Proverbs 12:18

12:18 Speaking recklessly ¹  is like the thrusts of a sword,

but the words ²  of the wise bring ³  healing. ⁴ 

Proverbs 15:4

15:4 Speech ⁵  that heals ⁶  is like ⁷  a life-giving tree, ⁸ 

but a perverse tongue ⁹  breaks the spirit.

Proverbs 16:13

16:13 The delight of kings ¹⁰  is righteous counsel, ¹¹ 

and they love the one who speaks ¹²  uprightly. ¹³ 

Proverbs 25:11-12

25:11 Like apples of gold in settings of silver, ¹⁴ 

so is a word skillfully spoken. ¹⁵ 

25:12 Like an earring of gold and an ornament of fine gold, ¹⁶ 

so is a wise reprover to the ear of the one who listens. ¹⁷ 

Matthew 12:35

12:35 The good person ¹⁸  brings good things out of his ¹⁹  good treasury, ²⁰  and the evil person brings evil things out of his evil treasury.

[12:18]  ¹ tn The term בּוֹטֶה (boteh) means “to speak rashly [or, thoughtlessly]” (e.g., Lev 5:4; Num 30:7).

[12:18]  ² tn Heb “the tongue” (so NAB, NIV, NRSV). The term לָשׁוֹן (lashon, “tongue”) functions as a metonymy of cause for what is said.

[12:18]  ³ tn The term “brings” does not appear in the Hebrew but is supplied in the translation for the sake of clarity and smoothness.

[12:18]  ⁴ sn Healing is a metonymy of effect. Healing words are the opposite of the cutting, irresponsible words. What the wise say is faithful and true, gentle and kind, uplifting and encouraging; so their words bring healing.

[15:4]  ⁵ tn Heb “a tongue.” The term “tongue” is a metonymy of cause for what is produced: speech.

[15:4]  ⁶ tn Heb “a tongue of healing.” A healing tongue refers to speech that is therapeutic or soothing. It is a source of vitality.

[15:4]  ⁷ 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.

[15:4]  ⁸ tn Heb “tree of life.”

[15:4]  ⁹ tn Heb “perversion in it.” The referent must be the tongue, so this has been supplied in the translation for clarity. A tongue that is twisted, perverse, or deceitful is a way of describing deceitful speech. Such words will crush the spirit (e.g., Isa 65:14).

[16:13]  ¹⁰ tn The MT has the plural, even though the verb “loves” is masculine singular. The ancient versions and two Hebrew mss read “a king.”

[16:13]  ¹¹ tn Heb “lips of righteousness”; cf. NAB, NIV “honest lips.” The genitive “righteousness” functions as an attributive adjective. The term “lips” is a metonymy of cause for what is said: “righteous speech” or “righteous counsel.”

[16:13]  ¹² tn The MT has the singular participle followed by the plural adjective (which is here a substantive). The editors of BHS wish to follow the ancient versions in making the participle plural, “those who speak uprightly.”

[16:13]  ¹³ sn The verse is talking about righteous kings, of course – they love righteousness and not flattery. In this proverb “righteous” and “upright” referring to what is said means “what is right and straight,” i.e., the truth (cf. NCV).

[25:11]  ¹⁴ sn The verse uses emblematic parallelism, stating the simile in the first part and the point in the second. The meaning of the simile is not entirely clear, but it does speak of beauty, value, and artistry. The “apples of gold” (possibly citrons, quinces, oranges, or apricots) may refer to carvings of fruit in gold on columns.

[25:11]  ¹⁵ tn Heb “on its wheels.” This expression means “aptly, fittingly.” The point is obviously about the immense value and memorable beauty of words used skillfully (R. N. Whybray, Proverbs [CBC], 148). Noting the meaning of the term and the dual form of the word, W. McKane suggests that the expression is metaphorical for the balancing halves of a Hebrew parallel wisdom saying: “The stichos is a wheel, and the sentence consisting of two wheels is a ‘well-turned’ expression” (Proverbs [OTL], 584). The line then would be describing a balanced, well-turned saying, a proverb; it is skillfully constructed, beautifully written, and of lasting value.

[25:12]  ¹⁶ sn This saying is another example of emblematic parallelism; the first half is the simile, and the second half makes the point from it: A wise rebuke that is properly received is of lasting value. The rebuke in the ear of an obedient student is like ornaments of fine jewelry.

[25:12]  ¹⁷ tn The “ear of the listener” refers to the obedient disciple, the one who complies with the reproof he hears. Cf. KJV, ASV, NAB “an obedient ear.”

[12:35]  ¹⁸ tn The Greek text reads here ἄνθρωπος (anqrwpos). The term is generic referring to any person.

[12:35]  ¹⁹ tn Grk “the”; the Greek article has been translated here and in the following clause (“his evil treasury”) as a possessive pronoun (ExSyn 215).

[12:35]  ²⁰ sn The treasury here is a metaphorical reference to a person’s heart (cf. BDAG 456 s.v. θησαυρός 1.b and the parallel passage in Luke 6:45).