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 denotes, to bring good improvement, to advance powerfully the recovery. Schultens compares the Arab. jahy, nitescere, disserenari, as Menahem has done ננהּ, but this word is one of the few words which are explained exclusively from the Syriac (and Aethiop.). גּרם (here and at Pro 25:15) is the word interchanging with עצם, Pro 15:30; Pro 16:24.

Verse 23
Pro 17:23 23 Bribery from the bosom the godless receiveth,     To pervert the ways of justice. Regarding שׂחד, vid., Pro 17:8. The idea of this word, as well as the clause containing the purpose, demand for the רשׁע a high judicial or administrative post. The bosom, חק (חיק), is, as Pro 16:23, that of the clothing. From the bosom, מחק, where it was kept concealed, the gift is brought forth, and is given into the bosom, בּחק, Pro 21:14, of him whose favour is to be obtained - an event taking place under four eyes, which purposely withdraws itself from the observation of any third person. Since this is done to give to the course of justice a direction contrary to rectitude, the giver of the bribe has not right on his side; and, under the circumstances, the favourable decision which he purchases may be at once the unrighteous sentence of a צדיק, accusing him, or accused by him, Pro 18:5.

Verse 24
Pro 17:24 24 The understanding has his attention toward wisdom;     But the eyes of a fool are on the end of the earth. Many interpreters explain, as Euchel: “The understanding finds wisdom everywhere; The eyes of the fool seek it at the end of the world.” Ewald refers to Deu 30:11-14 as an unfolding of the same thought. But although it may be said of the fool (vid., on the contrary, Pro 15:14) that he seeks wisdom, only not at the right place, as at Pro 14:6, of the mocker that he seeks wisdom but in vain, yet here the order of the words, as well as the expression, lead us to another thought: before the eyes of the understanding את־פּניע, as Gen 33:18; 1Sa 2:11, and frequently in the phrase 'את־פני ה, e.g., 1Sa 1:22) wisdom lies as his aim, his object, the end after which he strives; on the contrary, the eyes of the fool, without keeping that one necessary thing in view, wander in alia omnia, and roam about what is far off, without having any fixed object. The fool is everywhere with his thoughts, except where he ought to be. Leaving out of view that which lies nearest, he loses himself in aliena. The understanding has an ever present