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 bones; the Mishnah, at least Ohaloth ii. 1, uses רקב of the dust of corruption.

Verse 8
There follows now a series of proverbs in which reference to sins of the mouth and their contrary prevails: He that is wise in heart receives precepts; But he that is of a foolish mouth comes to ruin. A חכם־לב, wise-hearted, as one whose heart is חכם, Pro 23:15; in a word, a נבון, a person of understanding or judgment, Pro 16:21. Such an one does not make his own knowledge the ne plus ultra, nor does he make his own will the noli me tangere; but he takes commands, i.e., instructions directing or prohibiting, to which he willingly subordinates himself as the outflow of a higher knowledge and will, and by which he sets bounds and limits to himself. But a fool of the lips, i.e., a braggart blunderer, one pleasing himself with vain talk (Pro 14:23), falls prostrate, for he thinks that he knows all things better, and will take no pattern; but while he boasts himself from on high, suddenly all at once - for he offends against the fundamental principle of common life and of morality - he comes to lie low down on the ground. The Syr. and Targ. translate ילּבט by, he is caught (Bertheau, ensnared); Aquila, Vulgate, Luther, δαρήσεται, he is slain; Symmachus, βασανισθήσεται; but all without any support in the usage of the language known to us. Theodotion, φυρήσεται, he is confounded, is not tenable; Joseph Kimchi, who after David Kimchi, under Hos 4:14, appeals in support of this meaning (ישׁתבשׁ, similarly Parchon: יתבלבל) to the Arabic, seems to think on iltibâs, confusion. The demonstrable meanings of the verb לבט are the following: 1. To occasion trouble. Thus Mechilta, under Exo 17:14, לבטוהו, one has imposed upon him trouble; Sifri, under Num 11:1, נתלבטנו, we are tired, according to which Rashi: he fatigues himself, but which fits neither to the subj. nor to the contrast, which is to be supposed. The same may be said of the meaning of the Syr. lbt, to drive on, to press, which without doubt accords with the former meaning of the word in the language of the Midrash. 2. In Arab. labaṭ (R. lab, vid., Wünsche's Hos. p. 172), to throw any one down to the earth, so that he falls with his whole body his whole length; the passive נלבט, to be thus thrown down by another, or to throw oneself thus down, figuratively of one who falls hopelessly into evil and destruction (Fl.). The Arabic verb is also used of the springing run of the animal ridden on (to gallop), and of the being lame (to hop), according to