Amsal 3:1--5:23
Konteks3:1 My child, 2 do not forget my teaching,
but let your heart keep 3 my commandments,
3:2 for they will provide 4 a long and full life, 5
and they will add well-being 6 to you.
3:3 Do not let truth and mercy 7 leave you;
bind them around your neck,
write them on the tablet of your heart. 8
3:4 Then you will find 9 favor and good understanding, 10
in the sight of God and people. 11
3:5 Trust 12 in the Lord with all your heart, 13
and do not rely 14 on your own understanding. 15
3:6 Acknowledge 16 him in all your ways, 17
and he will make your paths straight. 18
3:7 Do not be wise in your own estimation; 19
fear the Lord and turn away from evil. 20
3:8 This will bring 21 healing to your body, 22
and refreshment 23 to your inner self. 24
3:9 Honor 25 the Lord from your wealth
and from the first fruits of all your crops; 26
3:10 then your barns will be filled completely, 27
and your vats 28 will overflow 29 with new wine.
3:11 My child, do not despise discipline from the Lord, 30
and do not loathe 31 his rebuke.
3:12 For the Lord disciplines 32 those he loves,
just as a father 33 disciplines 34 the son in whom he delights.
3:13 Blessed 35 is the one 36 who finds 37 wisdom,
and the one who obtains 38 understanding.
3:14 For her 39 benefit 40 is more profitable 41 than silver,
and her 42 gain 43 is better 44 than gold.
3:15 She is more precious than rubies,
and none of the things 45 you desire 46 can compare 47 with her. 48
3:16 Long life 49 is in her right hand;
in her left hand are riches and honor.
3:17 Her ways are very pleasant, 50
and all her paths are peaceful.
3:18 She is like 51 a tree of life 52 to those who obtain her, 53
and everyone who grasps hold of her will be blessed. 54
3:19 By wisdom the Lord laid the foundation of the earth; 55
he established the heavens by understanding. 56
3:20 By his knowledge the primordial sea 57 was broken open, 58
and the clouds drip down dew. 59
3:21 My child, do not let them 60 escape from your sight;
safeguard sound wisdom and discretion. 61
3:22 So 62 they will give 63 life to you, 64
and grace to adorn 65 your neck. 66
3:23 Then you will walk on your way 67 with security,
and you 68 will not stumble. 69
3:24 When 70 you lie down you will not be filled with fear; 71
when 72 you lie down your sleep will be pleasant. 73
3:25 You will not be afraid 74 of sudden 75 disaster, 76
or when destruction overtakes 77 the wicked; 78
3:26 for the Lord will be 79 the source of your confidence, 80
and he will guard your foot 81 from being caught in a trap. 82
3:27 Do not withhold good from those who need it, 83
when 84 you 85 have the ability 86 to help. 87
3:28 Do not say to your neighbor, “Go! Return tomorrow
and I will give it,” when 88 you have it with you at the time. 89
3:29 Do not plot 90 evil against your neighbor
when 91 he dwells by you unsuspectingly.
3:30 Do not accuse 92 anyone 93 without legitimate cause, 94
if he has not treated you wrongly.
3:31 Do not envy a violent man, 95
and do not choose to imitate 96 any of his ways;
3:32 for one who goes astray 97 is an abomination 98 to the Lord,
but he reveals 99 his intimate counsel 100 to the upright.
3:33 The Lord’s curse 101 is on the household 102 of the wicked, 103
but he blesses 104 the home 105 of the righteous. 106
3:34 Although 107 he is scornful to arrogant scoffers, 108
yet 109 he shows favor to the humble. 110
3:35 The wise inherit honor,
but he holds fools up 111 to public contempt. 112
4:1 Listen, children, 114 to a father’s instruction, 115
and pay attention so that 116 you may gain 117 discernment.
4:2 Because I give 118 you good instruction, 119
do not forsake my teaching.
4:3 When I was a son to my father, 120
a tender only child 121 before my mother,
4:4 he taught me, and he said to me:
“Let your heart lay hold of my words;
keep my commands so that 122 you will live.
4:5 Acquire wisdom, acquire understanding;
do not forget and do not turn aside from the words I speak. 123
4:6 Do not forsake wisdom, 124 and she will protect you;
love her, and she will guard you.
4:7 Wisdom is supreme 125 – so 126 acquire wisdom,
and whatever you acquire, 127 acquire understanding! 128
4:8 Esteem her highly 129 and she will exalt you;
she will honor you if you embrace her.
4:9 She will place a fair 130 garland on your head;
she will bestow 131 a beautiful crown 132 on you.”
4:10 Listen, my child, 133 and accept my words,
so that 134 the years of your life will be many. 135
4:11 I will guide you 136 in the way of wisdom
and I will lead you in upright paths. 137
4:12 When you walk, your steps 138 will not be hampered, 139
and when you run, 140 you will not stumble.
4:13 Hold on to instruction, 141 do not let it go;
protect it, 142 because it is your life.
4:14 Do not enter the path of the wicked
or walk 143 in the way of those who are evil.
4:15 Avoid it, do not go on it;
turn away from it, and go on. 144
4:16 For they cannot sleep unless they cause harm; 145
they are robbed of sleep 146 until they make someone stumble. 147
4:17 For they eat bread 148 gained from wickedness 149
and drink wine obtained from violence. 150
4:18 But the path of the righteous is like the bright morning light, 151
growing brighter and brighter 152 until full day. 153
4:19 The way of the wicked is like gloomy darkness; 154
they do not know what causes them to stumble. 155
4:20 My child, pay attention to my words;
listen attentively 156 to my sayings.
4:21 Do not let them depart 157 from your sight,
guard 158 them within your heart; 159
4:22 for they are life to those who find them
and healing to one’s entire body. 160
4:23 Guard your heart with all vigilance, 161
for from it are the sources 162 of life.
4:24 Remove perverse speech 163 from your mouth; 164
keep devious talk far from your lips. 165
4:25 Let your eyes look directly 166 in front of you
and let your gaze 167 look straight before you.
4:26 Make the path for your feet 168 level, 169
so that 170 all your ways may be established. 171
4:27 Do not turn 172 to the right or to the left;
turn yourself 173 away from evil. 174
5:1 My child, 176 be attentive to my wisdom,
pay close attention 177 to my understanding,
5:2 in order to safeguard 178 discretion, 179
and that your lips may guard knowledge.
5:3 For the lips 180 of the adulterous woman drip honey,
and her seductive words 181 are smoother than olive oil,
5:4 but in the end 182 she is bitter 183 as wormwood, 184
sharp as a two-edged 185 sword.
5:5 Her feet go down to death;
her steps lead straight to the grave. 186
5:6 Lest 187 she should make level the path leading to life, 188
her paths are unstable 189 but she does not know it. 190
5:7 So now, children, 191 listen to me;
do not turn aside from the words I speak. 192
5:8 Keep yourself 193 far 194 from her,
and do not go near the door of her house,
5:9 lest you give your vigor 195 to others
and your years to a cruel person,
5:10 lest strangers devour 196 your strength, 197
and your labor 198 benefit 199 another man’s house.
5:11 And at the end of your life 200 you will groan 201
when your flesh and your body are wasted away. 202
5:12 And you will say, “How I hated discipline!
My heart spurned reproof!
5:13 For 203 I did not obey my teachers 204
and I did not heed 205 my instructors. 206
5:14 I almost 207 came to complete ruin 208
in the midst of the whole congregation!” 209
5:15 Drink water from your own cistern
and running water from your own well. 210
5:16 Should your springs be dispersed 211 outside,
your streams of water in the wide plazas?
5:17 Let them be for yourself 212 alone,
and not for strangers with you. 213
5:18 May your fountain be blessed, 214
and may you rejoice 215 in your young wife 216 –
5:19 a loving doe, 217 a graceful deer;
may her breasts satisfy you at all times,
may you be captivated 218 by her love always.
5:20 But why should you be captivated, 219 my son, by an adulteress,
and embrace the bosom of a different woman? 220
5:21 For the ways of a person 221 are in front of the Lord’s eyes,
and the Lord 222 weighs 223 all that person’s 224 paths.
5:22 The wicked 225 will be captured by his 226 own iniquities, 227
and he will be held 228 by the cords of his own sin. 229
[3:1] 1 sn The chapter begins with an introductory exhortation (1-4), followed by an admonition to be faithful to the
[3:1] 2 tn Heb “my son” (likewise in vv. 11, 21).
[3:1] 3 tn The verb יִצֹּר (yitsor) is a Qal jussive and the noun לִבֶּךָ (libbekha, “your heart”) functions as the subject: “let your heart keep my commandments.”
[3:2] 4 tn The phrase “they will provide” does not appear in the Hebrew text, but are supplied in the translation for the sake of smoothness.
[3:2] 5 tn Heb “length of days and years of life” (so NASB, NRSV). The idiom “length of days” refers to a prolonged life and “years of life” signifies a long time full of life, a life worth living (T. T. Perowne, Proverbs, 51). The term “life” refers to earthly felicity combined with spiritual blessedness (BDB 313 s.v. חַיִּים).
[3:2] 6 tn The noun שָׁלוֹם (shalom, “peace”) here means “welfare, health, prosperity” (BDB 1022 s.v. 3). It can be used of physical health and personal well-being. It is the experience of positive blessing and freedom from negative harm and catastrophe.
[3:3] 7 tn The two words חֶסֶד וֶאֶמֶת (khesed ve’emet, “mercy and truth”) form a nominal hendiadys, the second word becoming an adjective: “faithful covenant love” or “loyal [covenant] love and faithfulness.”
[3:3] 8 sn This involves two implied comparisons (hypocatastasis). One is a comparison of living out the duties and responsibilities taught with binding a chain around the neck, and the other is a comparison of the inward appropriation of the teachings with writing them on a tablet. So the teachings are not only to become the lifestyle of the disciple but his very nature.
[3:4] 9 tn The form וּמְצָא (umÿtsa’, “find”) is the imperative but it functions as a purpose/result statement. Following a string of imperatives (v. 3), the imperative with a prefixed vav introduces a volitive sequence expressing purpose or result (v. 4).
[3:4] 10 tn The noun שֵׂכֶל (sekhel, “understanding”) does not seem to parallel חֵן (khen, “favor”). The LXX attaches the first two words to v. 3 and renders v. 4: “and devise excellent things in the sight of the
[3:5] 12 sn The word בְּטַח (bÿtakh, “trust”) is used in the OT in (1) literal physical sense: to physically lean upon something for support and (2) figurative sense: to rely upon someone or something for help or protection (BDB 105 s.v. I בְּטַח; HALOT 120 s.v. I בטח). The verb is often used with false securities, people trusting in things that prove to be worthless. But here the object of the secure trust is the
[3:5] 13 sn The “heart” functions as a metonymy of subject encompassing mind, emotions and will (BDB 524 s.v. לֵב 2).
[3:5] 14 tn Heb “do not lean.” The verb שָׁעַן (sha’an, “to lean; to rely”) is used in (1) literal physical sense of leaning upon something for support and (2) figurative sense of relying upon someone or something for help or protection (BDB 1043 s.v.). Here it functions figuratively (hypocatastasis: implied comparison); relying on one’s own understanding is compared to leaning on something that is unreliable for support (e.g., Isa 10:20).
[3:5] 15 tn Heb “your understanding.” The term בִּינָה (binah, “understanding”) is used elsewhere in this book of insight given by God from the instructions in Proverbs (Prov 2:3; 7:4; 8:14; 9:6, 10; 23:23). Here it refers to inherent human understanding that functions in relative ignorance unless supplemented by divine wisdom (Job 28:12-28; 39:26). The reflexive pronoun “own” is supplied in the translation to clarify this point. It is dangerous for a person to rely upon mere human wisdom (Prov 14:12; 16:25).
[3:6] 16 tn Heb “know him.” The verb יָדַע (yadah, “to know”) includes mental awareness of who God is and the consequential submission to his lordship. To know him is to obey him. The sage is calling for a life of trust and obedience in which the disciple sees the
[3:6] 17 tn The term דֶרֶךְ (derekh, “way”) is figurative (hypocatastasis: implied comparison) referring to a person’s course of life, actions and undertakings (Prov 2:8; 3:6, 23; 11:5; 20:24; 29:27; 31:3; BDB 203 s.v. 5; cf. TEV “in everything you do”; NCV, NLT “in all you do”). This is a call for total commitment in trust for obedience in all things.
[3:6] 18 tn The verb יָשָׁר (yashar) means “to make smooth; to make straight” (BDB 444 s.v.). This phrase means “to make the way free from obstacles,” that is, to make it successful (e.g., Isa 40:3). The straight, even road is the right road; God will make the way smooth for the believer.
[3:7] 19 tn Heb “in your own eyes” (so NAB, NIV, NRSV); NLT “Don’t be impressed with your own wisdom.”
[3:7] 20 sn The second colon clarifies the first. If one fears the
[3:8] 21 tn Heb “it will be.” The form is Qal jussive of הָיָה (hayah) and is one of the rare uses of the volitive to express purpose or result, even though there is no vav prefixed to it. This indicates that v. 8 is the outcome of v. 7. If a person trusts in the
[3:8] 22 tc Heb “your navel” (cf. KJV, ASV). MT reads שָׁרֶּךָ (sharrekha, “your navel”) which functions as a synecdoche of part (= navel) for the whole (= body), meaning “your body” (BDB 1057 s.v. שׂר). The geminate noun שֹׂר (sor, “navel; navel-string [= umbilical cord]”) occurs only two other times in OT (Ezek 16:4; Song 7:3). The LXX reads τῷ σώματί σου (tw swmati sou, “your body”). So the BHS editors suggest emending MT to the more commonly used terms בְּשָׂרֶךָ (bÿsarekha, “your flesh”) or שְׁאֵרֶךָ (shÿ’erekha, “your body”). But this kind of emendation runs counter to the canons of textual criticism; normally the more difficult reading or rarer term is preferred as original rather than a smooth reading or common term. Since “navel” occurs only twice elsewhere, it is difficult to imagine that it would have been confused for these two more common terms and that a scribe would mistakenly write “your navel” instead. If MT “your navel” is a synecdoche for “your body,” the LXX is not pointing to a different textual tradition but is merely interpreting MT accordingly. In similar fashion, the English versions which read “your body” are not rejecting the MT reading; they are merely interpreting the term as a figure (synecdoche) for “your body.”
[3:8] 23 tn Heb “drink.” The noun שִׁקּוּי (shiqquy, “drink”) is a figure: metonymy of cause (= drink) for the effect (= refreshment); see BDB 1052 s.v. Just as a drink of water would bring physical refreshment to one’s body, trusting in God and turning away from evil will bring emotional refreshment to one’s soul.
[3:8] 24 tn Heb “your bones.” The term עַצְמוֹתֶיךָ (’atsmotekha, “your bones”) functions as a synecdoche of part (= bones) for the whole person (= physical and moral aspects); cf. Pss 6:3; 35:10; Prov 3:8; 14:30: 15:30; 16:24; Isa 66:14 and BDB 782 s.v. עֶצֶם 1.d. Scripture often uses the body to describe the inner person (A. R. Johnson, The Vitality of the Individual in the Thought of Ancient Israel, 67-8).
[3:9] 25 tn The imperative כַּבֵּד (kabbed, “honor”) functions as a command, instruction, counsel or exhortation. To honor God means to give him the rightful place of authority by rendering to him gifts of tribute. One way to acknowledge God in one’s ways (v. 6) is to honor him with one’s wealth (v. 9).
[3:9] 26 tn Heb “produce.” The noun תְּבוּאָה (tÿvu’ah) has a two-fold range of meaning: (1) “product; yield” of the earth (= crops; harvest) and (2) “income; revenue” in general (BDB 100 s.v.). The imagery in vv. 9-10 is agricultural; however, all Israelites – not just farmers – were expected to give the best portion (= first fruits) of their income to
[3:10] 27 tn Heb “with plenty” (so KJV, NASB, NRSV); NIV “to overflowing.” The noun שָׂבָע (sava’, “plenty; satiety”) functions as an adverbial accusative of manner or contents: “completely.”
[3:10] 28 sn This pictures the process of pressing grapes in which the upper receptacle is filled with grapes and the lower one catches the juice. The harvest of grapes will be so plentiful that the lower vat will overflow with grape juice. The pictures in v. 10 are metonymies of effect for cause (= the great harvest that God will provide when they honor him).
[3:10] 29 tn Heb “burst open.” The verb פָּרַץ (parats, “to burst open”) functions as hyperbole here to emphasize the fullness of the wine vats (BDB 829 s.v. 9).
[3:11] 30 tn Heb “the discipline of the
[3:11] 31 tn The verb קוּץ (quts) has a two-fold range of meaning: (1) “to feel a loathing; to abhor” and (2) “to feel a sickening dread” (BDB 880 s.v.). The parallelism with “do not despise” suggests the former nuance here. The common response to suffering is to loathe it; however, the righteous understand that it refines one’s moral character and that it is a means to the blessing.
[3:12] 32 tn Heb “chastens.” The verb יָכַח (yakhakh) here means “to chasten; to punish” (HALOT 410 s.v. יכח 1) or “to correct; to rebuke” (BDB 407 s.v. 6). The context suggests some kind of corporeal discipline rather than mere verbal rebuke or cognitive correction. This verse is quoted in Heb 12:5-6 to show that suffering in the service of the
[3:12] 33 tc MT reads וּכְאָב (ukh’av, “and like a father”) but the LXX reflects the Hiphil verb וְיַכְאִב (vÿyakh’iv, “and scourges every son he receives”). Both readings fit the parallelism; however, it is unnecessary to emend MT which makes perfectly good sense. The fact that the writer of Hebrews quotes this passage from the LXX and it became part of the inspired NT text does not mean that the LXX reflects the original Hebrew reading here.
[3:12] 34 tn The verb “disciplines” does not appear in the Hebrew text, but is implied by the parallelism; it is supplied in the translation for the sake of clarity.
[3:13] 35 tn Although the word אַשְׁרֵי (’ashre, “blessed”) is frequently translated “happy” here (so KJV, ASV, NAB, NCV, NRSV, TEV, NLT), such a translation can be somewhat misleading because the word means more than that – “happiness” depends on one’s circumstances. This word reflects that inner joy and heavenly bliss which comes to the person who is pleasing to God, whose way is right before God.
[3:13] 36 tn Heb “the man” (also again in the following line).
[3:13] 37 tn The perfect tense verb may be classified as a characteristic or gnomic perfect, as the parallel imperfect tense verb suggests (see note on v. 13b).
[3:13] 38 tn The imperfect tense verb may be classified as a progressive or habitual imperfect.
[3:14] 39 tn Heb “her profit.” The 3rd person feminine singular suffix on the noun is probably a genitive of source: “from her.”
[3:14] 40 tn Heb “profit.” The noun סַחַר (sakhar, “trading profit”) often refers to the financial profit of traveling merchants (Isa 23:3, 18; 45:14; HALOT 750 s.v.). The related participle describes a traveling “trader, dealer, wholesaler, merchant” (e.g., Gen 37:28; Prov 31:14; Isa 23:2; Ezek 27:36; HALOT 750 s.v. סחר qal.2). Here the noun is used figuratively to describe the moral benefit of wisdom.
[3:14] 41 tn The noun סַחַר (“profit”) is repeated in this line for emphasis. The two usages draw upon slightly different nuances, creating a polysemantic wordplay. The moral “benefit” of wisdom is more “profitable” than silver.
[3:14] 42 tn Heb “her yield.” The 3rd person feminine singular suffix on the noun is probably a genitive of source: “from her.”
[3:14] 43 tn Heb “yield.” The noun תְּבוּאָה (tÿvu’ah, “product; yield”) is normally used of crops and harvests (BDB 100 s.v. 1). Here it is figurative for the moral benefit of wisdom (BDB 100 s.v. 2.b).
[3:14] 44 tn The phrase “is better” does not appear in the Hebrew text, but is implied by the parallelism; it is supplied in the translation for the sake of smoothness.
[3:15] 45 tn Heb “all of your desires cannot compare with her.”
[3:15] 46 tn Heb “your desires.” The 2nd person masculine singular suffix on the noun probably functions as subjective genitive.
[3:15] 47 tn The imperfect tense verb יָסַד (yasad, “to establish be like; to resemble”) has a potential nuance here: “can be compared with.”
[3:15] 48 tn Heb “All of your desires do not compare with her.”
[3:16] 49 tn Heb “length of days” (so KJV, ASV).
[3:17] 50 tn Heb “her ways are ways of pleasantness” (so KJV, NRSV). The present translation contracts this expression for the sake of smoothness. The plural of דֶרֶךְ (derekh, “way”) is repeated for emphasis. The noun נֹעַם (no’am, “pleasantness”) functions as an attributive genitive: “pleasant ways.”
[3:18] 51 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.
[3:18] 52 sn The metaphor compares wisdom to the symbol of vitality and fullness of life. This might be an allusion to Gen 3:22, suggesting that what was lost as a result of the Fall may be recovered through wisdom: long and beneficial life (R. Marcus, “The Tree of Life in Proverbs,” JBL 62 [1943]: 117-20).
[3:18] 53 tn Heb “lay hold of her.”
[3:18] 54 tn The singular participle מְאֻשָּׁר (mÿ’ushar, literally, “he will be blessed”) functions as a distributive singular for a plural subject (GKC 464 §145.l): “each and everyone will be blessed.” Not recognizing this point of syntax, the BHS editors unnecessarily suggest emending this singular form to the plural.
[3:19] 55 tn Heb “founded the earth.” The verb יָסַד (yasad, “to establish; to found”) describes laying the foundation of a building (1 Kgs 5:31 [HT]; 7:10; 2 Chr 3:3; Ezra 3:10-12; Zech 4:9) and God laying the foundation of the earth (Job 38:4; Pss 24:2; 89:12; 102:26; 104:5; Isa 48:13; 51:13, 16; Zech 12:1).
[3:19] 56 sn The theme of God’s use of wisdom in creation is developed in Prov 8:22-31. Because God established the world to operate according to the principle of wisdom it is impossible for anyone to live successfully in his world apart from the wisdom that only God can give.
[3:20] 57 sn The word תְּהוֹמוֹת (tÿhomot, “primordial sea”) alludes to the chaotic “deep” in Gen 1:2 (BDB 1063 s.v. תְּהוֹם 3). This was viewed in the ancient world as a force to be reckoned with. However, God not only formed it but controls it (see J. Emerton, “Spring and Torrent in Ps 74:15,” VT 15 [1965]: 125).
[3:20] 58 sn This might refer to God’s action of dividing the waters to form the dry ground on the third day (Gen 1:9-10) or, less likely, to the breaking up of the fountains of the deep at the flood (Gen 7:11).
[3:20] 59 sn The two colons form a merism: The wisdom of God is behind all forces of nature, whether the violent breaking forth of its watery forces at creation or the provision of the gentle rain and dew throughout history (T. T. Perowne, Proverbs, 55).
[3:21] 60 tn The object of the verb “escape” is either (1) wisdom, knowledge, and understanding in vv. 13-20 or (2) “wisdom and discretion” in the second colon of this verse. Several English versions transpose the terms “wisdom and discretion” from the second colon into the first colon for the sake of clarity and smoothness (e.g., RSV, NRSV, NIV, TEV, CEV).
NIV takes the subject from the second colon and reverses the clauses to clarify that.
[3:21] 61 tn Or: “purpose,” “power of devising.”
[3:22] 62 tn Heb “and.” The vav probably denotes purpose/result.
[3:22] 63 tn Heb “they will be.”
[3:22] 64 tn Heb “your soul.” The noun נַפְשֶׁךָ (nafshekha, “your soul”) is a synecdoche of part (= inner soul) for the whole person (= you); see BDB 600 s.v. 4.a.2.
[3:22] 65 tn The phrase “to adorn” does not appear in the Hebrew text, but is supplied in the translation for the sake of clarity and smoothness.
[3:22] 66 tn Heb “grace for your neck.” See note on 1:9.
[3:23] 67 tn The noun דַּרְכֶּךָ (darkekha, “your way”) functions as an adverbial accusative of location: “on your way.”
[3:23] 68 tn Heb “your foot.” The term רַגְלְךָ (raglÿkha, “your foot”) functions as a synecdoche of part (= foot) for the whole person (= you).
[3:23] 69 sn The verb נָגַף (ragaf, “to strike; to smite”) sometimes means “to stumble” against a stone (e.g., Ps 91:12). Here the object (“stone”) is implied (BDB 619 s.v.). This is a figure (hypocatastasis) comparing stumbling on a stone in the path to making serious mistakes in life that bring harm.
[3:24] 70 tn The particle אִם (’im, “if”) here functions in its rare temporal sense (“when”) followed by an imperfect tense (e.g., Num 36:4; BDB 50 s.v. 1.b.4.b).
[3:24] 71 tn Heb “terror.” The verb פָּחַד (pakhad, “terror”) describes emotion that is stronger than mere fear – it is dread.
[3:24] 72 tn The construction of vav consecutive + perfect tense followed by vav (ו) consecutive + perfect tense depicts a temporal clause. The temporal nuance is also suggested by the parallelism of the preceding colon.
[3:24] 73 tn The verb עָרְבָה (’orvah) is from III עָרַב (“to be sweet; to be pleasing; to be pleasant”; BDB 787 s.v. III עָרַב). It should not be confused with the other five homonymic roots that are also spelled עָרַב (’arav; see BDB 786-88).
[3:25] 74 tn Heb “do not be afraid.” The negative exhortation אַל־תִּירָא (’al-tira’, “do not be afraid”) is used rhetorically to emphasize that the person who seeks wisdom will have no reason to fear the consequences of wicked actions.
[3:25] 75 tn Heb “terror of suddenness.” The noun פִּתְאֹם (pit’om, “sudden”) functions as an attributive genitive: “sudden terror” (e.g., Job 22:10; BDB 837 s.v.).
[3:25] 76 tn Heb “terror.” The noun פַּחַד (pakhad, “terror”) is a metonymy of effect for cause (= disaster); see BDB 808 s.v. 2. This is suggested by the parallelism with the noun מִשֹּׁאַת (misho’at, “destruction”) in the following colon. The term פַּחַד (“terror”) often refers to the object (or cause) of terror (e.g., Job 3:25; 15:21; 22:10; 31:23; Pss 31:12; 36:2; Isa 24:18; Jer 48:44).
[3:25] 77 tn Heb “or the destruction of the wicked when it comes.”
[3:25] 78 tn Heb “destruction of the wicked.” The noun רְשָׁעִים (rÿsha’im, “wicked ones”) probably functions as an objective genitive (the destruction that comes on the wicked) or a genitive of source (the destruction that the wicked bring on others).
[3:26] 79 tn Or “the
[3:26] 80 tn Heb “your confidence” (so NAB, NIV, NRSV) or “at your side.” There is debate whether the term כֶּסֶל (kesel) is related to the root I כָסַל “loins; side” (so HALOT 489 s.v. I כֶּסֶל 2) or II כָסַל “confidence” (so BDB 492 s.v. כֶּסֶל 3). The Vulgate relates it to I כָסַל and offers “the
[3:26] 81 sn The term רַגְלְךָ (raglekha, “your foot”) functions as a synecdoche of part (= your foot) for the whole person (= you). This synecdoche develops the extended comparison between the hunter’s snare and calamity that afflicts the wicked.
[3:26] 82 tn Heb “from capture.” The noun לָכֶד (lakhed, “capture; snare”) occurs only here in OT (BDB 540 s.v.; HALOT 530 s.v. לֶכֶד). It is figurative for the calamity of v. 25. God will protect the wise (or, righteous) from the consequences of sin (snares) that afflict the wicked.
[3:27] 83 tn The MT has “from its possessors” and the LXX simply has “from the poor.” C. H. Toy (Proverbs [ICC], 77) suggests emending the text to read “neighbors” (changing בְּעָלָיו [be’alav] to רֵעֶיךָ, re’ekha) but that is gratuitous. The idea can be explained as being those who need to possess it, or as BDB 127 s.v. בַּעַל has it with an objective genitive, “the owner of it” = the one to whom it is due.
[3:27] 84 tn The infinitive construct with preposition ב (bet) introduces a temporal clause: “when….”
[3:27] 85 tc The form יָדֶיךָ (yadekha) is a Kethib/Qere reading. The Kethib is the dual יָדֶיךָ (“your hands”) and the Qere is the singular יָדְךָ (yadÿkha, “your hand”). Normally the Qere is preferred because it represents an alternate textual tradition that the Masoretes viewed as superior to the received text.
[3:27] tn Heb “your hand.” The term יָדְךָ (“your hand”) functions as a synecdoche of part (= your hand) for the whole person (= you).
[3:27] 86 tn Heb “it is to the power of your hand.” This expression is idiomatic for “it is in your power” or “you have the ability” (Gen 31:29; Deut 28:23; Neh 5:5; Mic 2:1). The noun אֵל (’el) means “power” (BDB 43 s.v. 7), and יָד (yad, “hand”) is used figuratively to denote “ability” (BDB 390 s.v. 2). Several translations render this as “when it is in your power to do it” (KJV, RSV, NRSV, NASB) or “when it is in your power to act” (NIV). W. McKane suggests, “when it is in your power to confer it” (Proverbs [OTL], 215).
[3:27] 87 tn Heb “to do [it]” (cf. KJV, NASB, NRSV).
[3:28] 88 tn Heb “and it is with you.” The prefixed vav introduces a circumstantial clause: “when …”
[3:28] 89 tn The words “at the time” are not in the Hebrew text, but are supplied in the translation for clarity.
[3:29] 90 sn The verb חָרַשׁ (kharash) means “to cut in; to engrave; to plough; to devise.” The idea of plotting is metaphorical for working, practicing or fabricating (BDB 360 s.v.).
[3:29] 91 tn The vav (ו) prefixed to the pronoun introduces a disjunctive circumstantial clause: “when….”
[3:30] 92 sn The term רִיב (riv) can mean “quarrel” or “legal accusation” (BDB 936 s.v.). Both ideas would work but the more technical legal accusation fits the context better. This is a warning to not bring legal accusations against anyone without a legitimate reason.
[3:30] 94 tn Heb “gratuitously”; NIV, TEV “for no (+ good NCV) reason.” The adverb חִנָּם (khinam) means “without cause, undeservedly,” especially of groundless hostility (HALOT 334 s.v. 3; BDB 336 s.v. c).
[3:31] 95 tn Heb “a man of violence.” The noun חָמָס (khamas, “violence”) functions as an attributive genitive. The word itself means “violence, wrong” (HALOT 329 s.v.) and refers to physical violence, social injustice, harsh treatment, wild ruthlessness, injurious words, hatred, and general rudeness (BDB 329 s.v.).
[3:31] 96 tn Heb “do not choose.”
[3:32] 97 tn The basic meaning of the verb לוּז (luz) is “to turn aside; to depart” (BDB 531 s.v.). The Niphal stem is always used figuratively of moral apostasy from the path of righteousness: (1) “to go astray” (Prov 2:15; 3:32; 14:2) and (2) “crookedness” in action (Isa 30:12; see HALOT 522 s.v. לוז nif; BDB 531 s.v. Niph).
[3:32] 98 tn Heb “abomination of the
[3:32] 99 tn Heb “but with the upright is his intimate counsel.” The phrase “he reveals” does not appear in the Hebrew text, but is supplied in the translation for the sake of smoothness and clarity.
[3:32] 100 tn Heb “his counsel.” The noun סוֹד (sod) can refer to (1) “intimate circle” of friends and confidants, (2) “confidential discussion” among friends and confidants, or “secret counsel” revealed from one confidant to another and kept secret and (3) relationship of “intimacy” with a person (BDB 691 s.v.; HALOT 745 s.v.). God reveals his secret counsel to the heavenly assembly (Job 15:8; Jer 23:18, 22) and his prophets (Amos 3:7). God has brought the angels into his “intimate circle” (Ps 89:8). Likewise, those who fear the
[3:33] 101 tn Heb “the curse of the
[3:33] 102 tn Heb “house.” The term בֵּית (bet, “house”) functions as a synecdoche of container (= house) for the persons contained (= household). See, e.g., Exod 1:21; Deut 6:22; Josh 22:15 (BDB 109 s.v. 5.a).
[3:33] 103 sn The term “wicked” is singular; the term “righteous” in the second half of the verse is plural. In scripture such changes often hint at God’s reluctance to curse, but eagerness to bless (e.g., Gen 12:3).
[3:33] 104 sn The term “bless” (בָּרַךְ, barakh) is the antithesis of “curse.” A blessing is a gift, enrichment, or endowment. The blessing of God empowers one with the ability to succeed, and brings vitality and prosperity in the material realm, but especially in one’s spiritual relationship with God.
[3:33] 105 tn Heb “habitation.” The noun נָוֶה (naveh, “habitation; abode”), which is the poetic parallel to בֵּית (bet, “house”), usually refers to the abode of a shepherd in the country: “habitation” in the country (BDB 627 s.v. נָוֶה). It functions as a synecdoche of container (= habitation) for the contents (= people in the habitation and all they possess).
[3:33] 106 tn The Hebrew is structured chiastically (AB:BA): “The curse of the
[3:34] 107 tn The particle אִם (’im, “though”) introduces a concessive clause: “though….”
[3:34] 108 tn Heb “he mocks those who mock.” The repetition of the root לִיץ (lits, “to scorn; to mock”) connotes poetic justice; the punishment fits the crime. Scoffers are characterized by arrogant pride (e.g., Prov 21:24), as the antithetical parallelism with “the humble” here emphasizes.
[3:34] 109 tn The prefixed vav (ו) introduces the apodosis to the concessive clause: “Though … yet …”
[3:34] 110 tn The Hebrew is structured chiastically (AB:BA): “he scorns / arrogant scoffers // but to the humble / he gives grace.” The word order in the translation is reversed for the sake of smoothness and readability.
[3:35] 111 tc MT reads מֵרִים (merim, “he lifts up”): singular Hiphil participle of רוּם (rum, “to rise; to exalt”), functioning verbally with the
[3:35] 112 tn The noun קָלוֹן (qalon, “ignominy; dishonor; contempt”) is from קָלָה (qalah) which is an alternate form of קָלַל (qalal) which means (1) “to treat something lightly,” (2) “to treat with contempt [or, with little esteem]” or (3) “to curse.” The noun refers to personal disgrace or shame. While the wise will inherit honor, fools will be made a public display of dishonor. God lets fools entangle themselves in their folly in a way for all to see.
[4:1] 113 sn The chapter includes an exhortation to acquire wisdom (1-4a), a list of the benefits of wisdom (4b-9), a call to pursue a righteous lifestyle (10-13), a warning against a wicked lifestyle (14-19), and an exhortation to righteousness (20-27).
[4:1] 115 tn Heb “discipline.”
[4:1] 116 tn The Qal infinitive construct with preposition ל (lamed) indicates the purpose/result of the preceding imperative.
[4:1] 117 tn Heb “know” (so KJV, ASV).
[4:2] 118 tn The perfect tense has the nuance of instantaneous perfect; the sage is now calling the disciples to listen. It could also be a perfect of resolve, indicating what he is determined to do.
[4:2] 119 tn The word לֶקַח (leqakh, “instruction”) can be subjective (instruction acquired) or objective (the thing being taught). The latter fits best here.
[4:3] 120 tn Or “a boy with my father.”
[4:3] 121 tc The LXX introduces the ideas of “obedient” and “beloved” for these two terms. This seems to be a free rendering, if not a translation of a different Hebrew textual tradition. The MT makes good sense and requires no emendation.
[4:3] tn Heb “tender and only one.” The phrase רַךְ וְיָחִיד (rakh vÿyakhid, “tender and only one”) is a hendiadys meaning “tender only child.” The adjective רַךְ (rakh) means “tender; delicate” (BDB 940 s.v. רַךְ), and describes a lad who is young and undeveloped in character (e.g., 2 Sam 3:39). The adjective יָחִיד (yakhid) means “only one” (BDB 402 s.v. יָחִיד) and refers to a beloved and prized only child (e.g., Gen 22:2).
[4:4] 122 tn The imperative with the vav expresses volitional sequence after the preceding imperative: “keep and then you will live,” meaning “keep so that you may live.”
[4:5] 123 tn Heb “from the words of my mouth” (so KJV, NASB, NRSV); TEV, CEV “what I say.”
[4:5] sn The verse uses repetition for the imperative “acquire” to underscore the importance of getting wisdom; it then uses two verb forms for the one prepositional phrase to stress the warning.
[4:6] 124 tn Heb “her”; the 3rd person feminine singular referent is personified “wisdom,” which has been specified in the translation for clarity.
[4:7] 125 tn The absolute and construct state of רֵאשִׁית (re’shit) are identical (BDB 912 s.v.). Some treat רֵאשִׁית חָכְמָה (re’shit khokhmah) as a genitive-construct phrase: “the beginning of wisdom” (cf. NAB, NASB, NRSV). Others take רֵאשִׁית as an absolute functioning as predicate and חָכְמָה as the subject: “wisdom is the first/chief thing” (cf. KJV, ASV). The context here suggests the predicate.
[4:7] 126 tn The term “so” does not appear in the Hebrew but is supplied in the translation for the sake of smoothness and style.
[4:7] 127 tn The noun קִנְיָן (qinyan) means “thing got or acquired; acquisition” (BDB 889 s.v.). With the preposition that denotes price, it means “with (or at the price of) all that you have acquired.” The point is that no price is too high for wisdom – give everything for it (K&D 16:108).
[4:7] 128 tc The verse is not in the LXX; some textual critics delete the verse as an impossible gloss that interrupts vv. 6 and 8 (e.g., C. H. Toy, Proverbs [ICC], 88).
[4:8] 129 tn The verb is the Pilpel imperative from סָלַל (salal, “to lift up; to cast up”). So the imperative means “exalt her; esteem her highly; prize her.”
[4:9] 130 sn The personification of wisdom continues with the bestowal of a wreath for the head (e.g., 1:9). The point is that grace will be given to the individual like a wreath about the head.
[4:9] 131 tn The verb מָגַן (magan) is a Piel (denominative) verb from the noun “shield.” Here it means “to bestow” (BDB 171 s.v.).
[4:9] 132 sn This verse uses wedding imagery: The wife (wisdom) who is embraced by her husband (the disciple) will place the wedding crown on the head of her new bridegroom. Wisdom, like a virtuous wife, will crown the individual with honor and grace.
[4:10] 133 tn Heb “my son” (likewise in v. 20).
[4:10] 134 tn The vav prefixed to the imperfect verb follows an imperative; this volitive sequence depicts purpose/result.
[4:10] 135 tn Heb “and the years of life will be many for you.”
[4:11] 136 tn The form הֹרֵתִיךָ (horetikha) is the Hiphil perfect with a suffix from the root יָרָה (yarah, “to guide”). This and the parallel verb should be taken as instantaneous perfects, translated as an English present tense: The sage is now instructing or pointing the way.
[4:11] sn The verb יָרָה (yarah) means “to teach; to instruct; to guide.” This is from the same root as the Hebrew word for “law” (torah). See G. R. Driver, “Hebrew Notes,” VT 1 (1951): 241-50; and J. L. Crenshaw, “The Acquisition of Knowledge in Israelite Wisdom Literature,” WW 7 (1986): 9.
[4:11] 137 tn Heb “in the tracks of uprightness”; cf. NAB “on straightforward paths.” Both the verb and the object of the preposition make use of the idiom – the verb is the Hiphil perfect from דֶּרֶךְ (derekh, related to “road; way”) and the object is “wagon tracks, paths.”
[4:12] 138 sn The noun צַעֲדֶךָ (tsa’adekha, “your steps”) and the temporal infinitive בְּלֶכְתְּךָ (belekhtÿkha, “when you walk”) use the idiom of walking to represent the course of life. On that course there will be no obstacles; the “path” will be straight – morally and practically.
[4:12] 139 sn The verb צָרַר (tsarar, “to be narrow; to be constricted”) refers to that which is narrow or constricted, signifying distress, trouble, adversity; that which was wide-open or broad represents freedom and deliverance.
[4:12] 140 sn The progression from walking to running is an idiom called “anabasis,” suggesting that as greater and swifter progress is made, there will be nothing to impede the progress (e.g., Isa 40:31).
[4:13] 141 tn Heb “discipline.”
[4:13] 142 tn The form נִצְּרֶהָ (nitsÿreha, from נָצַר, natsar) has an anomalous doubled letter (see GKC 73 §20.h).
[4:14] 143 tn The verb אָשַׁר (’ashar, “to walk”) is not to be confused with the identically spelled homonym אָשַׁר “to pronounce happy” as in BDB 80 s.v. אָשַׁר.
[4:15] 144 sn The verb עָבַר (’avar, “to cross over; to travel through”) ends both cola. In the first it warns against going on wrong paths; in the second it means “to go your own way,” but may hint that the way will cross over the wrong way. The rapid sequence of commands stresses the urgency of the matter.
[4:16] 145 sn The verb is רָעַע (ra’a’), which means “to do evil; to harm.” The verse is using the figure of hyperbole to stress the preoccupation of some people with causing trouble. R. L. Alden says, “How sick to find peace only at the price of another man’s misfortune” (Proverbs, 47).
[4:16] 146 sn Heb “their sleep is robbed/seized”; these expressions are metonymical for their restlessness in plotting evil.
[4:16] 147 sn The Hiphil imperfect (Kethib) means “cause to stumble.” This idiom (from hypocatastasis) means “bring injury/ruin to someone” (BDB 505-6 s.v. כָּשַׁל Hiph.1).
[4:17] 148 tn The noun is a cognate accusative stressing that they consume wickedness.
[4:17] 149 tn Heb “the bread of wickedness” (so KJV, NAB, NIV, NRSV). There are two ways to take the genitives: (1) genitives of apposition: wickedness and violence are their food and drink (cf. TEV, CEV, NLT), or (2) genitives of source: they derive their livelihood from the evil they do (C. H. Toy, Proverbs [ICC], 93).
[4:17] 150 tn Heb “the wine of violence” (so KJV, NAB, NIV, NRSV). This is a genitive of source, meaning that the wine they drink was plundered from their violent crime. The Hebrew is structured in an AB:BA chiasm: “For they eat the bread of wickedness, and the wine of violence they drink.” The word order in the translation is reversed for the sake of smoothness and readability.
[4:18] 151 tn Heb “like light of brightness.” This construction is an attributive genitive: “bright light.” The word “light” (אוֹר, ’or) refers to the early morning light or the dawn (BDB 21 s.v.). The point of the simile is that the course of life that the righteous follow is like the clear, bright morning light. It is illumined, clear, easy to follow, and healthy and safe – the opposite of what darkness represents.
[4:18] 152 tn The construction uses the Qal active participle of הָלַךְ (halakh) in a metaphorical sense to add the idea of continuance or continually to the participle הוֹלֵךְ (holekh). Here the path was growing light, but the added participle signifies continually.
[4:18] 153 tn Heb “until the day is established.” This expression refers to the coming of the full day or the time of high noon.
[4:19] 154 sn The simile describes ignorance or spiritual blindness, sinfulness, calamity, despair.
[4:19] 155 tn Heb “in what they stumble.”
[4:20] 156 tn Heb “incline your ear.” The verb הַט (hat) is the Hiphil imperative from נָטָה (natah, Hiphil: “to turn to; to incline”). The idiom “to incline the ear” gives the picture of “lean over and listen closely.”
[4:20] sn Commentators note the use of the body in this section: ear (v. 20), eyes (v. 21), flesh (v. 22), heart (v. 23), lips (v. 24), eyes (v. 25), feet (v. 26), and hands and feet (v. 27). Each is a synecdoche of part representing the whole; the total accumulation signifies the complete person in the process.
[4:21] 157 tn The Hiphil form יַלִּיזוּ (yallizu) follows the Aramaic with gemination. The verb means “to turn aside; to depart” (intransitive Hiphil or inner causative).
[4:21] 158 tn Or “keep” (so KJV, NIV, NRSV and many others).
[4:21] 159 sn The words “eyes” and “heart” are metonymies of subject representing the faculties of each. Cf. CEV “think about it all.”
[4:22] 160 tn Heb “to all of his flesh.”
[4:23] 161 tn Heb “more than all guarding.” This idiom means “with all vigilance.” The construction uses the preposition מִן (min) to express “above; beyond,” the word “all” and the noun “prison; guard; act of guarding.” The latter is the use here (BDB 1038 s.v. מִשְׁמָר).
[4:23] 162 sn The word תּוֹצְאוֹת (tots’ot, from יָצָא, yatsa’) means “outgoings; extremities; sources.” It is used here for starting points, like a fountainhead, and so the translation “sources” works well.
[4:24] 163 tn Heb “crookedness.” The noun עִקְּשׁוּת (’iqqÿshut) refers to what is morally twisted or perverted. Here it refers to things that are said (cf. NAB “dishonest talk”; NRSV “crooked speech”). The term “mouth” functions as a metonymy of cause for perverse speech. Such perverse talking could be subtle or blatant.
[4:24] 164 tn Heb “crookedness of mouth.”
[4:24] 165 tn Heb “deviousness of lips put far from you.”
[4:25] 166 tn The jussives in this verse are both Hiphil, the first from the verb “to gaze; to look intently [or, carefully],” (נָבַט, navat) and the second from the verb “to be smooth, straight” (יָשָׁר, yashar).
[4:25] 167 tn Heb “your eyelids.” The term “eyelids” is often a poetic synonym for “eye” (it is a metonymy of adjunct, something connected with the eye put for the eye that sees); it may intensify the idea as one might squint to gain a clearer look.
[4:26] 168 tn Heb “path of your foot.”
[4:26] 169 sn The verb is a denominative Piel from the word פֶּלֶס (peles), “balance; scale.” In addition to telling the disciple to keep focused on a righteous life, the sage tells him to keep his path level, which is figurative for living the righteous life.
[4:26] 170 tn The vav prefixed to the beginning of this dependent clause denotes purpose/result following the preceding imperative.
[4:26] 171 tn The Niphal jussive from כּוּן (cun, “to be fixed; to be established; to be steadfast”) continues the idiom of walking and ways for the moral sense in life.
[4:27] 172 sn The two verbs in this verse are from different roots, but nonetheless share the same semantic domain. The first verb is תֵּט (tet), a jussive from נָטָה (natah), which means “to turn aside” (Hiphil); the second verb is the Hiphil imperative of סוּר (sur), which means “to cause to turn to the side” (Hiphil). The disciple is not to leave the path of righteousness; but to stay on the path he must leave evil.
[4:27] 173 tn Heb “your foot” (so NAB, NIV, NRSV). The term רַגְלְךָ (raglÿkha, “your foot”) is a synecdoche of part (= foot) for the whole person (= “yourself”).
[4:27] 174 tc The LXX adds, “For the way of the right hand God knows, but those of the left hand are distorted; and he himself will make straight your paths and guide your goings in peace.” The ideas presented here are not out of harmony with Proverbs, but the section clearly shows an expansion by the translator. For a brief discussion of whether this addition is Jewish or early Christian, see C. H. Toy, Proverbs (ICC), 99.
[5:1] 175 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] 176 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] 177 tn Heb “incline your ear” (so NAB, NRSV); NLT “listen carefully.”
[5:2] 178 tn Heb “keep, protect, guard.”
[5:2] 179 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] 180 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] 181 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] 182 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] 183 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] 184 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] 185 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] 186 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] 187 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] 188 tn Heb “the path of life.” The noun חַיִּים (khayyim, “of life”) functions as a genitive of direction (“leading to”).
[5:6] 189 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] 190 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] 192 tn Heb “the words of my mouth” (so KJV, NAB, NRSV).
[5:8] 194 sn There is a contrast made between “keep far away” (הַרְחֵק, harkheq) and “do not draw near” (וְאַל־תִּקְרַב, vÿ’al-tiqrav).
[5:9] 195 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] 196 tn Or “are sated, satisfied.”
[5:10] 197 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] 198 tn “labor, painful toil.”
[5:10] 199 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] 200 tn Heb “at your end.”
[5:11] 201 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] 202 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] 203 tn The vav that introduces this clause functions in an explanatory sense.
[5:13] 204 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] 205 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] 206 tn The form is the Piel plural participle of לָמַד (lamad) used substantivally.
[5:14] 207 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] 208 tn Heb “I was in all evil” (cf. KJV, ASV).
[5:14] 209 tn The text uses the two words “congregation and assembly” to form a hendiadys, meaning the entire assembly.
[5:15] 210 sn Paul Kruger develops this section as an allegory consisting of a series of metaphors. He suggests that what is at issue is private versus common property. The images of the cistern, well, or fountain are used of a wife (e.g., Song 4:15) because she, like water, satisfies desires. Streams of water in the street would then mean sexual contact with a lewd woman. According to 7:12 she never stays home but is in the streets and is the property of many (P. Kruger, “Promiscuity and Marriage Fidelity? A Note on Prov 5:15-18,” JNSL 13 [1987]: 61-68).
[5:16] 211 tn The verb means “to be scattered; to be dispersed”; here the imperfect takes a deliberative nuance in a rhetorical question.
[5:17] 212 tn The ל (lamed) preposition denotes possession: “for you” = “yours.” The term לְבַדֶּךָ (lÿvadekha) is appositional, underscoring the possession as exclusive.
[5:17] 213 sn The point is that what is private is not to be shared with strangers; it belongs in the home and in the marriage. The water from that cistern is not to be channeled to strangers or to the public.
[5:18] 214 sn The positive instruction is now given: Find pleasure in a fulfilling marriage. The “fountain” is another in the series of implied comparisons with the sexual pleasure that must be fulfilled at home. That it should be blessed (the passive participle of בָּרַךְ, barakh) indicates that sexual delight is God-given; having it blessed would mean that it would be endowed with fruitfulness, that it would fulfill all that God intended it to do.
[5:18] 215 tn The form is a Qal imperative with a vav (ו) of sequence; after the jussive of the first half this colon could be given an equivalent translation or logically subordinated.
[5:18] 216 tn Or “in the wife you married when you were young” (cf. NCV, CEV); Heb “in the wife of your youth” (so NIV, NLT). The genitive functions as an attributive adjective: “young wife” or “youthful wife.” Another possibility is that it refers to the age in which a man married his wife: “the wife you married in your youth.”
[5:19] 217 tn The construct expression “a doe of loves” is an attributive genitive, describing the doe with the word “loves.” The plural noun may be an abstract plural of intensification (but this noun only occurs in the plural). The same construction follows with a “deer of grace” – a graceful deer.
[5:19] sn The imagery for intimate love in marriage is now employed to stress the beauty of sexual fulfillment as it was intended. The doe and deer, both implied comparisons, exhibit the grace and love of the wife.
[5:19] 218 sn The verb שָׁגָה (shagah) means “to swerve; to meander; to reel” as in drunkenness; it signifies a staggering gait expressing the ecstatic joy of a captivated lover. It may also mean “to be always intoxicated with her love” (cf. NRSV).
[5:20] 219 tn In the interrogative clause the imperfect has a deliberative nuance.
[5:20] 220 tn Heb “foreigner” (so ASV, NASB), but this does not mean that the woman is non-Israelite. This term describes a woman who is outside the moral boundaries of the covenant community – she is another man’s wife, but since she acts with moral abandonment she is called “foreign.”
[5:21] 222 tn Heb “he”; the referent (the
[5:21] 223 tn BDB 814 s.v. פָּלַס 2 suggests that the participle מְפַּלֵּס (mÿpalles) means “to make level [or, straight].” As one’s ways are in front of the eyes of the
[5:21] 224 tn Heb “all his”; the referent (the person mentioned in the first half of the verse) has been specified in the translation for clarity.
[5:22] 225 tn The suffix on the verb is the direct object suffix; “the wicked” is a second object by apposition: They capture him, the wicked. Since “the wicked” is not found in the LXX, it could be an old scribal error; or the Greek translator may have simply smoothed out the sentence. C. H. Toy suggests turning the sentence into a passive idea: “The wicked will be caught in his iniquities” (Proverbs [ICC], 117).
[5:22] 226 tn The word is the subject of the clause, but the pronominal suffix has no clear referent. The suffix is proleptic, referring to the wicked.
[5:22] 227 tn Heb “his own iniquities will capture the wicked.” The translation shifts the syntax for the sake of smoothness and readability.
[5:22] 228 sn The lack of discipline and control in the area of sexual gratification is destructive. The one who plays with this kind of sin will become ensnared by it and led to ruin.
[5:22] 229 tn The Hebrew is structured chiastically: “his own iniquities will capture the wicked, by the cords of his own sin will he be held.”
[5:23] 230 tn The preposition בּ (bet) is used in a causal sense: “because” (cf. NCV, TEV, CEV).
[5:23] 231 sn The word אִוַּלְתּוֹ (’ivvalto, “his folly”) is from the root אול and is related to the noun אֶוִיל (’evil, “foolish; fool”). The noun אִוֶּלֶת (’ivvelet, “folly”) describes foolish and destructive activity. It lacks understanding, destroys what wisdom builds, and leads to destruction if it is not corrected.
[5:23] 232 sn The verb שָׁגָה (shagah, “to swerve; to reel”) is repeated in a negative sense. If the young man is not captivated by his wife but is captivated with a stranger in sinful acts, then his own iniquities will captivate him and he will be led to ruin.
