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 a fool and ascended too high and intended evil, then lay thy hand on thy mouth.” But the reason in Pro 30:33 does not accord with this rendering, for when that has been done, the occasion for hatred is already given; but the proverb designs to warn against the stirring up of hatred by the reclaiming of personal pretensions. The perfecta, therefore, are to be interpreted as at Deu 32:29; Job 9:15, as the expression of the abstract present; or better, as at Job 9:16, as the expression of the ''fut. exactum: if thou wouldest have acted foolishly, since thou walkest proudly, or if thou hadst (before) thought of it (Aquila, Theodotion: καὶ ἐὰν ἐννοηθῇς) - the hand on thy mouth, i.e.'', let it alone, be silent rather (expression as Pro 11:24; Jdg 18:19; Job 40:4). The Venet. best: εἴπερ ἐμώρανας ἐν τῷ ἐπαίρεσθαι καὶ εἴπερ ἐλογίσω, χεὶρ τῷ στόματι. When we have now interpreted התנשׂא, not of the rising up of anger, we do not also, with Hitzig, interpret the dual of the two snorting noses - viz. of the double anger, that of him who provokes to anger, and that of him who is made angry - but אפּים denotes the two nostrils of one and the same person, and, figuratively, snorting or anger. Pressure against the nose is designated ומיץ־אף, ἐκμύζησις (ἐκπίεσις) μυκτῆρος (write ומיץ־אף, with Metheg, with the long tone, after Metheg-Setzung, §11, 9, 12), and מיץ אפּים, ἐκμύζησις θυμοῦ (Theodotion), with reference to the proper meaning of אפים, pressure to anger, i.e., to the stirring up and strengthening of anger. The nose of him who raises himself up comes into view, in so far as, with such self-estimation, sneering, snuffling scorn (μυκτηρίζειν) easily connects itself; but this view of מתנשׂא is not here spoken of. =Chap. 31=

Verse 1
Superscription: 1 Words of Lemuel the king,   The utterance wherewith his mother warned him. Such would be the superscription if the interpunction of the text as it lies before us were correct. But it is not possibly