Amsal 12:11

12:11 The one who works ¹  his field will have plenty ²  of food,

but whoever chases daydreams ³  lacks wisdom. ⁴ 

Amsal 12:14

12:14 A person will be satisfied with good from the fruit of his words, ⁵ 

and the work of his hands ⁶  will be rendered to ⁷  him.

Amsal 27:18

27:18 The one who tends a fig tree ⁸  will eat its fruit, ⁹ 

and whoever takes care of ¹⁰  his master will be honored.

Amsal 27:23-27

27:23 Pay careful attention to ¹¹  the condition of your flocks, ¹² 

give careful attention ¹³  to your herds,

27:24 for riches do not last ¹⁴  forever,

nor does a crown last ¹⁵  from generation to generation.

27:25 When the hay is removed and new grass appears,

and the grass from the hills is gathered in,

27:26 the lambs will be for your clothing,

and the goats will be for the price of a field. ¹⁶ 

27:27 And there will be enough goat’s milk for your food, ¹⁷ 

for the food of your household,

and for the sustenance ¹⁸  of your servant girls.

Amsal 28:19

28:19 The one who works his land will be satisfied with food, ¹⁹ 

but whoever chases daydreams ²⁰  will have his fill ²¹  of poverty.

Pengkhotbah 5:9

5:9 The produce of the land is seized ²²  by all of them,

even the king is served ²³  by the fields. ²⁴ 

[12:11]  ¹ sn In the biblical period agriculture was the most common occupation for the people; so “working a field” describes a substantial occupation, but also represents working in general. Diligent work, not get-rich-quick schemes, is the key to ensuring income.

[12:11]  ² tn Heb “will have his fill of” or “will be satisfied with.”

[12:11]  ³ tn Heb “empty things” or “vain things.” The term רֵיקִים (reqim) refers to worthless pursuits in an effort to make money. The fact that the participle used is “chase after” shows how elusive these are. Cf. NIV “fantasies”; NCV “empty dreams”; TEV “useless projects.”

[12:11]  ⁴ tn Heb “heart.” The term לֵב (lev, “heart”) functions as a metonymy of association for wisdom (BDB 524 s.v. 3).

[12:14]  ⁵ tn Heb “fruit of the lips.” The term “fruit” is the implied comparison, meaning what is produced; and “lips” is the metonymy of cause, referring to speech. Proper speech will result in good things.

[12:14]  ⁶ tn Heb “the work of the hands of a man.”

[12:14]  ⁷ tc The Kethib has the Qal imperfect, “will return” to him (cf. NASB); the Qere preserves a Hiphil imperfect, “he/one will restore/render” to him (cf. KJV, ASV). The Qere seems to suggest that someone (God or people) will reward him in kind. Since there is no expressed subject, it may be translated as a passive voice.

[27:18]  ⁸ sn Tending fig trees requires closer attention than other plants; so the point here would be the diligent care that is required.

[27:18]  ⁹ sn The principle is established in the first line with the emblem: Those who faithfully serve will be rewarded in kind. The second half of the proverb makes the point from this illustration.

[27:18]  ¹⁰ sn The Hebrew participle translated “takes care of” (שֹׁמֵר, shomer) describes a careful watching over or looking after, a meticulous service, anticipating the needs and safeguarding the charge. Such a servant need not worry about his efforts going unrecognized and unrewarded (e.g., Prov 22:29; 2 Tim 2:6, 15).

[27:23]  ¹¹ 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]  ¹² tn Heb “the faces of your flock.”

[27:23]  ¹³ 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]  ¹⁴ 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]  ¹⁵ 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.

[27:26]  ¹⁶ sn Verse 25 is the protasis and v. 26 the apodosis. The two verses say that when the harvest is taken in, then the grass will grow, and they can sell and use their livestock. The lambs will provide clothing, and the goats when sold will pay for land.

[27:27]  ¹⁷ sn This part of the proverb shows the proper interplay between human labor and divine provision. It teaches people to take care of what they have because it will not last forever.

[27:27]  ¹⁸ tn Heb “life”; KJV, NAB “maintenance”; NRSV “nourishment.”

[28:19]  ¹⁹ tn Or “will have plenty of food” (Heb “bread”); so NAB, NASB, NCV.

[28:19]  ²⁰ tn Heb “empty things” or “vain things”; NRSV “follows worthless pursuits.”

[28:19]  sn Prosperity depends on diligent work and not on chasing empty dreams. The proverb is essentially the same as Prov 12:11 except for the last expression.

[28:19]  ²¹ tn The repetition of the verb strengthens the contrast. Both halves of the verse use the verb יִשְׂבַּע (yisba’, “will be satisfied; will be filled with; will have enough”). It is positive in the first colon, but negative in the second – with an ironic twist to say one is “satisfied” with poverty.

[5:9]  ²² tn The phrase “is seized” does not appear in the Hebrew text, but is supplied in the translation for clarity.

[5:9]  ²³ tn The function of the term נֶעֱבָד (ne’evar, Niphal participle ms from עָבַד, ’avar, “to serve”) has been understood in four ways: (1) adjectival use of the participle, modifying the noun שָׂדֶה (sadeh, “field”): “cultivated field” (RSV, NRSV, NJPS, NAB); (2) adjectival use of the participle, modifying מֶלֶךְ (melekh, “king”): “the king who cultivates” (NASB); (3) verbal use of the participle, taking שָׂדֶה (“field”) as the subject: “field is cultivated” (NEB); and (4) verbal use of the participle, taking מֶלֶךְ (“king”) as the subject: “the king is served” (KJV, NASB); also “the king profits” (NIV). BDB 713 s.v. עָבַד 2 lists both the adjectival and verbal options: “a king for [i.e., devoted to] the cultivated field” and “a king that makes himself servant to the field [i.e., devoted to agriculture].” HALOT 774 s.v. עבד suggests the line be rendered as “a king who serves the land.” In the Qal stem the verb עָבַד (’avar) is sometimes used in reference to tribute imposed upon a king’s subjects (e.g., Jer 25:14; 27:7; 30:8; Ezek 34:27) and in reference to subjects serving a king (e.g., Judg 9:28, 38; 1 Sam 11:1; 1 Kgs 5:1; 2 Sam 22:44; Jer 27:7; 28:14; 2 Kgs 25:24); cf. BDB 713 s.v. עָבַד 3; HALOT 773 s.v. עבד 3. Likewise, it is also used in reference to tilling the ground (e.g., Gen 2:5; 4:2, 12; 2 Sam 9:10; Isa 30:24; Jer 27:11; Zech 13:5; Prov 12:11; 28:19) and a vineyard or garden (Gen 2:15; Deut 28:39); cf. HALOT 773 s.v. עבד 3; BDB 713 s.v. עָבַד 3.

[5:9]  ²⁴ tn The syntax and exegesis of the line is difficult. There are three basic interpretive options: (1) the king takes care of the security of the cultivated land: “in any case, the advantage of a country is that there is a king for the cultivated land”; (2) the king is in favor of a prosperous agricultural policy: “in any case, the advantage of a country is that there is a king who is obeyed for the sake of the agriculture”; and (3) the king exploits the poor farmers: “the produce of the land is [seized] by all, even the king is served by the fields.” Perhaps the best option in the light of the context is to take the referent of כֹּל (kol, “all”) to the government officials of 5:8 rather than to the people as a whole. The verse depicts the exploitation of the poor farmers by corrupt government officials. This is reflected in two English versions: “the increase from the land is taken by all; the king himself profits from the fields” (NIV); “the profit of the land is among all of them; a cultivated field has a king” (RSV margin). On the other hand, the LXX treated the syntax so the king is viewed in a neutral sense: και περισσεια γης ἐπι παντι ἐστι, βασιλευς του αργου εἰργασμενου (“The abundance of the earth is for everyone; the king is dependent on the tilled field”). Most English versions deal with the syntax so that the king is viewed in a neutral or positive sense: “the profit of the earth is for all; the king himself is served by the field” (KJV); “a king who cultivates the field is an advantage to the land” (NASB); “this is an advantage for a land: a king for a plowed field” (NRSV); “the greatest advantage in all the land is his: he controls a field that is cultivated” (NJPS); “a country prospers with a king who has control” (Moffatt); “a king devoted to the field is an advantage to the land” (MLB); “a king is an advantage to a land with cultivated fields” (RSV); “the best thing for a country is a king whose own lands are well tilled” (NEB); and “an advantage for a country in every respect is a king for the arable land” (NAB). See D. Barthélemy, ed., Preliminary and Interim Report on the Hebrew Old Testament Text Project, 3:576–77.