Heb “strange woman” (so KJV, NASB); NRSV “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 ; BDB 266 s.v.). Referring to a woman, it means adulteress or prostitute ( Prov 2:16; 5:3, 20; 7:5; 22:14; 23:33 ; see BDB 266 s.v. 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 [OTL], 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,” OTS 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.


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 BDB 649 s.v. 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 BDB 649 s.v. 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 BDB 649 s.v. 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 BDB notes that most harlots in Israel were originally chiefly foreigners by reason of their otherwise homeless condition).


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 BDB 325 s.v. 2 ; HALOT 322 s.v. 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 ).


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. sn 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.


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.”


Heb “companion” (so NAB, NASB); NIV “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 BDB 48 s.v. אַלּוּף 2). This noun follows the passive adjectival formation and so signifies one who is well-known.


Heb “of her youth.” The noun נְעוּרֶיהָ ( nÿ ’ 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.


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 TEV, CEV). The lexicons list this use of “covenant” ( בְּרִית , bÿrit ) among other referents to marriage ( Prov 2:17 ; Ezek 16:8 ; Mal 2:14 ; BDB 136 s.v. 1.5 ; HALOT 157 s.v. A.9).


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.


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” (ms noun + 3rd person feminine singular suffix) as the subject (e.g., KJV, RSV, NASB, NIV, NRSV, CEV): “her house sinks down to death.” But בֵּיתָהּ “her house” (ms 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” (GKC 425 §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 [TOTC], 62). The BHS editors attempt to resolve this syntactical problem by suggesting a conjectural emendation of MT 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 MT is supported by all the versions.


The MT reads שָׁחָה (Qal perfect 3rd person feminine singular of שׁוּחַ “to sink down”): “she sinks her house down to death.” The LXX 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 MT preserves the more difficult reading (see following note) so it is probably the original.


Heb “all who go in to her will not return.”


The conjunction לְמַעַן ( lÿma ’ an , “so; as a result”) introduces the concluding result (BDB 775 s.v. מַעַן 2; HALOT 614 s.v. 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 ).


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.”


In the light of the parallelism, the noun “righteous” ( צַדִּיקִים , tsadiqim ) functions as a genitive of possession rather than an attributive genitive.


Heb “the blameless” (so NASB, NIV); NAB “the honest”; NRSV “the innocent.” The term תְּמִימִים ( tÿmimim , “the blameless”) describes those who live with integrity. They are blameless in that they live above reproach according to the requirements of the law.


Heb “the guilty.” The term רְשָׁעִים ( rÿsha ’ 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 (BDB 957 s.v. 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.


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 Mishnah devoted an entire tractate ( m. 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.


The word בָּגַד ( bagad ) means “to act treacherously” (BDB 93 s.v.; HALOT 108 s.v. 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.


The consonantal form יסחו ( yskhv ) is vocalized in the MT as יִסְּחוּ ( yissÿkhu , 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” (BDB 650 s.v. נָסַח ). Due to the parallelism, the BHS editors suggest emending the form to יִנָּסְחוּ ( yinnaskhu , Niphal imperfect 3rd person masculine plural): “the treacherous will be torn away from it.” However, Tg. Prov 2:22 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.”


Heb “my son” (likewise in vv. 11, 21 ).


The phrase “they will provide” does not appear in the Hebrew text, but are supplied in the translation for the sake of smoothness.


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 ).


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.


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.”


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 ).


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 Lord and of men.” Tg. Prov 3:4 and Syriac Peshitta list all three words separately: “favor and good and understanding.” C. H. Toy ( Proverbs [ICC], 59) suggests emending the MT’s שֵׂכֶל־טוֹב ( sekhel-tov , “good understanding”) to שֵׁם־טוֹב ( shem-tov , “a good name”). It is also possible to take the two words as a hendiadys: the favor of good understanding, meaning, a reputation for good understanding.


Heb “man.”


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 ).


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 ).


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 Lord in every event and relies on him. To acknowledge the Lord in every event means trusting and obeying him for guidance in right conduct.


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.


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.


Heb “in your own eyes” (so NAB, NIV, NRSV); NLT “Don’t be impressed with your own wisdom.”


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 Lord and fears him (vv. 5-7 ), God will bless him (v. 8 ).


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.”


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.


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).


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 ).


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 Lord .


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.”


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 ).


Heb “the discipline of the Lord .”


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.


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 Lord is a sign of membership in the covenant community (i.e., sonship).


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.


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.


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.


Heb “the man” (also again in the following line).


The perfect tense verb may be classified as a characteristic or gnomic perfect, as the parallel imperfect tense verb suggests (see note on v. 13 b).


The imperfect tense verb may be classified as a progressive or habitual imperfect.


Heb “her profit.” The 3rd person feminine singular suffix on the noun is probably a genitive of source: “from her.”


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.


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.


Heb “her yield.” The 3rd person feminine singular suffix on the noun is probably a genitive of source: “from her.”


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).


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.


Heb “all of your desires cannot compare with her.”


Heb “your desires.” The 2nd person masculine singular suffix on the noun probably functions as subjective genitive.


Heb “length of days” (so KJV, ASV).


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.”


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.


Heb “lay hold of her.”


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 ).


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.


Or: “purpose,” “power of devising.”


Heb “and.” The vav probably denotes purpose/result.


Heb “they will be.”


The noun דַּרְכֶּךָ ( darkekha , “your way”) functions as an adverbial accusative of location: “on your way.”


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).


Heb “terror.” The verb פָּחַד ( pakhad , “terror”) describes emotion that is stronger than mere fear – it is dread.


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.


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).


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.


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.).


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 ).


Heb “or the destruction of the wicked when it comes.”


Or “the Lord will be at your side.” Assuming that the noun כֶּסֶל ( kesel ) is related to the root II כָסַל (“confidence”; BDB 492 s.v. כֶּסֶל 3), the preposition ב ( bet ) introduces the predicate noun כִּסְלֶךָ ( kislekha , “your confidence”) and functions as a beth essentiae (GKC 379 §119. i ) which emphasizes the quality or nature of the noun (BDB 88 s.v. בְּ 7; HALOT 104 s.v. בְּ 3): “the Lord will be your confidence.” However, if the noun is related to I כסל (“loins; side”; HALOT 489 s.v. I כֶּסֶל 2), the preposition ב ( bet ) would function in a locative sense: “the Lord will be at your side.” See tn on the following phrase “source of your confidence.”


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 Lord will be at your side ( latus ).” Others relate it to II כָסַל “confidence” (e.g., Job 8:14; 31:24 ; Ps 78:7 ) and take it as a metonymy (= confidence) of adjunct (= object of confidence): “the Lord will be the source [or, object ] of your confidence.”


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.


The infinitive construct with preposition ב ( bet ) introduces a temporal clause: “when….”


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. tn Heb “your hand.” The term יָדְךָ (“your hand”) functions as a synecdoche of part (= your hand) for the whole person (= you).


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).


Heb “and it is with you.” The prefixed vav introduces a circumstantial clause: “when …”


The vav ( ו ) prefixed to the pronoun introduces a disjunctive circumstantial clause: “when….”


Heb “a man.”


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).


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.).


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).


Heb “abomination of the Lord .” The term יְהוָה ( yÿhvah , “the Lord ”) functions as a genitive of respect: “abomination to the Lord .” It is loathsome or detestable to him. Things that are repugnant to the Lord are usually the most heinous of crimes and gross violations of rituals.


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.


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 Lord enjoy an intimate relationship with him ( Job 29:4 ; Ps 25:14 ; Prov 3:32 ). The perverse are repugnant to the Lord, but he takes the upright into his confidence and brings him into his intimate circle.


Heb “the curse of the Lord .” This expression features a genitive of possession or source: “the Lord ’s curse” or “a curse from the Lord.” The noun מְאֵרַה ( mÿ ’ erah , “curse”) connotes banishment or separation from the place of blessing. It is the antonym of בְּרָכָה ( bÿrakhah , “blessing”). The curse of God brings ruin and failure to crops, land in general, an individual, or the nation ( Deut 28:20 ; Mal 2:2; 3:9 ; see BDB 76 s.v. מְאֵרַה ; HALOT 541 s.v.).


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).


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).


The Hebrew is structured chiastically (AB:BA): “The curse of the Lord / is on the house of the wicked // but the home of the righteous / he blesses.” The word order in the translation is reversed for the sake of smoothness and readability.


The particle אִם (’ im , “though”) introduces a concessive clause: “though….”


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.


The prefixed vav ( ו ) introduces the apodosis to the concessive clause: “Though … yet …”


MT reads מֵרִים ( merim , “he lifts up”): singular Hiphil participle of רוּם ( rum , “to rise; to exalt”), functioning verbally with the Lord as the implied subject: “but he lifts up fools to shame.” The LXX and Vulgate reflect the plural מְרִימִים ( mÿrimim , “they exalt”) with “fools” ( כְּסִילִים , kesilim ) as the explicit subject: “but fools exalt shame.” The textual variant was caused by haplography or dittography of ים (depending on whether MT or the alternate tradition is original).


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.


Heb “sons.”


Heb “discipline.”


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.


Or “a boy with my father.”


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. 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 ).


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.”


Heb “from the words of my mouth” (so KJV, NASB, NRSV); TEV, CEV “what I say.” 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.


Heb “her”; the 3rd person feminine singular referent is personified “wisdom,” which has been specified in the translation for clarity.


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.


The term “so” does not appear in the Hebrew but is supplied in the translation for the sake of smoothness and style.


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).


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).


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.”


The verb מָגַן ( magan ) is a Piel (denominative) verb from the noun “shield.” Here it means “to bestow” (BDB 171 s.v.).


Heb “my son” (likewise in v. 20 ).


The vav prefixed to the imperfect verb follows an imperative; this volitive sequence depicts purpose/result.


Heb “and the years of life will be many for you.”


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. 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.


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.”


Heb “discipline.”


The form נִצְּרֶהָ ( nitsÿreha , from נָצַר , natsar ) has an anomalous doubled letter (see GKC 73 §20. h ).


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 .


The noun is a cognate accusative stressing that they consume wickedness.


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).


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.


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.


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.


Heb “until the day is established.” This expression refers to the coming of the full day or the time of high noon.


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.” 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.


The Hiphil form יַלִּיזוּ ( yallizu ) follows the Aramaic with gemination. The verb means “to turn aside; to depart” (intransitive Hiphil or inner causative).


Or “keep” (so KJV, NIV, NRSV and many others).


Heb “to all of his flesh.”


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 ).


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.


Heb “crookedness of mouth.”


Heb “deviousness of lips put far from you.”


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 ).


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.


Heb “path of your foot.”


The vav prefixed to the beginning of this dependent clause denotes purpose/result following the preceding imperative.


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.


Heb “your foot” (so NAB, NIV, NRSV). The term רַגְלְךָ ( raglÿkha , “your foot”) is a synecdoche of part (= foot) for the whole person (= “yourself”).


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.


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.


Heb “keep, protect, guard.”


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.”


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).


The term שְׁאוֹל ( she ’ ol , “grave”) is paralleled to “death,” so it does not refer here to the realm of the unblessed. 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.


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.


Heb “the path of life.” The noun חַיִּים ( khayyim , “of life”) functions as a genitive of direction (“leading to”).


Heb “sons.”


Heb “the words of my mouth” (so KJV, NAB, NRSV).


Heb “your way.”


Or “are sated, satisfied.”


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.


“labor, painful toil.”


The term “benefit” does not appear in the Hebrew text, but is supplied in the translation for the sake of clarity and smoothness.


Heb “at your end.”


The form is the perfect tense with the vav consecutive; it is equal to a specific future within this context. 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 ).


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.”


The vav that introduces this clause functions in an explanatory sense.


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”).


The form is the Piel plural participle of לָמַד ( lamad ) used substantivally.


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.”


Heb “I was in all evil” (cf. KJV, ASV).


The text uses the two words “congregation and assembly” to form a hendiadys, meaning the entire assembly.


The verb means “to be scattered; to be dispersed”; here the imperfect takes a deliberative nuance in a rhetorical question.


The ל ( lamed ) preposition denotes possession: “for you” = “yours.” The term לְבַדֶּךָ ( lÿvadekha ) is appositional, underscoring the possession as exclusive.


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.


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.”


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. 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.


In the interrogative clause the imperfect has a deliberative nuance.


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.”


Heb “man.”


Heb “he”; the referent (the Lord ) has been specified in the translation for clarity.


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 Lord , they become straight or right. It could be translated “weighs” since it is a denominative from the noun for “balance, scale”; the Lord weighs or examines the actions.


Heb “all his”; the referent (the person mentioned in the first half of the verse) has been specified in the translation for clarity.


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).


The word is the subject of the clause, but the pronominal suffix has no clear referent. The suffix is proleptic, referring to the wicked.


Heb “his own iniquities will capture the wicked.” The translation shifts the syntax for the sake of smoothness and readability.


The Hebrew is structured chiastically: “his own iniquities will capture the wicked, by the cords of his own sin will he be held.”


The preposition בּ ( bet ) is used in a causal sense: “because” (cf. NCV, TEV, CEV).


Heb “my son” (likewise in vv. 3, 20 ).


The conjunction “and” does not appear in the Hebrew text, but is supplied in the translation for the sake of smoothness.


Heb “struck your hands”; NIV “have struck hands in pledge”; NASB “have given a pledge.” The guarantee of a pledge was signaled by a handshake (e.g., 11:15; 17:18; 22:26 ).


Heb “stranger.” The term זוּר ( zur , “stranger”) probably refers to a neighbor who was not well-known. Alternatively, it could describe a person who is living outside the norms of convention, a moral misfit in the community. In any case, this “stranger” is a high risk in any financial arrangement.


The term “if” does not appear in this line but is implied by the parallelism. It is supplied in the translation for the sake of clarity.


The verb יָקַשׁ ( yaqash ) means “to lay a bait; to lure; to lay snares.” In the Niphal it means “to be caught by bait; to be ensnared” – here in a business entanglement.


Heb “by the words of your mouth.” The same expression occurs at the end of the following line (cf. KJV, ASV, NASB). Many English versions vary the wording slightly, presumably for stylistic reasons, to avoid redundancy (e.g., NAB, NIV, NRSV, NLT).


The syntactical construction of imperative followed by an imperative + vav consecutive denotes purpose: “in order to be delivered.” The verb means “to deliver oneself, be delivered” in the Niphal. The image is one of being snatched or plucked quickly out of some danger or trouble, in the sense of a rescue, as in a “brand snatched [Hophal stem] from the fire” ( Zech 3:2 ).


Heb “have come into the hand of your neighbor” (so NASB; cf. KJV, ASV). The idiom using the “hand” means that the individual has come under the control or the power of someone else. This particular word for hand is used to play ironically on its first occurrence in v. 1 .


In the Hitpael the verb רָפַס ( rafas ) means “to stamp oneself down” or “to humble oneself” (cf. KJV, NASB, NIV). BDB 952 s.v. Hithp suggests “become a suppliant.” G. R. Driver related it to the Akkadian cognate rapasu , “trample,” and interpreted as trampling oneself, swallowing pride, being unremitting in effort (“Some Hebrew Verbs, Nouns, and Pronouns,” JTS 30 [1929]: 374).


Heb “be bold.” The verb רָהַב ( rahav ) means “to act stormily; to act boisterously; to act arrogantly.” The idea here is a strong one: storm against (beset, importune) your neighbor. The meaning is that he should be bold and not take no for an answer. Cf. NIV “press your plea”; TEV “beg him to release you.”


Heb “do not give sleep to your eyes.” The point is to go to the neighbor and seek release from the agreement immediately (cf. NLT “Don’t rest until you do”).


Heb “from the hand.” Most translations supply “of the hunter.” The word “hand” can signify power, control; so the meaning is that of a gazelle freeing itself from a snare or a trap that a hunter set.


Heb “hand” (so KJV, NAB, NRSV). Some mss and versions have it as “trap,” which may very well represent an interpretation too.


The conjunction vav ( ו ) here has the classification of alternative, “or” (R. J. Williams, Hebrew Syntax , 71, §433).


The LXX adds a lengthy section at the end of the verse on the lesson from the bee: “Or, go to the bee and learn how diligent she is and how seriously she does her work – her products kings and private persons use for health – she is desired and respected by all – though feeble in body, by honoring wisdom she obtains distinction.” The Greek translator thought the other insect should be mentioned (see C. H. Toy, Proverbs [ICC], 124). tn Heb “its food.”


Heb “like a wayfarer” or “like a traveler” (cf. KJV). The LXX has “swiftness like a traveler.” It has also been interpreted as a “highwayman” (cf. NAB) or a “dangerous assailant.” W. McKane suggests “vagrant” ( Proverbs [OTL], 324); cf. NASB “vagabond.” Someone traveling swiftly would likely be a robber.


The Hebrew word for “armed” is probably connected to the word for “shield” and “deliver” (s.v. גָּנַן ). G. R. Driver connects it to the Arabic word for “bold; insolent,” interpreting its use here as referring to a beggar or an insolent man (“Studies in the Vocabulary of the Old Testament, IV,” JTS 33 [1933]: 38-47).


Heb “crooked” or “twisted.” This term can refer to something that is physically twisted or crooked, or something morally perverse. Cf. NAB “crooked talk”; NRSV “crooked speech.”


Heb “walks around with a perverse mouth.” The term “mouth” is a metonymy of cause, an organ of speech put for what is said. This is an individual who says perverted or twisted things.


The noun is an adverbial accusative of manner, explaining the circumstances that inform his evil plans.


The word “contention” is from the root דִּין ( din ); the noun means “strife, contention, quarrel.” The normal plural form is represented by the Qere , and the contracted form by the Kethib.


This word is a substantive that is used here as an adverbial accusative – with suddenness, at an instant.


The conjunction has the explicative use here (R. J. Williams, Hebrew Syntax , 71, §434).


Heb “his soul.”


Heb “a tongue of deception.” The genitive noun functions attributively. The term “tongue” functions as a metonymy. The term is used of false prophets who deceive ( Jer 14:14 ), and of a deceiver who betrays ( Ps 109:2 ). The Lord hates deceptive speech because it is destructive ( 26:28 ).


Heb “heart that devises plans of wickedness.” The latter term is an attributive genitive. The heart (metonymy of subject) represents the will; here it plots evil schemes. The heart is capable of evil schemes ( Gen 6:5 ); the heart that does this is deceitful ( Prov 12:20; 14:22 ).


The MT reads “make haste to run,” that is, be eager to seize the opportunity. The LXX omits “run,” that is, feet hastening to do evil. It must have appeared to the LXX translator that the verb was unnecessary; only one verb occurs in the other cola. sn The word “feet” is here a synecdoche, a part for the whole. Being the instruments of movement, they represent the swift and eager actions of the whole person to do some harm.


Heb “brothers,” although not limited to male siblings only. Cf. NRSV, CEV “in a family”; TEV “among friends.” sn These seven things the Lord hates. To discover what the Lord desires, one need only list the opposites: humility, truthful speech, preservation of life, pure thoughts, eagerness to do good, honest witnesses, and peaceful harmony. In the NT the Beatitudes present the positive opposites (). It has seven blessed things to match these seven hated things; moreover, the first contrasts with the first here (“poor in spirit” of 5:5 with “haughty eyes”), and the seventh (“peacemakers” of 5:7 ) contrasts with the seventh here (“sows dissension”).


The verbal form is the Hitpael infinitive construct with a preposition and a suffixed subjective genitive to form a temporal clause. The term הָלַךְ ( halakh ) in this verbal stem means “to go about; to go to and fro.” The use of these terms in v. 22 also alludes to Deut 6:7 .


Heb “it will guide you.” The verb is singular and the instruction is the subject.


In both of the preceding cola an infinitive construct was used for the temporal clauses; now the construction uses a perfect tense with vav ( ו ) consecutive. The verb would then be equivalent to an imperfect tense, but subordinated as a temporal clause here.


Heb “the commandment” (so KJV, NASB, NRSV).


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.


Heb “the way of life” (so KJV, NASB, NRSV); NIV, NLT “the way to life.” The noun “life” is a genitive following the construct “way.” It could be an attributive genitive modifying the kind of way/course of life that instruction provides, but it could also be objective in that the course of life followed would produce and lead to life.


The infinitive construct is epexegetical here, explaining how these teachings function as lights: “by keeping you.” This verse is the transition from the general admonition about heeding the teachings to the practical application.


The word translated “woman” is modified by רַע ( ra ’, “evil”) in the sense of violating the codes of the community and inflicting harm on others. The BHS editors propose changing it to read “strange woman” as before, but there is not support for that. Some commentaries follow the LXX and read רַע as “wife of a neighbor” (cf. NAB; also NRSV “the wife of another”; CEV “someone else’s wife”) but that seems to be only a clarification.


The word “tongue” is not in construct; the word “foreign woman” is in apposition to “smooth of tongue,” specifying whose it is. The word “smooth” then is the object of the preposition, “tongue” is the genitive of specification, and “foreign woman” in apposition.


The negated jussive gives the young person an immediate warning. The verb חָמַד ( khamad ) means “to desire,” and here in the sense of lust. The word is used in the Decalogue of Deut 5:21 for the warning against coveting. sn Lusting after someone in the heart, according to Jesus, is a sin of the same kind as the act, not just the first step toward it ( Matt 5:28 ). Playing with temptation in the heart – the seat of the will and the emotions – is only the heart reaching out after the sin.


Heb “her eyelids” (so KJV, NASB); NRSV “eyelashes”; TEV “flirting eyes”). This term is a synecdoche of part (eyelids) for the whole (eyes) or a metonymy of association for painted eyes and the luring glances that are the symptoms of seduction (e.g., 2 Kgs 9:30 ). The term “alluring” is not in the Hebrew text, but is supplied in the translation for the sake of clarification.


The word בְעַד ( bÿ ’ ad ) may be taken either as “on account of” (= by means of a) prostitute (cf. ASV, NASB), or “for the price of” a prostitute (cf. NAB). Most expositors take the first reading, though that use of the preposition is unattested, and then must supply “one is brought to.” The verse would then say that going to a prostitute can bring a man to poverty, but going to another man’s wife can lead to death. If the second view were taken, it would mean that one had a smaller price than the other. It is not indicating that one is preferable to the other; both are to be avoided.


Heb “the wife of a man.”


These two lines might be an example of synthetic parallelism, that is, “A, what’s more B.” The A-line describes the detrimental moral effect of a man going to a professional prostitute; the B-line heightens this and describes the far worse effect – moral and mortal! – of a man committing adultery with another man’s wife. When a man goes to a prostitute, he lowers himself to become nothing more than a “meal ticket” to sustain the life of that woman; however, when a man commits adultery, he places his very life in jeopardy – the rage of the husband could very well kill him.


The Qal imperfect (with the interrogative) here has a potential nuance – “Is it possible to do this?” The sentence is obviously a rhetorical question making an affirmation that it is not possible.


Heb “snatch up fire into his bosom.”


The second colon begins with the vav ( ו ) disjunctive on the noun, indicating a disjunctive clause; here it is a circumstantial clause.


The particle indicates that this is another rhetorical question like that in v. 27 .


Heb “thus is the one.”


Heb “who goes in to” (so NAB, NASB). The Hebrew verb בּוֹא ( bo ’, “to go in; to enter”) is used throughout scripture as a euphemism for the act of sexual intercourse. Cf. NIV, NRSV, NLT “who sleeps with”; NCV “have sexual relations with.”


Heb “anyone who touches her will not.”


Heb “will be exempt from”; NASB, NLT “will not go unpunished.”


The verb is יִנָּקֶה ( yinnaqeh ), the Niphal imperfect from נָקָה ( naqah , “to be empty; to be clean”). From it we get the adjectives “clean,” “free from guilt,” “innocent.” The Niphal has the meanings (1) “to be cleaned out” (of a plundered city; e.g., Isa 3:26 ), (2) “to be clean; to be free from guilt; to be innocent” ( Ps 19:14 ), (3) “to be free; to be exempt from punishment” [here], and (4) “to be free; to be exempt from obligation” ( Gen 24:8 ).


Heb “they do not despise.”


Heb “himself” or “his life.” Since the word נֶפֶשׁ ( nefesh , traditionally “soul”) refers to the whole person, body and soul, and since it has a basic idea of the bundle of appetites that make up a person, the use here for satisfying his hunger is appropriate.


The term “yet” is supplied in the translation.


Heb “is found out.” The perfect tense with the vav ( ו ) consecutive is equivalent to the imperfect nuances. Here it introduces either a conditional or a temporal clause before the imperfect.


The imperfect tense has an obligatory nuance. The verb in the Piel means “to repay; to make restitution; to recompense”; cf. NCV, TEV, CEV “must pay back.”


This final clause in the section is somewhat cryptic. The guilty thief must pay back sevenfold what he stole, even if it means he must use the substance of his whole house. The verb functions as an imperfect of possibility: “he might even give.”


Heb “heart.” The term “heart” is used as a metonymy of association for discernment, wisdom, good sense. Cf. NAB “is a fool”; NIV “lacks judgment”; NCV, NRSV “has no sense.”


Heb “soul.” The noun נֶפֶשׁ ( nefesh , “soul”) functions as a metonymy of association for “life” (BDB 659 s.v. 3 .c).


Heb “He will receive a wound and contempt.”


The word “kindles” was supplied in the translation; both “rage” and “jealousy” have meanings connected to heat.


Heb “a man’s.”


The verb חָמַל ( khamal ) means “to show mercy; to show compassion; to show pity,” usually with the outcome of sparing or delivering someone. The idea here is that the husband will not spare the guilty man any of the punishment (cf. NRSV “he shows no restraint”).


Heb “lift up the face of,” meaning “regard.”


The word rendered “compensation” is כֹּפֶר ( cofer ); it is essentially a ransom price, a sum to be paid to deliver another from debt, bondage, or crime. The husband cannot accept payment as a ransom for a life, since what has happened cannot be undone so easily.


BDB 1005 s.v. שֹׁחַד suggests that this term means “hush money” or “bribe” (cf. NIV, NRSV, NLT). C. H. Toy takes it as legal compensation ( Proverbs [ICC], 142).


Heb “my son.”


Before v. 2 the LXX inserts: “My son, fear the Lord and you will be strong, and besides him, fear no other.” Although this addition has the precedent of 3:7 and 9 and harmonizes with 14:26 , it does not fit here; the advice is to listen to the teacher.


The construction of an imperative with the vav ( ו ) of sequence after another imperative denotes a logical sequence of purpose or result: “that you may live,” or “and you will live.”


The term “obey” does not appear in the Hebrew text, but is implied by the parallelism; it is supplied for the sake of clarity and smoothness. Some English versions, in light of the second line of v. 1 , supply “guard” (e.g., NIV, NCV, NLT).


Heb “the little man in your eye.” Traditionally this Hebrew idiom is translated into English as “the apple of your eye” (so KJV, NAB, NIV, NRSV); a more contemporary rendering would be “as your most prized possession.” The word for “man” has the diminutive ending on it. It refers to the pupil, where the object focused on – a man – is reflected in miniature. The point is that the teaching must be the central focus of the disciple’s vision and attention.


Heb “fingers” (so KJV and many other English versions). In light of Deut 6:8 , “fingers” appears to be a metonymy for the lower part of the arm.


The infinitive construct with the preposition shows the purpose of associating closely with wisdom: Wisdom will obviate temptations, the greatest being the sexual urge.


Heb “strange” (so KJV, ASV).


Heb “strange woman.” This can be interpreted as a “wayward wife” (so NIV) or an “unfaithful wife” (so NCV). As discussed earlier, the designations “strange woman” and “foreign woman” could refer to Israelites who stood outside the community in their lawlessness and loose morals – an adulteress or wayward woman. H. Ringgren and W. Zimmerli, however, suggest that she is also a promoter of a pagan cult, but that is not entirely convincing ( Spruche/Prediger [ATD], 19).


The term “you” does not appear in the Hebrew text, but is supplied in the translation for the sake of smoothness.


Heb “sons.”


Heb “lad” or “youth.”


Heb “heart.” sn This young man who lacked wisdom is one of the simpletons, lacking keen judgment, one void of common sense (cf. NAB, NASB, NRSV, NLT) or understanding (cf. KJV, ASV). He is young, inexperienced, featherbrained (so D. Kidner, Proverbs [TOTC], 75).


The verb צָעַד ( tsa ’ ad ) means “to step; to march.” It suggests that the youth was intentionally making his way to her house. The verb is the imperfect tense; it stresses continual action parallel to the active participle that began the verse, but within a context that is past time.


Heb “way of her house.” This expression uses an adverbial accusative of location, telling where he was marching along. The term “house” is the genitive of location, giving the goal.


Heb “in the evening of the day.”


Heb “in the middle of the night, and dark”; KJV “in the black and dark night”; NRSV “at the time of night and darkness.”


The particle וְהִנֵּה ( vÿhinneh ) introduces a dramatic sense of the immediate to the narrative; it has a deictic force, “and look! – there was a woman,” or “all of a sudden this woman….”


Heb “with the garment of a prostitute.” The noun שִׁית ( shith , “garment”) is an adverbial accusative specifying the appearance of the woman. The words “she was” are supplied in the translation to make a complete English sentence.


Heb “kept secret of heart”; cf. ASV, NRSV “wily of heart.” The verbal form is the passive participle from נָצַר ( natsar ) in construct. C. H. Toy lists the suggestions of the commentators: false, malicious, secret, subtle, excited, hypocritical ( Proverbs [ICC], 149). The LXX has “causes the hearts of the young men to fly away.” The verb means “to guard; to watch; to keep”; to be guarded of heart means to be wily, to have secret intent – she has locked up her plans and gives nothing away (e.g., Isaiah 48:6 as well). Interestingly enough, this contrasts with her attire which gives everything away.


Heb “her feet.” This is a synecdoche, a part for the whole; the point is that she never stays home, but is out and about all the time.


Heb “dwell” or “settle”; NAB “her feet cannot rest.”


The repetition of the noun “time, step,” usually translated “now, this time,” signifies here “at one time…at another time” (BDB 822 s.v. פַּעַם 3.e).


Heb “she makes bold her face.” The Hiphil perfect of עָזַז (’ azar , “to be strong”) means she has an impudent face (cf. KJV, NAB, NRSV), a bold or brazen expression (cf. NASB, NIV, NLT).


Heb “with me.”


Heb “to look diligently for your face.”


Heb “with spreads.” The sentence begins with the cognate accusative: “with spreads I have spread my bed.” The construction enhances the idea – she has covered her bed.


The feminine noun means “dark-hued stuffs” (BDB 310 s.v. חֲטֻבוֹת ). The form is a passive participle from a supposed root II חָטַב ( khatav ), which in Arabic means to be of a turbid, dusky color mixed with yellowish red. Its Aramaic cognate means “variegated”; cf. NAB “with brocaded cloths of Egyptian linen.” BDB’s translation of this colon is unsatifactory: “with dark hued stuffs of yarn from Egypt.”


The form נִרְוֶה ( nirveh ) is the plural cohortative; following the imperative “come” the form expresses the hortatory “let’s.” The verb means “to be saturated; to drink one’s fill,” and can at times mean “to be intoxicated with.”


Heb “loves.” The word דּוֹד ( dod ) means physical love or lovemaking. It is found frequently in the Song of Solomon for the loved one, the beloved. Here the form (literally, “loves”) is used in reference to multiple acts of sexual intercourse, as the phrase “until morning” suggests.


The form is the Hitpael cohortative of עָלַס (’ alas ), which means “to rejoice.” Cf. NIV “let’s enjoy ourselves.”


Heb “the man.” The LXX interpreted it as “my husband,” taking the article to be used as a possessive. Many English versions do the same.


Heb “in his house.”


Heb “in his hand.”


Heb “he will come back at.”


Heb “new moon.” Judging from the fact that the husband took a purse of money and was staying away until the next full moon, the woman implies that they would be safe in their escapade. If v. 9 and v. 20 are any clue, he could be gone for about two weeks – until the moon is full again.


Heb “she turned him aside.” This expression means that she persuaded him. This section now begins the description of the capitulation, for the flattering speech is finished.


Heb “smooth of her lips”; cf. NAB “smooth lips”; NASB “flattering lips.” The term “lips” is a metonymy of cause representing what she says.


The verb means “to impel; to thrust; to banish,” but in this stem in this context “to compel; to force” into some action. The imperfect tense has the nuance of progressive imperfect to parallel the characteristic perfect of the first colon.


The participle with “suddenly” gives a more vivid picture, almost as if to say “there he goes.”


The present translation follows R. B. Y. Scott ( Proverbs, Ecclesiastes [AB], 64). This third colon of the verse would usually be rendered, “fetters to the chastening of a fool” (KJV, ASV, and NASB are all similar). But there is no support that עֶכֶס (’ ekhes ) means “fetters.” It appears in Isaiah 3:16 as “anklets.” The parallelism here suggests that some animal imagery is required. Thus the ancient versions have “as a dog to the bonds.”


The expression that it is “for/about/over his life” means that it could cost him his life (e.g., Num 16:38 ). Alternatively, the line could refer to moral corruption and social disgrace rather than physical death – but this would not rule out physical death too.


The literal translation “sons” works well here in view of the warning. Cf. KJV, NAB, NRSV “children.”


Heb “the words of my mouth.”


Heb “she has caused to fall.”


Heb “numerous” (so NAB, NASB, NRSV, NLT) or “countless.”


The noun “Sheol” in parallelism to “the chambers of death” probably means the grave. The noun is a genitive of location, indicating the goal of the road(s). Her house is not the grave; it is, however, the sure way to it. sn Her house is the way to the grave. The young man’s life is not destroyed in one instant; it is taken from him gradually as he enters into a course of life that will leave him as another victim of the wages of sin. The point of the warning is to prevent such a course from starting. Sin can certainly be forgiven, but the more involvement in this matter the greater the alienation from the healthy community.


Heb “head.” The word רֹאשׁ ( ro ’ sh , “head”) refers to the highest area or most important place in the elevated area. The contrast with chapter is striking. There the wayward woman lurked at the corners in the street at night; here wisdom is at the highest point in the open places in view of all.


Heb “at the house of the paths.” The “house” is not literal here, but refers to where the paths meet (cf. ASV, NIV), that is, the “crossroads” (so NAB, NRSV, NLT).


Heb “at the mouth of.”


The cry is a very loud ringing cry that could not be missed. The term רָנַן ( ranan ) means “to give a ringing cry.” It is often only a shrill sound that might come with a victory in battle, but its use in the psalms for praise shows that it also can have clear verbal content, as it does here. For wisdom to stand in the street and give such a ringing cry would mean that it could be heard by all. It was a proclamation.


Heb “men.” Although it might be argued in light of the preceding material that males would be particularly addressed by wisdom here, the following material indicates a more universal appeal. Cf. TEV, NLT “to all of you.”


The verb “calls” does not appear in the Hebrew text, but is supplied in the translation for the sake of style.


Heb “sons of man.” Cf. NAB “the children of men”; NCV, NLT “all people”; NRSV “all that live.”


The imperative of בִּין ( bin ) means “to understand; to discern.” The call is for the simple to understand what wisdom is, not just to gain it.


Heb “heart.” The noun לֵב ( lev , “heart”) often functions metonymically for wisdom, understanding, discernment.


Heb “noble” or “princely.” Wisdom begins the first motivation by claiming to speak noble things, that is, excellent things.


Heb “opening of my lips” (so KJV, NASB). The noun “lips” is a metonymy of cause, with the organ of speech put for what is said.


Heb “roof of the mouth.” This expression is a metonymy of cause for the activity of speaking.


The word “truth” ( אֱמֶת , ’ emet ) is derived from the verbal root אָמַן (’ aman ) which means “to support.” There are a number of derived nouns that have the sense of reliability: “pillars,” “master craftsman,” “nurse,” “guardian.” Modifiers related to this group of words includes things like “faithful,” “surely,” “truly” ( amen ). In the derived stems the verb develops various nuances: The Niphal has the meanings of “reliable, faithful, sure, steadfast,” and the Hiphil has the meaning “believe” (i.e., consider something dependable). The noun “truth” means what is reliable or dependable, firm or sure.


Heb “wickedness is an abomination to my lips” (so KJV, NASB, NRSV).


The phrase could be rendered with an understood ellipsis: “all the words of my mouth [are said] in righteousness”; or the preposition could be interpreted as a beth essentiae : “all the words of my mouth are righteousness.”


Heb “front of.” Describing the sayings as “right in front” means they are open, obvious, and clear, as opposed to words that might be twisted or perverse. The parallel word “upright” means “straight, smooth, right.” Wisdom’s teachings are in plain view and intelligible for those who find knowledge.


Heb “discipline.” The term refers to instruction that trains with discipline (e.g., Prov 1:2 ).


Heb “and not” (so KJV, NASB); NAB “in preference to.”


The verb יִשְׁווּ ( yishvu , from שָׁוָה , shavah ) can be rendered “are not comparable” or in a potential nuance “cannot be compared” with her.


The noun is “shrewdness,” i.e., the right use of knowledge in special cases (see also the discussion in 1:4 ); cf. NLT “good judgment.” The word in this sentence is an adverbial accusative of specification.


This verb form is an imperfect, whereas the verb in the first colon was a perfect tense. The perfect should be classified as a gnomic perfect, and this form a habitual imperfect, because both verbs describe the nature of wisdom.


The verb שָׂנֵא ( sane ’) means “to hate.” In this sentence it functions nominally as the predicate. Fearing the Lord is hating evil. sn The verb translated “hate” has the basic idea of rejecting something spontaneously. For example, “Jacob have I loved, but Esau have I hated” ( Mal 1:2 b, 3a). It frequently has the idea of disliking or loathing (as English does), but almost always with an additional aspect of rejection. To “hate evil” is not only to dislike it, but to reject it and have nothing to do with it.


Since both גֵּאָה ( ge ’ ah , “pride”) and גָּאוֹן ( ga ’ on , “arrogance; pride”) are both from the same verbal root גָּאָה ( ga ’ ah , “to rise up”), they should here be interpreted as one idea, forming a nominal hendiadys: “arrogant pride.”


Heb “and a mouth of perverse things.” The word “mouth” is a metonymy of cause for what is said; and the noun תַהְפֻּכוֹת ( tahpukhot , “perverse things”) means destructive things (the related verb is used for the overthrowing of Sodom).


In the second half of v. 14 instead of אֲנִי (’ ani ) the editors propose reading simply לִי ( li ) as the renderings in the LXX, Latin, and Syriac suggest. Then, in place of the לִי that comes in the same colon, read וְלִי ( vÿli ). While the MT is a difficult reading, it can be translated as it is. It would be difficult to know exactly what the ancient versions were reading, because their translations could have been derived from either text. They represent an effort to smooth out the text. tn Heb “To me [belong] counsel and sound wisdom.” The second colon in the verse has: “I, understanding, to me and might.” sn In vv. 14-17 the pronouns come first and should receive greater prominence – although it is not always easy to do this with English.


The verb רָזַן ( razan ) means “to be weighty; to be judicious; to be commanding.” It only occurs in the Qal active participle in the plural as a substantive, meaning “potentates; rulers” (e.g., Ps 1:1-3 ). Cf. KJV, ASV “princes”; NAB “lawgivers.”


The term “and” does not appear in the Hebrew text, but is supplied in the translation for the sake of smoothness and readability.


Many of the MT mss read “sovereigns [princes], all the judges of the earth.” The LXX has “sovereigns…rule the earth.” But the MT manuscript in the text has “judges of righteousness.” C. H. Toy suggests that the Hebrew here has assimilated Psalm 148:11 in its construction ( Proverbs [ICC], 167). The expression “judges of the earth” is what one would expect, but the more difficult and unexpected reading, the one scribes might change, would be “judges of righteousness.” If that reading stands, then it would probably be interpreted as using an attributive genitive.


The two synonyms, “than gold, than fine gold” probably form a hendiadys here to express “the very finest gold.”


The infinitive construct expressing the purpose of the preceding “walk” in the way of righteousness. These verses say that wisdom is always on the way of righteousness for the purposes of bestowing the same to those who find her. If sin is involved, then wisdom has not been followed.


The Piel imperfect continues the verbal idea that the infinitive began in the parallel colon even though it does not have the vav on the form.


The LXX adds at the end of this verse: “If I declare to you the things of daily occurrence, I will remember to recount the things of old.”


There are two roots קָנָה ( qanah ) in Hebrew, one meaning “to possess,” and the other meaning “to create.” The earlier English versions did not know of the second root, but suspected in certain places that a meaning like that was necessary (e.g., Gen 4:1; 14:19 ; Deut 32:6 ). Ugaritic confirmed that it was indeed another root. The older versions have the translation “possess” because otherwise it sounds like God lacked wisdom and therefore created it at the beginning. They wanted to avoid saying that wisdom was not eternal. Arius liked the idea of Christ as the wisdom of God and so chose the translation “create.” Athanasius translated it, “constituted me as the head of creation.” The verb occurs twelve times in Proverbs with the meaning of “to acquire”; but the Greek and the Syriac versions have the meaning “create.” Although the idea is that wisdom existed before creation, the parallel ideas in these verses (“appointed,” “given birth”) argue for the translation of “create” or “establish” (R. N. Whybray, “ Proverbs 8:22-31 and Its Supposed Prototypes,” VT 15 [1965]: 504-14; and W. A. Irwin, “Where Will Wisdom Be Found?” JBL 80 [1961]: 133-42).


Verbs of creation often involve double accusatives; here the double accusative involves the person (i.e., wisdom) and an abstract noun in construct ( IBHS 174-75 §10.2.3c).


Heb “his way” (so KJV, NASB). The word “way” is an idiom (implied comparison) for the actions of God. sn The claim of wisdom in this passage is that she was foundational to all that God would do.


The first parallel verb is נִסַּכְתִּי ( nissakhti ), “I was appointed.” It is not a common word; it occurs here and in Ps 2:6 for the coronation of the king. It means “installed, set.”


The verb “existed” does not appear in the Hebrew text, but has been supplied in the translation in the light of the context.


The third parallel verb is חוֹלָלְתִּי ( kholalti ), “I was given birth.” Some (e.g., KJV, NAB, NASB, NRSV) translate it “brought forth” – not in the sense of being presented, but in the sense of being “begotten, given birth to.” Here is the strongest support for the translation of קָנָה ( qanah ) as “created” in v. 22 . The verb is not literal; it continues the perspective of the personification.


Heb “made heavy.”


Heb “open places.”


Here רֹאשׁ ( ro ’ sh ) means “beginning” with reference to time (BDB 911 s.v. 4 .b).


To form a better parallel some commentators read this infinitive בַּעֲזוֹז ( ba ’ azoz ), “when [they] grew strong,” as a Piel causative, “when he made firm, fixed fast” (cf. NIV “fixed securely”; NLT “established”). But the following verse (“should not pass over”) implies the meaning “grew strong” here.


Heb “his mouth.”


The verb form is a preterite with vav consecutive, although it has not been apocopated. It provides the concluding statement for the temporal clauses as well as the parallel to v. 27 .


Critical to the interpretation of this line is the meaning of אָמוֹן (’ amon ). Several suggestions have been made: “master craftsman” (cf. ASV, NASB, NIV, NRSV), “nursing child” (cf. NCV), “foster father.” R. B. Y. Scott chooses “faithful” – a binding or living link (“Wisdom in Creation: The ‘Amon of Proverbs 8:30 ,” VT 10 [1960]: 213-23). The image of a child is consistent with the previous figure of being “given birth to” (vv. 24, 25 ). However, “craftsman” has the most support (LXX, Vulgate, Syriac, Tg . Prov 8:30 , Song 7:1 ; Jer 52:15 ; also P. W. Skehan, “Structures in Poems on Wisdom: and Sirach 24,” CBQ 41 [1979]: 365-79).


The word is a plural of intensification for “delight”; it describes wisdom as the object of delight. The LXX has the suffix; the Hebrew does not.


The two words are synonymous in general and so could be taken to express a superlative idea – the “whole world” (cf. NIV, NCV). But תֵּבֵל ( tevel ) also means the inhabited world, and so the construct may be interpreted as a partitive genitive.


Heb “and my delights” [were] with/in.”


Heb “the sons of man.”


Heb “sons.”


Heb “discipline.”


The construction uses two imperatives joined with the vav ( ו ); this is a volitive sequence in which result or consequence is being expressed.


Heb “the man.”


The form לִשְׁקֹד ( lishqod ) is the infinitive construct serving epexegetically in the sentence. It explains how the person will listen to wisdom.


Heb “keeping” or “guarding.”


Heb “at the posts of my doors” (so KJV, ASV).


The Kethib reads plurals: “those who find me are finders of life”; this is reflected in the LXX and Syriac. But the Qere is singular: “whoever finds me finds life.” The Qere is generally favored as the original reading in such cases as these.


The preterite with vav ( ו ) consecutive carries the same nuance as the perfect tense that came before it, setting out the timeless principle.


Heb “the one sinning [against] me.” The verb חָטָא ( khata ’, “to sin”) forms a contrast with “find” in the previous verse, and so has its basic meaning of “failing to find, miss.” So it is talking about the one who misses wisdom, as opposed to the one who finds it.


The Qal active participle functions verbally here. The word stresses both social and physical harm and violence. sn Brings harm. Whoever tries to live without wisdom is inviting all kinds of disaster into his life.


Heb “his soul.”


The basic idea of the verb שָׂנֵא ( sane ’, “to hate”) is that of rejection. Its antonym is also used in the line, “love,” which has the idea of choosing. So not choosing (i.e., hating) wisdom amounts to choosing (i.e., loving) death.


Heb “she has killed her killing.” Cf. KJV “hath killed her beasts”; NAB “has dressed her meat”; NASB “has prepared her food.”


The text uses two synonymous terms in construct to express the superlative degree.


Heb “lacking of heart she says to him.” The pronominal suffix is a resumptive pronoun, meaning, “she says to the lacking of heart.”


Heb “him.”


Heb “heart”; cf. NIV “to those who lack judgment.”


The construction features a cognate accusative (verb and noun from same root). The preposition בּ ( bet ) has the partitive use “some” (GKC 380 §119. m ).


The final verb actually stands in a relative clause although the relative pronoun is not present; it modifies “wine.” sn The expressions “eat” and “drink” carry the implied comparison forward; they mean that the simple are to appropriate the teachings of wisdom.


There are two ways to take this word: either as “fools” or as “foolish ways.” The spelling for “foolishness” in v. 13 differs from this spelling, and so some have taken that as an indicator that this should be “fools.” But this could still be an abstract plural here as in 1:22 . Either the message is to forsake fools (i.e., bad company; cf. KJV, TEV) or forsake foolishness (cf. NAB, NASB, NIV, NCV, NRSV, NLT).


The two imperatives are joined with vav; this is a volitive sequence in which result or consequence is expressed.


The verb means “go straight, go on, advance” or “go straight on in the way of understanding” (BDB 80 s.v. אָשַׁר ).


The active participle יֹסֵר ( yoser ) describes one who tries to correct by means of instruction and discipline; it is paralleled by the Hiphil participle which refers to someone who rebukes or reproves another. Anyone trying this on these types of people would be inviting trouble.


Heb “receives for himself.”


The word means “dishonor” or “disgrace.” It is paralleled with מוּמוֹ ( mumo ), translated “abuse.” The latter term means “blemish,” although some would emend the text to read “reproach.” The MT is figurative but not impossible to interpret: Whoever tries to rebuke a wicked person will receive only insults and perhaps physical attack.


The verb “receives” is supplied in the translation for the sake of clarity and smoothness.


In view of the expected response for reproof, the text now uses a negated jussive to advise against the attempt. This is paralleled antithetically by the imperative in the second colon. This imperative is in an understood conditional clause: “if you reprove a wise person.”


Heb “lest he hate you.” The particle פֶּן ( pen , “lest”) expresses fear or precaution (R. J. Williams, Hebrew Syntax , 79, §476). The antonyms “love” and “hate” suggest that the latter means “reject” and the former means “choosing and embracing.”


The noun “instruction” does not appear in the Hebrew text, but is supplied in the translation.


The Hiphil verb normally means “to cause to know, make known”; but here the context suggests “to teach” (so many English versions).


The term “his” does not appear in the Hebrew text, but is supplied for the sake of smoothness and clarity.


Heb “fear of the Lord .”


Heb “knowledge of the Holy One” (so ASV, NAB, NASB, NIV, NRSV).


The word is in the plural in the Hebrew (literally “holy ones”; KJV “the holy”). It was translated “holy men” in Tg. Prov 9:10 . But it probably was meant to signify the majestic nature of the Lord . As J. H. Greenstone says, he is “all-holy” ( Proverbs , 94). This is an example of the plural of majesty, one of the honorific uses of the plural (see IBHS 122-23 §7.4.3b).


The preposition בּ ( bet ) here may have the causal sense (R. J. Williams, Hebrew Syntax , 45, §247), although it could also be means (Williams, 44, §243).


The verb וְיוֹסִיפוּ ( vÿyosifu ) is the Hiphil imperfect, third masculine plural; but because there is no expressed subject the verb may be taken as a passive.


The text simply has the preposition לְ ( lamed ) with a suffix; but this will be the use of the preposition classified as “interest,” either for advantage or disadvantage (R. J. Williams, Hebrew Syntax , 48-49, §271).


The perfect tense is here in a conditional clause because of the conjunction following the first colon of the verse that begins with “if.” The perfect tense then lays down the antithetical condition – “if you mock,” or “if you are a mocker.”


The use of the imperfect tense here could be the simple future tense (cf. NASB, NRSV “you…will bear it”), but the obligatory nuance is more appropriate – “you must bear it.” These words anticipate James’ warnings that the words we speak will haunt us through life (e.g., James 3:1-12 ).


The LXX has an addition: “Forsake folly, that you may reign forever; and seek discretion and direct understanding in knowledge.”


Heb “a woman of foolishness.” This could be translated as “foolish woman,” taking the genitive as attributive (cf. KJV, ASV, NRSV). But in view of the contrast with the personification of wisdom, this word probably also represents a personification and so can be taken as a genitive of apposition, the woman who is folly, or “the woman, Folly” (cf. NIV). For clarity and stylistic reasons the word “called” has been supplied in the translation.


The meaning of the word comes close to “riotous.” W. McKane describes her as restless and rootless ( Proverbs [OTL], 366).


The noun means “foolishness” (cf. KJV “simple”; NAB “inane”). Here it could be classified as a metonymy of adjunct, or as a predictive apposition (when a substantive is used in place of a noun; see R. J. Williams, Hebrew Syntax , 15, §67).


,” JTS 4 [1953]: 23-24).


The text of v. 13 has been difficult for translators. The MT has, “The foolish woman is boisterous, simplicity, and knows not what.” The LXX reads, “A foolish and impudent woman comes to lack a morsel, she who knows not shame.” The Syriac has, “a woman lacking in discretion, seductive.” Tg . Prov 9:13 translates it, “a foolish woman and a gadabout, ignorant, and she knows not good.” The Vulgate has, “a woman foolish and noisy, and full of wiles, and knowing nothing at all.”


The infinitive construct “calling out” functions epexegetically in the sentence, explaining how the previous action was accomplished.


The term “her” does not appear in the Hebrew text, but is supplied for the sake of clarity and smoothness.


The noun is a genitive of location after the construct participle. Its parallel word is also an adverbial accusative of location.


The participle modifies the participle in the first colon. To describe the passers-by in this context as those “who go straight” means that they are quiet and unwary.


This expression is almost identical to v. 4 , with the exception of the addition of conjunctions in the second colon: “and the lacking of understanding and she says to him.” The parallel is deliberate, of course, showing the competing appeals for those passing by.


Heb “bread of secrecies.” It could mean “bread [eaten in] secret places,” a genitive of location; or it could mean “bread [gained through] secrets,” a genitive of source, the secrecies being metonymical for theft. The latter makes a better parallelism in this verse, for bread (= sexually immoral behavior) gained secretly would be like stolen water.


Heb “he does not know.”


The LXX adds to the end of v. 18 : “But turn away, linger not in the place, neither set your eye on her: for thus will you go through alien water; but abstain from alien water, drink not from an alien fountain, that you may live long, that years of life may be added to you.” sn The text has “in the depths of Sheol” ( בְּעִמְקֵי שְׁאוֹל , bÿ ’ imqe shÿ ’ ol ). The parallelism stresses that those who turn to this way of life are ignorant and doomed. It may signal a literal death lying ahead in the not too distant future, but it is more likely an analogy. The point is that the life of folly, a life of undisciplined, immoral, riotous living, runs counter to God’s appeal for wisdom and leads to ruin. That is the broad way that leads to destruction.


Heb “son.”


The imperfect tense describes progressive or habitual action, translated here with an English present tense. These fit the nature of proverbs which are general maxims, and not necessarily absolutes or universal truths. One may normally expect to find what the proverb notes, and one should live according to its instructions in the light of those expectations; but one should not be surprised if from time to time there is an exception. The fact that there may be an exception does not diminish the need to live by the sayings.


Heb “treasures of wickedness” (so KJV, ASV); NASB “Ill-gotten gains”; TEV “Wealth that you get by dishonesty.”


Heb “death.” This could refer to literal death, but it is probably figurative here for mortal danger or ruin.


Heb “does not allow…to go hungry.” The expression “The Lord does not allow the appetite of the righteous to go hungry” is an example of tapeinosis – a figurative expression stated in the negative to emphasize the positive: The Lord satisfies the appetite of the righteous.


The term נֶפֶשׁ ( nefesh ) means “soul” but its root meaning is “throat” and it has a broad range of meanings; here it denotes “appetite” (BDB 660 s.v. 5 .a; see, e.g., Pss 63:6; 107:9 ; Prov 27:7 ; Isa 56:11; 58:10 ; Jer 50:19 ; Ezek 7:19 ). The term could denote “desire” (BDB 660 s.v. 6 .a) which would include the inner urge for success. By contrast, the wicked live unfulfilled lives – as far as spiritual values are concerned.


Heb “thrusts away” (cf. ASV, NASB); NLT “refuses to satisfy.” The verb הָדַף ( hadaf ) means “to thrust away; to push; to drive,” either to depose or reject (BDB 213 s.v.).


This verse contrasts the “appetite” of the righteous with the “craving” of the wicked. This word הַוַּה ( havvah , “craving”) means “desire” often in a bad sense, as ‘the desire of the wicked,” which could not be wholesome ( Ps 52:9 ).


Heb “a palm of slackness.” The genitive noun רְמִיָּה ( remiyyah , “slackness”) functions as an attributive adjective: “a slack palm” (BDB 941 s.v.). The term כַף ( khaf , “palm”) is a synecdoche of part (= palm) for the whole person (= one who works with his hands). The hand is emphasized because it is the instrument of physical labor. The “slack hand” is contrasted with the “diligent hand.” A slack hand refers to a lazy worker or careless work that such hands produce. See N. C. Habel, “Wisdom, Wealth, and Poverty Paradigms in the Book of Proverbs,” BiBh 14 (1988): 28-49.


The MT reads רָאשׁ ( ra ’ sh , “poor”) which is the plene spelling of רָשׁ ( rash , “poor [person]”; HALOT 1229-30 s.v. רֵישׁ ). Both Tg . Prov 10:4 and LXX reflect an alternate vocalization רִישׁ ( rish , “poverty”) which is from the same root, and essentially means the same thing. tn Heb “causes poverty.” The expression is literally, “the palm of slackness causes poverty.”


Heb “but the hand of the diligent” (so KJV, NAB, NASB, NRSV). The genitive noun חָרוּצִים ( kharutsim , “diligence”) functions as an attributive adjective: “a diligent hand.” The noun חָרוּצִים ( kharutsim ) uses the plural form because the plural is often used for abstract moral qualities. The term יָד ( yad , “hand”) is a synecdoche of part (= “hand”) for the whole person (= “the one who works with his hands”). The hand is emphasized because it is the instrument of physical labor.


Heb “makes rich” (so NASB, NRSV). The Hiphil verb is used in a causative sense; literally, “the hand of the diligent makes rich.”


The direct object “crops” does not appear in the Hebrew but is implied by the verb; it is supplied in the translation for the sake of smoothness.


Heb “prudent.” The term מַשְׂכִּיל ( maskil ) refers to a wise and so successful person. He seizes the opportunity, knowing the importance of the season.


The phrase “to himself” does not appear in the Hebrew text, but is supplied for the sake of clarity. Another option is “to his father.”


Heb “the mouth.” The term פֶּה ( peh , “mouth”) functions as a metonymy of cause for speech.


Heb “covers.” Behind the speech of the wicked is aggressive violence (W. McKane, Proverbs [OTL], 422).


The syntax of this line is ambiguous. The translation takes “the mouth of the wicked” as the nominative subject and “violence” as the accusative direct object; however, the subject might be “violence,” hence: “violence covers the mouth of the wicked” (cf. KJV, ASV, NIV).


Heb “name.” The term “name” often functions as a metonymy of association for reputation (BDB 1028 s.v. שֵׁם 2.b).


The editors of BHS suggest a reading “will be cursed” to make a better parallelism, but the reading of the MT is more striking as a metaphor. sn To say the wicked’s name will rot means that the name will be obliterated from memory ( Exod 17:14 ; Deut 25:19 ), leaving only a bad memory for a while.


Heb “the wise of heart” (so NASB, NRSV). The genitive noun לֵב ( lev , “heart”) functions as an attributive adjective: “the wise heart.” The term לֵב functions as a synecdoche of part (= heart) for the whole person (= person). The heart is emphasized because it is the seat of wisdom (BDB 524 s.v. 3 .b).


Heb “commandments.”


Heb “fool of lips.” 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). This person talks foolishness; he is too busy talking to pay attention to instruction.


The Niphal verb לָבַט ( lavat ) means “to be thrust down [or, away]”; that is, “to be ruined; to fall” or “to stumble” (e.g., Hos 4:14 ). The fool who refuses to listen to advice – but abides by his own standards which he freely expresses – will suffer the predicaments that he creates.


Heb “he who walks.” The idiom is used widely in both OT and NT for conduct, behavior, or lifestyle.


Heb “walks.”


Heb “he who perverts his ways” (so NASB); NIV “who takes crooked paths” (NLT similar). The Piel participle מְעַקֵּשׁ ( mÿ ’ aqqesh ) means “make crooked; twisted; perverse.” It is stronger than simply taking crooked paths; it refers to perverting the ways. The one who is devious will not get away with it.


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.


Heb “the eye.”


Heb “gives.”


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.


Heb “mouth.” The word “mouth” is metonymy of cause, representing what the righteous say and teach.


Heb “a fountain of life is the mouth of the righteous” (NAB similar). The subject (“a fountain of life”) and the predicate (“the mouth of the righteous”) in the Hebrew text are reversed in the present translation (as in most English versions) for the sake of clarity and smoothness. The idea of this metaphor, “the fountain of life,” may come from Ps 36:9 (e.g., also Prov 13:14; 14:27; 16:22 ). What the righteous say is beneficial to life or life-giving. Their words are life-giving but the words of the wicked are violent. See R. B. Y. Scott, “Wise and Foolish, Righteous and Wicked,” VT 29 (1972): 145-65.


The syntax of this line is ambiguous. The translation takes “the mouth of the wicked” as the nominative subject and “violence” as the accusative direct object; however, the subject might be “violence,” hence: “violence covers the mouth of the wicked.”


Heb “on the lips” (so NAB, NASB, NRSV). The term “lips” is a metonymy of cause for the words spoken by the lips.


Heb “the one who is discerning.” The term “discerning” describes someone who is critically perceptive and has understanding. He can be relied on to say things that are wise.


Heb “the one lacking of heart.” The noun לֵב ( lev , “heart”) functions as a genitive of specification: “lacking in respect to heart.” The term לֵב functions in a figurative sense (metonymy of association) for wisdom because the heart is viewed as the seat of common sense (BDB 524 s.v. 3 .a).


Heb “a rod is for the back of the one lacking heart.” The term שֵׁבֶט ( shevet , “rod”) functions figuratively: synecdoche of specific (= rod of discipline) for general (= discipline in general). The term גֵו ( gev , “back”) is a synecdoche of part (= back) for the whole (= person as a whole). The back is emphasized because it was the object of physical corporeal discipline. This proverb is not limited in its application to physical corporeal punishment because the consequences of foolishness may come in many forms, physical corporeal discipline being only one form.


Heb “wise men.”


Heb “the mouth of foolishness”; cf. NRSV, NLT “the babbling of a fool.” The term פֶּה ( peh , “mouth”) functions as a metonymy of cause for speech. The genitive אֶוִיל (’ evil , “foolishness”) functions as an attributive adjective: “a foolish mouth” = foolish speech.


Heb “near destruction.” The words of the fool that are uttered without wise forethought may invite imminent ruin (e.g., James 3:13-18 ). See also Ptah-hotep and Amenemope in ANET 414 and 423.


Heb “is.” This expression, “a rich man’s wealth is his strong city,” is a metaphor. The comparative particle “like” is supplied in the translation for the sake of clarity and smoothness.


Heb “a city of his strength.” The genitive עֹז (’ oz , “strength”) functions as an attributive genitive: “strong city” = “fortified city.” This phrase is a metaphor; wealth protects its possessions against adversity like a fortified city. Such wealth must be attained by diligence and righteous means (e.g., 13:8; 18:23; 22:7 ).


Heb “the ruin of the poor.” The term דַּלִּים ( dalim , “of the poor”) functions as an objective genitive. Poverty leads to the ruin of the poor. The term “ruin” includes the shambles in which the person lives. This provides no security but only the fear of ruin. This proverb is an observation on life.


Heb “is their poverty.”


Heb “recompense” (so NAB); NASB, NIV “wages.” The noun פְּעֻלַּה ( pÿ ’ ullah ) has a two-fold range of meanings: (1) “work; deed” and (2) “reward; recompense” (BDB 821 s.v.). There is a clear correlation between a person’s conduct and its consequences. Rewards are determined by moral choices. What one receives in life depends on the use of gifts and a righteous character.


Heb “the recompense of the righteous.”