Amsal 5:1-14
Konteks5:1 My child, 2 be attentive to my wisdom,
pay close attention 3 to my understanding,
5:2 in order to safeguard 4 discretion, 5
and that your lips may guard knowledge.
5:3 For the lips 6 of the adulterous woman drip honey,
and her seductive words 7 are smoother than olive oil,
5:4 but in the end 8 she is bitter 9 as wormwood, 10
sharp as a two-edged 11 sword.
5:5 Her feet go down to death;
her steps lead straight to the grave. 12
5:6 Lest 13 she should make level the path leading to life, 14
her paths are unstable 15 but she does not know it. 16
5:7 So now, children, 17 listen to me;
do not turn aside from the words I speak. 18
5:8 Keep yourself 19 far 20 from her,
and do not go near the door of her house,
5:9 lest you give your vigor 21 to others
and your years to a cruel person,
5:10 lest strangers devour 22 your strength, 23
and your labor 24 benefit 25 another man’s house.
5:11 And at the end of your life 26 you will groan 27
when your flesh and your body are wasted away. 28
5:12 And you will say, “How I hated discipline!
My heart spurned reproof!
5:13 For 29 I did not obey my teachers 30
and I did not heed 31 my instructors. 32
5:14 I almost 33 came to complete ruin 34
in the midst of the whole congregation!” 35
[5:1] 1 sn In this chapter the sage/father exhorts discretion (1, 2) then explains how to avoid seduction (3-6); this is followed by a second exhortation to prevention (7, 8) and an explanation that obedience will avoid ruin and regret (9-14); finally, he warns against sharing love with strangers (15-17) but to find it at home (18-23). For an analysis of the chapter, see J. E. Goldingay, “Proverbs V and IX,” RB 84 (1977): 80-93.
[5:1] 2 tn The text again has “my son.” In this passage perhaps “son” would be the most fitting because of the warning against going to the adulterous woman. However, since the image of the adulterous woman probably represents all kinds of folly (through personification), and since even in this particular folly the temptation works both ways, the general address to either young men or women should be retained. The text was certainly not intended to convey that only women could seduce men.
[5:1] 3 tn Heb “incline your ear” (so NAB, NRSV); NLT “listen carefully.”
[5:2] 4 tn Heb “keep, protect, guard.”
[5:2] 5 sn This “discretion” is the same word in 1:4; it is wise, prudential consideration, careful planning, or the ability to devise plans with a view to the best way to carry them out. If that ability is retained then temptations to digress will not interfere.
[5:3] 6 sn “Lips” is a metonymy of cause, referring to her words. Dripping honey is an implied comparison between the product and her words, which are flattering and smooth (cf. Song 4:11). See M. Dahood, “Honey That Drips. Notes on Proverbs 5:2-3,” Bib 54 (1973): 65-66.
[5:3] 7 tn Heb “her palate.” The word חֵךְ (khekh, “palate; roof of the mouth; gums”) is a metonymy of cause (= organ of speech) for what is said (= her seductive speech). The present translation clarifies this metonymy with the phrase “her seductive words.”
[5:4] 8 sn Heb “her end” (so KJV). D. Kidner notes that Proverbs does not allow us to forget that there is an afterward (Proverbs [TOTC], 65).
[5:4] 9 sn The verb “to be bitter” (מָרַר, marar) describes things that are harmful and destructive for life, such as the death of the members of the family of Naomi (Ruth 1:20) or finding water that was undrinkable (Exod 15:22-27). The word indicates that the sweet talking will turn out badly.
[5:4] 10 tn The Hebrew term translated “wormwood” refers to the aromatic plant that contrasts with the sweetness of honey. Some follow the LXX and translate it as “gall” (cf. NIV). The point is that there was sweetness when the tryst had alluring glamour, but afterward it had an ugly ring (W. G. Plaut, Proverbs, 74).
[5:4] 11 sn The Hebrew has “like a sword of [two] mouths,” meaning a double-edged sword that devours/cuts either way. There is no movement without damage. There may be a wordplay here with this description of the “sword with two mouths,” and the subject of the passage being the words of her mouth which also have two sides to them. The irony is cut by the idiom.
[5:5] 12 tn The term שְׁאוֹל (she’ol, “grave”) is paralleled to “death,” so it does not refer here to the realm of the unblessed.
[5:5] sn The terms death and grave could be hyperbolic of a ruined life, but probably refer primarily to the mortal consequences of a life of debauchery.
[5:6] 13 tn The particle פֶּן (pen) means “lest” (probably from “for the aversion of”). It occurs this once, unusually, preceding the principal clause (BDB 814 s.v.). It means that some action has been taken to avert or avoid what follows. She avoids the path of life, albeit ignorantly.
[5:6] 14 tn Heb “the path of life.” The noun חַיִּים (khayyim, “of life”) functions as a genitive of direction (“leading to”).
[5:6] 15 sn The verb נוּעַ (nua’) means “to quiver; to wave; to waver; to tremble”; cf. KJV “her ways are moveable”; NAB “her paths will ramble”; NLT “She staggers down a crooked trail.” The ways of the adulterous woman are unstable (BDB 631 s.v.).
[5:6] 16 sn The sadder part of the description is that this woman does not know how unstable her life is, or how uneven. However, Thomas suggests that it means, “she is not tranquil.” See D. W. Thomas, “A Note on לא תדע in Proverbs v 6,” JTS 37 (1936): 59.
[5:7] 18 tn Heb “the words of my mouth” (so KJV, NAB, NRSV).
[5:8] 20 sn There is a contrast made between “keep far away” (הַרְחֵק, harkheq) and “do not draw near” (וְאַל־תִּקְרַב, vÿ’al-tiqrav).
[5:9] 21 sn The term הוֹד (hod, “vigor; splendor; majesty”) in this context means the best time of one’s life (cf. NIV “your best strength”), the full manly vigor that will be wasted with licentiousness. Here it is paralleled by “years,” which refers to the best years of that vigor, the prime of life. Life would be ruined by living this way, or the revenge of the woman’s husband would cut it short.
[5:10] 22 tn Or “are sated, satisfied.”
[5:10] 23 tn The word כֹּחַ (coakh, “strength”) refers to what laborious toil would produce (so a metonymy of cause). Everything that this person worked for could become the property for others to enjoy.
[5:10] 24 tn “labor, painful toil.”
[5:10] 25 tn The term “benefit” does not appear in the Hebrew text, but is supplied in the translation for the sake of clarity and smoothness.
[5:11] 26 tn Heb “at your end.”
[5:11] 27 tn The form is the perfect tense with the vav consecutive; it is equal to a specific future within this context.
[5:11] sn The verb means “to growl, groan.” It refers to a lion when it devours its prey, and to a sufferer in pain or remorse (e.g., Ezek 24:23).
[5:11] 28 tn Heb “in the finishing of your flesh and your body.” The construction uses the Qal infinitive construct of כָּלָה (calah) in a temporal clause; the verb means “be complete, at an end, finished, spent.”
[5:13] 29 tn The vav that introduces this clause functions in an explanatory sense.
[5:13] 30 tn The Hebrew term מוֹרַי (moray) is the nominal form based on the Hiphil plural participle with a suffix, from the root יָרָה (yarah). The verb is “to teach,” the common noun is “instruction, law [torah],” and this participle form is teacher (“my teachers”).
[5:13] 31 sn The idioms are vivid: This expression is “incline the ear”; earlier in the first line is “listen to the voice,” meaning “obey.” Such detailed description emphasizes the importance of the material.
[5:13] 32 tn The form is the Piel plural participle of לָמַד (lamad) used substantivally.
[5:14] 33 tn The expression כִּמְעַט (kim’at) is “like a little.” It means “almost,” and is used of unrealized action (BDB 590 s.v. 2). Cf. NCV “I came close to”; NLT “I have come to the brink of.”
[5:14] 34 tn Heb “I was in all evil” (cf. KJV, ASV).
[5:14] 35 tn The text uses the two words “congregation and assembly” to form a hendiadys, meaning the entire assembly.
