To give subtilty to the simple. In this verse and the following we are introduced to the classes of persons to whom the proverbs will be beneficial The לwith the infinitive, לָתֵת (latheth) shows that in construction this proposition is so ordinate with those in Proverbs 1:2 and Proverbs 1:3, and not dependent as represented by ἵνα δῷ (LXX.
)and ut detur (Vulgate). Subtilty; Hebrew, עַרְמָה (aremah), from the root עָרַם, (aram), "to be crafty or wily," properly means "nakedness" or "smoothness;" hence in a metaphorical sense it expresses "the capacity for escaping from the wiles of others" (Umbreit).
We have this idea expressed as follows in Proverbs 22:3, "The prudent man ( עָרוּם, arum) foreseeth the evil, and hideth himself." In the Arabic Version it is rendered by calliditas, "shrewdness," in a good sense.
The Hebrew aremah, like the Latin calliditas, also means "craftiness," as appears in the use of the cognate adjective arum in Genesis 3:1, where we read, "The serpent was more subtle," etc. For "subtilty" the LXX.
has πσνουργία, a Greek word which appears to be employed altogether in a bad sense, as "trickery," "villainy," "knavery;" but that scarcely appears to be the meaning of the Hebrew here, since the aim of the Proverbs is ethical and beneficial in the highest degree.
The Vulgate astutia, the quality of the astutus, beside the bad sense of craftiness, also boars the good sense of shrewdness, sagacity, and so better represents the Hebrew. "Subtilty may turn to evil, but it also takes its place among the highest moral gifts" (Plumptre).
The simple; Hebrew, פְתָאִים (phethaim), plural of פְתִּי (peti) from the root פָתַח (pathakh), "to be open," properly means the open-hearted, i.e. those who are susceptible to external impressions (Zockler), and so easily misled.
The word occurs in Proverbs 7:7; Proverbs 8:5; Proverbs 9:6; Proverbs 14:18; and Proverbs 27:12. The LXX. properly renders the word ἄκακοι, "unknowing of evil." The same idea is indirectly expressed in the Vulgate parvuli, "the very young;" and the term is paraphrased in the Arabic Version, iis in quibus non est malitia ("those who are without malice").
The Hebrew here means "simple" in the sense of inexperienced. To the young man knowledge and discretion. The Hebrew naar ( נַעַר) is here used representatively for "youth" (cf. LXX; παῖς νέος; Vulgate, adolescens) in general, which stands in need of the qualities here mentioned.
It advances in idea beyond "the simple." Knowledge; Hebrew, דַּעַת (daath), i.e. experimental knowledge (Delitzsch); insight (Gesenius); knowledge of good and evil (Plumptre). The LXX. has αἴσθησις, which clasically means perception by the senses and also by the mind.
Discretion; Hebrew, מְזִמָּה (mezimmah), properly "thoughtfulness," and hence "circumspection" or "caution" (Zockler), or "discernment," that which sets a man on his guard and prevents him being duped by others (Plumptre).
εννοια was probably adopted by the LXX. in its primary sense as representing the act of thinking; intellectus (Vulgate), equivalent to "a discerning".