Amsal 18:4

18:4 The words of a person’s mouth are like ¹  deep waters, ² 

and ³  the fountain of wisdom ⁴  is like ⁵  a flowing brook. ⁶ 

Mazmur 64:6

64:6 They devise ⁷  unjust schemes;

they disguise ⁸  a well-conceived plot. ⁹ 

Man’s inner thoughts cannot be discovered. ¹⁰ 

Mazmur 64:1

Psalm 64 ¹¹ 

For the music director; a psalm of David.

64:1 Listen to me, ¹²  O God, as I offer my lament!

Protect ¹³  my life from the enemy’s terrifying attacks. ¹⁴ 

Kolose 2:11

2:11 In him you also were circumcised – not, however, ¹⁵  with a circumcision performed by human hands, but by the removal ¹⁶  of the fleshly body, ¹⁷  that is, ¹⁸  through the circumcision done by Christ.

[18:4]  ¹ 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]  ² sn The metaphor “deep waters” indicates either that the words have an inexhaustible supply or that they are profound.

[18:4]  ³ 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]  ⁴ 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]  ⁵ 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]  ⁶ sn The point of this metaphor is that the wisdom is a continuous source of refreshing and beneficial ideas.

[64:6]  ⁷ tn Heb “search out, examine,” which here means (by metonymy) “devise.”

[64:6]  ⁸ tc The MT has תַּמְנוּ (tamnu, “we are finished”), a Qal perfect first common plural form from the verbal root תָּמַם (tamam). Some understand this as the beginning of a quotation of the enemies’ words and translate, “we have completed,” but the Hiphil would seem to be required in this case. The present translation follows many medieval Hebrew mss in reading טָמְנוּ (tomnu, “they hide”), a Qal perfect third common plural form from the verbal root טָמַן (taman).

[64:6]  ⁹ tn Heb “a searched-out search,” which is understood as referring here to a thoroughly planned plot to destroy the psalmist.

[64:6]  ¹⁰ tn Heb “and the inner part of man, and a heart [is] deep.” The point seems to be that a man’s inner thoughts are incapable of being discovered. No one is a mind reader! Consequently the psalmist is vulnerable to his enemies’ well-disguised plots.

[64:1]  ¹¹ sn Psalm 64. The psalmist asks God to protect him from his dangerous enemies and then confidently affirms that God will destroy his enemies and demonstrate his justice in the sight of all observers.

[64:1]  ¹² tn Heb “my voice.”

[64:1]  ¹³ tn The imperfect verbal form is used here to express the psalmist’s request.

[64:1]  ¹⁴ tn Heb “from the terror of [the] enemy.” “Terror” is used here metonymically for the enemy’s attacks that produce fear because they threaten the psalmist’s life.

[2:11]  ¹⁵ tn The terms “however” and “but” in this sentence were supplied in order to emphasize the contrast.

[2:11]  ¹⁶ tn The articular noun τῇ ἀπεκδύσει (th apekdusei) is a noun which ends in -σις (-sis) and therefore denotes action, i.e., “removal.” Since the head noun is a verbal noun, the following genitive τοῦ σώματος (tou swmatos) is understood as an objective genitive, receiving the action of the head noun.

[2:11]  ¹⁷ tn Grk “in the removal of the body of flesh.” The genitive τῆς σαρκός (th" sarko") has been translated as an attributive genitive, “fleshly body.”

[2:11]  ¹⁸ tn The second prepositional phrase beginning with ἐν τῇ περιτομῇ (en th peritomh) is parallel to the prepositional phrase ἐν τῇ ἀπεκδύσει (en th apekdusei) and gives a further explanation of it. The words “that is” were supplied to bring out this force in the translation.