confession of having maintained this marriage (although, to infer from the prologue, it was not an over-happy, deeply sympathetic one) sacred, and restrained himself not only from every adulterous act, but also from adulterous desires, his confessions begin. Here, in the middle of the Old Testament, without the pale of the Old Testament νόμος, we meet just that moral strictness and depth with which the Preacher on the mount, Mat 5:27., opposes the spirit to the letter of the seventh commandment. It is לעיני, not עם־עיני, designedly; כרת ברית עם or את is the usual phrase where two equals are concerned; on the contrary, כרת ברית ל where two the superior - Jehovah, or a king, or conqueror - binds himself to another under prescribed conditions, or the covenant is made not so much by a mutual advance as by the one taking the initiative. In this latter case, the secondary notions of a promise given (e.g., Isa 55:3), or even, as here, of a law prescribed, are combined with כרת ברית: “as lord of my senses I prescribed this law for my eyes” (Ew.). The eyes, says a Talmudic proverb, are the procuresses of sin (סרסורי דחטאה נינהו); “to close his eyes, that they may not feast on evil,” is, in Isa 33:15, a clearly defined line in the picture of him on whom the everlasting burnings can have no hold. The exclamation, Job 31:1, is spoken with self-conscious indignation: Why should I... (comp. Joseph's exclamation, Gen 39:9); Schultens correctly: est indignatio repellens vehementissime et negans tale quicquam committi par esse; the transition of the מה, Arab. mâ, to the expression of negation, which is complete in Arabic, is here in its incipient state, Ew. §325, b. התבּונן על is intended to express a fixed and inspection (comp. אל, 1Ki 3:21) gaze upon an object, combined with a lascivious imagination (comp. Sir. 9:5, παρθένον μὴ καταμάνθανε, and 9:8, ἀπόστρεψον ὀφθαλμὸν ἀπὸ γυναικὸς εὐμόρφου καὶ μὴ καταμάνθανε κάλλος ἀλλότριον), a βλέπειν which issues in ἐπιθυμῆσαι αὐτῆν, Mat 5:28. Adulterium reale,
