The book has yet a further scope; these proverbs are to form a habit of mind. To gain through them the power of entering into the deeper meaning of other proverbs, is the end kept in view. Compare Matt. 13.
The rendering "interpretation" spoils the parallelism of the two clauses, and fails to express the Hebrew. In Habakkuk 2:6, it is rendered "taunting proverb." Here "riddle" or "enigma" would better express the meaning.

Dark sayings - חידת chidoth, enigmas or riddles, in which the Asiatics abounded. I believe parables, such as those delivered by our Lord, nearly express the meaning of the original.

To understand a proverb, and the interpretation,.... This may be connected either with the first verse, "the proverbs of Solomon", &c. are written, as for the above ends and purposes, so for these; or with Proverbs 1:5, a wise and understanding man, by hearkening and attending to what is here delivered, will not only attain to wise counsels, but to the understanding of proverbial sayings, and to see into the "elegancy" (m), the eloquence and beauty of them, as the word signifies; and be able to interpret them to others in a clear, plain, way and manner;
the words of the wise, and their dark sayings; the words and doctrines, not of the wise philosophers and sages of the Heathen world, but of men truly wise and good; and especially of the wise inspired writers of the Scriptures, whose words come from one Shepherd, Ecclesiastes 12:11; and the enigmas or riddles contained in their writings, which are so to a natural man, obscure phrases and expressions, things hard and difficult to be understood, yet to a spiritual man, that judgeth all things, plain and easy, 1-Corinthians 2:14.
(m) "facundiam", Montanus; "eloquentiam", Tigurine version; "elocutionem", Mercerus, Gejerus.

To understand--so as to . . . such will be the result.
interpretation--(Compare Margin).
words of the wise--(Compare Proverbs 1:2).
dark sayings--(Compare Psalm 49:4; John 16:25; and see Introduction, Part I).

The mediate object of these proverbs, as stated in Proverbs 1:2, is now expanded, for again it is introduced in the infinitive construction: - The reader shall learn in these proverbs, or by means of them as of a key, to understand such like apothegms generally (as Proverbs 22:17.):
To understand proverb and symbol,
The words of wise men and their enigmas.
In the Gesch. der jd. Poesie, p. 200f., the derivation of the noun מליצה is traced from לוּץ, primarily to shine, Sanskr. las, frequently with the meanings ludere and lucere; but the Arab. brings near another primary meaning. "מליצה, from Arab. root las, flexit, torsit, thus properly oratio detorta, obliqua, non aperta; hence לץ, mocker, properly qui verbis obliquis utitur: as Hiph. הליץ, to scoff, but also verba detorta retorquere, i.e., to interpret, to explain" (Fl.). Of the root ideas found in חידה, to be sharp, pointed (חד, perhaps related to the Sanskr. kaṭu, sharp of taste, but not to acutus), and to be twisted (cf. אחד, אגד ,אחד, עקד, harmonizing with the at present mysterious catena), that the preference is given to the latter already, Psalm 78:2. "The Arab. ḥâd, to revolve, to turn (whence hid, bend, turn aside!), thence חידה, στροφή, cunning, intrigue, as also enigma, dark saying, perlexe dictum" (Fl.). The comparison made by Schultens with the Arab. ḥidt as the name of the knot on the horn of the wild-goat shows the sensible fundamental conception. In post-biblical literature חידה is the enigma proper, and מליצה poetry (with הלצה of poetical prose). The Graec. Venet. translates it ῥητορείαν.