Pro 27:20 | KD | STEP | The following proverb has, in common with the preceding, the catchword האדם, and the emphatic repetition of the same expression: 20 The under-world and hell are not satisfied, And the eyes of man are not satisfied. A Kerı̂ ואבדון is here erroneously noted by Löwenstein, Stuart, and others. The Kerı̂ to ואבדּה is here ואבדּו, which secures the right utterance of the ending, and is altogether wanting in many MSS ( e.g. , Cod. Jaman ). The stripping off of the ן from the ending ון is common in the names of persons and places ( e.g. , שׁלמה, lxx Σολομών and שׁלה); we write at pleasure either ow or oh ( e.g. , מגדּו), Olsh. §215g. אבדּה (אבדּו) of the nature of a proper name, is already found in its full form אבדּון at , along with שׁאול; the two synonyms are, as was there shown, not wholly alike in the idea they present, as the underworld and realm of death, but are related to each other almost the same as Hades and Gehenna; אבדון is what is called in the Jonathan-Targum בּית אבדּנא, the place of destruction, i.e. , of the second death (מותא תנינא). The proverb places Hades and Hell on the one side, and the eyes of man on the other, on the same line in respect of their insatiableness. To this Fleischer adds the remark: cf. the Arab. al'ayn l'a taml'aha all'a altrab, nothing fills the eyes of man but at last the dust of the grave - a strikingly beautiful expression! If the dust of the grave fills the open eyes, then they are full - fearful irony! The eye is the instrument of seeing, and consequently in so far as it always looks out after and farther, it is the instrument and the representation of human covetousness. The eye is filled, is satisfied, is equivalent to: human covetousness is appeased. But first “the desire of the eye,” 1Jo 2:16, is meant in the proper sense. The eyes of men are not satisfied in looking and contemplating that which is attractive and new, and no command is more difficult to be fulfilled than that in , “...that shutteth his eyes from seeing evil.” There is therefore no more inexhaustible means, impiae sepculationis , than the desire of the eyes.

‏ Proverbs 27:20

The following proverb has, in common with the preceding, the catchword האדם, and the emphatic repetition of the same expression: 20 The under-world and hell are not satisfied, And the eyes of man are not satisfied.

A Kerı̂ ואבדון is here erroneously noted by Löwenstein, Stuart, and others. The Kerı̂ to ואבדּה is here ואבדּו, which secures the right utterance of the ending, and is altogether wanting ^{▼▼In Gesen. Lex. this אבדה stands to the present day under אבדה.} in many MSS (e.g., Cod. Jaman). The stripping off of the ן from the ending ון is common in the names of persons and places (e.g., שׁלמה, lxx Σολομών and שׁלה); we write at pleasure either ow or oh (e.g., מגדּו), Olsh. §215g. אבדּה (אבדּו) of the nature of a proper name, is already found in its full form אבדּון at Pro 15:11, along with שׁאול; the two synonyms are, as was there shown, not wholly alike in the idea they present, as the underworld and realm of death, but are related to each other almost the same as Hades and Gehenna; אבדון is what is called ^{▼▼Vid., Frankel, Zu dem Targum der Propheten (1872), p. 25.} in the Jonathan-Targum בּית אבדּנא, the place of destruction, i.e., of the second death (מותא תנינא). The proverb places Hades and Hell on the one side, and the eyes of man on the other, on the same line in respect of their insatiableness. To this Fleischer adds the remark: cf. the Arab. al'ayn l'a taml'aha all'a altrab, nothing fills the eyes of man but at last the dust of the grave - a strikingly beautiful expression! If the dust of the grave fills the open eyes, then they are full - fearful irony! The eye is the instrument of seeing, and consequently in so far as it always looks out after and farther, it is the instrument and the representation of human covetousness. The eye is filled, is satisfied, is equivalent to: human covetousness is appeased. But first “the desire of the eye,” 1Jo 2:16, is meant in the proper sense. The eyes of men are not satisfied in looking and contemplating that which is attractive and new, and no command is more difficult to be fulfilled than that in Isa 33:15, “...that shutteth his eyes from seeing evil.” There is therefore no more inexhaustible means, impiae sepculationis, than the desire of the eyes.