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 jussive of the Kal חדה, gaudeat; and (4) as Kimchi, in Michlol 126a, jussive of the Kal חדה (= חדד) acuere, after the form תחז, Mic 4:11. ויּחץ, Gen 32:8, etc. in p. יחד, after the form אחז, Job 23:9. ויּחל, 2Ki 1:2 (= ויּחלא, 2Ch 16:12). If we take יחד with בּרזל, then it is à priori to be supposed that in יחד the idea of sharpening lies; in the Arab. iron is simply called hadyda = חדוּד, that which is sharpened, sharp; and a current Arab. proverb says: alḥadyd balḥadyd yuflah = ferrum ferro diffinditur (vid., Freytag under the word falah). But is the traditional text-punctuation thus understood to be rightly maintained? It may be easily changed in conformity with the meaning, but not so that with Böttcher we read יחד and יחד, the fut. Kal of חדד: “iron sharpeneth itself on iron, and a man sharpeneth himself over against his neighbour” - for פני after a verb to be understood actively, has to be regarded as the object - but since יחד is changed into יחד (fut. Hiph. of חדד), and יחד into יחד or יחד (fut. Hiph. of חדד, after the form אחל, incipiam, Deu 2:25, or אחל, profanabo, Eze 39:7; Num 30:3). The passive rendering of the idea 17a and the active of 17b thus more distinctly appear, and the unsuitable jussive forms are set aside: ferrum ferro exacuitur, et homo exacuit faciem amici sui (Jerome, Targ., the Venet.). But that is not necessary. As ויּעל may be the fut. of the Hiph. (he brought up) as well as of the Kal (he went up), so יחד may be regarded as fut. Kal, and יחד as fut. Hiph. Fleischer prefers to render יחד also as Hiph.: aciem exhibet, like יעשׁיר, divitias acquirit, and the like; but the jussive is not favourable to this supposition of an intransitive (inwardly transitive) Hiph. It may indeed be said that the two jussives appear to be used, according to poetic licence, with the force of indicatives (cf. under Pro 12:26), but the repetition opposes it. Thus we explain: iron is sharpened [gewetzt, Luther uses this appropriate word] by iron (ב of the means, not of the object, which was rather to be expected in 17b after Pro 20:30), and a man whets פני, the appearance, the deportment, the nature, and manner of the conduct of his neighbour. The proverb requires that the intercourse of man with man operate in the way of sharpening the manner and forming the habits and character; that one help another to culture and polish of manner, rub off his ruggedness, round