The external title, i.e., the Synagogue name, of the whole collection of Proverbs is משׁלי (Mishle), the word with which it commences. Origen (Euseb. h. e. vi. 25) uses the name Μισλώθ, i.e., משׁלות, which occurs in the Talmud and Midrash as the designation of the book, from its contents. In a similar way, the names given to the Psalter, תּהלּים and תּהלּות, are interchanged.
This external title is followed by one which the Book of Proverbs, viewed as to its gradual formation, and first the older portion, gives to itself. It reaches from Pro 1:1 to Pro 1:6, and names not only the contents and the author of the book, but also commends it in regard to the service which it is capable of rendering. It contains "Proverbs of Solomon, the son of David, king of Israel." The books of the נבואה and חכמה, including the Canticles, thus give their own titles; among the historical books, that of the memoirs of Nehemiah is the only one that does so. משׁלי has the accent Dech, to separate
(Note: Norzi has erroneously accented משלי with the accent Munach. The מ is besides the Masoretic majusculum, like the ב, שׁ, and א at the commencement of the Law, the Canticles, and Chronicles.)
it from the following complex genitive which it governs, and מלך ישׂראל is made the second hemistich, because it belongs to שׁלמה, not to דּוד.
(Note: If it had belonged to דוד, then the sentence would have been accented thus: משׁלי שלמה בן־דוד מלך ישראל.)
As to the fundamental idea of the word משׁל, we refer to the derivation given in the Gesch. der jud. Poesie, p. 196, from משׁל, Aram. מתל, root תל, Sanskr. tul (whence tul, balance, similarity), Lat. tollere; the comparison of the Arab. mathal leads to the same conclusion. "משׁל signifies, not, as Schultens and others after him affirm, effigies ad similitudinem alius rei expressa, from משׁל in the primary signification premere, premente manu tractare; for the corresponding Arab. verb mathal does not at all bear that meaning, but signifies to stand, to present oneself, hence to be like, properly to put oneself forth as something, to represent it; and in the Hebr. also to rule, properly with על to stand on or over something, with בּ to hold it erect, like Arab. kam with b, rem administravit [vid. Jesaia, p. 691]. Thus e.g., Gen 24:2, it is said of Eliezer: המּשׁל בּכל־אשׁר־לו, who ruled over all that he (Abraham) had (Luther: was a prince over all his goods). Thus משׁל, figurative discourse which represents that which is real, similitude; hence then parable or shorter apothegm, proverb, in so far as they express primarily something special, but which as a general symbol is then applied to everything else of a like kind, and in so far stands figuratively. An example is found in Sa1 10:11. It is incorrect to conclude from this meaning of the word that such memorial sayings or proverbs usually contained comparisons, or were clothed in figurative language; for that is the case in by far the fewest number of instances: the oldest have by far the simplest and most special interpretations" (Fleischer). Hence Mashal, according to its fundamental idea, is that which stands with something = makes something stand forth = representing. This something that represents may be a thing or a person; as e.g., one may say Job is a Mashal, i.e., a representant, similitude, type of Israel (vide the work entitled עץ החיים, by Ahron b. Elia, c. 90, p. 143); and, like Arab. mathal (more commonly mithl = משׁל, cf. משׁל, Job 41:25), is used quite as generally as is its etymological cogn. instar (instare). But in Hebr. Mashal always denotes representing discourse with the additional marks of the figurative and concise, e.g., the section which presents (Hab 2:6) him to whom it refers as a warning example, but particularly, as there defined, the gnome, the apothegm or maxim, in so far as this represents general truths in sharply outlined little pictures.
Pro 1:2
Now follows the statement of the object which these proverbs subserve; and first, in general,
To become acquainted with wisdom and instruction,
To understand intelligent discourses.
They seek on the one side to initiate the reader in wisdom and instruction, and on the other to guide him to the understanding of intelligent discourses, for they themselves contain such discourses in which there is a deep penetrating judgment, and they sharpen the understanding of him who engages his attention with them.
(Note: לדעת is rightly pointed by Lwenstein with Dech after Cod. 1294; vide the rule by which the verse is divided, Torath Emeth, p. 51, 12.)
As Schultens has already rightly determined the fundamental meaning of ידע, frequently compared with the Sanskr. vid, to know (whence by gunating,
(Note: Guna = a rule in Sanskrit grammar regulating the modification of vowels.)
vda, knowledge), after the Arab. wad'a, as deponere, penes se condere, so he also rightly explains חכמה by soliditas; it means properly (from חכם, Arab. hakm, R. hk, vide under Psa 10:8, to be firm, closed) compactness, and then, like πυκνότης, ability, worldly wisdom, prudence, and in the higher general sense, the knowledge of things in the essence of their being and in the reality of their existence. Along with wisdom stands the moral מוּסר, properly discipline, i.e., moral instruction, and in conformity with this, self-government, self-guidance, from יסר = וסר, cogn. אסר, properly adstrictio or constrictio; for the מ of the noun signifies both id quod or aliquid quod (ὅ, τι) and quod in the conjunctional sense (ὅτι), and thus forms both a concrete (like מוסר = מאסר, fetter, chain) and an abstract idea. The first general object of the Proverbs is דּעת, the reception into oneself of wisdom and moral edification by means of education and training; and second is to comprehend utterances of intelligence, i.e., such as proceed from intelligence and give expression to it (cf. אמרי אמת, Pro 22:21). בּין, Kal, to be distinguished (whence בּין, between, constr. of בּין, space between, interval), signifies in Hiph. to distinguish, to understand; בּינה is, according to the sense, the n. actionis of this Hiph., and signifies the understanding as the capability effective in the possession of the right criteria of distinguishing between the true and the false, the good and the bad (Kg1 3:9), the wholesome and the pernicious.
Pro 1:3-5
In the following, 2a is expanded in Pro 1:3-5, then 2b in Pro 1:6. First the immediate object:
3 To attain intelligent instruction,
Righteousness, and justice, and integrity;
4 To impart to the inexperienced prudence,
To the young man knowledge and discretion
5 Let the wise man hear and gain learning,
And the man of understanding take to himself rules of conduct.
With דּעת, denoting the reception into oneself, acquiring, is interchanged (cf. Pro 2:1) קחת, its synonym, used of intellectual reception and appropriation, which, contemplated from the point of view of the relation between the teacher and the learner, is the correlative of תּת, παραδιδόναι, tradere (Pro 9:9). But מוּסר השׂכּל is that which proceeds from chokma and musar when they are blended together: discipline of wisdom, discipline training to wisdom; i.e., such morality and good conduct as rest not on external inheritance, training, imitation, and custom, but is bound up with the intelligent knowledge of the Why and the Wherefore. השׂכּל, as Pro 21:16, is inf. absol. used substantively (cf. השׁקט, keeping quiet, Isa 32:17) of שׂכל (whence שׂכל, intellectus), to entwine, involve; for the thinking through a subject is represented as an interweaving, complicating, configuring of the thoughts (the syllogism is in like manner represented as אשׁכּל, Aram. סגול, a bunch of grapes), (with which also סכל, a fool, and חסכּיל, to act foolishly, are connected, from the confusion of the thoughts, the entangling of the conceptions; cf. Arab. 'akl, to understand, and מעקּל). The series of synonyms (cf. Pro 23:23) following in 3b, which are not well fitted to be the immediate object to לקחת, present themselves as the unfolding of the contents of the מוּסר השׂכּל, as meaning that namely which is dutiful and right and honest. With the frequently occurring two conceptions צדק וּמשׁפּט (Pro 2:9), (or with the order reversed as in Psa 119:121) is interchanged משׁפּט וּצדקה (or with the order also reversed, Pro 21:3). The remark of Heidenheim, that in צדק the conception of the justum, and in צדקה that of the aequum prevails, is suggested by the circumstance that not צדק but צדקה signifies δικαιοσύνη (cf. Pro 10:2) in the sense of liberality, and then of almsgiving (ἐλεημοσύνη); but צדק also frequently signifies a way of thought and action which is regulated not by the letter of the law and by talio, but by love (cf. Isa 41:2; Isa 42:6). Tsedek and ts'dakah have almost the relation to one another of integrity and justice which practically brings the former into exercise. משׁפּט (from שׁפט, to make straight, to adjust, cf. שׁבט, Arab. sabita, to be smooth) is the right and the righteousness in which it realizes itself, here subjectively considered, the right mind.
(Note: According to Malbim, משׁפט is the fixed objective right, צדק the righteousness which does not at once decide according to the letter of the law, but always according to the matter and the person.)
משׁרים (defect. for מישׁרים, from ישׁר, to be straight, even) is plur. tantum; for its sing. מישׁר (after the form מיטב) the form מישׁור (in the same ethical sense, e.g., Mal 2:6) is used: it means thus a way of thought and of conduct that is straight, i.e., according to what is right, true, i.e., without concealment, honest, i.e., true to duty and faithful to one's word.
Pro 1:4
This verse presents another aspect of the object to be served by this book: it seeks to impart prudence to the simple. The form פּתאים
(Note: Like עפאים, Psa 104:12, וכצבאים, Ch1 12:8, cf. Michlol, 196a. In Pro 1:22, Pro 1:32, the mute א is wanting.)
(in which, as in גּוים, the י plur. remains unwritten) is, in this mongrel form in which it is written (cf. Pro 7:7; Pro 8:5; Pro 9:6; Pro 14:18; Pro 27:12), made up of פּתים (Pro 1:22, Pro 1:32, once written plene, פּתיים, Pro 22:3) and פּתאים (Pro 7:7). These two forms with י and the transition of י into א are interchanged in the plur. of such nouns as פּתי, segolate form, "from פּתה (cogn. פּתח), to be open, properly the open-hearted, i.e., one whose heart stands open to every influence from another, the harmless, good-natured - a vox media among the Hebrews commonly (though not always, cf. e.g., Psa 116:6) in malam partem: the foolish, silly, one who allows himself to be easily persuaded or led astray, like similar words in other languages - Lat. simplex, Gr. εὐήθης, Fr. nav; Arab. fatyn, always, however, in a good sense: a high and noble-minded man, not made as yet mistrustful and depressed by sad experiences, therefore juvenis ingenuus, vir animi generosi" (Fl.). The פּתאים, not of firm and constant mind, have need of ערמה; therefore the saying Pro 14:15, cf. Pro 8:5; Pro 19:25. The noun ערמה (a fem. segolate form like חכמה) means here calliditas in a good sense, while the corresponding Arab. 'aram (to be distinguished from the verb 'aram, ערם, to peel, to make bare, nudare) is used only in a bad sense, of malevolent, deceptive conduct. In the parallel member the word נער is used, generally (collectively) understood, of the immaturity which must first obtain intellectual and moral clearness and firmness; such an one is in need of peritia et sollertia, as Fleischer well renders it; for דּעת is experimental knowledge, and מזמּה (from זמם, according to its primary signification, to press together, comprimere; then, referred to mental concentration: to think) signifies in the sing., sensu bono, the capability of comprehending the right purposes, of seizing the right measures, of projecting the right plans.
Pro 1:5
In this verse the infinitives of the object pass into independent sentences for the sake of variety. That ישׁמע cannot mean audiet, but audiat, is shown by Pro 9:9; but ויסף is jussive (with the tone thrown back before לקח; cf. Pro 10:8, and Pro 16:21, Pro 16:23, where the tone is not thrown back, as also Sa2 24:3) with the consecutive Vav ( ו ) (= Arab. f): let him hear, thus will he... or, in order that he. Whoever is wise is invited to hear these proverbs in order to add learning (doctrinam) to that which he already possesses, according to the principle derived from experience, Pro 9:9; Mat 13:12. The segolate לקח, which in pausa retains its segol (as also בּטח, ישׁע, צמח, מלך, צדק, קדם, and others), means reception, and concretely what one takes into himself with his ear and mind; therefore learning (διδαχὴ with the object of the ἀποδοχή), as Deu 32:2 (parallel אמרה, as Deu 4:2 תּורה), and then learning that has passed into the possession of the receiver, knowledge, science (Isa 29:24, parall. בּינה). Schultens compares the Arab. laḳah, used of the fructification of the female palm by the flower-dust of the male. The part. נבון (the inf. of which is found only once, Isa 10:13) is the passive or the reflexive of the Hiph. הבין, to explain, to make to understand: one who is caused to understand or who lets himself be informed, and thus an intelligent person - that is one who may gain תּחבּות by means of these proverbs. This word, found only in the plur. (probably connected with חבל, shipmaster, properly one who has to do with the חבלים, ship's ropes, particularly handles the sails, lxx κυβέρνησιν), signifies guidance, management, skill to direct anything (Job 32:7, of God's skill which directs the clouds), and in the plur. conception, the taking measures, designs in a good sense, or also (as in Pro 12:5) in a bad sense; here it means guiding thoughts, regulating principles, judicious rules and maxims, as Deu 11:14, prudent rules of government, Deu 20:18; Deu 24:6 of stratagems. Fl. compares the Arab. tedbı̂r (guidance, from דּבר, to lead cattle), with its plur. tedâbı̂r, and the Syr. dubôro, direction, management, etc.
Pro 1:6
The mediate object of these proverbs, as stated in Pro 1:2, is now expanded, for again it is introduced in the infinitive construction: - The reader shall learn in these proverbs, or by means of them as of a key, to understand such like apothegms generally (as Pro 22:17.):
To understand proverb and symbol,
The words of wise men and their enigmas.
In the Gesch. der jd. Poesie, p. 200f., the derivation of the noun מליצה is traced from לוּץ, primarily to shine, Sanskr. las, frequently with the meanings ludere and lucere; but the Arab. brings near another primary meaning. "מליצה, from Arab. root las, flexit, torsit, thus properly oratio detorta, obliqua, non aperta; hence לץ, mocker, properly qui verbis obliquis utitur: as Hiph. הליץ, to scoff, but also verba detorta retorquere, i.e., to interpret, to explain" (Fl.). Of the root ideas found in חידה, to be sharp, pointed (חד, perhaps related to the Sanskr. kaṭu, sharp of taste, but not to acutus), and to be twisted (cf. אחד, אגד ,אחד, עקד, harmonizing with the at present mysterious catena), that the preference is given to the latter already, Psa 78:2. "The Arab. ḥâd, to revolve, to turn (whence hid, bend, turn aside!), thence חידה, στροφή, cunning, intrigue, as also enigma, dark saying, perlexe dictum" (Fl.). The comparison made by Schultens with the Arab. ḥidt as the name of the knot on the horn of the wild-goat shows the sensible fundamental conception. In post-biblical literature חידה is the enigma proper, and מליצה poetry (with הלצה of poetical prose). The Graec. Venet. translates it ῥητορείαν.
Pro 1:7
The title of the book is followed by its motto, symbol, device:
The fear of Jahve is the beginning of knowledge;
Wisdom and discipline is despised by fools.
The first hemistich expresses the highest principle of the Israelitish Chokma, as it is found also in Pro 9:10 (cf. Pro 15:33), Job 28:28, and in Psa 111:10 (whence the lxx has interpolated here two lines). ראשׁית combines in itself, as ἀρχή, the ideas of initium (accordingly J. H. Michaelis: initium cognitionis, a quo quisquis recte philosophari cupit auspicium facere debet) and principium, i.e., the basis, thus the root (cf. Mic 1:13 with Job 19:28).
(Note: In Sirach 1:14, 16, the Syr. has both times רישׁ חכמתא; but in the second instance, where the Greek translation has πλησμονὴ σοφίας, שׂבע חכמה (after Psa 16:11) may have existed in the original text.)
Wisdom comes from God, and whoever fears Him receives it (cf. Jam 1:5.). יראת יהוה is reverential subordination to the All-directing, and since designedly יהוה is used, and not אלהים (ה), to the One God, the Creator and Governor of the world, who gave His law unto Israel, and also beyond Israel left not His holy will unattested; the reverse side of the fear of Jahve as the Most Holy One is שׂנאת רע, Pro 8:13 (post-biblical יראת חטא). The inverted placing of the words 7b imports that the wisdom and discipline which one obtains in the way of the fear of God is only despised by the אוילים, i.e., the hard, thick, stupid; see regarding the root-word אול, coalescere, cohaerere, incrassari, der Prophet Jesaia, p. 424, and at Psa 73:4. Schultens rightly compares παχεῖς, crassi pro stupidis.
(Note: Malbim's explanation is singular: the sceptics, from אוּלי, perhaps! This also is Heidenheim's view.)
בּזוּ has the tone on the penult., and thus comes from בּוּז; the 3rd pr. of בּזה would be בּזוּ or בּזיוּ. The perf. (cf. Pro 1:29) is to be interpreted after the Lat. oderunt (Ges. 126). |