Amsal 5:6

5:6 Lest ¹  she should make level the path leading to life, ² 

her paths are unstable ³  but she does not know it. ⁴ 

Amsal 10:10

10:10 The one who winks ⁵  his ⁶  eye causes ⁷  trouble,

and the one who speaks foolishness ⁸  will come to ruin.

Ayub 15:12

15:12 Why ⁹  has your heart carried you away, ¹⁰ 

and why do your eyes flash, ¹¹ 

Mazmur 35:19

35:19 Do not let those who are my enemies for no reason ¹²  gloat ¹³  over me!

Do not let those who hate me without cause carry out their wicked schemes! ¹⁴ 

[5:6]  ¹ 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]  ² tn Heb “the path of life.” The noun חַיִּים (khayyim, “of life”) functions as a genitive of direction (“leading to”).

[5:6]  ³ 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]  ⁴ 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.

[10:10]  ⁵ tn The term (קָרַץ, qarats) describes a person who habitually “winks” his eye maliciously as a secretive sign to those conspiring evil (Prov 6:13). This is a comparison rather than a contrast. Devious gestures are grievous, but not as ruinous as foolish talk. Both are to be avoided.

[10:10]  ⁶ tn Heb “the eye.”

[10:10]  ⁷ tn Heb “gives.”

[10:10]  ⁸ tn Heb “the fool of lips”; cf. NASB “a babbling fool.” The phrase is a genitive of specification: “a fool in respect to lips.” The term “lips” is a metonymy of cause (= lips) for effect (= speech). The word for fool (אֶוִיל, ’evil) refers to someone who despises knowledge and discernment.

[15:12]  ⁹ tn The interrogative מָה (mah) here has the sense of “why?” (see Job 7:21).

[15:12]  ¹⁰ tn The verb simply means “to take.” The RSV has “carry you away.” E. Dhorme (Job, 212-13) goes further, saying that it implies being unhinged by passion, to be carried away by the passions beyond good sense (pp. 212-13). Pope and Tur-Sinai suggest that the suffix on the verb is datival, and translate it, “What has taken from you your mind?” But the parallelism shows that “your heart” and “your eyes” are subjects.

[15:12]  ¹¹ tn Here is another word that occurs only here, and in the absence of a completely convincing suggestion, probably should be left as it is. The verb is רָזַם (razam, “wink, flash”). Targum Job and the Syriac equate it with a verb found in Aramaic and postbiblical Hebrew with the same letters but metathesized – רָמַז (ramaz). It would mean “to make a sign” or “to wink.” Budde, following the LXX probably, has “Why are your eyes lofty?” Others follow an Arabic root meaning “become weak.”

[35:19]  ¹² tn Heb “[with] a lie.” The Hebrew noun שֶׁקֶר (sheqer, “lie”) is used here as an adverb, “falsely, wrongfully” (see Ps 38:19).

[35:19]  ¹³ tn Heb “rejoice.”

[35:19]  ¹⁴ tn Heb “[do not let] those who hate me without cause pinch [i.e., wink] an eye.” The negative particle is understood in the second line by ellipsis (see the preceding line). In the Book of Proverbs “winking an eye” is associated with deceit and trickery (see 6:13; 10:10; 16:30).