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 confidential friend, vid., p. 82; the sing., as Pro 18:9, is used in view of the mutual relationship, and מפריד proceeds on the separation of the one, and, at the same time, of the other from it. Luther, in translating by “a slanderer makes princes disagree,” is in error, for אלּוּף, φύλαρχος, is not a generic word for prince.

Verse 29
Pro 16:29 29 A man of violence enticeth his neighbour,     And leadeth him in a way which is not good. Cf. Gen 4:8. The subject is not moral enticement, but enticement to some place or situation which facilitates to the violent man the carrying out of his violent purpose (misdemeanour, robbery, extortion, murder). חמס (here with אישׁ at Pro 3:31) is the injustice of club-law, the conduct of him who puts his superior power in godless rudeness in the place of God, Hab 1:11, cf. Job 12:6. “A way not good” (cf. Psa 36:5) is the contradictory contrast of the good way: one altogether evil and destructive.

Verse 30
Pro 16:30 30 He who shutteth his eyes to devise falsehood;     He who biteth his lips bringeth evil to pass. A physiognomical Caveto. The ἁπ. λεγ. עצה is connected with עצם, Isa 33:15 (Arab. transp. ghamḍ), comprimere, formed from it. Regarding קרץ of lips or eyes, vid., p. 144; the biting of the lips is the action of the deceitful, and denotes scorn, malice, knavery. The perf. denotes that he who is seen doing this has some evil as good as accomplished, for he is inwardly ready for it; Hitzig suitably compares 1Sa 20:7, 1Sa 20:33. Our editions (also Löwenstein) have כּלּה, but the Masora (vid., Mas. finalis, p. 1) numbers the word among those which terminate in א, and always writes כּלּא.

Verse 31
Pro 16:31 31 A bright diadem is a hoary head,     In the way of righteousness it is found - namely, this bright diadem, this beautiful crown (Pro 4:8), which silver hair is to him who has it as the result of his advanced age (Pro 20:29), for “thou shalt rise up before the hoary head,” Lev 19:32; and the contrast of an early death is to die in a good old age, Gen 15:15, etc., but a long life is on one side a self-consequence, and on another the promised reward of a course of conduct regulated by God's will, God's law, and by the rule of love to God and love to one's neighbour. From the N.T. standpoint that is also so far true, as in all the world there is no better established means of prolonging life than the avoidance of evil; but the clause corresponding