The heart of the prudent gets knowledge; and the ear of the wise seeks knowledge.
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EXPOSITORY (ENGLISH BIBLE)The heart of the prudent getteth knowledge, by employing his thoughts and studies upon it.
The ear of the wise getteth knowledge, by a greedy and diligent attention to those from whom he may learn it.
and the ear of the wise seeketh knowledge; a wise man seeks to get it by hearing; he listens to what others say, and especially such that are wiser and more knowing than himself: so such as are wise to salvation, as they desire to know more of Christ and of divine things, and make use of all means for that purpose; among the rest, hearken to what Christians, of a superior class to themselves, drop in private conversation; and particularly they constantly attend to the ministry of the word; and thus seeking it, they find an increase of it.The heart of the prudent getteth knowledge; and the ear of the wise seeketh knowledge.
EXEGETICAL (ORIGINAL LANGUAGES)15. the heart … the ear] While “the heart” within, like some busy workman in his chamber is acquiring knowledge, “the ear” without is no less on the alert in accumulating fresh materials to increase the store.Verse 15. - The first clause is similar to Proverbs 15:14; the second gives a kind of explanation of the former - the understanding of the wise man is always expanding and increasing its stores, because his ear is open to instruction, and his ability grows by wholesome exercise (comp. Proverbs 1:5). Daath, "knowledge," which is used in both clauses, the LXX. translates by two words, αἴσθησιν and ἔννοιαν.
Is a brother to him who proceedeth to destroy.
The Hithpa. התרפּה signifies here, as at Proverbs 24:10, to show oneself slack, lazy, negligent. מלאכה is properly a commission for another, as a king has a messenger, ambassador, commissioner to execute it; here, any business, whether an undertaking in commission from another, or a matter one engages in for himself. He who shows himself slack therein, produces in his way, viz., by negligence, destruction, as truly as the בּעל משׁחית, who does it directly by his conduct. Thus one is named, who is called, or who has his own delight in it, to destroy or overthrow. Jerome, incorrectly limiting: sua opera dissipantis. Hitzig well compares Matthew 12:30. In the variation, Proverbs 28:24, the destroyer is called אישׁ משׁחית, the connection of the words being adject.; on the contrary, the connection of בעל משׁחית is genit. (cf. Proverbs 22:24; Proverbs 23:2, etc.), for משׁחית as frequently means that which destroys equals destruction. Von Hofmann (Schriftbew. ii. 2, 403) understands 'אישׁ מ of the street robber, 'בעל מ of the captain of robbers; but the designation for the latter must be 'שׂר מ, though at 1 Kings 11:24 he is called by the name שׂר גּדוּד. The form of the word in the proverb here is more original than at 38:24. There חבר [companion] is used, here אח [brother], a general Semitic name of him who, or of that which, is in any way related to another, cf. Job 30:29. Fleischer compares the Arab. proverb: âlshbht âkht alkhṭyât, scepticism is the sister of sin.
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