Proverbs 1–2

Footnotes

1. 1 The Hebrew noun translated “proverb” is derived from the root מָשַׁל (mashal) which means “likeness.” The related Niphal verb means “to be like, be comparable with,” e.g., “he is like [נִמְשַׁל, nimshal] the beasts that perish” (Ps 49:12). The noun can mean an object lesson based on or using a comparison or analogy. It may be a short pithy statement (Ezek 16:44), object lesson drawn from experience (Ps 78:2–6), saying or by-word (Deut 28:37) or an oracle of future blessing (Ezek 21:1–5). Here it means an object lesson setting out courses of action. It helps one choose the course of action to follow or avoid.
2. 2 The name שְׁלֹמֹה (shélomoh, “of Solomon”) is a genitive of authorship or source. While Solomon wrote a majority of the proverbial sayings in the book, some proverbial sayings were written by others (e.g., 22:17–24:34; 30:1–33; 31:1–9) and perhaps collected by Solomon. The name also forms a phonetic wordplay on the similarly sounding word מִשְׁלֵי (mishley, “proverbs”), as if to say the name is almost synonymous with proverbs.
3. 3 The phrase “The Proverbs of Solomon” is a title for the entire book. The title does not imply that Solomon authored all the proverbs in this collection; some sections are collections from different authors: the sayings of the wise (22:17–24:22), more sayings of the wise (24:23–34), the words of Agur (Prov 30:1–33) and Lemuel (Prov 31:1–9). The title does not imply that the book was in its final canonical form in the days of Solomon; the men of Hezekiah added a collection of Solomonic proverbs to the existing form of the book (25:1–29:27). The original collection of Solomonic proverbs appears to be the collection of short pithy sayings in 10:1–22:16, and the title might have originally introduced only these. There is question whether chapters 1–9 were part of the original form of the book in the days of Solomon because they do not fit under the title; they are not “proverbs” per se (sentence sayings) but introductory admonitions (longer wisdom speeches). Chapters 1–9 could have been written by Solomon and perhaps added later by someone else. Or they could have been written by someone else and added later in the days of Hezekiah.
4. 4 The designation “son of David” is in apposition to the name Solomon, as are the following nouns, further explaining the name.
5. 5 The phrase “the king of Israel” is in apposition to the name Solomon.
6. 6 The infinitive construct + ל (lamed) here designates purpose. This is the first of five purpose clauses in the opening section (1:2a, 2b, 3a, 4a, 6a). This clause reveals the purpose of the collection of proverbs in general. The three purpose clauses that follow qualify this general purpose.
7. 7 Heb “to know.” The verb יָדַע (yada’) here means “to gain knowledge of” or “to become wise in” ( 394 5). This term refers to experiential knowledge, not just cognitive knowledge; it includes the intellectual assimilation and practical use of what is acquired.
8. 8 The noun “wisdom” (חָכְמָה, khokhmah) could be nuanced “moral skill.” It refers to “skill” that produces something of value. It is used in reference to the skill of seamen (Ps 107:27), abilities of weavers (Exod 35:26), capabilities of administrators (1 Kgs 3:28), or skill of craftsmen (Exod 31:6). In the realm of moral living, it refers to skill in living—one lives life with moral skill so that something of lasting value is produced from one’s life.
9. 9 Heb “instruction.” The noun מוּסָר (musar) has a three-fold range of meanings: (1) physical or parental: “discipline; chastisement” (2) verbal: “warning; exhortation” and (3) moral: “training; instruction” ( 416 מוּסָר; מוּסָר). Its parallelism with חָכְמָה (khokhmah, “wisdom, moral skill”) suggests that it refers to moral training or instruction that the Book of Proverbs offers to its readers. This instruction consists of wisdom acquired by observing the consequences of foolish actions in others and developing the ability to control the natural inclination to folly. This sometimes comes through experiencing chastisement from God. Sensing something of this nuance, the translated this term with the Greek word for “child-training.”
10. 10 The infinitive construct + ל (lamed) here designates a second purpose of the book: to compare and to make proper evaluation of the sayings of the wise. The term בִין (bin, “to discern”) refers to the ability to make distinctions between things. This is illustrated by its derivatives: The related preposition means “between” and the related noun means “space between.” So the verb refers to the ability to discern between moral options.
11. 11 Heb “words of discernment.” The noun בִינָה (binah, “discernment”) functions as an attributive genitive: “discerning words” or “wise sayings” (so ). This noun is a cognate accusative of the infinitive of the same root לְהָבִין (léhavin, “to discern”). The phrase “to discern words of discernment” refers to the ability (1) to distinguish truth from falsehood or (2) to understand wise sayings, such as in Proverbs.
12. 12 The infinitive construct + ל (lamed) here designates a further purpose of the book: This focuses on the purpose of the book from the perspective of the student/disciple. The verb לָקַח (laqakh, “receive”) means to acquire something worth having. It is parallel to the verb “treasure up” in 2:1.
13. 13 Heb “instruction.” See note on the same term in .
14. 14 reads the genitive-construct phrase מוּסַר הַשְׂכֵּל (musar haskel, “discipline of prudence”). adds vav (ו) and reads מוּסַר וְהַשְׂכֵּל (musar wéhaskel, “discipline and prudence”). is the more difficult reading in terms of syntax, so is preferred as the original reading. Heb “discipline of prudence.” The term הַשְׂכֵּל (haskel, “of prudence”) is a Hiphil infinitive absolute, functioning as an emphatic genitive of result, describing the results of a self-disciplined life. The basic meaning of שָׂכַל is “to be prudent, circumspect,” and the Hiphil stem means “to give attention to, consider, ponder; have insight, understanding” ( 968 I שָׂכַל). It is a synonym of חָכְמָה (khokhmah, “wisdom”), but while חָכְמָה focuses on living skillfully, שָׂכַל (sakhal) focuses on acting prudently. The word can also focus on the results of acting prudently: to have success (e.g., Isa 52:12). Elsewhere, the term describes the prudent actions of Abigail in contrast to her foolish husband Nabal (1 Sam 25).
15. 15 Heb “righteousness and justice and equity.” The three nouns that follow “self-discipline of prudence” are adverbial accusatives of manner, describing the ways in which the disciplined prudent activity will be manifested: “in righteousness, justice, and equity.” The term “in” does not appear in the Hebrew text, but is implied by the syntax; it is inserted in the translation for clarity.
16. 16 The word “righteousness” (צֶדֶק, tsedeq) describes conduct that conforms to a standard. Elsewhere it is used in a concrete sense to refer to commercial weights and measures that conform to a standard (Deut 25:15). In the moral realm it refers to “righteous” conduct that conforms to God’s law.
17. 17 Heb “and justice.” The conjunction “and” appears in the Hebrew text, but is omitted in the translation for the sake of English style and smoothness. The noun מִשְׁפָּט (mishpat, “justice, judgment”) refers to the ability to make a decision that is just (e.g., Deut 16:18; 1 Kgs 3:28). From this legal background, the term came to mean one’s right or precedent. The person with prudence will make decisions that are just and right.
18. 18 The Hebrew noun translated “equity” comes from the root יָשָׁר (yashar) which has the basic idea of “upright, straight, right.” It refers to activity that is morally upright and straight, that is, on the proper moral path. Elsewhere it is used in a concrete sense to describe cows walking straight down a path without turning right or left (1 Sam 6:12). Wisdom literature often uses the motif of the straight path to describe a morally “straight” life.
19. 19 Heb “to give.” The infinitive construct + ל (lamed) here introduces the fourth purpose of the book: It reveals the purpose from the perspective of the teacher. It is what the wise instructor/sage wants to impart to the naive youths.
20. 20 The noun עָרְמָה (’arémah) “prudence, shrewdness, craftiness” ( 791 ) or “cleverness” ( 1) refers to a shrewd plan of action, viewed positively or negatively. It is used negatively of planned deception (Josh 9:4) and premeditated murder (Exod 21:14). The related adjective described the serpent as “shrewd, crafty, cunning” (Gen 3:1); it describes cunning plans (Job 5:12) and deception (Job 15:5). The related verb describes a wicked concocted plan (Ps 83:4). The term is used positively of a morally prudent lifestyle (Prov 8:5, 12; 15:5; 19:25). There is no virtue for simpletons to be unaware in this world; they need to be wise as serpents. Proverbs provide a morally shrewd plan for life.
21. 21 Heb “the naive” or “simpleton.” The substantival adjective פֶּתִי (peti) means “simple; open-minded” in the sense of being open and easily influenced by either wisdom or folly ( 834 ; I פֶּתִי). The simpleton is easily enticed and misled (Prov 1:32; 7:7; 9:6; 22:3; 27:12); believes everything, including bad counsel (Prov 14:15); lacks moral prudence (Prov 8:5; 19:25); needs discernment (Prov 21:11); but is capable of learning (Prov 9:4, 16). The related verb means “to be wide open; open-minded; enticed, deceived” ( 834). The term describes one easily persuaded and gullible, open to any influence, good or bad (cf. “the simpleminded”). This is the “wide-eyed youth” who is headed for trouble unless he listens to the counsel of wisdom.
22. 22 The conjunction “and” does not appear in the Hebrew text but is implied; it is supplied in the translation for the sake of smoothness and style.
23. 23 Heb “knowledge and purpose.” The noun דַּעַת (da’at, “knowledge”) may be nuanced “discernment” here ( I דַּעַת 4). The nouns וּמְזִמָּה דַּעַת (da’at umézimmah, “discernment and purpose”) form a hendiadys (two nouns joined with vav to describe the same thing): The first noun functions adjectivally and the second functions as a noun: “discerning plan.” This parallels “a shrewd plan for the morally naive” or “a discerning plan for the young person.”
24. 24 The noun מְזִמָּה (mézimmah) may mean (1) “plan” or (2) “discretion” ( 273 ; ). It describes the ability to make plans or formulate the best course of action for gaining a goal (C. H. Toy, Proverbs [], ). The related verb זָמַם (zamam) means “to plan; to devise” ( 273 ; I זמם; e.g., Gen 11:6). Here the nouns “knowledge and plan” (וּמְזִמָּה דַּעַת, da’at umézimmah) form a hendiadys: knowledge of how to form and carry out a morally wise plan for life.
25. 25 Heb “young man” or “youth.”
26. 26 The term “also” does not appear in the Hebrew text, but is supplied in the translation for the sake of clarity and smoothness. Verse 5 functions as a parenthesis in the purpose statements of 1:1–7. There are two purpose statements in 1:2 (“to know wisdom” and “to discern sayings”). The first is stated in detail in 1:3–4, first from the perspective of the student then the teacher. 1:6 will state the second purpose of 1:2. But between the two the writer notes that even the wise can become wiser. The book is not just for neophytes; it is for all who want to grow in wisdom.
27. 27 The verb יִשְׁמַע (yishma’) functions as a jussive of advice or counsel (“Let him hear!”) rather than a customary imperfect (“he will hear”). The jussive is supported by the parallelism with the following Hiphil jussive וְיוֹסֶף (véyosef, “Let him add!”).
28. 28 Heb “add.”
29. 29 The Niphal substantival participle נָבוֹן (navon, “discerning”), rather than the noun, is used to describe a person who is habitually characterized by discernment. 1:5 forms a striking contrast to 1:4—there was the simpleton and the youth, here the wise and discerning. Both need this book.
30. 30 The Hiphil verb וְיוֹסֶף (véyosef) is a jussive rather than an imperfect as the final short vowel (segol) and accent on the first syllable shows ( 415 יָסַף Hiph).
31. 31 The noun תַּחְבֻּלָה (takhbulah, “direction; counsel”) refers to moral guidance ( 287 ). It is related to חֹבֵל (khovel, “sailor”), חִבֵּל (khibel, “mast”) and חֶבֶל (khevel, “rope; cord”), so suggests it originally meant directing a ship by pulling ropes on the mast. It is used in a concrete sense of God directing the path of clouds (Job 37:12) and in a figurative sense of moral guidance (Prov 11:14; 20:18; 24:6). Here it refers to the ability to steer a right course through life (A. Cohen, Proverbs, 2).
32. 32 The infinitive construct + ל (lamed) means “to discern” and introduces the fifth purpose of the book. It focuses on the benefits of proverbs from the perspective of the reader. By studying proverbs the reader will discern the hermeneutical key to understanding more and more proverbs.
33. 33 The phrase “the meaning of” does not appear in the Hebrew text, but is implied; it is supplied in the translation for the sake of clarity.
34. 34 The noun מְלִיצָה (mélitsah) means “allusive expression; enigma” in general, and “proverb, parable” in particular ( 539 ; ). The related noun מֵלִיץ means “interpreter” (Gen 42:23). The related Arabic root means “to turn aside,” so this Hebrew term might refer to a saying that has a “hidden meaning” to its words; see H. N. Richardson, “Some Notes on לִיץ and Its Derivatives,” 5 (1955): 163–79.
35. 35 This line functions in apposition to the preceding, further explaining the phrase “a proverb and a parable.”
36. 36 The term “their” does not appear in the Hebrew text, but seems to be implied; it is supplied in the translation for the sake of clarity and smoothness.
37. 37 The noun חִידָה (khidah, “riddle”) designates enigmatic sayings whose meaning is obscure or hidden, such as a riddle (Num 12:8; Judg 14:12, 19), allegory (Ezek 17:2), perplexing moral problem (Pss 49:5; 78:2), perplexing question (1 Kgs 10:1 = 2 Chr 9:1) or ambiguous saying (Dan 8:23); see 295 and If this is related to Arabic hada (“to turn aside, avoid”), it refers to sayings whose meanings are obscure. The sayings of the wise often take the form of riddles that must be discerned.
38. 38 Heb “fear of the Lord.” The expression יְהוָה יִרְאַת (yir’at yéhvah, “fear of Yahweh”) is a genitive-construct in which יְהוָה (“the Lord”) functions as an objective genitive: He is the object of fear. The term יָרַא (yara’) is the common word for fear in the OT and has a basic three-fold range of meanings: (1) “dread; terror” (Deut 1:29; Jonah 1:10), (2) “to stand in awe” (1 Kgs 3:28), (3) “to revere; to respect” (Lev 19:3). With the Lord as the object, it captures the polar opposites of shrinking back in fear and drawing close in awe and adoration. Both categories of meaning appear in Exod 20:20 (where the Lord descended upon Sinai amidst geophysical convulsions); Moses encouraged the Israelites to not be afraid of God arbitrarily striking them dead for no reason (“Do not fear!”) but informed the people that the Lord revealed himself in such a terrifying manner to scare them from sinning (“God has come only to test you and to put the fear of him in you so that you do not sin”). The fear of the Lord is expressed in reverential submission to his will—the characteristic of true worship. The fear of the Lord is the foundation for wisdom (9:10) and the discipline leading to wisdom (15:33). It is expressed in hatred of evil (8:13) and avoidance of sin (16:6), and so results in prolonged life (10:27; 19:23).
39. 39 The noun רֵאשִׁית (re’shit) has a two-fold range of meaning ( 912 ): (1) “beginning” = first step in a course of action (e.g., Ps 111:10; Prov 17:14; Mic 1:13) or (2) “chief thing” as the principal aspect of something (e.g., Prov 4:7). So fearing the Lord is either (1) the first step in acquiring moral knowledge or (2) the most important aspect of moral knowledge. The first option is preferred because 1:2–6 focuses on the acquisition of wisdom.
40. 40 Heb “knowledge.” The noun דָּעַת (da’at, “knowledge”) refers to experiential knowledge, not just cognitive knowledge, including the intellectual assimilation and practical application ( 394 ). It is used in parallelism to מוּסָר (musar, “instruction, discipline”) and חָכְמָה (khokhmah, “wisdom, moral skill”).
41. 41 The conjunction “but” does not appear in the Hebrew text, but is implied by the antithetical parallelism. It is supplied in the translation for clarity.
42. 42 The term אֱוִיל (’evil, “fool”) refers to a person characterized by moral folly ( 17 ). Fools lack understanding (10:21), do not store up knowledge (10:14), fail to attain wisdom (24:7), and refuse correction (15:5; 27:22). They are arrogant (26:5), talk loosely (14:3) and are contentious (20:3). They might have mental intelligence but they are morally foolish. In sum, they are stubborn and “thick-brained” (J. H. Greenstone, Proverbs, 6).
43. 43 The verb of בָּזָה (bazah, “despise”) means to treat things of value with contempt, as if they were worthless ( 102 ). The classic example is Esau who despised his birthright and sold it for lentil stew (Gen 25:34). The perfect tense of this verb may be classified as characteristic perfect (what they have done and currently do) or gnomic perfect (what they always do in past, present and future). The latter is preferred; this describes a trait of fools, and elsewhere the book says that fools do not change.
44. 44 Hebrew word order is emphatic here. Normal word order is: verb + subject + direct object. Here it is: direct object + subject + verb (“wisdom and instruction fools despise”).
45. 45 The imperative שְׁמַע (shéma’, “Listen!”) forms an urgent exhortation which expects immediate compliance with parental instruction.
46. 46 Heb “my son.” It is likely that collections of proverbs grew up in the royal courts and were designed for the training of the youthful prince. But once the collection was included in the canon, the term “son” would be expanded to mean a disciple, for all the people were to learn wisdom when young. It would not be limited to sons alone but would include daughters—as the expression “the children of (בְּנֵי, béne) Israel” (including males and females) clearly shows. Several passages in the and Talmud record instructions to teach daughters the Mosaic law so that they will be righteous and avoid sin as well. The translation “my child,” although not entirely satisfactory, will be used here.
47. 47 Heb “training” or “discipline.” See note on .
48. 48 Heb “of.” The noun אָבִיךָ (’avikha, “of your father”) may be classified as a genitive of source.
49. 49 Heb “instruction.” In Proverbs the noun תּוֹרַה (torah) often means “instruction” or “moral direction” rather than “law” ( 435 1.a). It is related to יָרָה (yarah, “to point [or, show] the way” in the Hiphil ( 435). Instruction attempts to point a person in the right direction (e.g., Gen 46:28).
50. 50 Heb “of.” The noun אִמֶּךָ (’immekha, “of your mother”) may be classified as a genitive of source.
51. 51 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.
52. 52 Heb “a garland of grace.” The word חֵן (khen, “grace”) refers to qualities that make a person pleasant and agreeable, e.g., a gracious and charming person ( 336 ). The metaphor compares the teachings that produce these qualities to an attractive wreath.
53. 53 The noun לִוְיַה (livyah, “wreath; garland”) refers to a headdress and appears only twice in the OT (Prov 1:9; 4:9; 531 ; ).
54. 54 Heb “for.”
55. 55 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.
56. 56 Cf. , “chains”; “a chain”; but this English term could suggest a prisoner’s chain to the modern reader rather than adornment.
57. 57 Heb “for.”
58. 58 The term חַטָּא (khatta’) is the common word for “sinner” in the OT. Because the related verb is used once of sling-shot throwers who miss the mark (Judg 20:16), the idea of sin is often explained as “missing the moral mark” ( 306–8 ). But the term should not be restricted to the idea of a sin of ignorance or simply falling short of the moral ideal. Its meaning is more likely seen in the related Akkadian term “to revolt, rebel.” It is active rebellion against authority. It is used here in reference to a gang of robbers.
59. 59 The imperfect tense verb יְפַתּוּךָ (yéftukha) may be nuanced in a connotative sense: “(If) they attempt to persuade you.” The verb פָּתָה (patah) means “to persuade, entice” a person to sin ( 834 פָּתָה 1; see, e.g., Judg 14:15; 16:5; Prov 16:29; Hos 2:16).
60. 60 The reads the root אָבָה (’avah, “to be willing; to consent”). Some medieval Hebrew read the root בּוֹא (bo’, “to go”): “do not go with them.” The majority of Hebrew and the versions support the reading, which is the less common word and so the more likely original reading.
61. 61 This cohortative נֶאֶרְבָה (ne’ervah) could denote resolve (“We will lie in wait!”) or exhortation (“Let us lie in wait!”). These sinners are either expressing their determination to carry out a violent plan or they are trying to entice the lad to participate with them.
62. 62 The verb אָרַב (’arav, “to lie in wait”) it is used for planning murder (Deut 19:11), kidnapping (Judg 21:20), or seduction (Prov 23:28).
63. 63 Heb “for blood.” The term דָּם (dam, “blood”) functions as a metonymy of effect for “blood shed violently” through murder ( 4).
64. 64 Heb “lie in hiding.”
65. 65 The term “innocent” (נָקִי, naqi) intimates that the person to be attacked is harmless.
66. 66 Heb “without cause” (so , ); “just for fun.” The term חִנָּם (khinnam, “without cause”) emphasizes that the planned attack is completely unwarranted.
67. 67 Heb “lives.” The noun חַיִּים (khayyim, “lives”) functions as an adverbial accusative of manner: “alive.” The form is a plural of state, used to describe a condition of life which encompasses a long period of time—in this case a person’s entire life. Murder cuts short a person’s life.
68. 68 The noun שְׁאוֹל (shé’ol) can mean (1) “death,” cf. ; (2) “the grave,” cf. , , (3) “Sheol” as the realm of departed spirits, cf. “the nether world,” and (4) “extreme danger.” Here it is parallel to the noun בוֹר (vor, “the Pit”) so it is the grave or more likely “Sheol” (cf. , ). Elsewhere Sheol is personified as having an insatiable appetite and swallowing people alive as they descend to their death (e.g., Num 16:30, 33; Isa 5:14; Hab 2:5). In ancient Near Eastern literature, the grave is often personified in similar manner, e.g., in Ugaritic mythological texts Mot (= “death”) is referred to as “the great swallower.”
69. 69 Heb “and whole.” The vav (ו) is asseverative or appositional (“even”); it is omitted in the translation for the sake of style and smoothness. The substantival adjective תָּמִים (tamim, “whole; perfect; blameless”) is an adverbial accusative describing the condition and state of the object. Used in parallel to חַיִּים (khayyim, “alive”), it must mean “full of health” ( 1071 תָּמִים 2). These cutthroats want to murder a person who is full of vigor.
70. 70 Heb “find.” The use of the verb מָצָא (matsa’, “to find”) is deliberate understatement to rhetorically down-play the heinous act of thievery.
71. 71 Heb “all wealth of preciousness.”
72. 72 The noun שָׁלָל (shalal, “plunder”) functions as an adverbial accusative of material: “with plunder.” This term is normally used for the spoils of war (e.g., Deut 20:14; Josh 7:21; Judg 8:24, 25; 1 Sam 30:20) but here refers to “stolen goods” (so , ; e.g., Isa 10:2; Prov 16:19; 1022 3). The enticement was to join a criminal gang and adopt a life of crime to enjoy ill-gotten gain (A. Cohen, Proverbs, 4). Cf. , “booty”; “loot.”
73. 73 Heb “Throw in your lot with us.” This is a figurative expression (hypocatastasis) urging the naive to join their life of crime and divide their loot equally. The noun גּוֹרָל (goral, “lot”) can refer to (1) lot thrown for decision-making processes, e.g., choosing the scapegoat (Lev 16:8), discovering a guilty party (Jonah 1:7) or allocating property (Josh 18:6); (2) allotted portion (Josh 15:1) and (3) allotted fate or future destiny (Prov 1:14; Dan 12:13; see 174 ). Here the criminals urged the lad to share their life. The verb תַּפִּיל (tappil) is an imperfect of injunction: “Throw in …!” but might also be an imperfect of permission: “you may throw.” It functions metonymically as an invitation to join their life of crime: “share with us” ( 658 3).
74. 74 Heb “there will be to all of us.”
75. 75 Heb “one purse” (so , , ). The term כִּיס (kis, “purse; bag”) is a synecdoche of container (= purse) for contents (= stolen goods). The adjective אֶחָד (’ekhad, “one”) indicates that the thieves promised to share equally in what they had stolen.
76. 76 Heb “do not walk.”
77. 77 Heb “in the way with them.”
78. 78 Heb “your foot.” The term “foot” (רֶגֶל, regel) is a synecdoche of part (= your foot) for the whole person (= yourself).
79. 79 The word “path” (נְתִיבָה, nétivah) like the word “way” (דֶּרֶךְ, derekh) is used as an idiom (developed from a hypocatastasis), meaning “conduct, course of life.”
80. 80 Heb “their feet.” The term “feet” is a synecdoche of the part (= their feet) for the whole person (= they), stressing the eagerness of the robbers.
81. 81 Heb “run.” The verb רוּץ (ruts, “run”) functions here as a metonymy of association, meaning “to be eager” to do something ( 930 ).
82. 82 Heb “to harm.” The noun רַע (ra’) has a four-fold range of meanings: (1) “pain, harm” (Prov 3:30), (2) “calamity, disaster” (13:21), (3) “distress, misery” (14:32) and (4) “moral evil” (8:13; see 948–949 ). The parallelism with “swift to shed blood” suggests it means “to inflict harm, injury.”
83. 83 The imperfect tense verbs may be classified as habitual or progressive imperfects describing their ongoing continual activity.
84. 84 The editors suggest deleting this entire verse from because it does not appear in several versions (Codex B of the , Coptic, Arabic) and is similar to Isa 59:7a. It is possible that it was a scribal gloss (intentional addition) copied into the margin from Isaiah. But this does not adequately explain the differences. It does fit the context well enough to be original.
85. 85 Heb “for the net to be spread out.” The Pual participle of זָרָה (zarah) means “to be spread” ( I זרה pu.1). The subject of this verbal use of the participle is the noun הָרָשֶׁת (harashet, “the net”). It is futile for the net to be spread out in plain view of birds.
86. 86 Heb “in the eyes of.” This means either: (1) Spreading a net in view of birds is futile because birds will avoid the trap; but the wicked are so blind that they fail to see danger; or (2) it does not matter if a net is spread because birds are so hungry they will eat anyway and be trapped; the wicked act in a similar way.
87. 87 Heb “all of the possessors of wings.”
88. 88 They think that they are going to shed innocent blood, but in their blindness they do not realize that it is their own blood they shed. Their greed will lead to their destruction. This is an example of ironic poetic justice. They do not intend to destroy themselves; but this is what they accomplish.
89. 89 Heb “their own souls.” The term נֶפֶשׁ (nefesh, “soul”) is used as a metonymy (= soul) of association (= life). The noun נֶפֶשׁ often refers to physical “life” (Exod 21:23; Num 17:3; Judg 5:18; Prov 12:10; 659 3.c).
90. 90 The exclamation כֵּן (ken, “so; thus; such”) marks a conclusion ( 485 ). It draws a comparison between the destruction of the wicked in v. 18 and the concluding statement in v. 19.
91. 91 The reads אָרְחוֹת (’orkhot, “paths; ways” as figure for mode of life): “so are the ways [or, paths] of all who gain profit unjustly.” The editors suggest emending the text to אַחֲרִית (’akharit, “end” as figure for their fate) by simple metathesis between ח (khet) and ר (resh) and by orthographic confusion between י (yod) and ו (vav), both common scribal errors: “so is the fate of all who gain profit unjustly.” The external evidence supports , which is also the more difficult reading. It adequately fits the context which uses “way” and “path” imagery throughout 1:10–19.
92. 92 Heb “those who unjustly gain unjust gain.” The participle בֹּצֵעַ (boysea’, “those who unjustly gain”) is followed by the cognate accusative of the same root בָּצַע (batsa’, “unjust gain”) to underscore the idea that they gained their wealth through heinous criminal activity. The verb followed by the cognate noun usually means seeking gain in an unjust way (1 Sam 8:3), or for selfish purposes (Gen 37:26), or gaining by violence. The word may have the sense of covetousness.
93. 93 The subject of the verb is the noun בָּצַע (“unjust gain”), which is also the referent of the 3rd person masculine singular suffix on בְּעָלָיו (bé’alav, “its owners”). Greed takes away the life of those who live by greed (e.g., 15:27; 26:27). See G. R. Driver, “Problems in the Hebrew Text of Proverbs,” 32 (1951): 173–74.
94. 94 The term נֶפֶשׁ (nefesh, “soul”) is used as a metonymy (= soul) of association (= life). The noun נֶפֶשׁ often refers to physical “life” (Exod 21:23; Num 17:3; Judg 5:18; Prov 12:10; 659 3.c).
95. 95 Heb “its owners.”
96. 96 The noun חָכְמָה (khokhmah, “wisdom”) is the abstract feminine plural form. It probably functions as a plural of intensity, stressing the all-embracing, elevated wisdom (W. McKane, Proverbs [], 272). As in 8:1–9:11, Wisdom is personified as a righteous woman in 1:20–33.
97. 97 The verb רָנַן (ranan, “to cry out, give a ringing cry”) always expresses excitement, whether of joyful praise or lamentable sorrow ( 943 ). Here it is an excited summons.
98. 98 Heb “she gives her voice.” The expression means to shout loudly ( 679 נָתַן Qal.x).
99. 99 The word רְחֹבוֹת (rékhovot, “plazas”) refers to the wide plazas or broad open spaces near the gate where all the people assembled. The personification of wisdom as a woman crying out in this place would be a vivid picture of the public appeal to all who pass by.
100. 100 reads הֹמִיּוֹת (homyyot, “noisy streets”; Qal participle feminine plural from הָמָה [hamah], “to murmur; to roar”), referring to the busy, bustling place where the street branches off from the gate complex. The reads τειχέων (teicheōn) which reflects חֹמוֹת (khomot), “walls” (feminine plural noun from חוֹמָה [khomah], “wall”): “She proclaims on the summits of the walls.” is preferred because it is the more difficult form. The textual error was caused by simple omission of yod (י). In addition, the expands the verse to read, “she sits at the gates of the princes, at the gates of the city she boldly says.” The shorter reading is preferred.
101. 101 The phrase “in the city” further defines the area of the entrance just inside the gate complex, the business area. In an ancient Near Eastern city, business dealings and judicial proceedings would both take place in this area.
102. 102 Heb “she speaks her words.”
103. 103 Wisdom addresses three types of people: simpletons (פְּתָיִם, pétayim), scoffers (לֵצִים, letsim) and fools (כְּסִילִים, késilim). For the term “simpleton” see note on . Each of these three types of people is satisfied with the life being led and will not listen to reason. See J. A. Emerton, “A Note on the Hebrew Text of Proverbs 1:22–23,” 19 (1968): 609–14.
104. 104 Heb “simplicity” (so , ); “inanity.” The noun פֶּתִי (peti) means “simplicity; lack of wisdom” ( 834 ; II פֶּתִי). It is related to the term פְּתָיִם (pétayim) “simpletons” and so forms a striking wordplay. This lack of wisdom and moral simplicity is inherent in the character of the naive person.
105. 105 The second instance of “How long?” does not appear in the Hebrew text; it is supplied in the translation for smoothness and style.
106. 106 The term לֵצִים (leysim, “scoffers; mockers”) comes from the root לִיץ (lits, “to scorn; to mock; to speak indirectly” ( 539 לִיץ). They are cynical and defiant freethinkers who ridicule the righteous and all for which they stand (e.g., Ps 1:1).
107. 107 Heb “delight.” The verb (חָמַד, khamad) is often translated “to take pleasure; to delight” but frequently has the meaning of a selfish desire, a coveting of something. It is the term, for example, used for coveting in the Decalogue (Exod 20:17; Deut 5:21) and for the covetous desire of Eve (Gen 3:6) and Achan (Josh 7:21). It is tempting to nuance it here as “illicit desire” for mockery.
108. 108 Heb “for themselves.” The ethical dative לָהֶם (lahem, “for themselves”) is normally untranslated. It is a rhetorical device emphasizing that they take delight in mockery for their own self-interests.
109. 109 The term “fool” (כְּסִיל, késil) refers to the morally insensitive dullard ( 493 ).
110. 110 The imperfect tense is in the conditional protasis without the conditional particle, followed by the clause beginning with הִנֵּה (hinneh, “then”). The phrase “If only …” does not appear in the Hebrew but is implied by the syntax; it is supplied in the translation for the sake of clarity.
111. 111 Heb “turn.” The verb is from שׁוּב (shuv, “to return; to respond; to repent”).
112. 112 The noun תּוֹכַחַת (tokhakhat, “rebuke”) is used in all kinds of disputes including rebuking, arguing, reasoning, admonishing, and chiding. The term is broad enough to include here warning and rebuke. Cf. , , “reproof”; “when I reprimand you”; “correct you.”
113. 113 Heb “Behold!”
114. 114 The Hiphil cohortative of נָבַע (nava’, “to pour out”) describes the speaker’s resolution to pour out wisdom on those who respond.
115. 115 Heb “my spirit.” The term “spirit” (רוּחַ, ruakh) functions as a metonymy (= spirit) of association (= thoughts), as indicated by the parallelism with “my words” (דְּבָרַי, débaray). The noun רוּחַ (ruakh, “spirit”) can have a cognitive nuance, e.g., “spirit of wisdom” (Exod 28:3; Deut 34:9). It is used metonymically for “words” (Job 20:3) and “mind” (Isa 40:13; Ezek 11:5; 20:32; 1 Chr 28:12; see 925 רוּחַ 6). The “spirit of wisdom” produces skill and capacity necessary for success (Isa 11:2; John 7:37–39).
116. 116 The conjunction “and” does not appear in the Hebrew text, but is supplied in the translation for the sake of smoothness.
117. 117 Here too the form is the cohortative, stressing the resolution of wisdom to reveal herself to the one who responds.
118. 118 The term “however” does not appear in the Hebrew text, but is implied by the contrast between the offer in 1:23 and the accusation in 1:24–25. It is supplied in the translation for the sake of clarity.
119. 119 The particle יַעַן (ya’an, “because”) introduces a causal clause which forms part of an extended protasis; the apodosis is 1:26.
120. 120 The phrase “to listen” does not appear in the Hebrew but is supplied in the translation for the sake of clarity.
121. 121 The term “because” does not appear in this line but is implied by the parallelism; it is supplied in the translation for clarity and smoothness.
122. 122 This expression is a metonymy of adjunct; it is a gesture that goes with the appeal for some to approach.
123. 123 Heb “and.”
124. 124 The verb III פָּרַע means “to let go; to let alone” ( 828 ). It can refer to unkempt hair of the head (Lev 10:6) or lack of moral restraint: “to let things run free” (Exod 32:25; Prov 28:19). Here it means “to avoid, neglect” the offer of wisdom ( 829 2).
125. 125 The verbs are characteristic perfects or indefinite pasts. For the word “comply, consent,” see 1:20.
126. 126 The conclusion or apodosis is now introduced.
127. 127 Laughing at the consequences of the fool’s rejection of wisdom does convey hardness against the fool; it reveals the folly of rejecting wisdom (e.g., Ps 2:4). It vindicates wisdom and the appropriateness of the disaster (D. Kidner, Proverbs [], ).
128. 128 Heb “at your disaster.” The 2nd person masculine singular suffix is either (1) a genitive of worth: “the disaster due you” or (2) an objective genitive: “disaster strikes you.” The term “disaster” (אֵיד, ’ed) often refers to final life-ending calamity (Prov 6:15; 24:22; 15 3). The preposition ב (bet) focuses upon time here.
129. 129 Heb “your dread” (so ); “your fear”; “panic.” The 2nd person masculine singular suffix is a subjective genitive: “that which you dread.”
130. 130 Heb “your dread.” See note on .
131. 131 The term “whirlwind” (, , ; cf. , “storm”) refers to a devastating storm and is related to the verb שׁוֹא (sho’, “to crash into ruins”; see 996 שׁוֹאָה). Disaster will come swiftly and crush them like a devastating whirlwind.
132. 132 Heb “your disaster.” The 2nd person masculine singular suffix is an objective genitive: “disaster strikes you.”
133. 133 Heb “like a storm.” The noun סוּפָה (sufah, “storm”) is often used in similes to describe sudden devastation (Isa 5:28; Hos 8:7; Amos 1:14).
134. 134 Heb “distress and trouble.” The nouns “distress and trouble” mean almost the same thing so they may form a hendiadys. The two similar sounding terms צוּקָה (tsuqah) and צָרָה (tsarah) also form a wordplay (paronomasia) which also links them together.
135. 135 Heb “look to.” The verb שָׁחַר (shakhar, “to look”) is used figuratively of intensely looking (=seeking) for deliverance out of trouble (W. L. Holladay, Concise Hebrew and Aramaic Lexicon, 366); cf. “anxiously search for.” It is used elsewhere in parallelism with בָּקַשׁ (baqash, “to seek rescue”; Hos 5:15). It does not mean “to seek early” (cf. ) as is popularly taught due to etymological connections with the noun שַׁחַר (shakhar, “dawn”; so 1007 שָׁחַר).
136. 136 The causal particle תַּחַת כִּי (takhat ki, “for the reason that”) introduces a second accusation of sin and reason for punishment.
137. 137 Heb “knowledge.” The noun דָעַת (da’at, “knowledge”) refers to moral knowledge. See note on .
138. 138 Heb “the fear of the Lord.” The noun is an objective genitive; the Lord is to be the object of fear. See note on .
139. 139 The verb “spurned” (נָאַץ, na’ats) is parallel to “comply, accede to, be willing” (e.g., 1:10). This is how the morally stubborn fool acts (e.g., 15:5).
140. 140 The vav (ו) prefixed to the verb וְיֹאכְלוּ (véyo’khélu) functions in a consecutive logical sense: “therefore.”
141. 141 The expression “eat the fruit of” is a figurative expression (hypocatastasis) that compares the consequences of sin to agricultural growth that culminates in produce. They will suffer the consequences of their sinful actions, that is, they will “reap” what they “sow.”
142. 142 The words “way” (דֶּרֶךְ, derekh) and “counsel” (מוֹעֵצָה, mo’etsah) stand in strong contrast to the instruction of wisdom which gave counsel and rebuke to encourage a better way. They will bear the consequences of the course they follow and the advice they take (for that wrong advice, e.g., Ps 1:1).
143. 143 Heb “to eat to one’s fill.” The verb שָׂבֵעַ (savea’) means (1) positive: “to eat one’s fill” so that one’s appetite is satisfied and (2) negative: “to eat in excess” as a glutton to the point of sickness and revulsion ( 959 ). Fools will not only “eat” the fruit of their own way (v. 31a), they will be force-fed this revolting “menu” which will make them want to vomit (v. 31b) and eventually kill them (v. 32).
144. 144 Heb “turning away” (so ). The term מְשׁוּבַת (méshuvat, “turning away”) refers to moral defection and apostasy ( 1000 ; cf. “backsliding”). The noun מְשׁוּבַת (“turning away”) which appears at the end of Wisdom’s speech in 1:32 is from the same root as the verb תָּשׁוּבוּ (tashuvu, “turn!”) which appears at the beginning of this speech in 1:23. This repetition of the root שׁוּב (shuv, “to turn”) creates a wordplay: Because fools refuse to “turn to” wisdom (1:23), they will be destroyed by their “turning away” from wisdom (1:32). The wordplay highlights the poetic justice of their judgment. But here they have never embraced the teaching in the first place; so it means turning from the advice as opposed to turning to it.
145. 145 The Hebrew verb “to kill” (הָרַג, harag) is the end of the naive who refuse to change. The word is broad enough to include murder, massacre, killing in battle, and execution. Here it is judicial execution by God, using their own foolish choices as the means to ruin.
146. 146 Heb “complacency” (so , , , ); “smugness.” The noun שַׁלְוַה (shalvah) means (1) positively: “quietness; peace; ease” and (2) negatively: “self-sufficiency; complacency; careless security” ( 1017 ), which is the sense here. It is “repose gained by ignoring or neglecting the serious responsibilities of life” (C. H. Toy, Proverbs [], ).
147. 147 The participle is used substantivally here: “whoever listens” will enjoy the benefits of the instruction.
148. 148 The noun בֶּטַח (betakh, “security”) functions as an adverbial accusative of manner: “in security.” The phrase refers to living in a permanent settled condition without fear of danger (e.g., Deut 33:12; Ps 16:9). It is the antithesis of the dread of disaster facing the fool and the simple.
149. 149 The verb שַׁאֲנַן (sha’anan) is a Palel perfect of שָׁאַן (sha’an) which means “to be at ease; to rest securely” ( 983 שָׁאַן). Elsewhere it parallels the verb “to be undisturbed” (Jer 30:10), so it means “to rest undisturbed and quiet.” The reduplicated Palel stem stresses the intensity of the idea. The perfect tense functions in the so-called “prophetic perfect” sense, emphasizing the certainty of this blessing for the wise.
150. 150 The chapter begins with an admonition to receive wisdom (1–4) and then traces the benefits: the knowledge of God and his protection (5–8), moral discernment for living (9–11), protection from evil men (12–15) and immoral women (16–19), and enablement for righteous living (20–22).
151. 1 Heb “my son.”
152. 2 Verses 1–11 form one long conditional sentence in the Hebrew text: (1) the protasis (“if …”) encompasses vv. 1–4 and (2) the apodosis (“then …”) consists of two parallel panels in vv. 5–8 and vv. 9–11 both of which are introduced by the particle אָז (’az, “then”).
153. 3 The verb “to store up” (צָפַן, tsafan; cf. , “treasure”) in the second colon qualifies the term “receive” (לָקַח, laqakh) in the first, just as “commands” intensifies “words.” This pattern of intensification through parallelism occurs throughout the next three verses. The verb “to store up; to treasure” is used in reference to things of value for future use, e.g., wealth, dowry for a bride. Since proverbs will be useful throughout life and not always immediately applicable, the idea of storing up the sayings is fitting. They will form the way people think which in turn will influence attitudes (W. G. Plaut, Proverbs, 43).
154. 4 The Hiphil infinitive construct לְהַקְשִׁיב (léhaqshiv, “by making attentive”) functions as an epexegetical explanation of how one will receive the instruction.
155. 5 The word “ear” is a metonymy of cause; the word is used as the instrument of hearing. But in parallelism with “heart” it indicates one aspect of the mental process of hearing and understanding. A “hearing ear” describes an obedient or responsive person ( 24 אֹזֶן 2).
156. 6 The conjunction “and” does not appear in the Hebrew text, but is supplied in the translation for the sake of smoothness.
157. 7 The Hiphil imperfect (“by turning”) continues the nuance introduced by the infinitive construct in the first colon ( §114.r). The verb נָטָה (natah) normally means “to stretch out” and only occasionally “to turn” or “to incline” one’s heart to something, as is the case here.
158. 8 Or “mind” (the center of the will, the choice).
159. 9 Both particles retain their individual meanings, otherwise the verse would begin with a strong adversative and be a contrast to what has been said.
160. 10 Heb “summon.”
161. 11 The noun recalls the second purpose of the book (1:2). It is also cognate to the last word of 2:2, forming a transition. The two objects of the prepositions in this verse are actually personifications, as if they could be summoned.
162. 12 Heb “give your voice”; the expression is idiomatic for raising or lifting the voice to make a sound that carries further (e.g., Jer 2:15). This deliberate expression indicates that something significant is being uttered. J. H. Greenstone says, “If it [understanding] does not come at your first call, raise your voice to a higher pitch, put forth greater efforts” (Proverbs, 17).
163. 13 The conditional particle now reiterates the initial conditional clause of this introductory section (1–4); the apodosis will follow in v. 5.
164. 14 The verb בָּקַשׁ (baqash) means “to search for; to seek; to investigate” ( 134 ). This calls for the same diligence one would have in looking for silver.
165. 15 The two similes affirm that the value placed on the object will influence the eagerness and diligence in the pursuit and development of wisdom (e.g., Job 28:9–11). The point is not only that the object sought is valuable, but that the effort will be demanding but rewarding.
166. 16 The verb חָפַשׂ (khafas) means “to dig; to search” ( 344 ; cf. “hunt for it”). The Arabic cognate means “to dig for water.” It is used literally of Joseph searching his brothers’ sacks (Gen 44:12) and figuratively for searching the soul (Ps 64:7). This is a more emphatic word than the one used in the first colon and again emphasizes that acquiring wisdom will be demanding.
167. 17 The verb בִּין (bin, “to perceive; to understand; to discern”) refers to ability to grasp, discern or be sensitive to what it means to fear the Lord.
168. 18 Heb “the fear of the Lord.” The noun is an objective genitive; the Lord is to be the object of fear and reverence.
169. 19 Heb “find” (so , , , ).
170. 20 The term דַּעַת (da’at, “knowledge”) goes beyond cognition; it is often used metonymically (cause) for obedience (effect); see, e.g., Prov 3:6, “in all your ways acknowledge him,” and 395 This means that the disciple will follow God’s moral code; for to know God is to react ethically and spiritually to his will (e.g., J. H. Greenstone, Proverbs, 18).
171. 21 Heb “knowledge of God.” The noun is an objective genitive.
172. 22 This is a causal clause. The reason one must fear and know the Lord is that he is the source of true, effectual wisdom.
173. 23 The verb is an imperfect tense which probably functions as a habitual imperfect describing a universal truth in the past, present and future.
174. 24 This expression is an anthropomorphism; it indicates that the Lord is the immediate source or author of the wisdom. It is worth noting that in the incarnation many of these “anthropomorphisms” become literal in the person of the Logos, the Word, Jesus, who reveals the Father.
175. 25 The verb “comes” does not appear in the Hebrew text, but is supplied in the translation for the sake of clarity and smoothness.
176. 26 The form is a Kethib/Qere reading. The Kethib וְצָפַן (vétsafan; Qal perfect + vav consecutive) is supported by the and . The Qere יִצְפֹּן (yitspon; Qal imperfect) is supported by the Aramaic of Prov 2:7 (the Aramaic translations of the Hebrew scriptures were called Targums) and Latin . Internal evidence favors the imperfect; another imperfect appears in v. 6a with a similar sense. The Qere is normally preferred; the scribes are indicating that the received reading is corrupt. The Kethib reflects orthographic confusion between י (yod) and ו (vav). As in v. 6a, this Qal imperfect functions as a habitual imperfect describing a universal truth in past, present and future. The verbal root צָפַן (tsafan, “to store up; to treasure up”) is repeated in 2:1 and 2:7. In 2:1, it is the responsibility of man to “store up” wisdom; but in 2:7, it is God who “stores up” wisdom for the wise person who seeks him.
177. 27 The noun תּוּשִׁיָּה (tushiyyah) has a two-fold range of meanings: (1) “sound wisdom” (so , ); “effective counsel” and (2) result (metonymy of effect): “abiding success” ( 444 ; W. L. Holladay, Concise Hebrew and Aramaic Lexicon, 388; cf. “victory”). It refers to competent wisdom and its resultant ability to achieve moral success (W. McKane, Proverbs [], 80).
178. 28 The Hebrew word translated “upright” (יָשָׁר, yashar) is one of the terms used for the righteous. It points to the right conduct of the believer—that which is right or pleasing in the eyes of God. It stresses that the life of the individual is upright, straightforward, and just. It is paralleled with “those who walk in integrity.”
179. 29 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.
180. 30 The word can be taken as in apposition explaining the subject of the first colon—the Lord is a shield, the Lord stores up. The word then is a metaphor for the protection afforded by the Lord.
181. 31 Heb “walk.” The verb “to walk” (הָלַךְ, halakh) is an idiom (based upon hypocatastasis: implied comparison) for habitual manner of life ( 234 3.e).
182. 32 Heb “those who walk of integrity.” The noun תֹם (tom, “integrity”) functions as a genitive of manner.
183. 33 The infinitive construct לִנְצֹר (lintsor, “to guard”) designates the purpose of the Lord giving “effective counsel” and being a “shield” to the upright. The verb נָצַר (natsar, “to guard”) has a broad range of meanings: (1) to watch over, guard or protect a vineyard from theft (Prov 27:18); (2) to guard one’s lips or heart from evil (Prov 4:23; 13:3); (3) to protect a person from moral or physical danger (Prov 2:8, 11; 4:6; 13:6; 20:28; 22:12; 24:12) and (4) to guard with fidelity = to observe commands, law or covenant (Prov 3:1, 21; 4:13; 5:2; 6:20; 28:7; see 665–666 ). Here God guards the way of the just, that is, the course and conduct of life from the influence of evil.
184. 34 Heb “paths of righteousness.” The word “righteousness” is a possessive genitive, signifying the ways that the righteous take.
185. 35 The imperfect tense verb יִשְׁמֹר (yishmor, “to protect”) continues the syntactical nuance of the preceding infinitive construct of purpose.
186. 36 The Kethib is the singular noun + 3rd person masculine singular suffix חֲסִידוֹ (khasido) “his pious one.” The Qere reads the plural noun + 3rd person masculine singular suffix חֲסִידָיו (khasidav) “his pious ones.” The εὐλαβουμένων αὐτόν (eujlaboumenōn aujton) supports the Qere reading. The noun חֶסֶד (khesed, “the pious”) describes those who show “covenantal faithful love” or “loyal love” to God and his people. The description of the righteous by this term indicates their active participation in the covenant, for which God has promised his protection.
187. 37 Heb “discern.” See preceding note on בִּין (bin) in .
188. 38 The phrase “every good way” functions appositionally to the preceding triad of righteous attributes, further explaining and defining them.
189. 39 Heb “every way of good.” The term טוֹב (tov, “good”) functions as an attributive genitive: “good way.”
190. 40 Heb “track”; , , “path.” The noun מַעְגַּל (ma’gal) is used (1) literally of “wagon-wheel track; firm path” and (2) figuratively (as a metaphor) to describe the course of life (Pss 17:5; 23:3; 140:6; Prov 2:9, 15, 18; 4:11, 26; 5:6, 21; Isa 26:7; 59:8; see 722–23 2; 2:609). It is related to the feminine noun עֲגָלָה (’agalah, “cart”) and the verb עָגַל (’agal) “to be round” (Qal) and “to roll” (Niphal). As a wagon-wheel cuts a deep track in a much traversed dirt road, so a person falls into routines and habits that reveal his moral character. In Proverbs the “paths” of the righteous are characterized by uprightness and integrity.
191. 41 The noun לֵב (lev, “heart”) functions as a metonymy of association for “mind” and “thoughts” ( 524 3). It represents the center of the inner life where the volition and emotions join to bring about actions. It is used here in parallelism with נֶפֶשׁ (nefesh, “soul”), for which see note.
192. 42 Heb “knowledge.” For the noun דַּעַת (da’at), see the note on .
193. 43 Heb “pleasant.” The verb יִנְעָם (yin’am, “to be pleasant”) describes what is attractive. It is used of being physically attracted to one’s lover (Song 7:7) or to a close friendship (2 Sam 1:26). Here wisdom becomes attractive to the righteous, that is, the righteous desires to acquire it.
194. 44 Heb “your soul.” The term נַפְשְׁךָ (nafshékha, “your soul”) functions as a synecdoche of part (= soul) for the whole person (= you); see 660 4.a.2. It also might function as a metonymy of association for emotions and passions ( 660 6) or mental cognition ( 660 7).
195. 45 The word מְזִמָּה (mézimmah, “discretion”) is the ability to know the best course of action for achieving one’s goal. It is knowledge and understanding with a purpose. This kind of knowledge enables one to make the right choices that will protect him from blunders and their consequences (cf. “wise planning”; “sound judgment”).
196. 46 Heb “will watch over you.”
197. 47 The Hiphil infinitive construct of נָצַל (natsal, “to deliver”) expresses the purpose of understanding right conduct: to protect a person from the wicked. The verb נָצַל (natsal) means “to save; to deliver; to rescue,” as in snatching away prey from an animal, rescuing from enemies, plucking a brand from the fire, retrieving property, or the like. Here it portrays rescue from the course of action of the wicked.
198. 48 The term “wicked” (רַע, ra’) means “bad, harmful, painful.” Rather than referring to the abstract concept of “wickedness” in general, the term probably refers to wicked people because of the parallelism with “those speaking perversity.”
199. 49 Heb “man.” The singular noun אִישׁ (’ish, “man”) here will be further defined in vv. 13–15 with plural forms (verbs, nouns and suffixes). So the singular functions in a collective sense which is rendered in a plural sense in the translation for the sake of clarification and smoothness.
200. 50 Heb “perversities.” The plural form of תַּהְפֻּכוֹת (tahpukhot) may denote a plurality of number (“perverse things”) or intensification: “awful perversity.” As here, it often refers to perverse speech (Prov 8:13; 10:31, 32; 23:33). It is related to the noun הֶפֶךְ (hefekh, “that which is contrary, perverse”) which refers to what is contrary to morality (Isa 29:16; Ezek 16:34; 246 הֶפֶךְ). The related verb הָפַךְ (hafakh, “to turn; to overturn”) is used (1) literally of turning things over, e.g., tipping over a bowl (2 Kgs 21:13) and turning over bread-cakes (Judg 7:13; Hos 7:8) and (2) figuratively of perverting things so that they are morally upside down, so to speak (Jer 23:36). These people speak what is contrary to morality, wisdom, sense, logic or the truth.
201. 51 The articular plural active participle functions as attributive adjective for אִישׁ (’ish, “man”) in v. 12b, indicating that אִישׁ (“man”) is collective.
202. 52 Heb “paths of uprightness.” The noun יָשָׁר (yashar, “uprightness; straightness”) is an attributive genitive. The moral life is described in Proverbs as the smooth, straight way (2:13; 4:11). The wicked abandon the clear straight path for an evil, crooked, uncertain path.
203. 53 Heb “ways of darkness.” Darkness is often metaphorical for sinfulness, ignorance, or oppression. Their way of life lacks spiritual illumination.
204. 54 The articular plural active participle functions as the second attributive adjective for אִישׁ (’ish, “man”) in v. 12b.
205. 55 The Qal infinitive construct is the complementary use of the form, expressing the direct object of the participle.
206. 56 Or “harm.”
207. 57 Heb “the perversity of evil” (so ). The noun רָע (ra’, “evil”) functions as an attributed genitive which is modified by the construct noun תַהְפֻּכוֹת (tahpukhot, “perversity”) which functions as an attributive adjective.
208. 58 The noun in this relative clause is an accusative of specification: The evil people are twisted with respect to their paths/conduct.
209. 59 Heb “crooked.” The adjective עִקֵּשׁ (’iqqesh, “crooked; twisted”) uses the morphological pattern of adjectives that depict permanent bodily defects, e.g., blindness, lameness. Their actions are morally defective and, apart from repentance, are permanently crooked and twisted.
210. 60 The Niphal participle of לוּז (luz, “devious; crooked”) describes conduct that is morally deceptive, crafty, and cunning (Isa 30:12).
211. 61 This purpose clause introduced by לְהַצִּילְךָ (léhatsilkha, “to deliver you”) parallels the purpose clause introduced by לְהַצִּילְךָ (“to deliver you”) in v. 12. There it introduced deliverance from the evil man, and now from the evil woman. The description of the evil man encompassed four poetic lines in the Hebrew text (vv. 12–15); likewise, the description of the evil woman is four poetic lines (vv. 16–19).
212. 62 Heb “strange woman” (so , ); “the loose woman.” The root זוּר (zur, “to be a stranger”) sometimes refers to people who are ethnically foreign to Israel (Isa 1:7; Hos 7:9; 8:7) but it often refers to what is morally estranged from God or his covenant people (Pss 58:4; 78:30; 266 ). Referring to a woman, it means adulteress or prostitute (Prov 2:16; 5:3, 20; 7:5; 22:14; 23:33; see 266 2.b). It does not mean that she is a foreigner but that she is estranged from the community with its social and religious values (W. McKane, Proverbs [], 285). It describes her as outside the framework of the covenant community (L. A. Snijders, “The Meaning of זוּר in the Old Testament: An Exegetical Study,” 10 [1954]: 85–86). Here an Israelite woman is in view because her marriage is called a “covenant with God.” She is an adulteress, acting outside the legal bounds of the marriage contract.
213. 63 Heb “alien woman.” The adjective נָכְרִי (nokhri, “foreign; alien”) refers to (1) people who are ethnically alien to Israel (Exod 21:8; Deut 17:15; Judg 19:12; Ruth 2:10; 1 Kgs 11:1, 8; Ezra 10:2, 10, 11; see 649 1); (2) people who are morally alienated from God and his covenant people (Job 19:15; Ps 69:9; Prov 20:16; Eccl 6:2; Jer 2:21; see 649 3) and (3) as a technical term in Proverbs for a harlot or promiscuous woman as someone who is morally alienated from God and moral society (Prov 2:16; 5:20; 6:24; 7:5; 20:16; 23:27; 27:13; see 649 2). The description of the woman as a “strange woman” and now an “alien woman” is within the context of the people of Israel. She is a “foreigner” in the sense that she is a nonconformist, wayward and loose. It does not necessarily mean that she is not ethnically Israelite (though notes that most harlots in Israel were originally chiefly foreigners by reason of their otherwise homeless condition).
214. 64 Heb “makes smooth.” The Hiphil of II חָלַק (“to be smooth; to be slippery”) means (1) “to make smooth” (metal with hammer) and (2) “to use smooth words,” that is, to flatter (Pss 5:10; 36:3; Prov 2:16; 7:5; 28:23; 29:5; see 325 2; I חלק hif.2). The related Arabic cognate verb means “make smooth, lie, forge, fabricate.” The seductive speech of the temptress is compared to olive oil (5:3) and is recounted (7:14–20).
215. 65 Heb “whose words she makes smooth.” The phrase is a relative clause that does not have a relative pronoun. The antecedent of the 3rd person feminine singular suffix is clearly “the sexually loose woman” earlier in the line. For descriptions of seductive speech, see Prov 5:3 where it is compared to olive oil, and 7:14–20 where such speech is recorded.
216. 66 The construction is the active participle of עָזַב (’azav) with the article, serving as an attributive adjective. The verb means “to forsake; to leave; to abandon.”
217. 67 Heb “companion” (so , ); “partner.” The term אַלּוּף (’alluf, “companion”) is from the root אָלַף (’alaf, “to be familiar with; to cleave to”) and refers to a woman’s husband (Prov 2:17; Jer 3:4; see 48 אַלּוּף2). This noun follows the passive adjectival formation and so signifies one who is well-known.
218. 68 Heb “of her youth.” The noun נְעוּרֶיהָ (né’ureha, “her youth”) functions as a temporal genitive. The plural form is characteristic of nouns that refer to long periods of duration in the various stages of life. The time of “youth” encompasses the entire formative period within marriage.
219. 69 Heb “the covenant.” This could refer to the Mosaic covenant that prohibits adultery, or more likely, as in the present translation, the marriage covenant (cf. also , ). The lexicons list this use of “covenant” (בְּרִית, bérit) among other referents to marriage (Prov 2:17; Ezek 16:8; Mal 2:14; 136 1.5; A.9).
220. 70 Heb “covenant of God.” The genitive-construct could mean “covenant made before God.” The woman and her husband had made a marriage-covenant in which God was invoked as witness. Her sin is against her solemn pledge to her husband, as well as against God.
221. 71 Or “she sinks her house down to death.” The syntax of this line is difficult. The verb שָׁחָה is Qal perfect 3rd person feminine singular of שׁוּחַ (“to sink down”) which must take a feminine singular subject—most likely the “loose woman” of 2:16–17. However, most English versions take בֵּיתָהּ (betah) “her house” ( noun + 3rd person feminine singular suffix) as the subject (e.g., , , , , , ): “her house sinks down to death.” But בֵּיתָהּ “her house” ( noun + 3rd person feminine singular suffix) is masculine rather than feminine so it cannot be the subject. K&D 16:83 suggests that בֵּיתָהּ (“her house”) is a permutative noun that qualifies the subject: “she together with all that belongs to her [her house] sinks down to death” ( §131.k). D. Kidner suggests that “her house” is in apposition to “death” (e.g., Job 17:13; 30:23; Prov 9:18; Eccl 12:5), meaning that death is her house: “she sinks down to death, which is her house” (Proverbs [], ). The editors attempt to resolve this syntactical problem by suggesting a conjectural emendation of בֵּיתָהּ (“her house”) to the feminine singular noun נְתִיבֹתֶהָּ (“her path”) which appears in 7:27, to recover a feminine subject for the verb: “her path sinks down to death.” However, the reading of the is supported by all the versions.
222. 72 The reads שָׁחָה (Qal perfect 3rd person feminine singular of שׁוּחַ “to sink down”): “she sinks her house down to death.” The reflects שָׁתָה (shatah, Qal perfect 3rd person feminine singular of שִׁית (shith) “to place; to put”): “she established her house near death.” This is a matter of simple orthographic confusion between ח (khet) and ת (tav). The preserves the more difficult reading (see following note) so it is probably the original.
223. 73 The verb “lead” is not in the Hebrew but is implied by the parallelism; it is supplied in the translation for the sake of smoothness.
224. 74 Heb “to the departed spirits” or “to the Rephaim.” The term רְפָאִים (réfa’im, “Rephaim”) refers to spirits of the dead who are inhabitants of Sheol ( 952 ; I רְפָאִים). It is used in parallelism with מֵתִים (metim, “the dead”) to refer to the departed spirits of the dead in Sheol (Ps 88:11; Isa 26:14). The Rephaim inhabit מָוֶת (mavet, “[place of] death”; Prov 2:18), שְׁאוֹל (shé’ol, “Sheol”; Job 26:5; Prov 9:18; Isa 14:9), “darkness and the land of forgetfulness” (Ps 88:14), and “the land of the Rephaim” (Isa 26:19). Scholars debate whether רְפָאִים is derived from the root (1) רָפָא (rafa’, “to heal”), meaning “the healers” or (2) רָפָה (rafah, “to be weak; to sink down”), meaning “the powerless ones” or “those who sink down (to Sheol)” ( 952 ; ). The related term occurs in Phoenician and Neo-Punic meaning “spirits of the dead” ( 282) and in Ugaritic referring to “spirits of the dead” who inhabited the underworld and were viewed as healers ( 2346; 2527). The Hebrew term is often translated “the shades” as a description of the shadowy existence of those who dwelling in Sheol who have lost their vitality (R. F. Schnell, 4:35). Used here in parallelism with מָוֶת (“[place of] death”), רְפָאִים (“the Rephaim”) probably functions as a synecdoche of inhabitants (= the departed spirits of the dead) for the place inhabited (= Sheol). The point of this line is that those who fall prey to an adulteress will end up among the departed spirits in the realm of the dead. This might mean (1) physical death: he will get himself killed by her zealous husband (e.g., Prov 5:23; 6:32–35; 7:23–27) or (2) spiritual death: he will find himself estranged from the community, isolated from the blessings of God, a moral leper, living a shadowy existence of “death” in the land of no return (W. McKane, Proverbs [], 288).
225. 75 Heb “all who go in to her will not return.”
226. 76 The phrase “reach the paths of life” is a figurative expression for experiencing joy and fullness of blessing ( 673 נָשַׂג 2.a).
227. 77 The conjunction לְמַעַן (léma’an, “so; as a result”) introduces the concluding result ( 775 מַעַן 2; מַעַן 2.c) of heeding the admonition to attain wisdom (2:1–11) and to avoid the evil men and women and their destructive ways (2:12–19).
228. 78 The noun “good” (טוֹבִים, tovim) does not function as an attributive genitive (“the good way”) because it is a plural noun and the term “way” (דֶרֶךְ, derekh) is singular. Rather it functions as a genitive of possession identifying the people who walk on this path: “the way of the good people.”
229. 79 In the light of the parallelism, the noun “righteous” (צַדִּיקִים, tsadiqim) functions as a genitive of possession rather than an attributive genitive.
230. 80 Heb “the blameless” (so , ); “the honest”; “the innocent.” The term תְּמִימִים (témimim, “the blameless”) describes those who live with integrity. They are blameless in that they live above reproach according to the requirements of the law.
231. 81 Heb “the guilty.” The term רְשָׁעִים (résha’im, “the wicked”) is from the root רָשַׁע (rasha’, “to be guilty”) and refers to those who are (1) guilty of sin: moral reprobates or (2) guilty of crime: criminals deserving punishment ( 957 רָשָׁע). This is the person who is probably not a covenant member and manifests that in the way he lives, either by sinning against God or committing criminal acts. The noun sometimes refers to guilty criminals who deserve to die (Num 16:26; 35:31; 2 Sam 4:11). Here they will be “cut off” and “torn away” from the land.
232. 82 Heb “cut off.” The verb כָּרַת (karat, “to be cut off”) indicates either that the guilty will (1) die prematurely, (2) be excommunicated from the community or (3) be separated eternally in judgment. The devoted an entire tractate ( Keritot) to this topic. The context suggests that the guilty will be “removed” from the land where the righteous dwell in security either through death or expulsion.
233. 83 The word בָּגַד (bagad) means “to act treacherously” ( 93 ; בגד). It describes those who deal treacherously, unfaithfully or deceitfully in marriage relations, matters of property or personal rights, in violating covenants, and in their words and general conduct.
234. 84 The consonantal form יסחו (yskhv) is vocalized in the as יִסְּחוּ (yissékhu, Qal imperfect 3rd person masculine plural from נָסַח, nasakh, “to tear away”) but this produces an awkward sense: “they [= the righteous in vv. 20–21] will tear away the treacherous from it” ( 650 נָסַח). Due to the parallelism, the editors suggest emending the form to יִנָּסְחוּ (yinnaskhu, Niphal imperfect 3rd person masculine plural): “the treacherous will be torn away from it.” However, points the form as יֻסְחוּ (yuskhu) which reflects an old Qal passive vocalization—probably the best solution to the problem: “the treacherous will be torn away from it.”