Amsal 10:20-21

10:20 What the righteous say ¹  is like ²  the best ³  silver,

but what the wicked think ⁴  is of little value. ⁵ 

10:21 The teaching ⁶  of the righteous feeds ⁷  many,

but fools die ⁸  for lack of wisdom. ⁹ 

Amsal 10:32

10:32 The lips of the righteous know ¹⁰  what is pleasing, ¹¹ 

but the speech ¹²  of the wicked is perverse.

Amsal 13:14

13:14 Instruction ¹³  from the wise ¹⁴  is like ¹⁵  a life-giving fountain, ¹⁶ 

to turn ¹⁷  a person ¹⁸  from deadly snares. ¹⁹ 

Amsal 15:7

15:7 The lips of the wise spread ²⁰  knowledge,

but not so the heart of fools. ²¹ 

Amsal 16:22-24

16:22 Insight ²²  is like ²³  a life-giving fountain ²⁴  to the one who possesses it,

but folly leads to the discipline of fools. ²⁵ 

16:23 A wise person’s heart ²⁶  makes his speech wise ²⁷ 

and it adds persuasiveness ²⁸  to his words. ²⁹ 

16:24 Pleasant words are like ³⁰  a honeycomb, ³¹ 

sweet to the soul and healing ³²  to the bones.

Amsal 18:4

18:4 The words of a person’s mouth are like ³³  deep waters, ³⁴ 

and ³⁵  the fountain of wisdom ³⁶  is like ³⁷  a flowing brook. ³⁸ 

Amsal 20:15

20:15 There is gold, and an abundance of rubies,

but ³⁹  words of knowledge ⁴⁰  are like ⁴¹  a precious jewel.

[10:20]  ¹ 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]  ² 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]  ³ tn Or “pure”; Heb “choice.”

[10:20]  ⁴ 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]  ⁵ 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]  ⁶ tn Heb “lips.” The term “lips” functions as a metonymy of cause for what is said (or in this case taught).

[10:21]  ⁷ 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]  ⁸ 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]  ⁹ tn Heb “heart.” The term לֵב (lev, “heart”) functions as a metonymy of association for wisdom and knowledge (BDB 524 s.v. 3.a).

[10:32]  ¹⁰ sn The verb “know” applied to “lips” is unusual. “Lips” is a metonymy for what the righteous say; and their words “know” (a personification) what is pleasing, i.e., they are acquainted with.

[10:32]  ¹¹ sn The righteous say what is pleasing, acceptable, or delightful; but the wicked say perverse and destructive things.

[10:32]  ¹² tn Heb “lips.” The term “lips” is a metonymy of cause for what is said.

[13:14]  ¹³ tn The term תוֹרָה (torah) in legal literature means “law,” but in wisdom literature often means “instruction; teaching” (BDB 435 s.v.); cf. NAV, NIV, NRSV “teaching”; NLT “advice.”

[13:14]  ¹⁴ tn Heb “instruction of the wise.” The term חָכָם (khakham, “the wise”) is a genitive of source.

[13:14]  ¹⁵ 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.

[13:14]  ¹⁶ tn Heb “fountain of life” (so KJV, NAB, NIV, NRSV). The genitive חַיִּים (khayyim) functions as a genitive of material, similar to the expression “fountain of water.” The metaphor means that the teaching of the wise is life-giving. The second colon is the consequence of the first, explaining this metaphor.

[13:14]  ¹⁷ tn The infinitive construct with preposition לְ (lamed) gives the result (or, purpose) of the first statement. It could also be taken epexegetically, “by turning.”

[13:14]  ¹⁸ tn The term “person” does not appear in the Hebrew text, but is supplied in the translation for the sake of clarity and smoothness.

[13:14]  ¹⁹ tn Heb “snares of death” (so KJV, NAB, NASB, NIV, NRSV, NLT). The genitive מָוֶת (mavet) functions as an attributive adjective. The term “snares” makes an implied comparison with hunting; death is like a hunter. W. McKane compares the idea to the Ugaritic god Mot, the god of death, carrying people off to the realm of the departed (Proverbs [OTL], 455). The expression could also mean that the snares lead to death.

[15:7]  ²⁰ 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]  ²¹ 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.”

[16:22]  ²² 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]  ²³ 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]  ²⁴ 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]  ²⁵ 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]  ²⁶ tn Or “mind” (cf. NCV, NRSV, NLT).

[16:23]  ²⁷ tn Heb “makes wise his mouth,” with “mouth” being a metonymy of cause for what is said: “speech.”

[16:23]  ²⁸ 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]  ²⁹ tn Heb “to his lips.” The term “lips” functions as a metonymy of cause for what is said.

[16:24]  ³⁰ 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]  ³¹ 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]  ³² 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]  ³³ 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]  ³⁴ sn The metaphor “deep waters” indicates either that the words have an inexhaustible supply or that they are profound.

[18:4]  ³⁵ 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]  ³⁶ 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]  ³⁷ 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]  ³⁸ sn The point of this metaphor is that the wisdom is a continuous source of refreshing and beneficial ideas.

[20:15]  ³⁹ tn The verse is usually taken as antithetical parallelism: There may be gold and rubies but the true gem is knowledge. However, C. H. Toy arranges it differently: “store of gold and wealth of corals and precious vessels – all are wise lips” (Proverbs [ICC], 388). But this uses the gems as metaphors for wise speech, and does not stress the contrast between wealth and wisdom.

[20:15]  ⁴⁰ tn Heb “lips of knowledge.” The term “lips” is a metonymy for speaking, and “knowledge” could be either an attributive genitive or objective genitive: “knowledgeable lips.” Lips that impart knowledge are the true jewel to be sought.

[20:15]  ⁴¹ 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.