generally of catching the prey. רמיּה is here incarnate slothfulness, and thus without ellipse equivalent to אישׁ רמיה. That in the contrasted clause חרוץ does not mean ἀποτόμως, decreed (Löwenstein), nor gold (Targ., Jerome, Venet.), nor that which is excellent (Syr.), is manifest from this contrast as well as from Pro 10:4; Pro 12:24. The clause has from its sequence of words something striking about it. The lxx placed the words in a difference order: κτῆμα δὲ τίμιον ἀνὴρ καθαρὸς (חלוץ in the sense of Arab. khâlaṣ). But besides this transposition, two others have been tried: הון אדם חרוץ יקר, the possession of an industrious man is precious, and הון יקר אדם חרוץ, a precious possession is that (supply הון) of an industrious man. But the traditional arrangement of the words gives a better meaning than these modifications. It is not, however, to be explained, with Ewald and Bertheau: a precious treasure of a man is one who is industrious, for why should the industrious man be thought of as a worker for another and not for himself? Another explanation advanced by Kimchi: a valuable possession to men is industry, has the twofold advantage that it is according to the existing sequence of the words, and presents a more intelligible thought. But can חרוּץ have the meaning of חריצוּת (the being industrious)? Hitzig reads חרוץ, to make haste (to be industrious). This is unnecessary, for we have here a case similar to Pro 10:17, where שׁמר for שׁומר is to be expected: a precious possession of a man is it that, or when, he is industrious, חרוּץ briefly for היותו חרוּץ rof yl. The accentuation fluctuates between והון־אדם יקר (so e.g., Cod. 1294), according to which the Targum translates, and והון־אדם יקר, which, according to our explanation, is to be preferred.
Verse 28
Pro 12:28 28 In the path of righteousness is life, And the way of its path is immortality.
All the old versions to the Venet. give אל־ instead of אל־, and are therefore under the necessity of extracting from ודּרך נתיבה a meaning corresponding to this, εἰς θάνατον, in which they are followed by Hitzig: “a devious way leadeth to death.” But נתיב (נתיבה) signifies step, and generally way and street (vid., at Pro 1:15), not “devious way,” which is expressed, Jdg 5:6, by ארחות עקלקלות. And that אל is anywhere punctuated thus in the sense of אל is previously improbable, because the Babylonian system of punctuation distinguishes the negative אל with a short Pathach, and the prepositional אל (Arab. ilâ) with a short Chirek, from each other
