Pro 28:8-9 | KD | STEP | This verse continues a series of proverbs (commencing in ) beginning with a participle: He who increaseth his wealth by interest and usury, Gathereth it for one who is benevolent toward the lowly. Wealth increased by covetous plundering of a neighbour does not remain with him who has scraped it together in so relentless a manner, and without considering his own advantage; but it goes finally into the possession of one who is merciful towards the poor, and thus it is bestowed in a manner that is pleasing to God (cf. ; Job 22:16.). The Kerı̂, which drops the second ב, appears to wish to mitigate the sharpness of the distinction of the second idea supposed in its repetition. But , where an Israelite is forbidden to take usury and interest from his brother, the two are distinguished; and Fleischer rightly remarks that there נשׁך means usury or interest taken in money, and תרבית usury or interest taken in kind; i.e. , of that which one has received 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 ; , 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.

‏ Proverbs 28:8-9

This verse continues a series of proverbs (commencing in Pro 28:7) beginning with a participle:

He who increaseth his wealth by interest and usury,

Gathereth it for one who is benevolent toward the lowly.

Wealth increased by covetous plundering of a neighbour does not remain with him who has scraped it together in so relentless a manner, and without considering his own advantage; but it goes finally into the possession of one who is merciful towards the poor, and thus it is bestowed in a manner that is pleasing to God (cf. Pro 13:22; Job 22:16.). The Kerı̂, which drops the second ב, appears to wish to mitigate the sharpness of the distinction of the second idea supposed in its repetition. But Lev 25:35-37, where an Israelite is forbidden to take usury and interest from his brother, the two are distinguished; and Fleischer rightly remarks that there נשׁך means usury or interest taken in money, and תרבית usury or interest taken in kind; i.e., of that which one has received 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 ^{▼▼If, as Hitzig, after J. H. Michaelis, remarks, the word were Ben-Asher’s יקבּצנּוּ, then it would be thus rightly punctuated by Clodius and the moderns. Kimchi, in the Wörterbuch under קבץ, adduces this word as Ben-Asher's. But the Masora knows nothing of it. It marks יקבּצנּוּ, Jer 31:10, with לית as unicum, and thus supposes for the passages before us יקבּצנּוּ, which certainly is found in MSS, and is also marked on the margin with לית as unicum.} 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. 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.