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 parallel proverbs, Pro 14:25, Pro 19:5. With 5a cf. ציר אמוּנים, Pro 13:17; and regarding יפיח (one who breathes out), vid., at Pro 6:19; Pro 12:17.

Verse 6
Pro 14:6 6 In vain the scorner seeketh wisdom;   But to the man of understanding knowledge is easy. The general sentence is concrete, composed in the common historical form. Regarding ואין, necquidquam, vid., at Pro 13:4. The participle נקל is here neut. for נקלּה, something which makes itself easy or light. The frivolous man, to whom truth is not a matter of conscience, and who recognises no authority, not even the Supreme, never reaches to truth notwithstanding all his searching, it remains veiled to him and far remote; but to the man of understanding, who knows that the fear of God and not estrangement from God leads to truth, knowledge is an easy matter - he enters on the right way to this end, he brings the right receptivity, brings to bear on it the clear eye, and there is fulfilled to him the saying, “To him that hath it is given.”

Verse 7
Three proverbs regarding fools: 7 Go from the presence of a foolish man,   And surely thou hast not known lips of knowledge;i.e., surely hast not brought into experience that he possesses lips which express experimental knowledge, or: surely thou must confess on reflection that no prudent word has come forth from his mouth. If 7b were intended to assign a motive, then the expression would be כּי בל־תּדע or וּבל־תּדע (Isa 44:9), according to which Aquila and Theodotion translate, καὶ οὐ μὴ γνῷς. נגד is the sphere of vision, and מנּגד denotes either away from the sphere of vision, as e.g., Isa 1:16, or, inasmuch as מן is used as in מעל, מתּחת, and the like: at a certain distance from the sphere of vision, but so that one keeps the object in sight, Gen 21:16. נגד ל denotes, as the inverted expression Deu 28:66 shows, over against any one, so that he has the object visibly before him, and מנּגד ל, Jdg 20:34, from the neighbourhood of a place where one has it in view. So also here: go away from the vis-à-vis (vis = visûs) of the foolish man, if thou hast to do with such an one; whence, 7b, follows what he who has gone away must on looking back say to himself. בל (with the pret. as e.g., Isa 33:23) expresses a negative with emphasis. Nolde and others, also Fleischer, interpret 7b relatively: et in quo non cognoveris labia scientiae. If וּבל־ידע were the expression used, then it would be explained after Pro 9:13, for the idea of the foolish man is extended: and of such an one as absolutely