In the way of righteousness is life; and in the pathway thereof there is no death.

In the path of justice is life: but the by-way leadeth to death.

In the path of righteousness is life, and in the pathway thereof there is no death.

In the path of righteousness is life, And in the way of that path is no death!

In the road of righteousness is life, but the way of the evil-doer goes to death.

In the path of justice, there is life. But the devious way leads to death.

In the way of righteousness is life - חיים chaiyim, lives; life temporal, and life eternal.
And in the pathway thereof there is no death - Not only do the general precepts and promises of God lead to life eternal, and promote life temporal; but every duty, every act of faith, patience of hope, and labor of love, though requiring much self-abasement, self-denial, and often an extension of corporal strength, all lead to life. For in every case, in every particular, "the path of duty is the way of safety." The latter clause is only a repetition of the sense of the former.

In the way of righteousness is life,.... The life of the soul, or spiritual life, as Aben Ezra; and eternal life, as Gersom. One that is in the true way of righteousness is one that is instilled by the righteousness of Christ, which justification is the justification of life: such an one is made alive, and reckons himself alive in a law sense; and enjoys true spiritual peace and comfort, arising from the love and favour of God, and acceptance with him, in which he sees his interest, and in which is life; and this righteousness, by which he is justified before God, entitles him to eternal life; to which the path of holiness, he is directed and enabled to walk in, leads; though it is a narrow way, and a strait gate, Matthew 7:14. Christ, and righteousness and holiness in and by him, are the way, the truth, and the life, or the true way to eternal life; and all in this way now live spiritually, and shall live eternally, John 14:6;
and in the pathway thereof there is no death; no condemnation to them that are in Christ, the way, and are justified by his righteousness; the law's sentence of death shall not be executed on them, though it passed upon them in Adam; spiritual death shall not again prevail over those who are passed from death to life; nor shall they be hurt at the second death; they shall never die that death, it shall have no power over them; life and immortality are the sure effects of being in the way of righteousness. The Targum renders it, "the way of the perverse": and the Septuagint version, "of those that remember evil": and the Syriac and Arabic versions, "the way of angry men is unto death": and so the Vulgate Latin version,
"the out of the way path leads to death:''
and so some Hebrew copies read, instead of "no death, unto death"; but the most read as we do, and which the Jewish commentators follow.

The way of religion is a straight, plain way; it is the way of righteousness. There is not only life at the end, but life in the way; all true comfort.

(Compare Proverbs 8:8, Proverbs 8:20, &c.). A sentiment often stated; here first affirmatively, then negatively.

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 Proverbs 1:15), not "devious way," which is expressed, Judges 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 (vid., Pinsker, Einl. p. xxii.f.); the punctuation 2-Samuel 18:16; Jeremiah 51:3, gives no support to the opinion that here אל is vocalized thus in the sense of אל, and it is not to be thus corrected. Nothing is more natural than that the Chokma in its constant contrast between life and death makes a beginning of expressing the idea of the ἀθανασία, which Aquila erroneously read from the אל־מות, Ps. 48:15. It has been objected that for the formation of such negative substantives and noun-adjectives לא (e.g., לא־אל, לא־עם) and not אל is used; but that אל also may be in close connection with a noun, 2-Samuel 1:13 shows. There אל־טל is equivalent to אל יהי טל, according to which it may also be explained in the passage before us, with Luther and all the older interpreters, who accepted אל in its negative signification: and on (the בּ governing) the way is no death. The negative אל frequently stands as an intensifying of the objective לא; but why should the Chokma, which has already shown itself bold in the coining of new words, not apply itself to the formation of the idea of immortality?: the idol name אליל is the result of a much greater linguistic boldness. It is certain that אל is here not equivalent to אל; the Masora is therefore right in affirming that נתיבה is written with He raphatum pro mappicato (vid., Kimchi, Michlol 31a, and in the Lex.), cf. 1-Samuel 20:20, vid., Bttcher, 418. Thus: the way of their step is immortality, or much rather, since דּרך is not a fixed idea, but also denotes the going to a distance (i.e., the journey), the behaviour, the proceeding, the walk, etc.: the walking (the stepping over and passing through) of their way is immortality. Rich in synonyms of the way, the Hebrew style delights in connecting them with picturesque expressions; but דּרך always means the way in general, which divides into ארחות or נתיבות (Job 6:18; Jeremiah 18:5), and consists of such (Isaiah 3:16). The distich is synonymous: on the path of righteousness (accentuate בארח צדקה) is life meeting him who walks in it, and giving itself to him as a possession, and the walking in its path is immortality (cf. Proverbs 3:17; Proverbs 10:28); so that to go in it and to be immortal, i.e., to be delivered from death, to be exalted above it, is one and the same thing. If we compare with this, 1-Samuel 14:32, it is obvious that the Chokma begins (vid., Psychol. p. 410) to break through the limits of this present life, and to announce a life beyond the reach of death.