Ayub 4:3-4

4:3 Look, ¹  you have instructed ²  many;

you have strengthened ³  feeble hands. ⁴ 

4:4 Your words have supported ⁵  those

who stumbled, ⁶ 

and you have strengthened the knees

that gave way. ⁷ 

Ayub 16:5

16:5 But ⁸  I would strengthen ⁹  you with my words; ¹⁰ 

comfort from my lips would bring ¹¹  you relief.

Mazmur 37:30

37:30 The godly speak wise words

and promote justice. ¹² 

Mazmur 40:9-10

40:9 I have told the great assembly ¹³  about your justice. ¹⁴ 

Look! I spare no words! ¹⁵ 

O Lord, you know this is true.

40:10 I have not failed to tell about your justice; ¹⁶ 

I spoke about your reliability and deliverance;

I have not neglected to tell the great assembly about your loyal love and faithfulness. ¹⁷ 

Mazmur 71:15-18

71:15 I will tell about your justice,

and all day long proclaim your salvation, ¹⁸ 

though I cannot fathom its full extent. ¹⁹ 

71:16 I will come and tell about ²⁰  the mighty acts of the sovereign Lord.

I will proclaim your justice – yours alone.

71:17 O God, you have taught me since I was young,

and I am still declaring ²¹  your amazing deeds.

71:18 Even when I am old and gray, ²² 

O God, do not abandon me,

until I tell the next generation about your strength,

and those coming after me about your power. ²³ 

Amsal 10:13

10:13 Wisdom is found in the words ²⁴  of the discerning person, ²⁵ 

but the one who lacks wisdom ²⁶  will be disciplined. ²⁷ 

Amsal 10:20-21

10:20 What the righteous say ²⁸  is like ²⁹  the best ³⁰  silver,

but what the wicked think ³¹  is of little value. ³² 

10:21 The teaching ³³  of the righteous feeds ³⁴  many,

but fools die ³⁵  for lack of wisdom. ³⁶ 

Amsal 10:31-32

10:31 The speech ³⁷  of the righteous bears the fruit of wisdom, ³⁸ 

but the one who speaks perversion ³⁹  will be destroyed. ⁴⁰ 

10:32 The lips of the righteous know ⁴¹  what is pleasing, ⁴² 

but the speech ⁴³  of the wicked is perverse.

Amsal 12:13-14

12:13 The evil person is ensnared ⁴⁴  by the transgression of his speech, ⁴⁵ 

but the righteous person escapes out of trouble. ⁴⁶ 

12:14 A person will be satisfied with good from the fruit of his words, ⁴⁷ 

and the work of his hands ⁴⁸  will be rendered to ⁴⁹  him.

Amsal 12:18

12:18 Speaking recklessly ⁵⁰  is like the thrusts of a sword,

but the words ⁵¹  of the wise bring ⁵²  healing. ⁵³ 

Amsal 15:2

15:2 The tongue of the wise ⁵⁴  treats knowledge correctly, ⁵⁵ 

but the mouth of the fool spouts out ⁵⁶  folly.

Amsal 15:23

15:23 A person has joy ⁵⁷  in giving an appropriate answer, ⁵⁸ 

and a word at the right time ⁵⁹  – how good it is!

Amsal 16:21-24

16:21 The one who is wise in heart ⁶⁰  is called ⁶¹  discerning,

and kind speech ⁶²  increases persuasiveness. ⁶³ 

16:22 Insight ⁶⁴  is like ⁶⁵  a life-giving fountain ⁶⁶  to the one who possesses it,

but folly leads to the discipline of fools. ⁶⁷ 

16:23 A wise person’s heart ⁶⁸  makes his speech wise ⁶⁹ 

and it adds persuasiveness ⁷⁰  to his words. ⁷¹ 

16:24 Pleasant words are like ⁷²  a honeycomb, ⁷³ 

sweet to the soul and healing ⁷⁴  to the bones.

Amsal 22:17-18

The Sayings of the Wise ⁷⁵ 

22:17 Incline your ear ⁷⁶  and listen to the words of the wise,

and apply your heart to my instruction. ⁷⁷ 

22:18 For it is pleasing if ⁷⁸  you keep these sayings ⁷⁹  within you,

and ⁸⁰  they are ready on your lips. ⁸¹ 

Amsal 25:11-12

25:11 Like apples of gold in settings of silver, ⁸² 

so is a word skillfully spoken. ⁸³ 

25:12 Like an earring of gold and an ornament of fine gold, ⁸⁴ 

so is a wise reprover to the ear of the one who listens. ⁸⁵ 

Amsal 31:26

31:26 She opens her mouth ⁸⁶  with wisdom,

and loving instruction ⁸⁷  is on her tongue.

Matius 12:35

12:35 The good person ⁸⁸  brings good things out of his ⁸⁹  good treasury, ⁹⁰  and the evil person brings evil things out of his evil treasury.

Lukas 4:22

4:22 All ⁹¹  were speaking well of him, and were amazed at the gracious words coming out of his mouth. They ⁹²  said, “Isn’t this ⁹³  Joseph’s son?”

Efesus 4:29

4:29 You must let no unwholesome word come out of your mouth, but only what is beneficial for the building up of the one in need, ⁹⁴  that it may give grace to those who hear.

Kolose 4:6

4:6 Let your speech always be gracious, seasoned with salt, so that you may know how you should answer everyone.

[4:3]  ¹ tn The deictic particle הִנֵּה (hinneh, “behold”) summons attention; it has the sense of “consider, look.”

[4:3]  ² tn The verb יָסַר (yasar) in the Piel means “to correct,” whether by words with the sense of teach, or by chastening with the sense of punish, discipline. The double meaning of “teach” and “discipline” is also found with the noun מוּסָר (musar).

[4:3]  ³ tn The parallelism again uses a perfect verb in the first colon and an imperfect in the second; but since the sense of the line is clearly what Job has done in the past, the second verb may be treated as a preterite, or a customary imperfect – what Job repeatedly did in the past (GKC 315 §107.e). The words in this verse may have double meanings. The word יָסַר (yasar, “teach, discipline”) may have the idea of instruction and correction, but also the connotation of strength (see Y. Hoffmann, “The Use of Equivocal Words in the First Speech of Eliphaz [Job IV–V],” VT 30 [1980]: 114-19).

[4:3]  ⁴ tn The “feeble hands” are literally “hands hanging down.” This is a sign of weakness, helplessness, or despondency (see 2 Sam 4:1; Isa 13:7).

[4:4]  ⁵ tn Both verbs in this line are imperfects, and probably carry the same nuance as the last verb in v. 3, namely, either customary imperfect or preterite. The customary has the aspect of stressing that this was what Job used to do.

[4:4]  ⁶ tn The form is the singular active participle, interpreted here collectively. The verb is used of knees that give way (Isa 35:3; Ps 109:24).

[4:4]  ⁷ tn The expression is often translated as “feeble knees,” but it literally says “the bowing [or “tottering”] knees.” The figure is one who may be under a heavy load whose knees begin to shake and buckle (see also Heb 12:12).

[4:4]  sn Job had been successful at helping others not be crushed by the weight of trouble and misfortune. It is easier to help others than to preserve a proper perspective when one’s self is afflicted (E. Dhorme, Job, 44).

[16:5]  ⁸ tn “But” has been added in the translation to strengthen the contrast.

[16:5]  ⁹ tn The Piel of אָמַץ (’amats) means “to strengthen, fortify.”

[16:5]  ¹⁰ tn Heb “my mouth.”

[16:5]  ¹¹ tn The verb יַחְשֹׂךְ (yakhsokh) means “to restrain; to withhold.” There is no object, so many make it first person subject, “I will not restrain.” The LXX and the Syriac have a different person – “I would not restrain.” G. R. Driver, arguing that the verb is intransitive here, made it “the solace of my lips would not [added] be withheld” (see JTS 34 [1933]: 380). D. J. A. Clines says that what is definitive is the use of the verb in the next line, where it clearly means “soothed, assuaged.”

[37:30]  ¹² tn Heb “The mouth of the godly [one] utters wisdom, and his tongue speaks justice.” The singular form is used in a representative sense; the typical godly individual is in view. The imperfect verbal forms draw attention to the characteristic behavior of the godly.

[40:9]  ¹³ sn The great assembly is also mentioned in Pss 22:25 and 35:18.

[40:9]  ¹⁴ tn Heb “I proclaim justice in the great assembly.” Though “justice” appears without a pronoun here, the Lord’s just acts are in view (see v. 10). His “justice” (צֶדֶק, tsedeq) is here the deliverance that originates in his justice; he protects and vindicates the one whose cause is just.

[40:9]  ¹⁵ tn Heb “Look! My lips I do not restrain.”

[40:10]  ¹⁶ tn Heb “your justice I have not hidden in the midst of my heart.”

[40:10]  ¹⁷ tn Heb “I have not hidden your loyal love and reliability.”

[71:15]  ¹⁸ tn Heb “my mouth declares your vindication, all the day your deliverance.”

[71:15]  ¹⁹ tn Heb “though I do not know [the] numbers,” that is, the tally of God’s just and saving acts. HALOT 768 s.v. סְפֹרוֹת understands the plural noun to mean “the art of writing.”

[71:16]  ²⁰ tn Heb “I will come with.”

[71:17]  ²¹ tn Heb “and until now I am declaring.”

[71:18]  ²² tn Heb “and even unto old age and gray hair.”

[71:18]  ²³ tn Heb “until I declare your arm to a generation, to everyone who comes your power.” God’s “arm” here is an anthropomorphism that symbolizes his great strength.

[10:13]  ²⁴ tn Heb “on the lips” (so NAB, NASB, NRSV). The term “lips” is a metonymy of cause for the words spoken by the lips.

[10:13]  ²⁵ 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.

[10:13]  ²⁶ tn Heb “the one lacking of heart.” The noun לֵב (lev, “heart”) functions as a genitive of specification: “lacking in respect to heart.” The term לֵב functions in a figurative sense (metonymy of association) for wisdom because the heart is viewed as the seat of common sense (BDB 524 s.v. 3.a).

[10:13]  ²⁷ 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 גֵו (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.

[10:20]  ²⁸ 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]  ²⁹ 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]  ³⁰ tn Or “pure”; Heb “choice.”

[10:20]  ³¹ 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]  ³² 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]  ³³ tn Heb “lips.” The term “lips” functions as a metonymy of cause for what is said (or in this case taught).

[10:21]  ³⁴ 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]  ³⁵ 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]  ³⁶ tn Heb “heart.” The term לֵב (lev, “heart”) functions as a metonymy of association for wisdom and knowledge (BDB 524 s.v. 3.a).

[10:31]  ³⁷ tn Heb “the mouth.” The term פֶּה (peh, “mouth”) functions as a metonymy of cause for speech.

[10:31]  ³⁸ tn Heb “bears wisdom.” The verb נוּב (nuv) means “to bear fruit.” It is used figuratively of the righteous; they produce wisdom and righteousness. The term חָכְמָה (khokhmah, “wisdom”) represents the “fruit” that the righteous bear: “they bear the fruit of wisdom” (BDB 626 s.v.).

[10:31]  ³⁹ tn Heb “the tongue of perversions.” The noun תַּהְפֻּכוֹת (tahpukhot, “perversions”) functions as a genitive of content; it refers to what the tongue says – perverse things. The plural form depicts a plural of character. The term לָשׁוֹן (lashon, “tongue”) functions as a synecdoche of part (= tongue) for the whole person (= the speaker). The tongue is emphasized because this person is characterized by perverse speech. The term תַּהְפֻּכוֹת (“perversions”) refers to those who turn things upside down, overthrow, or pervert what is right.

[10:31]  ⁴⁰ tn Heb “will be cut off” (so NAB, NRSV, NLT); cf. KJV, NASB, NIV “cut out.” Their tongue will be cut off, a hyperbole meaning to bring to an end the evil that they speak.

[10:32]  ⁴¹ 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]  ⁴² sn The righteous say what is pleasing, acceptable, or delightful; but the wicked say perverse and destructive things.

[10:32]  ⁴³ tn Heb “lips.” The term “lips” is a metonymy of cause for what is said.

[12:13]  ⁴⁴ 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]  ⁴⁵ 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]  ⁴⁶ 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]  ⁴⁷ 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]  ⁴⁸ tn Heb “the work of the hands of a man.”

[12:14]  ⁴⁹ 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.

[12:18]  ⁵⁰ tn The term בּוֹטֶה (boteh) means “to speak rashly [or, thoughtlessly]” (e.g., Lev 5:4; Num 30:7).

[12:18]  ⁵¹ tn Heb “the tongue” (so NAB, NIV, NRSV). The term לָשׁוֹן (lashon, “tongue”) functions as a metonymy of cause for what is said.

[12:18]  ⁵² tn The term “brings” does not appear in the Hebrew but is supplied in the translation for the sake of clarity and smoothness.

[12:18]  ⁵³ 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.

[15:2]  ⁵⁴ sn The contrast is between the “tongue of the wise” and the “mouth of the fool.” Both expressions are metonymies of cause; the subject matter is what they say. How wise people are can be determined from what they say.

[15:2]  ⁵⁵ tn Or “makes knowledge acceptable” (so NASB). The verb תֵּיטִיב (tetiv, Hiphil imperfect of יָטַב [yatav, “to be good”]) can be translated “to make good” or “to treat in a good [or, excellent] way” (C. H. Toy, Proverbs [ICC], 303). M. Dahood, however, suggests emending the text to תֵּיטִיף (tetif) which is a cognate of נָטַף (nataf, “drip”), and translates “tongues of the sages drip with knowledge” (Proverbs and Northwest Semitic Philology, 32-33). But this change is gratuitous and unnecessary.

[15:2]  ⁵⁶ sn The Hiphil verb יַבִּיעַ (yabia’) means “to pour out; to emit; to cause to bubble; to belch forth.” The fool bursts out with reckless utterances (cf. TEV “spout nonsense”).

[15:23]  ⁵⁷ tn Heb “joy to the man” or “the man has joy.”

[15:23]  ⁵⁸ tn Heb “in the answer of his mouth” (so ASV); NASB “in an apt answer.” The term “mouth” is a metonymy of cause for what he says. But because the parallelism is loosely synonymous, the answer given here must be equal to the good word spoken in season. So it is an answer that is proper or fitting.

[15:23]  ⁵⁹ tn Heb “in its season.” To say the right thing at the right time is useful; to say the right thing at the wrong time is counterproductive.

[16:21]  ⁶⁰ tn Heb “wise of heart” (so NRSV).

[16:21]  ⁶¹ 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]  ⁶² 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]  ⁶³ tn Heb “teaching” or “receptivity”; KJV “learning”; NIV “instruction.”

[16:22]  ⁶⁴ 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]  ⁶⁵ 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]  ⁶⁶ 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]  ⁶⁷ 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]  ⁶⁸ tn Or “mind” (cf. NCV, NRSV, NLT).

[16:23]  ⁶⁹ tn Heb “makes wise his mouth,” with “mouth” being a metonymy of cause for what is said: “speech.”

[16:23]  ⁷⁰ 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]  ⁷¹ tn Heb “to his lips.” The term “lips” functions as a metonymy of cause for what is said.

[16:24]  ⁷² 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]  ⁷³ 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]  ⁷⁴ 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).

[22:17]  ⁷⁵ 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]  ⁷⁶ 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]  ⁷⁷ tn Heb “knowledge” (so KJV, NASB); in this context it refers to the knowledge that is spoken by the wise, hence “instruction.”

[22:18]  ⁷⁸ tn Or “when” (so NIV).

[22:18]  ⁷⁹ 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]  ⁸⁰ tn The term “and” does not appear in the Hebrew but is supplied in the translation.

[22:18]  ⁸¹ 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.

[25:11]  ⁸² 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]  ⁸³ 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]  ⁸⁴ 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]  ⁸⁵ 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.”

[31:26]  ⁸⁶ tn The first word of the seventeenth line begins with פּ (pe), the seventeenth letter of the Hebrew alphabet.

[31:26]  sn The words “mouth” (“opens her mouth”) and “tongue” (“on her tongue”) here are also metonymies of cause, referring to her speaking.

[31:26]  ⁸⁷ tn The Hebrew phrase תּוֹרַת־חֶסֶד (torat-khesed) is open to different interpretations. (1) The word “law” could here refer to “teaching” as it does frequently in the book of Proverbs, and the word “love,” which means “loyal, covenant love,” could have the emphasis on faithfulness, yielding the idea of “faithful teaching” to parallel “wisdom” (cf. NIV). (2) The word “love” should probably have more of the emphasis on its basic meaning of “loyal love, lovingkindness.” It also would be an attributive genitive, but its force would be that of “loving instruction” or “teaching with kindness.”

[12:35]  ⁸⁸ tn The Greek text reads here ἄνθρωπος (anqrwpos). The term is generic referring to any person.

[12:35]  ⁸⁹ 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]  ⁹⁰ 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).

[4:22]  ⁹¹ tn Grk “And all.” Here καί (kai) has not been translated because of differences between Greek and English style.

[4:22]  ⁹² tn Grk “And they.” Here καί (kai) has not been translated because of differences between Greek and English style.

[4:22]  ⁹³ sn The form of the question assumes a positive reply. It really amounts to an objection, as Jesus’ response in the next verses shows. Jesus spoke smoothly and impressively. He made a wonderful declaration, but could a local carpenter’s son make such an offer? That was their real question.

[4:29]  ⁹⁴ tn Grk “but if something good for the building up of the need.” The final genitive τῆς χρείας (th" creia") may refer to “the need of the moment” or it may refer to the need of a particular person or group of people as the next phrase “give grace to those who hear” indicates.