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Selected Verse: Proverbs 28:22 - King James

Verse	Translation	Text
Pr 28:22	King James	He that hasteth to be rich hath an evil eye, and considereth not that poverty shall come upon him.

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A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]
(Compare Pro 28:20). evil eye--in the general sense of Pro 23:6, here more specific for covetousness (compare Pro 22:9; Mat 20:15). poverty . . . him--by God's providence.

A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]

(Compare Pro 28:20).

evil eye--in the general sense of Pro 23:6, here more specific for covetousness (compare Pro 22:9; Mat 20:15).

poverty . . . him--by God's providence.

Notes on the Bible, by Albert Barnes, [1834]
The covetous temper leads not only to dishonesty, but to the "evil eye" of envy; and the temper of grudging, carking care, leads him to poverty.

Notes on the Bible, by Albert Barnes, [1834]

The covetous temper leads not only to dishonesty, but to the "evil eye" of envy; and the temper of grudging, carking care, leads him to poverty.

Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78]
22 The man of an evil eye hasteneth after riches, And knoweth not that want shall come upon him. Hitzig renders 'אישׁ וגו the man of an evil eye as apos. of the subject; but in that case the phrase would have been אישׁ רע עין נבהל להון (cf. e.g., Pro 29:1). רע עין (Pro 23:6) is the jealous, envious, grudging, and at the same time covetous man. It is certainly possible that an envious man consumes himself in ill-humour without quietness, as Hitzig objects; but as a rule there is connected with envy a passionate endeavour to raise oneself to an equal height of prosperity with the one who is the object of envy; and this zeal, proceeding from an impure motive, makes men blind to the fact that thereby they do not advance, but rather degrade themselves, for no blessing can rest on it; discontentedness loses, with that which God has assigned to us, deservedly also that which it has. The pret. נבחל, the expression of a fact; the part. נבהל, the expression of an habitual characteristic action; the word signifies praeceps (qui praeceps fertur), with the root-idea of one who is unbridled, who is not master of himself (vid., under Psa 2:5, and above at Pro 20:21). The phrase wavers between נבהל (Kimchi, under בהל; and Norzi, after Codd. and old editions) and נבהל (thus, e.g., Cod. Jaman); only at Psa 30:8 נבהל stands unquestioned. חסר [want] is recognised by Symmachus, Syr., and Jerome. To this, as the authentic reading, cf. its ingenious rendering of Bereschith Rabba, c. 58, to Gen 23:14. The lxx reads, from 22b, that a חסיד, ἐλεήμων, will finally seize the same riches, according to which Hitzig reads חסד, disgrace, shame (cf. Pro 25:10).

Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78]

22 The man of an evil eye hasteneth after riches,

And knoweth not that want shall come upon him.

Hitzig renders 'אישׁ וגו the man of an evil eye as apos. of the subject; but in that case the phrase would have been אישׁ רע עין נבהל להון (cf. e.g., Pro 29:1). רע עין (Pro 23:6) is the jealous, envious, grudging, and at the same time covetous man. It is certainly possible that an envious man consumes himself in ill-humour without quietness, as Hitzig objects; but as a rule there is connected with envy a passionate endeavour to raise oneself to an equal height of prosperity with the one who is the object of envy; and this zeal, proceeding from an impure motive, makes men blind to the fact that thereby they do not advance, but rather degrade themselves, for no blessing can rest on it; discontentedness loses, with that which God has assigned to us, deservedly also that which it has. The pret. נבחל, the expression of a fact; the part. נבהל, the expression of an habitual characteristic action; the word signifies praeceps (qui praeceps fertur), with the root-idea of one who is unbridled, who is not master of himself (vid., under Psa 2:5, and above at Pro 20:21). The phrase wavers between נבהל (Kimchi, under בהל; and Norzi, after Codd. and old editions) and נבהל (thus, e.g., Cod. Jaman); only at Psa 30:8 נבהל stands unquestioned. חסר [want] is recognised by Symmachus, Syr., and Jerome. To this, as the authentic reading, cf. its ingenious rendering of Bereschith Rabba, c. 58, to Gen 23:14. The lxx reads, from 22b, that a חסיד, ἐλεήμων, will finally seize the same riches, according to which Hitzig reads חסד, disgrace, shame (cf. Pro 25:10).

Explanatory Notes on the Whole Bible, by John Wesley [1754-65]
Evil eye - Is uncharitable to persons in want, and envious to those who get any thing besides him. Poverty - And consequently that he shall need the pity and help of others.

Explanatory Notes on the Whole Bible, by John Wesley [1754-65]

Evil eye - Is uncharitable to persons in want, and envious to those who get any thing besides him. Poverty - And consequently that he shall need the pity and help of others.

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