exchange) for anything; the most natural construction in Arab. as well as in Hebr. is that with ל, to be the equivalent of a thing (vid., at Job 33:27); the ב is the Beth pretii, as if one said in Arab.: biabi anta thou art in the estimate of my father, I give it for thee. One distinctly perceives in Pro 3:14, Pro 3:15, the echo of Job 28. This tetrastich occurs again with a slight variation at Pro 8:10-11. The Talmud and the Midrash accent it so, that in the former the expression is וכל־חפצים, and in the latter וכל־חפציך, and they explain the latter of precious stones and pearls (אבנים טובות ומרגליות).
Verses 16-18
That wisdom is of such incomparable value is here confirmed: 16 Length of days is in her right hand; In her left, riches and honour. 17 Her ways are pleasant ways, And all her paths are peace. 18 A tree of life is she to those that lay hold upon her, And he who always holdeth her fast is blessed.
As in the right hand of Jahve, according to Psa 16:11, are pleasures for evermore, so Wisdom holds in her right hand “length of days,” viz., of the days of life, thus life, the blessing of blessings; in her left, riches and honour (Pro 8:18), the two good things which, it is true, do not condition life, but, received from Wisdom, and thus wisely, elevate the happiness of life-in the right hand is the chief good, in the left the προσθήκη, Mat 6:33. Didymus: Per sapientiae dextram divinarum rerum cognitio, ex qua immortalitatis vita oritur, significatur; per sinistram autem rerum humanarum notitia, ex qua gloria opumque abundantia nascitur. The lxx, as between 15a and 15b, so also here after Pro 3:16, interpolate two lines: “From her mouth proceedeth righteousness; justice and mercy she bears upon her tongue,” - perhaps translated from the Hebr., but certainly added by a reader.
Verse 17
Pro 3:17 דּרכי־נעם are ways on which one obtains what is agreeable to the inner and the outer man, and which it does good to enjoy. The parallel שׁלום is not a genitive to נתיבות to be supplied; that paths of Wisdom are themselves שׁלום, for she brings well-being on all sides and deep inwards satisfaction (peace). In regard to נתיבה, via eminens, elata, Schultens is right (vid., under Pro 1:15);[1] נתיבותיה has Munach, and instead of the Metheg, Tarcha, vid., under Pro 1:31.
- ↑ The root is not תב, to grope, but נת; whence Arab. natt, to bubble up, natâ, to raise oneself, to swell up, etc.
