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 first collection in the closest manner by the same use of such expressions as אגר (gathereth), Pro 6:8; Pro 10:5; אישׁון (the middle, i.e., of the night, deep darkness), Pro 7:9; Pro 20:20; אחרית (the end), Pro 5:4; Pro 23:18; Pro 24:14; אכזרי (fierce), Pro 5:9; Pro 17:11; בּינה (understanding), Pro 1:2; Pro 16:16; תּבוּנה (understanding), Pro 2:6; Pro 3:19; Pro 21:30; זרה (an adulteress), Pro 5:3; Pro 22:14; Pro 23:33; חסר לב (lacking understanding), Pro 6:32; Pro 7:7; Pro 12:11; יוסף לקח (will increase learning), Pro 1:5; Pro 9:9; Pro 16:21, Pro 16:23; יפיח (uttereth), Pro 6:19; Pro 14:5; Pro 19:5, Pro 19:9; נלוז (perverted), Pro 3:32; Pro 14:2; מדנים (contention), Pro 6:14, Pro 6:19; Pro 10:12; מרפּא (health), Pro 4:22; Pro 12:18; Pro 13:17; Pro 16:24 (deliverance, Pro 29:1); נסּח (are plucked up), Pro 2:22; Pro 15:25; ינּקה לא (shall not be unpunished), Pro 6:29; Pro 11:21; Pro 16:5; העז (strengthened, i.e., the face), Pro 7:13; Pro 21:29; עץ חיּים (tree of life), Pro 3:18; Pro 11:30; Pro 13:12; Pro 15:4; ערב (becometh surety) and תּקע (striketh hands) occurring together, Pro 6:1; Pro 17:18; Pro 22:26; פּתים and פּתאים (simplicity, folly), Pro 1:22, Pro 1:32; Pro 8:5; Pro 9:6; Pro 23:3; קרץ (to wink with the eyes), Pro 6:13; Pro 10:10; קרת (a city), Pro 8:3; Pro 9:3, Pro 9:14; Pro 11:11; ראשׁית (the beginning), Pro 1:7; Pro 17:14; שׂכל טוב (good understanding), Pro 3:4; Pro 13:15; ישׁכּנוּ־ארץ (shall dwell in the land), Pro 2:21; Pro 10:30; שׁלּח מדון (sendeth forth strife), Pro 6:14; Pro 16:28; תּהפּכות (evil words), Pro 2:12; Pro 6:14; Pro 10:31; Pro 16:28; תּורה (instruction), Pro 1:8; Pro 3:1; Pro 4:2; Pro 7:2; Pro 13:14; תּוּשׁיּה (counsel), Pro 3:21; Pro 8:14; Pro 18:1; תּחבּוּלות (prudent measures), Pro 1:5; Pro 20:18; Pro 24:6; - and these are not the only points of contact between the two portions which an attentive reader will meet with. This relation of Prov 1-9 to chap. 10-22:16 is a strong proof of the internal unity of that portion, which Bertheau has called in question. But are we therefore to conclude, with Keil, that the introduction is not less of the old time of Solomon than chap. 10-22:16? Such a conclusion lies near, but we do not yet reach it. For with these points of contact there are not a few expressions exclusively peculiar to the introduction; - the expressions מזמּה sing. (counsel), Pro 1:4; Pro 3:21; ערמה (prudence), Pro 1:4; Pro 8:5, Pro 8:12; מליצה (an enigma, obscure maxim), Pro 1:6; מעגּל (a path of life), Pro 2:9; Pro 4:11, Pro 4:26; מעגּלה, Pro 2:15, Pro 2:18; Pro 5:6, Pro 5:21; אישׁון (the apple of the eye), Pro 7:2, Pro 7:9; גּרגּות (the throat), Pro 1:9; Pro 3:3, Pro 3:22; the verbs אתה (cometh), Pro 1:27, פּלּס (make level or plain), Pro 4:26; Pro 5:6, Pro 5:21, and שׂטה (deviate), Pro 4:15; Pro 7:25. Peculiar to this section is the heaping together of synonyms in close connection, as “congregation” and “assembly,” Pro 5:14, “lovely hind” and “pleasant roe,” Pro 5:19; cf. Pro 5:11; Pro 6:7; Pro 7:9; Pro 8:13, Pro 8:31. This usage is,