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Proverbs 2:7-22
New American Standard Bible
Proverbs 2:7-22
New American Standard Bible
7 He stores up sound wisdom for the upright;
He is a (A)shield to those who walk in integrity,
8 Guarding the paths of justice,
And He (B)watches over the way of His godly ones.
9 Then you will discern (C)righteousness, justice,
And integrity, and every (D)good path.
10 For (E)wisdom will enter your heart,
And (F)knowledge will be delightful to your soul;
11 Discretion will (G)watch over you,
Understanding will guard you,
12 To (H)rescue you from the way of evil,
From a person who speaks (I)perverse things;
13 From those who (J)leave the paths of uprightness
To walk in the (K)ways of darkness;
14 Who (L)delight in doing evil
And rejoice in the perversity of evil;
15 Whose paths are (M)crooked,
And who are devious in their ways;
16 To (N)rescue you from the strange woman,
From the (O)foreign woman who flatters with her words,
17 Who leaves the (P)companion of her youth
And forgets the (Q)covenant of her God;
18 For (R)her house sinks down to death,
And her tracks lead to the [a]dead;
19 None (S)who go to her return,
Nor do they reach the (T)paths of life.
20 So you will (U)walk in the way of good people
And keep to the (V)paths of the righteous.
21 For (W)the upright will live in the land,
And (X)the blameless will remain in it;
22 But (Y)the wicked will be eliminated from the land,
And (Z)the treacherous will be (AA)torn away from it.
Footnotes
- Proverbs 2:18 Lit departed spirits
Proverbs 2:7-22
New English Translation
Proverbs 2:7-22
New English Translation
7 He stores up[a] effective counsel[b] for the upright,[c]
and is like[d] a shield[e] for those who live[f] with integrity,[g]
8 to guard[h] the paths of the righteous[i]
and to protect[j] the way of his pious ones.[k]
9 Then you will understand[l] righteousness and justice
and equity—every[m] good[n] way.[o]
10 For wisdom will enter your heart,[p]
and moral knowledge[q] will be attractive[r] to you.[s]
11 Discretion[t] will protect you,[u]
understanding will guard you,
12 to deliver[v] you from the way of the wicked,[w]
from those[x] speaking perversity,[y]
13 who leave[z] the upright[aa] paths
to walk on the dark[ab] ways,
14 who delight[ac] in doing[ad] evil,[ae]
they rejoice in perverse evil;[af]
15 whose paths[ag] are morally crooked,[ah]
and who are devious[ai] in their ways;
16 to deliver you[aj] from the adulterous woman,[ak]
from the loose woman[al] who has flattered[am] you with her words;[an]
17 who leaves[ao] the husband[ap] from her younger days,[aq]
and has ignored[ar] her marriage covenant[as] made before God.[at]
18 For she has set[au] her house by death,
and her paths by the place of the departed spirits.[av]
19 None who go in to her will return,[aw]
nor will they reach the paths of life.[ax]
20 So[ay] you will walk in the way of good people,[az]
and will keep on the paths of the righteous.[ba]
21 For the upright will reside in the land,
and those with integrity[bb] will remain in it,
22 but the wicked[bc] will be removed[bd] from the land,
and the treacherous[be] will be torn away[bf] from it.
Footnotes
- Proverbs 2:7 tc The form is a Kethib/Qere reading, reflecting confusion between י (yod) and ו (vav). The Kethib וְצָפַן (vetsafan; Qal perfect with vav consecutive) is supported by the Syriac (but not by the LXX, contra the notes in BHS). The Qere יִצְפֹּן (yitspon; Qal imperfect) is supported by the LXX, the Aramaic Targum of Prov 2:7 (the Aramaic translations of the Hebrew scriptures were called Targums), and Latin Vulgate. Internal evidence favors the imperfect. As in v. 6a, this Qal imperfect functions as a habitual imperfect, or general present.sn The verbal root צָפַן (tsafan, “to store up; to treasure up”) is repeated in 2:1 and 2:7. In 2:1 it is the responsibility of man to “store up” wisdom, but in 2:7 it is God who “stores up” wisdom for the wise person who seeks him.
- Proverbs 2:7 tn The noun תּוּשִׁיָּה (tushiyyah) has a two-fold range of meanings: (1) “sound wisdom” (so KJV, NRSV); “effective counsel” and (2) result (metonymy of effect): “abiding success” (BDB 444 s.v.; W. L. Holladay, Concise Hebrew and Aramaic Lexicon, 388; cf. NIV “victory”). It refers to competent wisdom and its resultant ability to achieve moral success (W. McKane, Proverbs [OTL], 80).
- Proverbs 2:7 sn The Hebrew word translated “upright” (יָשָׁר, yashar) is one of the terms used for the righteous. It points to the right conduct of the believer—that which is right or pleasing in the eyes of God. It stresses that the life of the individual is upright, straightforward, and just. It is paralleled with “those who walk in integrity.”
- Proverbs 2:7 tn The comparative “like” does not appear in the Hebrew text, but is implied by the metaphor; it is supplied in the translation for the sake of clarity.
- Proverbs 2:7 tn The word can be taken as in apposition explaining the subject of the first colon—the Lord is a shield, the Lord stores up. The word then is a metaphor for the protection afforded by the Lord.
- Proverbs 2:7 tn Heb “walk.” The verb “to walk” (הָלַךְ, halakh) is an idiom (based upon hypocatastasis: implied comparison) for habitual manner of life (BDB 234 s.v. 3.e).
- Proverbs 2:7 tn Heb “those who walk of integrity.” The noun תֹם (tom, “integrity”) functions as a genitive of manner.
- Proverbs 2:8 tn The infinitive construct לִנְצֹר (lintsor, “to guard”) designates the purpose of the Lord giving “effective counsel” and being a “shield” to the upright. The verb נָצַר (natsar, “to guard”) has a broad range of meanings: (1) to watch over, guard or protect a vineyard from theft (Prov 27:18); (2) to guard one’s lips or heart from evil (Prov 4:23; 13:3); (3) to protect a person from moral or physical danger (Prov 2:8, 11; 4:6; 13:6; 20:28; 22:12; 24:12) and (4) to guard with fidelity = to observe commands, law or covenant (Prov 3:1, 21; 4:13; 5:2; 6:20; 28:7; see BDB 665-66 s.v.). Here God guards the way of the just, that is, the course and conduct of life from the influence of evil.
- Proverbs 2:8 tn Heb “paths of righteousness.” The word “righteousness” is a possessive genitive, signifying the ways that the righteous take.
- Proverbs 2:8 tn The imperfect tense verb יִשְׁמֹר (yishmor, “to protect”) continues the syntactical nuance of the preceding infinitive construct of purpose.
- Proverbs 2:8 tc The Kethib is the singular noun with third person masculine singular suffix חֲסִידוֹ (khasido) “his pious one.” The Qere reads the plural noun with third person masculine singular suffix חֲסִידָיו (khasidayv) “his pious ones.” The LXX εὐλαβουμένων αὐτόν (eulaboumenōn auton) supports the Qere reading.tn The noun חֶסֶד (khesed, “the pious”) describes those who show “covenantal faithful love” or “loyal love” to God and his people. The description of the righteous by this term indicates their active participation in the covenant, for which God has promised his protection.
- Proverbs 2:9 tn Heb “discern.” See preceding note on בִּין (bin) in 2:5.
- Proverbs 2:9 tn The phrase “every good way” functions appositionally to the preceding triad of righteous attributes, further explaining and defining them.
- Proverbs 2:9 tn Heb “every way of good.” The term טוֹב (tov, “good”) functions as an attributive genitive: “good way.”
- Proverbs 2:9 tn Heb “track”; KJV, NIV, NRSV “path.” The noun מַעְגַּל (maʿgal) is used (1) literally of “wagon-wheel track; firm path” and (2) figuratively (as a metaphor) to describe the course of life (Pss 17:5; 23:3; 140:6; Prov 2:9, 15, 18; 4:11, 26; 5:6, 21; Isa 26:7; 59:8; see BDB 722-23 s.v. 2; KBL 2:609). It is related to the feminine noun עֲגָלָה (ʿagalah, “cart”) and the verb עָגַל (ʿagal) “to be round” (Qal) and “to roll” (Niphal). As a wagon-wheel cuts a deep track in a much traversed dirt road, so a person falls into routines and habits that reveal his moral character. In Proverbs the “paths” of the righteous are characterized by uprightness and integrity.
- Proverbs 2:10 tn The noun לֵב (lev, “heart”) functions as a metonymy of association for “mind” and “thoughts” (BDB 524 s.v. 3). It represents the center of the inner life where the volition and emotions join to bring about actions. It is used here in parallelism with נֶפֶשׁ (nefesh, “soul”), for which see note.
- Proverbs 2:10 tn Heb “knowledge.” For the noun דַּעַת (daʿat), see the note on 1:7.
- Proverbs 2:10 tn Heb “pleasant.” The verb יִנְעָם (yinʿam, “to be pleasant”) describes what is attractive. It is used of being physically attracted to one’s lover (Song 7:7) or to a close friendship (2 Sam 1:26). Here wisdom becomes attractive to the righteous, that is, the righteous desires to acquire it.
- Proverbs 2:10 tn Heb “your soul.” The term נַפְשְׁךָ (nafshekha, “your soul”) functions as a synecdoche of part (= soul) for the whole person (= you); see BDB 660 s.v. 4.a.2. It also might function as a metonymy of association for emotions and passions (BDB 660 s.v. 6) or mental cognition (BDB 660 s.v. 7).
- Proverbs 2:11 tn The word מְזִמָּה (mezimmah, “discretion”) is the ability to know the best course of action for achieving one’s goal. It is knowledge and understanding with a purpose. This kind of knowledge enables one to make the right choices that will protect him from blunders and their consequences (cf. NLT “wise planning”; CEV “sound judgment”).
- Proverbs 2:11 tn Heb “will watch over you.”
- Proverbs 2:12 tn The Hiphil infinitive construct of נָצַל (natsal, “to deliver”) expresses the purpose of understanding right conduct: to protect a person from the wicked. The verb נָצַל (natsal) means “to save; to deliver; to rescue,” as in snatching away prey from an animal, rescuing from enemies, plucking a brand from the fire, retrieving property, or the like. Here it portrays rescue from the course of action of the wicked.
- Proverbs 2:12 tn The term “wicked” (רַע, raʿ) means “bad, harmful, painful.” Rather than referring to the abstract concept of “wickedness” in general, the term probably refers to wicked people because of the parallelism with “those speaking perversity.”
- Proverbs 2:12 tn Heb “man.” The singular noun אִישׁ (ʾish, “man”) here will be further defined in vv. 13-15 with plural forms (verbs, nouns and suffixes). So the singular functions in a collective sense which is rendered in a plural sense in the translation for the sake of clarification and smoothness.
- Proverbs 2:12 tn Heb “perversities.” The plural form of תַּהְפֻּכוֹת (tahpukhot) may denote a plurality of number (“perverse things”) or intensification: “awful perversity.” As here, it often refers to perverse speech (Prov 8:13; 10:31, 32; 23:33). It is related to the noun הֶפֶךְ (hefekh, “that which is contrary, perverse”) which refers to what is contrary to morality (Isa 29:16; Ezek 16:34; BDB 246 s.v. הֶפֶךְ). The related verb הָפַךְ (hafakh, “to turn; to overturn”) is used (1) literally of turning things over, e.g., tipping over a bowl (2 Kgs 21:13) and turning over bread-cakes (Judg 7:13; Hos 7:8) and (2) figuratively of perverting things so that they are morally upside down, so to speak (Jer 23:36). These people speak what is contrary to morality, wisdom, sense, logic or the truth.
- Proverbs 2:13 tn The articular plural active participle functions as attributive adjective for אִישׁ (ʾish, “man”) in v. 12b, indicating that אִישׁ (“man”) is collective.
- Proverbs 2:13 tn Heb “paths of uprightness.” The noun יָשָׁר (yashar, “uprightness; straightness”) is an attributive genitive. The moral life is described in Proverbs as the smooth, straight way (2:13; 4:11). The wicked abandon the clear straight path for an evil, crooked, uncertain path.
- Proverbs 2:13 tn Heb “ways of darkness.” Darkness is often metaphorical for sinfulness, ignorance, or oppression. Their way of life lacks spiritual illumination.
- Proverbs 2:14 tn The articular plural active participle functions as the second attributive adjective for אִישׁ (ʾish, “man”) in v. 12b.
- Proverbs 2:14 tn The Qal infinitive construct is the complementary use of the form, expressing the direct object of the participle.
- Proverbs 2:14 tn Or “harm.”
- Proverbs 2:14 tn Heb “the perversities of evil.” The structure combines a plural noun in construct with a singular adjective. The most typical options for understanding this construction would be “evil perversity” (plural for abstract concept with attributive genitive) or “the perversities of an evil man.” Possibly it could mean “the perverse aspects of evil.”
- Proverbs 2:15 tn The noun in this relative clause is an accusative of specification: The evil people are twisted with respect to their paths/conduct.
- Proverbs 2:15 tn Heb “crooked.” The adjective עִקֵּשׁ (ʿiqqesh, “crooked; twisted”) uses the morphological pattern of adjectives that depict permanent bodily defects, e.g., blindness, lameness. Their actions are morally defective and, apart from repentance, are permanently crooked and twisted.
- Proverbs 2:15 tn The Niphal participle of לוּז (luz, “devious; crooked”) describes conduct that is morally deceptive, crafty, and cunning (Isa 30:12).
- Proverbs 2:16 sn The same term, לְהַצִּילְךָ (lehatsilekha, “to deliver you”), introduces twin purposes in vv. 12 and 16 of deliverance from the evil man and the wicked woman. Four poetic lines elaborate each: vv. 12-15 the evil man, vv. 16-19 the evil woman.
- Proverbs 2:16 tn 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.
- Proverbs 2:16 tn Heb “alien woman.” The adjective נָכְרִי (nokhri, “foreign; alien”) may refer to people who are non-Israelite, ethnically foreign, or someone who is unknown or unfamiliar, although an Israelite (see BDB 649 s.v.) It is perhaps used 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; 23:27; see BDB 649 s.v. 2). Or perhaps the terms characterizing her as a stranger are chosen to underscore the danger of being naively taken in by someone unknown.
- Proverbs 2:16 tn Heb “has made smooth.” The Hiphil of II חָלַק (khalaq, “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).sn As the perfect verb of a dynamic root, the verb reports what she has done not what she is doing (the way the participle in 2:12 describes the men speaking). While it is likely true that she would regularly flatter every man who crossed her path, we are given the picture of the young man carrying on his mind what she has said to him. Part of succumbing to temptation often involves becoming narrowly focused on something potentially pleasurable and blocking out the consequences. Compare Eve in Genesis 3. The man has been flattered—how will he let that sit in his mind?
- Proverbs 2:16 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.
- Proverbs 2:17 tn Or “the husband-abandoner.” The construction is the active participle of עָזַב (ʿazav) with the article, serving as an attributive adjective. The verb means “to forsake; to leave; to abandon.” Presumably this woman left her husband for good some time ago in the past. Understanding the participle as a label continues to assign the character to her. By comparison God is called the Maker of the earth (Isa 45:18), using the participle יֹצֵר (yotser). The label persists even though creation was in the past.
- Proverbs 2:17 tn Heb “companion” (so NAB, NASB); NIV “partner.” The term אַלּוּף (ʾalluf, “companion”) is from the root אָלַף (ʾalaf, “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.
- Proverbs 2:17 tn Heb “of her youth.” The noun נְעוּרֶיהָ (neʿureha, “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.
- Proverbs 2:17 tn The verb שָׁכַח (shakhakh) is often translated “forget” but can also mean to “ignore” or “neglect.” Rather than being unable to remember that she entered into a covenant, she has dismissed its relevance. The form is a Hebrew perfect and the perfect in English captures this well. She made a past decision to ignore the covenant, a condition which continues. The vowel pointing of pausal forms of the Qal perfect of this verb usually has an i-class vowel (tsere), suggesting the root may be stative, which would allow a past or present tense translation, “she ignores.”
- Proverbs 2:17 tn 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, berit) 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).
- Proverbs 2:17 tn 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.
- Proverbs 2:18 tc The MT reads שָׁחָה (shakhah) from שׁוּחַ (shuakh) or the biform שָׁחַח (shakhakh): “she sinks down to death her house.” However most English versions take בֵּיתָהּ (betah) “her house” (masculine singular noun with third person feminine singular suffix) as the subject (e.g., KJV, RSV, NASB, NIV, NRSV, CEV): “her house sinks down to death.” The LXX reflects שָׁתָה (shatah) from שִׁית (shit): “She has placed 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, which is often to be preferred. The question is whether the reading is too difficult because the syntax is unworkable. The MT and LXX both read the verb as Qal perfect third person feminine singular. Contextually the subject would be the “loose woman” of 2:16-17. But the MT’s reading from שׁוּחַ (“to sink down”) does not expect a direct object, leaving no role for the masculine noun “house.” 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). However the verb also has to operate in the next line where the verb is understood again though the technique of ellipsis and double duty. The parallelism should expect the same role for “her paths” as for “her house.” But this is unworkable for the second half of the line. Further the picture of “sinking down” in English may be misleading. The Arabic cognate may suggest sinking into the ground, but the Akkadian cognate suggests “crumbling” (of a building) or “wasting away” (of health). The Hebrew root שָׁחַח (shakhakh) seems to mean “crouch down” elsewhere (e.g. Job 38:40; Ps 10:10). The BHS editors attempt to resolve this syntactical problem by suggesting a conjectural emendation of MT בֵּיתָהּ (betah “her house”) to the feminine singular noun נְתִיבָתָהּ (netivatah, “her path”) which appears in the plural in 7:25 (though they cite 7:27), to recover a feminine subject for the verb: “her path sinks down to death.” This would solve the problem of subject-verb agreement, but may not resolve whether this verb can really be modified by the prepositional phrase “to death.” It also seems problematic to propose a difficult conjectural emendation for the sake of keeping a syntactically difficult text. Most of the versions follow the MT, trying to make the picture of “sinking down to death” work. However the LXX reading is simple to explain textually (confusion of two similar looking letters) and restores reasonable syntax, although the preposition אֶל (ʾel) is more typical of another verb meaning “to set, to place,” שִׂים (sim).
- Proverbs 2:18 tn Heb “to the departed spirits” or “to the Rephaim.” The term רְפָאִים (refaʿim, “Rephaim”) refers to spirits of the dead who are inhabitants of Sheol (BDB 952 s.v.; HALOT 1274-75 s.v. I רְפָאִים). It is used in parallelism with מֵתִים (metim, “the dead”) to refer to the departed spirits of the dead in Sheol (Ps 88:11; Isa 26:14). The Rephaim inhabit מָוֶת (mavet, “[place of] death”; Prov 2:18), שְׁאוֹל (sheʾol, “Sheol”; Job 26:5; Prov 9:18; Isa 14:9), “darkness and the land of forgetfulness” (Ps 88:14), and “the land of the Rephaim” (Isa 26:19). Scholars debate whether רְפָאִים is derived from the root (1) רָפָא (rafaʾ, “to heal”), meaning “the healers” or (2) רָפָה (rafah, “to be weak; to sink down”), meaning “the powerless ones” or “those who sink down (to Sheol)” (BDB 952 s.v.; HALOT 1274-75 s.v.). The related term occurs in Phoenician and Neo-Punic meaning “spirits of the dead” (DISO 282) and in Ugaritic referring to “spirits of the dead” who inhabited the underworld and were viewed as healers (UT 2346; WUS 2527). The Hebrew term is often translated “the shades” as a description of the shadowy existence of those who dwelling in Sheol who have lost their vitality (R. F. Schnell, IDB 4:35). Used here in parallelism with מָוֶת (“[place of] death”), רְפָאִים (“the Rephaim”) probably functions as a synecdoche of inhabitants (= the departed spirits of the dead) for the place inhabited (= Sheol). The point of this line is that those who fall prey to an adulteress will end up among the departed spirits in the realm of the dead. This might mean (1) physical death: he will get himself killed by her zealous husband (e.g., Prov 5:23; 6:32-35; 7:23-27) or (2) spiritual death: he will find himself estranged from the community, isolated from the blessings of God, a moral leper, living a shadowy existence of “death” in the land of no return (W. McKane, Proverbs [OTL], 288).
- Proverbs 2:19 tn Heb “all who go in to her will not return.”
- Proverbs 2:19 sn The phrase “reach the paths of life” is a figurative expression for experiencing joy and fullness of blessing (BDB 673 s.v. נָשַׂג 2.a).
- Proverbs 2:20 tn The conjunction לְמַעַן (lemaʿan, “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).
- Proverbs 2:20 tn 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.”
- Proverbs 2:20 tn In the light of the parallelism, the noun “righteous” (צַדִּיקִים, tsaddiqim) functions as a genitive of possession rather than an attributive genitive.
- Proverbs 2:21 tn Heb “the blameless” (so NASB, NIV); NAB “the honest”; NRSV “the innocent.” The term תְּמִימִים (temimim, “the blameless”) describes those who live with integrity. They are blameless in that they live above reproach according to the requirements of the law.
- Proverbs 2:22 tn Heb “the guilty.” The term רְשָׁעִים (reshaʿim, “the wicked”) is from the root רָשַׁע (rashaʿ, “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.
- Proverbs 2:22 tn 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.
- Proverbs 2:22 tn 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.
- Proverbs 2:22 tn The consonantal form יסחו (yskhv) is vocalized in the MT as יִסְּחוּ (yissekhu, Qal imperfect third 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 (yinnasekhu, Niphal imperfect third 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.”
Proverbs 6:20-24
New American Standard Bible
Proverbs 6:20-24
New American Standard Bible
20 (A)My son, comply with the commandment of your father,
And do not ignore the [a]teaching of your mother;
21 (B)Bind them continually on your heart;
Tie them around your neck.
22 When you (C)walk, [b]they will guide you;
When you sleep, [c]they will watch over you;
And when you awake, [d]they will talk to you.
23 For (D)the commandment is a lamp and the [e]teaching is light;
And rebukes for discipline are the way of life
24 To (E)keep you from the evil woman,
From the smooth tongue of the foreign woman.
Footnotes
- Proverbs 6:20 Or law
- Proverbs 6:22 Lit she
- Proverbs 6:22 Lit she
- Proverbs 6:22 Lit she
- Proverbs 6:23 Or law
Proverbs 6:20-24
New English Translation
Proverbs 6:20-24
New English Translation
20 My child,[a] guard the commands of your father
and do not forsake the instruction of your mother.
21 Bind them[b] on your heart[c] continually;
fasten them around your neck.
22 When you walk about,[d] they[e] will guide you;
when you lie down, they will watch over you;
when you wake up,[f] they will talk[g] to you.
23 For the commandments[h] are like[i] a lamp,[j]
instruction is like a light,
and rebukes of discipline are like[k] the road leading to life,[l]
24 by keeping[m] you from the evil woman,[n]
from the smooth tongue of[o] the loose woman.[p]
Footnotes
- Proverbs 6:20 tn The text again has “my son.” In this passage perhaps “son” would be the most fitting because of the warning against the adulterous woman. However, since even in this particular folly the temptation works both ways, the general address to either young men or women is retained. Similar warnings would apply to daughters to be warned of smooth-talking, seductive men.
- Proverbs 6:21 sn The figures used here are hypocatastases (implied comparisons). There may also be an allusion to Deut 6 where the people were told to bind the law on their foreheads and arms. The point here is that the disciple will never be without these instructions. See further, P. W. Skehan, Studies in Israelite Poetry and Wisdom (CBQMS), 1-8.
- Proverbs 6:21 sn The Hebrew word לֵב (lev) “heart” includes the mind. Hebrew does not separate “heart knowledge” and “head knowledge.” While “heart” may convey a deep commitment, the “mind” is crucial to considering and adopting the instruction. To have the instruction “on your mind” is critical to the deliberate talking to oneself needed to conform to the instruction, to meditating on it and assimilating it into one’s world view.
- Proverbs 6:22 tn 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.
- Proverbs 6:22 tn Heb “it will guide you.” The verb is singular and the instruction is the subject.
- Proverbs 6:22 tn Heb “Then you will wake up. It (the instruction) will talk to you.” 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 verb “wake up” is consecutive to “lie down [to sleep].” But it is also the circumstance for the following verb “will talk,” so it is has been subordinated here as a temporal clause.
- Proverbs 6:22 sn The meaning of the verb שִׂיחַ (siakh) has been understood variously as meditating, considering, whispering, or talking (in praise or complaint); cf. TEV, NLT “advise you.” The picture here is that the person has been so dedicated to the instruction that it is the first thing that comes to mind upon waking. The words of instruction “bound on the mind/heart” in 6:21 become, in today’s terminology, the words of one’s self-talk.
- Proverbs 6:23 tn Heb “the commandment” (so KJV, NASB, NRSV).
- Proverbs 6:23 tn The comparative “like” does not appear in the Hebrew text, but is implied by the metaphor; it is supplied in the translation for the sake of clarity.
- Proverbs 6:23 sn The terms “lamp,” “light,” and “way” are all metaphors. The positive teachings and commandments will illumine or reveal to the disciple the way to life; the disciplinary correctives will provide guidance into fullness of life.
- Proverbs 6:23 tn The comparative “like” does not appear in the Hebrew text, but is implied by the metaphor; it is supplied in the translation for the sake of clarity.
- Proverbs 6:23 tn 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.
- Proverbs 6:24 tn 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.
- Proverbs 6:24 tc The word translated “woman” is modified by רַע (raʿ, “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.
- Proverbs 6:24 tn 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.
- Proverbs 6:24 sn The description of the woman as a “strange woman” and now a “loose [Heb “foreign”] 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 an Israelite.
Proverbs 7:1-5
New American Standard Bible
Proverbs 7:1-5
New American Standard Bible
The Lures of the Prostitute
7 My son, (A)keep my words
And treasure my commandments within you.
2 (B)Keep my commandments and live,
And my [a]teaching (C)as the [b]apple of your eye.
3 (D)Bind them on your fingers;
(E)Write them on the tablet of your heart.
4 Say to wisdom, “You are my sister,”
And call understanding your intimate friend,
5 So that they may keep you from an [c]adulteress,
From the foreigner who flatters with her words.
Footnotes
- Proverbs 7:2 Or law
- Proverbs 7:2 Lit pupil
- Proverbs 7:5 Lit strange woman
Proverbs 7:1-5
New English Translation
Proverbs 7:1-5
New English Translation
Admonition to Avoid the Wiles of the Adulteress[a]
7 My child,[b] devote yourself to my words
and store up my commands inside yourself.[c]
2 Keep my commands[d] so that you may live,[e]
and obey[f] my instruction as your most prized possession.[g]
3 Bind them on your forearm;[h]
write them on the tablet of your heart.[i]
4 Say to wisdom, “You are my sister,”[j]
and call understanding a close relative,
5 so that they may keep you from the adulterous woman,[k]
from the loose woman[l] who has flattered[m] you[n] with her words.
Footnotes
- Proverbs 7:1 sn The chapter begins with the important teaching of the father (1-5), then it focuses on the seduction: first the victim (6-9), then the temptress (10-12), then the persuasion (13-20), and the capitulation (21-23); the chapter concludes with the deadly results of adultery (24-27).
- Proverbs 7:1 tn The text again has “my son.” In this passage perhaps “son” would be the most fitting because of the warning against the adulterous woman. However, since even in this particular folly the temptation works both ways, the general address to either young men or women is retained. Similar warnings would apply to daughters to be warned of smooth-talking, seductive men.
- Proverbs 7:1 tn Heb “store up with yourself.” Most translations either use “store” (NIV, NRSV) or “treasure” (NASB, ESV, NKJV) and “with you” (ESV, NRSV, KJV) or “within you” (NIV, NASB, NKJV). BDB 860 s.v. צָפַן Qal.1 suggests that “within you” means “in your own keeping.” HALOT 1049 s.v. describes the verb as “to keep in one’s heart.” NIDOTTE 837 s.v. צָפַן says the verb “takes on the technical meaning of memorizing the commandments of God.” The instructions are to have these lessons stored up inside so that you can draw on them in need.sn The idea here is to study to be prepared. It is the opposite of the idea of getting in a difficult situation and then looking for something in the Bible to apply to your life. This verse is about applying your life to biblical wisdom and being prepared for situations that may come your way.
- Proverbs 7:2 tc 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.
- Proverbs 7:2 tn 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.”
- Proverbs 7:2 tn 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).
- Proverbs 7:2 tn The Hebrew phrase refers to the pupil of the eye, perhaps by the idiom “the little man in [the] eye.” The term אִישׁוֹן (ʾishon, “pupil”) appears to be a diminutive from אִישׁ (ʾish, “man”). The saying may have arisen because the pupil will make a small reflection of the person looking into another’s eyes. Because of the importance of protecting the eye from harm, the “pupil” of the eye “has the idea of something precious that was to be guarded jealously” (NIDOTTE 386 s.v. אִישׁוֹן). 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 point is that the teaching must be the central focus of the disciple’s vision and attention.
- Proverbs 7:3 tn 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 or for the hands.
- Proverbs 7:3 sn This is an allusion to Deut 6:8. Binding the teachings on the fingers and writing them on the tablets here are implied comparisons for preserving the teaching in memory so that it can be recalled and used with ease.
- Proverbs 7:4 sn The metaphor is meant to signify that the disciple will be closely related to and familiar with wisdom and understanding, as close as to a sibling. Wisdom will be personified in the next two chapters, and so referring to it as a sister in this chapter certainly prepares for that personification.
- Proverbs 7:5 tn Heb “strange” (so KJV, ASV). See the note at 2:16, which is identical to this verse, except for using a synonym for the beginning verb.
- Proverbs 7:5 tn 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).
- Proverbs 7:5 tn The Hiphil of חָלַק (khalaq, “to be smooth/slippery”) means “to use smooth words,” that is, to flatter (Pss 5:10; 36:3; Prov 2:16; 28:23; 29:5). The seductive speech of the temptress is as sweet as honey and smooth as oil (5:3).sn As the perfect verb of a dynamic root, the verb reports what she has done. She probably flatters every man who crosses her path, but this advice is given to the young man who would have on his mind what she has said to him. Part of succumbing to temptation often involves becoming narrowly focused on something perceived as pleasurable and blocking out any thought of the consequences. (Compare Eve in Gen 3.) The sage goes on to tell a story in order to make the trap and the consequences vivid.
- Proverbs 7:5 tn The term “you” does not appear in the Hebrew text, but is supplied in the translation for the sake of smoothness.
Proverbs 10:19
New American Standard Bible
Proverbs 10:19
New American Standard Bible
19 When there are (A)many words, wrongdoing is unavoidable,
But (B)one who restrains his lips is wise.
Proverbs 10:19
New English Translation
Proverbs 10:19
New English Translation
19 When words abound, transgression is inevitable,[a]
but the one who restrains[b] his words[c] is wise.
Footnotes
- Proverbs 10:19 tn Heb “does not cease.” It is impossible to avoid sinning in an abundance of words—sooner or later one is bound to say something wrong.
- Proverbs 10:19 tn Or “holds his lips under control.” The verb חָשַׂךְ (khasakh) means “to withhold; to restrain; to hold in check” (BDB 362 s.v.). The related Arabic term is used in reference to placing a piece of wood in the mouth of a goat to prevent it from sucking (HALOT 359 s.v. חשׂךְ).
- Proverbs 10:19 tn Heb “his lips” (so KJV, NAB, NASB); NIV “his tongue.” The term “lips” is a metonymy of cause for speech.
Proverbs 14:3
New American Standard Bible
Proverbs 14:3
New American Standard Bible
3 In the mouth of the foolish is a rod for his back,
But (A)the lips of the wise will protect them.
Proverbs 14:3
New English Translation
Proverbs 14:3
New English Translation
Read full chapter
Footnotes
- Proverbs 14:3 tn The preposition ב (bet) may denote (1) exchange: “in exchange for” foolish talk there is a rod; or (2) cause: “because of” foolish talk.
- Proverbs 14:3 sn The noun פֶּה (peh, “mouth”) functions as a metonymy of cause for what is said (“speech, words, talk”).
- Proverbs 14:3 tc The MT reads גַּאֲוָה (gaʾavah, “pride”) which creates an awkward sense “in the mouth of a fool is a rod/shoot of pride” (cf. KJV, ASV), perhaps meaning that pride sprouts from his mouth. The BHS editors suggest emending the form to גֵּוֹה (gevoh, “disciplining-rod”) to create tighter parallelism and irony: “in the mouth of a fool is a rod for the back” (e.g., Prov 10:13). What the fool says will bring discipline.tn Heb “a rod of back.” The noun גֵּוֹה functions as a genitive of specification: “a rod for his back.” The fool is punished because of what he says.
- Proverbs 14:3 tn Heb “lips.” The term “lips” is a metonymy of cause, meaning what they say. The wise by their speech will find protection.
Proverbs 18:10
New American Standard Bible
Proverbs 18:10
New American Standard Bible
Read full chapter
Footnotes
- Proverbs 18:10 Lit set on high
Proverbs 18:10
New English Translation
Proverbs 18:10
New English Translation
10 The name of the Lord[a] is like[b] a strong tower;[c]
the righteous person runs[d] to it and is set safely on high.[e]
Footnotes
- Proverbs 18:10 sn The “name of the Lord” is a metonymy of subject. The “name” here signifies not the personal name “Yahweh,” for that would be redundant in the expression “the name of Yahweh,” but the attributes of the Lord (cf. Exod 34:5-7)—here his power to protect.
- Proverbs 18:10 tn The comparative “like” does not appear in the Hebrew text, but is implied by the metaphor; it is supplied for the sake of clarity.
- Proverbs 18:10 tn Heb “a tower of strength,” with “strength” regarded as attributive by most English versions. The metaphor “strong tower” indicates that God is a secure refuge. The figure is qualified in the second colon.
- Proverbs 18:10 sn The metaphor of “running” to the Lord refers to a whole-hearted and unwavering trust in God’s protection (e.g., Isa 40:31).
- Proverbs 18:10 tn Heb “is high” or “is inaccessible.” This military-type expression stresses the effect of the trust—security, being out of danger (see HALOT 1305 s.v. שׂגב). Other scriptures will supply the ways that God actually protects people who trust him.
Proverbs 21:23
New American Standard Bible
Proverbs 21:23
New American Standard Bible
23 One who (A)guards his mouth and his tongue,
Guards his soul from troubles.
Proverbs 21:23
New English Translation
Proverbs 21:23
New English Translation
Read full chapter
Footnotes
- Proverbs 21:23 sn “Mouth” and “tongue” are metonymies of cause, signifying what one says (cf. NCV, TEV, CEV).
- Proverbs 21:23 tn This part could also be translated “keeps himself” (so NIV), for נֶפֶשׁ (nefesh) often simply means “the whole person.” The participle שֹׁמֵר (shomer) is repeated from the first line in the parallelism—to guard what is said is to guard against difficulty.
- Proverbs 21:23 sn The “troubles” (צָרוֹת, tsarot) here could refer to social and legal difficulties into which careless talk might bring someone (e.g., 13:3; 18:21). The word means “a strait, a bind, difficulty.” Careless and free talking could get the person into a tight spot.
Proverbs 22:5
New American Standard Bible
Proverbs 22:5
New American Standard Bible
5 (A)Thorns and snares are in the way of the perverse;
One who guards himself will be far from them.
Proverbs 22:5
New English Translation
Proverbs 22:5
New English Translation
5 Thorns and snares[a] are in the path of the perverse,
but the one who guards himself keeps far from them.
Footnotes
- Proverbs 22:5 tc Because MT reading צִנִּים (tsinnim, “thorns”) does not make a very good match with “traps,” it has created some difficulty for interpreters. The word “thorns” may be obscure, but it is supported by the LXX (“prickly plants”) and an apparent cognate “thorns” in Num 33:55 and Josh 23:13. But some (including the editors of BHS) suggest changing it to צַמִּים (tsammim, “traps” changing a נ [nun] to a מ [mem]). But BDB 855 s.v. צַמִּים acknowledges that this word is a doubtful word, attested only a couple of times in Job (e.g., 18:9). W. McKane traces a development from the idea of צֵן (tsen, “basket; trap”) to support this change (Proverbs [OTL], 565). The present translation (like many other English versions) has retained “thorns,” even though the parallelism with “traps” is not very good; as the harder reading it is preferred. The variant readings have little textual or philological support, and simplify the line.sn “Thorns and snares” represent the dangers and threats to life. They would be implied comparisons (hypocatastasis): As a path strewn with thorns and traps, life for the wicked will be filled with dangers and difficulties.
Proverbs 22:24-25
New American Standard Bible
Proverbs 22:24-25
New American Standard Bible
24 Do not make friends with a person given to anger,
Or go with a (A)hot-tempered person,
25 Or you will (B)learn his ways
And [a]find a snare for yourself.
Footnotes
- Proverbs 22:25 Lit take
Proverbs 22:24-25
New English Translation
Proverbs 22:24-25
New English Translation
24 Do not make friends with an angry person,[a]
and do not associate with a wrathful person,
25 lest you learn[b] his ways
and entangle yourself in a snare.[c]
Footnotes
- Proverbs 22:24 tn Heb “possessor of anger.” This expression is an idiom for “wrathful person” or “an angry person” (cf. NAB “a hotheaded man”; NLT “short-tempered people”). These are people characterized by anger, meaning the anger is not a rare occurrence with them.
- Proverbs 22:25 tn The verb פֶּן־תֶּאֱלַף (pen teʾelaf) is translated “lest you learn.” The idea is more precisely “become familiar with his ways.” The construction indicates that if one associates with such people he will become like them (cf. TEV “you might learn their habits”).
- Proverbs 22:25 sn The warning in this proverb is to avoid associating with a hothead because his influence could be fatal (a similar idea is found in the Instruction of Amenemope, chap. 9, 11:13-14 [ANET 423]).
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