Pro 24:7 | KD | STEP | Till now in this appendix we have found only two distichs ( vid ., vol. i. p. 17); now several of them follow. From this, that wisdom is a power which accomplishes great things, it follows that it is of high value, though to the fool it appears all too costly. 7 Wisdom seems to the fool to be an ornamental commodity; He openeth not his mouth in the gate. Most interpreters take ראמות for רמות (written as at ; cf. Zec 14:10; ראשׁ, ; קאם, Hos 10:14), and translate, as Jerome and Luther: “Wisdom is to the fool too high;” the way to wisdom is to him too long and too steep, the price too costly, and not to be afforded. Certainly this thought does not lie far distant from what the poet would say; but why does he say חכמות, and not חכמה? This חכמות is not a numerical plur., so as to be translated with the Venet .: μετέωροι τῷ ἄφρονι αἱ ἐπιστῆμαι; it is a plur., as shows; but, as is evident from the personification and the construction, , one inwardly multiplying and heightening, which is related to חכמה as science or the contents of knowledge is to knowledge. That this plur. comes here into view as in chap. 1-9 ( vid ., vol. i. p. 34), is definitely accounted for in these chapters by the circumstance that wisdom was to be designated, which is the mediatrix of all wisdom; here, to be designated in intentional symphony with ראמות, whose plur. ending ôth shall be for that very reason, however, inalienable. Thus ראמות will be the name of a costly foreign bijouterie , which is mentioned in the Book of Job, where the unfathomableness and inestimableness of wisdom is celebrated; vid ., , where we have recorded what we had to say at the time regarding this word. But what is now the meaning of the saying that wisdom is to the fool a pearl or precious coral? Joël Bril explains: “The fool uses the sciences like a precious stone, only for ornament, but he knows not how to utter a word publicly,” This is to be rejected, because ראמות is not so usual a trinket or ornament as to serve as an expression of this thought. The third of the comparison lies in the rarity, costliness, unattainableness; the fool despises wisdom, because the expenditure of strength and the sacrifices of all kinds which are necessary to put one into the possession of wisdom deter him from it (Rashi). This is also the sense which the expression has when ראמות = רמות; and probably for the sake of this double meaning the poet chose just this word, and not פנינים, גבישׁ, or any other name, for articles of ornament (Hitzig). The Syr. has incorrectly interpreted this play upon words: sapientia abjecta stulto ; and the Targumist: the fool grumbles (מתרעם) against wisdom. He may also find the grapes to be sour because they hang too high for him; here it is only said that wisdom remains at a distance from him because he cannot soar up to its attainment; for that very reason he does not open his mouth in the gate, where the council and the representatives of the people have their seats: he has not the knowledge necessary for being associated in counselling, and thus must keep silent; and this is indeed the most prudent thing he can do.

‏ Proverbs 24:7

Till now in this appendix we have found only two distichs (vid., vol. i. p. 17); now several of them follow. From this, that wisdom is a power which accomplishes great things, it follows that it is of high value, though to the fool it appears all too costly. 7 Wisdom seems to the fool to be an ornamental commodity; He openeth not his mouth in the gate.

Most interpreters take ראמות for רמות (written as at 1Ch 6:58; cf. Zec 14:10; ראשׁ, Pro 10:4; קאם, Hos 10:14), and translate, as Jerome and Luther: “Wisdom is to the fool too high;” the way to wisdom is to him too long and too steep, the price too costly, and not to be afforded. Certainly this thought does not lie far distant from what the poet would say; but why does he say חכמות, and not חכמה? This חכמות is not a numerical plur., so as to be translated with the Venet.: μετέωροι τῷ ἄφρονι αἱ ἐπιστῆμαι; it is a plur., as Psa 49:4 shows; but, as is evident from the personification and the construction, Pro 1:20, one inwardly multiplying and heightening, which is related to חכמה as science or the contents of knowledge is to knowledge. That this plur. comes here into view as in chap. 1-9 (vid., vol. i. p. 34), is definitely accounted for in these chapters by the circumstance that wisdom was to be designated, which is the mediatrix of all wisdom; here, to be designated in intentional symphony with ראמות, whose plur. ending ôth shall be for that very reason, however, inalienable. Thus ראמות will be the name of a costly foreign bijouterie, which is mentioned in the Book of Job, where the unfathomableness and inestimableness of wisdom is celebrated; vid., Job 27:18, where we have recorded what we had to say at the time regarding this word. But what is now the meaning of the saying that wisdom is to the fool a pearl or precious coral? Joël Bril explains: “The fool uses the sciences like a precious stone, only for ornament, but he knows not how to utter a word publicly,” This is to be rejected, because ראמות is not so usual a trinket or ornament as to serve as an expression of this thought. The third of the comparison lies in the rarity, costliness, unattainableness; the fool despises wisdom, because the expenditure of strength and the sacrifices of all kinds which are necessary to put one into the possession of wisdom deter him from it (Rashi). This is also the sense which the expression has when ראמות = רמות; and probably for the sake of this double meaning the poet chose just this word, and not פנינים, גבישׁ, or any other name, for articles of ornament (Hitzig). The Syr. has incorrectly interpreted this play upon words: sapientia abjecta stulto; and the Targumist: the fool grumbles (מתרעם) against wisdom. ^{▼▼This explanation is more correct than Levy's: he lifts himself up (boasts) with wisdom.}

He may also find the grapes to be sour because they hang too high for him; here it is only said that wisdom remains at a distance from him because he cannot soar up to its attainment; for that very reason he does not open his mouth in the gate, where the council and the representatives of the people have their seats: he has not the knowledge necessary for being associated in counselling, and thus must keep silent; and this is indeed the most prudent thing he can do.