8:8 All the words of my mouth are righteous; 1
there is nothing in them twisted 2 or crooked.
8:13 The fear of the Lord is to hate 3 evil;
I hate arrogant pride 4 and the evil way
and perverse utterances. 5
17:20 The one who has a perverse heart 6 does not find good, 7
and the one who is deceitful in speech 8 falls into trouble.
17:1 Better is a dry crust of bread 9 where there is quietness 10
than a house full of feasting with strife. 11
6:5 Deliver yourself like a gazelle from a snare, 12
and like a bird from the trap 13 of the fowler.
1 tn The phrase could be rendered with an understood ellipsis: “all the words of my mouth [are said] in righteousness”; or the preposition could be interpreted as a beth essentiae: “all the words of my mouth are righteousness.”
2 sn The verb פָּתַל (patal) means “to twist.” In the Niphal it means “to wrestle” (to twist oneself). It was used in Gen 30:8 for the naming of Naphtali, with the motivation for the name from this verb: “with great struggling.” Here it describes speech that is twisted. It is a synonym for the next word, which means “twisted; crooked; perverse.”
3 tn The verb שָׂנֵא (sane’) means “to hate.” In this sentence it functions nominally as the predicate. Fearing the
4 tn Since both גֵּאָה (ge’ah, “pride”) and גָּאוֹן (ga’on, “arrogance; pride”) are both from the same verbal root גָּאָה (ga’ah, “to rise up”), they should here be interpreted as one idea, forming a nominal hendiadys: “arrogant pride.”
5 tn Heb “and a mouth of perverse things.” The word “mouth” is a metonymy of cause for what is said; and the noun תַהְפֻּכוֹת (tahpukhot, “perverse things”) means destructive things (the related verb is used for the overthrowing of Sodom).
6 tn The verse parallels two descriptions of the wicked person: “crooked/perverse of heart” (genitive of specification), and “turned away in his tongue” (deceitful). The first phrase describes twisted intentions. The second, using the Niphal participle (“one turned away”) with “tongue,” the metonymy of cause, describes one who has turned away from speaking truth. Cf. NLT “the twisted tongue tumbles into trouble.”
7 tn The phrase “does not find good” is a figure (tapeinosis) meaning, “will experience calamity.” The wicked person can expect trouble ahead.
8 tn Heb “tongue”; NIV “whose tongue is deceitful.”
9 tn The phrase “a dry piece of bread” is like bread without butter, a morsel of bread not dipped in vinegar mix (e.g., Ruth 2:14). It represents here a simple, humble meal.
10 tn Heb “and quietness in it”; the construction functions as a circumstantial clause: “in which there is quietness” or “with quietness.”
11 tn The house is described as being full of “sacrifices of strife” (זִבְחֵי־רִיב, zivkhi-riv). The use of “sacrifices” suggests a connection with the temple (as in 7:14) in which the people may have made their sacrifices and had a large amount meat left over. It is also possible that the reference is simply to a sumptuous meal (Deut 12:15; Isa 34:6; Ezek 39:17). It would be rare for Israelites to eat meat apart from festivals, however. In the construction the genitive could be classified as a genitive of effect, the feast in general “bringing about strife,” or it could simply be an attributive genitive, “a feast characterized by strife.” Abundance often brings deterioration of moral and ethical standards as well as an increase in envy and strife.
12 tn Heb “from the hand.” Most translations supply “of the hunter.” The word “hand” can signify power, control; so the meaning is that of a gazelle freeing itself from a snare or a trap that a hunter set.
13 tc Heb “hand” (so KJV, NAB, NRSV). Some