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 cause of the strange phenomenon that the liberal gains and the niggardly loses is not here expressed, but the following proverb gives the explanation of it:

Verse 25
Pro 11:25 25 A liberal soul [soul of blessing] is made fat,     And he that watereth others is also watered. A synonymous distich (vid., p. 7). A soul of blessing is one from whom blessings go out to others, who is even a blessing to all with whom he comes into fellowship; בּרצה denotes also particularly the gifts of love, 1Sa 25:27, בּרך denotes, if the Arab. is right, which derives it from the fundamental idea “to spread out:” to cause to increase and prosper by means of word and deed. The blessing which goes out from such a soul comes back again to itself: תדשּׁן (as Pro 13:4; Pro 28:25), it is made fat, gains thereby sap and strength in fulness; the Pual refers to the ordinance of God; Pro 22:9 is kindred in meaning to this anima benefica pinguefiet. In 25b יורא is the Aramaic form of writing, but without the Aramaic vocalization (cf. Pro 1:10. תּבא, Isa 21:12 ויּתא). Perhaps the א makes it noticeable that here a different word from יורה, morning rain, is used; however, Symm. translates πρωΐνός, and the ''Graec. Venet.'' (Kimchi following it) ὑετός. As a rule, we do not derive יורא from ירה, of which it would be the Hophal (= יוּרה, as הודע, Lev 4:23, = הוּדע) (Ewald, §131f.); for the idea conspergitur, which the Ho. of the Hiph. יורה, Hos 6:3, expresses, is, as correlate to מרוה, as a parallel word to תדשּׁן, one not of equal force. Jerome was guided by correct feeling, for he translates: et qui inebriat ipse quoque inebriabitur. The stem-word is certainly רוה, whether it is with Hitzig to be punctuated יוּרא = ירוה, or with Fleischer we are to regard יורא as derived per metathesin from ירוה, as for Arab. ârây (to cause to see) is used the vulgar Arab. ârway (in the Syr. Arab.) and âwray (in the Egypt. Arab.). We prefer the latter, for the passing of יורה (from ירוה) into יורה is according to rule, vid., at Pro 23:21.

Verse 26
Pro 11:26 26 Whoso withholdeth corn, him the people curse;     But blessing is on the head of him that selleth it. This proverb is directed against the corn-usurer, whose covetousness and deceitful conduct is described in Amo 8:4-8. But whilst it is there said that they cannot wait till the burdensome