Pro 20:24 | KD | STEP | The steps of a man depend on Jahve; And a man - how can he understand his way? Line first is from , but there, where the clause has the verbal predicate כּוננוּ, the meaning is that it is the gracious assistance of God, by virtue of which a man takes certain steps with his feet, while here we have before us a variation of the proverb “ der Mensch denkt, Gott lenkt ” = man proposes, God disposes, , ; for מן, as at ; , denotes God in general as conditioning, as the ultimate cause. Man is indeed free to turn himself hither or thither, to decide on this course of conduct or on that, and is therefore responsible for it; but the relations co-operating in all his steps as the possible and defining conditions are God’s contrivance and guidance, and the consequences which are connected with his steps and flow therefrom, lie beyond the power of man - every one of his steps is a link of a chain, neither the beginning nor the end of which he can see; while, on the other hand, God’s knowledge comprehends the beginning, middle, and end, and the wisdom of God ruling in the sphere of history, makes all human activity, the free action of man, subservient to his world-plan. The question, which has a negative answer, is applicable to man: what, i.e. , how shall he understand his way? מה is like, e.g. , ; ; , accus., and fluctuates between the functions of a governed accusative: What does he understand... ( ) and an adv.: how, i.e. , how so little, how even not, for it is the מה of the negative question which has become in (Arab.) mâ a word of negation. The way of a man is his life's-course. This he understands in the present life only relatively, the true unravelling of it remains for the future.

‏ Proverbs 20:24

Pro 20:24 24 The steps of a man depend on Jahve; And a man - how can he understand his way?

Line first is from Psa 37:23, but there, where the clause has the verbal predicate כּוננוּ, the meaning is that it is the gracious assistance of God, by virtue of which a man takes certain steps with his feet, while here we have before us a variation of the proverb “der Mensch denkt, Gott lenkt” = man proposes, God disposes, Pro 16:9, Jer 10:23; for מן, as at 2Sa 3:37; Psa 118:23, denotes God in general as conditioning, as the ultimate cause. Man is indeed free to turn himself hither or thither, to decide on this course of conduct or on that, and is therefore responsible for it; but the relations co-operating in all his steps as the possible and defining conditions are God’s contrivance and guidance, and the consequences which are connected with his steps and flow therefrom, lie beyond the power of man - every one of his steps is a link of a chain, neither the beginning nor the end of which he can see; while, on the other hand, God’s knowledge comprehends the beginning, middle, and end, and the wisdom of God ruling in the sphere of history, makes all human activity, the free action of man, subservient to his world-plan. The question, which has a negative answer, is applicable to man: what, i.e., how shall he understand his way? מה is like, e.g., Exo 10:26; Job 9:2; Job 19:28, accus., and fluctuates between the functions of a governed accusative: What does he understand... (Job 11:8) and an adv.: how, i.e., how so little, how even not, for it is the מה of the negative question which has become in (Arab.) mâ a word of negation. The way of a man is his life's-course. This he understands in the present life only relatively, the true unravelling of it remains for the future.