Bertheau, Hitzig, Elster, Zöckler) as a tetrastich with Pro 21:25 : he (the slothful) always eagerly desires, but the righteous giveth and spareth not. But (1) although צדּיק, since it designates one who is faithful to duty, might be used particularly of the industrious (cf. Pro 15:19), yet would there be wanting in 26a ואין, Pro 13:4, cf. Pro 20:4, necessary for the formation of the contrast; (2) this older Book of Proverbs consists of pure distichs; the only tristich, Pro 19:7, appears as the consequence of a mutilation from the lxx. Thus the pretended tetrastich before us is only apparently such.
Verse 26
26 One always desireth eagerly;
But the righteous giveth and holdeth not back.
Otherwise Fleischer: per totum diem avet avidus, i.e., avarus; but that in התאוּה תּאוה the verb is connected with its inner obj. is manifest from Num 11:4; it is the mode of expression which is called in the Greek syntax schema etymologicum, and which is also possible without an adj. joined to the obj., as in the ὕβριν θ ̓ ὑβρίζεις (Eurip. Herc. fur. 706), the Arab. mârâhu miryatn: he had a strife with him. Euchel impossibly: necessities will continually be appeased, which would have required תּתאוּה or מתאוּה. The explanation also cannot be: each day presents its special demand, for כּל־היּום does not mean each day, but the whole day, i.e., continually. Thus we render התאוה with the most general subject (in which case the national grammarians supply המּתאוּה): continually one longs longing, i.e., there are demands, solicitations, wishes, importunate petitions; but still the righteous is not embarrassed in his generosity, he gives as unceasingly (cf. Isa 14:6; Isa 58:1) as one asks. Thus the perf. is explained, which is related hypothetically to the fut. following: though one, etc.
Verse 27
27 The sacrifice of the godless is an abomination;
How much more if it is brought for evil!
Line first = Pro 15:8. Regarding the syllogistic אף כּי, vid., 12:31; Pro 15:11; regarding זמּה, crime, particularly the sin of lewdness (from זמם, to press together, to collect the thoughts upon something, to contrive, cf. raffinement de la volupté), at Pro 10:23. בּזמּה is too vaguely rendered in the lxx by παρονόμως, falsely by Jerome, ex scelere (cf. ἐξ ἀδίκου, Sir. 31:18, with Mal 1:13). The ב is not meant, as at Eze 22:11, of the
