Matius 12:35

12:35 The good person ¹  brings good things out of his ²  good treasury, ³  and the evil person brings evil things out of his evil treasury.

Amsal 10:20-21

10:20 What the righteous say ⁴  is like ⁵  the best ⁶  silver,

but what the wicked think ⁷  is of little value. ⁸ 

10:21 The teaching ⁹  of the righteous feeds ¹⁰  many,

but fools die ¹¹  for lack of wisdom. ¹² 

Amsal 11:30

11:30 The fruit of the righteous is like ¹³  a tree producing life, ¹⁴ 

and the one who wins souls ¹⁵  is wise. ¹⁶ 

Amsal 15:7

15:7 The lips of the wise spread ¹⁷  knowledge,

but not so the heart of fools. ¹⁸ 

Amsal 16:20-24

16:20 The one who deals wisely ¹⁹  in a matter ²⁰  will find success, ²¹ 

and blessed ²²  is the one who trusts in the Lord. ²³ 

16:21 The one who is wise in heart ²⁴  is called ²⁵  discerning,

and kind speech ²⁶  increases persuasiveness. ²⁷ 

16:22 Insight ²⁸  is like ²⁹  a life-giving fountain ³⁰  to the one who possesses it,

but folly leads to the discipline of fools. ³¹ 

16:23 A wise person’s heart ³²  makes his speech wise ³³ 

and it adds persuasiveness ³⁴  to his words. ³⁵ 

16:24 Pleasant words are like ³⁶  a honeycomb, ³⁷ 

sweet to the soul and healing ³⁸  to the bones.

Amsal 18:4

18:4 The words of a person’s mouth are like ³⁹  deep waters, ⁴⁰ 

and ⁴¹  the fountain of wisdom ⁴²  is like ⁴³  a flowing brook. ⁴⁴ 

Amsal 22:17-18

The Sayings of the Wise ⁴⁵ 

22:17 Incline your ear ⁴⁶  and listen to the words of the wise,

and apply your heart to my instruction. ⁴⁷ 

22:18 For it is pleasing if ⁴⁸  you keep these sayings ⁴⁹  within you,

and ⁵⁰  they are ready on your lips. ⁵¹ 

Pengkhotbah 12:9-11

Concluding Epilogue: Qoheleth’s Advice is Wise

12:9 Not only was the Teacher wise, ⁵² 

but he also taught knowledge to the people;

he carefully evaluated ⁵³  and arranged ⁵⁴  many proverbs.

12:10 The Teacher sought to find delightful ⁵⁵  words,

and to write ⁵⁶  accurately truthful sayings. ⁵⁷ 

12:11 The words of the sages are like prods, ⁵⁸ 

and the collected sayings are like firmly fixed nails;

they are given by one shepherd.

Pengkhotbah 12:2

12:2 before the sun and the light ⁵⁹  of the moon and the stars grow dark,

and the clouds disappear ⁶⁰  after the rain;

Kolose 4:5-7

4:5 Conduct yourselves ⁶¹  with wisdom toward outsiders, making the most of the opportunities. 4:6 Let your speech always be gracious, seasoned with salt, so that you may know how you should answer everyone.

Personal Greetings and Instructions

4:7 Tychicus, a dear brother, faithful minister, and fellow slave ⁶²  in the Lord, will tell you all the news about me. ⁶³ 

Kolose 1:10

1:10 so that you may live ⁶⁴  worthily of the Lord and please him in all respects ⁶⁵  – bearing fruit in every good deed, growing in the knowledge of God,

Efesus 3:4

3:4 When reading this, ⁶⁶  you will be able to ⁶⁷  understand my insight into this secret ⁶⁸  of Christ.

Efesus 3:8

3:8 To me – less than the least of all the saints ⁶⁹  – this grace was given, ⁷⁰  to proclaim to the Gentiles the unfathomable riches of Christ

Kolose 3:16

3:16 Let the word of Christ ⁷¹  dwell in you richly, teaching and exhorting one another with all wisdom, singing psalms, hymns, and spiritual songs, all with grace ⁷²  in your hearts to God.

[12:35]  ¹ tn The Greek text reads here ἄνθρωπος (anqrwpos). The term is generic referring to any person.

[12:35]  ² tn Grk “the”; the Greek article has been translated here and in the following clause (“his evil treasury”) as a possessive pronoun (ExSyn 215).

[12:35]  ³ sn The treasury here is a metaphorical reference to a person’s heart (cf. BDAG 456 s.v. θησαυρός 1.b and the parallel passage in Luke 6:45).

[10:20]  ⁴ tn Heb “the lips of the righteous.” The term “lips” functions as a metonymy of cause for speech. This contrasts the tongue (metonymy of cause for what they say) with the heart (metonymy of subject for what they intend). What the righteous say is more valuable than what the wicked intend.

[10:20]  ⁵ tn The comparative “like” is not in the Hebrew text but is implied by the metaphor; it is supplied in the translation for the sake of clarity.

[10:20]  ⁶ tn Or “pure”; Heb “choice.”

[10:20]  ⁷ tn Heb “the heart of the wicked” (so KJV, NAB, NIV). The term “heart” functions as a metonymy of cause for thoughts. The term לֵב (lev, “heart”) often refers to the seat of thoughts, will and emotions (BDB 524 s.v. 3-4).

[10:20]  ⁸ tn Heb “like little.” This expression refers to what has little value: “little worth” (so KJV, NAB, NRSV; cf. BDB 590 s.v. מְעַט 2.d). The point of the metaphor is clarified by the parallelism: Silver is valuable; the heart of the wicked is worth little. Tg. Prov 10:20 says it was full of dross, a contrast with choice silver.

[10:21]  ⁹ tn Heb “lips.” The term “lips” functions as a metonymy of cause for what is said (or in this case taught).

[10:21]  ¹⁰ tn The verb רָעָה (ra’ah) means “to feed” or “to shepherd” (e.g., Gen 48:15). What they say will meet the needs of many.

[10:21]  ¹¹ tn In what sense the fool “dies” is unclear. Fools ruin their lives and the lives of others by their lack of discipline and knowledge. The contrast is between enhancing life and ruining life.

[10:21]  ¹² tn Heb “heart.” The term לֵב (lev, “heart”) functions as a metonymy of association for wisdom and knowledge (BDB 524 s.v. 3.a).

[11:30]  ¹³ 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.

[11:30]  ¹⁴ tn Heb “tree of life” (so KJV, NAB, NIV, NRSV). The noun חַיִּים (khayyim, “life”) is genitive of product. What the righteous produce (“fruit”) is like a tree of life – a long and healthy life as well as a life-giving influence and provision for others.

[11:30]  ¹⁵ tc The Leningrad Codex mistakenly vocalized ש (sin or shin) as שׂ (sin) instead of שׁ (shin) in the term נְפָשׂוֹת (nefashot) which is vocalized as נְפָשׁוֹת (nefasot, “souls”) in the other medieval Hebrew mss and early printed editions of the Masoretic Text.

[11:30]  ¹⁶ tc The MT reads חָכָם (khakham, “wise”) and seems to refer to capturing (לָקַח, laqakh; “to lay hold of; to seize; to capture”) people with influential ideas (e.g., 2 Sam 15:6). An alternate textual tradition reads חָמָס (khamas) “violent” (reflected in the LXX and Syriac) and refers to taking away lives: “but the one who takes away lives (= kills people) is violent” (cf. NAB, NRSV, TEV). The textual variant was caused by orthographic confusion of ס (samek) and כ (kaf), and metathesis of מ (mem) between the 2nd and 3rd consonants. If the parallelism is synonymous, the MT reading fits; if the parallelism is antithetical, the alternate tradition fits. See D. C. Snell, “‘Taking Souls’ in Proverbs 11:30,” VT 33 (1083): 362-65.

[15:7]  ¹⁷ tc The verb of the first colon is difficult because it does not fit the second very well – a heart does not “scatter” or “spread” knowledge. On the basis of the LXX, C. H. Toy (Proverbs [ICC], 305) suggests a change to יִצְּרוּ (yitsÿru, “they preserve”). The Greek evidence, however, is not strong. For the second line the LXX has “hearts of fools are not safe,” apparently taking לֹא־כֵן (lo’-khen) as “unstable” instead of “not so.” So it seems futile to use the Greek version to modify the first colon to make a better parallel, when the Greek has such a different reading in the second colon anyway.

[15:7]  ¹⁸ 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.”

[16:20]  ¹⁹ tn Heb “he who is prudent” or “he who deals wisely” (cf. KJV). The proverb seems to be referring to wise business concerns and the reward for the righteous. One who deals wisely in a matter will find good results. R. N. Whybray sees a contrast here: “The shrewd man of business will succeed well, but the happy man is he who trusts the Lord” (Proverbs [CBC], 92). Synonymous parallelism is more appropriate.

[16:20]  ²⁰ tn Or “he who gives heed to a word,” that is, “who listens to instruction” (cf. NIV, NLT).

[16:20]  ²¹ tn Heb “good” (so KJV, ASV).

[16:20]  ²² tn Although traditionally this word is translated “happy” (cf. KJV, ASV, NAB, NRSV, NLT), such a translation can be misleading because the word means far more than that. It describes the heavenly bliss that comes from knowing one is right with God and following God’s precepts. The “blessed” could be at odds with the world (Ps 1:1-3).

[16:20]  ²³ tn Heb “and the one who trusts in the Lord – blessed is he.”

[16:21]  ²⁴ tn Heb “wise of heart” (so NRSV).

[16:21]  ²⁵ 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.

[16:21]  ²⁶ 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”).

[16:21]  ²⁷ tn Heb “teaching” or “receptivity”; KJV “learning”; NIV “instruction.”

[16:22]  ²⁸ tn The Hebrew noun שֵׂכֵל (sekhel, “prudence; insight”; cf. KJV, NASB, NIV “understanding”; NAB, CEV “good sense”) is related to the verb that means “to have insight; to give attention to; to act circumspectly [or, prudently],” as well as “to prosper; to have success.” These words all describe the kind of wise action that will be successful.

[16:22]  ²⁹ 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.

[16:22]  ³⁰ tn Heb “fountain of life.” The point of the metaphor is that like a fountain this wisdom will be a constant provision for living in this world.

[16:22]  ³¹ tn Heb “the discipline of fools [is] folly.” The “discipline” (מוּסָר, musar) in this proverb is essentially a requital for sin (hence “punishment,” so NIV, NCV, NRSV); discipline which is intended to correct is normally rejected and despised by fools. So the line is saying that there is very little that can be done for or with the fool (cf. NLT “discipline is wasted on fools”).

[16:23]  ³² tn Or “mind” (cf. NCV, NRSV, NLT).

[16:23]  ³³ tn Heb “makes wise his mouth,” with “mouth” being a metonymy of cause for what is said: “speech.”

[16:23]  ³⁴ 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.

[16:23]  ³⁵ tn Heb “to his lips.” The term “lips” functions as a metonymy of cause for what is said.

[16:24]  ³⁶ 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.

[16:24]  ³⁷ 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).

[16:24]  ³⁸ 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).

[18:4]  ³⁹ 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.

[18:4]  ⁴⁰ sn The metaphor “deep waters” indicates either that the words have an inexhaustible supply or that they are profound.

[18:4]  ⁴¹ 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.

[18:4]  ⁴² 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.

[18:4]  ⁴³ 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.

[18:4]  ⁴⁴ sn The point of this metaphor is that the wisdom is a continuous source of refreshing and beneficial ideas.

[22:17]  ⁴⁵ sn A new collection of sayings begins here, forming the fourth section of the book of Proverbs. This collection is not like that of 1:1–9:18; here the introductory material is more personal than 1:1-7, and the style differs, showing great similarity to the Instruction of Amenemope in Egypt (especially the thirty precepts of the sages in 22:17–24:22). Verses 17-21 form the introduction, and then the sayings begin in v. 22. After the thirty sayings are given, there are further sayings in 24:23-34. There is much literature on this material: see W. K. Simpson, ed., Literature of Ancient Egypt; ANET 412-425; and A. Cody, “Notes on Proverbs 22:21 and 22:23b,” Bib 61 (1980): 418-26.

[22:17]  ⁴⁶ sn To “incline the ear” means to “listen carefully” (cf. NCV); the expression is metonymical in that the ear is the instrument for hearing. It is like telling someone to lean over to hear better.

[22:17]  ⁴⁷ tn Heb “knowledge” (so KJV, NASB); in this context it refers to the knowledge that is spoken by the wise, hence “instruction.”

[22:18]  ⁴⁸ tn Or “when” (so NIV).

[22:18]  ⁴⁹ tn Heb “keep them,” referring to the words of the wise expressed in these sayings. The referent has been specified in the translation for clarity.

[22:18]  ⁵⁰ tn The term “and” does not appear in the Hebrew but is supplied in the translation.

[22:18]  ⁵¹ sn If the teachings are preserved in the heart/mind of the disciple, then that individual will always be ready to speak what was retained.

[12:9]  ⁵² sn Eccl 12:9-12 fits the pattern of a concluding colophon that draws from a conventional stock of ancient Near Eastern scribal practices and vocabulary. See M. A. Fishbane, Biblical Interpretation, 29–31.

[12:9]  ⁵³ tn Heb “he weighed and studied.” The verbs וְאִזֵּן וְחִקֵּר (vÿ’izzen vekhiqqer, “he weighed and he explored”) form a hendiadys (a figurative expression in which two separate terms used in combination to convey a single idea): “he studiously weighed” or “carefully evaluated.” The verb וְאִזֵּן (conjunction + Piel perfect 3rd person masculine singular from II אָזַן (’azan) “to weigh; to balance”) is related to the noun מֹאזֵן (mo’zen) “balances; scales” used for weighing money or commercial items (e.g., Jer 32:10; Ezek 5:1). This is the only use of the verb in the OT. In this context, it means “to weigh” = “to test; to prove” (BDB 24 s.v. מאזן) or “to balance” (HALOT 27 II אָזַן). Cohen suggests, “He made an examination of the large number of proverbial sayings which had been composed, testing their truth and worth, to select those which he considered deserving of circulation” (A. Cohen, The Five Megilloth [SoBB], 189).

[12:9]  ⁵⁴ tn The verb תָּקַן (taqan, “to make straight”) connotes “to put straight” or “to arrange in order” (HALOT 1784 s.v. תקן; BDB 1075 s.v. תָּקַן).This may refer to Qoheleth’s activity in compiling a collection of wisdom sayings in an orderly manner, or writing the wisdom sayings in a straightforward, direct manner.

[12:10]  ⁵⁵ tn In the construct phrase דִּבְרֵי־חֵפֶץ (divre-khefets, “words of delight”) the noun חֵפֶץ (“delight”) functions as an attributive genitive (“delightful words”) or a genitive of estimation or worth (“words viewed as delightful by Qoheleth” or “words that he took delight in”). For another example of a genitive of estimation of worth, see זִבְחֵי אֱלֹהִים (zivkhe ’elohim) “sacrifices of God” = “sacrifices viewed as acceptable to God” (Ps 51:19). In other words, Qoheleth wrote his proverbs so effectively that he was able to take moral and aesthetic delight in his words.

[12:10]  ⁵⁶ tc The consonantal form וכתוב has been revocalized in three ways: (1) The Masoretes read וְכָתוּב (vÿkhatuv, conjunction + Qal passive participle ms from כָּתַב, katav, “to write”): “Qoheleth sought to find pleasant words, what was written uprightly, namely, words of truth.” This is supported by the LXX’s καὶ γεγραμμένον (kai gegrammenon, conjunction + masculine accusative singular perfect passive participle from γράφω, grafw, “to write). (2) The BHS editors suggest the vocalization וְכָתוֹב (vÿkhatov, conjunction + Qal infinitive absolute). The infinitive וְכָתוֹב (“and to write”) in the B-line would parallel the infinitive of purpose לִמְצֹא (limtso’, “to find”) in the A-line: “Qoheleth sought to find pleasant words, and to write accurately words of truth.” (3) Several medieval Hebrew mss preserve an alternate textual tradition of וְכָתַב (vÿkhatav, conjunction + Qal perfect 3rd person masculine singular). This is reflected in the Greek versions (Aquila and Symmachus), Syriac Peshitta and Vulgate. The major English versions are divided among these three textual options: (1) וְכָתוּב (Qal passive participle): “and that which was written was upright, even words of truth” (KJV); “and that which was written uprightly, even words of truth” (ASV); “and, written by the upright, words of truth” (YLT); “but what he wrote was the honest truth” (NEB); “and what he wrote was upright and true” (NIV). (2) וְכָתוֹב (Qal infinitive absolute): “and to write words of truth correctly” (NASB); “and to write correctly the reliable words of truth” (MLB); “and to write down true sayings with precision” (NAB). (3) וְכָתַב (Qal perfect 3rd person masculine singular): “and uprightly he wrote words of truth” (RSV); “and he wrote words of truth plainly” (NRSV); “even as he put down plainly what was true” (Moffatt); “and he wrote words most right, and full of truth” (Douay); and “and he recorded genuinely truthful sayings” (NJPS). The editors of the Jerusalem Hebrew Bible project favor וְכָתוֹב “and to write” (option 2): see D. Barthélemy, ed., Preliminary and Interim Report on the Hebrew Old Testament Text Project, 3:596–97.

[12:10]  ⁵⁷ tn The construct phrase דִּבְרֵי אֱמֶת (divre ’emet, “words of truth”) is a genitive of content (“words containing truth”) or an attributive genitive (“truthful words”). Depending upon the vocalization of וכתוב, the phrase functions in one of two ways: (1) as direct object of וְכָתוֹב יֹשֶׁר (vÿkhatov yosher) “and he accurately wrote truthful words”; or (2) in apposition to וְכָתוּב יֹשֶׁר (vÿkhatuv yosher) “and what is written uprightly, namely, truthful words.”

[12:11]  ⁵⁸ tn Or “goads”; NCV “sharp sticks used to guide animals.” For further information see M. A. Fishbane, Biblical Interpretation, 29–32.

[12:2]  ⁵⁹ tn Heb “the light and the moon and the stars.” The phrase “the light and the moon” is a hendiadys (two separate terms denoting one idea) or perhaps even a hendiatris (three separate terms denoting one idea) for “the light of the moon and stars” (e.g., Gen 1:14).

[12:2]  ⁶⁰ tn The verb שׁוּב (shuv, “to return”) here denotes “to desist” (HALOT 1430 s.v. שׁוּב 3). It pictures the disappearance of the clouds as a result of the precipitation of their contents.

[4:5]  ⁶¹ tn Grk “walk.” The verb περιπατέω (peripatew) is a common NT idiom for one’s lifestyle, behavior, or manner of conduct (L&N 41.11).

[4:7]  ⁶² tn See the note on “fellow slave” in 1:7.

[4:7]  ⁶³ tn Grk “all things according to me.”

[1:10]  ⁶⁴ tn The infinitive περιπατῆσαι (peripathsai, “to walk, to live, to live one’s life”) is best taken as an infinitive of purpose related to “praying” (προσευχόμενοι, proseucomenoi) and “asking” (αἰτούμενοι, aitoumenoi) in v. 9 and is thus translated as “that you may live.”

[1:10]  ⁶⁵ tn BDAG 129 s.v. ἀρεσκεία states that ἀρεσκείαν (areskeian) refers to a “desire to please εἰς πᾶσαν ἀ. to please (the Lord) in all respects Col 1:10.”

[3:4]  ⁶⁶ tn Grk “which, when reading.”

[3:4]  ⁶⁷ tn Grk “you are able to.”

[3:4]  ⁶⁸ tn Or “mystery.”

[3:8]  ⁶⁹ sn In Pauline writings saints means any true believer. Thus for Paul to view himself as less than the least of all the saints is to view himself as the most unworthy object of Christ’s redemption.

[3:8]  ⁷⁰ sn The parallel phrases to proclaim and to enlighten which follow indicate why God’s grace was manifested to Paul. Grace was not something just to be received, but to be shared with others (cf. Acts 13:47).

[3:16]  ⁷¹ tc Since “the word of Christ” occurs nowhere else in the NT, two predictable variants arose: “word of God” and “word of the Lord.” Even though some of the witnesses for these variants are impressive (κυρίου [kuriou, “of the Lord”] in א* I 1175 pc bo; θεοῦ [qeou, “of God”] in A C* 33 104 323 945 al), the reading Χριστοῦ (Cristou, “of Christ”) is read by an excellent cross-section of witnesses (Ì⁴⁶ א² B C² D F G Ψ 075 1739 1881 Ï lat sa). On both internal and external grounds, Χριστοῦ is strongly preferred.

[3:16]  ⁷² tn Grk “with grace”; “all” is supplied as it is implicitly related to all the previous instructions in the verse.