Amsal 12:13-14

12:13 The evil person is ensnared ¹  by the transgression of his speech, ² 

but the righteous person escapes out of trouble. ³ 

12:14 A person will be satisfied with good from the fruit of his words, ⁴ 

and the work of his hands ⁵  will be rendered to ⁶  him.

Amsal 13:2

13:2 From the fruit of his speech ⁷  a person eats good things, ⁸ 

but the faithless ⁹  desire ¹⁰  the fruit of violence. ¹¹ 

Amsal 22:18

22:18 For it is pleasing if ¹²  you keep these sayings ¹³  within you,

and ¹⁴  they are ready on your lips. ¹⁵ 

Amsal 22:21

22:21 to show you true and reliable words, ¹⁶ 

so that you may give accurate answers ¹⁷  to those who sent you?

Amsal 25:11-12

25:11 Like apples of gold in settings of silver, ¹⁸ 

so is a word skillfully spoken. ¹⁹ 

25:12 Like an earring of gold and an ornament of fine gold, ²⁰ 

so is a wise reprover to the ear of the one who listens. ²¹ 

[12:13]  ¹ 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.

[12:13]  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”]).

[12:13]  ² 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).

[12:13]  ³ 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).

[12:14]  ⁴ 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.

[12:14]  ⁵ tn Heb “the work of the hands of a man.”

[12:14]  ⁶ 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.

[13:2]  ⁷ tn Heb “lips” (so NIV); KJV “mouth.” The term “lips” is a metonymy of cause for what the lips produce: speech.

[13:2]  ⁸ tn Heb “he eats [what is] good.”

[13:2]  ⁹ tn Heb “the desire of the faithless.” The noun “faithless” is a subjective genitive: “the faithless desire….”

[13:2]  ¹⁰ 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).

[13:2]  ¹¹ 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.

[13:2]  tc The LXX reads “the souls of the wicked perish untimely.” The MT makes sense as it stands.

[22:18]  ¹² tn Or “when” (so NIV).

[22:18]  ¹³ 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]  ¹⁴ tn The term “and” does not appear in the Hebrew but is supplied in the translation.

[22:18]  ¹⁵ 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.

[22:21]  ¹⁶ tn Heb “to cause you to know the truth of words of truth” (NASB similar).

[22:21]  ¹⁷ tn Heb “to return true words”; NAB “a dependable report”; NIV “sound answers.”

[25:11]  ¹⁸ sn The verse uses emblematic parallelism, stating the simile in the first part and the point in the second. The meaning of the simile is not entirely clear, but it does speak of beauty, value, and artistry. The “apples of gold” (possibly citrons, quinces, oranges, or apricots) may refer to carvings of fruit in gold on columns.

[25:11]  ¹⁹ tn Heb “on its wheels.” This expression means “aptly, fittingly.” The point is obviously about the immense value and memorable beauty of words used skillfully (R. N. Whybray, Proverbs [CBC], 148). Noting the meaning of the term and the dual form of the word, W. McKane suggests that the expression is metaphorical for the balancing halves of a Hebrew parallel wisdom saying: “The stichos is a wheel, and the sentence consisting of two wheels is a ‘well-turned’ expression” (Proverbs [OTL], 584). The line then would be describing a balanced, well-turned saying, a proverb; it is skillfully constructed, beautifully written, and of lasting value.

[25:12]  ²⁰ sn This saying is another example of emblematic parallelism; the first half is the simile, and the second half makes the point from it: A wise rebuke that is properly received is of lasting value. The rebuke in the ear of an obedient student is like ornaments of fine jewelry.

[25:12]  ²¹ tn The “ear of the listener” refers to the obedient disciple, the one who complies with the reproof he hears. Cf. KJV, ASV, NAB “an obedient ear.”