Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary

To the admonitory imper. there follows here a second, as Pro 4:4; Pro 20:13; Amo 5:4; Ch2 20:20, instead of which also the perf. consec. might stand; the counsellor wishes, with the good to which he advises, at the same time to present its good results. שׂכל is (Sa1 25:3) the appearance, for the Arab. shakl means forma, as uniting or binding the lineaments or contours into one figure, σχῆμα, according to which שׂכל טוב may be interpreted of the pleasing and advantageous impression which the well-built external appearance of a man makes, as an image of that which his internal excellence produces; thus, favourable view, friendly judgment, good reputation (Ewald, Hitzig, Zckler). But everywhere else (Pro 13:15; Psa 111:10; Ch2 30:22) this phrase means good, i.e., fine, well-becoming insight, or prudence; and שׂכל has in the language of the Mishle no other meaning than intellectus, which proceeds from the inwardly forming activity of the mind. He obtains favour in the eyes of God and man, to whom favour on both sides is shown; he obtains refined prudence, to whom it is on both sides adjudicated. It is unnecessary, with Ewald and Hitzig, to assign the two objects to God and men. In the eyes of both at the same time, he who carries love and faithfulness in his heart appears as one to whom חן and שׂכל טוב must be adjudicated.