Guarded Desire, Wise Discipline, the Fear of the Lord, and Warnings Against Envy, Gluttony, Lust, and Drunkenness

Pro 23:6-8 There now follows a proverb with unequally measured lines, perhaps a heptastich: 6 Eat not the bread of the jealous, And let not thyself lust after his dainties; 7 For as one who calculates with himself, so is he: “Eat and drink,” saith he to thee; But his heart is not with thee. 8 Thy morsel which thou hast enjoyed wilt thou cast up, And hast lost thy pleasant words.

As טוב עין, Pro 22:9, benignus oculo , denotes the pleasantness and joy of social friendship; so here (cf. Deu 15:9; Mat 15:15) רע עין, malignus oculo , the envy and selfishness of egoism seeking to have and retain all for itself. The lxx ἀνδρὶ βασκάνῳ, for the look of the evil eye, עין רע, עינא בישׁא ( cattivo occhio ), refers to enchantment; cf. βασκαίνειν, fascinare , to bewitch, to enchant, in modern Greek, to envy, Arab.

'an, to eye, as it were, whence ma‛jûn, ma‛ı̂n, hit by the piercing look of the envious eye, invidiae , as Apuleius says, letali plaga percussus (Fleischer). Regarding תּתאו with Pathach , vid . , the parallel line 3a. 7a is difficult. The lxx and Syr. read שׂער [hair]. The Targ. renders תּרעא רמא, and thus reads שׁער [fool], and thus brings together the soul of the envious person and a high portal, which promises much, but conceals only deception behind (Ralbag).

Joseph ha-Nakdan reads שׂער with sîn ; and Rashi, retaining the schîn , compares the “sour figs,” Jer 29:17. According to this, Luther translates: like a ghost (a monster of lovelessness) is he inwardly; for, as it appears in שׂער, the goat-like spectre שׂעיר hovered before him. Schultens better, because more in conformity with the text: quemadmodum suam ipsius animam abhorret ( i.

e. , as he does nothing to the benefit of his own appetite) sic ille ( erga alios multo magis ). The thought is appropriate, but forced. Hitzig for once here follows Ewald; he does not, however, translate: “like as if his soul were divided, so is it;” but: “as one who is divided in his soul, so is he;” but the verb שׁער, to divide, is inferred from שׁער, gate = division, and is as foreign to the extra-bibl.

usus loq . as it is to the bibl. The verb שׁער signifies to weigh or consider, to value, to estimate. These meanings Hitzig unites together: in similitudinem arioli et conjectoris aestimat quod ignorat , perhaps meaning thereby that he conjecturally supposes that as it is with him, so it is with others: he dissembles, and thinks that others dissemble also. Thus also Jansen explains.

The thought is far-fetched, and does not cover itself by the text. The translation of the Venet . also: ὡς γὰρ ἐμέτρησεν ἐν ψυχῇ οἱ οὕτως ἐστίν (perhaps: he measures to others as penuriously as to himself), does not elucidate the text, but obscures it. Most moderns (Bertheau, Zöckler, Dächsel, etc.) : as he reckons in his soul, so is he (not as he seeks to appear for a moment before thee).

Thus also Fleischer: quemadmodum reputat apud se, ita est ( sc. non ut loquitur ), with the remark that שׁער (whence שׁער, measure, market value, Arab. si'r), to measure, to tax to as to determine the price, to reckon; and then like חשׁב, in general, to think, and thus also Meîri with the neut. rendering of ita est . But why this circumlocution in the expression?

The poet ought in that case just to have written כי לא למו דבּר בשׂפתיו כן הוא, for he is not as he speaks with his mouth. If one read שׁער (Symmachus, εἰκάζων), then we have the thought adapted to the portrait that is drawn; for like one calculating by himself, so is he, i. e. , he is like one who estimates with himself the value of an object; for which we use the expression: he reckons the value of every piece in thy mouth.

However, with this understanding the punctuation also of שׁער as finite may be retained and explained after Isa 26:18 : for as if he reckoned in his soul, so is he; but in this the perf. is inappropriate; by the particip. one reaches the same end by a smoother way. True, he says to thee: eat and drink (Sol 5:1), he invites thee with courtly words; but his heart is not with thee (בּל, like Pro 24:23): he only puts on the appearance of joy if thou partakest abundantly, but there lurks behind the mask of liberal hospitality the grudging niggardly calculator, who poisons thy every bite, every draught, by his calculating, grudging look.

Such a feast cannot possibly do good to the guest: thy meal (פּת, from פּתת; cf. κλᾶν τὸν ἄρτον, Aram. פּרס לחמא, to divide and distribute bread, whence פּרנס, to receive aliment, is derived) which thou hast eaten thou wilt spue out, i. e. , wilt vomit from disgust that thou hast eaten such food, so that that which has been partaken of does thee no good. פּתּך is also derived from פּתּה: has he deceived thee (with his courtly words), but with this אכלתּ, which, as the Makkeph rightly denotes, stands in an attributive relation to פתך, does not agree.

תקיאנּה is Hiph . of קוא, as transitive: to make vomiting; in Arab. the fut. Kal of ka terminates in î . The fair words which the guest, as the perf. consec . expresses, has lavished, are the words of praise and thanks in which he recognises the liberality of the host appearing so hospitable. Regarding the penult . accenting of the perf. consec . by Mugrasch , as Pro 30:9, vid .

, under Psa 27:1. Pinsker ( Babyl. -Hebr. Punktationssystem , p. 134) conjectures that the line 8b originally formed the concluding line of the following proverb. But at the time of the lxx (which erroneously expresses ושׁחת) it certainly stood as in our text.

Pro 23:6-8 There now follows a proverb with unequally measured lines, perhaps a heptastich: 6 Eat not the bread of the jealous, And let not thyself lust after his dainties; 7 For as one who calculates with himself, so is he: “Eat and drink,” saith he to thee; But his heart is not with thee. 8 Thy morsel which thou hast enjoyed wilt thou cast up, And hast lost thy pleasant words.

As טוב עין, Pro 22:9, benignus oculo , denotes the pleasantness and joy of social friendship; so here (cf. Deu 15:9; Mat 15:15) רע עין, malignus oculo , the envy and selfishness of egoism seeking to have and retain all for itself. The lxx ἀνδρὶ βασκάνῳ, for the look of the evil eye, עין רע, עינא בישׁא ( cattivo occhio ), refers to enchantment; cf. βασκαίνειν, fascinare , to bewitch, to enchant, in modern Greek, to envy, Arab.

'an, to eye, as it were, whence ma‛jûn, ma‛ı̂n, hit by the piercing look of the envious eye, invidiae , as Apuleius says, letali plaga percussus (Fleischer). Regarding תּתאו with Pathach , vid . , the parallel line 3a. 7a is difficult. The lxx and Syr. read שׂער [hair]. The Targ. renders תּרעא רמא, and thus reads שׁער [fool], and thus brings together the soul of the envious person and a high portal, which promises much, but conceals only deception behind (Ralbag).

Joseph ha-Nakdan reads שׂער with sîn ; and Rashi, retaining the schîn , compares the “sour figs,” Jer 29:17. According to this, Luther translates: like a ghost (a monster of lovelessness) is he inwardly; for, as it appears in שׂער, the goat-like spectre שׂעיר hovered before him. Schultens better, because more in conformity with the text: quemadmodum suam ipsius animam abhorret ( i.

e. , as he does nothing to the benefit of his own appetite) sic ille ( erga alios multo magis ). The thought is appropriate, but forced. Hitzig for once here follows Ewald; he does not, however, translate: “like as if his soul were divided, so is it;” but: “as one who is divided in his soul, so is he;” but the verb שׁער, to divide, is inferred from שׁער, gate = division, and is as foreign to the extra-bibl.

usus loq . as it is to the bibl. The verb שׁער signifies to weigh or consider, to value, to estimate. These meanings Hitzig unites together: in similitudinem arioli et conjectoris aestimat quod ignorat , perhaps meaning thereby that he conjecturally supposes that as it is with him, so it is with others: he dissembles, and thinks that others dissemble also. Thus also Jansen explains.

The thought is far-fetched, and does not cover itself by the text. The translation of the Venet . also: ὡς γὰρ ἐμέτρησεν ἐν ψυχῇ οἱ οὕτως ἐστίν (perhaps: he measures to others as penuriously as to himself), does not elucidate the text, but obscures it. Most moderns (Bertheau, Zöckler, Dächsel, etc.) : as he reckons in his soul, so is he (not as he seeks to appear for a moment before thee).

Thus also Fleischer: quemadmodum reputat apud se, ita est ( sc. non ut loquitur ), with the remark that שׁער (whence שׁער, measure, market value, Arab. si'r), to measure, to tax to as to determine the price, to reckon; and then like חשׁב, in general, to think, and thus also Meîri with the neut. rendering of ita est . But why this circumlocution in the expression?

The poet ought in that case just to have written כי לא למו דבּר בשׂפתיו כן הוא, for he is not as he speaks with his mouth. If one read שׁער (Symmachus, εἰκάζων), then we have the thought adapted to the portrait that is drawn; for like one calculating by himself, so is he, i. e. , he is like one who estimates with himself the value of an object; for which we use the expression: he reckons the value of every piece in thy mouth.

However, with this understanding the punctuation also of שׁער as finite may be retained and explained after Isa 26:18 : for as if he reckoned in his soul, so is he; but in this the perf. is inappropriate; by the particip. one reaches the same end by a smoother way. True, he says to thee: eat and drink (Sol 5:1), he invites thee with courtly words; but his heart is not with thee (בּל, like Pro 24:23): he only puts on the appearance of joy if thou partakest abundantly, but there lurks behind the mask of liberal hospitality the grudging niggardly calculator, who poisons thy every bite, every draught, by his calculating, grudging look.

Such a feast cannot possibly do good to the guest: thy meal (פּת, from פּתת; cf. κλᾶν τὸν ἄρτον, Aram. פּרס לחמא, to divide and distribute bread, whence פּרנס, to receive aliment, is derived) which thou hast eaten thou wilt spue out, i. e. , wilt vomit from disgust that thou hast eaten such food, so that that which has been partaken of does thee no good. פּתּך is also derived from פּתּה: has he deceived thee (with his courtly words), but with this אכלתּ, which, as the Makkeph rightly denotes, stands in an attributive relation to פתך, does not agree.

תקיאנּה is Hiph . of קוא, as transitive: to make vomiting; in Arab. the fut. Kal of ka terminates in î . The fair words which the guest, as the perf. consec . expresses, has lavished, are the words of praise and thanks in which he recognises the liberality of the host appearing so hospitable. Regarding the penult . accenting of the perf. consec . by Mugrasch , as Pro 30:9, vid .

, under Psa 27:1. Pinsker ( Babyl. -Hebr. Punktationssystem , p. 134) conjectures that the line 8b originally formed the concluding line of the following proverb. But at the time of the lxx (which erroneously expresses ושׁחת) it certainly stood as in our text.

Pro 23:6-8 There now follows a proverb with unequally measured lines, perhaps a heptastich: 6 Eat not the bread of the jealous, And let not thyself lust after his dainties; 7 For as one who calculates with himself, so is he: “Eat and drink,” saith he to thee; But his heart is not with thee. 8 Thy morsel which thou hast enjoyed wilt thou cast up, And hast lost thy pleasant words.

As טוב עין, Pro 22:9, benignus oculo , denotes the pleasantness and joy of social friendship; so here (cf. Deu 15:9; Mat 15:15) רע עין, malignus oculo , the envy and selfishness of egoism seeking to have and retain all for itself. The lxx ἀνδρὶ βασκάνῳ, for the look of the evil eye, עין רע, עינא בישׁא ( cattivo occhio ), refers to enchantment; cf. βασκαίνειν, fascinare , to bewitch, to enchant, in modern Greek, to envy, Arab.

'an, to eye, as it were, whence ma‛jûn, ma‛ı̂n, hit by the piercing look of the envious eye, invidiae , as Apuleius says, letali plaga percussus (Fleischer). Regarding תּתאו with Pathach , vid . , the parallel line 3a. 7a is difficult. The lxx and Syr. read שׂער [hair]. The Targ. renders תּרעא רמא, and thus reads שׁער [fool], and thus brings together the soul of the envious person and a high portal, which promises much, but conceals only deception behind (Ralbag).

Joseph ha-Nakdan reads שׂער with sîn ; and Rashi, retaining the schîn , compares the “sour figs,” Jer 29:17. According to this, Luther translates: like a ghost (a monster of lovelessness) is he inwardly; for, as it appears in שׂער, the goat-like spectre שׂעיר hovered before him. Schultens better, because more in conformity with the text: quemadmodum suam ipsius animam abhorret ( i.

e. , as he does nothing to the benefit of his own appetite) sic ille ( erga alios multo magis ). The thought is appropriate, but forced. Hitzig for once here follows Ewald; he does not, however, translate: “like as if his soul were divided, so is it;” but: “as one who is divided in his soul, so is he;” but the verb שׁער, to divide, is inferred from שׁער, gate = division, and is as foreign to the extra-bibl.

usus loq . as it is to the bibl. The verb שׁער signifies to weigh or consider, to value, to estimate. These meanings Hitzig unites together: in similitudinem arioli et conjectoris aestimat quod ignorat , perhaps meaning thereby that he conjecturally supposes that as it is with him, so it is with others: he dissembles, and thinks that others dissemble also. Thus also Jansen explains.

The thought is far-fetched, and does not cover itself by the text. The translation of the Venet . also: ὡς γὰρ ἐμέτρησεν ἐν ψυχῇ οἱ οὕτως ἐστίν (perhaps: he measures to others as penuriously as to himself), does not elucidate the text, but obscures it. Most moderns (Bertheau, Zöckler, Dächsel, etc.) : as he reckons in his soul, so is he (not as he seeks to appear for a moment before thee).

Thus also Fleischer: quemadmodum reputat apud se, ita est ( sc. non ut loquitur ), with the remark that שׁער (whence שׁער, measure, market value, Arab. si'r), to measure, to tax to as to determine the price, to reckon; and then like חשׁב, in general, to think, and thus also Meîri with the neut. rendering of ita est . But why this circumlocution in the expression?

The poet ought in that case just to have written כי לא למו דבּר בשׂפתיו כן הוא, for he is not as he speaks with his mouth. If one read שׁער (Symmachus, εἰκάζων), then we have the thought adapted to the portrait that is drawn; for like one calculating by himself, so is he, i. e. , he is like one who estimates with himself the value of an object; for which we use the expression: he reckons the value of every piece in thy mouth.

However, with this understanding the punctuation also of שׁער as finite may be retained and explained after Isa 26:18 : for as if he reckoned in his soul, so is he; but in this the perf. is inappropriate; by the particip. one reaches the same end by a smoother way. True, he says to thee: eat and drink (Sol 5:1), he invites thee with courtly words; but his heart is not with thee (בּל, like Pro 24:23): he only puts on the appearance of joy if thou partakest abundantly, but there lurks behind the mask of liberal hospitality the grudging niggardly calculator, who poisons thy every bite, every draught, by his calculating, grudging look.

Such a feast cannot possibly do good to the guest: thy meal (פּת, from פּתת; cf. κλᾶν τὸν ἄρτον, Aram. פּרס לחמא, to divide and distribute bread, whence פּרנס, to receive aliment, is derived) which thou hast eaten thou wilt spue out, i. e. , wilt vomit from disgust that thou hast eaten such food, so that that which has been partaken of does thee no good. פּתּך is also derived from פּתּה: has he deceived thee (with his courtly words), but with this אכלתּ, which, as the Makkeph rightly denotes, stands in an attributive relation to פתך, does not agree.

תקיאנּה is Hiph . of קוא, as transitive: to make vomiting; in Arab. the fut. Kal of ka terminates in î . The fair words which the guest, as the perf. consec . expresses, has lavished, are the words of praise and thanks in which he recognises the liberality of the host appearing so hospitable. Regarding the penult . accenting of the perf. consec . by Mugrasch , as Pro 30:9, vid .

, under Psa 27:1. Pinsker ( Babyl. -Hebr. Punktationssystem , p. 134) conjectures that the line 8b originally formed the concluding line of the following proverb. But at the time of the lxx (which erroneously expresses ושׁחת) it certainly stood as in our text.

Pro 23:9 Another case in which good words are lost: Speak not to the ears of a fool, For he will despise the wisdom of thy words. To speak in the ears of any one, does not mean to whisper to him, to so to speak that it is distinctly perceived. כּסיל, as we have no often explained, is the intellectually heavy and dull, like pinguis and tardus ; Arab. balyd, clumsy, intellectually immoveable (cf.

bld, the place where one places himself firmly down, which one makes his point of gravity). The heart of such an one is covered over (Psa 119:70), as with grease, against all impressions of better knowledge; he has for the knowledge which the words spoken design to impart to him, no susceptibility, no mind, but only contempt. The construction בּוּז ל has been frequently met with from Pro 6:30.

Pro 23:10-11 The following proverb forms a new whole from component parts of Pro 22:28 and Pro 22:22. : 10 Remove not ancient landmarks; And into the fields of orphans enter thou not. 11 For their Saviour is a mighty one; He will conduct their cause against thee. בּוא ב separates itself here to the meaning of injuste invadere et occupare ; French, empiéter sur son voisin , advance not into the ground belonging to thy neighbour (Fleischer).

If orphans have also no goel among their kindred (Aquila, Symmachus, Theodotion, ἀγχιστεύς) to redeem by purchase (Lev 25:25) their inheritance that has passed over into the possession of another, they have another, and that a mighty Saviour, Redemptor, who will restore to them that which they have lost - viz. God (Jer 50:34) - who will adopt their cause against any one who has unjustly taken from them.

Pro 23:10-11 The following proverb forms a new whole from component parts of Pro 22:28 and Pro 22:22. : 10 Remove not ancient landmarks; And into the fields of orphans enter thou not. 11 For their Saviour is a mighty one; He will conduct their cause against thee. בּוא ב separates itself here to the meaning of injuste invadere et occupare ; French, empiéter sur son voisin , advance not into the ground belonging to thy neighbour (Fleischer).

If orphans have also no goel among their kindred (Aquila, Symmachus, Theodotion, ἀγχιστεύς) to redeem by purchase (Lev 25:25) their inheritance that has passed over into the possession of another, they have another, and that a mighty Saviour, Redemptor, who will restore to them that which they have lost - viz. God (Jer 50:34) - who will adopt their cause against any one who has unjustly taken from them.

Pro 23:12 The following proverb warrants us to pause here, for it opens up, as a compendious echo of Pro 22:17-21, a new series of proverbs of wisdom: 12 Apply thine heart to instruction, And thine ear to the utterances of knowledge. We may, according as we accent in למּוּסר the divine origin or the human medium, translate, offer disciplinae (Schultens), or adhibe ad disciplinam cor tuum (Fleischer).

This general admonition is directed to old and young, to those who are to be educated as well as to those who are educated. First to the educator:

Pro 23:13-14 13 Withhold not correction from the child; For thou will beat him with the rod, and he will not die. 14 Thou beatest him with the rod, And with it deliverest his soul from hell. The exhortation, 13a, presupposes that education by word and deed is a duty devolving on the father and the teacher with regard to the child. In 13b, כּי is in any case the relative conjunction.

The conclusion does not mean: so will he not fall under death (destruction), as Luther also would have it, after Deu 19:21, for this thought certainly follows Pro 23:14; nor after Pro 19:18 : so may the stroke not be one whereof he dies, for then the author ought to have written אל־תּמיתנּוּ; but: he will not die of it, i. e. , only strike if he has deserved it, thou needest not fear; the bitter medicine will be beneficial to him, not deadly.

The אתּה standing before the double clause, Pro 23:14, means that he who administers corporal chastisement to the child, saves him spiritually; for שׁאול does not refer to death in general, but to death falling upon a man before his time, and in his sins, vid . , Pro 15:24, cf. Pro 8:26.

Pro 23:13-14 13 Withhold not correction from the child; For thou will beat him with the rod, and he will not die. 14 Thou beatest him with the rod, And with it deliverest his soul from hell. The exhortation, 13a, presupposes that education by word and deed is a duty devolving on the father and the teacher with regard to the child. In 13b, כּי is in any case the relative conjunction.

The conclusion does not mean: so will he not fall under death (destruction), as Luther also would have it, after Deu 19:21, for this thought certainly follows Pro 23:14; nor after Pro 19:18 : so may the stroke not be one whereof he dies, for then the author ought to have written אל־תּמיתנּוּ; but: he will not die of it, i. e. , only strike if he has deserved it, thou needest not fear; the bitter medicine will be beneficial to him, not deadly.

The אתּה standing before the double clause, Pro 23:14, means that he who administers corporal chastisement to the child, saves him spiritually; for שׁאול does not refer to death in general, but to death falling upon a man before his time, and in his sins, vid . , Pro 15:24, cf. Pro 8:26.

Pro 23:15-16 The following proverb passes from the educator to the pupil: 15 My son, if thine heart becometh wise, My heart also in return will rejoice; 16 And my reins will exult If thy lips speak right things. Wisdom is inborn in no one. A true Arab. proverb says, “The wise knows how the fool feels, for he himself was also once a fool;” and folly is bound up in the heart of a child, according to Pro 22:15, which must be driven out by severe discipline.

15b, as many others, cf. Pro 22:19, shows that these “words of the wise” are penetrated by the subjectivity of an author; the author means: if thy heart becomes wise, so will mine in return, i. e. , corresponding to it (cf. גּם, Gen 20:6), rejoice. The thought of the heart in Pro 23:15 repeats itself in Pro 23:16, with reference to the utterance of the mouth.

Regarding מישׁרים, vid . , Pro 1:5. Regarding the “reins,” כּליות (perhaps from כּלה, to languish, Job 19:21), with which the tender and inmost affections are connected, vid . , Psychologie , p. 268f.

Pro 23:15-16 The following proverb passes from the educator to the pupil: 15 My son, if thine heart becometh wise, My heart also in return will rejoice; 16 And my reins will exult If thy lips speak right things. Wisdom is inborn in no one. A true Arab. proverb says, “The wise knows how the fool feels, for he himself was also once a fool;” and folly is bound up in the heart of a child, according to Pro 22:15, which must be driven out by severe discipline.

15b, as many others, cf. Pro 22:19, shows that these “words of the wise” are penetrated by the subjectivity of an author; the author means: if thy heart becomes wise, so will mine in return, i. e. , corresponding to it (cf. גּם, Gen 20:6), rejoice. The thought of the heart in Pro 23:15 repeats itself in Pro 23:16, with reference to the utterance of the mouth.

Regarding מישׁרים, vid . , Pro 1:5. Regarding the “reins,” כּליות (perhaps from כּלה, to languish, Job 19:21), with which the tender and inmost affections are connected, vid . , Psychologie , p. 268f.

Pro 23:17-18 The poet now shows how one attains unto wisdom - the beginning of wisdom is the fear of God: 17 Let not thine heart strive after sinners, But after the fear of Jahve all the day. 18 Truly there is a future, And thy hope shall not come to naught. The lxx, Jerome, the Venet . , and Luther, and the Arab. interpreters, render 17b as an independent clause: “but be daily in the fear of the Lord.

” That is not a substantival clause (cf. Pro 22:7), nor can it be an interjectional clause, but it may be an elliptical clause (Fleischer: from the prohibitive אל־תקנא is to be taken for the second parallel member the v. subst . lying at the foundation of all verbs); but why had the author omitted היה dettim? Besides, one uses the expressions, to act (עשׂה), and to walk (הלך) in the fear of God, but not the expression to be (היה) in the fear of God.

Thus בּיראת, like בחטּאים, is dependent on אל־תּקנּא; and Jerome, who translates: Non aemuletur cor tuum peccatores, sed in timore Domini esto tota die , ought to have continued: sed timorem Domini tota die ; for, as one may say in Latin: aemulari virtutes , as well as aemulari aliquem , so also in Heb. קנּא ב, of the envying of those persons whose fortune excites to dissatisfaction, because one has not the same, and might yet have it, Pro 3:31; Pro 24:1, Pro 24:19, as well as of emulation for a thing in which one might not stand behind others: envy not sinners, envy much rather the fear of God, i.

e. , let thyself be moved with eager desire after it when its appearance is presented to thee. There is no O. T. parallel for this, but the Syr. tan and the Greek ζηλοτυποῦν are used in this double sense. Thus Hitzig rightly, and, among the moderns, Malbim; with Aben Ezra, it is necessary to take ביראת for באישׁ יראת, this proverb itself declares the fear of God to be of all things the most worthy of being coveted.

In Pro 23:18, Umbreit, Elster, Zöckler, and others interpret the כּי as assigning a reason, and the אם as conditioning: for when the end (the hour of the righteous judgment) has come; Bertheau better, because more suitable to the ישׁ and the אחרית: when an end (an end adjusting the contradictions of the present time) comes, as no doubt it will come, then thy hope will not be destroyed; but, on the other hand, the succession of words in the conclusion ( vid . , at Pro 3:34) opposes this; also one does not see why the author does not say directly כי ישׁ אחרית, but expresses himself thus conditionally.

If אם is meant hypothetically, then, with the lxx ἐὰν γὰρ τηρήσῃς αὐτὰ ἔκγονα, we should supply after it תּשׁמרנּה, that had fallen out. Ewald's: much rather there is yet a future (Dächsel: much rather be happy there is...) , is also impossible; for the preceding clause is positive, not negative. The particles כּי אם, connected thus, mean: for if ( e. g. , Lam 3:32); or also relatively: that if ( e.

g. , Jer 26:15). After a negative clause they have the meaning of “unless,” which is acquired by means of an ellipsis; e. g. , Isa 55:10, it turns not back thither, unless it has watered the earth (it returns back not before then, not unless this is done). This “unless” is, however, used like the Lat. nisi , also without the conditioning clause following, e.

g. , Gen 28:17, hic locus non est nisi domus Dei . And hence the expression כי אם, after the negation going before, acquires the meaning of “but,” e. g. , 17b: let not thy heart be covetous after sinners, for thou canst always be zealous for the fear of God, i. e. , much rather for this, but for this. This pleonasm of אם sometimes occurs where כי is not used confirmatively, but affirmatively: the “certainly if” forms the transition, e.

g. , 1Ki 20:6 ( vid . , Keil’s Comm. l. c .) , whose “if” is not seldom omitted, so that כי אם has only the meaning of an affirmative “certainly,” not “truly no,” which it may also have, 1Sa 25:34, but “truly yes. ” Thus כי אם is used Jdg 15:7; 2Sa 15:21 (where אם is omitted by the Kerı̂); 2Ki 5:20; Jer 51:14; and thus it is also meant here, 18a, notwithstanding that כי אם, in its more usual signification, “besides only, but, nisi ,” precedes, as at 1Sa 21:6, cf.

5. The objection by Hitzig, that with this explanation: “certainly there is a future,” Pro 23:18 and Pro 23:17 are at variance, falls to the ground, if one reflects on the Heb. idiom, in which the affirmative signification of כי is interpenetrated by the confirmative. אחרית used thus pregnantly, as here (Pro 24:14), is the glorious final issue; the word in itself designates the end into which human life issues (cf.

Psa 37:37.) ; here, the end crowning the preceding course. Jeremiah (Jer 29:11) in this sense connects אחרית ותקוה [end and expectation]. And what is here denied of the תּקיה, the hope (not as certain Jewish interpreters dream, the thread of life) of him who zealously strives after the fear of God, is affirmed, at Psa 37:38, of the godless: the latter have no continuance, but the former have such as is the fulfilling of his hope.

Pro 23:17-18 The poet now shows how one attains unto wisdom - the beginning of wisdom is the fear of God: 17 Let not thine heart strive after sinners, But after the fear of Jahve all the day. 18 Truly there is a future, And thy hope shall not come to naught. The lxx, Jerome, the Venet . , and Luther, and the Arab. interpreters, render 17b as an independent clause: “but be daily in the fear of the Lord.

” That is not a substantival clause (cf. Pro 22:7), nor can it be an interjectional clause, but it may be an elliptical clause (Fleischer: from the prohibitive אל־תקנא is to be taken for the second parallel member the v. subst . lying at the foundation of all verbs); but why had the author omitted היה dettim? Besides, one uses the expressions, to act (עשׂה), and to walk (הלך) in the fear of God, but not the expression to be (היה) in the fear of God.

Thus בּיראת, like בחטּאים, is dependent on אל־תּקנּא; and Jerome, who translates: Non aemuletur cor tuum peccatores, sed in timore Domini esto tota die , ought to have continued: sed timorem Domini tota die ; for, as one may say in Latin: aemulari virtutes , as well as aemulari aliquem , so also in Heb. קנּא ב, of the envying of those persons whose fortune excites to dissatisfaction, because one has not the same, and might yet have it, Pro 3:31; Pro 24:1, Pro 24:19, as well as of emulation for a thing in which one might not stand behind others: envy not sinners, envy much rather the fear of God, i.

e. , let thyself be moved with eager desire after it when its appearance is presented to thee. There is no O. T. parallel for this, but the Syr. tan and the Greek ζηλοτυποῦν are used in this double sense. Thus Hitzig rightly, and, among the moderns, Malbim; with Aben Ezra, it is necessary to take ביראת for באישׁ יראת, this proverb itself declares the fear of God to be of all things the most worthy of being coveted.

In Pro 23:18, Umbreit, Elster, Zöckler, and others interpret the כּי as assigning a reason, and the אם as conditioning: for when the end (the hour of the righteous judgment) has come; Bertheau better, because more suitable to the ישׁ and the אחרית: when an end (an end adjusting the contradictions of the present time) comes, as no doubt it will come, then thy hope will not be destroyed; but, on the other hand, the succession of words in the conclusion ( vid . , at Pro 3:34) opposes this; also one does not see why the author does not say directly כי ישׁ אחרית, but expresses himself thus conditionally.

If אם is meant hypothetically, then, with the lxx ἐὰν γὰρ τηρήσῃς αὐτὰ ἔκγονα, we should supply after it תּשׁמרנּה, that had fallen out. Ewald's: much rather there is yet a future (Dächsel: much rather be happy there is...) , is also impossible; for the preceding clause is positive, not negative. The particles כּי אם, connected thus, mean: for if ( e. g. , Lam 3:32); or also relatively: that if ( e.

g. , Jer 26:15). After a negative clause they have the meaning of “unless,” which is acquired by means of an ellipsis; e. g. , Isa 55:10, it turns not back thither, unless it has watered the earth (it returns back not before then, not unless this is done). This “unless” is, however, used like the Lat. nisi , also without the conditioning clause following, e.

g. , Gen 28:17, hic locus non est nisi domus Dei . And hence the expression כי אם, after the negation going before, acquires the meaning of “but,” e. g. , 17b: let not thy heart be covetous after sinners, for thou canst always be zealous for the fear of God, i. e. , much rather for this, but for this. This pleonasm of אם sometimes occurs where כי is not used confirmatively, but affirmatively: the “certainly if” forms the transition, e.

g. , 1Ki 20:6 ( vid . , Keil’s Comm. l. c .) , whose “if” is not seldom omitted, so that כי אם has only the meaning of an affirmative “certainly,” not “truly no,” which it may also have, 1Sa 25:34, but “truly yes. ” Thus כי אם is used Jdg 15:7; 2Sa 15:21 (where אם is omitted by the Kerı̂); 2Ki 5:20; Jer 51:14; and thus it is also meant here, 18a, notwithstanding that כי אם, in its more usual signification, “besides only, but, nisi ,” precedes, as at 1Sa 21:6, cf.

5. The objection by Hitzig, that with this explanation: “certainly there is a future,” Pro 23:18 and Pro 23:17 are at variance, falls to the ground, if one reflects on the Heb. idiom, in which the affirmative signification of כי is interpenetrated by the confirmative. אחרית used thus pregnantly, as here (Pro 24:14), is the glorious final issue; the word in itself designates the end into which human life issues (cf.

Psa 37:37.) ; here, the end crowning the preceding course. Jeremiah (Jer 29:11) in this sense connects אחרית ותקוה [end and expectation]. And what is here denied of the תּקיה, the hope (not as certain Jewish interpreters dream, the thread of life) of him who zealously strives after the fear of God, is affirmed, at Psa 37:38, of the godless: the latter have no continuance, but the former have such as is the fulfilling of his hope.

Pro 23:19-21 Among the virtues which flow from the fear of God, temperance is made prominent, and the warning against excess is introduced by the general exhortation to wisdom: 19 Hear thou, my son, and become wise, And direct thy heart straight forward on the way. 20 And be not among wine-drinkers, And among those who devour flesh; 21 For the drunkard and glutton become poor, And sleepiness clotheth in rags.

The אתּה, connected with שׁמע, imports that the speaker has to do with the hearer altogether by himself, and that the latter may make an exception to the many who do not hear (cf. Job 33:33; Jer 2:31). Regarding אשּׁר, to make to go straight out, vid . , at Pro 4:14; the Kal , Pro 9:6, and also the Piel , Pro 4:14, mean to go straight on, and, generally, to go.

The way merely, is the one that is right in contrast to the many byways. Fleischer: “the way sensu eximio , as the Oriental mystics called the way to perfection merely (Arab.) âlaṭryḳ; and him who walked therein, âlsâlak, the walker or wanderer. ” אל־תּתי ב, as at Pro 22:26, the “Words of the Wise,” are to be compared in point of style. The degenerate and perverse son is more clearly described, Deu 21:20, as זולל וסבא.

These two characteristics the poet distributes between 20a and 20b. סבא means to drink (whence סבא, drink = wine, Isa 1:22) wine or other intoxicating drinks; Arab. sabâ, vinum potandi causa emere . To the יין here added, בּשׂר in the parallel member corresponds, which consequently is not the fleshly body of the gluttons themselves, but the prepared flesh which they consume at their luxurious banquets.

The lxx incorrectly as to the word, but not contrary to the sense, “be no wine-bibber, and stretch not thyself after picknicks (συμβολαῖς), and buying in of flesh (κρεῶν τε ἀγορασμοῖς),” whereby זללי is translated in the sense of the Aram. זבני (Lagarde). זלל denotes, intransitively, to be little valued (whence זולל, opp. יקר, Jer 15:19), transitively to value little, and as such to squander, to lavish prodigally; thus: qui prodigi sunt carnis sibi ; למו is dat.

commodi . Otherwise Gesenius, Fleischer, Umbreit, and Ewald: qui prodigi sunt carnis suae , who destroy their own body; but the parallelism shows that flesh is meant wherewith they feed themselves, not their own flesh (בּשׂר למו, like חמת־למו, Psa 58:5), which, i. e. , its health, they squander. זולל also, in phrase used in Deu 21:20 (cf. with Hitzig the formula φάγος καὶ οἰνοπότης, Mat 11:19), denotes not the dissolute person, as the sensualist, πορνοκόπος (lxx), but the συμβολοκόπος (Aquila, Symmachus, Theodotion), κρεωβόρος ( Venet .)

, זלל בּסר (Onkelos), i. e. , flesh-eater, ravenous person, glutton, in which sense it is rendered here, by the Syr. and Targ. , by אסוט (אסיט), i. e. , ἄσωτος. Regarding the metaplastic fut. Niph . יוּרשׁ (lxx πτωχεύσει), vid . , at Pro 20:13, cf. Pro 11:25. נוּמה (after the form of בּוּשׁה, דּוּגה, צוּרה) is drowsiness, lethargy, long sleeping, which necessarily follows a life of riot and revelry.

Such a slothful person comes to a bit of bread (Pro 21:17); and the disinclination and unfitness for work, resulting from night revelry, brings it about that at last he must clothe himself in miserable rags. The rags are called קרע and ῥάκος, from the rending (tearing), Arab. ruk'at, from the patching, mending. Lagarde, more at large, treats of this word here used for rags.

Pro 23:19-21 Among the virtues which flow from the fear of God, temperance is made prominent, and the warning against excess is introduced by the general exhortation to wisdom: 19 Hear thou, my son, and become wise, And direct thy heart straight forward on the way. 20 And be not among wine-drinkers, And among those who devour flesh; 21 For the drunkard and glutton become poor, And sleepiness clotheth in rags.

The אתּה, connected with שׁמע, imports that the speaker has to do with the hearer altogether by himself, and that the latter may make an exception to the many who do not hear (cf. Job 33:33; Jer 2:31). Regarding אשּׁר, to make to go straight out, vid . , at Pro 4:14; the Kal , Pro 9:6, and also the Piel , Pro 4:14, mean to go straight on, and, generally, to go.

The way merely, is the one that is right in contrast to the many byways. Fleischer: “the way sensu eximio , as the Oriental mystics called the way to perfection merely (Arab.) âlaṭryḳ; and him who walked therein, âlsâlak, the walker or wanderer. ” אל־תּתי ב, as at Pro 22:26, the “Words of the Wise,” are to be compared in point of style. The degenerate and perverse son is more clearly described, Deu 21:20, as זולל וסבא.

These two characteristics the poet distributes between 20a and 20b. סבא means to drink (whence סבא, drink = wine, Isa 1:22) wine or other intoxicating drinks; Arab. sabâ, vinum potandi causa emere . To the יין here added, בּשׂר in the parallel member corresponds, which consequently is not the fleshly body of the gluttons themselves, but the prepared flesh which they consume at their luxurious banquets.

The lxx incorrectly as to the word, but not contrary to the sense, “be no wine-bibber, and stretch not thyself after picknicks (συμβολαῖς), and buying in of flesh (κρεῶν τε ἀγορασμοῖς),” whereby זללי is translated in the sense of the Aram. זבני (Lagarde). זלל denotes, intransitively, to be little valued (whence זולל, opp. יקר, Jer 15:19), transitively to value little, and as such to squander, to lavish prodigally; thus: qui prodigi sunt carnis sibi ; למו is dat.

commodi . Otherwise Gesenius, Fleischer, Umbreit, and Ewald: qui prodigi sunt carnis suae , who destroy their own body; but the parallelism shows that flesh is meant wherewith they feed themselves, not their own flesh (בּשׂר למו, like חמת־למו, Psa 58:5), which, i. e. , its health, they squander. זולל also, in phrase used in Deu 21:20 (cf. with Hitzig the formula φάγος καὶ οἰνοπότης, Mat 11:19), denotes not the dissolute person, as the sensualist, πορνοκόπος (lxx), but the συμβολοκόπος (Aquila, Symmachus, Theodotion), κρεωβόρος ( Venet .)

, זלל בּסר (Onkelos), i. e. , flesh-eater, ravenous person, glutton, in which sense it is rendered here, by the Syr. and Targ. , by אסוט (אסיט), i. e. , ἄσωτος. Regarding the metaplastic fut. Niph . יוּרשׁ (lxx πτωχεύσει), vid . , at Pro 20:13, cf. Pro 11:25. נוּמה (after the form of בּוּשׁה, דּוּגה, צוּרה) is drowsiness, lethargy, long sleeping, which necessarily follows a life of riot and revelry.

Such a slothful person comes to a bit of bread (Pro 21:17); and the disinclination and unfitness for work, resulting from night revelry, brings it about that at last he must clothe himself in miserable rags. The rags are called קרע and ῥάκος, from the rending (tearing), Arab. ruk'at, from the patching, mending. Lagarde, more at large, treats of this word here used for rags.

Pro 23:19-21 Among the virtues which flow from the fear of God, temperance is made prominent, and the warning against excess is introduced by the general exhortation to wisdom: 19 Hear thou, my son, and become wise, And direct thy heart straight forward on the way. 20 And be not among wine-drinkers, And among those who devour flesh; 21 For the drunkard and glutton become poor, And sleepiness clotheth in rags.

The אתּה, connected with שׁמע, imports that the speaker has to do with the hearer altogether by himself, and that the latter may make an exception to the many who do not hear (cf. Job 33:33; Jer 2:31). Regarding אשּׁר, to make to go straight out, vid . , at Pro 4:14; the Kal , Pro 9:6, and also the Piel , Pro 4:14, mean to go straight on, and, generally, to go.

The way merely, is the one that is right in contrast to the many byways. Fleischer: “the way sensu eximio , as the Oriental mystics called the way to perfection merely (Arab.) âlaṭryḳ; and him who walked therein, âlsâlak, the walker or wanderer. ” אל־תּתי ב, as at Pro 22:26, the “Words of the Wise,” are to be compared in point of style. The degenerate and perverse son is more clearly described, Deu 21:20, as זולל וסבא.

These two characteristics the poet distributes between 20a and 20b. סבא means to drink (whence סבא, drink = wine, Isa 1:22) wine or other intoxicating drinks; Arab. sabâ, vinum potandi causa emere . To the יין here added, בּשׂר in the parallel member corresponds, which consequently is not the fleshly body of the gluttons themselves, but the prepared flesh which they consume at their luxurious banquets.

The lxx incorrectly as to the word, but not contrary to the sense, “be no wine-bibber, and stretch not thyself after picknicks (συμβολαῖς), and buying in of flesh (κρεῶν τε ἀγορασμοῖς),” whereby זללי is translated in the sense of the Aram. זבני (Lagarde). זלל denotes, intransitively, to be little valued (whence זולל, opp. יקר, Jer 15:19), transitively to value little, and as such to squander, to lavish prodigally; thus: qui prodigi sunt carnis sibi ; למו is dat.

commodi . Otherwise Gesenius, Fleischer, Umbreit, and Ewald: qui prodigi sunt carnis suae , who destroy their own body; but the parallelism shows that flesh is meant wherewith they feed themselves, not their own flesh (בּשׂר למו, like חמת־למו, Psa 58:5), which, i. e. , its health, they squander. זולל also, in phrase used in Deu 21:20 (cf. with Hitzig the formula φάγος καὶ οἰνοπότης, Mat 11:19), denotes not the dissolute person, as the sensualist, πορνοκόπος (lxx), but the συμβολοκόπος (Aquila, Symmachus, Theodotion), κρεωβόρος ( Venet .)

, זלל בּסר (Onkelos), i. e. , flesh-eater, ravenous person, glutton, in which sense it is rendered here, by the Syr. and Targ. , by אסוט (אסיט), i. e. , ἄσωτος. Regarding the metaplastic fut. Niph . יוּרשׁ (lxx πτωχεύσει), vid . , at Pro 20:13, cf. Pro 11:25. נוּמה (after the form of בּוּשׁה, דּוּגה, צוּרה) is drowsiness, lethargy, long sleeping, which necessarily follows a life of riot and revelry.

Such a slothful person comes to a bit of bread (Pro 21:17); and the disinclination and unfitness for work, resulting from night revelry, brings it about that at last he must clothe himself in miserable rags. The rags are called קרע and ῥάκος, from the rending (tearing), Arab. ruk'at, from the patching, mending. Lagarde, more at large, treats of this word here used for rags.

Pro 23:22-25 The parainesis begins anew, and the division is open to question. Pro 23:22-24 can of themselves be independent distichs; but this is not the case with Pro 23:25, which, in the resumption of the address and in expression, leans back on Pro 23:22. The author of this appendix may have met with Pro 23:23 and Pro 23:24 (although here also his style, as conformed to that of Pro 1:9, is noticeable, cf.

23b with Pro 1:2), but Pro 23:22 and Pro 23:25 are the form which he has given to them. Thus Pro 23:22-25 are a whole: - 22 Hearken to thy father, to him who hath begotten thee, And despise not thy mother when she has grown old. 23 Buy the truth, and sell it not, Wisdom and discipline and understanding. 24 The father of a righteous man rejoiceth greatly; (And) he that is the father of a wise man - he will rejoice.

25 Let thy father and thy mother be glad; And her that bare thee exult. The octastich begins with a call to childlike obedience, for שׁמע ל, to listen to any one, is equivalent to, to obey him, e. g. , Psa 81:9, Psa 81:14 (cf. “hearken to his voice,” Psa 95:7). זה ילדך is a relative clause (cf. Deu 32:18, without זה or אשׁר), according to which it is rightly accentuated (cf.

on the contrary, Psa 78:54). 22b, strictly taken, is not to be translated neve contemne cum senuerit matrem tuam (Fleischer), but cum senuerit mater tua , for the logical object to אל־תּבוּז is attracted as subj. of זקנה (Hitzig). There now follows the exhortation comprehending all, and formed after Pro 4:7, to buy wisdom, i. e. , to shun no expense, no effort, no privation, in order to attain to the possession of wisdom; and not to sell it, i.

e. , not to place it over against any earthly possession, worldly gain, sensual enjoyment; not to let it be taken away by any intimidation, argued away by false reasoning, or prevailed against by enticements into the way of vice, and not to become unfaithful to it by swimming with the great stream (Exo 23:2); for truth, אמת, is that which endures and proves itself in all spheres, the moral as well as the intellectual.

In 23b, in like manner as Pro 1:3; Pro 22:4, a threefold object is given to קנה instead of אמת: there are three properties which are peculiar to truth, the three powers which handle it: חכמה is knowledge solid, pressing into the essence of things; מוּסר is moral culture; and בּינה the central faculty of proving and distinguishing ( vid . , Pro 1:3-5). Now Pro 23:24 says what consequences are for the parents when the son, according to the exhortation of Pro 23:23, makes truth his aim, to which all is subordinated.

Because in אמת the ideas of practical and theoretical truth are inter-connected. צדּיק and חכם are also here parallel to one another. The Chethı̂b of 24a is גּול יגוּל, which Schultens finds tenable in view of (Arab.) jal, fut jajûlu (to turn round; Heb. to turn oneself for joy) but the Heb. usus loq . knows elsewhere only גּיל יגיל, as the Kerı̂ corrects. The lxx, misled by the Chethı̂b, translates καλῶς ἐκτρέφει (incorrect ἐκτρυφήσει), i.

e. , גּדּל יגדּל. In 24b, וישׂמח is of the nature of a pred. of the conclusion (cf. Gen 22:24; Psa 115:7), as if the sentence were: has one begotten a wise man, then (cf. Pro 17:21) he has joy of him; but the Kerı̂ effaces this Vav apodosis , and assigns it to יולד as Vav copul . - an unnecessary mingling of the syntactically possible, more emphatic expression.

This proverbial whole now rounds itself off in Pro 23:25 by a reference to Pro 23:22 - the Optative here corresponding to the Impr. and Prohib. there: let thy father and thy mother rejoice (lxx εὐφρανέσθω), and let her that bare thee exult (here where it is possible the Optat. form ותגל).

Pro 23:22-25 The parainesis begins anew, and the division is open to question. Pro 23:22-24 can of themselves be independent distichs; but this is not the case with Pro 23:25, which, in the resumption of the address and in expression, leans back on Pro 23:22. The author of this appendix may have met with Pro 23:23 and Pro 23:24 (although here also his style, as conformed to that of Pro 1:9, is noticeable, cf.

23b with Pro 1:2), but Pro 23:22 and Pro 23:25 are the form which he has given to them. Thus Pro 23:22-25 are a whole: - 22 Hearken to thy father, to him who hath begotten thee, And despise not thy mother when she has grown old. 23 Buy the truth, and sell it not, Wisdom and discipline and understanding. 24 The father of a righteous man rejoiceth greatly; (And) he that is the father of a wise man - he will rejoice.

25 Let thy father and thy mother be glad; And her that bare thee exult. The octastich begins with a call to childlike obedience, for שׁמע ל, to listen to any one, is equivalent to, to obey him, e. g. , Psa 81:9, Psa 81:14 (cf. “hearken to his voice,” Psa 95:7). זה ילדך is a relative clause (cf. Deu 32:18, without זה or אשׁר), according to which it is rightly accentuated (cf.

on the contrary, Psa 78:54). 22b, strictly taken, is not to be translated neve contemne cum senuerit matrem tuam (Fleischer), but cum senuerit mater tua , for the logical object to אל־תּבוּז is attracted as subj. of זקנה (Hitzig). There now follows the exhortation comprehending all, and formed after Pro 4:7, to buy wisdom, i. e. , to shun no expense, no effort, no privation, in order to attain to the possession of wisdom; and not to sell it, i.

e. , not to place it over against any earthly possession, worldly gain, sensual enjoyment; not to let it be taken away by any intimidation, argued away by false reasoning, or prevailed against by enticements into the way of vice, and not to become unfaithful to it by swimming with the great stream (Exo 23:2); for truth, אמת, is that which endures and proves itself in all spheres, the moral as well as the intellectual.

In 23b, in like manner as Pro 1:3; Pro 22:4, a threefold object is given to קנה instead of אמת: there are three properties which are peculiar to truth, the three powers which handle it: חכמה is knowledge solid, pressing into the essence of things; מוּסר is moral culture; and בּינה the central faculty of proving and distinguishing ( vid . , Pro 1:3-5). Now Pro 23:24 says what consequences are for the parents when the son, according to the exhortation of Pro 23:23, makes truth his aim, to which all is subordinated.

Because in אמת the ideas of practical and theoretical truth are inter-connected. צדּיק and חכם are also here parallel to one another. The Chethı̂b of 24a is גּול יגוּל, which Schultens finds tenable in view of (Arab.) jal, fut jajûlu (to turn round; Heb. to turn oneself for joy) but the Heb. usus loq . knows elsewhere only גּיל יגיל, as the Kerı̂ corrects. The lxx, misled by the Chethı̂b, translates καλῶς ἐκτρέφει (incorrect ἐκτρυφήσει), i.

e. , גּדּל יגדּל. In 24b, וישׂמח is of the nature of a pred. of the conclusion (cf. Gen 22:24; Psa 115:7), as if the sentence were: has one begotten a wise man, then (cf. Pro 17:21) he has joy of him; but the Kerı̂ effaces this Vav apodosis , and assigns it to יולד as Vav copul . - an unnecessary mingling of the syntactically possible, more emphatic expression.

This proverbial whole now rounds itself off in Pro 23:25 by a reference to Pro 23:22 - the Optative here corresponding to the Impr. and Prohib. there: let thy father and thy mother rejoice (lxx εὐφρανέσθω), and let her that bare thee exult (here where it is possible the Optat. form ותגל).

Pro 23:22-25 The parainesis begins anew, and the division is open to question. Pro 23:22-24 can of themselves be independent distichs; but this is not the case with Pro 23:25, which, in the resumption of the address and in expression, leans back on Pro 23:22. The author of this appendix may have met with Pro 23:23 and Pro 23:24 (although here also his style, as conformed to that of Pro 1:9, is noticeable, cf.

23b with Pro 1:2), but Pro 23:22 and Pro 23:25 are the form which he has given to them. Thus Pro 23:22-25 are a whole: - 22 Hearken to thy father, to him who hath begotten thee, And despise not thy mother when she has grown old. 23 Buy the truth, and sell it not, Wisdom and discipline and understanding. 24 The father of a righteous man rejoiceth greatly; (And) he that is the father of a wise man - he will rejoice.

25 Let thy father and thy mother be glad; And her that bare thee exult. The octastich begins with a call to childlike obedience, for שׁמע ל, to listen to any one, is equivalent to, to obey him, e. g. , Psa 81:9, Psa 81:14 (cf. “hearken to his voice,” Psa 95:7). זה ילדך is a relative clause (cf. Deu 32:18, without זה or אשׁר), according to which it is rightly accentuated (cf.

on the contrary, Psa 78:54). 22b, strictly taken, is not to be translated neve contemne cum senuerit matrem tuam (Fleischer), but cum senuerit mater tua , for the logical object to אל־תּבוּז is attracted as subj. of זקנה (Hitzig). There now follows the exhortation comprehending all, and formed after Pro 4:7, to buy wisdom, i. e. , to shun no expense, no effort, no privation, in order to attain to the possession of wisdom; and not to sell it, i.

e. , not to place it over against any earthly possession, worldly gain, sensual enjoyment; not to let it be taken away by any intimidation, argued away by false reasoning, or prevailed against by enticements into the way of vice, and not to become unfaithful to it by swimming with the great stream (Exo 23:2); for truth, אמת, is that which endures and proves itself in all spheres, the moral as well as the intellectual.

In 23b, in like manner as Pro 1:3; Pro 22:4, a threefold object is given to קנה instead of אמת: there are three properties which are peculiar to truth, the three powers which handle it: חכמה is knowledge solid, pressing into the essence of things; מוּסר is moral culture; and בּינה the central faculty of proving and distinguishing ( vid . , Pro 1:3-5). Now Pro 23:24 says what consequences are for the parents when the son, according to the exhortation of Pro 23:23, makes truth his aim, to which all is subordinated.

Because in אמת the ideas of practical and theoretical truth are inter-connected. צדּיק and חכם are also here parallel to one another. The Chethı̂b of 24a is גּול יגוּל, which Schultens finds tenable in view of (Arab.) jal, fut jajûlu (to turn round; Heb. to turn oneself for joy) but the Heb. usus loq . knows elsewhere only גּיל יגיל, as the Kerı̂ corrects. The lxx, misled by the Chethı̂b, translates καλῶς ἐκτρέφει (incorrect ἐκτρυφήσει), i.

e. , גּדּל יגדּל. In 24b, וישׂמח is of the nature of a pred. of the conclusion (cf. Gen 22:24; Psa 115:7), as if the sentence were: has one begotten a wise man, then (cf. Pro 17:21) he has joy of him; but the Kerı̂ effaces this Vav apodosis , and assigns it to יולד as Vav copul . - an unnecessary mingling of the syntactically possible, more emphatic expression.

This proverbial whole now rounds itself off in Pro 23:25 by a reference to Pro 23:22 - the Optative here corresponding to the Impr. and Prohib. there: let thy father and thy mother rejoice (lxx εὐφρανέσθω), and let her that bare thee exult (here where it is possible the Optat. form ותגל).

Pro 23:22-25 The parainesis begins anew, and the division is open to question. Pro 23:22-24 can of themselves be independent distichs; but this is not the case with Pro 23:25, which, in the resumption of the address and in expression, leans back on Pro 23:22. The author of this appendix may have met with Pro 23:23 and Pro 23:24 (although here also his style, as conformed to that of Pro 1:9, is noticeable, cf.

23b with Pro 1:2), but Pro 23:22 and Pro 23:25 are the form which he has given to them. Thus Pro 23:22-25 are a whole: - 22 Hearken to thy father, to him who hath begotten thee, And despise not thy mother when she has grown old. 23 Buy the truth, and sell it not, Wisdom and discipline and understanding. 24 The father of a righteous man rejoiceth greatly; (And) he that is the father of a wise man - he will rejoice.

25 Let thy father and thy mother be glad; And her that bare thee exult. The octastich begins with a call to childlike obedience, for שׁמע ל, to listen to any one, is equivalent to, to obey him, e. g. , Psa 81:9, Psa 81:14 (cf. “hearken to his voice,” Psa 95:7). זה ילדך is a relative clause (cf. Deu 32:18, without זה or אשׁר), according to which it is rightly accentuated (cf.

on the contrary, Psa 78:54). 22b, strictly taken, is not to be translated neve contemne cum senuerit matrem tuam (Fleischer), but cum senuerit mater tua , for the logical object to אל־תּבוּז is attracted as subj. of זקנה (Hitzig). There now follows the exhortation comprehending all, and formed after Pro 4:7, to buy wisdom, i. e. , to shun no expense, no effort, no privation, in order to attain to the possession of wisdom; and not to sell it, i.

e. , not to place it over against any earthly possession, worldly gain, sensual enjoyment; not to let it be taken away by any intimidation, argued away by false reasoning, or prevailed against by enticements into the way of vice, and not to become unfaithful to it by swimming with the great stream (Exo 23:2); for truth, אמת, is that which endures and proves itself in all spheres, the moral as well as the intellectual.

In 23b, in like manner as Pro 1:3; Pro 22:4, a threefold object is given to קנה instead of אמת: there are three properties which are peculiar to truth, the three powers which handle it: חכמה is knowledge solid, pressing into the essence of things; מוּסר is moral culture; and בּינה the central faculty of proving and distinguishing ( vid . , Pro 1:3-5). Now Pro 23:24 says what consequences are for the parents when the son, according to the exhortation of Pro 23:23, makes truth his aim, to which all is subordinated.

Because in אמת the ideas of practical and theoretical truth are inter-connected. צדּיק and חכם are also here parallel to one another. The Chethı̂b of 24a is גּול יגוּל, which Schultens finds tenable in view of (Arab.) jal, fut jajûlu (to turn round; Heb. to turn oneself for joy) but the Heb. usus loq . knows elsewhere only גּיל יגיל, as the Kerı̂ corrects. The lxx, misled by the Chethı̂b, translates καλῶς ἐκτρέφει (incorrect ἐκτρυφήσει), i.

e. , גּדּל יגדּל. In 24b, וישׂמח is of the nature of a pred. of the conclusion (cf. Gen 22:24; Psa 115:7), as if the sentence were: has one begotten a wise man, then (cf. Pro 17:21) he has joy of him; but the Kerı̂ effaces this Vav apodosis , and assigns it to יולד as Vav copul . - an unnecessary mingling of the syntactically possible, more emphatic expression.

This proverbial whole now rounds itself off in Pro 23:25 by a reference to Pro 23:22 - the Optative here corresponding to the Impr. and Prohib. there: let thy father and thy mother rejoice (lxx εὐφρανέσθω), and let her that bare thee exult (here where it is possible the Optat. form ותגל).

Pro 23:26-28 This hexastich warns against unchastity. What, in chap. 1-9, extended discourses and representations exhibited to the youth is here repeated in miniature pictures. It is the teacher of wisdom, but by him Wisdom herself, who speaks: 26 Give me, my son, thine heart; And let thine eyes delight in my ways. 27 For the harlot is a deep ditch, And the strange woman a narrow pit.

28 Yea, she lieth in wait like a robber, And multiplieth the faithless among men We have retained Luther’s beautiful rendering of Pro 23:26, in which this proverb, as a warning word of heavenly wisdom and of divine love, has become dear to us. It follows, as Symmachus and the Venet . , the Chethı̂b תּרצנה (for תרצינה, like Exo 2:16; Job 5:12), the stylistic appropriateness of which proceeds from Pro 16:7, as on the other hand the Kerı̂ תּצּרנה (cf.

1Sa 14:27) is supported by Pro 22:12, cf. Pro 5:2. But the correction is unnecessary, and the Chethı̂b sounds more affectionate, hence it is with right defended by Hitzig. The ways of wisdom are ways of correction, and particularly of chastity, thus placed over against “the ways of the harlot,” Pro 7:24. Accordingly the exhortation, Pro 23:26, verifies itself; warning, by Pro 23:27, cf.

Pro 22:14, where עמקּה was written, here as at Job 12:22, with the long vowel עמוּקה (עמקה). בּאר צרה interchanges with שׁוּחה עמוקה, and means, not the fountain of sorrow (Löwenstein), but the narrow pit. בּאר is fem. gen. , Pro 26:21. , and צר means narrow, like étroit (old French, estreit ), from strictus . The figure has, after Pro 22:14, the mouth of the harlot in view.

Whoever is enticed by her syren voice falls into a deep ditch, into a pit with a narrow mouth, into which one can more easily enter than escape from. Pro 23:28 says that it is the artifice of the harlot which draws a man into such depth of wickedness and guilt. With אף, which, as at Jdg 5:29, belongs not to היא but to the whole sentence, the picture of terror is completed.

The verb חתף (whence Arab. ḥataf, death, natural death) means to snatch away. If we take חתף as abstr. : a snatching away, then it would here stand elliptically for חתף (בּעל) אישׁ, which in itself is improbable ( vid . , Pro 7:22, עכס) and also unnecessary, since, as מלך, עבד, הלך, etc. show, such abstracta can pass immediately into concreta , so that חתף thus means the person who snatches away, i.

e. , the street robber, latro (cf. חטף . fc(, Arab. khaṭaf, Psa 10:9, rightly explained by Kimchi as cogn.) In 28b, תוסיף cannot mean abripit (as lxx, Theodotion, and Jerome suppose), for which the word תּספּה (תּאסף) would have been used. But this verbal idea does not harmonize with the connection; תוסיף means, as always, addit ( auget ), and that here in the sense of multiplicat .

The same thing may be said of בּוגדים as is said (Pro 11:15) of תּוקעים. Hitzig’s objection, “הוסיף, to multiply, with the accusative of the person, is not at all used,” is set aside by Pro 19:4. But we may translate: the faithless, or: the breach of faith she increases. Yet it always remains a question whether בּאדם is dependent on בוגדים, as Ecc 8:9, cf. 2Sa 23:3, on the verb of ruling (Hitzig), or whether, as frequently בּאדם, e.

g. , Psa 78:60, it means inter homines (thus most interpreters). Uncleanness leads to faithlessness of manifold kinds: it makes not only the husband unfaithful to his wife, but also the son to his parents, the scholar to his teacher and pastor, the servant (cf. the case of Potiphar’s wife) to his master. The adulteress, inasmuch as she entices now one and now another into her net, increases the number of those who are faithless towards men.

But are they not, above all, faithless towards God? We are of opinion that not בוגדים, but תוסיף, has its complement in באדם, and needs it: the adulteress increases the faithless among men, she makes faithlessness of manifold kinds common in human society. According to this, also, it is accentuated; ובוגדים is placed as object by Mugrasch , and באדם is connected by Mercha with תוסיף.

Pro 23:26-28 This hexastich warns against unchastity. What, in chap. 1-9, extended discourses and representations exhibited to the youth is here repeated in miniature pictures. It is the teacher of wisdom, but by him Wisdom herself, who speaks: 26 Give me, my son, thine heart; And let thine eyes delight in my ways. 27 For the harlot is a deep ditch, And the strange woman a narrow pit.

28 Yea, she lieth in wait like a robber, And multiplieth the faithless among men We have retained Luther’s beautiful rendering of Pro 23:26, in which this proverb, as a warning word of heavenly wisdom and of divine love, has become dear to us. It follows, as Symmachus and the Venet . , the Chethı̂b תּרצנה (for תרצינה, like Exo 2:16; Job 5:12), the stylistic appropriateness of which proceeds from Pro 16:7, as on the other hand the Kerı̂ תּצּרנה (cf.

1Sa 14:27) is supported by Pro 22:12, cf. Pro 5:2. But the correction is unnecessary, and the Chethı̂b sounds more affectionate, hence it is with right defended by Hitzig. The ways of wisdom are ways of correction, and particularly of chastity, thus placed over against “the ways of the harlot,” Pro 7:24. Accordingly the exhortation, Pro 23:26, verifies itself; warning, by Pro 23:27, cf.

Pro 22:14, where עמקּה was written, here as at Job 12:22, with the long vowel עמוּקה (עמקה). בּאר צרה interchanges with שׁוּחה עמוקה, and means, not the fountain of sorrow (Löwenstein), but the narrow pit. בּאר is fem. gen. , Pro 26:21. , and צר means narrow, like étroit (old French, estreit ), from strictus . The figure has, after Pro 22:14, the mouth of the harlot in view.

Whoever is enticed by her syren voice falls into a deep ditch, into a pit with a narrow mouth, into which one can more easily enter than escape from. Pro 23:28 says that it is the artifice of the harlot which draws a man into such depth of wickedness and guilt. With אף, which, as at Jdg 5:29, belongs not to היא but to the whole sentence, the picture of terror is completed.

The verb חתף (whence Arab. ḥataf, death, natural death) means to snatch away. If we take חתף as abstr. : a snatching away, then it would here stand elliptically for חתף (בּעל) אישׁ, which in itself is improbable ( vid . , Pro 7:22, עכס) and also unnecessary, since, as מלך, עבד, הלך, etc. show, such abstracta can pass immediately into concreta , so that חתף thus means the person who snatches away, i.

e. , the street robber, latro (cf. חטף . fc(, Arab. khaṭaf, Psa 10:9, rightly explained by Kimchi as cogn.) In 28b, תוסיף cannot mean abripit (as lxx, Theodotion, and Jerome suppose), for which the word תּספּה (תּאסף) would have been used. But this verbal idea does not harmonize with the connection; תוסיף means, as always, addit ( auget ), and that here in the sense of multiplicat .

The same thing may be said of בּוגדים as is said (Pro 11:15) of תּוקעים. Hitzig’s objection, “הוסיף, to multiply, with the accusative of the person, is not at all used,” is set aside by Pro 19:4. But we may translate: the faithless, or: the breach of faith she increases. Yet it always remains a question whether בּאדם is dependent on בוגדים, as Ecc 8:9, cf. 2Sa 23:3, on the verb of ruling (Hitzig), or whether, as frequently בּאדם, e.

g. , Psa 78:60, it means inter homines (thus most interpreters). Uncleanness leads to faithlessness of manifold kinds: it makes not only the husband unfaithful to his wife, but also the son to his parents, the scholar to his teacher and pastor, the servant (cf. the case of Potiphar’s wife) to his master. The adulteress, inasmuch as she entices now one and now another into her net, increases the number of those who are faithless towards men.

But are they not, above all, faithless towards God? We are of opinion that not בוגדים, but תוסיף, has its complement in באדם, and needs it: the adulteress increases the faithless among men, she makes faithlessness of manifold kinds common in human society. According to this, also, it is accentuated; ובוגדים is placed as object by Mugrasch , and באדם is connected by Mercha with תוסיף.

Pro 23:26-28 This hexastich warns against unchastity. What, in chap. 1-9, extended discourses and representations exhibited to the youth is here repeated in miniature pictures. It is the teacher of wisdom, but by him Wisdom herself, who speaks: 26 Give me, my son, thine heart; And let thine eyes delight in my ways. 27 For the harlot is a deep ditch, And the strange woman a narrow pit.

28 Yea, she lieth in wait like a robber, And multiplieth the faithless among men We have retained Luther’s beautiful rendering of Pro 23:26, in which this proverb, as a warning word of heavenly wisdom and of divine love, has become dear to us. It follows, as Symmachus and the Venet . , the Chethı̂b תּרצנה (for תרצינה, like Exo 2:16; Job 5:12), the stylistic appropriateness of which proceeds from Pro 16:7, as on the other hand the Kerı̂ תּצּרנה (cf.

1Sa 14:27) is supported by Pro 22:12, cf. Pro 5:2. But the correction is unnecessary, and the Chethı̂b sounds more affectionate, hence it is with right defended by Hitzig. The ways of wisdom are ways of correction, and particularly of chastity, thus placed over against “the ways of the harlot,” Pro 7:24. Accordingly the exhortation, Pro 23:26, verifies itself; warning, by Pro 23:27, cf.

Pro 22:14, where עמקּה was written, here as at Job 12:22, with the long vowel עמוּקה (עמקה). בּאר צרה interchanges with שׁוּחה עמוקה, and means, not the fountain of sorrow (Löwenstein), but the narrow pit. בּאר is fem. gen. , Pro 26:21. , and צר means narrow, like étroit (old French, estreit ), from strictus . The figure has, after Pro 22:14, the mouth of the harlot in view.

Whoever is enticed by her syren voice falls into a deep ditch, into a pit with a narrow mouth, into which one can more easily enter than escape from. Pro 23:28 says that it is the artifice of the harlot which draws a man into such depth of wickedness and guilt. With אף, which, as at Jdg 5:29, belongs not to היא but to the whole sentence, the picture of terror is completed.

The verb חתף (whence Arab. ḥataf, death, natural death) means to snatch away. If we take חתף as abstr. : a snatching away, then it would here stand elliptically for חתף (בּעל) אישׁ, which in itself is improbable ( vid . , Pro 7:22, עכס) and also unnecessary, since, as מלך, עבד, הלך, etc. show, such abstracta can pass immediately into concreta , so that חתף thus means the person who snatches away, i.

e. , the street robber, latro (cf. חטף . fc(, Arab. khaṭaf, Psa 10:9, rightly explained by Kimchi as cogn.) In 28b, תוסיף cannot mean abripit (as lxx, Theodotion, and Jerome suppose), for which the word תּספּה (תּאסף) would have been used. But this verbal idea does not harmonize with the connection; תוסיף means, as always, addit ( auget ), and that here in the sense of multiplicat .

The same thing may be said of בּוגדים as is said (Pro 11:15) of תּוקעים. Hitzig’s objection, “הוסיף, to multiply, with the accusative of the person, is not at all used,” is set aside by Pro 19:4. But we may translate: the faithless, or: the breach of faith she increases. Yet it always remains a question whether בּאדם is dependent on בוגדים, as Ecc 8:9, cf. 2Sa 23:3, on the verb of ruling (Hitzig), or whether, as frequently בּאדם, e.

g. , Psa 78:60, it means inter homines (thus most interpreters). Uncleanness leads to faithlessness of manifold kinds: it makes not only the husband unfaithful to his wife, but also the son to his parents, the scholar to his teacher and pastor, the servant (cf. the case of Potiphar’s wife) to his master. The adulteress, inasmuch as she entices now one and now another into her net, increases the number of those who are faithless towards men.

But are they not, above all, faithless towards God? We are of opinion that not בוגדים, but תוסיף, has its complement in באדם, and needs it: the adulteress increases the faithless among men, she makes faithlessness of manifold kinds common in human society. According to this, also, it is accentuated; ובוגדים is placed as object by Mugrasch , and באדם is connected by Mercha with תוסיף.

Pro 23:29-35 The author passes from the sin of uncleanness to that of drunkenness; they are nearly related, for drunkenness excites fleshly lust; and to wallow with delight in the mire of sensuality, a man, created in the image of God, must first brutalize himself by intoxication. The Mashal in the number of its lines passes beyond the limits of the distich, and becomes a Mashal ode.

29 Whose is woe? Whose is grief? Whose are contentions, whose trouble, whose wounds without cause? Whose dimness of eyes? 30 Theirs, who sit late at the wine, Who turn in to taste mixed wine. 31 Look not on the wine as it sparkleth red, As it showeth its gleam in the cup, Glideth down with ease. 32 The end of it is that it biteth like a serpent, And stingeth like a basilisk.

33 Thine eyes shall see strange things, And thine heart shall speak perverse things; 34 And thou art as one lying in the heart of the sea, And as one lying on the top of a mast. 35 “They have scourged me-it pained me not; They have beaten me - I perceived it not. When shall I have wakened from sleep? Thus on I go, I return to it again. ” The repeated למי asks who then has to experience all that; the answer follows in Pro 23:30.

With אוי, the אבוי occurring only here accords; it is not a substantive from אבה (whence אבון) after the form of צחק, in the sense of egestas ; but, like the former [אוי], an interjection of sorrow ( Venet . τίνι αἲ, τίνι φεῦ). Regarding מדינים (Chethı̂b מדונים), vid . , at Pro 6:14. שׂיח signifies ( vid . , at Pro 6:22) meditation and speech, here sorrowful thought and sorrowful complaint (1Sa 1:16; Psa 55:18; cf.

הגה, הגיג), e. g. , over the exhausted purse, the neglected work, the anticipated reproaches, the diminishing strength. In the connection פּצעים חנּם (cf. Psa 35:19) the accus. adv. חנם (French gratuitement ) represents the place of an adjective: strokes which one receives without being in the situation from necessity, or duty to expect them, strokes for nothing and in return for nothing (Fleischer), wounds for a long while (Oetinger).

חכללוּת עינים is the darkening (clouding) of the eyes, from חצל, to be dim, closed, and transferred to the sensation of light: to be dark ( vid . , at Gen 49:12; Psa 10:8); the copper-nose of the drunkard is not under consideration; the word does not refer to the reddening, but the dimming of the eyes, and of the power of vision. The answer, Pro 23:30, begins, in conformity with the form of the question, with ל (write למאחרים, with Gaja to ל, according to Metheg-Setzung , §20, Michlol 46b): pain, and woe, and contention they have who tarry late at the wine (cf.

Isa 5:11), who enter (viz. , into the wine-house, Ecc 2:4, the house of revelry) “to search” mingled drink ( vid . , at Pro 9:2; Isa 5:22). Hitzig: “they test the mixing, as to the relation of the wine to the water, whether it is correct. ” But לחקור is like גּבּרים, Isa 5:22, meant in mockery: they are heroes, viz. , heroes in drinking; they are searchers, such, namely, as seek to examine into the mixed wine, or also: thoroughly and carefully taste it (Fleischer).

The evil consequences of drunkenness are now registered. That one may not fall under this common sin, the poet, Pro 23:31, warns against the attraction which the wine presents to the sight and to the sense of taste: one must not permit himself to be caught as a prisoner by this enticement, but must maintain his freedom against it. התאדּם, to make, i. e. , to show oneself red, is almost equivalent to האדים; and more than this, it presents the wine as itself co-operating and active by its red play of colours (Fleischer).

Regarding the antiptosis ( antiphonesis ): Look not on the wine that is... , vid . , at Gen 1:3; yet here, where ראה means not merely “to see,” but “to look at,” the case is somewhat different. In 31b, one for the most part assumes that עינו signifies the eye of the wine, i. e. , the pearls which play on the surface of the wine (Fleischer). And, indeed, Hitzig’s translation, after Num 11:7 : when it presents its appearance in the cup, does not commend itself, because it expresses too little.

On the other hand, it is saying too much when Böttcher maintains that עין never denotes the mere appearance, but always the shining aspect of the object. But used of wine, עין appears to denote not merely aspect as such, but its gleam, glance; not its pearls, for which עיני would be the word used, but shining glance, by which particularly the bright glance, as out of deep darkness, of the Syro-Palestinian wine is thought of, which is for the most part prepared from red (blue) grapes, and because very rich in sugar, is thick almost like syrup.

Jerome translates עינו well: ( cum splenduerit in vitro ) color ejus . But one need not think of a glass; Böttcher has rightly said that one might perceive the glittering appearance also in a metal or earthen vessel if one looked into it. The Chethı̂b בכיס is an error of transcription; the Midrash makes the remark on this, that בּכּיס fits the wine merchant, and בּכּוס the wine drinker.

From the pleasure of the eye, 31c passes over to the pleasures of the taste: (that, or, as it) goeth down smoothly (Luther); the expression is like Ecc 7:10. Instead of הלך (like jâry, of fluidity) there stands here התהלך, commonly used of pleasant going; and instead of למישׁרים with ל, the norm בּמישׁרים with ב of the manner; directness is here easiness, facility (Arab.

jusr); it goes as on a straight, even way unhindered and easily down the throat. Pro 23:32 shows how it issues with the wine, viz. , with those who immoderately enjoy it. Is אחריתו [its end] here the subject, as at Pro 5:4? We must in that case interpret ישּׁך and יפרשׁ as attributives, as the Syr. and Targ. translate the latter, and Ewald both. The issue which it brings with it is like the serpent which bites, etc.

, and there is nothing syntactically opposed to this (cf. e. g. , Psa 17:12); the future, in contradistinction to the participle, would not express properties, but intimations of facts. But the end of the wine is not like a serpent, but like the bite of a serpent. The wine itself, and independent of its consequences, is in and of itself like a serpent. In accordance with the matter, אחריתו may be interpreted, with Hitzig (after Jerome, in novissimo ), as acc.

adverb . = באחריתו, Jer 17:11. But why did not the author more distinctly write this word 'בא? The syntactic relation is like Pro 29:21 : אחריתו is after the manner of a substantival clause, the subject to that which follows as its virtual predicate: “its end is: like a serpent it biteth = this, that it biteth like a serpent. ” Regarding צפעני, serpens regulus (after Schultens, from צפע = (Arab.)

saf', to breathe out glowing, scorching), vid . , at Isa 7:8. The Hiph . הפרישׁ Schultens here understands of the division of the liver, and Hitzig, after the lxx, Vulgate, and Venet . , of squirting the poison; both after the Arab. farth . But הפרישׁ, Syr. afrês, also signifies, from the root-idea of dividing and splitting, to sting, poindre, pointer , as Rashi and Kimchi gloss, whence the Aram.

פּרשׁ, an ox-goad, with which the ancients connect פרשׁ (of the spur), the name for a rider, eques , and also a horse (cf. on the contrary, Fleischer in Levy, W. B . ii. 574); a serpent’s bite and a serpent’s sting (Lat. morsus, ictus , Varro: cum pepugerit colubra ) are connected together by the ancients. The excited condition of the drunkard is now described.

First, Pro 23:33 describes the activity of his imagination as excited to madness. It is untenable to interpret זרות here with Rashi, Aben Ezra, and others, and to translate with Luther: “so shall thine eyes look after other women” ( circumspicient mulieres impudicas , Fleischer, for the meaning to perceive, to look about for something, to seek something with the eyes, referring to Gen 41:33).

For זרות acquires the meaning of mulieres impudicae only from its surrounding, but here the parallel תּהפּכות (perverse things) directs to the neut. aliena (cf. Pro 15:28, רעות), but not merely in the sense of unreal things (Ralbag, Meîri), but: strange, i. e. , abnormal, thus bizarre, mad, dreadful things. An old Heb. parable compares the changing circumstances which wine produces with the manner of the lamb, the lion, the swine, the monkey; here juggles and phantoms of the imagination are meant, which in the view and fancy of the drunken man hunt one another like monkey capers.

Moreover, the state of the drunken man is one that is separated from the reality of a life of sobriety and the safety of a life of moderation, 34a: thou act like one who lies in the heart of the sea. Thus to lie in the heart, i. e. , the midst, of the sea as a ship goes therein, Pro 30:19, is impossible; there one must swim but swimming is not lying, and to thing on a situation like that of Jonah; Jon 1:5, one must think also of the ship; but שׁכב does not necessarily mean “to sleep,” and, besides, the sleep of a passenger in the cabin on the high sea is of itself no dangerous matter.

Rightly Hitzig: on the depth of the sea (cf. Jon 2:4) - the drunken man, or the man overcome by wine (Isa 28:7), is like one who has sunk down into the midst of the sea; and thus drowned, or in danger of being drowned, he is in a condition of intellectual confusion, which finally passes over into perfect unconsciousness, cut off from the true life which passes over him like one dead, and in this condition he has made a bed for himself, as שׁכב denotes.

With בלב, בּראשׁ stands in complete contrast: he is like one who lies on the top of the mast. חבּל, after the forms דּבּר, שׁלּם, is the sail-yard fastened by ropes, חבלים ,sepo (Isa 33:23). To lay oneself down on the sail-yard happens thus to no one, and it is no place for such a purpose; but as little as one can quarter him who is on the ridge of the roof, in the 'Alîja , because no one is able to lie down there, so little can he in the bower [ Mastkorb ] him who is here spoken of (Böttcher).

The poet says, but only by way of comparison, how critical the situation of the drunkard is; he compares him to one who lies on the highest sail-yard, and is exposed to the danger of being every moment thrown into the sea; for the rocking of the ship is the greater in proportion to the height of the sail-yard. The drunkard is, indeed, thus often exposed to the peril of his life; for an accident of itself not great, or a stroke, may suddenly put an end to his life.

The poet represents the drunken man as now speaking to himself. He has been well cudgelled; but because insensible, he has not felt it, and he places himself now where he will sleep out his intoxication. Far from being made temperate by the strokes inflicted on him, he rejoices in the prospect, when he has awaked out of his sleep, of beginning again the life of drunkenness and revelry which has become a pleasant custom to him.

חלה means not only to be sick, but generally to be, or to become, affected painfully; cf. Jer 5:3, where חלוּ is not the 3rd pl. mas. of חיל, but of חלה. The words מתי אקיץ are, it is true, a cry of longing of a different kind from Job 7:4. The sleeping man cannot forbear from yielding to the constraint of nature: he is no longer master of himself, he becomes giddy, everything goes round about with him, but he thinks with himself: Oh that I were again awake!

and so little has his appetite been appeased by his sufferings, that when he is again awakened, he will begin where he left off yesterday, when he could drink no more. מתי is here, after Nolde, Fleischer, and Hitzig, the relative quando ( quum ); but the bibl. usus loq . gives no authority for this. In that case we would have expected הקיצותי instead of אקיץ.

As the interrog. מתי is more animated than the relat. , so also אוסיף אבקשׁנּוּ is more animated (1Sa 2:3) than אוסיף לבקּשׁ. The suffix of אבקשׁנו refers to the wine: raised up, he will seek that which has become so dear and so necessary to him.

Pro 23:29-35 The author passes from the sin of uncleanness to that of drunkenness; they are nearly related, for drunkenness excites fleshly lust; and to wallow with delight in the mire of sensuality, a man, created in the image of God, must first brutalize himself by intoxication. The Mashal in the number of its lines passes beyond the limits of the distich, and becomes a Mashal ode.

29 Whose is woe? Whose is grief? Whose are contentions, whose trouble, whose wounds without cause? Whose dimness of eyes? 30 Theirs, who sit late at the wine, Who turn in to taste mixed wine. 31 Look not on the wine as it sparkleth red, As it showeth its gleam in the cup, Glideth down with ease. 32 The end of it is that it biteth like a serpent, And stingeth like a basilisk.

33 Thine eyes shall see strange things, And thine heart shall speak perverse things; 34 And thou art as one lying in the heart of the sea, And as one lying on the top of a mast. 35 “They have scourged me-it pained me not; They have beaten me - I perceived it not. When shall I have wakened from sleep? Thus on I go, I return to it again. ” The repeated למי asks who then has to experience all that; the answer follows in Pro 23:30.

With אוי, the אבוי occurring only here accords; it is not a substantive from אבה (whence אבון) after the form of צחק, in the sense of egestas ; but, like the former [אוי], an interjection of sorrow ( Venet . τίνι αἲ, τίνι φεῦ). Regarding מדינים (Chethı̂b מדונים), vid . , at Pro 6:14. שׂיח signifies ( vid . , at Pro 6:22) meditation and speech, here sorrowful thought and sorrowful complaint (1Sa 1:16; Psa 55:18; cf.

הגה, הגיג), e. g. , over the exhausted purse, the neglected work, the anticipated reproaches, the diminishing strength. In the connection פּצעים חנּם (cf. Psa 35:19) the accus. adv. חנם (French gratuitement ) represents the place of an adjective: strokes which one receives without being in the situation from necessity, or duty to expect them, strokes for nothing and in return for nothing (Fleischer), wounds for a long while (Oetinger).

חכללוּת עינים is the darkening (clouding) of the eyes, from חצל, to be dim, closed, and transferred to the sensation of light: to be dark ( vid . , at Gen 49:12; Psa 10:8); the copper-nose of the drunkard is not under consideration; the word does not refer to the reddening, but the dimming of the eyes, and of the power of vision. The answer, Pro 23:30, begins, in conformity with the form of the question, with ל (write למאחרים, with Gaja to ל, according to Metheg-Setzung , §20, Michlol 46b): pain, and woe, and contention they have who tarry late at the wine (cf.

Isa 5:11), who enter (viz. , into the wine-house, Ecc 2:4, the house of revelry) “to search” mingled drink ( vid . , at Pro 9:2; Isa 5:22). Hitzig: “they test the mixing, as to the relation of the wine to the water, whether it is correct. ” But לחקור is like גּבּרים, Isa 5:22, meant in mockery: they are heroes, viz. , heroes in drinking; they are searchers, such, namely, as seek to examine into the mixed wine, or also: thoroughly and carefully taste it (Fleischer).

The evil consequences of drunkenness are now registered. That one may not fall under this common sin, the poet, Pro 23:31, warns against the attraction which the wine presents to the sight and to the sense of taste: one must not permit himself to be caught as a prisoner by this enticement, but must maintain his freedom against it. התאדּם, to make, i. e. , to show oneself red, is almost equivalent to האדים; and more than this, it presents the wine as itself co-operating and active by its red play of colours (Fleischer).

Regarding the antiptosis ( antiphonesis ): Look not on the wine that is... , vid . , at Gen 1:3; yet here, where ראה means not merely “to see,” but “to look at,” the case is somewhat different. In 31b, one for the most part assumes that עינו signifies the eye of the wine, i. e. , the pearls which play on the surface of the wine (Fleischer). And, indeed, Hitzig’s translation, after Num 11:7 : when it presents its appearance in the cup, does not commend itself, because it expresses too little.

On the other hand, it is saying too much when Böttcher maintains that עין never denotes the mere appearance, but always the shining aspect of the object. But used of wine, עין appears to denote not merely aspect as such, but its gleam, glance; not its pearls, for which עיני would be the word used, but shining glance, by which particularly the bright glance, as out of deep darkness, of the Syro-Palestinian wine is thought of, which is for the most part prepared from red (blue) grapes, and because very rich in sugar, is thick almost like syrup.

Jerome translates עינו well: ( cum splenduerit in vitro ) color ejus . But one need not think of a glass; Böttcher has rightly said that one might perceive the glittering appearance also in a metal or earthen vessel if one looked into it. The Chethı̂b בכיס is an error of transcription; the Midrash makes the remark on this, that בּכּיס fits the wine merchant, and בּכּוס the wine drinker.

From the pleasure of the eye, 31c passes over to the pleasures of the taste: (that, or, as it) goeth down smoothly (Luther); the expression is like Ecc 7:10. Instead of הלך (like jâry, of fluidity) there stands here התהלך, commonly used of pleasant going; and instead of למישׁרים with ל, the norm בּמישׁרים with ב of the manner; directness is here easiness, facility (Arab.

jusr); it goes as on a straight, even way unhindered and easily down the throat. Pro 23:32 shows how it issues with the wine, viz. , with those who immoderately enjoy it. Is אחריתו [its end] here the subject, as at Pro 5:4? We must in that case interpret ישּׁך and יפרשׁ as attributives, as the Syr. and Targ. translate the latter, and Ewald both. The issue which it brings with it is like the serpent which bites, etc.

, and there is nothing syntactically opposed to this (cf. e. g. , Psa 17:12); the future, in contradistinction to the participle, would not express properties, but intimations of facts. But the end of the wine is not like a serpent, but like the bite of a serpent. The wine itself, and independent of its consequences, is in and of itself like a serpent. In accordance with the matter, אחריתו may be interpreted, with Hitzig (after Jerome, in novissimo ), as acc.

adverb . = באחריתו, Jer 17:11. But why did not the author more distinctly write this word 'בא? The syntactic relation is like Pro 29:21 : אחריתו is after the manner of a substantival clause, the subject to that which follows as its virtual predicate: “its end is: like a serpent it biteth = this, that it biteth like a serpent. ” Regarding צפעני, serpens regulus (after Schultens, from צפע = (Arab.)

saf', to breathe out glowing, scorching), vid . , at Isa 7:8. The Hiph . הפרישׁ Schultens here understands of the division of the liver, and Hitzig, after the lxx, Vulgate, and Venet . , of squirting the poison; both after the Arab. farth . But הפרישׁ, Syr. afrês, also signifies, from the root-idea of dividing and splitting, to sting, poindre, pointer , as Rashi and Kimchi gloss, whence the Aram.

פּרשׁ, an ox-goad, with which the ancients connect פרשׁ (of the spur), the name for a rider, eques , and also a horse (cf. on the contrary, Fleischer in Levy, W. B . ii. 574); a serpent’s bite and a serpent’s sting (Lat. morsus, ictus , Varro: cum pepugerit colubra ) are connected together by the ancients. The excited condition of the drunkard is now described.

First, Pro 23:33 describes the activity of his imagination as excited to madness. It is untenable to interpret זרות here with Rashi, Aben Ezra, and others, and to translate with Luther: “so shall thine eyes look after other women” ( circumspicient mulieres impudicas , Fleischer, for the meaning to perceive, to look about for something, to seek something with the eyes, referring to Gen 41:33).

For זרות acquires the meaning of mulieres impudicae only from its surrounding, but here the parallel תּהפּכות (perverse things) directs to the neut. aliena (cf. Pro 15:28, רעות), but not merely in the sense of unreal things (Ralbag, Meîri), but: strange, i. e. , abnormal, thus bizarre, mad, dreadful things. An old Heb. parable compares the changing circumstances which wine produces with the manner of the lamb, the lion, the swine, the monkey; here juggles and phantoms of the imagination are meant, which in the view and fancy of the drunken man hunt one another like monkey capers.

Moreover, the state of the drunken man is one that is separated from the reality of a life of sobriety and the safety of a life of moderation, 34a: thou act like one who lies in the heart of the sea. Thus to lie in the heart, i. e. , the midst, of the sea as a ship goes therein, Pro 30:19, is impossible; there one must swim but swimming is not lying, and to thing on a situation like that of Jonah; Jon 1:5, one must think also of the ship; but שׁכב does not necessarily mean “to sleep,” and, besides, the sleep of a passenger in the cabin on the high sea is of itself no dangerous matter.

Rightly Hitzig: on the depth of the sea (cf. Jon 2:4) - the drunken man, or the man overcome by wine (Isa 28:7), is like one who has sunk down into the midst of the sea; and thus drowned, or in danger of being drowned, he is in a condition of intellectual confusion, which finally passes over into perfect unconsciousness, cut off from the true life which passes over him like one dead, and in this condition he has made a bed for himself, as שׁכב denotes.

With בלב, בּראשׁ stands in complete contrast: he is like one who lies on the top of the mast. חבּל, after the forms דּבּר, שׁלּם, is the sail-yard fastened by ropes, חבלים ,sepo (Isa 33:23). To lay oneself down on the sail-yard happens thus to no one, and it is no place for such a purpose; but as little as one can quarter him who is on the ridge of the roof, in the 'Alîja , because no one is able to lie down there, so little can he in the bower [ Mastkorb ] him who is here spoken of (Böttcher).

The poet says, but only by way of comparison, how critical the situation of the drunkard is; he compares him to one who lies on the highest sail-yard, and is exposed to the danger of being every moment thrown into the sea; for the rocking of the ship is the greater in proportion to the height of the sail-yard. The drunkard is, indeed, thus often exposed to the peril of his life; for an accident of itself not great, or a stroke, may suddenly put an end to his life.

The poet represents the drunken man as now speaking to himself. He has been well cudgelled; but because insensible, he has not felt it, and he places himself now where he will sleep out his intoxication. Far from being made temperate by the strokes inflicted on him, he rejoices in the prospect, when he has awaked out of his sleep, of beginning again the life of drunkenness and revelry which has become a pleasant custom to him.

חלה means not only to be sick, but generally to be, or to become, affected painfully; cf. Jer 5:3, where חלוּ is not the 3rd pl. mas. of חיל, but of חלה. The words מתי אקיץ are, it is true, a cry of longing of a different kind from Job 7:4. The sleeping man cannot forbear from yielding to the constraint of nature: he is no longer master of himself, he becomes giddy, everything goes round about with him, but he thinks with himself: Oh that I were again awake!

and so little has his appetite been appeased by his sufferings, that when he is again awakened, he will begin where he left off yesterday, when he could drink no more. מתי is here, after Nolde, Fleischer, and Hitzig, the relative quando ( quum ); but the bibl. usus loq . gives no authority for this. In that case we would have expected הקיצותי instead of אקיץ.

As the interrog. מתי is more animated than the relat. , so also אוסיף אבקשׁנּוּ is more animated (1Sa 2:3) than אוסיף לבקּשׁ. The suffix of אבקשׁנו refers to the wine: raised up, he will seek that which has become so dear and so necessary to him.

Pro 23:29-35 The author passes from the sin of uncleanness to that of drunkenness; they are nearly related, for drunkenness excites fleshly lust; and to wallow with delight in the mire of sensuality, a man, created in the image of God, must first brutalize himself by intoxication. The Mashal in the number of its lines passes beyond the limits of the distich, and becomes a Mashal ode.

29 Whose is woe? Whose is grief? Whose are contentions, whose trouble, whose wounds without cause? Whose dimness of eyes? 30 Theirs, who sit late at the wine, Who turn in to taste mixed wine. 31 Look not on the wine as it sparkleth red, As it showeth its gleam in the cup, Glideth down with ease. 32 The end of it is that it biteth like a serpent, And stingeth like a basilisk.

33 Thine eyes shall see strange things, And thine heart shall speak perverse things; 34 And thou art as one lying in the heart of the sea, And as one lying on the top of a mast. 35 “They have scourged me-it pained me not; They have beaten me - I perceived it not. When shall I have wakened from sleep? Thus on I go, I return to it again. ” The repeated למי asks who then has to experience all that; the answer follows in Pro 23:30.

With אוי, the אבוי occurring only here accords; it is not a substantive from אבה (whence אבון) after the form of צחק, in the sense of egestas ; but, like the former [אוי], an interjection of sorrow ( Venet . τίνι αἲ, τίνι φεῦ). Regarding מדינים (Chethı̂b מדונים), vid . , at Pro 6:14. שׂיח signifies ( vid . , at Pro 6:22) meditation and speech, here sorrowful thought and sorrowful complaint (1Sa 1:16; Psa 55:18; cf.

הגה, הגיג), e. g. , over the exhausted purse, the neglected work, the anticipated reproaches, the diminishing strength. In the connection פּצעים חנּם (cf. Psa 35:19) the accus. adv. חנם (French gratuitement ) represents the place of an adjective: strokes which one receives without being in the situation from necessity, or duty to expect them, strokes for nothing and in return for nothing (Fleischer), wounds for a long while (Oetinger).

חכללוּת עינים is the darkening (clouding) of the eyes, from חצל, to be dim, closed, and transferred to the sensation of light: to be dark ( vid . , at Gen 49:12; Psa 10:8); the copper-nose of the drunkard is not under consideration; the word does not refer to the reddening, but the dimming of the eyes, and of the power of vision. The answer, Pro 23:30, begins, in conformity with the form of the question, with ל (write למאחרים, with Gaja to ל, according to Metheg-Setzung , §20, Michlol 46b): pain, and woe, and contention they have who tarry late at the wine (cf.

Isa 5:11), who enter (viz. , into the wine-house, Ecc 2:4, the house of revelry) “to search” mingled drink ( vid . , at Pro 9:2; Isa 5:22). Hitzig: “they test the mixing, as to the relation of the wine to the water, whether it is correct. ” But לחקור is like גּבּרים, Isa 5:22, meant in mockery: they are heroes, viz. , heroes in drinking; they are searchers, such, namely, as seek to examine into the mixed wine, or also: thoroughly and carefully taste it (Fleischer).

The evil consequences of drunkenness are now registered. That one may not fall under this common sin, the poet, Pro 23:31, warns against the attraction which the wine presents to the sight and to the sense of taste: one must not permit himself to be caught as a prisoner by this enticement, but must maintain his freedom against it. התאדּם, to make, i. e. , to show oneself red, is almost equivalent to האדים; and more than this, it presents the wine as itself co-operating and active by its red play of colours (Fleischer).

Regarding the antiptosis ( antiphonesis ): Look not on the wine that is... , vid . , at Gen 1:3; yet here, where ראה means not merely “to see,” but “to look at,” the case is somewhat different. In 31b, one for the most part assumes that עינו signifies the eye of the wine, i. e. , the pearls which play on the surface of the wine (Fleischer). And, indeed, Hitzig’s translation, after Num 11:7 : when it presents its appearance in the cup, does not commend itself, because it expresses too little.

On the other hand, it is saying too much when Böttcher maintains that עין never denotes the mere appearance, but always the shining aspect of the object. But used of wine, עין appears to denote not merely aspect as such, but its gleam, glance; not its pearls, for which עיני would be the word used, but shining glance, by which particularly the bright glance, as out of deep darkness, of the Syro-Palestinian wine is thought of, which is for the most part prepared from red (blue) grapes, and because very rich in sugar, is thick almost like syrup.

Jerome translates עינו well: ( cum splenduerit in vitro ) color ejus . But one need not think of a glass; Böttcher has rightly said that one might perceive the glittering appearance also in a metal or earthen vessel if one looked into it. The Chethı̂b בכיס is an error of transcription; the Midrash makes the remark on this, that בּכּיס fits the wine merchant, and בּכּוס the wine drinker.

From the pleasure of the eye, 31c passes over to the pleasures of the taste: (that, or, as it) goeth down smoothly (Luther); the expression is like Ecc 7:10. Instead of הלך (like jâry, of fluidity) there stands here התהלך, commonly used of pleasant going; and instead of למישׁרים with ל, the norm בּמישׁרים with ב of the manner; directness is here easiness, facility (Arab.

jusr); it goes as on a straight, even way unhindered and easily down the throat. Pro 23:32 shows how it issues with the wine, viz. , with those who immoderately enjoy it. Is אחריתו [its end] here the subject, as at Pro 5:4? We must in that case interpret ישּׁך and יפרשׁ as attributives, as the Syr. and Targ. translate the latter, and Ewald both. The issue which it brings with it is like the serpent which bites, etc.

, and there is nothing syntactically opposed to this (cf. e. g. , Psa 17:12); the future, in contradistinction to the participle, would not express properties, but intimations of facts. But the end of the wine is not like a serpent, but like the bite of a serpent. The wine itself, and independent of its consequences, is in and of itself like a serpent. In accordance with the matter, אחריתו may be interpreted, with Hitzig (after Jerome, in novissimo ), as acc.

adverb . = באחריתו, Jer 17:11. But why did not the author more distinctly write this word 'בא? The syntactic relation is like Pro 29:21 : אחריתו is after the manner of a substantival clause, the subject to that which follows as its virtual predicate: “its end is: like a serpent it biteth = this, that it biteth like a serpent. ” Regarding צפעני, serpens regulus (after Schultens, from צפע = (Arab.)

saf', to breathe out glowing, scorching), vid . , at Isa 7:8. The Hiph . הפרישׁ Schultens here understands of the division of the liver, and Hitzig, after the lxx, Vulgate, and Venet . , of squirting the poison; both after the Arab. farth . But הפרישׁ, Syr. afrês, also signifies, from the root-idea of dividing and splitting, to sting, poindre, pointer , as Rashi and Kimchi gloss, whence the Aram.

פּרשׁ, an ox-goad, with which the ancients connect פרשׁ (of the spur), the name for a rider, eques , and also a horse (cf. on the contrary, Fleischer in Levy, W. B . ii. 574); a serpent’s bite and a serpent’s sting (Lat. morsus, ictus , Varro: cum pepugerit colubra ) are connected together by the ancients. The excited condition of the drunkard is now described.

First, Pro 23:33 describes the activity of his imagination as excited to madness. It is untenable to interpret זרות here with Rashi, Aben Ezra, and others, and to translate with Luther: “so shall thine eyes look after other women” ( circumspicient mulieres impudicas , Fleischer, for the meaning to perceive, to look about for something, to seek something with the eyes, referring to Gen 41:33).

For זרות acquires the meaning of mulieres impudicae only from its surrounding, but here the parallel תּהפּכות (perverse things) directs to the neut. aliena (cf. Pro 15:28, רעות), but not merely in the sense of unreal things (Ralbag, Meîri), but: strange, i. e. , abnormal, thus bizarre, mad, dreadful things. An old Heb. parable compares the changing circumstances which wine produces with the manner of the lamb, the lion, the swine, the monkey; here juggles and phantoms of the imagination are meant, which in the view and fancy of the drunken man hunt one another like monkey capers.

Moreover, the state of the drunken man is one that is separated from the reality of a life of sobriety and the safety of a life of moderation, 34a: thou act like one who lies in the heart of the sea. Thus to lie in the heart, i. e. , the midst, of the sea as a ship goes therein, Pro 30:19, is impossible; there one must swim but swimming is not lying, and to thing on a situation like that of Jonah; Jon 1:5, one must think also of the ship; but שׁכב does not necessarily mean “to sleep,” and, besides, the sleep of a passenger in the cabin on the high sea is of itself no dangerous matter.

Rightly Hitzig: on the depth of the sea (cf. Jon 2:4) - the drunken man, or the man overcome by wine (Isa 28:7), is like one who has sunk down into the midst of the sea; and thus drowned, or in danger of being drowned, he is in a condition of intellectual confusion, which finally passes over into perfect unconsciousness, cut off from the true life which passes over him like one dead, and in this condition he has made a bed for himself, as שׁכב denotes.

With בלב, בּראשׁ stands in complete contrast: he is like one who lies on the top of the mast. חבּל, after the forms דּבּר, שׁלּם, is the sail-yard fastened by ropes, חבלים ,sepo (Isa 33:23). To lay oneself down on the sail-yard happens thus to no one, and it is no place for such a purpose; but as little as one can quarter him who is on the ridge of the roof, in the 'Alîja , because no one is able to lie down there, so little can he in the bower [ Mastkorb ] him who is here spoken of (Böttcher).

The poet says, but only by way of comparison, how critical the situation of the drunkard is; he compares him to one who lies on the highest sail-yard, and is exposed to the danger of being every moment thrown into the sea; for the rocking of the ship is the greater in proportion to the height of the sail-yard. The drunkard is, indeed, thus often exposed to the peril of his life; for an accident of itself not great, or a stroke, may suddenly put an end to his life.

The poet represents the drunken man as now speaking to himself. He has been well cudgelled; but because insensible, he has not felt it, and he places himself now where he will sleep out his intoxication. Far from being made temperate by the strokes inflicted on him, he rejoices in the prospect, when he has awaked out of his sleep, of beginning again the life of drunkenness and revelry which has become a pleasant custom to him.

חלה means not only to be sick, but generally to be, or to become, affected painfully; cf. Jer 5:3, where חלוּ is not the 3rd pl. mas. of חיל, but of חלה. The words מתי אקיץ are, it is true, a cry of longing of a different kind from Job 7:4. The sleeping man cannot forbear from yielding to the constraint of nature: he is no longer master of himself, he becomes giddy, everything goes round about with him, but he thinks with himself: Oh that I were again awake!

and so little has his appetite been appeased by his sufferings, that when he is again awakened, he will begin where he left off yesterday, when he could drink no more. מתי is here, after Nolde, Fleischer, and Hitzig, the relative quando ( quum ); but the bibl. usus loq . gives no authority for this. In that case we would have expected הקיצותי instead of אקיץ.

As the interrog. מתי is more animated than the relat. , so also אוסיף אבקשׁנּוּ is more animated (1Sa 2:3) than אוסיף לבקּשׁ. The suffix of אבקשׁנו refers to the wine: raised up, he will seek that which has become so dear and so necessary to him.

Pro 23:29-35 The author passes from the sin of uncleanness to that of drunkenness; they are nearly related, for drunkenness excites fleshly lust; and to wallow with delight in the mire of sensuality, a man, created in the image of God, must first brutalize himself by intoxication. The Mashal in the number of its lines passes beyond the limits of the distich, and becomes a Mashal ode.

29 Whose is woe? Whose is grief? Whose are contentions, whose trouble, whose wounds without cause? Whose dimness of eyes? 30 Theirs, who sit late at the wine, Who turn in to taste mixed wine. 31 Look not on the wine as it sparkleth red, As it showeth its gleam in the cup, Glideth down with ease. 32 The end of it is that it biteth like a serpent, And stingeth like a basilisk.

33 Thine eyes shall see strange things, And thine heart shall speak perverse things; 34 And thou art as one lying in the heart of the sea, And as one lying on the top of a mast. 35 “They have scourged me-it pained me not; They have beaten me - I perceived it not. When shall I have wakened from sleep? Thus on I go, I return to it again. ” The repeated למי asks who then has to experience all that; the answer follows in Pro 23:30.

With אוי, the אבוי occurring only here accords; it is not a substantive from אבה (whence אבון) after the form of צחק, in the sense of egestas ; but, like the former [אוי], an interjection of sorrow ( Venet . τίνι αἲ, τίνι φεῦ). Regarding מדינים (Chethı̂b מדונים), vid . , at Pro 6:14. שׂיח signifies ( vid . , at Pro 6:22) meditation and speech, here sorrowful thought and sorrowful complaint (1Sa 1:16; Psa 55:18; cf.

הגה, הגיג), e. g. , over the exhausted purse, the neglected work, the anticipated reproaches, the diminishing strength. In the connection פּצעים חנּם (cf. Psa 35:19) the accus. adv. חנם (French gratuitement ) represents the place of an adjective: strokes which one receives without being in the situation from necessity, or duty to expect them, strokes for nothing and in return for nothing (Fleischer), wounds for a long while (Oetinger).

חכללוּת עינים is the darkening (clouding) of the eyes, from חצל, to be dim, closed, and transferred to the sensation of light: to be dark ( vid . , at Gen 49:12; Psa 10:8); the copper-nose of the drunkard is not under consideration; the word does not refer to the reddening, but the dimming of the eyes, and of the power of vision. The answer, Pro 23:30, begins, in conformity with the form of the question, with ל (write למאחרים, with Gaja to ל, according to Metheg-Setzung , §20, Michlol 46b): pain, and woe, and contention they have who tarry late at the wine (cf.

Isa 5:11), who enter (viz. , into the wine-house, Ecc 2:4, the house of revelry) “to search” mingled drink ( vid . , at Pro 9:2; Isa 5:22). Hitzig: “they test the mixing, as to the relation of the wine to the water, whether it is correct. ” But לחקור is like גּבּרים, Isa 5:22, meant in mockery: they are heroes, viz. , heroes in drinking; they are searchers, such, namely, as seek to examine into the mixed wine, or also: thoroughly and carefully taste it (Fleischer).

The evil consequences of drunkenness are now registered. That one may not fall under this common sin, the poet, Pro 23:31, warns against the attraction which the wine presents to the sight and to the sense of taste: one must not permit himself to be caught as a prisoner by this enticement, but must maintain his freedom against it. התאדּם, to make, i. e. , to show oneself red, is almost equivalent to האדים; and more than this, it presents the wine as itself co-operating and active by its red play of colours (Fleischer).

Regarding the antiptosis ( antiphonesis ): Look not on the wine that is... , vid . , at Gen 1:3; yet here, where ראה means not merely “to see,” but “to look at,” the case is somewhat different. In 31b, one for the most part assumes that עינו signifies the eye of the wine, i. e. , the pearls which play on the surface of the wine (Fleischer). And, indeed, Hitzig’s translation, after Num 11:7 : when it presents its appearance in the cup, does not commend itself, because it expresses too little.

On the other hand, it is saying too much when Böttcher maintains that עין never denotes the mere appearance, but always the shining aspect of the object. But used of wine, עין appears to denote not merely aspect as such, but its gleam, glance; not its pearls, for which עיני would be the word used, but shining glance, by which particularly the bright glance, as out of deep darkness, of the Syro-Palestinian wine is thought of, which is for the most part prepared from red (blue) grapes, and because very rich in sugar, is thick almost like syrup.

Jerome translates עינו well: ( cum splenduerit in vitro ) color ejus . But one need not think of a glass; Böttcher has rightly said that one might perceive the glittering appearance also in a metal or earthen vessel if one looked into it. The Chethı̂b בכיס is an error of transcription; the Midrash makes the remark on this, that בּכּיס fits the wine merchant, and בּכּוס the wine drinker.

From the pleasure of the eye, 31c passes over to the pleasures of the taste: (that, or, as it) goeth down smoothly (Luther); the expression is like Ecc 7:10. Instead of הלך (like jâry, of fluidity) there stands here התהלך, commonly used of pleasant going; and instead of למישׁרים with ל, the norm בּמישׁרים with ב of the manner; directness is here easiness, facility (Arab.

jusr); it goes as on a straight, even way unhindered and easily down the throat. Pro 23:32 shows how it issues with the wine, viz. , with those who immoderately enjoy it. Is אחריתו [its end] here the subject, as at Pro 5:4? We must in that case interpret ישּׁך and יפרשׁ as attributives, as the Syr. and Targ. translate the latter, and Ewald both. The issue which it brings with it is like the serpent which bites, etc.

, and there is nothing syntactically opposed to this (cf. e. g. , Psa 17:12); the future, in contradistinction to the participle, would not express properties, but intimations of facts. But the end of the wine is not like a serpent, but like the bite of a serpent. The wine itself, and independent of its consequences, is in and of itself like a serpent. In accordance with the matter, אחריתו may be interpreted, with Hitzig (after Jerome, in novissimo ), as acc.

adverb . = באחריתו, Jer 17:11. But why did not the author more distinctly write this word 'בא? The syntactic relation is like Pro 29:21 : אחריתו is after the manner of a substantival clause, the subject to that which follows as its virtual predicate: “its end is: like a serpent it biteth = this, that it biteth like a serpent. ” Regarding צפעני, serpens regulus (after Schultens, from צפע = (Arab.)

saf', to breathe out glowing, scorching), vid . , at Isa 7:8. The Hiph . הפרישׁ Schultens here understands of the division of the liver, and Hitzig, after the lxx, Vulgate, and Venet . , of squirting the poison; both after the Arab. farth . But הפרישׁ, Syr. afrês, also signifies, from the root-idea of dividing and splitting, to sting, poindre, pointer , as Rashi and Kimchi gloss, whence the Aram.

פּרשׁ, an ox-goad, with which the ancients connect פרשׁ (of the spur), the name for a rider, eques , and also a horse (cf. on the contrary, Fleischer in Levy, W. B . ii. 574); a serpent’s bite and a serpent’s sting (Lat. morsus, ictus , Varro: cum pepugerit colubra ) are connected together by the ancients. The excited condition of the drunkard is now described.

First, Pro 23:33 describes the activity of his imagination as excited to madness. It is untenable to interpret זרות here with Rashi, Aben Ezra, and others, and to translate with Luther: “so shall thine eyes look after other women” ( circumspicient mulieres impudicas , Fleischer, for the meaning to perceive, to look about for something, to seek something with the eyes, referring to Gen 41:33).

For זרות acquires the meaning of mulieres impudicae only from its surrounding, but here the parallel תּהפּכות (perverse things) directs to the neut. aliena (cf. Pro 15:28, רעות), but not merely in the sense of unreal things (Ralbag, Meîri), but: strange, i. e. , abnormal, thus bizarre, mad, dreadful things. An old Heb. parable compares the changing circumstances which wine produces with the manner of the lamb, the lion, the swine, the monkey; here juggles and phantoms of the imagination are meant, which in the view and fancy of the drunken man hunt one another like monkey capers.

Moreover, the state of the drunken man is one that is separated from the reality of a life of sobriety and the safety of a life of moderation, 34a: thou act like one who lies in the heart of the sea. Thus to lie in the heart, i. e. , the midst, of the sea as a ship goes therein, Pro 30:19, is impossible; there one must swim but swimming is not lying, and to thing on a situation like that of Jonah; Jon 1:5, one must think also of the ship; but שׁכב does not necessarily mean “to sleep,” and, besides, the sleep of a passenger in the cabin on the high sea is of itself no dangerous matter.

Rightly Hitzig: on the depth of the sea (cf. Jon 2:4) - the drunken man, or the man overcome by wine (Isa 28:7), is like one who has sunk down into the midst of the sea; and thus drowned, or in danger of being drowned, he is in a condition of intellectual confusion, which finally passes over into perfect unconsciousness, cut off from the true life which passes over him like one dead, and in this condition he has made a bed for himself, as שׁכב denotes.

With בלב, בּראשׁ stands in complete contrast: he is like one who lies on the top of the mast. חבּל, after the forms דּבּר, שׁלּם, is the sail-yard fastened by ropes, חבלים ,sepo (Isa 33:23). To lay oneself down on the sail-yard happens thus to no one, and it is no place for such a purpose; but as little as one can quarter him who is on the ridge of the roof, in the 'Alîja , because no one is able to lie down there, so little can he in the bower [ Mastkorb ] him who is here spoken of (Böttcher).

The poet says, but only by way of comparison, how critical the situation of the drunkard is; he compares him to one who lies on the highest sail-yard, and is exposed to the danger of being every moment thrown into the sea; for the rocking of the ship is the greater in proportion to the height of the sail-yard. The drunkard is, indeed, thus often exposed to the peril of his life; for an accident of itself not great, or a stroke, may suddenly put an end to his life.

The poet represents the drunken man as now speaking to himself. He has been well cudgelled; but because insensible, he has not felt it, and he places himself now where he will sleep out his intoxication. Far from being made temperate by the strokes inflicted on him, he rejoices in the prospect, when he has awaked out of his sleep, of beginning again the life of drunkenness and revelry which has become a pleasant custom to him.

חלה means not only to be sick, but generally to be, or to become, affected painfully; cf. Jer 5:3, where חלוּ is not the 3rd pl. mas. of חיל, but of חלה. The words מתי אקיץ are, it is true, a cry of longing of a different kind from Job 7:4. The sleeping man cannot forbear from yielding to the constraint of nature: he is no longer master of himself, he becomes giddy, everything goes round about with him, but he thinks with himself: Oh that I were again awake!

and so little has his appetite been appeased by his sufferings, that when he is again awakened, he will begin where he left off yesterday, when he could drink no more. מתי is here, after Nolde, Fleischer, and Hitzig, the relative quando ( quum ); but the bibl. usus loq . gives no authority for this. In that case we would have expected הקיצותי instead of אקיץ.

As the interrog. מתי is more animated than the relat. , so also אוסיף אבקשׁנּוּ is more animated (1Sa 2:3) than אוסיף לבקּשׁ. The suffix of אבקשׁנו refers to the wine: raised up, he will seek that which has become so dear and so necessary to him.

Pro 23:29-35 The author passes from the sin of uncleanness to that of drunkenness; they are nearly related, for drunkenness excites fleshly lust; and to wallow with delight in the mire of sensuality, a man, created in the image of God, must first brutalize himself by intoxication. The Mashal in the number of its lines passes beyond the limits of the distich, and becomes a Mashal ode.

29 Whose is woe? Whose is grief? Whose are contentions, whose trouble, whose wounds without cause? Whose dimness of eyes? 30 Theirs, who sit late at the wine, Who turn in to taste mixed wine. 31 Look not on the wine as it sparkleth red, As it showeth its gleam in the cup, Glideth down with ease. 32 The end of it is that it biteth like a serpent, And stingeth like a basilisk.

33 Thine eyes shall see strange things, And thine heart shall speak perverse things; 34 And thou art as one lying in the heart of the sea, And as one lying on the top of a mast. 35 “They have scourged me-it pained me not; They have beaten me - I perceived it not. When shall I have wakened from sleep? Thus on I go, I return to it again. ” The repeated למי asks who then has to experience all that; the answer follows in Pro 23:30.

With אוי, the אבוי occurring only here accords; it is not a substantive from אבה (whence אבון) after the form of צחק, in the sense of egestas ; but, like the former [אוי], an interjection of sorrow ( Venet . τίνι αἲ, τίνι φεῦ). Regarding מדינים (Chethı̂b מדונים), vid . , at Pro 6:14. שׂיח signifies ( vid . , at Pro 6:22) meditation and speech, here sorrowful thought and sorrowful complaint (1Sa 1:16; Psa 55:18; cf.

הגה, הגיג), e. g. , over the exhausted purse, the neglected work, the anticipated reproaches, the diminishing strength. In the connection פּצעים חנּם (cf. Psa 35:19) the accus. adv. חנם (French gratuitement ) represents the place of an adjective: strokes which one receives without being in the situation from necessity, or duty to expect them, strokes for nothing and in return for nothing (Fleischer), wounds for a long while (Oetinger).

חכללוּת עינים is the darkening (clouding) of the eyes, from חצל, to be dim, closed, and transferred to the sensation of light: to be dark ( vid . , at Gen 49:12; Psa 10:8); the copper-nose of the drunkard is not under consideration; the word does not refer to the reddening, but the dimming of the eyes, and of the power of vision. The answer, Pro 23:30, begins, in conformity with the form of the question, with ל (write למאחרים, with Gaja to ל, according to Metheg-Setzung , §20, Michlol 46b): pain, and woe, and contention they have who tarry late at the wine (cf.

Isa 5:11), who enter (viz. , into the wine-house, Ecc 2:4, the house of revelry) “to search” mingled drink ( vid . , at Pro 9:2; Isa 5:22). Hitzig: “they test the mixing, as to the relation of the wine to the water, whether it is correct. ” But לחקור is like גּבּרים, Isa 5:22, meant in mockery: they are heroes, viz. , heroes in drinking; they are searchers, such, namely, as seek to examine into the mixed wine, or also: thoroughly and carefully taste it (Fleischer).

The evil consequences of drunkenness are now registered. That one may not fall under this common sin, the poet, Pro 23:31, warns against the attraction which the wine presents to the sight and to the sense of taste: one must not permit himself to be caught as a prisoner by this enticement, but must maintain his freedom against it. התאדּם, to make, i. e. , to show oneself red, is almost equivalent to האדים; and more than this, it presents the wine as itself co-operating and active by its red play of colours (Fleischer).

Regarding the antiptosis ( antiphonesis ): Look not on the wine that is... , vid . , at Gen 1:3; yet here, where ראה means not merely “to see,” but “to look at,” the case is somewhat different. In 31b, one for the most part assumes that עינו signifies the eye of the wine, i. e. , the pearls which play on the surface of the wine (Fleischer). And, indeed, Hitzig’s translation, after Num 11:7 : when it presents its appearance in the cup, does not commend itself, because it expresses too little.

On the other hand, it is saying too much when Böttcher maintains that עין never denotes the mere appearance, but always the shining aspect of the object. But used of wine, עין appears to denote not merely aspect as such, but its gleam, glance; not its pearls, for which עיני would be the word used, but shining glance, by which particularly the bright glance, as out of deep darkness, of the Syro-Palestinian wine is thought of, which is for the most part prepared from red (blue) grapes, and because very rich in sugar, is thick almost like syrup.

Jerome translates עינו well: ( cum splenduerit in vitro ) color ejus . But one need not think of a glass; Böttcher has rightly said that one might perceive the glittering appearance also in a metal or earthen vessel if one looked into it. The Chethı̂b בכיס is an error of transcription; the Midrash makes the remark on this, that בּכּיס fits the wine merchant, and בּכּוס the wine drinker.

From the pleasure of the eye, 31c passes over to the pleasures of the taste: (that, or, as it) goeth down smoothly (Luther); the expression is like Ecc 7:10. Instead of הלך (like jâry, of fluidity) there stands here התהלך, commonly used of pleasant going; and instead of למישׁרים with ל, the norm בּמישׁרים with ב of the manner; directness is here easiness, facility (Arab.

jusr); it goes as on a straight, even way unhindered and easily down the throat. Pro 23:32 shows how it issues with the wine, viz. , with those who immoderately enjoy it. Is אחריתו [its end] here the subject, as at Pro 5:4? We must in that case interpret ישּׁך and יפרשׁ as attributives, as the Syr. and Targ. translate the latter, and Ewald both. The issue which it brings with it is like the serpent which bites, etc.

, and there is nothing syntactically opposed to this (cf. e. g. , Psa 17:12); the future, in contradistinction to the participle, would not express properties, but intimations of facts. But the end of the wine is not like a serpent, but like the bite of a serpent. The wine itself, and independent of its consequences, is in and of itself like a serpent. In accordance with the matter, אחריתו may be interpreted, with Hitzig (after Jerome, in novissimo ), as acc.

adverb . = באחריתו, Jer 17:11. But why did not the author more distinctly write this word 'בא? The syntactic relation is like Pro 29:21 : אחריתו is after the manner of a substantival clause, the subject to that which follows as its virtual predicate: “its end is: like a serpent it biteth = this, that it biteth like a serpent. ” Regarding צפעני, serpens regulus (after Schultens, from צפע = (Arab.)

saf', to breathe out glowing, scorching), vid . , at Isa 7:8. The Hiph . הפרישׁ Schultens here understands of the division of the liver, and Hitzig, after the lxx, Vulgate, and Venet . , of squirting the poison; both after the Arab. farth . But הפרישׁ, Syr. afrês, also signifies, from the root-idea of dividing and splitting, to sting, poindre, pointer , as Rashi and Kimchi gloss, whence the Aram.

פּרשׁ, an ox-goad, with which the ancients connect פרשׁ (of the spur), the name for a rider, eques , and also a horse (cf. on the contrary, Fleischer in Levy, W. B . ii. 574); a serpent’s bite and a serpent’s sting (Lat. morsus, ictus , Varro: cum pepugerit colubra ) are connected together by the ancients. The excited condition of the drunkard is now described.

First, Pro 23:33 describes the activity of his imagination as excited to madness. It is untenable to interpret זרות here with Rashi, Aben Ezra, and others, and to translate with Luther: “so shall thine eyes look after other women” ( circumspicient mulieres impudicas , Fleischer, for the meaning to perceive, to look about for something, to seek something with the eyes, referring to Gen 41:33).

For זרות acquires the meaning of mulieres impudicae only from its surrounding, but here the parallel תּהפּכות (perverse things) directs to the neut. aliena (cf. Pro 15:28, רעות), but not merely in the sense of unreal things (Ralbag, Meîri), but: strange, i. e. , abnormal, thus bizarre, mad, dreadful things. An old Heb. parable compares the changing circumstances which wine produces with the manner of the lamb, the lion, the swine, the monkey; here juggles and phantoms of the imagination are meant, which in the view and fancy of the drunken man hunt one another like monkey capers.

Moreover, the state of the drunken man is one that is separated from the reality of a life of sobriety and the safety of a life of moderation, 34a: thou act like one who lies in the heart of the sea. Thus to lie in the heart, i. e. , the midst, of the sea as a ship goes therein, Pro 30:19, is impossible; there one must swim but swimming is not lying, and to thing on a situation like that of Jonah; Jon 1:5, one must think also of the ship; but שׁכב does not necessarily mean “to sleep,” and, besides, the sleep of a passenger in the cabin on the high sea is of itself no dangerous matter.

Rightly Hitzig: on the depth of the sea (cf. Jon 2:4) - the drunken man, or the man overcome by wine (Isa 28:7), is like one who has sunk down into the midst of the sea; and thus drowned, or in danger of being drowned, he is in a condition of intellectual confusion, which finally passes over into perfect unconsciousness, cut off from the true life which passes over him like one dead, and in this condition he has made a bed for himself, as שׁכב denotes.

With בלב, בּראשׁ stands in complete contrast: he is like one who lies on the top of the mast. חבּל, after the forms דּבּר, שׁלּם, is the sail-yard fastened by ropes, חבלים ,sepo (Isa 33:23). To lay oneself down on the sail-yard happens thus to no one, and it is no place for such a purpose; but as little as one can quarter him who is on the ridge of the roof, in the 'Alîja , because no one is able to lie down there, so little can he in the bower [ Mastkorb ] him who is here spoken of (Böttcher).

The poet says, but only by way of comparison, how critical the situation of the drunkard is; he compares him to one who lies on the highest sail-yard, and is exposed to the danger of being every moment thrown into the sea; for the rocking of the ship is the greater in proportion to the height of the sail-yard. The drunkard is, indeed, thus often exposed to the peril of his life; for an accident of itself not great, or a stroke, may suddenly put an end to his life.

The poet represents the drunken man as now speaking to himself. He has been well cudgelled; but because insensible, he has not felt it, and he places himself now where he will sleep out his intoxication. Far from being made temperate by the strokes inflicted on him, he rejoices in the prospect, when he has awaked out of his sleep, of beginning again the life of drunkenness and revelry which has become a pleasant custom to him.

חלה means not only to be sick, but generally to be, or to become, affected painfully; cf. Jer 5:3, where חלוּ is not the 3rd pl. mas. of חיל, but of חלה. The words מתי אקיץ are, it is true, a cry of longing of a different kind from Job 7:4. The sleeping man cannot forbear from yielding to the constraint of nature: he is no longer master of himself, he becomes giddy, everything goes round about with him, but he thinks with himself: Oh that I were again awake!

and so little has his appetite been appeased by his sufferings, that when he is again awakened, he will begin where he left off yesterday, when he could drink no more. מתי is here, after Nolde, Fleischer, and Hitzig, the relative quando ( quum ); but the bibl. usus loq . gives no authority for this. In that case we would have expected הקיצותי instead of אקיץ.

As the interrog. מתי is more animated than the relat. , so also אוסיף אבקשׁנּוּ is more animated (1Sa 2:3) than אוסיף לבקּשׁ. The suffix of אבקשׁנו refers to the wine: raised up, he will seek that which has become so dear and so necessary to him.

Pro 23:29-35 The author passes from the sin of uncleanness to that of drunkenness; they are nearly related, for drunkenness excites fleshly lust; and to wallow with delight in the mire of sensuality, a man, created in the image of God, must first brutalize himself by intoxication. The Mashal in the number of its lines passes beyond the limits of the distich, and becomes a Mashal ode.

29 Whose is woe? Whose is grief? Whose are contentions, whose trouble, whose wounds without cause? Whose dimness of eyes? 30 Theirs, who sit late at the wine, Who turn in to taste mixed wine. 31 Look not on the wine as it sparkleth red, As it showeth its gleam in the cup, Glideth down with ease. 32 The end of it is that it biteth like a serpent, And stingeth like a basilisk.

33 Thine eyes shall see strange things, And thine heart shall speak perverse things; 34 And thou art as one lying in the heart of the sea, And as one lying on the top of a mast. 35 “They have scourged me-it pained me not; They have beaten me - I perceived it not. When shall I have wakened from sleep? Thus on I go, I return to it again. ” The repeated למי asks who then has to experience all that; the answer follows in Pro 23:30.

With אוי, the אבוי occurring only here accords; it is not a substantive from אבה (whence אבון) after the form of צחק, in the sense of egestas ; but, like the former [אוי], an interjection of sorrow ( Venet . τίνι αἲ, τίνι φεῦ). Regarding מדינים (Chethı̂b מדונים), vid . , at Pro 6:14. שׂיח signifies ( vid . , at Pro 6:22) meditation and speech, here sorrowful thought and sorrowful complaint (1Sa 1:16; Psa 55:18; cf.

הגה, הגיג), e. g. , over the exhausted purse, the neglected work, the anticipated reproaches, the diminishing strength. In the connection פּצעים חנּם (cf. Psa 35:19) the accus. adv. חנם (French gratuitement ) represents the place of an adjective: strokes which one receives without being in the situation from necessity, or duty to expect them, strokes for nothing and in return for nothing (Fleischer), wounds for a long while (Oetinger).

חכללוּת עינים is the darkening (clouding) of the eyes, from חצל, to be dim, closed, and transferred to the sensation of light: to be dark ( vid . , at Gen 49:12; Psa 10:8); the copper-nose of the drunkard is not under consideration; the word does not refer to the reddening, but the dimming of the eyes, and of the power of vision. The answer, Pro 23:30, begins, in conformity with the form of the question, with ל (write למאחרים, with Gaja to ל, according to Metheg-Setzung , §20, Michlol 46b): pain, and woe, and contention they have who tarry late at the wine (cf.

Isa 5:11), who enter (viz. , into the wine-house, Ecc 2:4, the house of revelry) “to search” mingled drink ( vid . , at Pro 9:2; Isa 5:22). Hitzig: “they test the mixing, as to the relation of the wine to the water, whether it is correct. ” But לחקור is like גּבּרים, Isa 5:22, meant in mockery: they are heroes, viz. , heroes in drinking; they are searchers, such, namely, as seek to examine into the mixed wine, or also: thoroughly and carefully taste it (Fleischer).

The evil consequences of drunkenness are now registered. That one may not fall under this common sin, the poet, Pro 23:31, warns against the attraction which the wine presents to the sight and to the sense of taste: one must not permit himself to be caught as a prisoner by this enticement, but must maintain his freedom against it. התאדּם, to make, i. e. , to show oneself red, is almost equivalent to האדים; and more than this, it presents the wine as itself co-operating and active by its red play of colours (Fleischer).

Regarding the antiptosis ( antiphonesis ): Look not on the wine that is... , vid . , at Gen 1:3; yet here, where ראה means not merely “to see,” but “to look at,” the case is somewhat different. In 31b, one for the most part assumes that עינו signifies the eye of the wine, i. e. , the pearls which play on the surface of the wine (Fleischer). And, indeed, Hitzig’s translation, after Num 11:7 : when it presents its appearance in the cup, does not commend itself, because it expresses too little.

On the other hand, it is saying too much when Böttcher maintains that עין never denotes the mere appearance, but always the shining aspect of the object. But used of wine, עין appears to denote not merely aspect as such, but its gleam, glance; not its pearls, for which עיני would be the word used, but shining glance, by which particularly the bright glance, as out of deep darkness, of the Syro-Palestinian wine is thought of, which is for the most part prepared from red (blue) grapes, and because very rich in sugar, is thick almost like syrup.

Jerome translates עינו well: ( cum splenduerit in vitro ) color ejus . But one need not think of a glass; Böttcher has rightly said that one might perceive the glittering appearance also in a metal or earthen vessel if one looked into it. The Chethı̂b בכיס is an error of transcription; the Midrash makes the remark on this, that בּכּיס fits the wine merchant, and בּכּוס the wine drinker.

From the pleasure of the eye, 31c passes over to the pleasures of the taste: (that, or, as it) goeth down smoothly (Luther); the expression is like Ecc 7:10. Instead of הלך (like jâry, of fluidity) there stands here התהלך, commonly used of pleasant going; and instead of למישׁרים with ל, the norm בּמישׁרים with ב of the manner; directness is here easiness, facility (Arab.

jusr); it goes as on a straight, even way unhindered and easily down the throat. Pro 23:32 shows how it issues with the wine, viz. , with those who immoderately enjoy it. Is אחריתו [its end] here the subject, as at Pro 5:4? We must in that case interpret ישּׁך and יפרשׁ as attributives, as the Syr. and Targ. translate the latter, and Ewald both. The issue which it brings with it is like the serpent which bites, etc.

, and there is nothing syntactically opposed to this (cf. e. g. , Psa 17:12); the future, in contradistinction to the participle, would not express properties, but intimations of facts. But the end of the wine is not like a serpent, but like the bite of a serpent. The wine itself, and independent of its consequences, is in and of itself like a serpent. In accordance with the matter, אחריתו may be interpreted, with Hitzig (after Jerome, in novissimo ), as acc.

adverb . = באחריתו, Jer 17:11. But why did not the author more distinctly write this word 'בא? The syntactic relation is like Pro 29:21 : אחריתו is after the manner of a substantival clause, the subject to that which follows as its virtual predicate: “its end is: like a serpent it biteth = this, that it biteth like a serpent. ” Regarding צפעני, serpens regulus (after Schultens, from צפע = (Arab.)

saf', to breathe out glowing, scorching), vid . , at Isa 7:8. The Hiph . הפרישׁ Schultens here understands of the division of the liver, and Hitzig, after the lxx, Vulgate, and Venet . , of squirting the poison; both after the Arab. farth . But הפרישׁ, Syr. afrês, also signifies, from the root-idea of dividing and splitting, to sting, poindre, pointer , as Rashi and Kimchi gloss, whence the Aram.

פּרשׁ, an ox-goad, with which the ancients connect פרשׁ (of the spur), the name for a rider, eques , and also a horse (cf. on the contrary, Fleischer in Levy, W. B . ii. 574); a serpent’s bite and a serpent’s sting (Lat. morsus, ictus , Varro: cum pepugerit colubra ) are connected together by the ancients. The excited condition of the drunkard is now described.

First, Pro 23:33 describes the activity of his imagination as excited to madness. It is untenable to interpret זרות here with Rashi, Aben Ezra, and others, and to translate with Luther: “so shall thine eyes look after other women” ( circumspicient mulieres impudicas , Fleischer, for the meaning to perceive, to look about for something, to seek something with the eyes, referring to Gen 41:33).

For זרות acquires the meaning of mulieres impudicae only from its surrounding, but here the parallel תּהפּכות (perverse things) directs to the neut. aliena (cf. Pro 15:28, רעות), but not merely in the sense of unreal things (Ralbag, Meîri), but: strange, i. e. , abnormal, thus bizarre, mad, dreadful things. An old Heb. parable compares the changing circumstances which wine produces with the manner of the lamb, the lion, the swine, the monkey; here juggles and phantoms of the imagination are meant, which in the view and fancy of the drunken man hunt one another like monkey capers.

Moreover, the state of the drunken man is one that is separated from the reality of a life of sobriety and the safety of a life of moderation, 34a: thou act like one who lies in the heart of the sea. Thus to lie in the heart, i. e. , the midst, of the sea as a ship goes therein, Pro 30:19, is impossible; there one must swim but swimming is not lying, and to thing on a situation like that of Jonah; Jon 1:5, one must think also of the ship; but שׁכב does not necessarily mean “to sleep,” and, besides, the sleep of a passenger in the cabin on the high sea is of itself no dangerous matter.

Rightly Hitzig: on the depth of the sea (cf. Jon 2:4) - the drunken man, or the man overcome by wine (Isa 28:7), is like one who has sunk down into the midst of the sea; and thus drowned, or in danger of being drowned, he is in a condition of intellectual confusion, which finally passes over into perfect unconsciousness, cut off from the true life which passes over him like one dead, and in this condition he has made a bed for himself, as שׁכב denotes.

With בלב, בּראשׁ stands in complete contrast: he is like one who lies on the top of the mast. חבּל, after the forms דּבּר, שׁלּם, is the sail-yard fastened by ropes, חבלים ,sepo (Isa 33:23). To lay oneself down on the sail-yard happens thus to no one, and it is no place for such a purpose; but as little as one can quarter him who is on the ridge of the roof, in the 'Alîja , because no one is able to lie down there, so little can he in the bower [ Mastkorb ] him who is here spoken of (Böttcher).

The poet says, but only by way of comparison, how critical the situation of the drunkard is; he compares him to one who lies on the highest sail-yard, and is exposed to the danger of being every moment thrown into the sea; for the rocking of the ship is the greater in proportion to the height of the sail-yard. The drunkard is, indeed, thus often exposed to the peril of his life; for an accident of itself not great, or a stroke, may suddenly put an end to his life.

The poet represents the drunken man as now speaking to himself. He has been well cudgelled; but because insensible, he has not felt it, and he places himself now where he will sleep out his intoxication. Far from being made temperate by the strokes inflicted on him, he rejoices in the prospect, when he has awaked out of his sleep, of beginning again the life of drunkenness and revelry which has become a pleasant custom to him.

חלה means not only to be sick, but generally to be, or to become, affected painfully; cf. Jer 5:3, where חלוּ is not the 3rd pl. mas. of חיל, but of חלה. The words מתי אקיץ are, it is true, a cry of longing of a different kind from Job 7:4. The sleeping man cannot forbear from yielding to the constraint of nature: he is no longer master of himself, he becomes giddy, everything goes round about with him, but he thinks with himself: Oh that I were again awake!

and so little has his appetite been appeased by his sufferings, that when he is again awakened, he will begin where he left off yesterday, when he could drink no more. מתי is here, after Nolde, Fleischer, and Hitzig, the relative quando ( quum ); but the bibl. usus loq . gives no authority for this. In that case we would have expected הקיצותי instead of אקיץ.

As the interrog. מתי is more animated than the relat. , so also אוסיף אבקשׁנּוּ is more animated (1Sa 2:3) than אוסיף לבקּשׁ. The suffix of אבקשׁנו refers to the wine: raised up, he will seek that which has become so dear and so necessary to him.

Pro 23:29-35 The author passes from the sin of uncleanness to that of drunkenness; they are nearly related, for drunkenness excites fleshly lust; and to wallow with delight in the mire of sensuality, a man, created in the image of God, must first brutalize himself by intoxication. The Mashal in the number of its lines passes beyond the limits of the distich, and becomes a Mashal ode.

29 Whose is woe? Whose is grief? Whose are contentions, whose trouble, whose wounds without cause? Whose dimness of eyes? 30 Theirs, who sit late at the wine, Who turn in to taste mixed wine. 31 Look not on the wine as it sparkleth red, As it showeth its gleam in the cup, Glideth down with ease. 32 The end of it is that it biteth like a serpent, And stingeth like a basilisk.

33 Thine eyes shall see strange things, And thine heart shall speak perverse things; 34 And thou art as one lying in the heart of the sea, And as one lying on the top of a mast. 35 “They have scourged me-it pained me not; They have beaten me - I perceived it not. When shall I have wakened from sleep? Thus on I go, I return to it again. ” The repeated למי asks who then has to experience all that; the answer follows in Pro 23:30.

With אוי, the אבוי occurring only here accords; it is not a substantive from אבה (whence אבון) after the form of צחק, in the sense of egestas ; but, like the former [אוי], an interjection of sorrow ( Venet . τίνι αἲ, τίνι φεῦ). Regarding מדינים (Chethı̂b מדונים), vid . , at Pro 6:14. שׂיח signifies ( vid . , at Pro 6:22) meditation and speech, here sorrowful thought and sorrowful complaint (1Sa 1:16; Psa 55:18; cf.

הגה, הגיג), e. g. , over the exhausted purse, the neglected work, the anticipated reproaches, the diminishing strength. In the connection פּצעים חנּם (cf. Psa 35:19) the accus. adv. חנם (French gratuitement ) represents the place of an adjective: strokes which one receives without being in the situation from necessity, or duty to expect them, strokes for nothing and in return for nothing (Fleischer), wounds for a long while (Oetinger).

חכללוּת עינים is the darkening (clouding) of the eyes, from חצל, to be dim, closed, and transferred to the sensation of light: to be dark ( vid . , at Gen 49:12; Psa 10:8); the copper-nose of the drunkard is not under consideration; the word does not refer to the reddening, but the dimming of the eyes, and of the power of vision. The answer, Pro 23:30, begins, in conformity with the form of the question, with ל (write למאחרים, with Gaja to ל, according to Metheg-Setzung , §20, Michlol 46b): pain, and woe, and contention they have who tarry late at the wine (cf.

Isa 5:11), who enter (viz. , into the wine-house, Ecc 2:4, the house of revelry) “to search” mingled drink ( vid . , at Pro 9:2; Isa 5:22). Hitzig: “they test the mixing, as to the relation of the wine to the water, whether it is correct. ” But לחקור is like גּבּרים, Isa 5:22, meant in mockery: they are heroes, viz. , heroes in drinking; they are searchers, such, namely, as seek to examine into the mixed wine, or also: thoroughly and carefully taste it (Fleischer).

The evil consequences of drunkenness are now registered. That one may not fall under this common sin, the poet, Pro 23:31, warns against the attraction which the wine presents to the sight and to the sense of taste: one must not permit himself to be caught as a prisoner by this enticement, but must maintain his freedom against it. התאדּם, to make, i. e. , to show oneself red, is almost equivalent to האדים; and more than this, it presents the wine as itself co-operating and active by its red play of colours (Fleischer).

Regarding the antiptosis ( antiphonesis ): Look not on the wine that is... , vid . , at Gen 1:3; yet here, where ראה means not merely “to see,” but “to look at,” the case is somewhat different. In 31b, one for the most part assumes that עינו signifies the eye of the wine, i. e. , the pearls which play on the surface of the wine (Fleischer). And, indeed, Hitzig’s translation, after Num 11:7 : when it presents its appearance in the cup, does not commend itself, because it expresses too little.

On the other hand, it is saying too much when Böttcher maintains that עין never denotes the mere appearance, but always the shining aspect of the object. But used of wine, עין appears to denote not merely aspect as such, but its gleam, glance; not its pearls, for which עיני would be the word used, but shining glance, by which particularly the bright glance, as out of deep darkness, of the Syro-Palestinian wine is thought of, which is for the most part prepared from red (blue) grapes, and because very rich in sugar, is thick almost like syrup.

Jerome translates עינו well: ( cum splenduerit in vitro ) color ejus . But one need not think of a glass; Böttcher has rightly said that one might perceive the glittering appearance also in a metal or earthen vessel if one looked into it. The Chethı̂b בכיס is an error of transcription; the Midrash makes the remark on this, that בּכּיס fits the wine merchant, and בּכּוס the wine drinker.

From the pleasure of the eye, 31c passes over to the pleasures of the taste: (that, or, as it) goeth down smoothly (Luther); the expression is like Ecc 7:10. Instead of הלך (like jâry, of fluidity) there stands here התהלך, commonly used of pleasant going; and instead of למישׁרים with ל, the norm בּמישׁרים with ב of the manner; directness is here easiness, facility (Arab.

jusr); it goes as on a straight, even way unhindered and easily down the throat. Pro 23:32 shows how it issues with the wine, viz. , with those who immoderately enjoy it. Is אחריתו [its end] here the subject, as at Pro 5:4? We must in that case interpret ישּׁך and יפרשׁ as attributives, as the Syr. and Targ. translate the latter, and Ewald both. The issue which it brings with it is like the serpent which bites, etc.

, and there is nothing syntactically opposed to this (cf. e. g. , Psa 17:12); the future, in contradistinction to the participle, would not express properties, but intimations of facts. But the end of the wine is not like a serpent, but like the bite of a serpent. The wine itself, and independent of its consequences, is in and of itself like a serpent. In accordance with the matter, אחריתו may be interpreted, with Hitzig (after Jerome, in novissimo ), as acc.

adverb . = באחריתו, Jer 17:11. But why did not the author more distinctly write this word 'בא? The syntactic relation is like Pro 29:21 : אחריתו is after the manner of a substantival clause, the subject to that which follows as its virtual predicate: “its end is: like a serpent it biteth = this, that it biteth like a serpent. ” Regarding צפעני, serpens regulus (after Schultens, from צפע = (Arab.)

saf', to breathe out glowing, scorching), vid . , at Isa 7:8. The Hiph . הפרישׁ Schultens here understands of the division of the liver, and Hitzig, after the lxx, Vulgate, and Venet . , of squirting the poison; both after the Arab. farth . But הפרישׁ, Syr. afrês, also signifies, from the root-idea of dividing and splitting, to sting, poindre, pointer , as Rashi and Kimchi gloss, whence the Aram.

פּרשׁ, an ox-goad, with which the ancients connect פרשׁ (of the spur), the name for a rider, eques , and also a horse (cf. on the contrary, Fleischer in Levy, W. B . ii. 574); a serpent’s bite and a serpent’s sting (Lat. morsus, ictus , Varro: cum pepugerit colubra ) are connected together by the ancients. The excited condition of the drunkard is now described.

First, Pro 23:33 describes the activity of his imagination as excited to madness. It is untenable to interpret זרות here with Rashi, Aben Ezra, and others, and to translate with Luther: “so shall thine eyes look after other women” ( circumspicient mulieres impudicas , Fleischer, for the meaning to perceive, to look about for something, to seek something with the eyes, referring to Gen 41:33).

For זרות acquires the meaning of mulieres impudicae only from its surrounding, but here the parallel תּהפּכות (perverse things) directs to the neut. aliena (cf. Pro 15:28, רעות), but not merely in the sense of unreal things (Ralbag, Meîri), but: strange, i. e. , abnormal, thus bizarre, mad, dreadful things. An old Heb. parable compares the changing circumstances which wine produces with the manner of the lamb, the lion, the swine, the monkey; here juggles and phantoms of the imagination are meant, which in the view and fancy of the drunken man hunt one another like monkey capers.

Moreover, the state of the drunken man is one that is separated from the reality of a life of sobriety and the safety of a life of moderation, 34a: thou act like one who lies in the heart of the sea. Thus to lie in the heart, i. e. , the midst, of the sea as a ship goes therein, Pro 30:19, is impossible; there one must swim but swimming is not lying, and to thing on a situation like that of Jonah; Jon 1:5, one must think also of the ship; but שׁכב does not necessarily mean “to sleep,” and, besides, the sleep of a passenger in the cabin on the high sea is of itself no dangerous matter.

Rightly Hitzig: on the depth of the sea (cf. Jon 2:4) - the drunken man, or the man overcome by wine (Isa 28:7), is like one who has sunk down into the midst of the sea; and thus drowned, or in danger of being drowned, he is in a condition of intellectual confusion, which finally passes over into perfect unconsciousness, cut off from the true life which passes over him like one dead, and in this condition he has made a bed for himself, as שׁכב denotes.

With בלב, בּראשׁ stands in complete contrast: he is like one who lies on the top of the mast. חבּל, after the forms דּבּר, שׁלּם, is the sail-yard fastened by ropes, חבלים ,sepo (Isa 33:23). To lay oneself down on the sail-yard happens thus to no one, and it is no place for such a purpose; but as little as one can quarter him who is on the ridge of the roof, in the 'Alîja , because no one is able to lie down there, so little can he in the bower [ Mastkorb ] him who is here spoken of (Böttcher).

The poet says, but only by way of comparison, how critical the situation of the drunkard is; he compares him to one who lies on the highest sail-yard, and is exposed to the danger of being every moment thrown into the sea; for the rocking of the ship is the greater in proportion to the height of the sail-yard. The drunkard is, indeed, thus often exposed to the peril of his life; for an accident of itself not great, or a stroke, may suddenly put an end to his life.

The poet represents the drunken man as now speaking to himself. He has been well cudgelled; but because insensible, he has not felt it, and he places himself now where he will sleep out his intoxication. Far from being made temperate by the strokes inflicted on him, he rejoices in the prospect, when he has awaked out of his sleep, of beginning again the life of drunkenness and revelry which has become a pleasant custom to him.

חלה means not only to be sick, but generally to be, or to become, affected painfully; cf. Jer 5:3, where חלוּ is not the 3rd pl. mas. of חיל, but of חלה. The words מתי אקיץ are, it is true, a cry of longing of a different kind from Job 7:4. The sleeping man cannot forbear from yielding to the constraint of nature: he is no longer master of himself, he becomes giddy, everything goes round about with him, but he thinks with himself: Oh that I were again awake!

and so little has his appetite been appeased by his sufferings, that when he is again awakened, he will begin where he left off yesterday, when he could drink no more. מתי is here, after Nolde, Fleischer, and Hitzig, the relative quando ( quum ); but the bibl. usus loq . gives no authority for this. In that case we would have expected הקיצותי instead of אקיץ.

As the interrog. מתי is more animated than the relat. , so also אוסיף אבקשׁנּוּ is more animated (1Sa 2:3) than אוסיף לבקּשׁ. The suffix of אבקשׁנו refers to the wine: raised up, he will seek that which has become so dear and so necessary to him.

Pro 24:1-2 After this divergence (in Pro 23:29-35) from the usual form of the proverb, there is now a return to the tetrastich: 1 Envy not evil men, And desire not to have intercourse with them. 2 For their heart thinketh of violence, And their lips speak mischief. The warning, not to envy the godless, is also found at Pro 3:31; Pro 23:17; Pro 24:19, but is differently constructed in each of these passages.

Regarding תּתאו with Pathach , vid . , at Pro 23:3. אנשׁי רעה (cf. רע, Pro 28:5) are the wicked, i. e. , such as cleave to evil, and to whom evil clings. The warning is grounded in this, that whoever have intercourse with such men, make themselves partners in greater sins and evil: for their heart broodeth (write כּי שׁד, Munach Dechî ) violence, i. e. , robbery, plunder, destruction, murder, and the like.

With שׁד (in the Mishle only here and at Pro 21:7, cf. שׁדּד, Pro 19:26) connects itself elsewhere חמס, here (cf. Hab 1:3) עמל, labor, molestia , viz. , those who prepare it for others by means of slanderous, crafty, uncharitable talk.

Pro 24:1-2 After this divergence (in Pro 23:29-35) from the usual form of the proverb, there is now a return to the tetrastich: 1 Envy not evil men, And desire not to have intercourse with them. 2 For their heart thinketh of violence, And their lips speak mischief. The warning, not to envy the godless, is also found at Pro 3:31; Pro 23:17; Pro 24:19, but is differently constructed in each of these passages.

Regarding תּתאו with Pathach , vid . , at Pro 23:3. אנשׁי רעה (cf. רע, Pro 28:5) are the wicked, i. e. , such as cleave to evil, and to whom evil clings. The warning is grounded in this, that whoever have intercourse with such men, make themselves partners in greater sins and evil: for their heart broodeth (write כּי שׁד, Munach Dechî ) violence, i. e. , robbery, plunder, destruction, murder, and the like.

With שׁד (in the Mishle only here and at Pro 21:7, cf. שׁדּד, Pro 19:26) connects itself elsewhere חמס, here (cf. Hab 1:3) עמל, labor, molestia , viz. , those who prepare it for others by means of slanderous, crafty, uncharitable talk.

Pro 24:3-4 The warning against fellowship with the godless is followed by the praise of wisdom, which is rooted in the fear of God. 3 By wisdom is the house builded, And by understanding is it established. 4 And by knowledge shall the chambers be filled With all manner of precious and pleasant goods. What is meant by the “building of the house” is explained at Pro 14:1.

It is wisdom, viz. , that which originates from God, which is rooted in fellowship with Him, by which every household, be it great or small, prospers and attains to a successful and flourishing state; כּונן, as parallel word to בּנה (Pro 3:19; Pro 2:12), is related to it as statuere to extruere ; the Hithpal (as at Num 21:17) means to keep oneself in a state of continuance, to gain perpetuity, to become established.

That ימּלאוּ by Athnach has not passed over into the pausal ימּלאוּ, arises from this, that the Athnach , by the poetical system of accents, has only the force of the prose accent Sakef ; the clause completes itself only by 4b; the pausal form on that account also is not found, and it is discontinued, because the Athnach does not produce any pausal effect ( vid . , at Psa 45:6).

The form of expression in Pro 24:4 is like Pro 1:13; Pro 3:10. But the חדרים, of storerooms (lxx as Isa 26:20, ταμιεῖα), and נעים, like Pro 22:18; Pro 23:8, is peculiar to this collection.

Pro 24:3-4 The warning against fellowship with the godless is followed by the praise of wisdom, which is rooted in the fear of God. 3 By wisdom is the house builded, And by understanding is it established. 4 And by knowledge shall the chambers be filled With all manner of precious and pleasant goods. What is meant by the “building of the house” is explained at Pro 14:1.

It is wisdom, viz. , that which originates from God, which is rooted in fellowship with Him, by which every household, be it great or small, prospers and attains to a successful and flourishing state; כּונן, as parallel word to בּנה (Pro 3:19; Pro 2:12), is related to it as statuere to extruere ; the Hithpal (as at Num 21:17) means to keep oneself in a state of continuance, to gain perpetuity, to become established.

That ימּלאוּ by Athnach has not passed over into the pausal ימּלאוּ, arises from this, that the Athnach , by the poetical system of accents, has only the force of the prose accent Sakef ; the clause completes itself only by 4b; the pausal form on that account also is not found, and it is discontinued, because the Athnach does not produce any pausal effect ( vid . , at Psa 45:6).

The form of expression in Pro 24:4 is like Pro 1:13; Pro 3:10. But the חדרים, of storerooms (lxx as Isa 26:20, ταμιεῖα), and נעים, like Pro 22:18; Pro 23:8, is peculiar to this collection.