Matius 13:52

13:52 Then he said to them, “Therefore every expert in the law ¹  who has been trained for the kingdom of heaven is like the owner of a house who brings out of his treasure what is new and old.”

Mazmur 37:30-31

37:30 The godly speak wise words

and promote justice. ² 

37:31 The law of their God controls their thinking; ³ 

their ⁴  feet do not slip.

Amsal 10:20-21

10:20 What the righteous say ⁵  is like ⁶  the best ⁷  silver,

but what the wicked think ⁸  is of little value. ⁹ 

10:21 The teaching ¹⁰  of the righteous feeds ¹¹  many,

but fools die ¹²  for lack of wisdom. ¹³ 

Amsal 12:6

12:6 The words of the wicked lie in wait ¹⁴  to shed innocent blood, ¹⁵ 

but the words ¹⁶  of the upright will deliver them.

Amsal 12:17-19

12:17 The faithful witness ¹⁷  tells what is right, ¹⁸ 

but a false witness ¹⁹  speaks ²⁰  deceit.

12:18 Speaking recklessly ²¹  is like the thrusts of a sword,

but the words ²²  of the wise bring ²³  healing. ²⁴ 

12:19 The one who tells the truth ²⁵  will endure forever,

but the one who lies ²⁶  will last only for a moment. ²⁷ 

Amsal 15:4

15:4 Speech ²⁸  that heals ²⁹  is like ³⁰  a life-giving tree, ³¹ 

but a perverse tongue ³²  breaks the spirit.

Amsal 15:23

15:23 A person has joy ³³  in giving an appropriate answer, ³⁴ 

and a word at the right time ³⁵  – how good it is!

Amsal 15:28

15:28 The heart of the righteous considers ³⁶  how ³⁷  to answer, ³⁸ 

but the mouth of the wicked pours out evil things. ³⁹ 

Amsal 16:21-23

16:21 The one who is wise in heart ⁴⁰  is called ⁴¹  discerning,

and kind speech ⁴²  increases persuasiveness. ⁴³ 

16:22 Insight ⁴⁴  is like ⁴⁵  a life-giving fountain ⁴⁶  to the one who possesses it,

but folly leads to the discipline of fools. ⁴⁷ 

16:23 A wise person’s heart ⁴⁸  makes his speech wise ⁴⁹ 

and it adds persuasiveness ⁵⁰  to his words. ⁵¹ 

Amsal 25:11-12

25:11 Like apples of gold in settings of silver, ⁵² 

so is a word skillfully spoken. ⁵³ 

25:12 Like an earring of gold and an ornament of fine gold, ⁵⁴ 

so is a wise reprover to the ear of the one who listens. ⁵⁵ 

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, ⁵⁶  that it may give grace to those who hear.

Kolose 3:16

3:16 Let the word of Christ ⁵⁷  dwell in you richly, teaching and exhorting one another with all wisdom, singing psalms, hymns, and spiritual songs, all with grace ⁵⁸  in your hearts to God.

Kolose 4:6

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

[13:52]  ¹ tn Or “every scribe.” See the note on the phrase “experts in the law” in 2:4. It is possible that the term translated “expert in the law” (traditionally, “scribe”) here is a self-description used by the author, Matthew, to represent his role in conveying the traditions about Jesus to his intended audience. See David E. Orton, The Understanding Scribe [JSNTSup].

[37:30]  ² 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.

[37:31]  ³ tn Heb “the law of his God [is] in his heart.” The “heart” is here the seat of one’s thoughts and motives.

[37:31]  ⁴ tn Heb “his.” The pronoun has been translated as plural to agree with the representative or typical “godly” in v. 30.

[10:20]  ⁵ 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]  ⁶ 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]  ⁷ tn Or “pure”; Heb “choice.”

[10:20]  ⁸ 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]  ⁹ 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]  ¹⁰ tn Heb “lips.” The term “lips” functions as a metonymy of cause for what is said (or in this case taught).

[10:21]  ¹¹ 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]  ¹² 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]  ¹³ tn Heb “heart.” The term לֵב (lev, “heart”) functions as a metonymy of association for wisdom and knowledge (BDB 524 s.v. 3.a).

[12:6]  ¹⁴ tn The infinitive construct אֱרָב (’erav, “to lie in wait”) expresses the purpose of their conversations. The idea of “lying in wait for blood” is an implied comparison (hypocatastasis): Their words are like an ambush intended to destroy (cf. NAB, NRSV “are a deadly ambush”). The words of the wicked are here personified.

[12:6]  ¹⁵ tn Heb “for blood.” The term “blood” is a metonymy of effect, the cause being the person that they will attack and whose blood they will shed. After the construct “blood” is also an objective genitive.

[12:6]  ¹⁶ tn Heb “mouth.” The term פֶּה (peh, “mouth”) is a metonymy of cause, signifying what the righteous say. The righteous can make a skillful defense against false accusations that are intended to destroy. The righteous, who have gained wisdom, can escape the traps set by the words of the wicked.

[12:17]  ¹⁷ tn The text has “he pours out faithfully”; the word rendered “faithfully” or “reliably” (אֱמוּנָה, ’emunah) is used frequently for giving testimony in court, and so here the subject matter is the reliable witness.

[12:17]  ¹⁸ tn Heb “righteousness.”

[12:17]  ¹⁹ 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.

[12:17]  ²⁰ 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.

[12:18]  ²¹ tn The term בּוֹטֶה (boteh) means “to speak rashly [or, thoughtlessly]” (e.g., Lev 5:4; Num 30:7).

[12:18]  ²² 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]  ²³ 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]  ²⁴ 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.

[12:19]  ²⁵ tn Heb “a lip of truth.” The genitive אֱמֶת (’emet, “truth”) functions as an attributive adjective: “truthful lip.” The term שְׂפַת (sÿfat, “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.”

[12:19]  ²⁶ 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.”

[12:19]  ²⁷ tn Heb “while I would twinkle.” This expression is an idiom meaning “only for a moment.” The twinkling of the eye, the slightest movement, signals the brevity of the life of a lie (hyperbole). But truth will be established (תִּכּוֹן, tikon), that is, be made firm and endure.

[15:4]  ²⁸ tn Heb “a tongue.” The term “tongue” is a metonymy of cause for what is produced: speech.

[15:4]  ²⁹ tn Heb “a tongue of healing.” A healing tongue refers to speech that is therapeutic or soothing. It is a source of vitality.

[15:4]  ³⁰ 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.

[15:4]  ³¹ tn Heb “tree of life.”

[15:4]  ³² tn Heb “perversion in it.” The referent must be the tongue, so this has been supplied in the translation for clarity. A tongue that is twisted, perverse, or deceitful is a way of describing deceitful speech. Such words will crush the spirit (e.g., Isa 65:14).

[15:23]  ³³ tn Heb “joy to the man” or “the man has joy.”

[15:23]  ³⁴ 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]  ³⁵ 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.

[15:28]  ³⁶ tn The verb יֶהְגֶּה (yehgeh) means “to muse; to meditate; to consider; to study.” It also involves planning, such as with the wicked “planning” a vain thing (Ps 2:1, which is contrasted with the righteous who “meditate” in the law [1:2]).

[15:28]  ³⁷ tn The word “how” is supplied in the translation for stylistic reasons.

[15:28]  ³⁸ tc The LXX reads: “the hearts of the righteous meditate faithfulness.”

[15:28]  sn The advice of the proverb is to say less but better things. The wise – here called the righteous – are cautious in how they respond to others. They think about it (heart = mind) before speaking.

[15:28]  ³⁹ sn The form is plural. What they say (the “mouth” is a metonymy of cause) is any range of harmful things.

[16:21]  ⁴⁰ tn Heb “wise of heart” (so NRSV).

[16:21]  ⁴¹ 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]  ⁴² 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]  ⁴³ tn Heb “teaching” or “receptivity”; KJV “learning”; NIV “instruction.”

[16:22]  ⁴⁴ 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]  ⁴⁵ 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]  ⁴⁶ 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]  ⁴⁷ 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]  ⁴⁸ tn Or “mind” (cf. NCV, NRSV, NLT).

[16:23]  ⁴⁹ tn Heb “makes wise his mouth,” with “mouth” being a metonymy of cause for what is said: “speech.”

[16:23]  ⁵⁰ 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]  ⁵¹ tn Heb “to his lips.” The term “lips” functions as a metonymy of cause for what is said.

[25:11]  ⁵² 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]  ⁵³ 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]  ⁵⁴ 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]  ⁵⁵ 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.”

[4:29]  ⁵⁶ 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.

[3:16]  ⁵⁷ 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]  ⁵⁸ tn Grk “with grace”; “all” is supplied as it is implicitly related to all the previous instructions in the verse.