Page:04.BCOT.KD.PoeticalBooks.vol.4.Writings.djvu/1956

 All the old translators (also the Venet. and Luther) give to יגּכר the meaning, to become known; but the Niph. as well as the Hithpa. (vid., at Pro 20:11; Gen 47:17) unites with this meaning also the meaning to make oneself known: to make oneself unknown, unrecognisable = (Arab.) tanakkr, e.g., by means of clothing, or by a changed expression of countenance. The contrast demands here this latter signification: labiis suis alium se simulat osor, intus in pectore autem reconditum habet dolum (Fleischer). This rendering of ישׁית מרמה is more correct than Hitzig's (“in his breast) he prepares treachery;” for שׁית מרמה is to be rendered after שׁית עצות, Psa 13:3 (vid., Hupfeld's and also our comm. on this passage), not after Jer 9:7; for one says שׁית מוקשׁים, to place snares, שׁית ארב, to lay an ambush, and the like, but not to place or to lay deceit. If such a dissembler makes his voice agreeable (Piel of חנן only here, for the form Psa 9:14 is, as it is punctuated, Kal), trust not thyself to him (האמין, with ב: to put firm trust in anything, vid., Genesis, p. 312) for seven abominations, i.e., a whole host of abominable thoughts and designs, are in his heart; he is, if one may express it, after Mat 12:45, possessed inwardly of seven devils. The lxx makes a history of 24a: an enemy who, under complaints, makes all possible allowances, but in his heart τεκταίνεται δόλους. The history is only too true, but it has no place in the text.

Verse 26
Pro 26:26 26 Hatred may conceal itself behind deceit:     Its wickedness shall be exposed in the assembly. Proverbs which begin with the fut. are rarely to be found, it is