10:19 When words abound, transgression is inevitable, 1
but the one who restrains 2 his words 3 is wise.
10:12 The words of a wise person 4 win him 5 favor, 6
but the words 7 of a fool are self-destructive. 8
10:13 At the beginning his words 9 are foolish
and at the end 10 his talk 11 is wicked madness, 12
10:14 yet a fool keeps on babbling. 13
No one knows what will happen;
who can tell him what will happen in the future? 14
57:19 I am the one who gives them reason to celebrate. 15
Complete prosperity 16 is available both to those who are far away and those who are nearby,”
says the Lord, “and I will heal them.
1 tn Heb “does not cease.” It is impossible to avoid sinning in an abundance of words – sooner or later one is bound to say something wrong.
2 tn Or “holds his lips under control.” The verb חָשַׂךְ (khasakh) means “to withhold; to restrain; to hold in check” (BDB 362 s.v.). The related Arabic term is used in reference to placing a piece of wood in the mouth of a goat to prevent it from sucking (HALOT 359 s.v. חשׂךְ).
3 tn Heb “his lips” (so KJV, NAB, NASB); NIV “his tongue.” The term “lips” is a metonymy of cause for speech.
4 tn Heb “of a wise man’s mouth.”
5 tn The phrase “win him” does not appear in the Hebrew text, but has been supplied in the translation for clarity.
6 tn Or “are gracious.” The antithetical parallelism suggests that חֵן (khen) does not denote “gracious character” but “[gain] favor” (e.g., Gen 39:21; Exod 3:21; 11:3; 12:36; Prov 3:4, 34; 13:15; 22:1; 28:23; Eccl 9:11); cf. HALOT 332 s.v. חֵן 2; BDB 336 s.v. חֵן 2. The LXX, on the other hand, rendered חֶן with χάρις (caris, “gracious”). The English versions are divided: “are gracious” (KJV, YLT, ASV, NASB, NIV) and “win him favor” (NEB, RSV, NRSV, NAB, MLB, NJPS, Moffatt).
7 tn Heb “lips.”
8 tn Heb “consume him”; or “engulf him.” The verb I בלע (“to swallow”) creates a striking wordplay on the homonymic root II בלע (“to speak eloquently”; HALOT 134-35 s.v בלע). Rather than speaking eloquently (II בלע, “to speak eloquently”), the fool utters words that are self-destructive (I בלע, “to swallow, engulf”).
9 tn Heb “the words of his mouth.”
10 sn The terms “beginning” and “end” form a merism, a figure of speech in which two opposites are contrasted to indicate totality (e.g., Deut 6:7; Ps 139:8; Eccl 3:2-8). The words of a fool are madness from “start to finish.”
11 tn Heb “his mouth.”
12 tn Heb “madness of evil.”
13 tn Heb “and the fool multiplies words.” This line is best taken as the third line of a tricola encompassing 10:13-14a (NASB, NRSV, NJPS, Moffatt) rather than the first line of a tricola encompassing 10:14 (KJV, NEB, RSV, NAB, ASV, NIV). Several versions capture the sense of this line well: “a fool prates on and on” (Moffatt) and “Yet the fool talks and talks!” (NJPS).
14 tn Heb “after him”; or “after he [dies].”
15 tc The Hebrew text has literally, “one who creates fruit of lips.” Perhaps the pronoun אֲנִי (’ani) should be inserted after the participle; it may have been accidentally omitted by haplography: נוּב שְׂפָתָיִם[אֲנִי] בּוֹרֵא (bore’ [’ani] nuv sÿfatayim). “Fruit of the lips” is often understood as a metonymy for praise; perhaps it refers more generally to joyful shouts (see v. 18).
16 tn Heb “Peace, peace.” The repetition of the noun emphasizes degree.