Amsal 6:2

6:2 if ¹  you have been ensnared ²  by the words you have uttered, ³ 

and have been caught by the words you have spoken,

Amsal 15:2

15:2 The tongue of the wise ⁴  treats knowledge correctly, ⁵ 

but the mouth of the fool spouts out ⁶  folly.

Amsal 18:6-7

18:6 The lips of a fool ⁷  enter into strife, ⁸ 

and his mouth invites ⁹  a flogging. ¹⁰ 

18:7 The mouth of a fool is his ruin,

and his lips are a snare for his life. ¹¹ 

Amsal 18:1

18:1 One who has isolated himself ¹²  seeks his own desires; ¹³ 

he rejects ¹⁴  all sound judgment.

Kisah Para Rasul 2:23

2:23 this man, who was handed over by the predetermined plan and foreknowledge of God, you executed ¹⁵  by nailing him to a cross at the hands of Gentiles. ¹⁶ 

Mazmur 5:6

5:6 You destroy ¹⁷  liars; ¹⁸ 

the Lord despises ¹⁹  violent and deceitful people. ²⁰ 

Mazmur 64:8

64:8 Their slander will bring about their demise. ²¹ 

All who see them will shudder, ²² 

Daniel 6:24

6:24 The king gave another order, ²³  and those men who had maliciously accused ²⁴  Daniel were brought and thrown ²⁵  into the lions’ den – they, their children, and their wives. ²⁶  They did not even reach the bottom of the den before the lions overpowered them and crushed all their bones.

Matius 27:25

27:25 In ²⁷  reply all the people said, “Let his blood be on us and on our children!”

[6:2]  ¹ tn The term “if” does not appear in this line but is implied by the parallelism. It is supplied in the translation for the sake of clarity.

[6:2]  ² tn The verb יָקַשׁ (yaqash) means “to lay a bait; to lure; to lay snares.” In the Niphal it means “to be caught by bait; to be ensnared” – here in a business entanglement.

[6:2]  ³ tn Heb “by the words of your mouth.” The same expression occurs at the end of the following line (cf. KJV, ASV, NASB). Many English versions vary the wording slightly, presumably for stylistic reasons, to avoid redundancy (e.g., NAB, NIV, NRSV, NLT).

[15:2]  ⁴ 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]  ⁵ 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]  ⁶ 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”).

[18:6]  ⁷ sn The “lips” is a metonymy of cause, meaning what the fool says. The “mouth” in the second colon is likewise a metonymy for speech, what comes out of the mouth.

[18:6]  ⁸ sn “Strife” is a metonymy of cause, it is the cause of the beating or flogging that follows; “flogging” in the second colon is a metonymy of effect, the flogging is the effect of the strife. The two together give the whole picture.

[18:6]  ⁹ tn Heb “calls for.” This is personification: What the fool says “calls for” a beating or flogging. The fool deserves punishment, but does not actually request it.

[18:6]  ¹⁰ tn Heb “blows.” This would probably be physical beatings, either administered by the father or by society (e.g., also 19:25; Ps 141:5; cf. NAB, NIV, TEV, NLT). Today, however, “a beating” could be associated with violent criminal assault, whereas the context suggests punishment. Therefore “a flogging” is used in the translation, since that term is normally associated with disciplinary action.

[18:7]  ¹¹ tn Heb “his soul” (so KJV, NASB, NIV).

[18:7]  sn What a fool says can ruin him. Calamity and misfortune can come to a person who makes known his lack of wisdom by what he says. It may be that his words incite anger, or merely reveal stupidity; in either case, he is in trouble.

[18:1]  ¹² tn The Niphal participle functions substantively and has a reflexive nuance: “one who has separated himself” (cf. KJV, ASV, NASB). He is not merely anti-social; he is a problem for society since he will defy sound judgment. The Mishnah uses the verse to teach the necessity of being part of a community because people have social responsibilities and need each other (m. Avot 2:4).

[18:1]  ¹³ tc The MT has “seeks [his own] desire[s].” The translation in the LXX represents a Hebrew Vorlage of לְתֹאֲנָה (lÿto’anah) instead of לְתַאֲוָה (lÿta’avah); this could be translated “seeks his own occasion,” that is, “his own pretext” (C. H. Toy, Proverbs [ICC], 354; cf. NAB). The MT makes sense as it stands and the emendation is not really necessary.

[18:1]  ¹⁴ tn Heb “breaks out”; NRSV “showing contempt for”; NLT “snarling at.” This individual breaks out in contention against sound judgment. He is in opposition to society (e.g., Prov 17:14; 20:3).

[2:23]  ¹⁵ tn Or “you killed.”

[2:23]  ¹⁶ tn Grk “at the hands of lawless men.” At this point the term ἄνομος (anomo") refers to non-Jews who live outside the Jewish (Mosaic) law, rather than people who broke any or all laws including secular laws. Specifically it is a reference to the Roman soldiers who carried out Jesus’ crucifixion.

[5:6]  ¹⁷ tn The imperfect verbal form indicates God’s typical response to such individuals. Another option is to translate the verb as future (“You will destroy”); the psalmist may be envisioning a time of judgment when God will remove the wicked from the scene.

[5:6]  ¹⁸ tn Heb “those who speak a lie.” In the OT a “lie” does not refer in a general philosophical sense to any statement that fails to correspond to reality. Instead it refers more specifically to a slanderous and/or deceitful statement that promotes one’s own selfish, sinful interests and/or exploits or harms those who are innocent. Note the emphasis on violence and deceit in the following line.

[5:6]  ¹⁹ tn The imperfect verbal form highlights the Lord’s characteristic attitude toward such individuals.

[5:6]  ²⁰ tn Heb “a man of bloodshed and deceit.” The singular אִישׁ (’ish, “man”) is used here in a collective or representative sense; thus the translation “people” is appropriate here. Note the plural forms in vv. 5-6a.

[64:8]  ²¹ tc The MT reads literally, “and they caused him to stumble, upon them, their tongue.” Perhaps the third plural subject of the verb is indefinite with the third singular pronominal suffix on the verb being distributive (see Ps 63:10). In this case one may translate, “each one will be made to stumble.” The preposition עַל (’al) might then be taken as adversative, “against them [is] their tongue.” Many prefer to emend the text to וַיַּכְשִׁילֵמוֹ עֲלֵי לְשׁוֹנָם (vayyakhshilemo ’aley lÿshonam, “and he caused them to stumble over their tongue”). However, if this reading is original, it is difficult to see how the present reading of the MT arose. Furthermore, the preposition is not collocated with the verb כָּשַׁל (kashal) elsewhere. It is likely that the MT is corrupt, but a satisfying emendation has not yet been proposed.

[64:8]  ²² tn The Hitpolel verbal form is probably from the root נוּד (nud; see HALOT 678 s.v. נוד), which is attested elsewhere in the Hitpolel stem, not the root נָדַד (nadad, as proposed by BDB 622 s.v. I נָדַד), which does not occur elsewhere in this stem.

[6:24]  ²³ tn Aram “said.”

[6:24]  ²⁴ tn Aram “had eaten the pieces of.” The Aramaic expression is ironic, in that the accusers who had figuratively “eaten the pieces of Daniel” are themselves literally devoured by the lions.

[6:24]  ²⁵ tn The Aramaic active impersonal verb is often used as a substitute for the passive.

[6:24]  ²⁶ tc The LXX specifies only the two overseers, together with their families, as those who were cast into the lions’ den.

[27:25]  ²⁷ tn Grk “answering, all the people said.” This construction is somewhat redundant in English and has been simplified in the translation.