He that hates dissembles with his lips, and lays up deceit within him;
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EXPOSITORY (ENGLISH BIBLE)Proverbs 26:24-26. He that hateth dissembleth with his lips — Hebrew, ינכר, carries himself like another man, that is, pretends love and kindness; and layeth up deceit within him — Means, by counterfeiting kindness, only the more easily and securely to deceive thee. When he speaketh fair —
Hebrew, יחנן קולו, uses gracious or supplicating language, gives thee the kindest words, and assures thee he is sincere; believe him not — Give no credit to his flatteries and professions of esteem and regard; for there are seven abominations in his heart — That is, a great variety of base and wicked designs. Whose hatred is covered by deceit — With false professions of love; his wickedness shall be showed before the whole congregation — Instead of that secrecy and impunity which, by this art, he designs and promises to himself, he shall be brought to public shame and punishment.Dissembleth, or, carrieth himself like another man; pretends love and kindness; which sense seems to agree best both with the next clause of this verse, and with the two following verses,
and layeth up deceit within him; or, "though (m) he layeth up", &c. hides it as much as he can, yet it will show itself in some way or another.He that hateth dissembleth with his lips, and layeth up deceit within him;
EXEGETICAL (ORIGINAL LANGUAGES)24. and] But he layeth up &c. (R.V.) gives the sense more forcibly. Comp. 2 Samuel 3:27.Verse 24. - He that hateth dissembleth with his lips. This and the next verse form a tetrastich. St. Jerome, Labiis suis intelligitur inimicus. But the verb here used, נכר, bears the meaning "to make one's self unknown," as well as "to make one's self known," and hence "to make one's self unrecognizable" by dress or change of countenance (1 Kings 14:5). This is much more appropriate in the present connection than the other explanation. The man cloaks his hatred with honeyed words. And layeth up deceit within him; meditating all the time treachery in his heart (Jeremiah 9:8). Septuagint, "An enemy weeping promises all things with his lips, but in his heart he contriveth deceits." The tears in this case are hypocritical signs of sorrow, intended to deceive the dupe.
18 As a man who casteth brands,
And arrows, and death;
19 So is the man who deceiveth his neighbour,
And saith: I only make sport.
The old translations of מתלהלה are very diverse. Aquila has rendered it by κακοηθιζόμενος; Symmachus: πειρώμενοι; the Syr.: the vainglorious; the Targ.: מתּחת (from נחת), a successor (spiritually); Jerome: noxius (injurious; for which Luther: secret). There is thus no traditional translation. Kimchi explains the word by השׁתגע (Venet. ἐξεστώς); Aben Ezra by השׁתטה (from שׂטה), to behave thoughtlessly, foolishly; but both erroneously, confounding with it ותּלהּ, Genesis 47:13, which is formed from להה and not from לההּ, and is related to לאה, according to which מתלהלה would designate him who exerts himself (Rashi, המתיגע), or who is worn out (Saadia: who does not know what to do, and in weariness passes his time). The root לההּ (להּ), whence the reflex form התלהלהּ, like התמהמהּ, from מההּ, מהּ) leads to another primary idea. The root להּ presents in (Arab.) âliha (vid., Fleischer in the Comm. zur Genesis, p. 57), waliha, and taliha, formed from the 8th form of this verb (aittalah), the fundamental meaning of internal and external unrest; these verbs are used of the effect of fear (shrinking back from fear), and, generally, the want of self-command; the Syr. otlahlah, to be terrified, obstupescere, confirms this primary conception, connecting itself with the R. להּ. Accordingly, he who shoots every possible death-bringing arrow, is thought of as one who is beside himself, one who is of confused mind, in which sense the passive forms of (Arab.) âlah and talah are actually used. Schultens' reference to (Arab.) lâh micare, according to which כמתלהלה must mean sicut ludicram micationem exercens (Bttcher: one who exerts himself; Malbim: one who scoffs, from התל), is to be rejected, because מתלהלה must be the direct opposite of משׂחק; and Ewald's comparison of (Arab.) wâh and akhkh, to be entangled, distorted, lâh, to be veiled, confounds together heterogeneous words. Regarding זקּים (from זנק), burning arrows, vid., under Isaiah 50:11. Death stands third, not as comprehensive (that which is deadly of every kind), but as a climax (yea, even death itself). The כּן of the principal sentence, correlate to כּ of the contiguous clause, has the Makkeph in our editions; but the laws of the metrical Makkeph require כּן אישׁ (with Munach), as it occurs e.g., in Cod. 1294. A man who gives vent to his malice against his neighbour, and then says: seest thou not that... (הלא, like Arab. âlâ), i.e., I am only jesting, I have only a joke with thee: he exhibits himself as being mad, who in blind rage scatters about him deadly arrows.
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