Pro 2:22 | KD | STEP | With למען there commences a new section, coordinating itself with the להצּילך (“to deliver thee”) of , , unfolding that which wisdom accomplishes as a preserver and guide: 20 So that thou walkest in the good way, And keepest the right paths. 21 For the upright shall inhabit the land, And the innocent shall remain in it. 22 But the godless are cut off out the land, And the faithless are rooted out of it. Wisdom - thus the connection - will keep thee, so that thou shalt not fall under the seductions of man or of woman; keep, in order that thou... למען (from מען = מענה, tendency, purpose) refers to the intention and object of the protecting wisdom. To the two negative designations of design there follows, as the third and last, a positive one. טובים (contrast to רעים, ) is here used in a general ethical sense: the good ( Guten , not Gütigen , the kind). שׁמר, with the object of the way, may in another connection also mean to keep oneself from, cavere ab ( ); here it means: carefully to keep in it. The promise of is the same as in the Mashal , , ; cf. Pro 10:30. ארץ is Canaan, or the land which God promised to the patriarchs, and in which He planted Israel, whom He had brought out of Egypt; not the earth, as , according to the extended, unlimited N.T. circle of vision. יוּתרוּ ( Milel ) is erroneously explained by Schultens: funiculis bene firmis irroborabunt in terra . The verb יתר, Arab. watar, signifies to yoke (whence יתר, a cord, rope), then intrans. to be stretched out in length, to be hanging over ( vid ., Fleischer on ); whence יתר, residue, Zep 2:9, and after which the lxx here renders ὑπολειφθήσονται, and Jerome permanebunt . In 22b the old translators render יסּחוּ as the fut. of the pass. נסּח, ; but in this case it would be ינּסחוּ. The form יסּחוּ, pointed יסּחוּ, might be the Niph . of סחח, but סחח can neither be taken as one with נסח, of the same meaning, nor with Hitzig is it to be vocalized יסּחוּ ( Hoph . of נסח); nor, with Böttcher (§1100, p. 453), is יסּחוּ to be regarded as a veritable fut . Niph . יסּחוּ is, as at ; , active: evellant ; and this, with the subj. remaining indefinite (for which J. H. Michaelis refers to Hos 12:9), is equivalent to evellentur . This indefinite “they” or “one” (“ man ”), Fleischer remarks, can even be used of God, as here and - a thing which is common in Persian, where e.g. , the expression rendered hominem ex pulvere fecerunt is used instead of the fuller form, which would be rendered homo a Deo ex pulvere factus est . בּוגדים bears (as בּגד proves) the primary meaning of concealed, i.e. , malicious (treacherous and rapacious, ), and then faithless men.

‏ Proverbs 2:22

With למען there commences a new section, coordinating itself with the להצּילך (“to deliver thee”) of Pro 2:12, Pro 2:16, unfolding that which wisdom accomplishes as a preserver and guide: 20 So that thou walkest in the good way, And keepest the right paths. 21 For the upright shall inhabit the land, And the innocent shall remain in it. 22 But the godless are cut off out the land, And the faithless are rooted out of it.

Wisdom - thus the connection - will keep thee, so that thou shalt not fall under the seductions of man or of woman; keep, in order that thou... למען (from מען = מענה, tendency, purpose) refers to the intention and object of the protecting wisdom. To the two negative designations of design there follows, as the third and last, a positive one. טובים (contrast to רעים, Pro 14:19) is here used in a general ethical sense: the good (Guten, not Gütigen, the kind). שׁמר, with the object of the way, may in another connection also mean to keep oneself from, cavere ab (Psa 17:4); here it means: carefully to keep in it. The promise of Pro 2:21 is the same as in the Mashal Psa 37:9, Psa 37:11, Psa 37:22; cf. Pro 10:30. ארץ is Canaan, or the land which God promised to the patriarchs, and in which He planted Israel, whom He had brought out of Egypt; not the earth, as Mat 5:5, according to the extended, unlimited N.T. circle of vision. יוּתרוּ (Milel) is erroneously explained by Schultens: funiculis bene firmis irroborabunt in terra. The verb יתר, Arab. watar, signifies to yoke (whence יתר, a cord, rope), then intrans. to be stretched out in length, to be hanging over (vid., Fleischer on Job 30:11); whence יתר, residue, Zep 2:9, and after which the lxx here renders ὑπολειφθήσονται, and Jerome permanebunt. In 22b the old translators render יסּחוּ as the fut. of the pass. נסּח, Deu 28:63; but in this case it would be ינּסחוּ. The form יסּחוּ, pointed יסּחוּ, might be the Niph. of סחח, but סחח can neither be taken as one with נסח, of the same meaning, nor with Hitzig is it to be vocalized יסּחוּ (Hoph. of נסח); nor, with Böttcher (§1100, p. 453), is יסּחוּ to be regarded as a veritable fut. Niph. יסּחוּ is, as at Pro 15:25; Psa 52:7, active: evellant; and this, with the subj. remaining indefinite (for which J. H. Michaelis refers to Hos 12:9), is equivalent to evellentur. This indefinite “they” or “one” (“man”), Fleischer remarks, can even be used of God, as here and Job 7:3 - a thing which is common in Persian, where e.g., the expression rendered hominem ex pulvere fecerunt is used instead of the fuller form, which would be rendered homo a Deo ex pulvere factus est. בּוגדים bears (as בּגד proves) the primary meaning of concealed, i.e., malicious (treacherous and rapacious, Isa 33:1), and then faithless men. ^{▼▼Similar is the relation in Arab. of labbasa to libâs (לבוּשׁ); it means to make a thing unknown by covering it; whence telbı̂s, deceit, mulebbis, a falsifier.}