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 falsify it. But in fact this was never maintained in Israel. Of the idolizing flattering language in which, at the present day, rulers in the East are addressed, not a trace is found in the O.T. The kings were restrained by objective law and the recognised rights of the people. David showed, not merely to those who were about him, but also to the people at large, so many human weaknesses, that he certainly appeared by no means infallible; and Solomon distinguished himself, it is true, by rare kingly wisdom, but when he surrounded himself with the glory of an oriental potentate, and when Rehoboam began to assume the tone of a despot, there arose an unhallowed breach between the theocratic kingdom and the greatest portion of the people. The proverb, as Hitzig translates and expounds it: “a divine utterance rests on the lips of the king; in giving judgment his mouth deceives not,” is both historically and dogmatically impossible. The choice of the word קסם (from קסם, R. קש קם, to make fast, to take an oath, to confirm by an oath, incantare, vid., at Isa 3:2), which does not mean prediction (Luther), but speaking the truth, shows that 10a expresses, not what falls from the lips of the king in itself, but according to the judgment of the people: the people are wont to regard the utterances of the king as oracular, as they shouted in the circus at Caesarea of King Agrippa, designating his words as θεοῦ φωνὴ καὶ οὐκ ἀνθρώπων (Act 12:22). Hence 10b supplies an earnest warning to the king, viz., that his mouth should not offend against righteousness, nor withhold it. לא ימעל is meant as warning (Umbreit, Bertheau), like לא תבא, Pro 22:24, and ב in מעל is here, as always, that of the object; at least this is more probable than that מעל stands without object, which is possible, and that ב designates the situation.

Verse 11
Pro 16:11 11 The scale and balances of a right kind are Jahve's;     His work are the weights of the bag. Regarding פּלס, statera, a level or steelyard (from פּלס, to make even), vid., Pro 4:26; מאזנים (from אזן, to weigh), libra, is another form of the balance: the shop-balance furnished with two scales. אבני are here the stones that serve for weights, and כּים, which at Pro 1:14 properly means the money-bag, money-purse (cf. Pro 7:20), is here, as at Mic 6:11, the bag in which the merchant carries the weights. The genit. משׁפּט belongs also to פּלס, which, in our edition, is pointed with the disjunctive Mehuppach legarme, is rightly accented in Cod. 1294 (vid., Torath Emeth, p. 50) with the conjunctive