a fiendish delight in setting at variance men who stand nearly related. Thus this brief proverbial discourse rounds itself off, coming again to 14b as a refrain.
Verses 20-21
After these three smaller sections, the teacher of wisdom returns here to the theme of the eighth: Warning against sins of the flesh, whose power and prevalence among men is so immeasurably great, that their terrible consequences cannot sufficiently be held up before them, particularly before youth. 20 Keep, my son, the commandment of thy father, And reject not the instruction of thy mother. 21 Bind them to thy heart evermore, Fasten them about thy neck.
The suff. -ēm refers to the good doctrine (cf. Pro 7:3) pointed out by מצוה and תּורה; the masc. stands, as is usual (e.g., Pro 1:16; Pro 5:2), instead of the fem. Regarding the figure, reminding us of the Tefillin and of Amuletes for perpetual representation, vid., under Pro 3:3. Similarly of persons, Sol 8:6. The verb ענד (only here and Job 31:36) signifies to bend, particularly to bend aside (Arab. 'ind, bending off, going aside; accus. as adv., aside, apud), and to bend up, to wind about, circumplicare.
Verse 22
The representation of the good doctrine is now personified, and becomes identified with it.
When thou walkest, it will guide thee;
When thou liest down, it will keep watch over thee;
And when thou wakest, it will talk with thee.
The subject is the doctrine of wisdom, with which the representation of wisdom herself is identified. The futures are not expressive of a wish or of an admonition, but of a promise; the form of the third clause shows this. Thus, and in the same succession as in the schema Deu 6:7, cf. Pro 11:19, are the three circumstances of the outward life distinguished: going, lying down, and rising up. The punctuation בּהתהלכך, found here and there, is Ben-Naphtali's
