Pro 6:13 | KD | STEP | There follows now a third brief series of instructions, which run to a conclusion with a deterring prospect similar to the foregoing. 12 A worthless man, a wicked man, Is he who practiseth falsehood with his mouth; 13 Who winketh with his eyes, scrapeth with his foot, Pointeth with his fingers. 14 Malice is in his heart, He deviseth evil at all times, He spreadeth strife. 15 Therefore suddenly his destruction shall come, Suddenly shall he be destroyed, and there is no remedy. It is a question, what is the subject and what the predicate in Pro 6:12. Thus much is clear, that upon him who is here described according to his deceitful conduct the sentence of condemnation shall fall. He who is so described is thus subject, and אדם בּליּעל is without doubt predicate. But does the complex subject begin with אישׁ און? Thus e.g. , Hitzig: “A worthless man is the wicked man who....” But the interchange of עדם and אישׁ is a sign of parallel relation; and if 12b belonged attributively to אישׁ און, then since אישׁ האון is not used, it ought at least to have been continued by ההולך. The general moral categories, 12a, are thus predicates, as was indeed besides probable; the copious division of the subject demands also in point of style a more developed predicate. is simpler in plan, and also logically different. There the expression is, as is usual, אישׁ בליעל. Since אדם און is not possible, the author uses instead בליעל. This word, composed of בּלי and יעל (from יעל, ועל, to be useful, to be good for), so fully serves as one word, that it even takes the article, 1Sa 25:25. It denotes worthlessness, generally in a chain of words in the genitive, but also the worthless, ; and it is to be so taken here, for אדם does not form a constructivus , and never governs a genitive. בליעל is thus a virtual adjective (as nequam in homo nequam ); the connection is like that of אדם רשׁע, , and elsewhere, although more appositional than this pure attributive. Synonymous with בליעל is און (from an , to breathe), wickedness, i.e. , want of all moral character. Thus worthless and wicked is he who practises deceit with his mouth (cf. ), i.e. , who makes language the means of untruthfulness and uncharitableness. עקּשׁוּת פּה is meant in a moral sense, but without excluding that distortion of the mouth which belongs to the mimicry of the malicious. It is the accus. of the object; for הלך is also bound in a moral sense with the accusative of that which one practises, i.e. , dealing with, exercises himself in, ; , Isa 33:15.

‏ Proverbs 6:13

There follows now a third brief series of instructions, which run to a conclusion with a deterring prospect similar to the foregoing. 12 A worthless man, a wicked man, Is he who practiseth falsehood with his mouth; 13 Who winketh with his eyes, scrapeth with his foot, Pointeth with his fingers. 14 Malice is in his heart, He deviseth evil at all times, He spreadeth strife. 15 Therefore suddenly his destruction shall come, Suddenly shall he be destroyed, and there is no remedy.

It is a question, what is the subject and what the predicate in Pro 6:12. Thus much is clear, that upon him who is here described according to his deceitful conduct the sentence of condemnation shall fall. He who is so described is thus subject, and אדם בּליּעל is without doubt predicate. But does the complex subject begin with אישׁ און? Thus e.g., Hitzig: “A worthless man is the wicked man who....” But the interchange of עדם and אישׁ is a sign of parallel relation; and if 12b belonged attributively to אישׁ און, then since אישׁ האון is not used, it ought at least to have been continued by ההולך. The general moral categories, 12a, are thus predicates, as was indeed besides probable; the copious division of the subject demands also in point of style a more developed predicate. Pro 16:27 is simpler in plan, and also logically different. There the expression is, as is usual, אישׁ בליעל. Since אדם און is not possible, the author uses instead בליעל. This word, composed of בּלי and יעל (from יעל, ועל, to be useful, to be good for), so fully serves as one word, that it even takes the article, 1Sa 25:25. It denotes worthlessness, generally in a chain of words in the genitive, but also the worthless, Job 34:18; and it is to be so taken here, for אדם does not form a constructivus, and never governs a genitive. בליעל is thus a virtual adjective (as nequam in homo nequam); the connection is like that of אדם רשׁע, Pro 11:7, and elsewhere, although more appositional than this pure attributive. Synonymous with בליעל is און (from an, to breathe), wickedness, i.e., want of all moral character. Thus worthless and wicked is he who practises deceit with his mouth (cf. Pro 4:24), i.e., who makes language the means of untruthfulness and uncharitableness. עקּשׁוּת פּה is meant in a moral sense, but without excluding that distortion of the mouth which belongs to the mimicry of the malicious. It is the accus. of the object; for הלך is also bound in a moral sense with the accusative of that which one practises, i.e., dealing with, exercises himself in, Pro 2:7; Pro 28:18, Isa 33:15.