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 number of those who are faithless towards men. But are they not, above all, faithless towards God? We are of opinion that not בוגדים, but תוסיף, has its complement in באדם, and needs it: the adulteress increases the faithless among men, she makes faithlessness of manifold kinds common in human society. According to this, also, it is accentuated; ובוגדים is placed as object by Mugrasch, and באדם is connected by Mercha with תוסיף.

Verses 29-35
The author passes from the sin of uncleanness to that of drunkenness; they are nearly related, for drunkenness excites fleshly lust; and to wallow with delight in the mire of sensuality, a man, created in the image of God, must first brutalize himself by intoxication. The Mashal in the number of its lines passes beyond the limits of the distich, and becomes a Mashal ode. 29 Whose is woe? Whose is grief? Whose are contentions, whose trouble, whose wounds without cause? Whose dimness of eyes? 30 Theirs, who sit late at the wine,     Who turn in to taste mixed wine. 31 Look not on the wine as it sparkleth red,     As it showeth its gleam in the cup,      Glideth down with ease. 32 The end of it is that it biteth like a serpent,     And stingeth like a basilisk. 33 Thine eyes shall see strange things,     And thine heart shall speak perverse things; 34 And thou art as one lying in the heart of the sea,      And as one lying on the top of a mast. 35 “They have scourged me-it pained me not;     They have beaten me - I perceived it not. When shall I have wakened from sleep? Thus on I go, I return to it again.” The repeated למי asks who then has to experience all that; the answer follows in Pro 23:30. With אוי, the אבוי occurring only here accords; it is not a substantive from אבה (whence אבון) after the form of צחק, in the sense of egestas; but, like the former [אוי], an interjection of sorrow (Venet. τίνι αἲ, τίνι φεῦ). Regarding מדינים (Chethı̂b מדונים), vid., at Pro 6:14. שׂיח