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Proverbs 14:5
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Proverbs 14:5
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Footnotes
- Proverbs 14:5 tn Heb “a witness of faithfulness.” The genitive functions in an attributive sense: “faithful witness” (so KJV, NRSV); TEV “reliable witness.”
- Proverbs 14:5 tn Heb “a witness of falsehood.” The genitive functions in an attributive sense: “false witness.”
- Proverbs 14:5 sn This saying addresses the problem of legal testimony: A faithful witness does not lie, but a false witness does lie—naturally. The first colon uses the verb כָּזַב (kazav, “to lie”) and the second colon uses the noun כָּזָב (kazav, “lie; falsehood”).
Proverbs 14:5
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Proverbs 14:5
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5 An honest witness does not deceive,
but a false witness pours out lies.(A)
Proverbs 15:1-2
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Proverbs 15:1-2
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15 A gentle response[a] turns away anger,
but a harsh word[b] stirs up wrath.[c]
2 The tongue of the wise[d] treats knowledge correctly,[e]
but the mouth of the fool spouts out[f] folly.
Footnotes
- Proverbs 15:1 tn Heb “soft answer.” The adjective רַךְ (rakh, “soft; tender; gentle”; BDB 940 s.v.) is more than a mild response; it is conciliatory, an answer that restores good temper and reasonableness (W. McKane, Proverbs [OTL], 477). Gideon illustrates this kind of answer (Judg 8:1-3) that brings peace.
- Proverbs 15:1 tn Heb “word of harshness”; KJV “grievous words.” The noun עֶצֶב (ʿetsev, “pain, hurt”) functions as an attributive genitive. The term עֶצֶב refers to something that causes pain (BDB 780 s.v. I עֶצֶב). For example, Jephthah’s harsh answer led to war (Judg 12:1-6).
- Proverbs 15:1 tn Heb “raises anger.” A common response to painful words is to let one’s temper flare up.
- Proverbs 15:2 sn The contrast is between the “tongue of the wise” and the “mouth of the fool.” Both expressions are metonymies of cause; the subject matter is what they say. How wise people are can be determined from what they say.
- Proverbs 15:2 tn Or “makes knowledge acceptable” (so NASB). The verb תֵּיטִיב (tetiv, Hiphil imperfect of יָטַב [yatav, “to be good”]) can be translated “to make good” or “to treat in a good [or, excellent] way” (C. H. Toy, Proverbs [ICC], 303). M. Dahood, however, suggests emending the text to תֵּיטִיף (tetif) which is a cognate of נָטַף (nataf, “drip”), and translates “tongues of the sages drip with knowledge” (Proverbs and Northwest Semitic Philology, 32-33). But this change is gratuitous and unnecessary.
- Proverbs 15:2 sn The Hiphil verb יַבִּיעַ (yabbiaʿ) means “to pour out; to emit; to cause to bubble; to belch forth.” The fool bursts out with reckless utterances (cf. TEV “spout nonsense”).
Proverbs 15:1-2
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Proverbs 15:1-2
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Proverbs 15:4
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Proverbs 15:4
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4 Speech[a] that heals[b] is like[c] a life-giving tree,[d]
but a perverse speech[e] breaks the spirit.[f]
Footnotes
- Proverbs 15:4 tn Heb “a tongue.” The term “tongue” is a metonymy of cause for what is produced: speech.
- Proverbs 15:4 tn Heb “a tongue of healing.” A healing tongue refers to speech that is therapeutic or soothing. It is a source of vitality.
- Proverbs 15:4 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.
- Proverbs 15:4 tn Heb “tree of life.”
- Proverbs 15:4 tn Heb “perversion in it.” The referent must be the tongue, representing speech, from the first line; so this has been supplied in the translation for clarity. A tongue that is twisted, perverse, or deceitful is a way of describing deceitful speech. Such words will crush the spirit.
- Proverbs 15:4 tn Heb “is a fracture in the spirit.”
Proverbs 15:4
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Proverbs 15:4
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Proverbs 15:7
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Proverbs 15:7
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- Proverbs 15:7 tc The verb of the first colon, יְזָרוּ (yezaru, “they scatter”) is difficult because it does not fit the second very well—a heart does not “scatter” or “spread” knowledge. Symmachus’ Greek translation uses φυλάσσω (phulassō, “to guard, keep”) suggesting his text read יִצְּרוּ (yitseru) from נָצַר (natsar, “to guard, keep watch, comply with”). The LXX uses a form of δέω (deō, “to bind”). Although binding (often being bound as a prisoner) might be related to guarding, δέω does not otherwise represent נָצַר in the LXX. Still the editors of BHS and C. H. Toy (Proverbs [ICC], 305) suggest reading יִצְּרוּ (yitseru, “they guard”).
- Proverbs 15:7 tn The Hebrew לֹא־כֵן (loʾ khen) could be “not so” (HALOT 482 s.v. II כֵּן) or “not right, incorrect, wrong” (HALOT 482 s.v. I כֵּן), which is supported by the LXX: “hearts of fools are unstable.” If לֵב (lev, “heart, mind”) is understood to represent thinking, then, accepting the emendation in the first line, the proverb may say, “The lips of the wise preserve knowledge, but the thoughts of fools are incorrect.”sn The phrase “the heart of fools” emphasizes that fools do not comprehend knowledge. Cf. NCV “there is no knowledge in the thoughts of fools.”
Proverbs 15:7
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Proverbs 15:7
New International Version
7 The lips of the wise spread knowledge,(A)
but the hearts of fools are not upright.
Proverbs 15:23
New English Translation
Proverbs 15:23
New English Translation
23 A person has joy[a] in giving an appropriate answer,[b]
and a word at the right time[c]—how good it is!
Footnotes
- Proverbs 15:23 tn Heb “joy to the man” or “the man has joy.”
- Proverbs 15:23 tn Heb “in the answer of his mouth” (so ASV); NASB “in an apt answer.” The term “mouth” is a metonymy of cause for what he says. But because the parallelism is loosely synonymous, the answer given here must be equal to the good word spoken in season. So it is an answer that is proper or fitting.
- Proverbs 15:23 tn Heb “in its season.” To say the right thing at the right time is useful; to say the right thing at the wrong time is counterproductive.
Proverbs 15:23
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Proverbs 15:23
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Proverbs 15:26
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Proverbs 15:26
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- Proverbs 15:26 tn Heb “an abomination of the Lord.” The term יְהוָה (yehvah, “the Lord”) functions as a subjective genitive: “the Lord abhors.”
- Proverbs 15:26 tn The noun מַחְשְׁבוֹת (makhshevot) means “thoughts” (so KJV, NIV, NLT), from the verb חָשַׁב (khashav, “to think; to reckon; to devise”). So these are intentions, what is being planned (cf. NAB “schemes”).
- Proverbs 15:26 tn The word רַע (raʿ, “evil, wicked”) is a genitive of source or subjective genitive, meaning the plans that the wicked devise—“wicked plans.”
- Proverbs 15:26 sn The contrast is between the “thoughts” and the “words.” The thoughts that are designed to hurt people the Lord hates; words that are pleasant (נֹעַם, noʿam), however, are pure (to him). What is pleasant is delightful, lovely, enjoyable.
- Proverbs 15:26 tc The MT simply has “but pleasant words are pure” (Heb “but pure [plural] are the words of pleasantness”). Some English versions add “to him” to make the connection to the first part (cf. NAB, NIV). The LXX has: “the sayings of the pure are held in honor.” The Vulgate has: “pure speech will be confirmed by him as very beautiful.” The NIV has paraphrased here: “but those of the pure are pleasing to him.”
Proverbs 15:26
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Proverbs 15:26
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Proverbs 15:28
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Proverbs 15:28
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28 The heart[a] of the righteous considers[b] how[c] to answer,[d]
but the mouth of the wicked pours out evil things.[e]
Footnotes
- Proverbs 15:28 tn Or “mind.” The term לֵב (lev) can refer to the “mind” or “heart” and represent a person’s thinking, feeling, or will.
- Proverbs 15:28 tn The verb יֶהְגֶּה (yehgeh) means “to muse; to meditate; to consider; to study.” It also involves planning, such as with the wicked “planning” a vain thing (Ps 2:1, which is contrasted with the righteous who “meditate” in the law [1:2]).
- Proverbs 15:28 tn The word “how” is supplied in the translation for stylistic reasons.
- Proverbs 15:28 tc The LXX reads: “the hearts of the righteous meditate faithfulness.”sn The advice of the proverb is to say less but better things. The wise—here called the righteous—are cautious in how they respond to others. They think about it (heart = mind) before speaking.
- Proverbs 15:28 sn The form is plural. What they say (the “mouth” is a metonymy of cause) is any range of harmful things.
Proverbs 15:28
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Proverbs 15:28
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Proverbs 16:1
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Proverbs 16:1
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16 The intentions of the heart[a] belong to a man,
but the answer of the tongue[b] comes from[c] the Lord.[d]
Footnotes
- Proverbs 16:1 tn Heb “plans of the heart” (so ASV, NASB, NIV). The phrase מַעַרְכֵי־לֵב (maʿarekhe lev) means “the arrangements of the mind.” sn Humans may set things in order, plan out what they are going to say, but God sovereignly enables them to put their thoughts into words.
- Proverbs 16:1 tn Here “the tongue” is a metonymy of cause in which the instrument of speech is put for what is said: the answer expressed.
- Proverbs 16:1 sn The contrasting prepositions enhance the contrasting ideas—the ideas belong to people, but the words come from the Lord.
- Proverbs 16:1 sn There are two ways this statement can be taken: (1) what one intends to say and what one actually says are the same, or (2) what one actually says differs from what the person intended to say. The second view fits the contrast better. The proverb then is giving a glimpse of how God even confounds the wise. When someone is trying to speak [“answer” in the book seems to refer to a verbal answer] before others, the Lord directs the words according to his sovereign will.
Proverbs 16:1
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Proverbs 16:1
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16 To humans belong the plans of the heart,
but from the Lord comes the proper answer of the tongue.(A)
Proverbs 16:10
New English Translation
Proverbs 16:10
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10 The divine verdict[a] is in the words[b] of the king,
his pronouncements[c] must not act treacherously[d] against justice.
Footnotes
- Proverbs 16:10 tn Heb “oracle” (so NAB, NIV) or “decision”; TEV “the king speaks with divine authority.” The term קֶסֶם (qesem) is used in the sense of “oracle; decision; verdict” (HALOT 1115-16 s.v.). The pronouncements of a king form an oracular sentence, as if he speaks for God; they are divine decisions (e.g., Num 22:7; 23:23; 2 Sam 14:20).
- Proverbs 16:10 tn Heb “on the lips.” The term “lips” is a metonymy of cause referring to what the king says—no doubt what he says officially.
- Proverbs 16:10 tn Heb “his mouth.” The term “mouth” is a metonymy of cause for what the king says: his pronouncements and legal decisions.
- Proverbs 16:10 sn The second line gives the effect of the first: If the king delivers such oracular sayings (קֶסֶם, qesem, translated “divine verdict”), then he must be careful in the decisions he makes. The imperfect tense then requires a modal nuance to stress the obligation of the king not to act treacherously against justice. It would also be possible to translate the verb as a jussive: Let the king not act treacherously against justice. For duties of the king, see Ps 72 and Isa 11. For a comparison with Ezek 21:23-26, see E. W. Davies, “The Meaning of qesem in Prov 16:10, ” Bib 61 (1980): 554-56.
Proverbs 16:10
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Proverbs 16:10
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10 The lips of a king speak as an oracle,
and his mouth does not betray justice.(A)
Proverbs 16:13
New English Translation
Proverbs 16:13
New English Translation
13 The delight of a king[a] is righteous counsel,[b]
and he will love the one who speaks[c] uprightly.[d]
Footnotes
- Proverbs 16:13 tc The MT has the plural. Two Hebrew mss, the LXX, Syriac, and Targum read “a king.”
- Proverbs 16:13 tn Heb “lips of righteousness”; cf. NAB, NIV “honest lips.” The genitive “righteousness” functions as an attributive adjective. The term “lips” is a metonymy of cause for what is said: “righteous speech” or “righteous counsel.”
- Proverbs 16:13 tn The MT has the singular participle followed by the plural adjective (which is here a substantive). The editors of BHS wish to follow the ancient versions in making the participle plural, “those who speak uprightly.”
- Proverbs 16:13 sn The verse is talking about righteous kings, of course—they love righteousness and not flattery. In this proverb “righteous” and “upright” referring to what is said means “what is right and straight,” i.e., the truth (cf. NCV).
Proverbs 16:13
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Proverbs 16:13
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13 Kings take pleasure in honest lips;
they value the one who speaks what is right.(A)
Proverbs 16:21
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Proverbs 16:21
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21 The one who is wise in heart[a] is called[b] discerning,
and kind speech[c] increases persuasiveness.[d]
Footnotes
- Proverbs 16:21 tn Heb “wise of heart” (so NRSV).
- Proverbs 16:21 tn Heb “to the wise of heart it will be called discerning.” This means that the wise of heart, those who make wise decisions (“heart” being the metonymy), will gain a reputation of being the discerning ones.
- Proverbs 16:21 tn Heb “sweetness of lips.” The term “lips” is a metonymy of cause, meaning what is said. It is a genitive of specification. The idea of “sweetness” must be gracious and friendly words. The teaching will be well-received because it is both delightful and persuasive (cf. NIV “pleasant words promote instruction”).
- Proverbs 16:21 tn Heb “teaching” or “receptivity”; KJV “learning”; NIV “instruction.”
Proverbs 16:21
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Proverbs 16:21
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- Proverbs 16:21 Or words make a person persuasive
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