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Proverbs 9:7-9
New Revised Standard Version Updated Edition

General Maxims

7 Whoever corrects a scoffer wins abuse;
    whoever rebukes the wicked gets hurt.(A)
8 Do not rebuke a scoffer, lest he hate you;
    rebuke the wise, and he will love you.(B)
9 Give instruction[a] to the wise, and they will become wiser still;
    teach the righteous, and they will gain in learning.(C)

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Footnotes

  1. 9.9 Heb lacks instruction
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Proverbs 9:7-9
New English Translation

7 Whoever corrects[a] a mocker is asking for[b] insult;[c]
whoever reproves a wicked person receives[d] abuse.
8 Do not reprove[e] a mocker or[f] he will hate you;
reprove a wise person and he will love you.
9 Give instruction[g] to a wise person,[h] and he will become wiser still;
teach[i] a righteous person and he will add to his[j] learning.

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Footnotes

  1. Proverbs 9:7 tn The active participle יֹסֵר (yoser) describes one who tries to correct by means of instruction and discipline; it is paralleled by the Hiphil participle which refers to someone who rebukes or reproves another. Anyone trying this on these types of people would be inviting trouble.
  2. Proverbs 9:7 tn Heb “receives for himself.”
  3. Proverbs 9:7 tn The word means “dishonor” or “disgrace.” It is paralleled with מוּמוֹ (mumo), translated “abuse.” The latter term means “blemish,” although some would emend the text to read “reproach.” The MT is figurative but not impossible to interpret: Whoever tries to rebuke a wicked person will receive only insults and perhaps physical attack.
  4. Proverbs 9:7 tn The verb “receives” is supplied in the translation for the sake of clarity and smoothness.
  5. Proverbs 9:8 tn In view of the expected response for reproof, the text now uses a negated jussive to advise against the attempt. This is paralleled antithetically by the imperative in the second colon. This imperative is in an understood conditional clause: “if you reprove a wise person.”
  6. Proverbs 9:8 tn Heb “lest he hate you.” The particle פֶּן (pen, “lest”) expresses fear or precaution (R. J. Williams, Hebrew Syntax, 79, §476). The antonyms “love” and “hate” suggest that the latter means “reject” and the former means “choosing and embracing.”
  7. Proverbs 9:9 tn Heb “Give to the wise.” The object, “instruction” (or possibly rebuke), is implied. Most translations either supply the object (NIV, NLT, Holman) or change the verb to “instruct” (NASB, ESV, NKJV, NRSV).
  8. Proverbs 9:9 sn The parallelism shows what Proverbs will repeatedly stress, that the wise person is the righteous person.
  9. Proverbs 9:9 tn The Hiphil verb normally means “to cause to know, make known,” but here the context suggests “to teach” (so many English versions).
  10. Proverbs 9:9 tn The term “his” does not appear in the Hebrew text, but is supplied for the sake of smoothness and clarity.
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Proverbs 10:10-11
New Revised Standard Version Updated Edition

10 Whoever winks the eye causes trouble,
    but one who rebukes boldly makes peace.[a](A)
11 The mouth of the righteous is a fountain of life,
    but the mouth of the wicked conceals violence.(B)

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Footnotes

  1. 10.10 Gk: Heb but one with foolish lips will come to ruin
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Proverbs 10:10-11
New English Translation

10 The one who winks[a] his[b] eye causes[c] trouble,
and the one who speaks foolishness[d] will come to ruin.
11 The speech[e] of the righteous is a fountain of life,[f]
but the speech[g] of the wicked conceals[h] violence.[i]

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Footnotes

  1. Proverbs 10:10 tn The participle (קָרַץ, qarats) describes a person who habitually “winks” his eye maliciously as a secretive sign to those conspiring evil (Prov 6:13). This is a comparison rather than a contrast. Devious gestures are grievous, but not as ruinous as foolish talk. Both are to be avoided.
  2. Proverbs 10:10 tn Heb “the eye.”
  3. Proverbs 10:10 tn Heb “gives.”
  4. Proverbs 10:10 tn Heb “the fool of lips”; cf. NASB “a babbling fool.” The phrase is a genitive of specification: “a fool in respect to lips.” The term “lips” is a metonymy of cause (= lips) for effect (= speech). The word for fool (אֶוִיל, ʾevil) refers to someone who despises knowledge and discernment.
  5. Proverbs 10:11 tn Heb “mouth.” The word “mouth” is metonymy of cause, representing what the righteous say and teach.
  6. Proverbs 10:11 tn Heb “a fountain of life is the mouth of the righteous” (NAB similar). The subject (“a fountain of life”) and the predicate (“the mouth of the righteous”) in the Hebrew text are reversed in the present translation (as in most English versions) for the sake of clarity and smoothness. The idea of this metaphor, “the fountain of life,” may come from Ps 36:9 (e.g., also Prov 13:14; 14:27; 16:22). What the righteous say is beneficial to life or life-giving. Their words are life-giving but the words of the wicked are violent. See R. B. Y. Scott, “Wise and Foolish, Righteous and Wicked,” VT 29 (1972): 145-65.
  7. Proverbs 10:11 tn Heb “the mouth.” The term פֶּה (peh, “mouth”) functions as a metonymy of cause for speech.
  8. Proverbs 10:11 tn Heb “covers.” Behind the speech of the wicked is aggressive violence (W. McKane, Proverbs [OTL], 422).
  9. Proverbs 10:11 tn The syntax of this line is ambiguous. The translation takes “the mouth of the wicked” as the nominative subject and “violence” as the accusative direct object; however, the subject might be “violence,” hence: “violence covers the mouth of the wicked.”
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Proverbs 10:13-14
New Revised Standard Version Updated Edition

13 On the lips of one who has understanding wisdom is found,
    but a rod is for the back of one who lacks sense.(A)
14 The wise lay up knowledge,
    but the mouth of a fool brings ruin near.

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Proverbs 10:13-14
New English Translation

13 Wisdom is found in the words[a] of the discerning person,[b]
but the one who lacks sense[c] will be disciplined.[d]
14 Those who are wise[e] store up[f] knowledge,
but foolish speech[g] leads to imminent[h] destruction.

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Footnotes

  1. Proverbs 10:13 tn Heb “on the lips” (so NAB, NASB, NRSV). The term “lips” is a metonymy of cause for the words spoken by the lips.
  2. Proverbs 10:13 tn Heb “the one who is discerning.” The term “discerning” describes someone who is critically perceptive and has understanding. He can be relied on to say things that are wise.
  3. Proverbs 10:13 tn Heb “the one lacking of mind.” The term לֵב (lev, “mind, heart”) is used as a metonymy of association for what one does with the mind (i.e., thinking), and so refers to discernment, wisdom, good sense.
  4. Proverbs 10:13 tn Heb “a rod is for the back of the one lacking heart.” The term שֵׁבֶט (shevet, “rod”) functions figuratively: synecdoche of specific (= rod of discipline) for general (= discipline in general). The term גֵּו (gev, “back”) is a synecdoche of part (= back) for the whole (= person as a whole). The back is emphasized because it was the object of physical corporeal discipline. This proverb is not limited in its application to physical corporeal punishment because the consequences of foolishness may come in many forms, physical corporeal discipline being only one form.
  5. Proverbs 10:14 tn Heb “wise men.”
  6. Proverbs 10:14 sn The verb צָפַן (tsafan, “to store up; to treasure”) may mean (1) the wise acquire and do not lose wisdom (cf. NAB, NIV, TEV), or (2) they do not tell all that they know (cf. NCV), that is, they treasure it up for a time when they will need it. The fool, by contrast, talks without thinking.
  7. Proverbs 10:14 tn Heb “the mouth of foolishness”; cf. NRSV, NLT “the babbling of a fool.” The term פֶּה (peh, “mouth”) functions as a metonymy of cause for speech. The genitive אֶוִיל (ʾevil, “foolishness”) functions as an attributive adjective: “a foolish mouth” = foolish speech.
  8. Proverbs 10:14 tn Heb “near destruction.” The words of the fool that are uttered without wise forethought may invite imminent ruin (e.g., James 3:13-18). See also Ptah-hotep and Amenemope in ANET 414 and 423.
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Proverbs 10:13-14
New Revised Standard Version Updated Edition

13 On the lips of one who has understanding wisdom is found,
    but a rod is for the back of one who lacks sense.(A)
14 The wise lay up knowledge,
    but the mouth of a fool brings ruin near.

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Proverbs 10:13-14
New English Translation

13 Wisdom is found in the words[a] of the discerning person,[b]
but the one who lacks sense[c] will be disciplined.[d]
14 Those who are wise[e] store up[f] knowledge,
but foolish speech[g] leads to imminent[h] destruction.

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Footnotes

  1. Proverbs 10:13 tn Heb “on the lips” (so NAB, NASB, NRSV). The term “lips” is a metonymy of cause for the words spoken by the lips.
  2. Proverbs 10:13 tn Heb “the one who is discerning.” The term “discerning” describes someone who is critically perceptive and has understanding. He can be relied on to say things that are wise.
  3. Proverbs 10:13 tn Heb “the one lacking of mind.” The term לֵב (lev, “mind, heart”) is used as a metonymy of association for what one does with the mind (i.e., thinking), and so refers to discernment, wisdom, good sense.
  4. Proverbs 10:13 tn Heb “a rod is for the back of the one lacking heart.” The term שֵׁבֶט (shevet, “rod”) functions figuratively: synecdoche of specific (= rod of discipline) for general (= discipline in general). The term גֵּו (gev, “back”) is a synecdoche of part (= back) for the whole (= person as a whole). The back is emphasized because it was the object of physical corporeal discipline. This proverb is not limited in its application to physical corporeal punishment because the consequences of foolishness may come in many forms, physical corporeal discipline being only one form.
  5. Proverbs 10:14 tn Heb “wise men.”
  6. Proverbs 10:14 sn The verb צָפַן (tsafan, “to store up; to treasure”) may mean (1) the wise acquire and do not lose wisdom (cf. NAB, NIV, TEV), or (2) they do not tell all that they know (cf. NCV), that is, they treasure it up for a time when they will need it. The fool, by contrast, talks without thinking.
  7. Proverbs 10:14 tn Heb “the mouth of foolishness”; cf. NRSV, NLT “the babbling of a fool.” The term פֶּה (peh, “mouth”) functions as a metonymy of cause for speech. The genitive אֶוִיל (ʾevil, “foolishness”) functions as an attributive adjective: “a foolish mouth” = foolish speech.
  8. Proverbs 10:14 tn Heb “near destruction.” The words of the fool that are uttered without wise forethought may invite imminent ruin (e.g., James 3:13-18). See also Ptah-hotep and Amenemope in ANET 414 and 423.
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Proverbs 11:13
New Revised Standard Version Updated Edition

13 A gossip goes about telling secrets,
    but one who is trustworthy in spirit keeps a confidence.(A)

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Proverbs 11:13
New English Translation

13 The one who goes about slandering others[a] reveals[b] secrets,
but the one who is trustworthy[c] conceals a matter.

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Footnotes

  1. Proverbs 11:13 tn Heb “going about in slander.” This expression refers to a slanderer. The noun means “slander” and so “tale-bearer” (so KJV, ASV, NASB), “informer.” The related verb (רָכַל, rakhal) means “to go about” from one person to another, either for trade or for gossip.
  2. Proverbs 11:13 tn The participle מְגַלֶּה (megalleh) means “uncovering” or “revealing” secrets.sn This is the intent of a person who makes disparaging comments about others—he cannot wait to share secrets that should be kept.
  3. Proverbs 11:13 tn Heb “faithful of spirit.” This phrase describes the inner nature of the person as faithful and trustworthy. This individual will not rush out to tell whatever information he has heard, but will conceal it.
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Proverbs 12:13-14
New Revised Standard Version Updated Edition

13 The evil are ensnared by the transgression of their lips,
    but the righteous escape from trouble.(A)
14 From the fruit of the mouth one is filled with good things,
    and manual labor has its reward.(B)

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Proverbs 12:13-14
New English Translation

13 The evil person is ensnared[a] by the transgression of his speech,[b]
but the righteous person escapes out of trouble.[c]
14 A person will be satisfied with good from the fruit of his words,[d]
and the work of his hands[e] will be rendered to[f] him.

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Footnotes

  1. Proverbs 12:13 tc MT reads the noun מוֹקֵשׁ (moqesh, “bait; lure”). The LXX, Syriac and Tg. Prov 12:13 took it as a passive participle (“is ensnared”). The MT is the more difficult reading and so is preferred. The versions appear to be trying to clarify a difficult reading. tn Heb “snare of a man.” The word “snare” is the figurative meaning of the noun מוֹקֵשׁ (“bait; lure” from יָקַשׁ [yaqash, “to lay a bait, or lure”]).
  2. Proverbs 12:13 tn Heb “transgression of the lips.” The noun “lips” is a genitive of specification and it functions as a metonymy of cause for speech: sinful talk or sinning by talking. J. H. Greenstone suggests that this refers to litigation; the wicked attempt to involve the innocent (Proverbs, 131).
  3. Proverbs 12:13 sn J. H. Greenstone suggests that when the wicked become involved in contradictions of testimony, the innocent is freed from the trouble. Another meaning would be that the wicked get themselves trapped by what they say, but the righteous avoid that (Proverbs, 131).
  4. Proverbs 12:14 tn Heb “fruit of the lips.” The term “fruit” is the implied comparison, meaning what is produced; and “lips” is the metonymy of cause, referring to speech. Proper speech will result in good things.
  5. Proverbs 12:14 tn Heb “the work of the hands of a man.”
  6. Proverbs 12:14 tc The Kethib has the Qal imperfect, “will return” to him (cf. NASB); the Qere preserves a Hiphil imperfect, “he/one will restore/render” to him (cf. KJV, ASV). The Qere seems to suggest that someone (God or people) will reward him in kind. Since there is no expressed subject, it may be translated as a passive voice.
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Proverbs 12:16-19
New Revised Standard Version Updated Edition

16 Fools show their anger at once,
    but the prudent ignore an insult.(A)
17 Whoever speaks the truth gives honest evidence,
    but a false witness speaks deceitfully.(B)
18 Rash words are like sword thrusts,
    but the tongue of the wise brings healing.(C)
19 Truthful lips endure forever,
    but a lying tongue lasts only a moment.(D)

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Proverbs 12:16-19
New English Translation

16 A fool’s annoyance[a] is known at once,[b]
but the prudent[c] conceals dishonor.[d]
17 The faithful witness[e] tells what is right,[f]
but a false witness[g] speaks[h] deceit.
18 Speaking recklessly[i] is like the thrusts of a sword,
but the words[j] of the wise bring[k] healing.[l]
19 The one who tells the truth[m] will endure forever,
but the one who lies[n] will last only for a moment.[o]

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Footnotes

  1. Proverbs 12:16 tn Heb “The fool, at once his vexation is known.” This rhetorically emphatic construction uses an independent nominative absolute, which is then followed by the formal subject with a suffix. The construction focuses attention on “the fool,” then states what is to be said about him.
  2. Proverbs 12:16 tn Heb “on the day” or “the same day.”sn The fool is impatient and unwise, and so flares up immediately when anything bothers him. W. McKane says that the fool’s reaction is “like an injured animal and so his opponent knows that he has been wounded” (Proverbs [OTL], 442).
  3. Proverbs 12:16 tn Heb “shrewd.”
  4. Proverbs 12:16 tn The range of meanings for the verb and the object suggest several possible interpretations of the last line. The verb כָּסָה (kasah) means “to cover” and may indicate hiding or ignoring something. The noun קָלוֹן (qalon) means “shame” and may refer to disgrace (something to be ashamed of) or to contempt or an insult given (shaming words). Several English translations view it as ignoring or overlooking an insult (NIV, ESV, NRSV). Others more ambiguously render it as covering or concealing dishonor or shame, where it is less clear whether the person conceals their own shame or someone else’s. And the LXX reads “a clever person conceals his own dishonor.” But these entail the three main possibilities: to ignore an insult given to you, to ignore something that could shame others, or to conceal something of your own that could be shameful. In a similar phrase in 12:23, the verb does not mean to ignore something.sn The contrast in this proverb could be that the prudent person overlooks the insult made by the fool in part one, bypasses the opportunity to expose something that would shame another (in contrast to the fool), or doesn’t give the opportunity for the fool to see what might be embarrassing. In contrast the fool cannot handle criticism well and/or announces dissatisfaction instinctively and quickly, without appropriate thought for others.
  5. Proverbs 12:17 tn The text has “he pours out faithfully”; the word rendered “faithfully” or “reliably” (אֱמוּנָה, ʾemunah) is used frequently for giving testimony in court, and so here the subject matter is the reliable witness.
  6. Proverbs 12:17 tn Heb “righteousness.”
  7. Proverbs 12:17 tn Heb “witness of falsehoods.” The genitive noun functions attributively, and the plural form depicts habitual action or moral characteristic. This describes a person who habitually lies. A false witness cannot be counted on to help the cause of justice.
  8. Proverbs 12:17 tn The term “speaks” does not appear in this line but is implied by the parallelism; it is supplied in the translation for clarity and smoothness.
  9. Proverbs 12:18 tn The term בּוֹטֶה (boteh) means “to speak rashly [or, thoughtlessly]” (e.g., Lev 5:4; Num 30:7).
  10. Proverbs 12:18 tn Heb “the tongue” (so NAB, NIV, NRSV). The term לָשׁוֹן (lashon, “tongue”) functions as a metonymy of cause for what is said.
  11. Proverbs 12:18 tn Heb “[is] healing.” The term “brings” is supplied in the translation for the sake of clarity and smoothness.
  12. Proverbs 12:18 sn Healing is a metonymy of effect. Healing words are the opposite of the cutting, irresponsible words. What the wise say is faithful and true, gentle and kind, uplifting and encouraging; so their words bring healing.
  13. Proverbs 12:19 tn Heb “a lip of truth.” The genitive אֱמֶת (ʾemet, “truth”) functions as an attributive adjective: “truthful lip.” The term שְׂפַת (sefat, “lip”) functions as a synecdoche of part (= lip) for the whole (= person): “truthful person.” The contrast is between “the lip of truth” and the “tongue of lying.”
  14. Proverbs 12:19 tn Heb “a tongue of deceit.” The genitive שָׁקֶר (shaqer, “deceit”) functions as an attributive genitive. The noun לָשׁוֹן (lashon, “tongue”) functions as a synecdoche of part (= tongue) for the whole (= person): “lying person.”
  15. Proverbs 12:19 tn The verb אַרְגִיעָה (ʾargiʿah) is the Hiphil of the root רָגַע (ragaʿ). The number of homonyms of this root in Hebrew is debated. BDB lists it as a denominative of רֶגַע (regaʿ, “a moment”), with the Hiphil meaning “to make a twinkling” (BDB 920 s.v. I רָגַע). HALOT lists only one verbal root with a base meaning “to look for peace” and this phrase with the Hiphil meaning “as long as I grant rest” (HALOT 1188, s.v. רָגַע). Gesenius considers it to refer to blinking the eyes (GKC 321 § 108h). In any case it is agreed that this expression is an idiom for brevity, “only for a moment.”
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Proverbs 12:22-23
New Revised Standard Version Updated Edition

22 Lying lips are an abomination to the Lord,
    but those who act faithfully are his delight.(A)
23 One who is clever conceals knowledge,
    but the mind of a fool[a] broadcasts folly.(B)

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Footnotes

  1. 12.23 Heb the heart of fools
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Proverbs 12:22-23
New English Translation

22 The Lord[a] abhors a person who lies,[b]
but those who deal truthfully[c] are his delight.[d]
23 The shrewd person[e] conceals[f] knowledge,
but foolish people[g] proclaim folly.[h]

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Footnotes

  1. Proverbs 12:22 tn Heb “an abomination of the Lord.” The term יְהוָה (yehvah, “the Lord”) is a subjective genitive.
  2. Proverbs 12:22 tn Heb “lips of lying.” The genitive שָׁקֶר (shaqer, “lying”) functions as an attributive genitive: “lying lips.” The term “lips” functions as a synecdoche of part (= lips) for the whole (= person): “a liar.”
  3. Proverbs 12:22 tn Heb “but doers of truthfulness.” The term “truthfulness” is an objective genitive, meaning: “those who practice truth” or “those who act in good faith.” Their words and works are reliable.
  4. Proverbs 12:22 sn The contrast between “delight/pleasure” and “abomination” is emphatic. What pleases the Lord is acting truthfully or faithfully.
  5. Proverbs 12:23 tn Heb “a shrewd man” (so NAB); KJV, NIV “a prudent man”; NRSV “One who is clever.” sn A shrewd person knows how to use knowledge wisely, and restrains himself from revealing all he knows.
  6. Proverbs 12:23 sn The term כֹּסֶה (koseh, “covers; hides”) does not mean that he never shares his knowledge, but discerns when it is and is not appropriate to speak, cf. 10:14; 17:27.
  7. Proverbs 12:23 tn Heb “the mind of fools.” The לֵב (lev, “mind, heart”) is the place of thinking and so it is the both source of what is said and the place of discernment for what to say aloud.
  8. Proverbs 12:23 tn Or “speak out foolishly.” The noun may be a direct object (folly) or an adverbial accusative (foolishly).sn The noun אִוֶּלֶת (ʾivvelet, “foolishness; folly”) is the antithesis of perception and understanding. It is related to the noun אֱוִּיל (ʾevvil, “fool”), one who is morally bad because he despises wisdom and discipline, mocks at guilt, is licentious and quarrelsome, and is almost impossible to rebuke. W. McKane says that the more one speaks, the less he is able to speak effectively (Proverbs [OTL], 422). Cf. TEV “stupid people advertise their ignorance;” NLT “fools broadcast their folly.”
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Proverbs 12:25
New Revised Standard Version Updated Edition

25 Anxiety weighs down the human heart,
    but a good word cheers it up.(A)

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Proverbs 12:25
New English Translation

25 Anxiety[a] in a person’s heart weighs him down,[b]
but an encouraging[c] word brings him joy.[d]

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Footnotes

  1. Proverbs 12:25 tn The word “anxiety” (דְּאָגָה, deʾagah) combines anxiety and fear—anxious fear (e.g., Jer 49:23; Ezek 4:16; for the related verb see Ps 38:18; Jer 17:8).
  2. Proverbs 12:25 tn Heb “bows it [= his heart] down.” Anxiety weighs heavily on the heart, causing depression. The spirit is brought low.
  3. Proverbs 12:25 tn Heb “good.” The Hebrew word “good” (טוֹב, tov) refers to what is beneficial for life, promotes life, creates life or protects life. The “good word” here would include encouragement, kindness, and insight—the person needs to regain the proper perspective on life and renew his confidence.
  4. Proverbs 12:25 tn Heb “makes it [= his heart] glad.” The similarly sounding terms יַשְׁחֶנָּה (yashkhennah, “weighs it down”) and יְשַׂמְּחֶנָּה (yesammekhennah, “makes it glad”) create a wordplay (paronomasia) that dramatically emphasizes the polar opposite emotional states: depression versus joy.
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Proverbs 13:2-3
New Revised Standard Version Updated Edition

2 From the fruit of their words good persons eat good things,
    but the desire of the treacherous is for wrongdoing.
3 Those who guard their mouths preserve their lives;
    those who open wide their lips come to ruin.(A)

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Proverbs 13:2-3
New English Translation

2 From the fruit of his speech[a] a person eats good things,[b]
but the treacherous[c] desire[d] the fruit of violence.[e]
3 The one who guards his words[f] guards his life;
whoever is talkative[g] will come to ruin.[h]

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Footnotes

  1. Proverbs 13:2 tn Heb “lips” (so NIV); KJV “mouth.” The term “lips” is a metonymy of cause for what the lips produce: speech.
  2. Proverbs 13:2 tn Heb “he eats [what is] good.”
  3. Proverbs 13:2 tn Heb “the desire of the treacherous.” The verb בָּגַד (bagad), here a participle, means “to act treacherously, with duplicity, or to betray.”
  4. Proverbs 13:2 tn The noun נֶפֶשׁ (nefesh, traditionally “soul”) has a broad range of meanings, and here denotes “appetite” (e.g., Ps 17:9; Prov 23:3; Eccl 2:24; Isa 5:14; Hab 2:5; BDB 660 s.v. 5.c) or (2) “desire” (e.g., Deut 12:20; Prov 13:4; 19:8; 21:10; BDB 660 s.v. 6.a).
  5. Proverbs 13:2 tn Heb “violence.” The phrase “the fruit of” does not appear in the Hebrew but is implied by the parallelism. The term “violence” is probably a metonymy of cause: “violence” represents what violence gains—ill-gotten gains resulting from violent crime. The wicked desire what does not belong to them.tc The LXX reads “the souls of the wicked perish untimely.” The MT makes sense as it stands.
  6. Proverbs 13:3 tn Heb “mouth” (so KJV, NAB). The term פֶּה (peh, “mouth”) functions as a metonymy of cause for speech.
  7. Proverbs 13:3 tn Heb “opens wide his lips.” This is an idiom meaning “to be talkative” (BDB 832 s.v. פָּשַׂק Qal). Cf. NIV “speaks rashly”; TEV “a careless talker”; CEV “talk too much.”
  8. Proverbs 13:3 tn Heb “ruin belongs to him.”sn Tight control over what one says prevents trouble (e.g., Prov 10:10; 17:28; Jas 3:1-12; Sir 28:25). Amenemope advises to “sleep a night before speaking” (5:15; ANET 422, n. 10). The old Arab proverb is appropriate: “Take heed that your tongue does not cut your throat” (O. Zockler, Proverbs, 134).
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Proverbs 14
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Proverbs 14:3
New Revised Standard Version Updated Edition

3 The talk of fools is a rod for their backs,[a]
    but the lips of the wise preserve them.(A)

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Footnotes

  1. 14.3 Cn: Heb a rod of pride
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Proverbs 14:3
New English Translation

3 In[a] the speech[b] of a fool is a rod for his back,[c]
but the words[d] of the wise protect them.

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Footnotes

  1. Proverbs 14:3 tn The preposition ב (bet) may denote (1) exchange: “in exchange for” foolish talk there is a rod; or (2) cause: “because of” foolish talk.
  2. Proverbs 14:3 sn The noun פֶּה (peh, “mouth”) functions as a metonymy of cause for what is said (“speech, words, talk”).
  3. Proverbs 14:3 tc The MT reads גַּאֲוָה (gaʾavah, “pride”) which creates an awkward sense “in the mouth of a fool is a rod/shoot of pride” (cf. KJV, ASV), perhaps meaning that pride sprouts from his mouth. The BHS editors suggest emending the form to גֵּוֹה (gevoh, “disciplining-rod”) to create tighter parallelism and irony: “in the mouth of a fool is a rod for the back” (e.g., Prov 10:13). What the fool says will bring discipline.tn Heb “a rod of back.” The noun גֵּוֹה functions as a genitive of specification: “a rod for his back.” The fool is punished because of what he says.
  4. Proverbs 14:3 tn Heb “lips.” The term “lips” is a metonymy of cause, meaning what they say. The wise by their speech will find protection.
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