for victory; but the O.T. Heb. has no word more fully covering this idea than תשׁועה (ישׁועה).
[1]
Chap. 22=
Verse 1
Pro 21:1 1 A good name has the preference above great riches; For more than silver and gold is grace.
The proverb is constructed chiastically; the commencing word נבחר (cf. Pro 21:3), and the concluding word טוב, are the parallel predicates; rightly, none of the old translators have been misled to take together חן טוב, after the analogy of שׂכל טוב, Pro 3:14; Pro 13:15. שׁם also does not need טוב for nearer determination; the more modern idiom uses שׁם טוב,[2] the more ancient uses שׁם alone (e.g., Ecc 7:1), in the sense of ὄνομα καλόν (thus here lxx); for being well known (renowned) is equivalent to a name, and the contrary to being nameless (Job 30:8); to make oneself a name, is equivalent to build a monument in honour of oneself; possibly the derivation of the word from שׁמה, to be high, prominent, known, may have contributed to this meaning of the word sensu eximio, for שׁם has the same root word as שׁמים. Luther translates שׁם by Das Gerücht [rumour, fame], in the same pregnant sense; even to the present day, renom, recommée, riputazione, and the like, are thus used. The parallel חן signifies grace and favour (being beloved); grace, which brings favour (Pro 11:16); and favour, which is the consequence of a graceful appearance, courtesy, and demeanour (e.g., Est 2:15).
Verse 2
Pro 22:2 2 The rich and the poor meet together; The creator of them all is Jahve.
From this, that God made them all, i.e., rich and poor in the totality of their individuals, it follows that the meeting together is His will and His ordinance; they shall in life push one against another, and for what other purpose than that this relationship
- ↑ Note: In the old High German, the word for war is urlag (urlac), fate, because the issue is the divine determination, and nôt (as in “der Nibelunge Not”), as binding, confining, restraint; this nôt is the correlate to תשׁועה, victory; מלחמה corresponds most to the French guerre, which is not of Romanic, but of German origin: the Werre, i.e., the Gewirre [complication, confusion], for נלחם signifies to press against one another, to be engaged in close conflict; cf. the Homeric κλόνος of the turmoil of battle.
- ↑ e.g., Aboth iv. 17: there are three crowns: the crown of the Tôra, the crown of the priesthood, and the crown of royalty; but כתר שׁם טוב, the crown of a good name, excels them all.
