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 the soul, or the contrary of that, is a thought which runs through the Book of Proverbs.

Verse 9
The group of proverbs (Pro 19:9-16) now following begins and closes in the same way as the preceding. 9 A lying witness doth not remain unpunished,   And one who breathes out lies perisheth, or goeth to ruin, for אבד (R. בד, to divide, separate) signifies to lose oneself in the place of the separated, the dead (Arab. in the infinite). In Pro 19:5, instead of this ἀπολεῖται (lxx), the negative οὐ σωθήσεται is used, or as the lxx there more accurately renders it, οὐ διαφεύξεται.

Verse 10
Pro 19:10 10 Luxury becometh not a fool;     How much less a servant to rule over princes. Thus also with לא נאוה (3 p. Pil. non decet, cf. the adj. Pro 26:1) Pro 17:7 begins. אף כּי rises here, as at Pro 19:7, a minori ad majus: how much more is it unbecoming = how much less is it seemly. The contrast in the last case is, however, more rugged, and the expression harsher. “A fool cannot bear luxury: he becomes by it yet more foolish; one who was previously a humble slave, but who has attained by good fortune a place of prominence and power, from being something good, becomes at once something bad: an insolent sceleratus” (Fl.). Agur, xxx. 22f., describes such a homo novus as an unbearable calamity; and the author of the Book of Ecclesiastes, written in the time of the Persian domination, speaks, Ecc 10:7, of such. The lxx translates, καὶ ἐὰν οἰκέτης ἄρξηται μεθ ̓ ὕβρεως δυναστεύειν, rendering the phrase כּשׂרים by μεθ ̓ ὕβρεως, but all other translators had בּשׂרים before them.

Verse 11
Pro 19:11 11 The discretion of a man maketh him long-suffering,     And it is a glory for him to be forbearing toward transgression. The Syr., Targum, Aquila, and Theodotion translate האריך אפו by μακροθυμία, and thus read האריך; but Rashi, Kimchi, and others remark that האריך is here only another vocalization for האריך, which is impossible. The Venet. also translates: Νοῦς ἀνθρώπου μηκυνεῖ τὸν θυμὸν ἑαυτοῦ; the correct word would be αὐτοῦ: the discretion (intellectus or intelligentia; vid., regarding שׂכל, Pro 3:4) of a man extends his anger, i.e., brings it about that it continues long before it breaks out (vid., Pro 14:29). One does not stumble at the perf. in view of Pro 19:7, Pro 18:8; Pro 16:26, and