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 but after the manner of synonymous parallelism it places itself in the same rank with 1a, since, that the wise man stands so high, and no one like him looks through the centre of things, is repeated in another form: “Wisdom maketh his face bright” is thus to be understood after Psa 119:130 and Psa 19:9, wisdom draws the veil from his countenance, and makes it clear; for wisdom is related to folly as light is to darkness, Ecc 2:13. The contrast, ישׁ ... עזו (“and the rudeness of his face is changed”), shows, however, that not merely the brightening of the countenance, but in general that intellectual and ethical transfiguration of the countenance is meant, in which at once, even though it should not in itself be beautiful, we discover the educated man rising above the common rank. To translate, with Ewald: and the brightness of his countenance is doubled, is untenable; even supposing that ישׁנּא can mean, like the Arab. yuthattay, duplicatur, still עז, in the meaning of brightness, is in itself, and especially with פּניו, impossible, along with which it is, without doubt, to be understood after az panim, Deu 28:50; Dan 8:23, and hē'ēz panim, Pro 7:13, or bephanim, Pro 21:29, so that thus פנים עז has the same meaning as the post-bibl. פנים עזּוּת, stiffness, hardness, rudeness of countenance = boldness, want of bashfulness, regardlessness, e.g., Shabbath 30b, where we find a prayer in these words: O keep me this day from פנים עזי and from עזות פ (that I may not incur the former or the latter). The Talm. Taanith 7b, thus explaining, says: “Every man to whom עזות פ belongs, him one may hate, as the scripture says, ישּׂנא ... ועז (do not read ישׁנּא).” The lxx translates μισητηήσεται will be hated, and thus also the Syr.; both have thus read as the Talm. has done, which, however, bears witness in favour of ישׁנּא as the traditional reading. It is not at all necessary, with Hitzig, after Zirkel, to read y|shane': but boldness disfigureth his countenance; עז in itself alone, in the meaning of boldness, would, it is true, along with פניו as the obj. of the verb, be tenable; but the change is unnecessary, the passive affords a perfectly intelligible meaning: the boldness, or rudeness, of his visage is changed, viz., by wisdom (Böttch., Ginsb., Zöckl.). The verb שׁנה (שנא, Lam 4:1) means, Mal 3:6, merely “to change, to become different;” the Pih. שׁנּה, Jer 52:33, שׁנּא, 2Ki 25:29, denotes in these two passages a change in melius, and the proverb of the Greek, Sir. 13:24, - Καρδία ἀντηρώπου ἀλλοιοῖ τὸ πρόσωπον αὐτοῦ ἐάν τε εἰς ἀγαθὰ ἐάν τε εἰς κακά, is preserved to us in its original form thus: לב אדם ישׁנּא פניו בּין לטוב וּבין לרע׃