Amsal 12:19

12:19 The one who tells the truth ¹  will endure forever,

but the one who lies ²  will last only for a moment. ³ 

Amsal 29:14

29:14 If a king judges the poor in truth, ⁴ 

his throne ⁵  will be established forever.

Amsal 6:9

6:9 How long, you sluggard, will you lie there?

When will you rise from your sleep? ⁶ 

Amsal 19:18

19:18 Discipline your child, for ⁷  there is hope,

but do not set your heart ⁸  on causing his death. ⁹ 

Amsal 10:30

10:30 The righteous will never be moved,

but the wicked will not inhabit the land. ¹⁰ 

Amsal 1:22

1:22 “How long will you simpletons ¹¹  love naiveté? ¹² 

How long ¹³  will mockers ¹⁴  delight ¹⁵  in mockery ¹⁶ 

and fools ¹⁷  hate knowledge?

Amsal 6:21

6:21 Bind them ¹⁸  on your heart continually;

fasten them around your neck.

Amsal 28:2

28:2 When a country is rebellious ¹⁹  it has many princes, ²⁰ 

but by someone who is discerning and knowledgeable ²¹  order is maintained. ²² 

Amsal 4:18

4:18 But the path of the righteous is like the bright morning light, ²³ 

growing brighter and brighter ²⁴  until full day. ²⁵ 

Amsal 17:28

17:28 Even a fool who remains silent is considered ²⁶  wise,

and the one who holds his tongue is deemed discerning. ²⁷ 

Amsal 23:10

23:10 Do not move an ancient boundary stone,

or take over ²⁸  the fields of the fatherless,

Amsal 6:8

6:8 yet it prepares its food in the summer;

it gathers at the harvest what it will eat. ²⁹ 

Amsal 6:33

6:33 He will be beaten and despised, ³⁰ 

and his reproach will not be wiped away; ³¹ 

Amsal 7:20

7:20 He has taken a bag of money with him; ³² 

he will not return until ³³  the end of the month.” ³⁴ 

Amsal 8:23

8:23 From eternity I was appointed, ³⁵ 

from the beginning, from before the world existed. ³⁶ 

Amsal 10:27

10:27 Fearing the Lord ³⁷  prolongs life, ³⁸ 

but the life span ³⁹  of the wicked will be shortened. ⁴⁰ 

Amsal 22:28

22:28 Do not move an ancient boundary stone ⁴¹ 

which was put in place by your ancestors. ⁴² 

Amsal 27:23-24

27:23 Pay careful attention to ⁴³  the condition of your flocks, ⁴⁴ 

give careful attention ⁴⁵  to your herds,

27:24 for riches do not last ⁴⁶  forever,

nor does a crown last ⁴⁷  from generation to generation.

Amsal 10:3

10:3 The Lord satisfies ⁴⁸  the appetite ⁴⁹  of the righteous,

but he thwarts ⁵⁰  the craving ⁵¹  of the wicked.

Amsal 10:25

10:25 When the storm ⁵²  passes through, the wicked are swept away, ⁵³ 

but the righteous are an everlasting foundation. ⁵⁴ 

Amsal 11:18

11:18 The wicked person ⁵⁵  earns ⁵⁶  deceitful wages, ⁵⁷ 

but the one who sows ⁵⁸  righteousness reaps ⁵⁹  a genuine ⁶⁰  reward. ⁶¹ 

Amsal 12:3

12:3 No one ⁶²  can be established ⁶³  through wickedness,

but a righteous root ⁶⁴  cannot be moved.

Amsal 12:12

12:12 The wicked person desires a stronghold, ⁶⁵ 

but the righteous root ⁶⁶  endures. ⁶⁷ 

Amsal 21:28

21:28 A lying witness ⁶⁸  will perish, ⁶⁹ 

but the one who reports accurately speaks forever. ⁷⁰ 

Amsal 23:21

23:21 because drunkards and gluttons become impoverished,

and drowsiness ⁷¹  clothes them with rags. ⁷² 

Amsal 11:21

11:21 Be assured that ⁷³  the evil person will certainly be punished, ⁷⁴ 

but the descendants of the righteous ⁷⁵  will not suffer unjust judgment. ⁷⁶ 

Amsal 21:6

21:6 Making a fortune ⁷⁷  by a lying tongue is like ⁷⁸  a vapor driven back and forth; ⁷⁹ 

they seek death. ⁸⁰ 

[12:19]  ¹ tn Heb “a lip of truth.” The genitive אֱמֶת (’emet, “truth”) functions as an attributive adjective: “truthful lip.” The term שְׂפַת (sÿfat, “lip”) functions as a synecdoche of part (= lip) for the whole (= person): “truthful person.” The contrast is between “the lip of truth” and the “tongue of lying.”

[12:19]  ² tn Heb “a tongue of deceit.” The genitive שָׁקֶר (shaqer, “deceit”) functions as an attributive genitive. The noun לָשׁוֹן (lashon, “tongue”) functions as a synecdoche of part (= tongue) for the whole (= person): “lying person.”

[12:19]  ³ tn Heb “while I would twinkle.” This expression is an idiom meaning “only for a moment.” The twinkling of the eye, the slightest movement, signals the brevity of the life of a lie (hyperbole). But truth will be established (תִּכּוֹן, tikon), that is, be made firm and endure.

[29:14]  ⁴ tn The king must judge “in truth” (בֶּאֱמֶת, be’emet). Some have interpreted this to mean “faithfully” (KJV, ASV) but that is somewhat unclear. The idea is that the poor must be treated fairly and justly (cf. NIV “with fairness”; NRSV “with equity”); “truth” is that which corresponds to the standard of the law revealed by God. There must be no miscarriage of justice for these people simply because they are poor.

[29:14]  ⁵ sn The term “throne” is a metonymy of subject; it represents the dynasty, the reign of this particular king and his descendants. The qualification of the enduring administration is its moral character. The language of this proverb reflects the promise of the Davidic Covenant (e.g., Prov 16:12; 20:28; 25:5; 31:5).

[6:9]  ⁶ sn The use of the two rhetorical questions is designed to rebuke the lazy person in a forceful manner. The sluggard is spending too much time sleeping.

[19:18]  ⁷ tn The translation understands כִּי (ki) as causal. Some prefer to take כִּי as temporal and translate, “while there is hope” (so KJV, NASB, NCV, NRSV, NLT), meaning that discipline should be administered when the child is young and easily guided. In the causal reading of כִּי, the idea seems to be that children should be disciplined because change is possible due to their youth and the fact that they are not set in their ways.

[19:18]  ⁸ tn The expression “do not lift up your soul/life” to his death may mean (1) “do not set your heart” on his death (cf. ASV, NAB, NASB, NRSV), or it may mean (2) “do not be a willing partner” (cf. NIV). The parent is to discipline a child, but he is not to take it to the extreme and destroy or kill the child.

[19:18]  ⁹ tn The Hiphil infinitive construct הֲמִיתוֹ (h^amito) means “taking it to heart” in this line. The traditional rendering was “and let not your soul spare for his crying.” This involved a different reading than “causing his death” (J. H. Greenstone, Proverbs, 206-7).

[10:30]  ¹⁰ sn This proverb concerns the enjoyment of covenant blessings – dwelling in the land of Israel. It is promised to the righteous for an eternal inheritance, and so the wicked cannot expect to settle there – they will be exiled.

[1:22]  ¹¹ tn Wisdom addresses three types of people: simpletons (פְּתָיִם, pÿtayim), scoffers (לֵצִים, letsim) and fools (כְּסִילִים, kÿsilim). For the term “simpleton” see note on 1:4. Each of these three types of people is satisfied with the life being led and will not listen to reason. See J. A. Emerton, “A Note on the Hebrew Text of Proverbs 1:22-23,” JTS 19 (1968): 609-14.

[1:22]  ¹² tn Heb “simplicity” (so KJV, NASB); NAB “inanity.” The noun פֶּתִי (peti) means “simplicity; lack of wisdom” (BDB 834 s.v.; HALOT 989 s.v. II פֶּתִי). It is related to the term פְּתָיִם (pÿtayim) “simpletons” and so forms a striking wordplay. This lack of wisdom and moral simplicity is inherent in the character of the naive person.

[1:22]  ¹³ tn The second instance of “How long?” does not appear in the Hebrew text; it is supplied in the translation for smoothness and style.

[1:22]  ¹⁴ sn The term לֵצִים (leysim, “scoffers; mockers”) comes from the root לִיץ (lits, “to scorn; to mock; to speak indirectly” (BDB 539 s.v. לִיץ). They are cynical and defiant freethinkers who ridicule the righteous and all for which they stand (e.g., Ps 1:1).

[1:22]  ¹⁵ tn Heb “delight.” The verb (חָמַד, khamad) is often translated “to take pleasure; to delight” but frequently has the meaning of a selfish desire, a coveting of something. It is the term, for example, used for coveting in the Decalogue (Exod 20:17; Deut 5:21) and for the covetous desire of Eve (Gen 3:6) and Achan (Josh 7:21). It is tempting to nuance it here as “illicit desire” for mockery.

[1:22]  ¹⁶ tn Heb “for themselves.” The ethical dative לָהֶם (lahem, “for themselves”) is normally untranslated. It is a rhetorical device emphasizing that they take delight in mockery for their own self-interests.

[1:22]  ¹⁷ sn The term “fool” (כְּסִיל, kÿsil) refers to the morally insensitive dullard (BDB 493 s.v.).

[6:21]  ¹⁸ sn The figures used here are hypocatastases (implied comparisons). There may also be an allusion to Deut 6 where the people were told to bind the law on their foreheads and arms. The point here is that the disciple will never be without these instructions. See further, P. W. Skehan, Studies in Israelite Poetry and Wisdom (CBQMS), 1-8.

[28:2]  ¹⁹ sn The Hebrew word translated “rebellious” has rebellion as its basic meaning, and that is the idea here. The proverb is describing a time when sinfulness brings about social and political unrest.

[28:2]  ²⁰ tn Heb “many are its princes” (so NASB).

[28:2]  sn In such a chaotic time there will be many rulers, either simultaneously or in a rapid sequence. The times of the judges or the days of the northern kings of Israel provide examples.

[28:2]  ²¹ tn Heb “a man who understands [and] knows”; NRSV “an intelligent ruler”; NLT “wise and knowledgeable leaders.”

[28:2]  ²² tc The LXX reads (probably from a different underlying Hebrew text): “It is the fault of a violent man that quarrels start, but they are settled by a man of discernment.” For a survey of suggestions, see C. H. Toy, Proverbs (ICC), 495, and W. McKane, Proverbs (OTL), 630.

[28:2]  tn This last line is difficult. The MT has כֵּן יַאֲרִיךְ (ken ya’arikh). The verb means “to prolong,” but כֵּן (ken) is open to several possibilities for meaning. J. H. Greenstone’s interpretation of it as a noun from the Hollow root כּוּן (kun) with a meaning of “established order” is what is expected here (Proverbs, 293).

[28:2]  sn For a study of the verses in chapters 28 and 29 concerning kings and governments, see B. V. Malchow, “A Manual for Future Monarchs,” CBQ 47 (1985): 238-45.

[4:18]  ²³ tn Heb “like light of brightness.” This construction is an attributive genitive: “bright light.” The word “light” (אוֹר, ’or) refers to the early morning light or the dawn (BDB 21 s.v.). The point of the simile is that the course of life that the righteous follow is like the clear, bright morning light. It is illumined, clear, easy to follow, and healthy and safe – the opposite of what darkness represents.

[4:18]  ²⁴ tn The construction uses the Qal active participle of הָלַךְ (halakh) in a metaphorical sense to add the idea of continuance or continually to the participle הוֹלֵךְ (holekh). Here the path was growing light, but the added participle signifies continually.

[4:18]  ²⁵ tn Heb “until the day is established.” This expression refers to the coming of the full day or the time of high noon.

[17:28]  ²⁶ tn The imperfect tense here denotes possibility: One who holds his tongue [may be considered] discerning.

[17:28]  ²⁷ tn The Niphal participle is used in the declarative/estimative sense with stative verbs: “to be discerning” (Qal) becomes “to be declared discerning” (Niphal). The proverb is teaching that silence is one evidence of wisdom, and that even a fool can thereby appear wise. D. Kidner says that a fool who takes this advice is no longer a complete fool (Proverbs [TOTC], 127). He does not, of course, become wise – he just hides his folly.

[23:10]  ²⁸ tn Or “encroach on” (NIV, NRSV); Heb “go into.”

[6:8]  ²⁹ tc The LXX adds a lengthy section at the end of the verse on the lesson from the bee: “Or, go to the bee and learn how diligent she is and how seriously she does her work – her products kings and private persons use for health – she is desired and respected by all – though feeble in body, by honoring wisdom she obtains distinction.” The Greek translator thought the other insect should be mentioned (see C. H. Toy, Proverbs [ICC], 124).

[6:8]  tn Heb “its food.”

[6:33]  ³⁰ tn Heb “He will receive a wound and contempt.”

[6:33]  ³¹ sn Even though the text has said that the man caught in adultery ruins his life, it does not mean that he was put to death, although that could have happened. He seems to live on in ignominy, destroyed socially and spiritually. He might receive blows and wounds from the husband and shame and disgrace from the spiritual community. D. Kidner observes that in a morally healthy society the adulterer would be a social outcast (Proverbs [TOTC], 75).

[7:20]  ³² tn Heb “in his hand.”

[7:20]  ³³ tn Heb “he will come back at.”

[7:20]  ³⁴ tn Heb “new moon.” Judging from the fact that the husband took a purse of money and was staying away until the next full moon, the woman implies that they would be safe in their escapade. If v. 9 and v. 20 are any clue, he could be gone for about two weeks – until the moon is full again.

[8:23]  ³⁵ tn The first parallel verb is נִסַּכְתִּי (nissakhti), “I was appointed.” It is not a common word; it occurs here and in Ps 2:6 for the coronation of the king. It means “installed, set.”

[8:23]  ³⁶ tn The verb “existed” does not appear in the Hebrew text, but has been supplied in the translation in the light of the context.

[10:27]  ³⁷ tn Heb “the fear of the Lord.” The term יְהוָה (yÿhvah, “the Lord”) functions as an objective genitive.

[10:27]  ³⁸ tn Heb “days” (so KJV, ASV).

[10:27]  ³⁹ tn Heb “years.” The term “years” functions as a synecdoche of part (= years) for the whole (= lifespan).

[10:27]  ⁴⁰ sn This general saying has to be qualified with the problem of the righteous suffering and dying young, a problem that perplexed the sages of the entire ancient world. But this is the general principle: The righteous live longer because their life is the natural one and because God blesses them.

[22:28]  ⁴¹ sn Moving a boundary stone was (and still is) a major problem. The boundaries that were established by the forefathers were to be preserved, but no law would stop such violations if people lacked integrity (e.g., Deut 19:14; 27:17; 1 Kgs 21:16-19). Boundaries in Israel were sacred because God owned the land and he apportioned the property to the tribes. To extend one’s property illegally by moving a neighbor’s boundary marker was a violation of covenant and oath. Of course, disputes could arise when both sides claim their ancestors established a boundary.

[22:28]  ⁴² tn Heb “your fathers” (so NAB, NASB).

[22:28]  sn The fourth saying deals with respect for property that belongs to other people (cf. Instruction of Amenemope, chap. 6, 7:12-13 [ANET 422]).

[27:23]  ⁴³ tn The sentence uses the infinitive absolute and the imperfect from יָדַע (yada’, “to know”). The imperfect here has been given the obligatory nuance, “you must know,” and that has to be intensified with the infinitive.

[27:23]  ⁴⁴ tn Heb “the faces of your flock.”

[27:23]  ⁴⁵ tn The idiom is “place [it on] your heart” or “take to heart.” Cf. NLT “put your heart into.”

[27:23]  sn The care of the flock must become the main focus of the will, for it is the livelihood. So v. 23 forms the main instruction of this lengthy proverb (vv. 23-27).

[27:24]  ⁴⁶ tn Heb “riches are not forever” (so KJV, NASB); TEV “wealth is not permanent.” The term “last” is supplied in the translation for clarity.

[27:24]  ⁴⁷ tn The conjunction and the particle indicate that the same nuance continues here in the second colon, and so “last” has been supplied here as well.

[10:3]  ⁴⁸ tn Heb “does not allow…to go hungry.” The expression “The Lord does not allow the appetite of the righteous to go hungry” is an example of tapeinosis – a figurative expression stated in the negative to emphasize the positive: The Lord satisfies the appetite of the righteous.

[10:3]  ⁴⁹ tn The term נֶפֶשׁ (nefesh) means “soul” but its root meaning is “throat” and it has a broad range of meanings; here it denotes “appetite” (BDB 660 s.v. 5.a; see, e.g., Pss 63:6; 107:9; Prov 27:7; Isa 56:11; 58:10; Jer 50:19; Ezek 7:19). The term could denote “desire” (BDB 660 s.v. 6.a) which would include the inner urge for success. By contrast, the wicked live unfulfilled lives – as far as spiritual values are concerned.

[10:3]  ⁵⁰ tn Heb “thrusts away” (cf. ASV, NASB); NLT “refuses to satisfy.” The verb הָדַף (hadaf) means “to thrust away; to push; to drive,” either to depose or reject (BDB 213 s.v.).

[10:3]  ⁵¹ tn This verse contrasts the “appetite” of the righteous with the “craving” of the wicked. This word הַוַּה (havvah, “craving”) means “desire” often in a bad sense, as ‘the desire of the wicked,” which could not be wholesome (Ps 52:9).

[10:25]  ⁵² sn The word for “storm wind” comes from the root סוּף (suf, “to come to an end; to cease”). The noun may then describe the kind of storm that makes an end of things, a “whirlwind” (so KJV, NASB; NLT “cyclone”). It is used in prophetic passages that describe swift judgment and destruction.

[10:25]  ⁵³ tn Heb “the wicked are not”; ASV, NAB, NASB “is no more.”

[10:25]  ⁵⁴ tn Heb “a foundation forever”; NLT “have a lasting foundation.”

[10:25]  sn The metaphor compares the righteous to an everlasting foundation to stress that they are secure when the catastrophes of life come along. He is fixed in a covenantal relationship and needs not to fear passing misfortunes. The wicked has no such security.

[11:18]  ⁵⁵ tn The form is the masculine singular adjective used as a substantive.

[11:18]  ⁵⁶ tn Heb “makes” (so NAB).

[11:18]  ⁵⁷ tn Heb “wages of deception.”

[11:18]  sn Whatever recompense or reward the wicked receive will not last, hence, it is deceptive (R. B. Y. Scott, Proverbs, Ecclesiastes [AB], 88).

[11:18]  ⁵⁸ sn The participle “sowing” provides an implied comparison (the figure is known as hypocatastasis) with the point of practicing righteousness and inspiring others to do the same. What is sown will yield fruit (1 Cor 9:11; 2 Cor 9:6; Jas 3:18).

[11:18]  ⁵⁹ tn The term “reaps” does not appear in the Hebrew but has been supplied in the translation from context for the sake of smoothness.

[11:18]  ⁶⁰ tn Heb “true” (so NASB, NRSV); KJV, NAB, NIV “sure.”

[11:18]  ⁶¹ sn A wordplay (paronomasia) occurs between “deceptive” (שָׁקֶר, shaqer) and “reward” (שֶׂכֶר, sekher), underscoring the contrast by the repetition of sounds. The wages of the wicked are deceptive; the reward of the righteous is sure.

[12:3]  ⁶² tn Heb “a man cannot be.”

[12:3]  ⁶³ tn The Niphal imperfect of כּוּן (cun, “to be established”) refers to finding permanent “security” (so NRSV, TEV, CEV) before God. Only righteousness can do that.

[12:3]  ⁶⁴ tn Heb “a root of righteousness.” The genitive צַדִּיקִים (tsadiqim, “righteousness”) functions as an attributive adjective. The figure “root” (שֹׁרֶשׁ, shoresh) stresses the security of the righteous; they are firmly planted and cannot be uprooted (cf. NLT “the godly have deep roots”). The righteous are often compared to a tree (e.g., 11:30; Ps 1:3; 92:13).

[12:12]  ⁶⁵ tn This line is difficult to interpret. BDB connects the term מְצוֹד (mÿtsod) to II מָצוֹד which means (1) “snare; hunting-net” and (2) what is caught: “prey” (BDB 844-45 s.v. II מָצוֹד). This would function as a metonymy of cause for what the net catches: the prey. Or it may be saying that the wicked get caught in their own net, that is, reap the consequences of their own sins. On the other hand, HALOT 622 connects מְצוֹד (mÿtsod) to II מְצוּדָה (mÿtsudah, “mountain stronghold”; cf. NAB “the stronghold of evil men will be demolished”). The LXX translated it as: “The desires of the wicked are evil.” The Syriac has: “The wicked desire to do evil.” The Latin expands it: “The desire of the wicked is a defense of the worst [things, or persons].” C. H. Toy suggests emending the text to read “wickedness is the net of bad men” (Proverbs [ICC], 250).

[12:12]  ⁶⁶ tn Heb “the root of righteousness.” The genitive צַדִּיקִים (tsadiqim, “righteousness”) functions as an attributive adjective. The wicked want what belongs to others, but the righteous continue to flourish.

[12:12]  ⁶⁷ tc The MT reads יִתֵּן (yitten, “gives,” from נָתַן [natan, “to give”]), and yields an awkward meaning: “the root of the righteous gives.” The LXX reads “the root of the righteous endures” (cf. NAB). This suggests a Hebrew Vorlage of אֵיתָן (’etan, “constant; continual”; HALOT 44-45 s.v. I אֵיתָן 2) which would involve the omission of א (alef) in the MT. The metaphor “root” (שֹׁרֶשׁ, shoresh) is often used in Proverbs for that which endures; so internal evidence supports the alternate tradition.

[21:28]  ⁶⁸ tn Heb “a witness of lies,” an attributive genitive.

[21:28]  ⁶⁹ tn The Hebrew verb translated “will perish” (יֹאבֵד, yo’bed) could mean that the false witness will die, either by the hand of God or by the community. But it also could be taken in the sense that the false testimony will be destroyed. This would mean that “false witness” would be a metonymy of cause – what he says will perish (cf. NCV “will be forgotten”).

[21:28]  ⁷⁰ tn Heb “but a man who listens speaks forever.” The first part of it may mean (1) a true witness, one who reports what he actually hears. But it may also refer to (2) someone who listens to the false testimony given by the false witness. The NIV follows the suggestion of a homonym for the Hebrew word with the meaning “will perish/be destroyed”: “will be destroyed forever.” This suggests a synonymous pair of ideas rather than a contrast. Others accept antithetical parallelism. C. H. Toy suggested an idea like “be established” to contrast with “will perish” (Proverbs [ICC], 411). W. McKane suggested it meant the truthful witness “will speak to the end” without being put down (Proverbs [OTL], 556). It is simpler to interpret the words that are here in the sense of a contrast. The idea of speaking forever/to the end would then be hyperbolic.

[23:21]  ⁷¹ tn Here “drowsiness” is a metonymy of effect or adjunct, put for the drunkenness and gluttony that causes it. So all of it, the drunkenness and the drowsiness that comes from it, brings on the ruin (cf. CEV “you will end up poor”). Likewise, “rags” is a metonymy of adjunct, associated with the poverty brought on by a dissolute lifestyle.

[23:21]  ⁷² sn This is the fourteenth saying, warning about poor associations. Drunkenness and gluttony represent the epitome of the lack of discipline. In the Mishnah they are used to measure a stubborn and rebellious son (m. Sanhedrin 8). W. G. Plaut notes that excessive drinking and eating are usually symptoms of deeper problems; we usually focus more on the drinking because it is dangerous to others (Proverbs, 241-42).

[11:21]  ⁷³ tn The expression “hand to hand” refers the custom of striking hands to confirm an agreement (M. Anbar, “Proverbes 11:21; 16:15; יד ליד, «sur le champ»,” Bib 53 [1972]: 537-38). Tg. Prov 11:21 interprets it differently: “he who lifts up his hand against his neighbor will not go unpunished.”

[11:21]  ⁷⁴ tn Heb “will not be free.” The verb נָקָה (naqah) means “to be clean; to be empty.” In the Niphal it means “to be free of guilt; to be clean; to be innocent,” and therefore “to be exempt from punishment” (BDB 667 s.v. Niph). The phrase “will not go unpunished” (cf. NAB, NASB, NIV, NRSV) is an example of tapeinosis (a negative statement that emphasizes the positive opposite statement): “will certainly be punished” (cf. TEV, CEV, NLT).

[11:21]  ⁷⁵ tn Heb “the seed of the righteous.” This is an idiom that describes a class of people who share the nature of righteousness (e.g., Isa 1:4; 65:23). The word “seed” (hypocatastasis) means “offspring.” Some take it literally, as if it meant that the children of the righteous will escape judgment (Saadia, a Jewish scholar who lived a.d. 882-942). The LXX translates it in a different sense: “he that sows righteousness will receive a faithful reward.”

[11:21]  ⁷⁶ tn Heb “will be delivered” (so NASB). The phrase “from unjust judgment” does not appear in the Hebrew but is implied by the idiom.

[21:6]  ⁷⁷ tn The first word of the verse is the noun meaning “doing, deed, work.” The BHS editors suggest reading with the LXX an active participle – “the one who makes” (cf. NAB “He who makes”). The second word means “treasure,” from the verb “lay up, store up.” It is an objective genitive here.

[21:6]  ⁷⁸ tn The comparative “like” does not appear in the Hebrew text, but is implied by the metaphor; it is supplied for the sake of clarity.

[21:6]  ⁷⁹ tn The Hebrew הֶבֶל נִדָּף (hevel nidaf) is properly “a driven vapor” (“driven” = the Niphal participle). The point of the metaphor is that the ill-gotten gains will vanish into thin air. The LXX has “pursues” (as if reading רֹדֵף, rodef); cf. NAB “chasing a bubble over deadly snares.”

[21:6]  ⁸⁰ tn The Hebrew has “seekers of death,” meaning “[they that seek them] are seekers of death,” or that the fortune is “a fleeting vapor for those who seek death.” The sense is not readily apparent. The Greek and the Latin versions have “snares of death”; the form מוֹקְשֵׁי (moqÿshe) was read instead of מְבַקְשֵׁי (mÿvaqshe). This reading does not make a more credible metaphor, and one must explain the loss of the letter ב (bet) in the textual variant. It is, however, slightly easier to interpret in the verse, and is followed by a number of English versions (e.g., NAB, NIV, NRSV, NLT). But whether the easier reading is the correct one in this case would be difficult to prove.