inserted connecting clauses, would then be confirmatory, “for then.” But since this poet loves to unfold one and the same thought in ever new forms, one has perhaps to begin the conditional premisses with Pro 2:1, and to regard כּי אם as a new commencement. Hitzig takes this כי אם in the sense of imo: “much more if thou goest to meet her, e.g., by curious inquiry, not merely permittest her quietly to come to thee.” אם would then preserve its conditional meaning; and כּי as in Job 31:18; Psa 130:4, since it implies an intentional negative, would receive the meaning of imo. But the sentences ranged together with אם are too closely related in meaning to admit such a negative between them. כּי will thus be confirmatory, not mediately, but immediately; it is the “for = yes” of confirmation of the preceding conditions, and takes them up again (Ewald, §356, b, cf. 330 b) after the form of the conditional clause was given up. The צפן, which in Pro 1:11, Pro 1:18, is the synonym of צפה, speculari, presents itself here, 1b, 7a, as the synonym of טמן, whence מטמנים, synon. of צפוּנים, recondita; the group of sounds, צף, צם, טם (cf. also דף, in Arab. dafan, whence dafynat, treasure), express shades of the root representation of pressing together. The inf. of the conclusion להקשׁיב, to incline (Gr. Venet. ὡς ἀκροῷτο), is followed by the accus. of the object אזנך, thine ear, for הקשׁיב properly means to stiffen (not to purge, as Schultens, nor to sharpen, as Gesenius thinks); cf. under Psa 10:17. With חכמה are interchanged בּינה, which properly means that which is distinguished or separated, and תּבוּנה, which means the distinguishing, separating, appellations of the capacity of distinguishing in definite cases and in general; but it does not represent this as a faculty of the soul, but as a divine power which communicates itself as the gift of God (charisma).
Verses 3-8
Instead of כּי אם there is an old אל תקרי[1] (read not so, but thus), כי אם (if thou callest understanding mother), which supposes the phrase כי אם (lxx) as traditional. If אם were intended (according to which the Targ. in the Bibl. rabbinica, but not in Norzi's text, translates), then 3b would correspond; vid., Pro 7:4, cf. Job 17:14. Thus: Yea, if thou callest for understanding, i.e., callest her to thee (Pro 18:6), invitest her to thee (Pro 9:15). The ק of בּקּשׁ is, with the exception of the imper. (e.g., בּקּשׁוּ), always without the Dagesh. Pro 2:4 belongs to the ideas in the Book of Job found in these introductory discourses, cf. Job 3:21, as at Pro 2:14,
- ↑ Regarding this formula, see Strack's Prolegomena, pp. 66-70.
