Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary

The meaning of the ἁπ. γεγρ. סלסל is determined by רומם in the parallel clause; סלל signifies to raise, exalt, as a way or dam by heaping up; the Pilpel, here tropical: to value or estimate highly. Bttcher interprets well: hold it high in price, raise it (as a purchaser) always higher, make offer for it upon offer. The lxx (approved by Bertheau), περιχαράκωσον αὐτήν, circumvallate it, i.e., surround it with a wall (סללה) - a strange and here unsuitable figure. Hold it high, says the author, and so it will reward (Note: Lwenstein has rightly ותרוממך, vid., my preface to Baer's Genesis, p. vii.) thee with a high place, and (with chiastic transposition of the performance and the consequence) she will honour (Note: We read תכבּדך, not תכבּרך (Hahn) or תכבּדך (Lwenstein); the tone lies on the penult., and the tone-syllable has the point Tsere, as in ויגּדך, Deu 32:7; vid., Michlol 66b.) thee if (ἐάν) thou lovingly embracest her. חבּק is used of embracing in the pressure of tender love, as in Sol 2:6; Sol 8:3; the Piel is related to the Kal as amplexari to amplecti. Wisdom exalts her admirers, honours her lovers, and makes a man's appearance pleasant, causing him to be reverenced when he approaches. Regarding לוית־חן, vid., Pro 1:9. מגּן, to deliver up (Gen 14:20), to give up (Hos 11:8), is connected in the free poetic manner with two accusatives, instead of with an accus. and dat. lxx has ὑπερασπίσῃ, but one does not defend himself (as with a shield) by a wreath or crown.