Pro 13:22 | KD | STEP | The good man leaveth behind him for his children’s children, And the wealth of the sinner is laid up for the just. As a commencing word, טוב signifies in the Mishle for the most part bonum ( prae ); but here, as at , cf. ; , it signifies bonus . As the expression that God is טוב ( , etc.) of the O.T. is equivalent to the N.T. that He is ἀγάπη, so that man who in his relation to others is determined by unselfish love is טוב for the good man [ der Gütige ], i.e. , the man who is willing to communicate all good is truly good, because the essence of צדקה, righteousness of life, is love. Such an one suffers no loss by his liberality, but, according to the law, , by which a dispenser of blessings is at the same time also a recipient of blessings, he has only gain, so that he makes his children’s children to inherit, i.e. , leaves behind him an inheritance extending even to his grandchildren ( vid ., regarding הנחיל, p. 182; here trans. as containing its object in itself, as at : to make to inherit, to place in possession of an inheritance). The sinner, on the contrary (חוטא sing. to חטּאים, ἁμαρτωλοί), loses his wealth, it is already destined to pass over to the righteous who is worthy of it, and makes use (cf. ) of that which he possesses in accordance with the will and appointment of God - a revelation of justice appertaining to time, the exceptions to which the old limited doctrine of requital takes no notice of. חיל, strength, then like our “ Vermögen ” (cf. opes, facultates ), that by means of which one is placed in circumstances to accomplish much (Fl.); cf. regarding the fundamental idea contorquere, compingere , p. 226, also regarding צפן, properly condensare , then condere , p. 61.

‏ Proverbs 13:22

Pro 13:22 22 The good man leaveth behind him for his children’s children, And the wealth of the sinner is laid up for the just.

As a commencing word, טוב signifies in the Mishle for the most part bonum (prae); but here, as at Pro 12:2, cf. Pro 22:9; Pro 14:4, it signifies bonus. As the expression that God is טוב (Psa 25:8, etc.) of the O.T. is equivalent to the N.T. that He is ἀγάπη, so that man who in his relation to others is determined by unselfish love is טוב for the good man [der Gütige], i.e., the man who is willing to communicate all good is truly good, because the essence of צדקה, righteousness of life, is love. Such an one suffers no loss by his liberality, but, according to the law, Pro 11:25, by which a dispenser of blessings is at the same time also a recipient of blessings, he has only gain, so that he makes his children’s children to inherit, i.e., leaves behind him an inheritance extending even to his grandchildren (vid., regarding הנחיל, p. 182; here trans. as containing its object in itself, as at Deu 32:8 : to make to inherit, to place in possession of an inheritance). The sinner, on the contrary (חוטא sing. to חטּאים, ἁμαρτωλοί), loses his wealth, it is already destined to pass over to the righteous who is worthy of it, and makes use (cf. Job 27:17) of that which he possesses in accordance with the will and appointment of God - a revelation of justice appertaining to time, the exceptions to which the old limited doctrine of requital takes no notice of. חיל, strength, then like our “Vermögen” (cf. opes, facultates), that by means of which one is placed in circumstances to accomplish much (Fl.); cf. regarding the fundamental idea contorquere, compingere, p. 226, also regarding צפן, properly condensare, then condere, p. 61.