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 of the Lord is discipline to wisdom;” the fear of God, viz., continually exercised and tried, is the right school of wisdom, and humility is the right way to honour. Similar is the connection מוּסר השׂכּל, discipline binds understanding to itself as its consequence, Pro 1:3. Line second repeats itself, Pro 18:12, “Pride comes before the fall.” Luther's “And ere one comes to honour, he must previously suffer,” renders עני rather than ענוה. But the Syr. reverses the idea: the honour of the humble goeth before him, as also one of the anonymous Greek versions: προπορεύεται δὲ ταπεινοῖς δόξα. But the δόξα comes, as the above proverb expresses it, afterwards. The way to the height lies through the depth, the depth of humility under the hand of God, and, as ענוה expresses, of self-humiliation. =Chap. 16=

Verse 1
Four proverbs of God, the disposer of all things: 1 Man's are the counsels of the heart;   But the answer of the tongue cometh from Jahve. Gesen., Ewald, and Bertheau incorrectly understand 1b of hearing, i.e., of a favourable response to what the tongue wishes; 1a speaks not of wishes, and the gen. after מענה (answer) is, as at Pro 15:23; Mic 3:7, and also here, by virtue of the parallelism, the gen. subjecti Pro 15:23 leads to the right sense, according to which a good answer is joy to him to whom it refers: it does not always happen to one to find the fitting and effective expression for that which he has in his mind; it is, as this cog. proverb expresses it, a gift from above (δοθήσεται, Mat 10:19). But now, since מענה neither means answering, nor yet in general an expression (Euchel) or report (Löwenstein), and the meaning of the word at 4a is not here in question, one has to think of him whom the proverb has in view as one who has to give a reason, to give information, or generally - since ענה, like ἀμείβεσθαι, is not confined to the interchange of words - to solve a problem, and that such an one as requires reflection. The scheme (project, premeditation) which he in his heart contrives, is here described as מערכי־לב, from ערך, to arrange, to place together, metaphorically of the reflection, i.e., the consideration analyzing and putting a matter in order. These reflections, seeking at one time in one direction, and at another in another, the solution of the question, the unfolding of the problem, are the business of men; but the answer which finally the tongue gives, and which here, in conformity with the pregnant sense of מענה (vid., at Pro 15:23, Pro 15:28), will be regarded as right, appropriate, effective, thus generally the satisfying reply to the demand placed before him, is from God. It