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 sed sapientiam colit vir intelligens, or as Jerome has it: sapientia autem est viro prudentia. The subjects of the antithesis chiastically combine within the verse: חכמה, in contrast to wicked conduct, is acting in accordance with moral principles. This to the man of understanding is as easy as sporting, just as to the fool is shameless sinning; for he follows in this an inner impulse, it brings to him joy, it is the element in which he feels himself satisfied.

Verse 24
Pro 10:24 24 That of which the godless is afraid cometh upon him,     And what the righteous desires is granted to him. The formation of the clause 24a is like the similar proverb, Pro 11:27; the subject-idea has there its expression in the genitival annexum, of which Gen 9:6 furnishes the first example; in this passage before us it stands at the beginning, and is, as in Pro 10:22, emphatically repeated with היא. מגורה, properly the turning oneself away, hence shrinking back in terror; here, as Isa 66:4, of the object of fear, parallel to תּאוה, wishing, of the object of the wish. In 24b Ewald renders יתּן as adj. from יתן (whence איתן ecne), after the form פּקּח, and translates: yet to the righteous desire is always green. But whether יתּן is probably formed from יתן, and not from נתן, is a question in Pro 12:12, but not here, where wishing and giving (fulfilling) are naturally correlata. Hitzig corrects יתּן, and certainly the supplying of 'ה is as little appropriate here as at Pro 13:21. Also a “one gives” is scarcely intended (according to which the Targ., Syr., and Jerome translate passively), in which case the Jewish interpreters are wont to explain יתן, scil. הנותן; for if the poet thought of יתן fo with a personal subject, why did he not rescue it from the dimness of such vague generality? Thus, then, יתן is, with Böttcher, to be interpreted as impersonal, like Pro 13:10; Job 37:10, and perhaps also Gen 38:28 (Ewald, §295a): what the righteous wish, that there is, i.e., it becomes actual, is fulfilled. In this we have not directly and exclusively to think of the destiny at which the godless are afraid (Heb 10:27), and toward which the desire of the righteous goes forth; but the clause has also truth which is realized in this world: just that which they greatly fear, e.g., sickness, bankruptcy, the loss of reputation, comes upon the godless; on the contrary that which the righteous wish realizes itself, because their wish, in its intention, and kind, and content, stands in harmony with the order of the moral world.

Verse 25
There now follows a series of proverbs, broken by only one dissimilar proverb, on the immoveable continuance of the righteous: