for the second Munach is the transformation of Dechi; \u05d0\u05d9\u05e9\u05c1 \u05e8\u05e2 thus, like \u05d0\u05e0\u05e9\u05c1\u05d9\u05be\u05e8\u05e2, Pro 28:5, go together, although the connection is not, like this, genitival, but adjectival. But there is also this sequence of the accents, Munach, Dechi, Munach, Athnach, which separates \u05e8\u05e2 and \u05d0\u05d9\u05e9\u05c1. According to this, Ewald translates: \"in the transgression of one lies an evil snare;\" but in that case the word ought to have been \u05de\u05d5\u05e7\u05e9\u05c1 \u05e8\u05e2, as at Pro 12:13; for although the numeral \u05e8\u05d1\u05d9\u05dd sometimes precedes its substantive, yet no other adjective ever does; passages such as Isa 28:21 and Isa 10:30 do not show the possibility of this position of the words. In this sequence of accents the explanation must be: in the wickedness of a man is the evil of a snare, i.e., evil is the snare laid therein (Bttcher); but a reason why the author did not write \u05de\u05d5\u05e7\u05e9\u05c1 \u05e8\u05e2 would also not be seen there, and thus we must abide by the accentuation \u05d0\u05d9\u05e9\u05c1 \u05e8\u05e2. The righteous also may fall, yet he is again raised by means of repentance and pardon; but in the wickedness of a bad man lies a snare into which having once fallen, he cannot again release himself from it, Pro 24:16. In the second line, the form \u05d9\u05e8\u05d5\u05bc\u05df, for \u05d9\u05e8\u05df, is defended by the same metaplastic forms as \u05d9\u05e9\u05c1\u05d5\u05bc\u05d3, Psa 91:6; \u05d9\u05e8\u05d5\u05bc\u05e5, Isa 42:4; and also that the order of the words is not \u05d9\u05e9\u05c2\u05de\u05d7 \u05d5\u05e8\u05e0\u05bc\u05df (lxx \u1f10\u03bd \u03c7\u03b1\u03c1\u1fb7 \u03ba\u03b1\u1f76 \u1f10\u03bd \u03b5\u1f50\u03b8\u03c1\u03bf\u03c3\u03cd\u03bd\u1fc3; Luther: frewet sich und hat wonne [rejoices and has pleasure]), is supported by the same sequence of ideas, Zac 2:1-13 :14, cf. Jer 31:7 : the Jubeln is the momentary outburst of gladness; the Freude gladness, however, is a continuous feeling of happiness. To the question as to what the righteous rejoiceth over [jubelt] and is glad [greuet] because of, the answer is not: because of his happy release from danger (Zckler), but: because of the prosperity which his virtue procures for him (Fleischer). But the contrast between the first and second lines is not clear and strong. One misses the expression of the object or ground of the joy. Cocceius introduces into the second line a si lapsus fuerit. Schultens translates, justus vel succumbens triumphabit, after the Arab. r\u00e2n f. o., which, however, does not mean succumbere, but subigere (vid., under Psa 78:65). Hitzig compares Arab. raym f. i., discedere, relinquere, and translates: \"but the righteous passeth through and rejoiceth.\" Bttcher is inclined to read \u05d9\u05e8\u05d0\u05d4 \u05d5\u05e9\u05c2\u05de\u05d7, he sees it (what?) and rejoiceth. All these devices, however, stand in the background compared with Pinsker's proposal (Babylon.-Heb. Punktationssystem, p. 156):\n\"On the footsteps of the wicked man lie snares,\nBut the righteous runneth and is glad,\"\ni.e., he runneth joyfully (like the sun, Psa 19:6) on the divinely-appointed way (Psa 119:132), on which he knows himself threatened by no danger. The change of \u05d1\u05e4\u05e9\u05c1\u05e2 into \u05d1\u05e4\u05e9\u05c2\u05e2 has Pro 12:13 against it; but \u05d9\u05e8\u05d5\u05e5 may be regarded, after Pro 4:12, cf. Pro 18:10, as the original from which \u05d9\u05e8\u05d5\u05df is corrupted.\n7 The righteous knoweth the cause of the poor,\nBut the godless understandeth no knowledge.\nThe righteous knoweth and recogniseth the righteous claims of people of low estate, i.e., what is due to them as men, and in particular cases; but the godless has no knowledge from which such recognition may go forth (cf. as to the expression, Pro 19:25). The proverb begins like Pro 12:10, which commends the just man's compassion to his cattle; this commends his sympathy with those who are often treated as cattle, and worse even than cattle. The lxx translates 7b twice: the second time reading \u05e8\u05e9\u05c1 instead of \u05e8\u05e9\u05c1\u05e2, it makes nonsense of it.\n8 Men of derision set the city in an uproar,\nBut wise men allay anger.\nIsa. 28 shows what we are to understand by \u05d0\u05e0\u05e9\u05c1\u05d9 \u05dc\u05e6\u05d5\u05df: men to whom nothing is holy, and who despise all authority. The Hiphil \u05d9\u05e4\u05d9\u05d7\u05d5\u05bc does not signify irretiunt, from \u05e4\u05bc\u05d7\u05d7 (Venet. \u03c0\u03b1\u03b3\u03b9\u03b4\u03b9\u03bf\u1fe6\u03c3\u03b9, after Kimchi, Aben Ezra, and others), but sufflant, from \u05e4\u05d5\u05d7 (Rashi: \u05d9\u05dc\u05d4\u05d9\u05d1\u05d5): they stir up or excite the city, i.e., its inhabitants, so that they begin to burn as with flames, i.e., by the dissolution of the bonds of mutual respect and of piety, by the letting loose of passion, they disturb the peace and excite the classes of the community and individuals against each other; but the wise bring it about that the breathings of anger that has broken forth, or is in the act of breaking forth, are allayed. The anger is not that of God, as it is rendered by Jerome and Luther, and as \u05d9\u05e4\u05d9\u05d7\u05d5 freely translated might mean. The Aram. err in regard to \u05d9\u05e4\u05d9\u05d7\u05d5 in passages such as Pro 6:19.\n9 If a wise man has to contend with a fool,\nHe the fool rageth and laugheth, and hath no rest.\nAmong the old translators, Jerome and Luther take the \"wise man\" as subject even of the second line, and that in all its three members: vir sapiens si cum stulto contenderit, sive irascatur sive reideat, non inveniet requiem. Thus Schultens, C. B. Michaelis, Umbreit, Ewald, Elster, and also Fleischer: \"The doubled Vav is correlative, as at Exo 21:16; Lev 5:3, and expresses the perfect sameness in respect of the effect, here of the want of effect. If the wise man, when he disputes with a fool, becomes angry, or jests, he will have no rest, i.e., he will never bring it to pass that the fool shall cease to reply; he yields the right to him, and thus makes it possible for him to end the strife.\" But the angry passion, and the bursts of laughter alternating therewith, are not appropriate to the wise man affirming his right; and since, after Ecc 9:17, the words of the wise are heard \u05d1\u05bc\u05e0\u05d7\u05d7, the \u05d5\u05d0\u05d9\u05df \u05e0\u05d7\u05ea [and there is no rest] will cause us to think of the fool as the logical subject. So far correctly, but in other respects inappropriately, the lxx \u1f00\u03bd\u1f74\u03c1 \u03c3\u03bf\u03c6\u1f78\u03c2 \u03ba\u03c1\u03b9\u03bd\u03b5\u1fd6 \u1f14\u03b8\u03bd\u03b7 (after the expression \u05e2\u05dd, i.e., \u05e2\u05dd, instead of \u05d0\u05ea), \u1f00\u03bd\u1f74\u03c1 \u03b4\u1f72 \u03c6\u03b1\u1fe6\u03bb\u03bf\u03c2 (which \u05d0\u05d9\u05e9\u05c1 \u05d0\u05d5\u05d9\u05dc does not mean) \u1f40\u03c1\u03b3\u03b9\u03b6\u03cc\u03bc\u03b5\u03bd\u03bf\u03c2 \u03ba\u03b1\u03c4\u03b1\u03b3\u03b5\u03bb\u1fb6\u03c4\u03b1\u03b9 \u03ba\u03b1\u1f76 \u03bf\u1f50 \u03ba\u03b1\u03c4\u03b1\u03c0\u03c4\u03ae\u03c3\u03c3\u03b5\u03b9 (as if the words were \u05d5\u05dc\u05d0 \u05d9\u05d7\u05ea).\n(Note: According to this the Targum \u05d5\u05dc\u05d0 \u05de\u05ea\u05ea\u05bc\u05d1\u05e8 (he remains obstinate), according to which the \u05d5\u05dc\u05d0 \u05de\u05ea\u05ea\u05e4\u05d9\u05e8 (he does not lose his wits) of the Peshito is perhaps to be corrected. The distribution of the subjects is obscure.)\nThe syntactical relation would be simpler if \u05e0\u05e9\u05c1\u05e4\u05bc\u05d8 in 9a were vocalized as a hypothetical perfect. But we read for it the past \u05e0\u05e9\u05c1\u05e4\u05bc\u05d8. Ewald designates 9a as a conditional clause, and Hitzig remarks that the Lat. viro sapiente disceptante cum stulto corresponds therewith. It marks, like Sa1 2:13; Job 1:16, the situation from which there is a departure then with perf. consec.: if a wise man in the right is in contact with a fool, he starts up, and laughs, and keeps not quiet (supply \u05dc\u05bc\u05d5 as at Pro 28:27), or (without \u05dc\u05d5): there is no keeping quiet, there is no rest. The figure is in accordance with experience. If a wise man has any controversy with a fool, which is to be decided by reasonable and moral arguments, then he becomes boisterous and laughs, and shows himself incapable of quietly listening to his opponent, and of appreciating his arguments.\nWe now group together Pro 29:10-14. Of these, Pro 29:10 and Pro 29:11 are alike in respect of the tense used; Pro 29:12-14 have in common the pronoun pointing back to the first member.\n10 Men of blood hate the guiltless\nAnd the upright; they attempt the life of such\nThe nearest lying translation of the second line would certainly be: the upright seek his soul (that of the guiltless). In accordance with the contrasted \u05d9\u05e9\u05c2\u05e0\u05d0\u05d5, the Aram. understand the seeking of earnest benevolent seeking, but disregarding the \u05e0\u05e4\u05e9\u05c1 in \u05dc\u05e0\u05e4\u05e9\u05c1\u05d5;\n(Note: The Targum translates \u05ea\u05dd, guiltlessness, and the Venet. (\u03bc\u03b9\u03c3\u03bf\u1fe6\u03c3\u03b9) \u03b3\u03bd\u1ff6\u03c3\u03b9\u03bd, turning to Pro 1:22.)\nSymmachus (\u1f10\u03c0\u03b9\u03b6\u03b7\u03c4\u03ae\u03c3\u03bf\u03c5\u03c3\u03b9), Jerome (quaerunt), and Luther thus also understand the sentence; and Rashi remarks that the phrase is here \u05dc\u05e9\u05c1\u05d5\u05df \u05d7\u05d1\u05bc\u05d4, for he rests; but mistrusting himself, refers to Sa1 21:1-15 :23. Ahron b. Josef glosses: to enter into friendship with him. Thus, on account of the contrast, most moderns, interpreting the phrase sensu bono, also Fleischer: probi autem vitam ejus conservare student. The thought is, as Pro 12:6 shows, correct; but the usus loq. protests against this rendering, which can rest only on Psa 142:5, where, however, the poet does not say \u05d0\u05d9\u05df \u05d3\u05bc\u05d5\u05e8\u05e9\u05c1 \u05e0\u05e4\u05e9\u05c1\u05d9, but, as here also the usus loq. requires, \u05dc\u05e0\u05e4\u05e9\u05c1\u05d9. There are only three possible explanations which Aben Ezra enumerates: (1) they seek his, the bloody man's, soul, i.e., they attempt his life, to take vengeance against him, according to the meaning of the expressions as generally elsewhere, used, e.g., at Psa 63:10; (2) they revenge his, the guiltless man's, life (lxx \u1f10\u03ba\u03b6\u03b7\u03c4\u03ae\u03c3\u03bf\u03c5\u03c3\u03b9\u03bd), which has fallen a victim, after the meaning in which elsewhere only \u05d1\u05bc\u05e7\u05bc\u05e9\u05c1 \u05d3\u05bc\u05dd and \u05d3\u05bc\u05e8\u05e9\u05c1 \u05e0\u05e4\u05e9\u05c1, Gen 9:5, occur. This second meaning also is thus not in accordance with the usage of the words, and against both meanings it is to be said that it is not in the spirit of the Book of Proverbs to think of the \u05d9\u05e9\u05c1\u05e8\u05d9\u05dd [the upright, righteous] as executors of the sentences of the penal judicature. There thus remains\n(Note: For \u03b5\u1f50\u03b8\u03b5\u1fd6\u03c2 \u03b4\u1f72 \u03c3\u03c5\u03bd\u03ac\u03be\u03bf\u03c5\u03c3\u03b9\u03bd (will bring away?) \u03c4\u1f74\u03bd \u03c8\u03c5\u03c7\u1f74\u03bd \u03b1\u1f50\u03c4\u1ff6\u03bd, understood after Jer 45:5, lies linguistically yet further off.)\nthe interpretation (3): the upright - they (the bloody men) seek the soul of such an one. The transition from the plur. to the sing. is individualizing, and thus the arrangement of the words is like Gen 47:21 : \"And the people (as regards them), he removed them to the cities,\" Gesen. 145. 2. This last explanation recommends itself by the consideration that \u05ea\u05dd and \u05d9\u05e9\u05c1\u05e8\u05d9\u05dd are cognate as to the ideas they represents-let one call to mind the common expression \u05ea\u05bc\u05dd \u05d5\u05d9\u05e9\u05c1\u05e8 [perfect and upright, e.g., Job 1:1; Job 2:3], - that the same persons are meant thereby, and it is rendered necessary by this, that the thought, \"bloody men hate the guiltless,\" is incomplete; for the same thing may also be said of the godless in general. One expects to hear that just against the guiltless, i.e., men walking in their innocence, the bloody-mindedness of such men is specially directed, and 10b says the same thing; this second clause first brings the contrast to the point aimed at. Lutz is right in seeking to confute Hitzig, but he does so on striking grounds.\n11 All his wrath the fool poureth out;\nBut the wise man husheth it up in the background.\nThat \u05e8\u05d5\u05bc\u05d7\u05d5 is not meant here of his spirit (Luther) in the sense of quaecunque in mente habet (thus e.g., Fleischer) the contrast shows, for \u05d9\u05e9\u05c1\u05d1\u05bc\u05d7\u05e0\u05bc\u05d4 does not signify cohibet, for which \u05d9\u05d7\u05e9\u05c1\u05db\u05e0\u05bc\u05d4 (lxx \u03c4\u03b1\u03bc\u03b9\u03b5\u03cd\u03b5\u03c4\u03b1\u03b9) would be the proper word: \u05e8\u05d5\u05bc\u05d7 thus is not here used of passionate emotion, such as at Pro 16:31; Isa 25:4; Isa 33:11. \u05e9\u05c1\u05d1\u05bc\u05d7 is not here equivalent to Arab. sabbah, \u03b1\u1f30\u03bd\u03b5\u1fd6\u03bd (Imman., Venet., and Heidenheim), which does not supply an admissible sense, but is equivalent to Arab. sabbakh, to quiet (Ahron b. Josef: \u05e7\u05d8\u05e4\u05d9\u05d0\u05d5\u05df = \u03ba\u03b1\u03c4\u03b1\u03c0\u03b1\u03cd\u03b5\u03b9\u03bd), the former going back to the root-idea of extending (amplificare), the latter to that of going to a distance, putting away: sabbakh, procul recessit, distitit, hence \u05e9\u05c1\u05d1\u05bc\u05d7, Psa 89:10, and here properly to drive off into the background, synon. \u05d4\u05e9\u05c1\u05d9\u05d1 (Fleischer). But \u05d1\u05bc\u05d0\u05d7\u05d5\u05e8 (only here with \u05d1) is ambiguous. One might with Rashi explain: but the wise man finally, or afterwards (Symmachus, \u1f10\u03c0 \u0313 \u1f10\u03c3\u03c7\u03ac\u03c4\u03c9\u03bd; Venet. \u03ba\u03b1\u03c4\u03cc\u03c0\u03b9\u03bd = \u03ba\u03b1\u03c4\u03cc\u03c0\u03b9\u03c3\u03b8\u03b5), appeaseth the anger which the fool lets loose; i.e., if the latter gives vent to his anger, the former appeases, subdues, mitigates it (cf. \u05d1\u05bc\u05d0\u05d7\u05e8\u05e0\u05d4, \u05dc\u05d0\u05d7\u05d5\u05e8, Isa 42:23). But it lies still nearer to refer the antithesis to the anger of the wise man himself; he does not give to it unbridled course, but husheth it in the background, viz., in his heart. Thus Syr. and Targ. reading \u05d1\u05bc\u05e8\u05e2\u05d9\u05e0\u05d0, the former, besides \u05d9\u05d7\u05e9\u05bc\u05c1\u05d1\u05e0\u05bc\u05d4 (reputat eam), so also Aben Ezra: in the heart as the background of the organ of speech. Others explain: in the background, afterward, retrorsum, e.g., Nolde, but to which compescit would be more appropriate than sedat. Hitzig's objection, that in other cases the expression would be \u05d1\u05bc\u05e7\u05e8\u05d1\u05bc\u05d5, is answered by this, that with \u05d1\u05d0\u05d7\u05d5\u05e8 the idea of pressing back (of \u05d0\u05d7\u05d5\u05bc\u05e8) is connected. The order of the words also is in favour of the meaning in recessu (cordis). Irae dilatio mentis pacatio (according to an old proverb).\n12 A ruler who listens to deceitful words,\nAll his servants are godless.\nThey are so because they deceive him, and they become so; for instead of saying the truth which the ruler does not wish to hear, they seek to gain his favour by deceitful flatteries, misrepresentations, exaggerations, falsehoods. Audita rex quae praecipit lex. He does not do this, as the saying is, sicut rex ita grex (Sir. 10:2), in the sense of this proverb of Solomon.\n13 The poor man and the usurer meet together -\nJahve lighteneth the eyes of both.\nA variation of Pro 22:2, according to which the proverb is to be understood in both of its parts. That \u05d0\u05d9\u05e9\u05c1 \u05ea\u05bc\u05db\u05db\u05d9\u05dd is the contrast of \u05e8\u05e9\u05c1, is rightly supposed in Temura 16b; but Rashi, who brings out here a man of moderate learning, and Saadia, a man of a moderate condition (thus also the Targ. \u05d2\u05bc\u05d1\u05e8\u05d0 \u05de\u05e6\u05e2\u05d9\u05d0, after Buxtorf, homo mediocris fortunae), err by connecting the word with \u05ea\u05bc\u05d5\u05da. The lxx \u03b4\u03b1\u03bd\u03b5\u03b9\u03c3\u03c4\u03bf\u1fe6 \u03ba\u03b1\u1f76 \u03c7\u03c1\u03b5\u03c9\u03c6\u03b5\u03b9\u03bb\u03ad\u03c4\u03bf\u03c5 (\u1f00\u03bb\u03bb\u03ae\u03bb\u03bf\u03b9\u03c2 \u03c3\u03c5\u03bd\u03b5\u03bb\u03b8\u03cc\u03bd\u03c4\u03c9\u03bd), which would be more correct inverted, for \u05d0\u05d9\u05e9\u05c1 \u05ea\u05db\u05db\u05d9\u05dd is a man who makes oppressive taxes, high previous payments of interest; the verbal stem \u05ea\u05bc\u05db\u05da, Arab. tak, is a secondary to R. wak, which has the meanings of pressing together, and pressing firm (whence also the middle is named; cf. Arab. samym \u00e2laklab, the solid = the middle point of the heart). \u05ea\u05bc\u05da, with the plur. \u05ea\u05db\u05db\u05d9\u05dd, scarcely in itself denotes interest, \u03c4\u03cc\u03ba\u03bf\u03c2; the designation \u05d0\u05d9\u05e9\u05c1 \u05ea\u05db\u05db\u05d9\u05dd includes in it a sensible reproach (Syr. afflictor), and a rentier cannot be so called (Hitzig). Luther: Reiche [rich men], with the marginal note: \"who can practise usury as they then generally all do?\" Therefore Lwenstein understands the second line after Sa1 2:7 : God enlighteneth their eyes by raising the lowly and humbling the proud. But this line, after Pro 22:2, only means that the poor as well as the rich owe the light of life (Psa 13:4) to God, the creator and ruler of all things - a fact which has also its moral side: both are conditioned by Him, stand under His control, and have to give to Him an account; or otherwise rendered: God maketh His sun to rise on the low and the high, the evil and the good (cf. Mat 5:45) - an all-embracing love full of typical moral motive.\n(Note: \u05de\u05d0\u05d9\u05e8 has, by Lwenstein, Mehuppach Legarmeh, but incorrectly, since after Legarmeh two conjunctives cannot occur. Also Norzi with Mehuppach Mercha is irregular, since Ben-Asher recognises only two examples of this double accentuation to which this \u05de\u05d0\u05d9\u05e8 does not belong; vid., Thorath Emeth, p. 12. That the penultima toning \u05de\u05d0\u05d9\u05e8 in several editions is false scarcely needs to be remarked. Jablonski rightly points with Mehuppach on the ult., and Zinnorith on the preceding open syllable.)\n14 A king who judgeth the poor with truth,\nHis throne shall stand for ever.\n\u05d1\u05bc\u05d0\u05de\u05ea, as at Isa 16:5 (synon. \u05d1\u05d0\u05de\u05d5\u05e0\u05d4, \u05d1\u05de\u05d9\u05e9\u05c1\u05e8\u05d9\u05dd, \u05d1\u05de\u05d9\u05e9\u05c1\u05d5\u05e8), is equivalent to fidelity to duty, or a complete, full accomplishment of his duty as a ruler with reference to the dispensing of justice; in other words: after the norm of actual fact, and of the law, and of his duty proceeding from both together. \u05de\u05dc\u05da has in Codd., e.g., Jaman., and in the Venetian 1517, 21, rightly Rebia. In that which follows, \u05e9\u05c1\u05d5\u05e4\u05d8 \u05d1\u05d0\u05de\u05ea are more closely related than \u05d1\u05d0\u05de\u05ea \u05d3\u05dc\u05d9\u05dd, for of two conjunctives standing together the first always connects more than the second. \u05de\u05dc\u05da \u05e9\u05c1\u05d5\u05e4\u05d8 \u05d1\u05d0\u05de\u05ea \u05d3\u05dc\u05d9\u05dd is the truest representation of the logical grammatical relation. To 14b compare the proverb of the king, Pro 16:12; Pro 25:5.\nA proverb with \u05e9\u05c1\u05d1\u05d8, Pro 29:15, is placed next to one with \u05e9\u05c1\u05d5\u05e4\u05d8, but it begins a group of proverbs regarding discipline in the house and among the people:\n15 The rod and reproof give wisdom;\nBut an undisciplined son is a shame to his mother.\nWith \u05e9\u05c1\u05d1\u05d8 [a rod], which Pro 22:15 also commends as salutary, \u05ea\u05bc\u05d5\u05db\u05d7\u05ea refers to discipline by means of words, which must accompany bodily discipline, and without them is also necessary; the construction of the first line follows in number and gender the scheme Pro 27:9, Zac 7:7; Ewald, 339c. In the second line the mother is named, whose tender love often degenerates into a fond indulgence; such a darling, such a mother's son, becomes a disgrace to his mother. Our \"ausgelassen,\" by which Hitzig translates \u05de\u05e9\u05c1\u05dc\u05bc\u05d7, is used of joyfulness unbridled and without self-restraint, and is in the passage before us too feeble a word; \u05e9\u05c1\u05dc\u05bc\u05d7 is used of animals pasturing at liberty, wandering in freedom (Job 39:5; Isa 16:2); \u05e0\u05e2\u05e8 \u05de\u05e9\u05c1\u05dc\u05d7 is accordingly a child who is kept in by no restraint and no punishment, one left to himself, and thus undisciplined (Luther, Gesenius, Fleischer, and others).\n16 When the godless increase, wickedness increaseth;\nBut the righteous shall see their fall.\nThe lxx translation is not bad: \u03c0\u03bf\u03bb\u03bb\u1ff6\u03bd \u1f44\u03bd\u03c4\u03c9\u03bd \u1f00\u03c3\u03b5\u03b2\u1ff6\u03bd \u03c0\u03bf\u03bb\u03bb\u03b1\u1f76 \u03b3\u03af\u03bd\u03bf\u03bd\u03c4\u03b1\u03b9 \u1f01\u03bc\u03b1\u03c1\u03c4\u03af\u03b1\u03b9 (vid., regarding \u05e8\u05d1\u05d4, Pro 29:2, Pro 28:28); but in the main it is only a Binsenwahrheit, as they say in Swabia, i.e., a trivial saying. The proverb means, that if among a people the party of the godless increases in number, and at the same time in power, wickedness, i.e., a falling away into sins of thought and conduct, and therewith wickedness, prevails. When irreligion and the destruction of morals thus increase, the righteous are troubled; but the conduct of the godless carries the judgment in itself, and the righteous shall with joy perceive, in the righteous retribution of God, that the godless man will be cast down from his power and influence. This proverb is like a motto to Psa 12:1-8.\n17 Correct thy son, and he will give thee delight,\nAnd afford pleasure to thy soul.\nThe lxx well translates \u05d5\u05d9\u05e0\u05d9\u05d7\u05da by \u03ba\u03b1\u1f76 \u1f00\u03bd\u03b1\u03c0\u03b1\u03cd\u03c3\u03b5\u03b9 \u03c3\u03b5;\n(Note: Their translation of Pro 29:17 and Pro 29:18 here is found, in a marred and mutilated form, after Pro 28:17. At that place the words are \u03ba\u03b1\u1f76 \u1f00\u03b3\u03b1\u03c0\u03ae\u03c3\u03b5\u03b9 \u03c3\u03b5.)\n\u05d4\u05e0\u05d9\u05d7 denotes rest properly, a breathing again, \u1f00\u03bd\u03ac\u03c8\u03c5\u03be\u03b9\u03c2; and then, with an obliteration of the idea of restraint so far, generally (like the Arab. ara\u1e25, compared by Fleischer) to afford pleasure or delight. The post.-bibl. language uses for this the words \u05e0\u05d7\u05ea \u05e8\u05d5\u05bc\u05d7, and says of the pious that he makes \u05e0\u05d7\u05ea \u05e8\u05d5\u05d7 to his Creator, Berachoth 17a; and of God, that He grants the same to them that fear Him, Berach. 29b; in the morning prayer of the heavenly spirits, that they hallow their Creator \u05d1\u05e0\u05d7\u05ea \u05e8\u05d5\u05d7 (with inward delight). Write with Codd. (also Jaman.) and older editions \u05d5\u05d9\u05e0\u05d9\u05d7\u05da, not \u05d5\u05d9\u05e0\u05d9\u05d7\u05da\u05bc; for, except in verbs '\u05d4'\u05dc, the suffix of this Hiphil form is not dageshed, e.g., \u05d0\u05de\u05d9\u05ea\u05da, Kg1 2:26; cf. also Kg1 22:16 and Psa 50:8. \u05de\u05e2\u05d3\u05e0\u05bc\u05d9\u05dd the lxx understands, after Sa2 1:24 (\u05e2\u05dd\u05be\u05e2\u05d3\u05e0\u05d9\u05dd, \u03bc\u03b5\u03c4\u1f70 \u03ba\u03cc\u03c3\u03bc\u03bf\u03c5), also here, of ornament; but the word signifies dainty dishes - here, high spiritual enjoyment. As in Pro 29:15 and Pro 29:16 a transition was made from the house to the people, so there now follows the proverb of the discipline of children, a proverb of the education of the people:\n18 Without a revelation a people becomes ungovernable;\nBut he that keepeth the law, happy is he.\nRegarding the importance of this proverb for estimating the relation of the Chokma to prophecy, vid., vol. i. p. 41. \u05d7\u05d6\u05d5\u05df is, according to the sense, equivalent to \u05e0\u05d1\u05d5\u05bc\u05d0\u05d4, the prophetic revelation in itself, and as the contents of that which is proclaimed. Without spiritual preaching, proceeding from spiritual experience, a people is unrestrained (\u05d9\u05e4\u05bc\u05e8\u05e2, vid., regarding the punctuation at Pro 28:25, and regarding the fundamental meaning, at Pro 1:25); it becomes \u05e4\u05bc\u05e8\u05e2, disorderly, Exo 32:25; wild und wst, as Luther translates. But in the second line, according to the unity of the antithesis, the words are spoken of the people, not of individuals. It is therefore not to be explained, with Hitzig: but whoever, in such a time, nevertheless holds to the law, it is well with him! Without doubt this proverb was coined at a time when the preaching of the prophets was in vogue; and therefore this, \"but whoever, notwithstanding,\" is untenable; such a thought at that time could not at all arise; and besides this, \u05ea\u05d5\u05e8\u05d4 is in the Book of Proverbs a moveable conception, which is covered at least by the law in contradistinction to prophecy. T\u00f4ra denotes divine teaching, the word of God; whether that of the Sinaitic or that of the prophetic law (Ch2 15:3, cf. e.g., Isa 1:10). While, on the one hand, a people is in a dissolute condition when the voice of the preacher, speaking from divine revelation, and enlightening their actions and sufferings by God's word, is silent amongst them (Psa 74:9, cf. Amo 8:12); on the other hand, that same people are to be praised as happy when they show due reverence and fidelity to the word of God, both as written and as preached. That the word of God is preached among a people belongs to their condition of life; and they are only truly happy when they earnestly and willingly subordinate themselves to the word of God which they possess and have the opportunity of hearing. \u05d0\u05e9\u05c1\u05e8\u05d4\u05d5\u05bc (defective for \u05d0\u05e9\u05c1\u05e8\u05d9\u05d4\u05d5\u05bc) is the older, and here the poetic kindred form to \u05d0\u05e9\u05c1\u05e8\u05d9\u05d5, Pro 14:21; Pro 16:20.\nFrom the discipline of the people this series of proverbs again returns to the discipline of home:\n19 With words a servant will not let himself be bettered;\nFor he understandeth them, but conformeth not thereto.\nThe Niph. \u05e0\u05d5\u05e1\u05e8 becomes a so-called tolerative, for it connects with the idea of happening that of reaching its object: to become truly bettered (taught in wisdom, corrected), and thus to let himself be bettered. With mere words this is not reached; the unreasonable servant needs, in order to be set right, a more radical means of deliverance. This assertion demands confirmation; therefore is the view of von Hofmann (Schriftbew. ii. 2. 404) improbable, that 19b has in view a better-disposed servant: supposing that he is intelligent, in which case he is admonished without cause, then the words are also lost: he will let them pass over him in silence without any reply. This attempted explanation is occasioned by this, that \u05de\u05e2\u05e0\u05d4 can signify nothing else than a response in words. If this were correct, then without doubt its fundamental meaning would correspond with \u05db\u05bc\u05d9; for one explains, with Lwenstein, \"for he perceives it, and may not answer,\" i.e., this, that a reply cut off frustrates the moral impression. Or also: for he understands it, but is silent - in praefractum se silentium configit (Schultens); and thus it is with the ancients (Rashi). But why should not \u05d5\u05d0\u05d9\u05df \u05de\u05e2\u05e0\u05d4 itself be the expression of this want of any consequences? \u05de\u05e2\u05e0\u05d4 cannot certainly mean humiliation\n(Note: The Syr. and Targ. also think on \u05e2\u05e0\u05d4, for they translate: \"for he knows that he receives no strokes.\")\n(Meri, after Exo 10:3, \u05d4\u05db\u05e0\u05e2\u05d4), but why as an answer in words and not also a response by act (Stuart: a practical answer)? Thus the lxx \u1f10\u1f70\u03bd \u03b3\u1f70\u03c1 \u03ba\u03b1\u1f76 \u03bd\u03bf\u03ae\u03c3\u1fc3, \u1f00\u03bb\u03bb \u0313 \u03bf\u1f50\u03c7 \u1f51\u03c0\u03b1\u03ba\u03bf\u03cd\u03c3\u03b5\u03c4\u03b1\u03b9, according to which Luther: for although he at once understands it, he does not yet take it to himself. That \u05de\u05e2\u05e0\u05d4 tahT . may mean obedience, the Aram. so understood, also at Pro 16:4. It denoted a reply in the most comprehensive meaning of the word, vid., at Pro 16:1. The thought, besides, is the same as if one were to explain: for he understands it, and is silent, i.e., lets thee speak; or: he understands it, but that which he perceives finds no practical echo.\n20 Seest thou a man hasty in his words?\nThe fool hath more hope than he.\nCf. Pro 26:12. Such an one has blocked up against himself the path to wisdom, which to the fool, i.e., to the ingenuous, stands open; the former is perfect, of the latter something may yet be made. In this passage the contrast is yet more precise, for the fool is thought of as the dull, which is the proper meaning of \u05db\u05bc\u05e1\u05d9\u05dc, vid., under Pro 17:24. There is more hope for the fool than for him, although he may be no fool in himself, who overthrows himself by his words. \"The \u03c0\u03c1\u03bf\u03c0\u03b5\u03c4\u1f74\u03c2 \u1f10\u03bd \u03bb\u03cc\u03b3\u1ff3 \u03b1\u1f50\u03c4\u03bf\u1fe6 (Sir. 9:18) has, in the existing case, already overleaped the thought; the \u05db\u05e1\u05d9\u05dc has it still before him, and comes at length, perhaps with his slow conception, to it\" (Hitzig); for the ass, according to the fable, comes at last farther than the greyhound. Hence, in words as well as in acts, the proverb holds good, \"Eile mit Weile\" [= festina lente]. Every word, as well as act, can only be matured by being thought out, and thought over. From this proverb, which finds its practical application to the affairs of a house, and particularly also to the relation to domestics, the group returns to the subject of instruction, which is its ground-tone.\n21 If one pampers his servant from youth up,\nHe will finally reach the place of a child.\nThe lxx had no answer to the question as to the meaning of \u05de\u05e0\u05d5\u05df. On the other hand, for \u05e4\u05bc\u05e0\u05bc\u05e7, the meaning to fondle; delicatius enutrire, is perfectly warranted by the Aram. and Arab. The Talmud, Succa 52b, resorts to the alphabet \u05d1\u05d7''\u05d0\u05d8 in order to reach a meaning for \u05de\u05e0\u05d5\u05df. How the Targ. comes to translate the word by \u05de\u05e0\u05e1\u05bc\u05d7 (outrooted) is not clear; the rendering of Jerome: postea sentiet eum contumacem, is perhaps mediated by the \u1f14\u03c3\u03c4\u03b1\u03b9 \u03b3\u03bf\u03b3\u03b3\u03c5\u03c3\u03bc\u03cc\u03c2 of Symmachus, who combines \u05e0\u05d5\u05df with \u05dc\u05d5\u05df, Niph. \u03b3\u03bf\u03b3\u03b3\u03cd\u03b6\u03b5\u03b9\u03bd. The \u1f40\u03b8\u03c5\u03bd\u03b7\u03b8\u03ae\u03c3\u03b5\u03c4\u03b1\u03b9 of the lxx, with the Syr., von Hofmann has sought to justify (Schriftbew. ii. 2. 404), for he derives \u05de\u05e0\u05d5\u05df = \u05de\u05e0\u05d4\u05d5\u05df from \u05e0\u05d4\u05d4. We must then punctuate \u05de\u05e0\u05bc\u05d5\u05df; but perhaps the lxx derived the word from \u05d0\u05e0\u05df = \u05de\u05d0\u05e0\u05d5\u05df, whether they pronounced it \u05de\u05e0\u05d5\u05df (cf. \u05de\u05e1\u05e8\u05ea = \u05de\u05d0\u05e1\u05e8\u05ea) or \u05de\u05e0\u05bc\u05d5\u05df. To follow them is not wise, for the formation of the word is precarious; one does not see with the speaker of this proverb, to whom the language presented a fulness of synonyms for the idea of complaint, meant by using this peculiar word. Linguistically these meanings are impossible: of Jerome, dominus = \u05de\u05de\u05e0\u05bc\u05d4 (Ahron b. Josef, Meri, and others); or: the oppressed = \u05de\u05d5\u05bc\u05e0\u05d4, from \u05d9\u05e0\u05d4 (Johlson); or: one who is sick = \u05de\u05d5\u05e0\u05d4 (Euchel). and Ewald's \"undankbar\" [unthankful], derived from the Arabic, is a mere fancy, since (Arab.) manuwan does not mean one who is unthankful, but, on the contrary, one who upbraids good deeds shown.\n(Note: In Jahrb. xi. p. 10f. Ewald compares, in an expressive way, the Ethiopic mann\u00e1na (Piel) to scorn; men\u00fbn, a reprobate; and mann\u00e2n\u0131\u0302, one who is despised; according to which \u05de\u05e0\u05d5\u05df hcih could certainly designate \"a man despising scornfully his own benefactors, or an unthankful man.\" But this verbal stem is peculiarly Ethiop., and is certainly not once found in Arab. For minnat (which Ewald compares) denotes benefaction, and the duty laid on one thereby, the dependence thereby produced. The verb (Arab.) minn (= \u05de\u05e0\u05df) signifies to divide; and particularly, partly to confer benefaction, partly to attribute benefaction, reckon to, enumerate, and thereby to bring out the sense of obligation. Thus nothing is to be derived from this verbal stem for \u05de\u05e0\u05d5\u05df.)\nThe ancients are in the right track, who explain \u05de\u05e0\u05d5\u05df after the verb \u05e0\u05d5\u05bc\u05df, Psa 72:17 = \u05e0\u05d9\u05df = \u05d1\u05bc\u05df; the Venet., herein following Kimchi, also adopts the nominal form, for it translates (but without perceptible meaning) \u03b3\u03cc\u03bd\u03c9\u03c3\u03b9\u03c2. Luther's translation is fortunate:\n\"If a servant is tenderly treated from youth up,\nHe will accordingly become a Junker [squire].\"\nThe ideas represented in modern Jewish translations: that of a son (e.g., Solomon: he will at last be the son) and that of a master (Zunz), are here united. But how the idea of a son (from the verb \u05e0\u05d5\u05df), at the same time that of a master, may arise, is not to be perceived in the same way as with Junker and the Spanish infante and hidalgo; rather with \u05de\u05e0\u05d5\u05df, as the ironical naming of the son (little son), the idea of a weakling (de Wette) may be connected. The state of the matter appears as follows: - the Verb \u05e0\u05d5\u05bc\u05df has the meanings of luxuriant growth, numerous propagation; the fish has from this the Aram. name of \u05e0\u05d5\u05bc\u05df, like the Heb. \u05d3\u05bc\u05d2, from \u05d3\u05bc\u05d2\u05d4, which also means luxuriant, exuberant increase (vid., at Psa 72:17). From this is derived \u05e0\u05d9\u05df, which designates the offspring as a component part of a kindred, as well as \u05de\u05e0\u05d5\u05df, which, according as the \u05de is interpreted infin. or local, means either this, that it sprouts up luxuriantly, the abundant growth, or also the place of luxuriant sprouting, wanton growing, abundant and quick multiplication: thus the place of hatching, spawning. The subject in \u05d9\u05d4\u05d9\u05d4 might be the fondled one; but it lies nearer, however, to take him who fondles as the subject, as in 21a. \u05d0\u05d7\u05e8\u05d9\u05ea\u05d5 is either adv. accus. for \u05d1\u05d0\u05d7\u05e8\u05d9\u05ea\u05d5, or, as we preferred at Pro 23:32, it is the subj. introducing, after the manner of a substantival clause, the following sentence as its virtual predicate: \"one has fondled his servant from his youth up, and his (that of the one who fondles) end is: he will become a place of increase.\" The master of the house is thought of along with his house; and the servant as one who, having become a man, presents his master with \u05d9\u05dc\u05d9\u05d3\u05d9 \u05d1\u05bc\u05d9\u05ea, who are spoilt scapegraces, as he himself has become by the pampering of his master. There was used in the language of the people, \u05e0\u05d9\u05df for \u05d1\u05bc\u05df, in the sense on which we name a degenerate son a \"Schnes Frchtchen\" [pretty little fruit]; and \u05de\u05e0\u05d5\u05df is a place (house) where many \u05e0\u05d9\u05e0\u05d9\u05dd are; and a man (master of a house) who has many of them is one whose family has increased over his head. One reaches the same meaning if \u05de\u05e0\u05d5\u05df is rendered more immediately as the place or state of growing, increasing, luxuriating. The sense is in any case: he will not be able, in the end, any more to defend himself against the crowd which grows up to him from this his darling, but will be merely a passive part of it.\nThe following group begins with a proverb which rhymes by \u05de\u05d3\u05d5\u05df, with \u05de\u05e0\u05d5\u05df of the foregoing, and extends on to the end of this Hezekiah collection:\n22 A man of anger stirreth up strife;\nAnd a passionate man aboundeth in transgression.\nLine first is a variation of Pro 15:18 and Pro 28:25. \u05d0\u05d9\u05e9\u05c1 and \u05d1\u05bc\u05e2\u05dc as here, but in the reverse order at Pro 22:24.\n(Note: For \u05d0\u05d9\u05e9\u05c1\u05be\u05d0\u05e3 (Lwenstein after Norzi) is to be written, with Baer (Thorath Emeth, p. 19), \u05d0\u05d9\u05e9\u05c1 \u05d0\u05e3 ,)91. Thus also in Cod. Jaman.)\n\u05d0\u05e3 here means anger, not the nose, viz., the expanded nostrils (Schultens). In \u05e8\u05d1\u05be\u05e4\u05bc\u05e9\u05c1\u05e2 the \u05e4\u05e9\u05c1\u05e2 is, after Pro 14:29; Pro 28:16; Pro 20:27, the governed genitive; Hitzig construes it in the sense of \u05e4\u05e9\u05c1\u05e2 \u05e8\u05d1, Psa 19:2, with \u05d9\u05d2\u05e8\u05d4, but one does not say \u05d2\u05bc\u05e8\u05d4 \u05e4\u05e9\u05c1\u05e2; and that which is true of \u05e8\u05d1\u05bc\u05d9\u05dd, that, after the manner of a numeral, it can precede its substantive (vid., under Ps. 7:26; Psa 89:51), cannot be said of \u05e8\u05d1. Much (great) in wickedness denotes one who heaps up many wicked actions, and burdens himself with greater guilt (cf. \u05e4\u05e9\u05c1\u05e2, Pro 29:16). The wrathful man stirreth up (vid., under Pro 15:18) strife, for he breaks through the mutual relations of men, which rest on mutual esteem and love, and by means of his passionate conduct he makes enemies of those against whom he thinks that he has reason for being angry; that on account of which he is angry can be settled without producing such hostility, but passion impels him on, and misrepresents the matter; it embitters hearts, and tears them asunder. The lxx has, instead of \u05e8\u05d1, \u1f10\u03be\u03ce\u03c1\u03c5\u03be\u03b5\u03bd, of dreaming, \u05db\u05e8\u05d4 (Pro 16:27).\nPro 29:23 passes from anger to haughtiness:\nA man's pride will bring him low;\nBut the lowly attaineth to honour.\nThus we translate \u05ea\u05bc\u05ea\u05de\u05da \u05db\u05bc\u05d1\u05d5\u05d3 (Lat. honorem obtinet) in accord with Pro 11:16, and \u05e9\u05c1\u05e4\u05dc\u05be\u05e8\u05d5\u05bc\u05d7 with Pro 16:19, where, however, \u05e9\u05c1\u05e4\u05dc is not adj. as here, but inf. The haughty man obscures the honour which he has by this, that he boasts immeasurably of it, and aspires yet more after it; the lowly man, on the other hand, obtains honour without his seeking it, honour before God and before men, which would be of no worth were it not connected with the honour before God. The lxx: \u03c4\u03bf\u1f7a\u03c2 \u03b4\u1f72 \u03c4\u03b1\u03c0\u03b5\u03b9\u03bd\u03cc\u03c6\u03c1\u03bf\u03bd\u03b1\u03c2 \u1f10\u03c0\u03b5\u03af\u03b4\u03b5\u03b9 \u03b4\u03cc\u03be\u1fc3 \u03ba\u03cd\u03c1\u03b9\u03bf\u03c5\u03c2. This \u03ba\u03cd\u03c1\u03b9\u03bf\u03c5\u03c2 is indeed not contrary to the sense, but it is opposed to the style. Why the 24th verse should now follow is, as regards the contents and the expression, hard to say; but one observes that Pro 29:22-27 follow each other, beginning with the successive letters of the alphabet \u05d0 (\u05d1), \u05d2, \u05d7, \u05d7, \u05e8, \u05ea (\u05ea).\n24 He that taketh part with a thief hateth himself;\nHe heareth the oath and confesseth not.\nHitzig renders the first member as the pred. of the second: \"he who does not bring to light such sins as require an atonement (Lev 5:1.), but shares the secret of them with the sinner, is not better than one who is a partner with a thief, who hateth himself.\" The construction of the verse, he remarks, is not understood by any interpreter. It is not, however, so cross, - for, understood as Hitzig thinks it ought to be, the author should have expressed the subject by \u05e9\u05c1\u05de\u05e2 \u05d0\u05dc\u05d4 \u05d5\u05dc\u05d0 \u05d9\u05d2\u05d9\u05d3, - but is simple as the order of the words and the verbal form require it. The oath is, after Lev 5:1, that of the judge who adjures the partner of the thief by God to tell the truth; but he conceals it, and burdens his soul with a crime worthy of death, for from a concealer he becomes in addition a perjured man.\n25 Fear of man bringeth a snare with it;\nBut he that trusteth in Jahve is advanced.\nIt sounds strange, Hitzig remarks, that here in the Book of an Oriental author one should be warned against the fear of man. It is enough, in reply to this, to point to Isa 51:12. One of the two translations in the lxx (cf. Jerome and Luther) has found this \"strange\" thought not so strange as not to render it, and that in the gnomic aorist: \u03c6\u03bf\u03b2\u03b7\u03b8\u03ad\u03bd\u03c4\u03b5\u03c2 \u03ba\u03b1\u1f76 \u03b1\u1f30\u03c3\u03c7\u03c5\u03bd\u03b8\u03ad\u03bd\u03c4\u03b5\u03c2 \u1f00\u03bd\u03b8\u03c1\u03ce\u03c0\u03bf\u03c5\u03c2 \u1f51\u03c0\u03b5\u03c3\u03ba\u03b5\u03bb\u03af\u03c3\u03b8\u03b7\u03c3\u03b1\u03bd. And why should not \u05d7\u05e8\u05d3\u05bc\u05ea \u05d0\u05d3\u05dd be able to mean the fear of man (cowardice)? Perhaps not so that \u05d0\u05d3\u05dd is the gen. objecti, but so that \u05d7\u05e8\u05d3\u05ea \u05d0\u05d3\u05dd means to frighten men, as in Sa1 14:15. \u05d7\u05e8\u05d3\u05ea \u05d0\u05dc\u05d4\u05d9\u05dd, a trembling of God; cf. Psa 64:2; \u05e4\u05d7\u05d3 \u05d0\u05d9\u05d1, the fear occasioned by the enemy, although this connection, after Deu 2:25, can also mean fear of the enemy (gen. objecti). To \u05d9\u05ea\u05bc\u05df, occasioned = brings as a consequence with it, cf. Pro 10:10; Pro 13:15; the synallage generis is as at Pro 12:25 : it is at least strange with fem. infinit. and infinitival nouns, Pro 16:16; Pro 25:14; Psa 73:28; but \u05d7\u05e8\u05d3\u05bc\u05d4 (trembling) is such a nom. actionis, Ewald, 238a. Regarding \u05d9\u05e9\u05c2\u05d2\u05bc\u05d1 (for which the lxx.1 \u03c3\u03c9\u03b8\u03ae\u03c3\u03b5\u03c4\u03b1\u03b9, and lxx2 \u03b5\u1f50\u03c6\u03c1\u03b1\u03bd\u03b8\u03ae\u03c3\u03b5\u03c4\u03b1\u03b9 = \u05d9\u05e9\u05c2\u05de\u05d7), vid., at Pro 18:10. He who is put into a terror by a danger with which men threaten him, so as to do from the fear of man what is wrong, and to conceal the truth, falls thereby into a snare laid by himself - it does not help him that by this means he has delivered himself from the danger, for he brands himself as a coward, and sins against God, and falls into an agony of conscience (reproach and anguish of heart) which is yet worse to bear than the evil wherewith he was threatened. It is only confidence in God that truly saves. The fear of man plunges him into yet greater suffering than that from which he would escape; confidence in God, on the other hand, lifts a man internally, and at last externally, above all his troubles.\nA similar gen. connection to that between \u05d7\u05e8\u05d3\u05ea \u05d0\u05d3\u05dd exists between \u05de\u05e9\u05c1\u05e4\u05d8\u05be\u05d0\u05d9\u05e9\u05c1:\nMany seek the countenance of the ruler;\nYet from Jahve cometh the judgment of men.\nLine first is a variation of Pro 19:6, cf. Kg1 10:24. It lies near to interpret \u05d0\u05d9\u05e9\u05c1 as gen. obj.: the judgment regarding any one, i.e., the estimating of the man, the decision regarding him; and it is also possible, for \u05de\u05e9\u05c1\u05e4\u05bc\u05d8\u05d9, Psa 17:2, may be understood of the judgment which I have, as well as of the judgment pronounced regarding me (cf. Lam 3:59). But the usage appears to think of the genit. after \u05de\u05e9\u05c1\u05e4\u05d8 always as subjective, e.g., Pro 16:33, of the decision which the lot brings, Job 36:6, the right to which the poor have a claim; so that thus in the passage before us \u05de\u05e9\u05c1\u05e4\u05d8\u05be\u05d0\u05e9\u05c1 means the right of a man, as that which is proper or fitting to him, the judgment of a man, as that to which as appropriate he has a claim (lxx \u03c4\u1f78 \u03b4\u03af\u03ba\u03b1\u03b9\u03bf\u03bd \u1f00\u03bd\u03b4\u03c1\u03af). Whether the genit. be rendered in the one way or the other, the meaning remains the same: it is not the ruler who finally decides the fate and determines the worth of a man, as they appear to think who with eye-service court his favour and fawn upon him.\n27 An abomination to a righteous man is a villanous man;\nAnd an abomination to the godless is he who walketh uprightly.\nIn all the other proverbs which begin with \u05ea\u05d5\u05e2\u05d1\u05ea, e.g., Pro 11:20, \u05d9\u05d4\u05d5\u05d4 follows as genit., here \u05e6\u05d3\u05bc\u05d9\u05e7\u05d9\u05dd, whose judgment is like that of God. \u05d0\u05d9\u05e9\u05c1 \u05e2\u05d5\u05dc is an abhorrence to them, not as a man, but just as of such a character; \u05e2\u05d5\u05dc is the direct contrast to \u05d9\u05e9\u05c1\u05e8. The righteous sees in the villanous man, who boldly does that which is opposed to morality and to honour, an adversary of his God; on the other hand, the godless sees in the man that walketh uprightly (\u05d9\u05e9\u05c1\u05e8\u05be\u05d3\u05bc\u05e8\u05da, as at Psa 37:14) his adversary, and the condemnation of himself.\nWith this doubled \u05ea the Book of Proverbs, prepared by the men of Hezekiah, comes to an end. It closes, in accordance with its intention announced at the beginning, with a proverb concerning the king, and a proverb of the great moral contrasts which are found in all circles of society up to the very throne itself.","title":"Biblical Commentary on the Old Testament by Carl Friedrich Keil and Franz Delitzsch: Proverbs: Proverbs Chapter 29","type":"page"}