translation_id: net-engnet

book_id: PRO

label: NET study note

text: 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).


text: 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.


text: 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.


text: 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.


text: 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 ).


text: 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.


text: 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).


text: Heb “their sleep is robbed/seized”; these expressions are metonymical for their restlessness in plotting evil.


text: 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).


text: The simile describes ignorance or spiritual blindness, sinfulness, calamity, despair.


text: The words “eyes” and “heart” are metonymies of subject representing the faculties of each. Cf. CEV “think about it all.”


text: 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.


text: 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.


text: 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.