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who bruises (punishes) him, is self-evident. Kimchi sees in דּכּיו another form of דּכּא; and Meîri, Jona Gerundi in his ethical work (שׁערי תשׁובה = The gates of Repentance), and others, accordingly render דכיו in the sense of ענו (עניו): the lying tongue hates - as Löwenstein translates - the humble [pious]; also that for דכּיו, by the omission of ו, דכּי = זכּי may be read, is supposable; but this does not harmonize with the second half of the proverb, according to which לשׁון שׁקר must be the subject, and ישׂנא דכיו must express some kind of evil which proceeds from such a tongue. Ewald: “the lying tongue hates its master (אדניו),” but that is not in accordance with the Heb. style; the word in that case should have been בּעליו. Hitzig countenances this אדניו, with the remark that the tongue is here personified; but personified, the tongue certainly means him who has it (Psa 120:3). Böttcher's conjecture ישׁנּא דכיו, “confounds their talk,” is certainly a curiosity. Spoken of the sea, those words would mean, “it changes its surge.” But is it then at all necessary to uncover first the meaning of 28a? Rashi, Arama, and others refer דכּיו to דּכּים = נדכּאים (מדכּים). Thus also perhaps the Venet., which translates τοὺς ἐπιτριμμοὺς (not: ἐπιτετριμμένους) αὐτῆς. C. B. Michaelis: Lingua falsitatis odio habet contritos suos, h. e. eos quos falsitate ac mendacio laedit contritosque facit. Hitzig objects that it is more correct to say: conterit perosos sibi. And certainly this lay nearer, on which account Fleischer remarks: in 28a there is to be supposed a poetic transposition of the ideas (Hypallage): homo qui lingua ad calumnias abutitur conterit eos quos odit. The poet makes ישׂנא the main conception, because it does not come to him so readily to say that the lying tongue bruises those against whom it is directed, as that it is hatred, which is active in this. To say this was by no means superfluous. There are men who find pleasure in repeating and magnifying scandalously that which is depreciatory and disadvantageous to their neighbour unsubstantiated, without being at all conscious of any particular ill-will or personal enmity against him; but this proverb says that such untruthful tongue-thrashing proceeds always from a transgression of the commandment, “Thou shalt not hate thy brother,” Lev 19:17, and not merely from the want of love, but from a state of mind which is the direct