3:18 She is like 5 a tree of life 6 to those who obtain her, 7
and everyone who grasps hold of her will be blessed. 8
11:30 The fruit of the righteous is like 9 a tree producing life, 10
and the one who wins souls 11 is wise. 12
22:14 Blessed are those who wash their robes so they can have access 24 to the tree of life and can enter into the city by the gates.
1 tn The particle הֵן (hen) introduces a foundational clause, usually beginning with “since, because, now.”
2 sn The man has become like one of us. See the notes on Gen 1:26 and 3:5.
3 tn The infinitive explains in what way the man had become like God: “knowing good and evil.”
4 tn Heb “and now, lest he stretch forth.” Following the foundational clause, this clause forms the main point. It is introduced with the particle פֶּן (pen) which normally introduces a negative purpose, “lest….” The construction is elliptical; something must be done lest the man stretch forth his hand. The translation interprets the point intended.
5 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.
6 sn The metaphor compares wisdom to the symbol of vitality and fullness of life. This might be an allusion to Gen 3:22, suggesting that what was lost as a result of the Fall may be recovered through wisdom: long and beneficial life (R. Marcus, “The Tree of Life in Proverbs,” JBL 62 [1943]: 117-20).
7 tn Heb “lay hold of her.”
8 tn The singular participle מְאֻשָּׁר (mÿ’ushar, literally, “he will be blessed”) functions as a distributive singular for a plural subject (GKC 464 §145.l): “each and everyone will be blessed.” Not recognizing this point of syntax, the BHS editors unnecessarily suggest emending this singular form to the plural.
9 tn The comparative “like” does not appear in the Hebrew text, but is implied by the metaphor; it is supplied for the sake of clarity.
10 tn Heb “tree of life” (so KJV, NAB, NIV, NRSV). The noun חַיִּים (khayyim, “life”) is genitive of product. What the righteous produce (“fruit”) is like a tree of life – a long and healthy life as well as a life-giving influence and provision for others.
11 tc The Leningrad Codex mistakenly vocalized ש (sin or shin) as שׂ (sin) instead of שׁ (shin) in the term נְפָשׂוֹת (nefashot) which is vocalized as נְפָשׁוֹת (nefasot, “souls”) in the other medieval Hebrew
12 tc The MT reads חָכָם (khakham, “wise”) and seems to refer to capturing (לָקַח, laqakh; “to lay hold of; to seize; to capture”) people with influential ideas (e.g., 2 Sam 15:6). An alternate textual tradition reads חָמָס (khamas) “violent” (reflected in the LXX and Syriac) and refers to taking away lives: “but the one who takes away lives (= kills people) is violent” (cf. NAB, NRSV, TEV). The textual variant was caused by orthographic confusion of ס (samek) and כ (kaf), and metathesis of מ (mem) between the 2nd and 3rd consonants. If the parallelism is synonymous, the MT reading fits; if the parallelism is antithetical, the alternate tradition fits. See D. C. Snell, “‘Taking Souls’ in Proverbs 11:30,” VT 33 (1083): 362-65.
13 sn See Rev 22:1-2.
14 tn That is, “the bread that produces (eternal) life.”
15 tn Or “who is victorious”; traditionally, “who overcomes.” The pendent dative is allowed to stand in the English translation because it is characteristic of the author’s style in Revelation.
16 tn Or “grant.”
17 tn Or “stands.”
18 tc The omission of “my” (μου, mou) after “God” (θεοῦ, qeou) is well attested, supported by א A C and the Andreas of Caesarea group of Byzantine
19 tn Grk “its”; the referent (the city, the new Jerusalem) has been specified in the translation for clarity.
20 tn The Greek word πλατεῖα (plateia) refers to a major (broad) street (L&N 1.103).
21 tn Grk “From here and from there.”
22 tn Or “twelve crops” (one for each month of the year).
23 tn The words “of the year” are implied.
24 tn Grk “so that there will be to them authority over the tree of life.”