Amsal 10:26

10:26 Like vinegar to the teeth and like smoke to the eyes, ¹ 

so is the sluggard to those ²  who send him.

Amsal 13:17

13:17 An unreliable ³  messenger falls ⁴  into trouble, ⁵ 

but a faithful envoy ⁶  brings ⁷  healing.

Amsal 25:13

25:13 Like the cold of snow in the time of harvest, ⁸ 

so is a faithful messenger to those who send him,

for he refreshes the heart ⁹  of his masters.

Bilangan 13:31

13:31 But the men ¹⁰  who had gone up with him said, “We are not able to go up against these people, because they are stronger than we are!”

[10:26]  ¹ sn Two similes are used to portray the aggravation in sending a lazy person to accomplish a task. Vinegar to the teeth is an unpleasant, irritating experience; and smoke to the eyes is an unpleasant experience that hinders progress.

[10:26]  ² tn The participle is plural, and so probably should be taken in a distributive sense: “to each one who sends him.”

[13:17]  ³ tn Heb “bad.”

[13:17]  ⁴ 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]  ⁵ tn Or “evil.”

[13:17]  ⁶ 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]  ⁷ 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.

[25:13]  ⁸ sn The emblem in the parallelism of this verse is the simile of the first line. Because snow at the time of harvest would be rare, and probably unwelcome, various commentators have sought to explain this expression. R. N. Whybray suggests it may refer to snow brought down from the mountains and kept cool in an ice hole (Proverbs [CBC], 148); this seems rather forced. J. H. Greenstone following Rashi, a Jewish scholar who lived a.d. 1040-1105, suggests it might refer to the refreshing breeze that comes from snow-capped mountains (Proverbs, 260). C. H. Toy suggests a snow-cooled drink (Proverbs [ICC], 464), and W. McKane an application of ice water to the forehead (Proverbs [OTL], 585). Some English versions replace “snow” with “water” (cf. TEV “cold water”; CEV “cool water”). These all attempt to explain the simile; but the point is clear enough, a faithful servant is refreshing to his master. The analogy could be hypothetical – as refreshing as the coolness of snow would be in harvest time.

[25:13]  ⁹ tn Heb “he restores the life [or, soul] of his masters.” The idea suggests that someone who sends the messenger either entrusts his life to him or relies on the messenger to resolve some concern. A faithful messenger restores his master’s spirit and so is “refreshing.”

[13:31]  ¹⁰ tn The vav (ו) disjunctive on the noun at the beginning of the clause forms a strong adversative clause here.