In the Gesch. der jüd. Poesie, p. 200f., the derivation of the noun מליצה is traced from לוּץ, primarily to shine, Sanskr. las, frequently with the meanings ludere and lucere; but the Arab. brings near another primary meaning. “מליצה, from Arab. root las, flexit, torsit, thus properly oratio detorta, obliqua, non aperta; hence לץ, mocker, properly qui verbis obliquis utitur: as Hiph. הליץ, to scoff, but also verba detorta retorquere, i.e., to interpret, to explain” (Fl.). Of the root ideas found in חידה, to be sharp, pointed (חד, perhaps related to the Sanskr. kaṭu, sharp of taste, but not to acutus), and to be twisted (cf. אחד, אגד ,אחד, עקד, harmonizing with the at present mysterious catena), that the preference is given to the latter already, Psa 78:2. “The Arab. ḥâd, to revolve, to turn (whence hid, bend, turn aside!), thence חידה, στροφή, cunning, intrigue, as also enigma, dark saying, perlexe dictum” (Fl.). The comparison made by Schultens with the Arab. ḥidt as the name of the knot on the horn of the wild-goat shows the sensible fundamental conception. In post-biblical literature חידה is the enigma proper, and מליצה poetry (with הלצה of poetical prose). The Graec. Venet. translates it ῥητορείαν.
Verse 7
The title of the book is followed by its motto, symbol, device:
The fear of Jahve is the beginning of knowledge;
Wisdom and discipline is despised by fools.
The first hemistich expresses the highest principle of the Israelitish Chokma, as it is found also in Pro 9:10 (cf. Pro 15:33), Job 28:28, and in Psa 111:10 (whence the lxx has interpolated here two lines). ראשׁית combines in itself, as ἀρχή, the ideas of initium (accordingly J. H. Michaelis: initium cognitionis, a quo quisquis recte philosophari cupit auspicium facere debet) and principium, i.e., the basis, thus the root (cf. Mic 1:13 with Job 19:28).[1]
Wisdom comes from God, and whoever fears Him receives it (cf. Jam 1:5.). יראת יהוה is reverential subordination to the All-directing, and since designedly יהוה is used, and not אלהים (ה), to the One God, the Creator and Governor of the world, who gave His law unto Israel, and also beyond Israel left not His holy will unattested; the reverse side of the fear of Jahve as the Most Holy One is שׂנאת רע, Pro 8:13 (post-biblical יראת חטא). The inverted placing
