Pro 19:25 | KD | STEP | The scorner thou smitest, and the simple is prudent; And if one reprove the man of understanding, he gaineth knowledge Hitzig translates in a way that is syntactically inexact: smite the scorner, so the simple becomes prudent; that would have required at least the word ויערם: fut. and fut. connected by ו is one of many modes of expression for the simultaneous, discussed by me at Hab 3:10. The meaning of the proverb has a complete commentary at , where its two parts are otherwise expressed with perfect identity of thought. In regard to the לץ, with whom denunciation and threatening bear no fruit ( ; ), and perhaps even produce the contrary effect to that intended ( ), there remains nothing else than to vindicate the injured truths by means of the private justice of corporal punishment. Such words, if spoken to the right man, in the right spirit, at the right time, may affect him with wholesome terrors; but even though he is not made better thereby, yet the simple, who listens to the mockeries of such not without injury, will thereby become prudent (gain הערים = ערמה, prudence, as at ), i.e. , either arrive at the knowledge that the mockery of religion is wicked, or guard himself against incurring the same repressive measures. In 25b והוכח is neither inf . (Umbreit), which after must be וּבהוכח, nor impr. (Targ., Ewald), which according to rule is הוכח, but the hypothetic perf. (Syr.) with the most general subject (Merc., Hitzig): if one impart instruction to the (dat. obj. as ; ) man of understanding ( vid ., ), then he acquires knowledge, i.e. , gains an insight into the nature and value of that which one wishes to bring him to the knowledge of (הבין דּעת, as ; cf. ). That which the deterring lesson of exemplary punishment approximately effects with the wavering, is, in the case of the man of understanding, perfectly attained by an instructive word. We have now reached the close of the third chief section of the older Book of Proverbs. All the three sections begin with בּן חכם, ; ; Pro 15:20. The Introduction, chap. 1-9, dedicates this collection of Solomonic proverbs to youth, and the three beginnings accordingly relate to the relative duties of a son to his father and mother. We are now no longer far from the end, for resumes the tone of the Introduction. The third principal part would be disproportionately large if it extended from to Pro 22:15. But there does not again occur a proverb beginning with the words “son of man.” We can therefore scarcely go wrong if we take as the commencement of a fourth principal part. The Masora divides the whole Mishle into eight sedarim , which exhibit so little knowledge of the true division, that the parashas (sections) ; do not at all find their right place. The MSS, however, contain evidences that this Hagiograph was also anciently divided into parashas , which were designated partly by spaces between the lines ( sethumoth ) and partly by breaks in the lines ( phethucoth ). In Baer’s Cod. Jamanensis , after , there is the letter פ written on the margin as the mark of such a break. With ( vid ., l.c.) there indeed commences a new part of the introductory Mashal discourses. But, besides, we only seldom meet with coincidences with the division and grouping which have commended themselves to us. In the MS of the Graecus Venetus , , , and have their initial letters coloured red; but why only these verses, is not manifest. A comparison of the series of proverbs distinguished by such initials with the Cod. Jaman . and Cod. II of the Leipzig City Library, makes it more than probable that it gives a traditional division of the Mishle , which may perhaps yet be discovered by a comparison of MSS. But this much is clear, that a historico-literary reconstruction of the Mishle , and of its several parts, can derive no help from this comparison.

‏ Proverbs 19:25

Pro 19:25 25 The scorner thou smitest, and the simple is prudent; And if one reprove the man of understanding, he gaineth knowledge

Hitzig translates in a way that is syntactically inexact: smite the scorner, so the simple becomes prudent; that would have required at least the word ויערם: fut. and fut. connected by ו is one of many modes of expression for the simultaneous, discussed by me at Hab 3:10. The meaning of the proverb has a complete commentary at Pro 21:11, where its two parts are otherwise expressed with perfect identity of thought. In regard to the לץ, with whom denunciation and threatening bear no fruit (Pro 13:1; Pro 15:12), and perhaps even produce the contrary effect to that intended (Pro 9:7), there remains nothing else than to vindicate the injured truths by means of the private justice of corporal punishment. Such words, if spoken to the right man, in the right spirit, at the right time, may affect him with wholesome terrors; but even though he is not made better thereby, yet the simple, who listens to the mockeries of such not without injury, will thereby become prudent (gain הערים = ערמה, prudence, as at Pro 15:5), i.e., either arrive at the knowledge that the mockery of religion is wicked, or guard himself against incurring the same repressive measures. In 25b והוכח is neither inf. (Umbreit), which after Pro 21:11 must be וּבהוכח, nor impr. (Targ., Ewald), which according to rule is הוכח, but the hypothetic perf. (Syr.) with the most general subject (Merc., Hitzig): if one impart instruction to the (dat. obj. as Pro 9:7; Pro 15:2) man of understanding (vid., Pro 16:21), then he acquires knowledge, i.e., gains an insight into the nature and value of that which one wishes to bring him to the knowledge of (הבין דּעת, as Pro 29:7; cf. Pro 8:5). That which the deterring lesson of exemplary punishment approximately effects with the wavering, is, in the case of the man of understanding, perfectly attained by an instructive word.

We have now reached the close of the third chief section of the older Book of Proverbs. All the three sections begin with בּן חכם, Pro 10:1; Pro 13:1; Pro 15:20. The Introduction, chap. 1-9, dedicates this collection of Solomonic proverbs to youth, and the three beginnings accordingly relate to the relative duties of a son to his father and mother. We are now no longer far from the end, for Pro 22:17 resumes the tone of the Introduction. The third principal part would be disproportionately large if it extended from Pro 15:1 to Pro 22:15. But there does not again occur a proverb beginning with the words “son of man.” We can therefore scarcely go wrong if we take Pro 19:26 as the commencement of a fourth principal part. The Masora divides the whole Mishle into eight sedarim, which exhibit so little knowledge of the true division, that the parashas (sections) Pro 10:1; Pro 22:17 do not at all find their right place. ^{▼▼The 915 verses of the Mishle, according to the Masora, fall into eight sedarim, beginning as follows: Pro 1:1; Pro 5:18; Pro 9:12; Pro 14:4; Pro 18:10; Pro 22:22; Pro 25:13; Pro 28:16.}

The MSS, however, contain evidences that this Hagiograph was also anciently divided into parashas, which were designated partly by spaces between the lines (sethumoth) and partly by breaks in the lines (phethucoth). In Baer’s Cod. Jamanensis, ^{▼▼Vid., the Prefatio to the Masoretico-Critical Edition of Isaiah by Baer and myself; Leipzig, 1872.} after Pro 6:19, there is the letter פ written on the margin as the mark of such a break. With Pro 6:20 (vid., l.c.) there indeed commences a new part of the introductory Mashal discourses. But, besides, we only seldom meet with ^{▼▼There are spaces within the lines after Pro 1:7, Pro 1:9, Pro 1:33; Pro 2:22; Pro 3:18, Pro 3:35; Pro 5:17, Pro 5:23; Pro 6:4, Pro 6:11, Pro 6:15, Pro 6:19 (here a פ), Pro 6:35, Pro 8:21, Pro 8:31, Pro 8:35; Pro 9:18; Pro 17:25; Pro 18:9; Pro 22:19, Pro 22:27; Pro 23:14; Pro 24:22, Pro 24:33; Pro 26:21; Pro 28:10, Pro 28:16; Pro 29:17, Pro 29:27; Pro 30:6, Pro 30:9, Pro 30:14, Pro 30:17, Pro 30:20, Pro 30:24, Pro 30:28, Pro 30:33; Pro 31:9.} coincidences with the division and grouping which have commended themselves to us. In the MS of the Graecus Venetus, Pro 19:11, Pro 19:16, and Pro 19:19 have their initial letters coloured red; but why only these verses, is not manifest. A comparison of the series of proverbs distinguished by such initials with the Cod. Jaman. and Cod. II of the Leipzig City Library, makes it more than probable that it gives a traditional division of the Mishle, which may perhaps yet be discovered by a comparison of MSS. ^{▼▼Vid., Gebhardt’s Prolegomena to his new edition of the Versio Veneta.}

But this much is clear, that a historico-literary reconstruction of the Mishle, and of its several parts, can derive no help from this comparison.