Proverbs 11:17–19

Footnotes

1. 48 Heb “man of kindness.” This contrasts the “kind person” and the “cruel person” (one who is fierce, cruel), showing the consequences of their dispositions.
2. 49 The term גֹּמֶל (gomel) means “to deal fully [or “adequately”] with” someone or something. The kind person will benefit himself.
3. 50 Heb “his own soul.” The term נֶפֶשׁ (nefesh, “soul”) is used as a synecdoche of part (= soul) for the whole (= person): “himself” ( 660 4).
4. 51 Heb “brings trouble to his flesh.” There may be a conscious effort by the sage to contrast “soul” and “body”: He contrasts the benefits of kindness for the “soul” (translated “himself”) with the trouble that comes to the “flesh/body” (translated “himself”) of the cruel.
5. 52 The form is the masculine singular adjective used as a substantive.
6. 53 Heb “makes” (so ).
7. 54 Heb “wages of deception.” Whatever recompense or reward the wicked receive will not last, hence, it is deceptive (R. B. Y. Scott, Proverbs, Ecclesiastes [], 88).
8. 55 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).
9. 56 The term “reaps” does not appear in the Hebrew but has been supplied in the translation from context for the sake of smoothness.
10. 57 Heb “true” (so , ); , , “sure.”
11. 58 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. 59 Heb “the veritable of righteousness.” The adjective כֵּן (ken, “right; honest; veritable”) functions substantivally as an attributive genitive, meaning “veritable righteousness” = true righteousness ( 467 2; I כֵּן 2.b). One medieval Hebrew , , and read בֵּן (ben), “son of righteousness.” That idiom, however, usually introduces bad qualities (“son of worthlessness”). Others interpret it as “righteousness is the foundation of life.” KB identifies the form as a participle and reads it as “steadfast in righteousness”; but the verb does not otherwise exist in the Qal. W. McKane reads it as כָּן (kan, from כּוּן, kun) and translates it “strive after” life (Proverbs [], 435).
13. 60 Heb “is to life.” The expression “leads to” does not appear in the Hebrew text, but the idiom implies it; it is supplied in the translation for smoothness.
14. 61 The phrase “pursues it” does not appear in the Hebrew but has been supplied in the translation from context.
15. 62 “Life” and “death” describe the vicissitudes of this life but can also refer to the situation beyond the grave. The two paths head in opposite directions.