11:17 A kind person 1 benefits 2 himself, 3
but a cruel person brings himself trouble. 4
14:21 The one who despises his neighbor sins,
but whoever is kind to the needy is blessed.
16:21 The one who is wise in heart 5 is called 6 discerning,
and kind speech 7 increases persuasiveness. 8
1 tn Heb “man of kindness.”
sn This contrasts the “kind person” and the “cruel person” (one who is fierce, cruel), showing the consequences of their dispositions.
2 tn The term גֹּמֶל (gomel) means “to deal fully [or “adequately”] with” someone or something. The kind person will benefit himself.
3 tn Heb “his own soul.” The term נֶפֶשׁ (nefesh, “soul”) is used as a synecdoche of part (= soul) for the whole (= person): “himself” (BDB 660 s.v. 4).
4 tn Heb “brings trouble to his flesh.”
sn There may be a conscious effort by the sage to contrast “soul” and “body”: He contrasts the benefits of kindness for the “soul” (translated “himself”) with the trouble that comes to the “flesh/body” (translated “himself”) of the cruel.
5 tn Heb “wise of heart” (so NRSV).
6 tn Heb “to the wise of heart it will be called discerning.” This means that the wise of heart, those who make wise decisions (“heart” being the metonymy), will gain a reputation of being the discerning ones.
7 tn Heb “sweetness of lips.” The term “lips” is a metonymy of cause, meaning what is said. It is a genitive of specification. The idea of “sweetness” must be gracious and friendly words. The teaching will be well-received because it is both delightful and persuasive (cf. NIV “pleasant words promote instruction”).
8 tn Heb “teaching” or “receptivity”; KJV “learning”; NIV “instruction.”