Amsal 12:4

12:4 A noble wife ¹  is the crown ²  of her husband,

but the wife ³  who acts shamefully is like rottenness in his bones. ⁴ 

Amsal 12:18

12:18 Speaking recklessly ⁵  is like the thrusts of a sword,

but the words ⁶  of the wise bring ⁷  healing. ⁸ 

Amsal 19:13

19:13 A foolish child ⁹  is the ruin of his father,

and a contentious wife ¹⁰  is like ¹¹  a constant dripping. ¹² 

Amsal 20:5

20:5 Counsel ¹³  in a person’s heart ¹⁴  is like ¹⁵  deep water, ¹⁶ 

but an understanding person ¹⁷  draws it out.

Amsal 30:5

30:5 Every word of God is purified; ¹⁸ 

he is like ¹⁹  a shield for those who take refuge in him. ²⁰ 

[12:4]  ¹ tn Heb “a wife of virtue”; NAB, NLT “a worthy wife.” This noble woman (אֵשֶׁת־חַיִל, ’shet-khayil) is the subject of Prov 31. She is a “virtuous woman” (cf. KJV), a capable woman of noble character. She is contrasted with the woman who is disgraceful (מְבִישָׁה, mÿvishah; “one who causes shame”) or who lowers his standing in the community.

[12:4]  ² sn The metaphor of the “crown” emphasizes that such a wife is a symbol of honor and glory.

[12:4]  ³ tn Heb “she”; the referent (the wife) has been specified in the translation for clarity.

[12:4]  ⁴ sn The simile means that the shameful acts of such a woman will eat away her husband’s strength and influence and destroy his happiness.

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

[12:18]  ⁶ 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]  ⁷ 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]  ⁸ 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.

[19:13]  ⁹ tn Heb “a foolish son” (so KJV, NAB, NIV, CEV); NRSV “a stupid child.”

[19:13]  ¹⁰ tn Heb “the contentions of a wife” (so KJV, NASB); NAB “the nagging of a wife.” The genitive could be interpreted (1) as genitive of source or subjective genitive – she is quarreling; or (2) it could be a genitive of specification, making the word “contentions” a modifier, as in the present translation.

[19:13]  ¹¹ tn Heb “is a constant dripping.” The term “like” does not appear in the Hebrew but is supplied in the translation for the sake of clarity. The metaphor pictures water dropping (perhaps rain through the roof, cf. NRSV, CEV) in a continuous flow: It is annoying and irritating (e.g., Prov 27:15-16).

[19:13]  ¹² tc The LXX makes this moralistic statement for 13b: “vows paid out of hire of a harlot are not pure.” It is not based on the MT and attempts to reconstruct a text using this have been unsuccessful.

[20:5]  ¹³ sn The noun means “advice, counsel”; it can have the connotation of planning or making decisions. Those with understanding can sort out plans.

[20:5]  ¹⁴ tn Heb “in the heart of a man”; NRSV “in the human mind.”

[20:5]  ¹⁵ 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.

[20:5]  ¹⁶ sn The motives or plans of a person are “difficult to fathom”; it takes someone with understanding to discover and surface them (the verb in the last colon continues the figure with the sense of bringing the plans to the surface and sorting them out).

[20:5]  ¹⁷ tn Heb “a man of understanding”; TEV “someone with insight”; NLT “the wise.”

[30:5]  ¹⁸ sn The text here uses an implied comparison (a figure of speech known as hypocatastasis): It compares the perfection of every word from God with some precious metal that has been refined and purified (e.g., Ps 12:6). The point is that God’s word is trustworthy; it has no defects and flaws, nothing false or misleading. The second half of the verse explains the significance of this point – it is safe to trust the Lord.

[30:5]  ¹⁹ tn The comparative “like” does not appear in the Hebrew text, but is implied by the metaphor; it is supplied in the translation for the sake of clarity.

[30:5]  ²⁰ sn The line uses two more figures of speech to declare that God can be trusted for security and salvation. “Shield” is a simple metaphor – God protects. “Take refuge” is another implied comparison (hypocatastasis) – God provides spiritual rest and security for those who put their trust in him.