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 sentences for the sake of variety. That ישׁמע cannot mean audiet, but audiat, is shown by Pro 9:9; but ויסף is jussive (with the tone thrown back before לקח; cf. Pro 10:8, and Pro 16:21, Pro 16:23, where the tone is not thrown back, as also 2Sa 24:3) with the consecutive Vav ( ו ) (= Arab. f): let him hear, thus will he... or, in order that he. Whoever is wise is invited to hear these proverbs in order to add learning (doctrinam) to that which he already possesses, according to the principle derived from experience, Pro 9:9; Mat 13:12. The segolate לקח, which in pausa retains its segol (as also בּטח, ישׁע,  צמח,  מלך,  צדק,  קדם, and others), means reception, and concretely what one takes into himself with his ear and mind; therefore learning (διδαχὴ with the object of the ἀποδοχή), as Deu 32:2 (parallel אמרה, as Deu 4:2 תּורה), and then learning that has passed into the possession of the receiver, knowledge, science (Isa 29:24, parall. בּינה). Schultens compares the Arab. laḳah, used of the fructification of the female palm by the flower-dust of the male. The part. נבון (the inf. of which is found only once, Isa 10:13) is the passive or the reflexive of the Hiph. הבין, to explain, to make to understand: one who is caused to understand or who lets himself be informed, and thus an intelligent person - that is one who may gain תּחבּות by means of these proverbs. This word, found only in the plur. (probably connected with חבל, shipmaster, properly one who has to do with the חבלים, ship's ropes, particularly handles the sails, lxx κυβέρνησιν), signifies guidance, management, skill to direct anything (Job 32:7, of God's skill which directs the clouds), and in the plur. conception, the taking measures, designs in a good sense, or also (as in Pro 12:5) in a bad sense; here it means guiding thoughts, regulating principles, judicious rules and maxims, as Deu 11:14, prudent rules of government, Deu 20:18; Deu 24:6 of stratagems. Fl. compares the Arab. tedbı̂r (guidance, from דּבר, to lead cattle), with its plur. tedâbı̂r, and the Syr. dubôro, direction, management, etc.

Verse 6
The mediate object of these proverbs, as stated in Pro 1:2, is now expanded, for again it is introduced in the infinitive construction: - The reader shall learn in these proverbs, or by means of them as of a key, to understand such like apothegms generally (as Pro 22:17.): To understand proverb and symbol, The words of wise men and their enigmas.