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 heaven]: השּׁמים is the accusative of direction - the eagle flies heavenward. Bochart, in the Hierozoïcon, has collected many parallels to this comparison, among which is the figure in Lucian's Timon, where Pluto, the god of wealth, comes to one limping and with difficulty; but going away, outstrips in speed the flight of all birds. The lxx translates ὥσπερ ἀετοῦ καὶ ὑποστρέφει εἰς τὸν οἶκον τοῦ προεστηκότος αὐτοῦ. Hitzig accordingly reads שׁבו לבית משׂגּבּו, and he (the rich patron) withdraws from thee to his own steep residence. But ought not οἶκος τοῦ προεστηκότος αὐτοῦ to be heaven, as the residence of Him who administers wealth, i.e., who gives and again takes it away according to His free-will?

Verses 6-8
There now follows a proverb with unequally measured lines, perhaps a heptastich: 6 Eat not the bread of the jealous,   And let not thyself lust after his dainties; 7 For as one who calculates with himself, so is he:    “Eat and drink,” saith he to thee;    But his heart is not with thee. 8 Thy morsel which thou hast enjoyed wilt thou cast up,   And hast lost thy pleasant words. As טוב עין, Pro 22:9, benignus oculo, denotes the pleasantness and joy of social friendship; so here (cf. Deu 15:9; Mat 15:15) רע עין, malignus oculo, the envy and selfishness of egoism seeking to have and retain all for itself. The lxx ἀνδρὶ βασκάνῳ, for the look of the evil eye, עין רע, עינא בישׁא (cattivo occhio), refers to enchantment; cf. βασκαίνειν, fascinare, to bewitch, to enchant, in modern Greek, to envy, Arab. 'an, to eye, as it were, whence ma‛jûn, ma‛ı̂n, hit by the piercing look of the envious eye, invidiae, as Apuleius says, letali plaga percussus (Fleischer). Regarding תּתאו with Pathach, vid., the parallel line 3a. 7a is difficult. The lxx and Syr. read שׂער [hair]. The Targ. renders תּרעא רמא, and thus reads שׁער [fool], and thus brings together the soul of the envious person and a high portal, which promises much, but conceals only deception behind (Ralbag). Joseph ha-Nakdan reads שׂער with sîn; and Rashi, retaining the schîn, compares the “sour figs,” Jer 29:17.