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 in loan, such as grain, or oil, etc., he gives back more than he has received. In other words: נשׁך is the name of the interest for the capital that is lent, and מרבּית, or, as it is here called תרבית, the more, the addition thereto, the increase (Luther: ubersatz). This meaning of gain by means of lending on interest remains in נשׁך; but תרבית, according to the later usus loq., signifies gain by means of commerce, thus business-profit, vid., Baba Mezîa, v. 1. Instead of יקבּצנּוּ, more recent texts have the Kal יקבּצנּוּ. לחונן also is, as Pro 14:31; Pro 19:17, part. Kal, not inf. Poel: ad largiendum pauperibus (Merc., Ewald, Bertheau), for there the person of him who presents the gift is undefined; but just this, that it is another and better-disposed, for whom, without having it in view, the collector gathers his stores, is the very point of the thought.

Verse 9
Pro 28:9 9 He who turneth away his ear not to hear of the law,   Even his prayer is an abomination. Cf. Pro 15:8 and the argument 1Sa 15:22. Not only the evil which such an one does, but also the apparent good is an abomination, an abomination to God, and eo ipso also in itself: morally hollow and corrupt; for it is not truth and sincerity, for the whole soul, the whole will of the suppliant, is not present: he is not that for which he gives himself out in his prayer, and does not earnestly seek that which he presents and expresses a wish for in prayer.

Verse 10
A tristich beginning with a participle: He who misleads the upright into an evil way, He shall fall into his own pit; But the innocent shall inherit that which is good. In the first case, Pro 26:27 is fulfilled: the deceiver who leads astray falls himself into the destruction which he prepared for others, whether he misleads them into sin, and thus mediately prepares destruction for them, or that he does this immediately