Page:04.BCOT.KD.PoeticalBooks.vol.4.Writings.djvu/2060

 says: אין אפיטרופוס לעריות, there is for sins of the flesh no ἐπίτροπος) - unchastity can mask itself, the marks of chastity are deceitful, here only the All-seeing Eye (עין ראה כּל, Aboth ii. 1) perceives that which is done. Yet it is not maintained that “the way of a man with a maid” refers exclusively to external intercourse; but altogether on this side the proverb gains ethical significance. Regarding עלמה (from עלם, pubes esse et caeundi cupidus, not from עלם, to conceal, and not, as Schultens derives it, from עלם, signare, to seal) as distinguished from בּתוּלה, vid., under Isa 7:14. The mark of maidenhood belongs to עלמה not in the same way as to בתולה (cf. Gen 24:43 with 16), but only the marks of puberty and youth; the wife אשּׁה (viz., אושׁת אישׁ) cannot as such be called עלמה. Ralbag's gloss עלמה שׁהיא בעולה is incorrect, and in Arama's explanation (Akeda, Abschn. 9): the time is not to be determined when the sexual love of the husband to his wife flames out, ought to have been ודרך אישׁ בּאשׁתּו ne. One has therefore to suppose that Pro 30:20 explains what is meant by “the way of a man with a maid” by a strong example (for “the adulterous woman” can mean only an old adulteress), there not inclusive, for the tracklessness of sins of the flesh in their consequences. This 20th verse does not appear to have been an original part of the numerical proverb, but is an appendix thereto (Hitzig). If we assume that כּן points forwards: thus as follows is it with the... (Fleischer), then we should hold this verse as an independent cognate proverb; but where is there a proverb (except Pro 11:19) that begins with כּן? כן, which may mean eodem modo (for one does not say כּן גּם) as well as eo modo, here points backwards in the former sense. Instead of וּמחתה פּיה (not פּיה; for the attraction of that which follows, brought about by the retrogression of the tone of the first word, requires dageshing, Thorath Emeth, p. 30) the lxx has merely ἀπονιψαμένη, i.e., as Immanuel explains: מקנּחה עצמה, abstergens semet ipsam, with Grotius, who to tergens os suum adds the remark: σεμνολογία (honesta elocutio). But eating is just a figure, like the “secret bread,” Pro 9:17, and the wiping of the mouth belongs to this figure. This appendix, with its כן, confirms it, that the intention of the four ways refers to the tracklessness of the consequences.