Page:04.BCOT.KD.PoeticalBooks.vol.4.Writings.djvu/1917

 is vocalized with Pathach on ג, as is Cod. 1294, and elsewhere in correct texts). One ought not to bring forward in a dispute, as material of proof and means of acquittal, secrets entrusted to him by another, or secrets which one knows regarding the position and conduct of another; for such faithlessness and gossiping affix a stigma on him who avails himself of them, in the public estimation, Pro 25:10; that he who hears it may not blame thee (חסּד = Aram. חסּד, vid., under Pro 14:34), and the evil report concerning thee continue without recall. Fleischer: ne infamia tua non recedat i.e., nunquam desinat per ora hominum propagari, with the remark, “in דבּה, which properly means in stealthy creeping on of the rumour, and in שׁוּב lies a (Arab.) tarshyḥ,” i.e., the two ideas stand in an interchangeable relation with a play upon the words: the evil rumour, once put in circulation, will not again retrace its steps; but, on the contrary, as Virgil says:Mobilitate viget viresque acquirit eundo. In fact, every other can sooner rehabilitate himself in the public estimation that he who is regarded as a prattler, who can keep no secret, or as one so devoid of character that he makes public what he ought to keep silent, if he can make any use of it in his own interest. In regard to such an one, the words are continually applicable, hic niger est, hunc tu, Romane, caveto, Pro 20:19. The lxx has, instead of ודבתך 10b, read ומריבתך, and translated it with the addition of a long appendix: “They quarrel, and hostilities will not cease, but will be to thee like death. Kindness and friendship deliver, let these preserve thee, that thou mayest not become one meriting reproaches (Jerome: ne exprobrabilis fias), but guard thy ways, εὐσυναλλάκτως.”

Verse 11
The first emblematical distich of this collection now follows: 11 Golden apples in silver salvers. A word spoken according to its circumstances. The Syr. and Jerome vocalize דּבר דּבר, and the Targ. דּבר דּבר; both are admissible, but the figure and that which is represented are not placed in so appropriate a relation as by דּבר דּבר; the wonderfully penetrating expression of the text, which is rendered by the traditional nikkud, agrees here with the often occurring דּבר (= מדבּר), also its passive דּבוּר. The defective