Pro 30:29 | KD | STEP | Another numerical proverb with the cipher 4 = 3 + 1: 29 Three things are of stately walk, And four of stately going: 30 The lion, the hero among beasts, And that turneth back before nothing; 31 The swift-loined, also the goat; And a king with whom is the calling out of the host. Regarding היטיב with inf . following (the segolated n. actionis צעד is of equal force with an inf .), vid ., under Pro 15:2. The relation of the members of the sentence in 30a is like that in 25a and 26a: subj. and apposit., which there, as here, is continued in a verbal clause which appears to us as relative. It deserves to be here remarked that לישׁ, as the name for a lion, occurs only here and at , and in the description of the Sinai wilderness, ; in Arab. it is layth, Aram. לית, and belongs to the Arameo-Arab. dialect of this language; the lxx and Syr. translate it “the young lion;” the Venet . excellently, by the epic λῖς. בּבּהמה has the article only to denote the genus, viz., of the beasts, and particularly the four-footed beasts. What is said in 30b (cf. with the expression, ) is described in Isa 30:4. The two other beasts which distinguish themselves by their stately going are in 31a only briefly named. But we are not in the condition of the readers of this Book of Proverbs, who needed only to hear the designation זרזיר מתנים at once to know what beast was meant. Certainly זרזיר, as the name for a beast, is not altogether unknown in the post-bibl. Heb. “In the days of Rabbi Chija (the great teacher who came from Babylon to the Academy of Sepphoris), as is narrated in Bereschith rabba , sect. 65, a zarzir flew to the land of Israel, and it was brought to him with the question whether it were eatable. Go, said he, place it on the roof! Then came an Egyptian raven and lighted down beside it. See, said Chija, it is unclean, for it belongs to the genus of the ravens, which is unclean ( ). From this circumstance there arose the proverb: The raven goes to the zarzir because it belongs to his own tribe.” Also the Jer. Rosch ha-schane , Halacha 3: “It is the manner of the world that one seeks to assist his zarzir, and another his zarzir, to obtain the victory;” and Midrash Echa v. 1, according to which it is the custom of the world, that one who has a large and a little zarzir in his house, is wont to treat the little one sparingly, so that in the case of the large one being killed, he might not need to buy another. According to this, the zarzir is a pugnacious animal, which also the proverb Bereschith rabba , c. 75, confirms: two zarzir do not sleep on one board; and one makes use of his for contests like cock-fights. According to this, the זרזיר is a bird, and that of the species of the raven; after Rashi, the étourneau , the starling, which is confirmed by the Arab. zurzur (vulgar Arab. zarzur), the common name of starlings (cf. Syr. zarzizo, under zrz of Castelli). But for the passage before us, we cannot regard this as important, for why is the starling fully named זרזיר מתנים? To this question Kimchi has already remarked that he knows no answer for it. Only, perhaps, the grave magpie ( corvus pica ), strutting with upraised tail, might be called succinctus lumbos , if מתנים can at all be used here of a bird. At the earliest, this might possibly be used of a cock, which the later Heb. named directly גּבר, because of its manly demeanour; most old translators so understand it. The lxx translates, omitting the loins, by ἀλέκτωρ ἐμπεριπατῶν θηλείαις εὔψυχος, according to which the Syr. and Targ.: like the cock which struts about proudly among the hens; Aquila and Theodotion: ἀλέκτωρ (ἀλεκτρυὼν) νώτου; The Quinta: ἀλέκτωρ ὀσφύος; Jezome: gallus succinctus lumbos . Ṣarṣar (not ṣirṣir, as Hitzig vocalizes) is in Arab. a name for a cock, from ṣarṣara, to crow, an onomatopoeia. But the Heb. זרזיר, as the name of a bird, signifies, as the Talmud proves on the ground of that history, not a cock, but a bird of the raven order, whether a starling, a crow, or a magpie. And if this name of a corvinus is formed from the onomatopoeia זרזר, the weaker form of that (Arab.) ṣarṣar, then מתנים, which, for זרזיר, requires the verbal root זרז, to girdle, is not wholly appropriate; and how strangely would the three animals be mingled together, if between לישׁ and תישׁ, the two four-footed animals, a bird were placed! If, as is to be expected, the “ Lendenumgürtete ” [the one girded about the loins = זרזיר מתנים] be a four-footed animal, then it lies near, with C. B. Michaelis and Ziegler, after Ludolf's example, to think of the zebra, the South African wild ass. But this animal lay beyond the sphere of the author’s observation, and perhaps also of his knowledge, and at the same time of that of the Israelitish readers of this Book of Proverbs; and the dark-brown cross stripes on a white ground, by which the zebra is distinguished, extend not merely to its limbs, but over the whole body, and particularly over the front of the body. It would be more tenable to think of the leopard, with its black round spots, or the tiger, with dark stripes; but the name זרזיר מתנים scarcely refers to the colour of the hair, since one has to understand it after the Aram. זרז חרציהּ = שׁנּס מתניו, 1Ki 18:46, or אחר חלציו, , and thus of an activity, i.e. , strength and swiftness, depending on the condition of the loins. Those who, with Kimchi, think that the נמר [leopard] is thus named, ground their view, not on this, that it has rings or stripes round its legs, but on this, that it דק מתנים וחזק במתניו. But this beast has certainly its definite name; but a fundamental supposition entering into every attempt at an explanation is this, that זרזיר מתנים, as well as לישׁ and תישׁ, is the proper name of a beast, not a descriptive attribute. Therefore the opinion of Rosse, which Bochart has skilfully established in the Hierozoicon , does not recommend itself, for he only suggests, for choice, to understand the name, “the girded about the loins,” in the proper sense of straps and clasps around and on the loins (thus e.g. , Gesenius, Fleischer, Hitzig), or of strength, in the sense of the Arab. habuwk, the firmly-bound = compact, or ṣamm alṣlab, the girded loin (thus e.g. , Muntinghe). Schultens connects together both references: Utrumque jungas licet . That the by-name fits the horse, particularly the war-horse, is undeniable; one would have to refer it, with Mühlau, to the slender structure, the thin flanks, which are reckoned among the requisites of a beautiful horse. But if succinctus lumbos were a by-name of a horse, why did not the author at once say סוס זרזיר מתנים? We shall give the preference to the opinion, according to which the expression, “girt about the loins” = “with strong loins,” or “with slender limbs,” is not the by-name, but the proper name of the animal. This may be said of the hunting-hound, lévrier (according to which the Venet ., incorrectly translating מתנים: λαγῳοκύων ψοιῶν), which Kimchi ranks in the first place. Luther, by his translation, Ein Wind = Windhund [greyhound], of good limbs, has given the right direction to this opinion. Melanchton, Lavater, Mercier, Geier, and others, follow him; and, among the moderns, so also do Ewald and Böttcher (also Bertheau and Stuart), which latter supposes that before זרזיר מתנים there originally stood כבל, which afterwards disappeared. But why should the greyhound not at once be called זרזיר מתנים? We call the smaller variety of this dog the Windspiel [greyhound]; and by this name we think on a hound, without saying Windspielhund . The name זרזיר מתנים (Symmachus excellently: περιεσφιγμένος, not περιεσφραγισμένος, τὴν ὀσφύν, i.e. , strongly bound in the limbs) is fitted at once to suggest to us this almost restless, slender animal, with its high, thin, nimble limbs. The verbal stem זרר (Arab.) zarr, signifies to press together, to knit together; the reduplicative form זרזר, to bind firmly together, whence זרזיר, firmly bound together, referred to the limbs as designating a natural property (Ewald, §158a): of straight and easily-moveable legs. The hunting-hound ( salâki or salûki , i.e. , coming from Seleucia) is celebrated by the Arab. poets as much as the hunting-horse. The name כּלב, though not superfluous, the author ought certainly to have avoided, because it does not sound well in the Heb. collocation of words. There now follows תישׁ, a goat, and that not the ram (Jerome, Luther), which is called איל, but the he-goat, which bears this name, as Schultens has already recognised, from its pushing, as it is also called עתּוּד, as paratus ad pugnam ; the two names appear to be only provincially different; שׂעיר, on the contrary, is the old he-goat, as shaggy; and צפיר also perhaps denotes it, as Schultens supposes, with twisted, i.e. , curled hair ( tortipilus ). In Arab. tays denotes the he-goat as well as the roebuck and the gazelle, and that at full growth. The lxx (the Syr. and Targ., which is to be emended after the Syr.) is certainly right, for it understands the leading goat: καὶ τράγος ἡγούμενος αἰπολίου. The text, however, has not ותישׁ, but או תישׁ, ἢ τράγος (Aquila, Theodotion, Quinta, and the Venet .). Böttcher is astonished that Hitzig did not take hold of this או, and conjectures תּאו־תישׁ, which should mean a “gazelle-goat” (Mühlau: dorcas mas ). But it is too bold to introduce here תּאו (תּוא), which is only twice named in the O.T., and תאו־תישׁ for תּאו זכר is not the Heb. style; and besides, the setting aside of או has a harsh asyndeton for its consequence, which bears evidence to the appearance that תאו and תישׁ are two different animals. And is the או then so objectionable? More wonderful still must Sol 2:9 appear to us. If the author enumerated the four of stately going on his fingers, he would certainly have said ותישׁ. By או he communicates to the hearer, setting before him another figure, how there in the Song Sulamith’s fancy passed from one object to another. To the lion, the king of the animal world, the king אלקוּם עמּו corresponds. This אלקום Hitzig regards as mutilated from אלהים (which was both written and pronounced as אלקום by the Jews, so as to conceal the true sound of the name of God) - which is untenable, for this reason, that this religious conclusion [“A king with whom God is”] accords badly with the secular character of this proverb. Geiger ( Urschrift , p. 62ff.) translates: “and King Alkimos corresponding to it (the lustful and daring goat)” - he makes the harmless proverb into a ludibrium from the time of the Maccabeo-Syrian war. The lxx, which the Syr. and Targ. follow, translates καὶ βασιλεὺς δημηγορῶν ἐν ἔθνει; it appears to have changed אלקום עמו into קם אל עמו (standing with his people and haranguing them), like the Quinta: καὶ βας. ἀναστὰς (ὃς ἀνέστη) ἐν τῷ λαῷ αὐτοῦ. Ziegler and Böttcher also, reading עמּו and אל without any transposition, get ומלך אל־קוּם עמּו t, which the former translates: “a king with the presence of his people;” the latter, “a king with the setting up of his people,” - not accordant with the thought, for the king should be brought forward as מיטיב לכת. For the same reason, Kimchi’s explanation is not suitable: a king with whom is no resistance, i.e. , against whom no one can rank himself (thus e.g. , also Immanuel); or more specially, but not better: who has no successor of his race (according to which the Venet . ἀδιάδεκτος ξὺν ἑαυτῷ). Rather this explanation commends itself: a king with whom ( i.e. , in war with whom) is no resistance. Thus Jerome and Luther: against whom no one dare place himself; thus Rashi, Aben Ezra, Ralbag (שׁאין תקומה עמו), Ahron b. Josef (קום = ἀντίστασις), Arama, and others; thus also Schultens, Fleischer ( adversus quem nemo consistere audet ), Ewald, Bertheau, Elster, Stuart, and others. But this connection of אל with the infin. is not Heb.; and if the Chokma , xii. 28, has coined the expression אל־מות for the idea of “immortality,” then certainly it does not express the idea of resistlessness by so bold a quasi compositum . But this boldness is also there mitigated, for יהי is supplied after אל, which is not here practicable with קוּם, which is not a subst. like מות. Pocock in the Spec. historiae Arabum , and Castellus in the Lex. Heptaglotton (not Castellio, as the word is printed by Zöckler), have recognised in אלקום the Arab. âlkawm; Schultens gives the lxx the honour of this recognition, for he regards their translation as a paraphrase of ὁ δῆμος μετ ̓ αὐτοῦ. Bertheau thinks that it ought to be in Arab. kawmuhu, but אלקום עמו = âlkawhu ma'ahu is perfectly correct, âlkawhu is the summons or the Heerbann = arriere-ban ; in North Africa they speak in their language in the same sense of the Gums . This explanation of אלקום, from the Arab. Dachselt ( rex cum satellitio suo ), Diedrichs in his Arab.-Syr. Spicilegium (1777), Umbreit, Gesenius, and Vaihinger, have recognised, and Mühlau has anew confirmed it at length. Hitzig, on the contrary, remarks that if Agur wrote on Arab. territory, we could be contented with the Arab. appellative, but not with the article, which in words like אלגּבישׁ and אלמגּים is no longer of force as an art., but is an integ. component part of the word. We think that it is with אלקום exactly as with other words descriptive of lordship, and the many similar that have passed over into the Spanish language; the word is taken over along with the article, without requiring the Heb. listener to take the art. as such, although he certainly felt it better than we do, when we say “ das Alkoran ” [the Alcoran], “ das Alcohol ,” and the like. Blau also, in his Gesch. der Arab. Substantiv-Determ ., regards it as certain that Agur borrowed this אלקום from the idiom of the Arabians, among whom he lived, and heard it constantly spoken. By this explanation we first reach a correspondence between what is announced in lines first and second and line sixth. A king as such is certainly not “comely in going;” he can sit upon his throne, and especially as δημηγορῶν will he sit ( ) and not stand. But the majesty of his going shows itself when he marches at the head of those who have risen up at his summons to war. Then he is for the army what the תישׁ he-goat is for the flock. The או, preferred to ו, draws close together the רישׁ e and the king (cf. e.g. , ).

‏ Proverbs 30:29

Another numerical proverb with the cipher 4 = 3 + 1: 29 Three things are of stately walk, And four of stately going: 30 The lion, the hero among beasts, And that turneth back before nothing; 31 The swift-loined, also the goat; And a king with whom is the calling out of the host.

Regarding היטיב with inf. following (the segolated n. actionis צעד is of equal force with an inf.), vid., under Pro 15:2. ^{▼▼In 29a, after Norzi, מיטיבי, and in 29b, מיטבי, is to be written, and this is required by the little Masora to 1Sa 25:31, the great, to Eze 33:33, and also the Erfurt little Masora to the passage before us.}

The relation of the members of the sentence in 30a is like that in 25a and 26a: subj. and apposit., which there, as here, is continued in a verbal clause which appears to us as relative. It deserves to be here remarked that לישׁ, as the name for a lion, occurs only here and at Job 4:11, and in the description of the Sinai wilderness, Isa 30:6; in Arab. it is layth, Aram. לית, and belongs to the Arameo-Arab. dialect of this language; the lxx and Syr. translate it “the young lion;” the Venet. excellently, by the epic λῖς. בּבּהמה has the article only to denote the genus, viz., of the beasts, and particularly the four-footed beasts. What is said in 30b (cf. with the expression, Job 39:22) is described in Isa 30:4. The two other beasts which distinguish themselves by their stately going are in 31a only briefly named. But we are not in the condition of the readers of this Book of Proverbs, who needed only to hear the designation זרזיר מתנים at once to know what beast was meant. Certainly זרזיר, as the name for a beast, is not altogether unknown in the post-bibl. Heb. “In the days of Rabbi Chija (the great teacher who came from Babylon to the Academy of Sepphoris), as is narrated in Bereschith rabba, sect. 65, a zarzir flew to the land of Israel, and it was brought to him with the question whether it were eatable. Go, said he, place it on the roof! Then came an Egyptian raven and lighted down beside it. See, said Chija, it is unclean, for it belongs to the genus of the ravens, which is unclean (Lev 11:15). From this circumstance there arose the proverb: The raven goes to the zarzir because it belongs to his own tribe.” ^{▼▼This “like draws to like” in the form: “not in vain goes the raven to the zarzir, it belongs just to its own tribe,” came to be often employed, Chullin 65a, Baba Kamma 92b. Plantavitius has it, Tendlau more at large, Sprichwörter, u.s.w., Nr. 577.}

Also the Jer. Rosch ha-schane, Halacha 3: “It is the manner of the world that one seeks to assist his zarzir, and another his zarzir, to obtain the victory;” and Midrash Echa v. 1, according to which it is the custom of the world, that one who has a large and a little zarzir in his house, is wont to treat the little one sparingly, so that in the case of the large one being killed, he might not need to buy another. According to this, the zarzir is a pugnacious animal, which also the proverb Bereschith rabba, c. 75, confirms: two zarzir do not sleep on one board; and one makes use of his for contests like cock-fights. According to this, the זרזיר is a bird, and that of the species of the raven; after Rashi, the étourneau, the starling, which is confirmed by the Arab. zurzur (vulgar Arab. zarzur), the common name of starlings (cf. Syr. zarzizo, under zrz of Castelli). But for the passage before us, we cannot regard this as important, for why is the starling fully named זרזיר מתנים? To this question Kimchi has already remarked that he knows no answer for it. Only, perhaps, the grave magpie (corvus pica), strutting with upraised tail, might be called succinctus lumbos, if מתנים can at all be used here of a bird. At the earliest, this might possibly be used of a cock, which the later Heb. named directly גּבר, because of its manly demeanour; most old translators so understand it. The lxx translates, omitting the loins, by ἀλέκτωρ ἐμπεριπατῶν θηλείαις εὔψυχος, according to which the Syr. and Targ.: like the cock which struts about proudly among the hens; ^{▼▼Regarding the Targum Text, vid., Levy under אבּכא and זרכּל. The expression דּמזדּרז (who is girded, and shows himself as such) is not unsuitable.}

Aquila and Theodotion: ἀλέκτωρ (ἀλεκτρυὼν) νώτου; The Quinta: ἀλέκτωρ ὀσφύος; Jezome: gallus succinctus lumbos. Ṣarṣar (not ṣirṣir, as Hitzig vocalizes) is in Arab. a name for a cock, from ṣarṣara, to crow, an onomatopoeia. But the Heb. זרזיר, as the name of a bird, signifies, as the Talmud proves on the ground of that history, not a cock, but a bird of the raven order, whether a starling, a crow, or a magpie. And if this name of a corvinus is formed from the onomatopoeia זרזר, the weaker form of that (Arab.) ṣarṣar, then מתנים, which, for זרזיר, requires the verbal root זרז, to girdle, is not wholly appropriate; and how strangely would the three animals be mingled together, if between לישׁ and תישׁ, the two four-footed animals, a bird were placed! If, as is to be expected, the “Lendenumgürtete” [the one girded about the loins = זרזיר מתנים] be a four-footed animal, then it lies near, with C. B. Michaelis and Ziegler, after Ludolf's ^{▼▼Ludolf gave, in his Hist. Aethiop. i. 10, and Commentarius, p. 150, only a description of the Zecora, without combining therewith זרזיר; but vid., Joh. Dietr. Winckler’s Theol. u. Philol. Abhand. i. (1755) p. 33ff.: “A nearer explanation of what is to be understood by זרזיר מתנים, Pro 30:31, along with a statement from a hitherto unpublished correspondence between the learned philologists Hiob Ludolf and Matthai Leydecker, a Reformed preacher in Batavia.” With Ludolf, Joh. Simonis also, in the Arcanum Formarum (1735), p. 687f., decides in favour of the zebra.} example, to think of the zebra, the South African wild ass. But this animal lay beyond the sphere of the author’s observation, and perhaps also of his knowledge, and at the same time of that of the Israelitish readers of this Book of Proverbs; and the dark-brown cross stripes on a white ground, by which the zebra is distinguished, extend not merely to its limbs, but over the whole body, and particularly over the front of the body. It would be more tenable to think of the leopard, with its black round spots, or the tiger, with dark stripes; but the name זרזיר מתנים scarcely refers to the colour of the hair, since one has to understand it after the Aram. זרז חרציהּ = שׁנּס מתניו, 1Ki 18:46, or אחר חלציו, Job 38:3, and thus of an activity, i.e., strength and swiftness, depending on the condition of the loins. Those who, with Kimchi, think that the נמר [leopard] is thus named, ground their view, not on this, that it has rings or stripes round its legs, but on this, that it דק מתנים וחזק במתניו. But this beast has certainly its definite name; but a fundamental supposition entering into every attempt at an explanation is this, that זרזיר מתנים, as well as לישׁ and תישׁ, is the proper name of a beast, not a descriptive attribute. Therefore the opinion of Rosse, which Bochart has skilfully established in the Hierozoicon, does not recommend itself, for he only suggests, for choice, to understand the name, “the girded about the loins,” in the proper sense of straps and clasps around and on the loins (thus e.g., Gesenius, Fleischer, Hitzig), or of strength, in the sense of the Arab. habuwk, the firmly-bound = compact, or ṣamm alṣlab, the girded loin (thus e.g., Muntinghe). Schultens connects together both references: Utrumque jungas licet. That the by-name fits the horse, particularly the war-horse, is undeniable; one would have to refer it, with Mühlau, to the slender structure, the thin flanks, which are reckoned among the requisites of a beautiful horse. ^{▼▼Vid., Ahlwardt, Chalef elahmar’s Qasside (1859), and the interpretation of the description of the horse contained therein, p. 210ff.}

But if succinctus lumbos were a by-name of a horse, why did not the author at once say סוס זרזיר מתנים? We shall give the preference to the opinion, according to which the expression, “girt about the loins” = “with strong loins,” or “with slender limbs,” is not the by-name, but the proper name of the animal. This may be said of the hunting-hound, lévrier (according to which the Venet., incorrectly translating מתנים: λαγῳοκύων ψοιῶν), ^{▼▼Thus reads Schleusner, Opusc. Crit. p. 318, and refers it to the horse: nam solebant equos figuris quibusdam notare et quasi sigillare.} which Kimchi ranks in the first place. Luther, by his translation, Ein Wind = Windhund [greyhound], of good limbs, has given the right direction to this opinion. Melanchton, Lavater, Mercier, Geier, and others, follow him; and, among the moderns, so also do Ewald and Böttcher (also Bertheau and Stuart), which latter supposes that before זרזיר מתנים there originally stood כבל, which afterwards disappeared. But why should the greyhound not at once be called זרזיר מתנים? We call the smaller variety of this dog the Windspiel [greyhound]; and by this name we think on a hound, without saying Windspielhund. The name זרזיר מתנים (Symmachus excellently: περιεσφιγμένος, not περιεσφραγισμένος, τὴν ὀσφύν, i.e., strongly bound in the limbs) is fitted at once to suggest to us this almost restless, slender animal, with its high, thin, nimble limbs. The verbal stem זרר (Arab.) zarr, signifies to press together, to knit together; the reduplicative form זרזר, to bind firmly together, whence זרזיר, firmly bound together, referred to the limbs as designating a natural property (Ewald, §158a): of straight and easily-moveable legs. ^{▼▼The Aram. זרז is shortened from זרזר, as כּרך from כּרכּר; the particip. adj. זריז signifies nimble, swift, eager, e.g., Pesachim 4a: “the zealous obey the commandment - as soon as possible hasten to fulfil it.”}

The hunting-hound (salâki or salûki, i.e., coming from Seleucia) is celebrated by the Arab. poets as much as the hunting-horse. ^{▼▼Vid., Ahlwardt, Chalef elahmar’s Qasside, p. 205f.}

The name כּלב, though not superfluous, the author ought certainly to have avoided, because it does not sound well in the Heb. collocation of words.

There now follows תישׁ, a goat, and that not the ram (Jerome, Luther), which is called איל, but the he-goat, which bears this name, as Schultens has already recognised, from its pushing, as it is also called עתּוּד, as paratus ad pugnam; the two names appear to be only provincially different; שׂעיר, on the contrary, is the old he-goat, as shaggy; and צפיר also perhaps denotes it, as Schultens supposes, with twisted, i.e., curled hair (tortipilus). In Arab. tays denotes the he-goat as well as the roebuck and the gazelle, and that at full growth. The lxx (the Syr. and Targ., which is to be emended after the Syr.) is certainly right, for it understands the leading goat: καὶ τράγος ἡγούμενος αἰπολίου. The text, however, has not ותישׁ, but או תישׁ, ἢ τράγος (Aquila, Theodotion, Quinta, and the Venet.). Böttcher is astonished that Hitzig did not take hold of this או, and conjectures תּאו־תישׁ, which should mean a “gazelle-goat” (Mühlau: dorcas mas). But it is too bold to introduce here תּאו (תּוא), which is only twice named in the O.T., and תאו־תישׁ for תּאו זכר is not the Heb. style; and besides, the setting aside of או has a harsh asyndeton for its consequence, which bears evidence to the appearance that תאו and תישׁ are two different animals. And is the או then so objectionable? More wonderful still must Sol 2:9 appear to us. If the author enumerated the four of stately going on his fingers, he would certainly have said ותישׁ. By או he communicates to the hearer, setting before him another figure, how there in the Song Sulamith’s fancy passed from one object to another.

To the lion, the king of the animal world, the king אלקוּם עמּו corresponds. This אלקום Hitzig regards as mutilated from אלהים (which was both written and pronounced as אלקום by the Jews, so as to conceal the true sound of the name of God) - which is untenable, for this reason, that this religious conclusion [“A king with whom God is”] accords badly with the secular character of this proverb. Geiger (Urschrift, p. 62ff.) translates: “and King Alkimos corresponding to it (the lustful and daring goat)” - he makes the harmless proverb into a ludibrium from the time of the Maccabeo-Syrian war. The lxx, which the Syr. and Targ. follow, translates καὶ βασιλεὺς δημηγορῶν ἐν ἔθνει; it appears to have changed אלקום עמו into קם אל עמו (standing with his people and haranguing them), like the Quinta: καὶ βας. ἀναστὰς (ὃς ἀνέστη) ἐν τῷ λαῷ αὐτοῦ. Ziegler and Böttcher also, reading עמּו and אל without any transposition, get ומלך אל־קוּם עמּו t, which the former translates: “a king with the presence of his people;” the latter, “a king with the setting up of his people,” - not accordant with the thought, for the king should be brought forward as מיטיב לכת. For the same reason, Kimchi’s explanation is not suitable: a king with whom is no resistance, i.e., against whom no one can rank himself (thus e.g., also Immanuel); or more specially, but not better: who has no successor of his race (according to which the Venet. ἀδιάδεκτος ξὺν ἑαυτῷ). Rather this explanation commends itself: a king with whom (i.e., in war with whom) is no resistance. Thus Jerome and Luther: against whom no one dare place himself; thus Rashi, Aben Ezra, Ralbag (שׁאין תקומה עמו), Ahron b. Josef (קום = ἀντίστασις), Arama, and others; thus also Schultens, Fleischer (adversus quem nemo consistere audet), Ewald, Bertheau, Elster, Stuart, and others. But this connection of אל with the infin. is not Heb.; and if the Chokma, xii. 28, has coined the expression אל־מות for the idea of “immortality,” then certainly it does not express the idea of resistlessness by so bold a quasi compositum. But this boldness is also there mitigated, for יהי is supplied after אל, which is not here practicable with קוּם, which is not a subst. like מות. Pocock in the Spec. historiae Arabum, and Castellus in the Lex. Heptaglotton (not Castellio, as the word is printed by Zöckler), have recognised in אלקום the Arab. âlkawm; Schultens gives the lxx the honour of this recognition, for he regards their translation as a paraphrase of ὁ δῆμος μετ ̓ αὐτοῦ. Bertheau thinks that it ought to be in Arab. kawmuhu, but אלקום עמו = âlkawhu ma'ahu is perfectly correct, âlkawhu is the summons or the Heerbann = arriere-ban; ^{▼▼Wetzstein’s Ausgewählte Inschriften, p. 355: “The word ḳawm signifies people, not in the sense of populus, but in the sense of the Heb. קים (Job 24:7) = muḳawim abrajul, he who breaks with or against any one.” Incorrect in Gesenius-Dietrich’s Heb. Wörterbuch.} in North Africa they speak in their language in the same sense of the Gums. This explanation of אלקום, from the Arab. Dachselt (rex cum satellitio suo), Diedrichs in his Arab.-Syr. Spicilegium (1777), Umbreit, Gesenius, and Vaihinger, have recognised, and Mühlau has anew confirmed it at length. Hitzig, on the contrary, remarks that if Agur wrote on Arab. territory, we could be contented with the Arab. appellative, but not with the article, which in words like אלגּבישׁ and אלמגּים is no longer of force as an art., but is an integ. component part of the word. We think that it is with אלקום exactly as with other words descriptive of lordship, and the many similar that have passed over into the Spanish language; the word is taken over along with the article, without requiring the Heb. listener to take the art. as such, although he certainly felt it better than we do, when we say “das Alkoran” [the Alcoran], “das Alcohol,” and the like. Blau also, in his Gesch. der Arab. Substantiv-Determ., ^{▼▼In the “Alt-arab. Sprachstudien,” Deutsch. Morgenl. Zeitschr. xxv. 539f.} regards it as certain that Agur borrowed this אלקום from the idiom of the Arabians, among whom he lived, and heard it constantly spoken. By this explanation we first reach a correspondence between what is announced in lines first and second and line sixth. A king as such is certainly not “comely in going;” he can sit upon his throne, and especially as δημηγορῶν will he sit (Act 12:21) and not stand. But the majesty of his going shows itself when he marches at the head of those who have risen up at his summons to war. Then he is for the army what the תישׁ he-goat is for the flock. The או, preferred to ו, draws close together the רישׁ e and the king (cf. e.g., Isa 14:9).