Page:04.BCOT.KD.PoeticalBooks.vol.4.Writings.djvu/1624



Verse 16
The relations of the subject and the predicate are the same as in the preceding verse. The fool makes known his vexation on the same day [at once], On the contrary, the prudent man hideth the offence. Very frequently in these proverbs the first line is only defined by the adducing of the second, or the second holds itself in the light of the first. A post-bibl. proverb says that a man is known by three things: by his כוס (his behaviour in drinking), his כיס (his conduct in money transactions), and his כעס (his conduct under deep inward excitement). So here: he is a fool who, if some injury is done to him, immediately shows his vexation in a passionate manner; while, on the contrary the prudent man maintains silence as to the dishonour that is done to him, and represses his displeasure, so as not to increase his vexation to his own injury. Passionless retaliation may in certain cases be a duty of self-preservation, and may appear to be necessary for the protection of truth, but passionate self-defence is always of evil, whether the injury which is inflicted be justifiable or unjustifiable. Regarding ערוּם, callidus, vid., p. 56; Schultens' comparison of the Greek γεγυμνασμένος is only a conceit in want of better knowledge. Regarding כּסה (only here and at Pro 12:23) with מכסּה, as שׁחר (only Pro 11:27) with משׁחר, vid., Ewald, §170a. בּיּום signifies on the self-same day = without delay, immediately, and is well translated by the lxx αὐθήμερον. With another object, 16b is repeated in 23a.

Verse 17
Most of the remaining parables of this section refer to the right use and the abuse of the tongue. 17 He that breathes the love of truth, utters that which is right;     But a lying tongue, deceit This verse is similar in meaning to Pro 14:5 (where 5b = Pro 6:19); the second line of the distich = Pro 14:25. Everywhere else יפיח כּזבים stand together, only here יפיח is joined to אמוּנה; vid., regarding this יפיח forming an attributive clause, and then employed as an adjective, but with distinct verbal force, at Pro 6:19. Viewed superficially, the proverb appears tautological; it is not so, however, but places in causal connection the internal character of men and their utterances: whoever breathes אמוּנה, truth or conscientiousness (the property of the אמוּן, vid., at Psa 12:2), i.e., lets the voice of this be heard in his utterances, such an one speaks צדק, i.e., uprightness, integrity, that which is correct, right (Isa 45:19, cf. Isa 41:26), in relation to truth in general, and to the present case in particular;