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 “For by me will thy days become many, And the years of thy life will be increased.” Incorrectly Hitzig: “and years of life will increase to thee;” הוסיף is always and everywhere (e.g., also Job 38:11) transitive. In the similar passage, Pro 3:2, יוסיפו had as its subject the doctrine of Wisdom; here חכמה and בינה it is not practicable to interpret as subj., since 11a Wisdom is the subject discoursing - the expression follows the scheme, dicunt eos = dicuntur, as e.g., Job 7:3; Gesen. §137 - a concealing of the operative cause, which lies near, where, as Pro 2:22, the discourse is of severe judgment, thus: they (viz., the heavenly Powers) will grant to thee years of life (חיּים in a pregnant sense, as Pro 3:2) in rich measure, so that constantly one span comes after another. But in what connection of consequence does this stand with the contents of the proverb, Pro 9:10? The ancients say that the clause with כי refers back to Pro 9:5. The Pro 9:7-10 (according also to Fl.) are, as it were, parenthetic. Hitzig rejects these verses as an interpolation, but the connection of Pro 9:11 with 5f. retains also something that is unsuitable: “steps forward on the way of knowledge, for by me shall thy days become many;” and if, as Hitzig supposes, Pro 9:12 is undoubtedly genuine, whose connection with Pro 9:11 is in no way obvious, then also will the difficulty of the connection of Pro 9:7-10 with the preceding and the succeeding be no decisive mark of the want of genuineness of this course of thought. We have seen how the progress of Pro 9:6 to 7 is mediated: the invitation of Wisdom goes forth to the receptive, with the exclusion of the irrecoverable. And Pro 9:11 is related to Pro 9:10, as the proof of the cause from the effect. It is the fear of God with which Wisdom begins, the knowledge of God in which above all it consists, for by it is fulfilled the promise of life which is given to the fear of God, Pro 10:27; Pro 14:27; Pro 19:23, cf. Deu 4:40, and to humility, which is bound up with it. Pro 10:17.

Verse 12
This wisdom, resting on the fear of God, is itself a blessing to the wise: “If thou art wise, thou art wise for thyself; And if thou mockest, thou alone shalt bear it.” The lxx, with the Syr., mangle the thought of 12a, for they translate: if thou art wise for thyself, so also thou wilt be wise for thy neighbour. The ''dat. commodi'' לך means that it is for the personal advantage of the wise to be wise. The contrast expressed by