i. 15, where Cato says of the Tribune Coelius: Frusto panis conduci potest vel ut taceat vel ut loquatur.
Verse 22
Pro 28:22 22 The man of an evil eye hasteneth after riches, And knoweth not that want shall come upon him.
Hitzig renders 'אישׁ וגו the man of an evil eye as apos. of the subject; but in that case the phrase would have been אישׁ רע עין נבהל להון (cf. e.g., Pro 29:1). רע עין (Pro 23:6) is the jealous, envious, grudging, and at the same time covetous man. It is certainly possible that an envious man consumes himself in ill-humour without quietness, as Hitzig objects; but as a rule there is connected with envy a passionate endeavour to raise oneself to an equal height of prosperity with the one who is the object of envy; and this zeal, proceeding from an impure motive, makes men blind to the fact that thereby they do not advance, but rather degrade themselves, for no blessing can rest on it; discontentedness loses, with that which God has assigned to us, deservedly also that which it has. The pret. נבחל, the expression of a fact; the part. נבהל, the expression of an habitual characteristic action; the word signifies praeceps (qui praeceps fertur), with the root-idea of one who is unbridled, who is not master of himself (vid., under Psa 2:5, and above at Pro 20:21). The phrase wavers between נבהל (Kimchi, under בהל; and Norzi, after Codd. and old editions) and נבהל (thus, e.g., Cod. Jaman); only at Psa 30:8 נבהל stands unquestioned. חסר [want] is recognised by Symmachus, Syr., and Jerome. To this, as the authentic reading, cf. its ingenious rendering of Bereschith Rabba, c. 58, to Gen 23:14. The lxx reads, from 22b, that a חסיד, ἐλεήμων, will finally seize the same riches, according to which Hitzig reads חסד, disgrace, shame (cf. Pro 25:10).
Verse 23
Pro 28:23 23 He that reproveth a man who is going backwards, Findeth more thanks than the flatterer.
It is impossible that aj can be the suffix of אחרי; the Talmud, Tamid 28a, refers it to God; but that it signifies: after my (Solomon's) example or precedence (Aben Ezra, Ahron b. Josef, Venet., J. H. Michaelis), is untenable - such a name given by the teacher here to himself is altogether aimless. Others translate, with Jerome: Qui corripit hominem gratiam postea inveniet apud eum magis, quam ille qui per linguae blandimenta decipit,
