services, and that, after the death of the master, to such a degree he possesses the esteem and confidence of the family, that he it is who divides the inheritance among the brethren, i.e., occupies the place amongst them of distributor of the inheritance, not: takes a portion of the inheritance, for חלק has not the double meaning of the Lat. participare; it means to divide, and may, with בּ, mean “to give a part of anything” (Job 39:17); but, with the accus., nothing else than to distribute, e.g., Jos 18:2, where it is to be translated: “whose inheritance had not yet been distributed (not yet given to them).” Jerome, haereditatem dividet; and thus all translators, from the lxx to Luther.
Verse 3
Pro 17:3 3 The fining-pot for silver, and the furnace for gold; And a trier of hearts is Jahve.
An emblematical proverb, which means that Jahve is for the heart what the smelting-pot (from צרף, to change, particularly to melt, to refine) is for silver, and what the smelting furnace (כוּר, from כּוּר, R. כר, to round, Exo 22:20) is for gold, that Jahve is for the heart, viz., a trier (בחן, to grind, to try by grinding, here as at Psa 7:10) of their nature and their contents, for which, of the proof of metals, is elsewhere (Pro 16:2; Pro 21:2; Pro 24:12) used the word (cf. בּחון, the essay-master, Jer 6:7) תּכן, weigher, or דּורשׁ, searcher (1Ch 28:9). Wherever the subject spoken of is God, the searcher of hearts, the plur. לבּות, once לבבות ecno ,, is used; the form לבבים occurs only in the status conjunctus with the suffix. In Pro 27:21 there follow the two figures, with which there is formed a priamel, as at Pro 26:3, another tertium comparationis.
Verse 4
Pro 17:4 4 A profligate person giveth heed to perverse lips; Falsehood listeneth to a destructive tongue.
The meaning, at all events, is, that whoever gives ear with delight to words which are morally reprobate, and aimed at the destruction of neighbours, thereby characterizes himself as a profligate. Though מרע is probably not pred. but subj., yet so that what follows does not describe the מרע (the profligate hearkens...), but stamps him who does this as a מרע (a profligate, or, as we say: only a profligate...). מרע, for מרע, is warranted by Isa 9:16, where מרע (not מרע ton, according to which the Venet. here translates ἀπὸ κακοῦ) is testified to not only by correct codd. and editions, but also by the Masora (cf. Michlol 116b). הקשׁיב (from קשׁב, R. קש, to stiffen, or, as we say, to prick, viz., the ear) is generally united with ל
