Amsal 4:22

4:22 for they are life to those who find them

and healing to one’s entire body. ¹ 

Amsal 12:18

12:18 Speaking recklessly ²  is like the thrusts of a sword,

but the words ³  of the wise bring ⁴  healing. ⁵ 

Amsal 13:17

13:17 An unreliable ⁶  messenger falls ⁷  into trouble, ⁸ 

but a faithful envoy ⁹  brings ¹⁰  healing.

Amsal 14:30

14:30 A tranquil spirit ¹¹  revives the body, ¹² 

but envy ¹³  is rottenness to the bones. ¹⁴ 

Amsal 15:4

15:4 Speech ¹⁵  that heals ¹⁶  is like ¹⁷  a life-giving tree, ¹⁸ 

but a perverse tongue ¹⁹  breaks the spirit.

Amsal 29:1

29:1 The one who stiffens his neck ²⁰  after numerous rebukes ²¹ 

will suddenly be destroyed ²²  without remedy. ²³ 

[4:22]  ¹ tn Heb “to all of his flesh.”

[12:18]  ² tn The term בּוֹטֶה (boteh) means “to speak rashly [or, thoughtlessly]” (e.g., Lev 5:4; Num 30:7).

[12:18]  ³ 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]  ⁴ 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]  ⁵ 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.

[13:17]  ⁶ tn Heb “bad.”

[13:17]  ⁷ tn The RSV changes this to a Hiphil to read, “plunges [men] into trouble.” But the text simply says the wicked messenger “falls into trouble,” perhaps referring to punishment for his bad service.

[13:17]  ⁸ tn Or “evil.”

[13:17]  ⁹ tn Heb “an envoy of faithfulness.” The genitive אֱמוּנִים (’emunim, “faithfulness”) functions as an attributive adjective: “faithful envoy.” The plural form אמונים (literally, “faithfulnesses”) is characteristic of abstract nouns. The term “envoy” (צִיר, tsir) suggests that the person is in some kind of government service (e.g., Isa 18:2; Jer 49:14; cf. KJV, ASV “ambassador”). This individual can be trusted to “bring healing” – be successful in the mission. The wisdom literature of the ancient Neat East has much to say about messengers.

[13:17]  ¹⁰ tn The verb “brings” does not appear in the Hebrew text, but is implied by the parallelism; it is supplied in the translation for the sake of smoothness.

[14:30]  ¹¹ tn Heb “heart of healing.” The genitive מַרְפֵּא (marpe’, “healing”) functions as an attributive adjective: “a healing heart.” The term לֵב (lev, “heart”) is a metonymy for the emotional state of a person (BDB 660 s.v. 6). A healthy spirit is tranquil, bringing peace to the body (J. H. Greenstone, Proverbs, 158).

[14:30]  ¹² tn Heb “life of the flesh” (so KJV, ASV); NAB, NIV “gives life to the body.”

[14:30]  ¹³ tn The term קִנְאָה (qin’ah, “envy”) refers to passionate zeal or “jealousy” (so NAB, NCV, TEV, NLT), depending on whether the object is out of bounds or within one’s rights. In the good sense one might be consumed with zeal to defend the institutions of the sanctuary. But as envy or jealousy the word describes an intense and sometimes violent excitement and desire that is never satisfied.

[14:30]  ¹⁴ tn Heb “rottenness of bones.” The term “bones” may be a synecdoche representing the entire body; it is in contrast with “flesh” of the first colon. One who is consumed with envy finds no tranquility or general sense of health in body or spirit.

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

[15:4]  ¹⁶ 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]  ¹⁷ 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]  ¹⁸ tn Heb “tree of life.”

[15:4]  ¹⁹ 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).

[29:1]  ²⁰ tn The idiom “to harden the neck” (מַקְשֶׁה־עֹרֶף, maqsheh-’oref) is the idea of resisting the rebukes and persisting in obstinacy (e.g., Exod 32:9). The opposite of a “stiff neck” would be the bending back, i.e., submission.

[29:1]  ²¹ tn The Hebrew construction is אִישׁ תּוֹכָחוֹת (’ish tokhakhot, “a man of rebukes”), meaning “a man who has (or receives) many rebukes.” This describes a person who is deserving of punishment and who has been given many warnings. The text says, then, “a man of rebukes hardening himself.”

[29:1]  ²² sn The stubborn person refuses to listen; he will suddenly be destroyed when the calamity strikes (e.g., Prov 6:15; 13:18; 15:10).

[29:1]  ²³ tn Or “healing” (NRSV).