Psalms 37:30-31

37:30 The godly speak wise words

and promote justice. ¹ 

37:31 The law of their God controls their thinking; ² 

their ³  feet do not slip.

Psalms 40:8-10

40:8 I want to do what pleases you, ⁴  my God.

Your law dominates my thoughts.” ⁵ 

40:9 I have told the great assembly ⁶  about your justice. ⁷ 

Look! I spare no words! ⁸ 

O Lord, you know this is true.

40:10 I have not failed to tell about your justice; ⁹ 

I spoke about your reliability and deliverance;

I have not neglected to tell the great assembly about your loyal love and faithfulness. ¹⁰ 

Psalms 71:15-18

71:15 I will tell about your justice,

and all day long proclaim your salvation, ¹¹ 

though I cannot fathom its full extent. ¹² 

71:16 I will come and tell about ¹³  the mighty acts of the sovereign Lord.

I will proclaim your justice – yours alone.

71:17 O God, you have taught me since I was young,

and I am still declaring ¹⁴  your amazing deeds.

71:18 Even when I am old and gray, ¹⁵ 

O God, do not abandon me,

until I tell the next generation about your strength,

and those coming after me about your power. ¹⁶ 

Proverbs 10:20-21

10:20 What the righteous say ¹⁷  is like ¹⁸  the best ¹⁹  silver,

but what the wicked think ²⁰  is of little value. ²¹ 

10:21 The teaching ²²  of the righteous feeds ²³  many,

but fools die ²⁴  for lack of wisdom. ²⁵ 

Proverbs 12:18

12:18 Speaking recklessly ²⁶  is like the thrusts of a sword,

but the words ²⁷  of the wise bring ²⁸  healing. ²⁹ 

Proverbs 15:23

15:23 A person has joy ³⁰  in giving an appropriate answer, ³¹ 

and a word at the right time ³²  – how good it is!

Proverbs 22:17-18

The Sayings of the Wise ³³ 

22:17 Incline your ear ³⁴  and listen to the words of the wise,

and apply your heart to my instruction. ³⁵ 

22:18 For it is pleasing if ³⁶  you keep these sayings ³⁷  within you,

and ³⁸  they are ready on your lips. ³⁹ 

Matthew 12:35

12:35 The good person ⁴⁰  brings good things out of his ⁴¹  good treasury, ⁴²  and the evil person brings evil things out of his evil treasury.

John 7:38

7:38 let the one who believes in me drink. ⁴³  Just as the scripture says, ‘From within him ⁴⁴  will flow rivers of living water.’” ⁴⁵ 

Ephesians 4:29

4:29 You must let no unwholesome word come out of your mouth, but only what is beneficial for the building up of the one in need, ⁴⁶  that it may give grace to those who hear.

Ephesians 5:3-4

5:3 But ⁴⁷  among you there must not be either sexual immorality, impurity of any kind, ⁴⁸  or greed, as these are not fitting for the saints. ⁴⁹  5:4 Neither should there be vulgar speech, foolish talk, or coarse jesting – all of which are out of character – but rather thanksgiving.

Ephesians 5:19

5:19 speaking to one another in psalms, hymns, and spiritual songs, singing and making music ⁵⁰  in ⁵¹  your hearts to the Lord,

Colossians 4:6

4:6 Let your speech always be gracious, seasoned with salt, so that you may know how you should answer everyone.

[37:30]  ¹ tn Heb “The mouth of the godly [one] utters wisdom, and his tongue speaks justice.” The singular form is used in a representative sense; the typical godly individual is in view. The imperfect verbal forms draw attention to the characteristic behavior of the godly.

[37:31]  ² tn Heb “the law of his God [is] in his heart.” The “heart” is here the seat of one’s thoughts and motives.

[37:31]  ³ tn Heb “his.” The pronoun has been translated as plural to agree with the representative or typical “godly” in v. 30.

[40:8]  ⁴ tn Or “your will.”

[40:8]  ⁵ tn Heb “your law [is] in the midst of my inner parts.” The “inner parts” are viewed here as the seat of the psalmist’s thought life and moral decision making.

[40:9]  ⁶ sn The great assembly is also mentioned in Pss 22:25 and 35:18.

[40:9]  ⁷ tn Heb “I proclaim justice in the great assembly.” Though “justice” appears without a pronoun here, the Lord’s just acts are in view (see v. 10). His “justice” (צֶדֶק, tsedeq) is here the deliverance that originates in his justice; he protects and vindicates the one whose cause is just.

[40:9]  ⁸ tn Heb “Look! My lips I do not restrain.”

[40:10]  ⁹ tn Heb “your justice I have not hidden in the midst of my heart.”

[40:10]  ¹⁰ tn Heb “I have not hidden your loyal love and reliability.”

[71:15]  ¹¹ tn Heb “my mouth declares your vindication, all the day your deliverance.”

[71:15]  ¹² tn Heb “though I do not know [the] numbers,” that is, the tally of God’s just and saving acts. HALOT 768 s.v. סְפֹרוֹת understands the plural noun to mean “the art of writing.”

[71:16]  ¹³ tn Heb “I will come with.”

[71:17]  ¹⁴ tn Heb “and until now I am declaring.”

[71:18]  ¹⁵ tn Heb “and even unto old age and gray hair.”

[71:18]  ¹⁶ tn Heb “until I declare your arm to a generation, to everyone who comes your power.” God’s “arm” here is an anthropomorphism that symbolizes his great strength.

[10:20]  ¹⁷ tn Heb “the lips of the righteous.” The term “lips” functions as a metonymy of cause for speech. This contrasts the tongue (metonymy of cause for what they say) with the heart (metonymy of subject for what they intend). What the righteous say is more valuable than what the wicked intend.

[10:20]  ¹⁸ tn The comparative “like” is not in the Hebrew text but is implied by the metaphor; it is supplied in the translation for the sake of clarity.

[10:20]  ¹⁹ tn Or “pure”; Heb “choice.”

[10:20]  ²⁰ tn Heb “the heart of the wicked” (so KJV, NAB, NIV). The term “heart” functions as a metonymy of cause for thoughts. The term לֵב (lev, “heart”) often refers to the seat of thoughts, will and emotions (BDB 524 s.v. 3-4).

[10:20]  ²¹ tn Heb “like little.” This expression refers to what has little value: “little worth” (so KJV, NAB, NRSV; cf. BDB 590 s.v. מְעַט 2.d). The point of the metaphor is clarified by the parallelism: Silver is valuable; the heart of the wicked is worth little. Tg. Prov 10:20 says it was full of dross, a contrast with choice silver.

[10:21]  ²² tn Heb “lips.” The term “lips” functions as a metonymy of cause for what is said (or in this case taught).

[10:21]  ²³ tn The verb רָעָה (ra’ah) means “to feed” or “to shepherd” (e.g., Gen 48:15). What they say will meet the needs of many.

[10:21]  ²⁴ tn In what sense the fool “dies” is unclear. Fools ruin their lives and the lives of others by their lack of discipline and knowledge. The contrast is between enhancing life and ruining life.

[10:21]  ²⁵ tn Heb “heart.” The term לֵב (lev, “heart”) functions as a metonymy of association for wisdom and knowledge (BDB 524 s.v. 3.a).

[12:18]  ²⁶ tn The term בּוֹטֶה (boteh) means “to speak rashly [or, thoughtlessly]” (e.g., Lev 5:4; Num 30:7).

[12:18]  ²⁷ 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]  ²⁸ 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]  ²⁹ 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.

[15:23]  ³⁰ tn Heb “joy to the man” or “the man has joy.”

[15:23]  ³¹ tn Heb “in the answer of his mouth” (so ASV); NASB “in an apt answer.” The term “mouth” is a metonymy of cause for what he says. But because the parallelism is loosely synonymous, the answer given here must be equal to the good word spoken in season. So it is an answer that is proper or fitting.

[15:23]  ³² tn Heb “in its season.” To say the right thing at the right time is useful; to say the right thing at the wrong time is counterproductive.

[22:17]  ³³ sn A new collection of sayings begins here, forming the fourth section of the book of Proverbs. This collection is not like that of 1:1–9:18; here the introductory material is more personal than 1:1-7, and the style differs, showing great similarity to the Instruction of Amenemope in Egypt (especially the thirty precepts of the sages in 22:17–24:22). Verses 17-21 form the introduction, and then the sayings begin in v. 22. After the thirty sayings are given, there are further sayings in 24:23-34. There is much literature on this material: see W. K. Simpson, ed., Literature of Ancient Egypt; ANET 412-425; and A. Cody, “Notes on Proverbs 22:21 and 22:23b,” Bib 61 (1980): 418-26.

[22:17]  ³⁴ sn To “incline the ear” means to “listen carefully” (cf. NCV); the expression is metonymical in that the ear is the instrument for hearing. It is like telling someone to lean over to hear better.

[22:17]  ³⁵ tn Heb “knowledge” (so KJV, NASB); in this context it refers to the knowledge that is spoken by the wise, hence “instruction.”

[22:18]  ³⁶ tn Or “when” (so NIV).

[22:18]  ³⁷ tn Heb “keep them,” referring to the words of the wise expressed in these sayings. The referent has been specified in the translation for clarity.

[22:18]  ³⁸ tn The term “and” does not appear in the Hebrew but is supplied in the translation.

[22:18]  ³⁹ sn If the teachings are preserved in the heart/mind of the disciple, then that individual will always be ready to speak what was retained.

[12:35]  ⁴⁰ tn The Greek text reads here ἄνθρωπος (anqrwpos). The term is generic referring to any person.

[12:35]  ⁴¹ 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]  ⁴² 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).

[7:38]  ⁴³ tn An alternate way of punctuating the Greek text of vv. 37-38 results in this translation: “If anyone is thirsty, let him come to me and drink. The one who believes in me, just as the scripture says, ‘From within him will flow rivers of living water.’” John 7:37-38 has been the subject of considerable scholarly debate. Certainly Jesus picks up on the literal water used in the ceremony and uses it figuratively. But what does the figure mean? According to popular understanding, it refers to the coming of the Holy Spirit to dwell in the believer. There is some difficulty in locating an OT text which speaks of rivers of water flowing from within such a person, but Isa 58:11 is often suggested: “The Lord will continually lead you, he will feed you even in parched regions. He will give you renewed strength, and you will be like a well-watered garden, like a spring that continually produces water.” Other passages which have been suggested are Prov 4:23 and 5:15; Isa 44:3 and 55:1; Ezek 47:1 ff.; Joel 3:18; and Zech 13:1 and 14:8. The meaning in this case is that when anyone comes to believe in Jesus the scriptures referring to the activity of the Holy Spirit in a person’s life are fulfilled. “When the believer comes to Christ and drinks he not only slakes his thirst but receives such an abundant supply that veritable rivers flow from him” (L. Morris, John [NICNT], 424-25). In other words, with this view, the believer himself becomes the source of the living water. This is the traditional understanding of the passage, often called the “Eastern interpretation” following Origen, Athanasius, and the Greek Fathers. It is supported by such modern scholars as Barrett, Behm, Bernard, Cadman, Carson, R. H. Lightfoot, Lindars, Michaelis, Morris, Odeberg, Schlatter, Schweizer, C. H. Turner, M. M. B. Turner, Westcott, and Zahn. In addition it is represented by the following Greek texts and translations: KJV, RSV, NASB, NA²⁷, and UBS⁴. D. A. Carson, John, 322-29, has a thorough discussion of the issues and evidence although he opts for the previous interpretation. There is another interpretation possible, however, called the “Western interpretation” because of patristic support by Justin, Hippolytus, Tertullian, and Irenaeus. Modern scholars who favor this view are Abbott, Beasley-Murray, Bishop, Boismard, Braun, Brown, Bullinger, Bultmann, Burney, Dodd, Dunn, Guilding, R. Harris, Hoskyns, Jeremias, Loisy, D. M. Stanley, Thüsing, N. Turner, and Zerwick. This view is represented by the translation in the RSV margin and by the NEB. It is also sometimes called the “christological interpretation” because it makes Jesus himself the source of the living water in v. 38, by punctuating as follows: (37b) ἐάν τι διψᾷ ἐρχέσθω πρός με, καὶ πινέτω (38) ὁ πιστεύων εἰς ἐμέ. Καθὼς εἶπεν ἡ γραφή, ποταμοὶ ἐκ τῆς κοιλίας αὐτοῦ ῥεύσουσιν ὕδατος ζῶντος. Three crucial questions are involved in the solution of this problem: (1) punctuation; (2) determining the antecedent of αὐτοῦ (autou); and (3) the source of the scripture quotation. With regard to (1) Ì⁶⁶ does place a full stop after πινέτω (pinetw), but this may be theologically motivated and could have been added later. Grammatical and stylistic arguments are inconclusive. More important is (2) the determination of the antecedent of αὐτοῦ. Can any other Johannine parallels be found which make the believer the source of the living water? John 4:14 is often mentioned in this regard, but unlike 4:14 the water here becomes a source for others also. Neither does 14:12 provide a parallel. Furthermore, such an interpretation becomes even more problematic in light of the explanation given in v. 39 that the water refers to the Holy Spirit, since it is extremely difficult to see the individual believer becoming the ‘source’ of the Spirit for others. On the other hand, the Gospel of John repeatedly places Jesus himself in this role as source of the living water: 4:10, of course, for the water itself; but according to 20:22 Jesus provides the Spirit (cf. 14:16). Furthermore, the symbolism of 19:34 is difficult to explain as anything other than a deliberate allusion to what is predicted here. This also explains why the Spirit cannot come to the disciples unless Jesus “departs” (16:7). As to (3) the source of the scripture quotation, M. E. Boismard has argued that John is using a targumic rendering of Ps 78:15-16 which describes the water brought forth from the rock in the wilderness by Moses (“Les citations targumiques dans le quatrième évangile,” RB 66 [1959]: 374-78). The frequency of Exodus motifs in the Fourth Gospel (paschal lamb, bronze serpent, manna from heaven) leads quite naturally to the supposition that the author is here drawing on the account of Moses striking the rock in the wilderness to bring forth water (Num 20:8 ff.). That such imagery was readily identified with Jesus in the early church is demonstrated by Paul’s understanding of the event in 1 Cor 10:4. Jesus is the Rock from which the living water – the Spirit – will flow. Carson (see note above) discusses this imagery although he favors the traditional or “Eastern” interpretation. In summary, the latter or “Western” interpretation is to be preferred.

[7:38]  ⁴⁴ tn Or “out of the innermost part of his person”; Grk “out of his belly.”

[7:38]  ⁴⁵ sn An OT quotation whose source is difficult to determine; Isa 44:3, 55:1, 58:11, and Zech 14:8 have all been suggested.

[4:29]  ⁴⁶ tn Grk “but if something good for the building up of the need.” The final genitive τῆς χρείας (th" creia") may refer to “the need of the moment” or it may refer to the need of a particular person or group of people as the next phrase “give grace to those who hear” indicates.

[5:3]  ⁴⁷ tn The term “But” translates the δέ (de) in a contrastive way in light of the perfect obedience of Jesus in vv. 1-2 and the vices mentioned in v. 3.

[5:3]  ⁴⁸ tn Grk “all impurity.”

[5:3]  ⁴⁹ tn Grk “just as is fitting for saints.” The καθώς (kaqws) was rendered with “as” and the sense is causal, i.e., “for” or “because.” The negative particle “not” (“for these are not proper for the saints”) in this clause was supplied in English so as to make the sense very clear, i.e., that these vices are not befitting of those who name the name of Christ.

[5:19]  ⁵⁰ tn See BDAG 1096 s.v. ψάλλω.

[5:19]  ⁵¹ tn Or “with.”