[13:13] 1 tn Heb “the word.” The term “word” means teaching in general; its parallel “command” indicates that it is the more forceful instruction that is meant. Both of these terms are used for scripture.
[13:13] 2 tc The MT reads יֵחָבֶל (yekhavel, “he will pay [for it]”; cf. NAB, NIV) but the BHS editors suggest revocalizing the text to יְחֻבָּל (yÿkhubal, “he will be broken [for it]”; cf. NRSV “bring destruction on themselves”).
[13:13] tn Heb “will be pledged to it.” The Niphal of I חָבַל (khaval) “to pledge” means “to be under pledge to pay the penalty” (BDB 286 s.v. Niph). Whoever despises teaching will be treated as a debtor – he will pay for it if he offends against the law.
[13:13] 3 tn Heb “fears a commandment”; NIV “respects a command.”
[13:13] 4 tn Heb “he” or “that one” [will be rewarded].
[13:13] 5 tc The LXX adds: “A crafty son will have no good thing, but the affairs of a wise servant will be prosperous; and his path will be directed rightly.”
[30:5] 6 sn The text here uses an implied comparison (a figure of speech known as hypocatastasis): It compares the perfection of every word from God with some precious metal that has been refined and purified (e.g., Ps 12:6). The point is that God’s word is trustworthy; it has no defects and flaws, nothing false or misleading. The second half of the verse explains the significance of this point – it is safe to trust the
[30:5] 7 tn The comparative “like” does not appear in the Hebrew text, but is implied by the metaphor; it is supplied in the translation for the sake of clarity.
[30:5] 8 sn The line uses two more figures of speech to declare that God can be trusted for security and salvation. “Shield” is a simple metaphor – God protects. “Take refuge” is another implied comparison (hypocatastasis) – God provides spiritual rest and security for those who put their trust in him.
