Judges 8:7

8:7 Gideon said, “Since you will not help, ¹  after the Lord hands Zebah and Zalmunna over to me, I will thresh ²  your skin ³  with ⁴  desert thorns and briers.”

Proverbs 10:13

10:13 Wisdom is found in the words ⁵  of the discerning person, ⁶ 

but the one who lacks wisdom ⁷  will be disciplined. ⁸ 

Proverbs 19:29

19:29 Judgments ⁹  are prepared for scorners,

and floggings for the backs of fools.

Ezra 2:6

2:6 the descendants of Pahath-Moab (from the line ¹⁰  of Jeshua and ¹¹  Joab): 2,812;

[8:7]  ¹ tn Heb “Therefore.”

[8:7]  ² sn I will thresh. The metaphor is agricultural. Threshing was usually done on a hard threshing floor. As farm animals walked over the stalks, pulling behind them a board embedded with sharp stones, the stalks and grain would be separated. See O. Borowski, Agriculture in Iron Age Israel, 63-65. Gideon threatens to use thorns and briers on his sledge.

[8:7]  ³ tn Or “flesh.”

[8:7]  ⁴ tn This is apparently a rare instrumental use of the Hebrew preposition אֵת (’et, note the use of ב [bet] in v. 16). Some, however, argue that אֵת more naturally indicates accompaniment (“together with”). In this case Gideon envisions threshing their skin along with thorns and briers, just as the stalks and grain are intermingled on the threshing floor. See C. F. Burney, Judges, 229-30.

[10:13]  ⁵ tn Heb “on the lips” (so NAB, NASB, NRSV). The term “lips” is a metonymy of cause for the words spoken by the lips.

[10:13]  ⁶ tn Heb “the one who is discerning.” The term “discerning” describes someone who is critically perceptive and has understanding. He can be relied on to say things that are wise.

[10:13]  ⁷ tn Heb “the one lacking of heart.” The noun לֵב (lev, “heart”) functions as a genitive of specification: “lacking in respect to heart.” The term לֵב functions in a figurative sense (metonymy of association) for wisdom because the heart is viewed as the seat of common sense (BDB 524 s.v. 3.a).

[10:13]  ⁸ tn Heb “a rod is for the back of the one lacking heart.” The term שֵׁבֶט (shevet, “rod”) functions figuratively: synecdoche of specific (= rod of discipline) for general (= discipline in general). The term גֵו (gev, “back”) is a synecdoche of part (= back) for the whole (= person as a whole). The back is emphasized because it was the object of physical corporeal discipline. This proverb is not limited in its application to physical corporeal punishment because the consequences of foolishness may come in many forms, physical corporeal discipline being only one form.

[19:29]  ⁹ tc Some (cf. NAB) suggest emending the MT’s “judgments” (from שָׁפַט, shafat) to “rods” (from שָׁבַט, shavat); however, this is not necessary if the term in the MT is interpreted figuratively. The LXX “scourges” might reflect a different Vorlage, but it also could have been an interpretive translation from the same text. “Judgments” is a metonymy of cause and refers to the punishment that the scoffer is to receive.

[2:6]  ¹⁰ tn Heb “to the sons of.” Cf. v. 40.

[2:6]  ¹¹ tc The MT reads יוֹאָב (yo’av, “Joab”). However, syntax demands the reading וְיוֹאָב (vÿyo’av, “and Joab”) which is reflected in the LXX and Syriac.