Amsal 13:22

13:22 A benevolent ¹  person leaves an inheritance ²  for his grandchildren, ³ 

but the wealth of a sinner is stored up for the righteous. ⁴ 

Amsal 28:8

28:8 The one who increases his wealth by increasing interest ⁵ 

gathers it for someone who is gracious ⁶  to the needy.

Pengkhotbah 2:26

2:26 For to the one who pleases him, ⁷  God gives wisdom, knowledge, and joy,

but to the sinner, he gives the task of amassing ⁸  wealth ⁹  –

only to give ¹⁰  it ¹¹  to the one who pleases God.

This ¹²  task of the wicked ¹³  is futile – like chasing the wind!

[13:22]  ¹ tn Heb “good.”

[13:22]  ² sn In ancient Israel the idea of leaving an inheritance was a sign of God’s blessing; blessings extended to the righteous and not the sinners.

[13:22]  ³ tn Heb “the children of children.”

[13:22]  ⁴ sn In the ultimate justice of God, the wealth of the wicked goes to the righteous after death (e.g., Ps 49:10, 17).

[28:8]  ⁵ tn Heb “by interest and increase” (so ASV; NASB “by interest and usury”; NAB “by interest and overcharge.” The two words seem to be synonyms; they probably form a nominal hendiadys, meaning “by increasing [exorbitant] interest.” The law prohibited making a commission or charging interest (Exod 22:25; Lev 25:36-37; Deut 23:20; Ps 15:5). If the poor needed help, the rich were to help them – but not charge them interest.

[28:8]  ⁶ tn The term חוֹנֵן (khonen, “someone who shows favor”) is the active participle.

[28:8]  sn The verse is saying that in God’s justice wealth amassed unjustly will eventually go to the poor. God will take the wealth away from them and give it to people who will distribute it better to the poor.

[2:26]  ⁷ tn Heb “for to a man who is good before him.”

[2:26]  ⁸ sn The phrase the task of amassing wealth (Heb “the task of gathering and heaping up”) implicitly compares the work of the farmer reaping his crops and storing them up in a barn, to the work of the laborer amassing wealth as the fruit of his labor. However, rather than his storehouse being safe for the future, the sinner is deprived of it.

[2:26]  ⁹ tn The word “wealth” does not appear in the Hebrew text, but is supplied in the translation for clarity.

[2:26]  ¹⁰ sn The three-fold repetition of the Hebrew word translated “give” in the first part of this verse creates irony: God “gives” the righteous the ability to prosper and to find enjoyment in his work; but to the wicked He “gives” the task of “giving” his wealth to the righteous.

[2:26]  ¹¹ tn The word “it” (an implied direct object) does not appear in the Hebrew text, but is supplied in the translation for clarity.

[2:26]  ¹² tn The antecedent of the demonstrative pronoun זֶה (zeh, “this”) is debated: (1) Some refer it to the enjoyment which Qoheleth had just commended in 2:24-26. However, this is inconsistent with the enjoyment theme found elsewhere in the book. It also ignores the fact that 2:24-26 states that such enjoyment is a good gift from God. (2) Others refer it to the term “toil” (עָמָל, ’amal) which is repeated throughout 2:18-26. However, Qoheleth affirmed that if one is righteous, he can find enjoyment in his toil, even though so much of it is ultimately futile. (3) Therefore, it seems best to refer it to the grievous “task” (עִנְיָן, ’inyan) God has given to the sinner in 2:26b. Consistent with the meaning of הֶבֶל (hevel, “futile; profitless; fruitless”), 2:26b emphasizes that the “task” of the sinner is profitless: he labors hard to amass wealth, only to see the fruit of his labor given away to someone else. The righteous man’s enjoyment of his work and the fruit of his labor under the blessing of God (2:24-26a) is not included in this.

[2:26]  ¹³ tn The phrase “task of the wicked” does not appear in the Hebrew text, but is supplied in the translation for clarity.