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 A verbal explanation and definition like Pro 21:24 (cf. p. 29), formed like Pro 16:21 from נבון. Instead of בּעל־מזמּות [lord of mischief] in Pro 12:2, the expression is 'אישׁ מ (cf. at Pro 22:24). Regarding מזמות in its usual sense, vid., Pro 5:2. Such definitions have of course no lexicographical, but only a moral aim. That which is here given is designed to warn one against gaining for himself this ambiguous title of a refined (cunning, versutus) man; one is so named whose schemes and endeavours are directed to the doing of evil. One may also inversely find the turning-point of the warning in 8b: “he who projects deceitful plans against the welfare of others, finds his punishment in this, that he falls under public condemnation as a worthless intriguer” (Elster). But מזמות is a ῥῆμα μέσον, vid., Pro 5:2; the title is thus equivocal, and the turning-point lies in the bringing out of his kernel: מחשּׁב להרע = meditating to do evil.

Verse 9
This proverb is connected by זמת with Pro 24:8, and by אויל with Pro 24:7; it places the fool and the mocker over against one another. The undertaking of folly is sin; And an abomination to men is the scorner. Since it is certain that for 9b the subject is “the scorner,” so also “sin” is to be regarded as the subject of 9a. The special meaning flagitium, as Pro 21:27, זמּה will then not have here, but it derives it from the root-idea “to contrive, imagine,” and signifies first only the collection and forthputting of the thoughts towards a definite end (Job 17:11), particularly the refined preparation, the contrivance of a sinful act. In a similar way we speak of a sinful beginning or undertaking. But if one regards sin in itself, or in its consequences, it is always a contrivance or desire of folly (gen. subjecti), or: one that bears on itself (gen. qualitatis) the character of folly; for it disturbs and destroys the relation of man to God and man, and rests, as Socrates in Plato says, on a false calculation. And the mocker (the mocker at religion and virtue) is תועבת לאדם. The form of combination stands here before a word with ל, as at Job 18:2; Job 24:5, and frequently. but why does not the poet say directly תועבת אדם? Perhaps to leave room for the double sense, that the mocker is not only an abomination to men, viz., to the better disposed; but also, for he makes others err as to