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 Besides, this circular movement of the thoughts is quite after the manner of this poet; and that Pro 1:16 is his style, Pro 6:18 shows. The want of this distich (Pro 1:16 = Rom 3:15) in lxx B. א. weighs heavier certainly than the presence of it in lxx A. (Procop., Syro-Hezap.), since the translation is not independent, but is transferred from Isa 59:7; but if for the first time, at a later period, it is supplied in the lxx, yet it has the appearance of an addition made to the Hebr. text from Isa 59:7 (Hitzig, Lagarde); cf. ''Comm. on Isaiah'', 40-66. לשׁפּך is always pointed thus; for, as a regular rule, after ל as well as מ sa llew s the aspiration disappears; but in Eze 17:17 בּשׁפּך is also found, and in this case (cf. at Psa 40:15) the punctuation is thus inconsequent.

Verse 17
The second argument in support of the warning. For in vain is the net spread out In the eyes of all (the winged) birds. The interpretation conspersum est rete, namely, with corn as a bait, which was put into circulation by Rashi, is inadmissible; for as little as הזּה (Hiph. of נזה) can mean to strew, can זרה mean to spread. The object is always that which is scattered (gestreut), not that which is spread (bestreut). Thus, expansum est rete, but not from מזר, extendere, from which מזורה in this form cannot be derived (it would in that case be מזוּרה), but from זרה, pass. of זרה, to scatter, spread out. The alluring net, when it is shaken out and spread, is, as it were, scattered, ventilatur. But if this is done incautiously before the eyes of the birds to be caught, they forthwith fly away. The principle stress lies on the בּעיני (before the eyes) as the reason of the חנּם (in vain), according to the saying of Ovid, Quae nimis apparent retia, vitat avis. The applicatio similitudinis lying near, according to J. H. Michaelis, is missed even by himself and by most others. If the poet wished to say that they carried on their work of blood with such open boldness, that he must be more than a simpleton who would allow himself to be caught by them, that would be an unsuitable ground of warning; for would there not be equally great need for warning against fellowship with them, if they had begun their enticement with more cunning, and reckoned on greater success? Hitzig, Ewald, Zöckler, and others, therefore interpret חנם, not in the sense of