Amsal 22:8
Konteks22:8 The one who sows 1 iniquity will reap trouble,
and the rod of his fury 2 will end.
Amsal 11:19
Konteks11:19 True 3 righteousness leads to 4 life,
but the one who pursues evil pursues it 5 to his own death. 6
Amsal 12:21
Konteks12:21 The righteous do not encounter 7 any harm, 8
but the wicked are filled with calamity. 9
Amsal 16:6
Konteks16:6 Through loyal love and truth 10 iniquity is appeased; 11
[22:8] 1 sn The verse is making an implied comparison (a figure of speech known as hypocatastasis) between sowing and sinning. One who sins is like one who sows, for there will be a “harvest” or a return on the sin – trouble.
[22:8] 2 tc There is a variant reading in the LXX; instead of “the rod of his wrath” it reads “the punishment of his deeds.” C. H. Toy wishes to emend שֵׁבֶט (shevet) to שֶׁבֶר (shever), “the produce of his work” (Proverbs [ICC], 416). But the Hebrew text is not obscure, and שֶׁבֶר does not exactly mean “produce.” The expression “rod of his wrath” may not follow the imagery of 8a very closely, but it is nonetheless understandable. The “rod” is a symbol of power; “wrath” is a metonymy of cause indicating what wrath will do, and an objective genitive. The expression signifies that in reaping trouble for his sins this person will no longer be able to unleash his fury on others. The LXX adds: “A man who is cheerful and a giver God blesses” (e.g., 2 Cor 9:7).
[11:19] 3 tn Heb “the veritable of righteousness.” The adjective כֵּן (ken, “right; honest; veritable”) functions substantivally as an attributive genitive, meaning “veritable righteousness” = true righteousness (BDB 467 s.v. 2; HALOT 482 s.v. I כֵּן 2.b). One medieval Hebrew
[11:19] 4 tn 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.
[11:19] 5 tn The phrase “pursues it” does not appear in the Hebrew but has been supplied in the translation from context.
[11:19] 6 sn “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.
[12:21] 7 tn Heb “is not allowed to meet to the righteous.”
[12:21] 8 tn Heb “all calamity.” The proper nuance of אָוֶן (’aven) is debated. It is normally understood metonymically (effect) as “harm; trouble,” that is, the result/effect of wickedness (e.g., Gen 50:20). Rashi, a Jewish scholar who lived
[12:21] 9 tn The expression רָע מָלְאוּ (malÿ’u ra’, “to be full of evil”) means (1) the wicked do much evil or (2) the wicked experience much calamity (cf. NAB, NIV, NRSV, NLT).
[16:6] 10 sn These two words are often found together to form a nominal hendiadys: “faithful loyal love.” The couplet often characterize the
[16:6] 11 tn Heb “is atoned”; KJV “is purged”; NAB “is expiated.” The verb is from I כָּפַר (kafar, “to atone; to expiate; to pacify; to appease”; HALOT 493-94 s.v. I כפר). This root should not be confused with the identically spelled Homonym II כָּפַר (kafar, “to cover over”; HALOT 494 s.v. II *כפר). Atonement in the OT expiated sins, it did not merely cover them over (cf. NLT). C. H. Toy explains the meaning by saying it affirms that the divine anger against sin is turned away and man’s relation to God is as though he had not sinned (Proverbs [ICC], 322). Genuine repentance, demonstrated by loyalty and truthfulness, appeases the anger of God against one’s sin.
[16:6] 12 tn Heb “fear of the
[16:6] 13 tn Heb “turns away from”; NASB “keeps away from.”
[16:6] 14 sn The Hebrew word translated “evil” (רַע, ra’) can in some contexts mean “calamity” or “disaster,” but here it seems more likely to mean “evil” in the sense of sin. Faithfulness to the