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Proverbs 16:23-24
New English Translation

23 A wise person’s heart[a] makes his speech wise[b]
and it adds persuasiveness[c] to his words.[d]
24 Pleasant words are like[e] a honeycomb,[f]
sweet to the soul and healing[g] to the bones.

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Footnotes

  1. Proverbs 16:23 tn Or “mind” (cf. NCV, NRSV, NLT).
  2. Proverbs 16:23 tn Heb “makes wise his mouth,” with “mouth” being a metonymy of cause for what is said: “speech.”
  3. Proverbs 16:23 sn Those who are wise say wise things. The proverb uses synthetic parallelism: The first line asserts that the wise heart ensures that what is said is wise, and the second line adds that such a person increases the reception of what is said.
  4. Proverbs 16:23 tn Heb “to his lips.” The term “lips” functions as a metonymy of cause for what is said.
  5. Proverbs 16:24 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. Proverbs 16:24 sn The metaphor of honey or the honeycomb is used elsewhere in scripture, notably Ps 19:10 [11]. Honey was used in Israel as a symbol of the delightful and healthy products of the land—“a land flowing with milk and honey” (Deut 6:3).
  7. Proverbs 16:24 sn Two predicates are added to qualify the metaphor: The pleasant words are “sweet” and “healing.” “Soul” includes in it the appetites, physical and spiritual; and so sweet to the “soul” would summarize all the ways pleasant words give pleasure. “Bones” is a metonymy of subject, the boney framework representing the whole person, body and soul. Pleasant words, like honey, will enliven and encourage the whole person. One might recall, in line with the imagery here, how Jonathan’s eyes brightened when he ate from the honeycomb (1 Sam 14:27).
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Proverbs 16:23-24
Legacy Standard Bible

23 The (A)heart of the wise gives insight to his mouth
And increases learning to his lips.
24 (B)Pleasant words are a honeycomb,
Sweet to the soul and (C)healing to the bones.

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Proverbs 16:27
New English Translation

27 A wicked scoundrel[a] digs up[b] evil,
and his slander[c] is like a scorching fire.[d]

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Footnotes

  1. Proverbs 16:27 tn Heb “a man of belial.” This phrase means “wicked scoundrel.” Some translate “worthless” (so ASV, NASB, CEV), but the phrase includes deep depravity and wickedness (C. H. Toy, Proverbs [ICC], 125-26).
  2. Proverbs 16:27 tn Heb “digs up” (so NASB). The “wicked scoundrel” finds out about evil and brings it to the surface (Prov 26:27; Jer 18:20). What he digs up he spreads by speech.
  3. Proverbs 16:27 tn Heb “on his lips” (so NAB) The term “lips” is a metonymy of cause. To say that “evil” is on his lips means that he talks about the evil he has dug up.
  4. Proverbs 16:27 sn The simile stresses the devastating way that slander hurts people. W. McKane says that this one “digs for scandal and…propagates it with words which are ablaze with misanthropy” (Proverbs [OTL], 494).
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Proverbs 16:27
Legacy Standard Bible

27 A (A)vile man digs up evil,
And the words on his lips are like (B)scorching fire.

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Proverbs 17:5
New English Translation

5 The one who mocks the poor[a] has insulted[b] his Creator;
whoever rejoices over disaster will not go unpunished.

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Footnotes

  1. Proverbs 17:5 tn Or “A mocker of the poor.”sn The parallelism helps define the subject matter: The one who “mocks the poor” (NAB, NASB, NIV) is the one who “rejoices [NIV gloats] over disaster,” where the disaster resulted in the poverty of others. The topic of the parable is the person who mocks others by making fun of their misfortune.
  2. Proverbs 17:5 sn The Hebrew word translated “insults” (חֵרֵף, kheref) means “reproach; taunt” (as with a cutting taunt); it describes words that show contempt for or insult God. The idea of reproaching the Creator may be mistaking and blaming God’s providential control of the world (C. H. Toy, Proverbs [ICC], 337). W. G. Plaut, however, suggests that mocking the poor means holding up their poverty as a personal failure and thus offending their dignity and their divine nature (Proverbs, 187). Cf. Prov 14:31.
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Proverbs 17:5
Legacy Standard Bible

5 He who mocks the (A)poor reproaches his Maker;
He who is (B)glad at disaster will not go unpunished.

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Proverbs 17:7
New English Translation

7 Excessive[a] speech[b] is not becoming for a fool;[c]
how much less are lies[d] for a ruler![e]

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Footnotes

  1. Proverbs 17:7 tn The word יֶתֶר (yeter) could be rendered either “arrogant” (cf. NIV) or “excellent” (cf. KJV, NASB; NLT “eloquent”) because the basic idea of the word is “remainder; excess,” from the verb “be left over.” It describes “lofty” speech (arrogant or excellent) that is not suited for the fool. The Greek version, using pista, seems to support the idea of “excellent,” and makes a contrast: “words that are excellent do not fit a fool.” The idea of arrogance (NIV) fits if it is taken in the sense of lofty, heightened, or excessive language.
  2. Proverbs 17:7 tn “a lip of excess.” The term “lip” is a metonymy for what is said.
  3. Proverbs 17:7 sn The “fool” proper, described by the term נָבָל (naval), occurs only here, in v. 21, and in 30:22 in the book. It describes someone who is godless and immoral in an overbearing way (e.g., 1 Sam 25:25; Ps 14:1). A fool should restrain his words lest his foolishness spew out.
  4. Proverbs 17:7 tn Heb “speech of falsehood”; NRSV “false speech.”
  5. Proverbs 17:7 sn This “ruler” (KJV, NASB “prince”; NAB “noble”) is a gentleman with a code of honor, to whom truthfulness is second nature (W. McKane, Proverbs [OTL], 507). The word describes one as “inclined, generous, noble” (BDB 622 s.v. נָדִיב). It is cognate to the word for the “free will offering.” So for such a noble person lies are not suited. The argument is from the lesser to the greater—if fools shouldn’t speak lofty things, then honorable people should not lie (or, lofty people should not speak base things).
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Proverbs 17:7
Legacy Standard Bible

7 (A)Excellent lips are not fitting for a [a]wicked fool,
Even less are (B)lying lips for a noble man.

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Footnotes

  1. Proverbs 17:7 One who rejects wisdom in rebellion against God
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Proverbs 17:9
New English Translation

9 The one who forgives[a] an offense seeks[b] love,
but whoever repeats a matter separates close friends.[c]

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Footnotes

  1. Proverbs 17:9 tn Heb “covers” (so NASB); NIV “covers over.” How people respond to the faults of others reveals whether or not they have love. The contrast is between one who “covers” (forgives, cf. NCV, NRSV) the fault of a friend and one who repeats news about it. The former promotes love because he cares about the person; the latter divides friends.
  2. Proverbs 17:9 sn The participle מְבַקֵּשׁ (mevaqqesh) means “seeks” in the sense of seeking to secure or procure or promote love. There can be no friendship without such understanding and discretion.
  3. Proverbs 17:9 sn W. G. Plaut notes that harping on the past has destroyed many friendships and marriages (Proverbs, 188). W. McKane observes that this line refers to the person who breaks up friendships by his scandalous gossip, even if it is done with a kind of zeal for the welfare of the community, for it will destroy love and trust (Proverbs [OTL], 508-9).
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Proverbs 17:9
Legacy Standard Bible

9 He who (A)covers a transgression seeks love,
But he who repeats a matter (B)separates close companions.

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Proverbs 17:27-28
New English Translation

27 The truly wise person[a] restrains[b] his words,
and the one who stays calm[c] is discerning.
28 Even a fool who remains silent is considered[d] wise,
and the one who holds his tongue is deemed discerning.[e]

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Footnotes

  1. Proverbs 17:27 tn Heb “the one knowing knowledge.” The cognate accusative underscores the meaning of the participle—this is a truly knowledgeable person.
  2. Proverbs 17:27 sn The participle חוֹשֵׂךְ (khosekh) means “withholds; restrains; refrains; spares; holds in check,” etc. One who has knowledge speaks carefully.
  3. Proverbs 17:27 tn Heb “cool of spirit.” This genitive of specification describes one who is “calm” (so NCV, TEV, CEV) or “even-tempered” (so NIV, NLT); he is composed.
  4. Proverbs 17:28 tn The imperfect tense here denotes possibility: One who holds his tongue [may be considered] discerning.
  5. Proverbs 17:28 tn The Niphal participle is used in the declarative/estimative sense with stative verbs: “to be discerning” (Qal) becomes “to be declared discerning” (Niphal). The proverb is teaching that silence is one evidence of wisdom, and that even a fool can thereby appear wise. D. Kidner says that a fool who takes this advice is no longer a complete fool (Proverbs [TOTC], 127). He does not, of course, become wise—he just hides his folly.
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Proverbs 17:27-28
Legacy Standard Bible

27 He who (A)holds back his words [a]has knowledge,
And he who has a (B)cool spirit is a man of discernment.
28 Even an ignorant fool, when he (C)keeps silent, is considered wise;
When he closes his lips, he is considered understanding.

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Footnotes

  1. Proverbs 17:27 Lit knows
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Proverbs 18:4
New English Translation

4 The words of a person’s mouth[a] are like[b] deep waters,[c]
and[d] the fountain of wisdom[e] is like[f] a flowing brook.[g]

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Footnotes

  1. Proverbs 18:4 tc The LXX reads “in a person’s heart,” probably conforming to the near parallel in Prov 20:5.
  2. Proverbs 18:4 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.
  3. Proverbs 18:4 sn The metaphor “deep waters” indicates either that the words have an inexhaustible supply or that they are profound. Keil and Delitzsch see the second line as two more characteristics of the man’s words rather than as a second sentence, i.e., a person’s words are: deep waters, a bubbling brook, a fountain of wisdom. The “bubbling brook” would refer to the supply and “deep waters” to their insightfulness, or what is beneath the surface. See also Prov 20:5 for the metaphor “deep waters.”
  4. Proverbs 18:4 tn There is debate about the nature of the parallelism between lines 4a and 4b. The major options are: (1) synonymous parallelism, (2) antithetical parallelism (e.g., NAB, NIV, NCV) or (3) formal parallelism. Normally a vav (ו) would begin an antithetical clause; the structure and the ideas suggest that the second colon continues the idea of the first half, but in a parallel way rather than as additional predicates. The metaphors used in the proverb elsewhere describe the wise.
  5. Proverbs 18:4 sn This is an implied comparison (hypocatastasis), the fountain of wisdom being the person who speaks. The Greek version has “fountain of life” instead of “wisdom,” probably influenced from 10:11.
  6. Proverbs 18:4 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.
  7. Proverbs 18:4 sn The point of this metaphor is that the wisdom is a continuous source of refreshing and beneficial ideas.
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Proverbs 18:4
Legacy Standard Bible

4 The words of a man’s mouth are (A)deep waters;
[a]The fountain of wisdom is a flowing brook.

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  1. Proverbs 18:4 Or A bubbling brook, a fountain of wisdom
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Proverbs 18:13
New English Translation

13 The one who gives an answer[a] before he listens[b]—
that is his folly and his shame.[c]

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Footnotes

  1. Proverbs 18:13 tn Heb “returns a word”; KJV “He that answereth a matter.”
  2. Proverbs 18:13 sn Poor listening and premature answering indicate that the person has a low regard for what the other is saying, or that he is too absorbed in his own ideas. The Mishnah lists this as the second characteristic of the uncultured person (m. Avot 5:7).
  3. Proverbs 18:13 tn Heb “it is folly to him and shame.” The verse uses formal parallelism, with the second colon simply completing the thought of the first.
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Proverbs 18:13
Legacy Standard Bible

13 He who (A)responds with a word before he hears,
It is folly and shame to him.

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Proverbs 18:17
New English Translation

17 The first to state his case[a] seems[b] right,
until his opponent[c] begins to[d] cross-examine him.[e]

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Footnotes

  1. Proverbs 18:17 tn Heb “in his legal case”; NAB “who pleads his case first.”
  2. Proverbs 18:17 tn The term “seems” does not appear in the Hebrew but is supplied in the translation for the sake of smoothness (cf. KJV “seemeth”).
  3. Proverbs 18:17 tn Heb “his neighbor”; NRSV “the other.”
  4. Proverbs 18:17 tc The Kethib is the imperfect יָבֹא (yavoʾ), “his opponent comes and….” The Qere is the conjunction with the participle/perfect tense form וּבָא (uvaʾ), “[but] then his opponent comes and….” The latter is reflected in most of the ancient versions. There is not an appreciable difference in the translation.
  5. Proverbs 18:17 sn The proverb is a continuous sentence teaching that there must be cross-examination to settle legal disputes. There are two sides in any disputes, and so even though the first to present his case sounds right, it must be challenged. The verb הָקַר (haqar, translated “cross-examines”) is used for careful, diligent searching and investigating to know something (e.g., Ps 139:1).
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Proverbs 18:17
Legacy Standard Bible

17 The first [a]to plead his case seems right,
Until [b]another comes and examines him.

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Footnotes

  1. Proverbs 18:17 Lit in his plea
  2. Proverbs 18:17 Lit his neighbor
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Proverbs 18:20-21
New English Translation

20 From the fruit of a person’s mouth[a] his stomach[b] will be satisfied,[c]
with the product of his lips he will be satisfied.
21 Death and life are in the power[d] of the tongue,[e]
and those who love its use[f] will eat its fruit.

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Footnotes

  1. Proverbs 18:20 sn Two harvest images, fruit (from trees) and produce (from field crops), are applied to speech, represented by the mouth and lips. The “mouth” and the “lips” are metonymies of cause, with both lines indicating that speech is productive. The following verse about harvest of the tongue may be part of this proverb.
  2. Proverbs 18:20 tn The noun בֶּטֶן (beten) can refer to the stomach, womb, or internal organs. In Prov 20:30 and 22:18 it appears to be metaphorical for the inner person, or soul. Given the references to the mouth, lips, and being satisfied, on one level it refers to the stomach. But it probably functions on a spiritual level as well, especially when read with the following verse.
  3. Proverbs 18:20 tn Or “is satisfied.” The translation understands שָׂבַע (savaʿ) as stative “to be satisfied; be filled” rather than fientive, “to satisfy oneself,” so that the imperfect form is future. An imperfect verb may be future for both stative and dynamic verbs, and may be present for dynamic verbs. It is not possible to tell by morphological criteria whether the verb שָׂבַע is stative or dynamic, but elsewhere it behaves similarly to a stative.
  4. Proverbs 18:21 tn Heb “in the hand of.”
  5. Proverbs 18:21 sn What people say can lead to life or death. The Midrash on Psalms shows one way the tongue [what is said] can cause death: “The evil tongue slays three, the slanderer, the slandered, and the listener” (Midrash Tehillim 52:2). See J. G. Williams, “The Power of Form: A Study of Biblical Proverbs,” Semeia 17 (1980): 35-38.
  6. Proverbs 18:21 tn The referent of “it” must be the tongue, i.e., what the tongue says (= “its use”). So those who enjoy talking, indulging in it, must “eat” its fruit, whether good or bad. The expression “eating the fruit” is an implied comparison; it means accept the consequences of loving to talk (cf. TEV).
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Proverbs 18:20-21
Legacy Standard Bible

20 From the [a](A)fruit of a man’s mouth his stomach will be satisfied;
(B)With the produce of his lips he will be satisfied.
21 (C)Death and life are in the [b]power of the tongue,
And those who love it will eat its (D)fruit.

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Footnotes

  1. Proverbs 18:20 Speech
  2. Proverbs 18:21 Lit hand
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Proverbs 20:3
New English Translation

3 It is an honor for a person[a] to cease[b] from strife,
but every fool quarrels.[c]

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Footnotes

  1. Proverbs 20:3 tn Heb “man.”
  2. Proverbs 20:3 tn Heb “cessation” (שֶׁבֶת, shevet); NAB “to shun strife”; NRSV “refrain from strife.”sn One cannot avoid conflict altogether, but the proverb is instructing that at the first sign of conflict the honorable thing to do is to find a way to end it.
  3. Proverbs 20:3 tn Heb “breaks out.” The Hitpael of the verb גָּלַע (galaʿ, “to expose; to lay bare”) means “to break out; to disclose oneself,” and so the idea of flaring up in a quarrel is clear. But there are also cognate connections to the idea of “showing the teeth; snarling” and so quarreling viciously.
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Proverbs 20:3
Legacy Standard Bible

3 It is a glory for a man to (A)cease quarreling,
But any ignorant fool will break out in dispute.

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Proverbs 20:3
New English Translation

3 It is an honor for a person[a] to cease[b] from strife,
but every fool quarrels.[c]

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Footnotes

  1. Proverbs 20:3 tn Heb “man.”
  2. Proverbs 20:3 tn Heb “cessation” (שֶׁבֶת, shevet); NAB “to shun strife”; NRSV “refrain from strife.”sn One cannot avoid conflict altogether, but the proverb is instructing that at the first sign of conflict the honorable thing to do is to find a way to end it.
  3. Proverbs 20:3 tn Heb “breaks out.” The Hitpael of the verb גָּלַע (galaʿ, “to expose; to lay bare”) means “to break out; to disclose oneself,” and so the idea of flaring up in a quarrel is clear. But there are also cognate connections to the idea of “showing the teeth; snarling” and so quarreling viciously.
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Proverbs 20:3
Legacy Standard Bible

3 It is a glory for a man to (A)cease quarreling,
But any ignorant fool will break out in dispute.

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Proverbs 22:11
New English Translation

11 The one who loves a pure heart[a]
and whose speech is gracious[b]—the king will be his friend.[c]

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Footnotes

  1. Proverbs 22:11 sn The “heart” is a metonymy of subject; it represents the intentions and choices that are made. “Pure of heart” uses “heart” as a genitive of specification. The expression refers to someone who has honest and clear intentions.
  2. Proverbs 22:11 tn Heb “grace of his lips” (so KJV, ASV). The “lips” are a metonymy of cause representing what is said; it also functions as a genitive of specification. sn This individual is gracious or kind in what he says; thus the verse is commending honest intentions and gracious words.
  3. Proverbs 22:11 tn The syntax of the line is somewhat difficult, because “grace of his lips” seems to be intruding on the point of the verse with little explanation. Therefore the LXX rendered it “The Lord loves the pure in heart; all who are blameless in their ways are acceptable to him.” This has very little correspondence with the Hebrew; nevertheless commentators attempt to reconstruct the verse using it, and the NAB follows the first clause of the LXX here. Some have suggested taking “king” as the subject of the whole verse (“the king loves…”), but this is forced.
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Proverbs 22:11
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11 He who loves (A)purity of heart
And (B)grace on his lips, the king is his friend.

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