26 The term “also” does not appear in the Hebrew text, but is supplied in the translation for the sake of clarity and smoothness. Verse 5 functions as a parenthesis in the purpose statements of 1:1–7. There are two purpose statements in 1:2 (“to know wisdom” and “to discern sayings”). The first is stated in detail in 1:3–4, first from the perspective of the student then the teacher. 1:6 will state the second purpose of 1:2. But between the two the writer notes that even the wise can become wiser. The book is not just for neophytes; it is for all who want to grow in wisdom.
27 The verb יִשְׁמַע (yishma’) functions as a jussive of advice or counsel (“Let him hear!”) rather than a customary imperfect (“he will hear”). The jussive is supported by the parallelism with the following Hiphil jussive וְיוֹסֶף (véyosef, “Let him add!”).
28 Heb “add.”
29 The Niphal substantival participle נָבוֹן (navon, “discerning”), rather than the noun, is used to describe a person who is habitually characterized by discernment. 1:5 forms a striking contrast to 1:4—there was the simpleton and the youth, here the wise and discerning. Both need this book.
30 The Hiphil verb וְיוֹסֶף (véyosef) is a jussive rather than an imperfect as the final short vowel (segol) and accent on the first syllable shows ( 415 יָסַף Hiph).
31 The noun תַּחְבֻּלָה (takhbulah, “direction; counsel”) refers to moral guidance ( 287 ). It is related to חֹבֵל (khovel, “sailor”), חִבֵּל (khibel, “mast”) and חֶבֶל (khevel, “rope; cord”), so suggests it originally meant directing a ship by pulling ropes on the mast. It is used in a concrete sense of God directing the path of clouds (Job 37:12) and in a figurative sense of moral guidance (Prov 11:14; 20:18; 24:6). Here it refers to the ability to steer a right course through life (A. Cohen, Proverbs, 2).