Keil & Delitzsch Commentary on the Old Testament · Proverbs Kabanata 3

With this verse the doctrine begins; אל (not לא ) shows the 3a does not continue the promise of Proverbs 3:2. חסד (R. חם , stringere, afficere ) is, according to the prevailing usage of the language, well-affectedness, it may be of God toward men, or of men toward God, or of men toward one another - a loving disposition, of the same meaning as the N.T. ἀγάπη ( vid., e.g., Hosea 6:6). אמת (from אמנת ), continuance, a standing to one's promises, and not falsifying just expectations; thus fidelity, πίστις , in the interrelated sense of fides and fidelitas . These two states of mind and of conduct are here contemplated as moral powers (Psalms 61:8; Psalms 43:3), which are of excellent service, and bring precious gain; and 4b shows that their ramification on the side of God and of men, the religious and the moral, remains radically inseparable. The suffix ם does not refer to the doctrine and the precepts, but to these two cardinal virtues. If the disciple is admonished to bind them about his neck ( vid., Proverbs 1:9, cf. Proverbs 3:22), so here reference is made, not to ornament, nor yet to protection against evil influences by means of them, as by an amulet

(Note: Fleischer is here reminded of the giraffe in the Jardin des Plantes, the head of which was adorned by its Arabic keeper with strings and jewels, the object of which was to turn aside the ‛ain [the bad, mischievous look] from the precious beast.)

(for which proofs are wanting), but to the signet which was wont to be constantly carried (Genesis 38:18, cf. Song of Solomon 8:6) on a string around the neck. The parallel member 3c confirms this; 3b and 3c together put us in mind of the Tephillim (phylacteries), Exodus 13:16; Deuteronomy 6:8; Deuteronomy 11:18, in which what is here a figure is presented in external form, but as the real figure of that which is required in the inward parts. לוּח (from לוּח , Arab. l'ah , to begin to shine, e.g., of a shooting star, gleaming sword; vid., Wetzstein, Deutsch. morgenl. Zeitschr. xxii. 151f.) signifies the tablet prepared for writing by means of polish; to write love and fidelity on the tablet of the heart, is to impress deeply on the heart the duty of both virtues, so that one will be impelled to them from within outward (Jeremiah 31:33).

return to '

To the admonitory imper. there follows here a second, as Proverbs 4:4; Proverbs 20:13; Amos 5:4; 2 Chronicles 20:20, instead of which also the perf. consec. might stand; the counsellor wishes, with the good to which he advises, at the same time to present its good results. שׂכל is (1 Samuel 25:3) the appearance, for the Arab. shakl means forma , as uniting or binding the lineaments or contours into one figure, σχῆμα , according to which שׂכל טוב may be interpreted of the pleasing and advantageous impression which the well-built external appearance of a man makes, as an image of that which his internal excellence produces; thus, favourable view, friendly judgment, good reputation (Ewald, Hitzig, Zöckler). But everywhere else (Proverbs 13:15; Psalms 111:10; 2 Chronicles 30:22) this phrase means good, i.e., fine, well-becoming insight, or prudence; and שׂכל has in the language of the Mishle no other meaning than intellectus , which proceeds from the inwardly forming activity of the mind. He obtains favour in the eyes of God and man, to whom favour on both sides is shown; he obtains refined prudence, to whom it is on both sides adjudicated. It is unnecessary, with Ewald and Hitzig, to assign the two objects to God and men. In the eyes of both at the same time, he who carries love and faithfulness in his heart appears as one to whom חן and שׂכל טוב must be adjudicated.

return to '

A second illustration of neighbourly love is harmlessness:

Devise not evil against thy neighbour,

While he dwelleth securely by thee.

The verb חרשׁ , χαράσσειν , signifies to cut into, and is used of the faber ferrarius as well as of the τιγναριυς (Isaiah, p. 463), who with a cutting instrument ( חרשׁ , Genesis 4:22) works with metal or wood, and from his profession is called חרשׁ . But the word means as commonly to plough, i.e., to cut with the plough, and חרשׁ is used also of a ploughman, and, without any addition to it, it always has this meaning. It is then a question whether the metaphorical phrase רעה חרשׁ signifies to fabricate evil, cf. dolorum faber, mendacia procudere , ψευδῶν καὶ ἀπατῶν τέκτων , and the Homeric κακὰ φρεὶ βυσσοδομεύειν (Fleischer and most others), or to plough evil (Rashi, Ewald, etc.). The Targ., Syriac, and Jerome translate חשׁב , without deciding the point, by moliri ; but the lxx and Graecus Venet. by τεκταίνειν . The correctness of these renderings is not supported by Ezek. 21:36, where חרשׁי משׁחית are not such as fabricate destruction, but smiths who cause destruction; also מחרישׁ , 1 Samuel 23:9, proves nothing, and probably does not at all appertain to חרשׁ incidere (Keil), but to חרשׁ silere , in the sense of dolose moliri . On the one hand, it is to be observed from Job 4:8; Hosea 10:13, cf. Psalms 129:3, that the meaning arare malum might connect itself with חרשׁ רעה ; and the proverb of Sirach 7:12, μὴ ἀροτρία ψεῦδος ἐπ ̓ ἀδελφῷ σου , places this beyond a doubt. Therefore in this phrase, if one keeps before him a clear perception of the figure, at one time the idea of fabricating, at another that of ploughing, is presented before us. The usage of the language in the case before us is more in favour of the latter than of the former. Whether ישׁב את means to dwell together with, or as Böttcher, to sit together with, after Psalms 1:1; Psalms 26:4., need not be a matter of dispute. It means in general a continued being together, whether as sitting, Job 2:13, or as dwelling, Judges 17:11.

(Note: Accentuate והוא־יושׁב לבטח . It is thus in correct texts. The Rebia Mugrash is transformed, according to the Accentuationssystem, xviii. §2.)

To take advantage of the regardlessness of him who imparts to us his confidence is unamiable. Love is doubly owing to him who resigns himself to it because he believes in it.

return to '

A third illustration of the same principle is peaceableness:

Contend not with a man without a cause,

When he has inflicted no evil upon thee.

Instead of תּרוּב , or as the Kerı̂ has amended it תּריב , the abbreviated form תּרב or תּרב would be more correct after אל ; רוּב or ריב (from רב , to be compact) means to fall upon one another, to come to hand-blows, to contend. Contending and quarrelling with a man, whoever he may be, without sufficient reason, ought to be abandoned; but there exists no such reason if he has done me no harm which I have to reproach him with. גּמל רעה with the accus. or dat. of the person signifies to bring evil upon any one, malum inferre , or also referre (Schultens), for גּמל (cogn. גּמר ) signifies to execute, to complete, accomplish - both of the initiative and of the requital, both of the anticipative and of the recompensing action; here in the former of these senses.

return to '

The prosperity of the godless, far from being worthy of envy, has as its reverse side the curse:

The curse of Jahve is in the house of the godless,

And the dwelling of the just He blesseth.

מארה (a curse), like מסלּה (a highway, from סלל ), is formed from ארר (cf. Arab. harr , detestari, abhorrere , a word-imitation of an interjection used in disagreeable experiences). The curse is not merely a deprivation of external goods which render life happy, and the blessing is not merely the fulness of external possessions; the central-point of the curse lies in continuous disquiet of conscience, and that of the blessing in the happy consciousness that God is with us, in soul-rest and peace which is certain of the grace and goodness of God. The poetic נוה (from נוה = Arab. nwy , tetendit aliquo ) signifies the place of settlement, and may be a word borrowed from a nomad life, since it denotes specially the pasture-ground; cf. Proverbs 24:15 (Fleischer). While the curse of God rests in the house of the wicked ( vid., Köhler on Zechariah 5:4), He blesses, on the contrary, the dwelling-place of the righteous. The lxx and Jerome read יברך , but יברך is more agreeable, since God continues to be the subject.

return to '

His relation to men is determined by their relation to Him.

As for the scorners, He scorneth them,

But to the lowly He giveth grace.

Most interpreters render the verse thus: “If the scorner He (even He, in return) scorneth, so He (on the other hand) giveth grace to the lowly.” For the sequence of the words in the consequence, in which the precedence of the verb is usual, e.g., Leviticus 12:5, we are referred to Proverbs 23:18, cf. Proverbs 24:14; but why had the poet placed the two facts in the relation of condition and consequence? The one fact is not the consequence but the reverse of the other, and accordingly they are opposed to each other in coordinated passages, Psalms 18:26. The Vav in such antitheses has generally the meaning of “and on the other hand,” e.g., Job 8:20, while the lxx, Targ., Syriac, and Jerome altogether pass over the אם as if it did not exist. Ziegler translates: “Truly! the scorner He scorneth;” but an affirmative אם does not exist, the asseveration after the manner of an oath is negative. Bertheau's expedient would be more acceptable, by which he makes the whole of Proverbs 3:34 the protasis to Proverbs 3:35; but if this were intended, another subject would not enter into Proverbs 3:35. Thus 34a and 34b are two independent parallel passages; אם־ללּצים is the protasis: if as regards the scorners, i.e., if His conduct is directed to the scorners, so He scorneth. The ל denotes relation, and in this elliptical usage is like the ל of superscription, e.g., Jeremiah 23:9. הוּא is the emphatic αὐτός : He on the contrary, and in a decisive way (Ewald, §314ab). Instead of יליץ fo there might have been used יליצם (for הליץ , where it occurs as a governing word, has the accusative, Proverbs 19:28; Psalms 119:51), but we do not miss the object: if it relates to scorners (thus also Löwenstein translates), so it is He in return who scorneth. The lxx renders it: κύριος ὑπερηφάνοις ἀντιτάσσεται, ταπεινοῖς δὲ δίδωσι χάριν ; cf. James 4:6; 1 Peter 5:5. הוּא is used as a name of God ( Deutsch. Morgenl. Zeitschr. xvi. 400), on which account it is rendered like יהוה by κύριος . A ὑπερήφανος (appearing above others, i.e., overbearing) is the לץ , according to the definition Proverbs 21:24. the expression of the talio is generalized in ἀντιτάσσεται (resists them). For עניים the Kerı̂ has ענוים : ענו (from ענה , the ground-form ענו , Arab. 'anaw ) is the lowly ( ταπεινός ), or he who bends himself, i.e., the gentle and humble, the patient, and the passive עני , he who is bowed down, the suffering; but the limits of the conception are moveable, since in עני is presupposed the possession of fruit-virtues gained in the school of affliction.

return to '