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 of a human and even of a decaying spiritual stamp, besides distinguished from the Solomonic proverbs by this, that the I of the poet, which remains in the background, here comes to the front. This משׂא of prophetic utterances does not at all harmonize with the following string of proverbs. It does not so harmonize on this account, because one theme does not run through these proverbs which the sing. משׂא requires. It comes to this, that משׂא never occurs by itself in the sense of a divine, a solemn utterance, without having some more clearly defining addition, though it should be only a demonstrative הזּה (Isa 14:28). But what author, whether poet or prophet, would give to his work the title of משׂא, which in itself means everything, and thus nothing! And now: the utterance - what can the article at all mean here? This question has remained unanswered by every interpreter. Ewald also sees himself constrained to clothe the naked word; he does it by reading together המשׂא נאם, and translating the “sublime saying which he spoke.” But apart from the consideration that Jer 23:31 proves nothing for the use of this use of נאם, the form (הגבר) נאם is supported by 2Sa 23:1 (cf. Pro 30:5 with 2Sa 22:31); and besides, the omission of the אשׁר, and in addition of the relative pronoun (נאמו), would be an inaccuracy not at all to be expected on the brow of this gnomology (vid., Hitzig). If we leave the altogether unsuspected נאם undisturbed, המשׂא will be a nearer definition of the name of the author. The Midrash has a right suspicion, for it takes together Hamassa and Agur ben Jakeh, and explains: of Agur the son of Jakeh, who took upon himself the yoke of the most blessed. The Graecus Venetus comes nearer what is correct, for it translates: λόγοι Ἀγούρου υἱέως Ἰακέως τοῦ Μασάου. We connect Pro 31:1, where למוּאל מלך, “Lemuel (the) king,” is a linguistic impossibility, and thus, according to the accentuation lying before us, מלך משּׂא also are to be connected together; thus it appears that משׂא must be the name of a country and a people. It was Hitzig who first made this Columbus-egg to stand. But this is the case only so far as he recognised in למואל מלך משׂא a Lemuel, the king of Massa, and recognised this Massa also in Pro 30:1 (vid., his dissertation: Das Königreich Massa [the kingdom of Massa], in Zeller's Theolog. Jahrbb. 1844, and his Comm.), viz., the Israelitish