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Admonitions and Warnings against Dangerous and Destructive Acts[a]

My child,[b] if you have made a pledge[c] for your neighbor,[d]
if[e] you have become a guarantor[f] for a stranger,[g]
if[h] you have been ensnared[i] by the words you have uttered,[j]
and have been caught by the words you have spoken,
then, my child, do this in order to deliver yourself,[k]
because you have fallen into your neighbor’s power:[l]
Go, humble yourself,[m]
and appeal firmly to[n] your neighbor.
Permit no sleep to your eyes[o]
or slumber to your eyelids.
Deliver yourself like a gazelle from a snare,[p]
and like a bird from the trap[q] of the fowler.
Go to the ant, you sluggard;[r]
observe her[s] ways and be wise!
It has no commander,
overseer, or[t] ruler,
yet it would prepare[u] its food in the summer;
it gathered at the harvest what it will eat.[v]
How long, you sluggard, will you lie there?
When will you rise from your sleep?[w]
10 A little sleep, a little slumber,
a little folding of the hands to relax,[x]
11 and your poverty will come like a robber,[y]
and your need like an armed man.[z]
12 A worthless and wicked person[aa]
walks around saying perverse things;[ab] [ac]
13 he winks with his eyes,
signals with his feet,
and points with his fingers;[ad]
14 he plots evil with perverse thoughts[ae] in his heart,
he spreads contention[af] at all times.
15 Therefore, his disaster will come suddenly;
in an instant[ag] he will be broken, and there will be no remedy.
16 There are six things that the Lord hates,
even[ah] seven[ai] things that are an abomination to him:[aj]
17 haughty eyes,[ak] a lying tongue,[al]
and hands that shed innocent blood,[am]
18 a heart that devises wicked plans,[an]
feet that are swift to run[ao] to evil,
19 a false witness who pours out lies,[ap]
and a person who spreads discord[aq] among family members.[ar]
20 My child,[as] guard the commands of your father
and do not forsake the instruction of your mother.
21 Bind them[at] on your heart[au] continually;
fasten them around your neck.
22 When you walk about,[av] they[aw] will guide you;
when you lie down, they will watch over you;
when you wake up,[ax] they will talk[ay] to you.
23 For the commandments[az] are like[ba] a lamp,[bb]
instruction is like a light,
and rebukes of discipline are like[bc] the road leading to life,[bd]
24 by keeping[be] you from the evil woman,[bf]
from the smooth tongue of[bg] the loose woman.[bh]
25 Do not lust[bi] in your heart for her beauty,
and do not let her captivate you with her alluring eyes;[bj]
26 for on account of[bk] a prostitute one is brought down to a loaf of bread,
but the wife of another man[bl] preys on your precious life.[bm]
27 Can a man hold[bn] fire[bo] against his chest[bp]
without[bq] burning his clothes?
28 Can[br] a man walk on hot coals
without scorching his feet?
29 So it is with[bs] the one who sleeps with[bt] his neighbor’s wife;
no one[bu] who touches[bv] her will escape punishment.[bw] [bx]
30 People[by] do not despise a thief when he steals
to fulfill his need[bz] when he is hungry.
31 Yet[ca] if he is caught[cb] he must repay[cc] seven times over,
he might even have to give[cd] all the wealth of his house.
32 A man who commits adultery with a woman lacks sense,[ce]
whoever does it destroys his own life.[cf]
33 He will be beaten and despised,[cg]
and his reproach will not be wiped away;[ch]
34 for jealousy kindles[ci] a husband’s[cj] rage,
and he will not show mercy[ck] when he takes revenge.
35 He will not consider[cl] any compensation;[cm]
he will not be willing, even if you multiply the compensation.[cn]


  1. Proverbs 6:1 sn The chapter advises release from foolish indebtedness (1-5), admonishes avoiding laziness (6-11), warns of the danger of poverty (9-11) and deviousness (12-15), lists conduct that the Lord hates (16-19), and warns about immorality (20-35).
  2. Proverbs 6:1 tn Heb “my son” (likewise in vv. 3, 20).
  3. Proverbs 6:1 sn It was fairly common for people to put up some kind of financial security for someone else, that is, to underwrite another’s debts. But the pledge in view here was foolish because the debtor was someone who was not well known (זָר, zar). The one who pledged security for this one was simply gullible.
  4. Proverbs 6:1 tn A neighbor (רֵעַ, reaʿ) does not mean a person who lives next door or on your block, but someone whom you are brought into contact with, or live or work with, because of life’s circumstances. Since this person is also called a stranger (זָר, zar) at the end of the verse, “neighbor” should be understood in the broadest sense of a social contact.
  5. Proverbs 6:1 tn The conjunction “if” does not appear in the Hebrew text. It applies from the previous line and is supplied in the translation for the sake of smoothness.
  6. Proverbs 6:1 tn 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).
  7. Proverbs 6:1 tn Heb “stranger.” The term זָר (zar, “stranger”) can refer to a stranger who is outside the family, a non-Israelite foreigner, or an unauthorized or prohibited person (like the strange/prohibited woman in Prov 2:16 and 5:3). The person is either not well known or off-limits and represents a high financial risk and/or an undesirable association.
  8. Proverbs 6:2 tn 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.
  9. Proverbs 6:2 tn 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.
  10. Proverbs 6:2 tn 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).
  11. Proverbs 6:3 tn The syntactical construction of imperative followed by an imperative with 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).
  12. Proverbs 6:3 tn 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.
  13. Proverbs 6:3 tn 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).
  14. Proverbs 6:3 tn 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.”
  15. Proverbs 6:4 tn 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”).
  16. Proverbs 6:5 tn 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.
  17. Proverbs 6:5 tc Heb “hand” (so KJV, NAB, NRSV). Some mss and versions have it as “trap,” which may very well represent an interpretation too.
  18. Proverbs 6:6 sn The sluggard (עָצֵל, ʿatsel) is the lazy or sluggish person (cf. NCV “lazy person,” and NRSV and NLT “lazybones”).
  19. Proverbs 6:6 sn A fact seemingly unknown until recent centuries is that although worker ants are sterile, they are female. The gender of the word “ant” in Hebrew is feminine.
  20. Proverbs 6:7 tn The conjunction vav (ו) here has the classification of alternative, “or” (R. J. Williams, Hebrew Syntax, 71, §433).
  21. Proverbs 6:8 tn The Hebrew imperfect verb occurs here in the sense of past habitual action.
  22. Proverbs 6:8 tc 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.”
  23. Proverbs 6:9 sn The use of the two rhetorical questions is designed to rebuke the lazy person in a forceful manner. The sluggard is spending too much time sleeping.
  24. Proverbs 6:10 sn The writer might in this verse be imitating the words of the sluggard who just wants to take “a little nap.” The use is ironic, for by indulging in this little rest the lazy one comes to ruin.
  25. Proverbs 6:11 tn 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.
  26. Proverbs 6:11 tn 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).
  27. Proverbs 6:12 sn The terms describe one who is both worthless and wicked. Some suggest that בְּלִיַּעַל (beliyyaʿal) is a compound of the negative בְּלִי (beli) and a noun יַעַל (yaʿal, “profit; worth”). Others suggest that the root is from בַּעַל (baʿal, “lord [of goats]”) or a derivative of בָּלַע (balaʿ) with reduplication (“confusion” or “engulfing ruin”), or a proper name from Babylonian Bililu. See B. Otzen, TDOT 2:131-36; and D. W. Thomas, “בְּלִיַּעַל in the Old Testament,” Biblical and Patristic Studies in Memory of Robert Pierce Casey, 11-19. Whatever the etymology, usage shows that the word describes people who violate the law (Deut 15:9; Judg 19:22; 1 Kgs 21:10, 13; Prov 16:27; et al.) or act in a contemptuous and foolish manner against cultic observance or social institutions (1 Sam 10:27; 25:17; 30:22); cf. NRSV “a scoundrel and a villain” (NAB and NIV similar). The present instruction will focus on the devious practice of such wicked and worthless folk.
  28. Proverbs 6:12 tn 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.”
  29. Proverbs 6:12 tn 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.
  30. Proverbs 6:13 sn The sinister sign language and gestures of the perverse individual seem to indicate any kind of look or gesture that is put on and therefore a form of deception if not a way of making insinuations. W. McKane suggests from the presence of חֹרֵשׁ (khoresh) in v. 14 that there may be some use of magic here (Proverbs [OTL], 325).
  31. Proverbs 6:14 tn The noun is an adverbial accusative of manner, explaining the circumstances that inform his evil plans.
  32. Proverbs 6:14 tn 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.
  33. Proverbs 6:15 tn This word is a substantive that is used here as an adverbial accusative—with suddenness, at an instant.
  34. Proverbs 6:16 tn The conjunction has the explicative use here (R. J. Williams, Hebrew Syntax, 71, §434).
  35. Proverbs 6:16 sn This saying involves a numerical ladder, paralleling six things with seven things (e.g., also 30:15, 18, 21, 24, 29). The point of such a numerical arrangement is that the number does not exhaust the list (W. M. Roth, “The Numerical Sequence x / x +1 in the Old Testament,” VT 12 [1962]: 300-311; and his “Numerical Sayings in the Old Testament,” VT 13 [1965]: 86).
  36. Proverbs 6:16 tn Heb “his soul.”
  37. Proverbs 6:17 sn The expression “high/ lofty [רָמוֹת, ramot] eyes” refers to a proud look suggesting arrogant ambition (cf. NCV “a proud look”). The use of “eyes” is a metonymy of adjunct, the look in the eyes accompanying the attitude. This term “high” is used in Num 15:30 for the sin of the “high hand,” i.e., willful rebellion or defiant sin. The usage of “haughty eyes” may be illustrated by its use with the pompous Assyrian invader (Isa 10:12-14) and the proud king of the book of Daniel (11:12). God does not tolerate anyone who thinks so highly of himself and who has such ambition.
  38. Proverbs 6:17 tn 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).
  39. Proverbs 6:17 sn The hands are the instruments of murder (metonymy of cause), and God hates bloodshed. Gen 9:6 prohibited shedding blood because people are the image of God. Even David being a man of blood (in war mostly) was not permitted to build the Temple (1 Chr 22:8). But shedding innocent blood was a greater crime—it usually went with positions of power, such as King Manasseh filling the streets with blood (2 Kgs 21:16), or princes doing it for gain (Ezek 22:27).
  40. Proverbs 6:18 tn 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).
  41. Proverbs 6:18 tc 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 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.
  42. Proverbs 6:19 sn The Lord hates perjury and a lying witness (e.g., Ps 40:4; Amos 2:4; Mic 1:4). This is a direct violation of the law (Exod 20).
  43. Proverbs 6:19 sn Dissension is attributed in Proverbs to contentious people (21:9; 26:21; 25:24) who have a short fuse (15:8).
  44. Proverbs 6:19 tn 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 (Matt 5). 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”).
  45. 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.
  46. 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.
  47. 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.
  48. 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.
  49. Proverbs 6:22 tn Heb “it will guide you.” The verb is singular and the instruction is the subject.
  50. 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.
  51. 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.
  52. Proverbs 6:23 tn Heb “the commandment” (so KJV, NASB, NRSV).
  53. 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.
  54. 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.
  55. 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.
  56. 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.
  57. 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.
  58. 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.
  59. 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.
  60. 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.
  61. Proverbs 6:25 tn 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 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.
  62. Proverbs 6:25 tn 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.
  63. Proverbs 6:26 tn The word בְּעַד (beʿad) 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.
  64. Proverbs 6:26 tn Heb “the wife of a man.”
  65. Proverbs 6:26 tn 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.
  66. Proverbs 6:27 tn 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.
  67. Proverbs 6:27 sn “Fire” provides the analogy for the sage’s warning: Fire represents the sinful woman (hypocatastasis) drawn close, and the burning of the clothes the inevitable consequences of the liaison. See J. L. Crenshaw, “Impossible Questions, Sayings, and Tasks,” Semeia 17 (1980): 19-34. The word “fire” (אֵשׁ, ʾesh) plays on the words “man” (אִישׁ,ʾish) and “woman” (אִשָּׁה, ʾishah); a passage like this probably inspired R. Gamaliel’s little explanation that what binds a man and a woman together in a holy marriage is י (yod) and ה (he), the two main letters of the holy name Yah. But if the Lord is removed from the relationship, that is, if these two letters are removed, all that is left is the אֵשׁ—the fire of passion. Since Gamaliel was the teacher of Paul, this may have influenced Paul’s advice that it was better to marry than to burn (1 Cor 7:9).
  68. Proverbs 6:27 tn Heb “snatch up fire into his bosom.”
  69. Proverbs 6:27 tn The second colon begins with the vav (ו) disjunctive on the noun, indicating a disjunctive clause; here it is a circumstantial clause.
  70. Proverbs 6:28 tn The particle indicates that this is another rhetorical question like that in v. 27.
  71. Proverbs 6:29 tn Heb “thus is the one.”
  72. Proverbs 6:29 tn Heb “approaches.” The verb בּוֹא (boʾ) with the preposition אֶל (ʾel) means “come to” or “approach,” but is also used as a euphemism for sexual relations.
  73. Proverbs 6:29 tn Heb “anyone who touches her will not.”
  74. Proverbs 6:29 sn The verb “touches” is intended here to be a euphemism for illegal sexual contact (e.g., Gen 20:6).
  75. Proverbs 6:29 tn Heb “will be exempt from”; NASB, NLT “will not go unpunished.”
  76. Proverbs 6:29 tn 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).
  77. Proverbs 6:30 tn Heb “they do not despise.”
  78. Proverbs 6:30 tn 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.
  79. Proverbs 6:31 tn The term “yet” is supplied in the translation.
  80. Proverbs 6:31 tn Heb “is found out.” The perfect tense with the vav (ו) consecutive may continue or advance from a previous verb’s framework. Here it advances from “steals” in 6:30 and serves as the condition for the following imperfect verb.
  81. Proverbs 6:31 tn 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.”
  82. Proverbs 6:31 tn 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.”
  83. Proverbs 6:32 tn The term לֵב (lev, “mind, heart”) here represents thinking by means of metonymy (i.e., the mind stands for what the mind does). The overstatement, “lacking the ability to think,” means lacking discernment, wisdom, good sense. Cf. NAB “is a fool”; NIV “lacks judgment”; NKJV “lacks understanding,” NCV, NRSV “has no sense.”
  84. Proverbs 6:32 tn Heb “soul.” The noun נֶפֶשׁ (nefesh, “soul”) functions as a metonymy of association for “life” (BDB 659 s.v. 3.c).
  85. Proverbs 6:33 tn Heb “He will find (or obtain) a wound and contempt.”
  86. Proverbs 6:33 sn Even though the text has said that the man caught in adultery ruins his life, it does not mean that he was put to death, although that could have happened. He seems to live on in ignominy, destroyed socially and spiritually. He might receive blows and wounds from the husband and shame and disgrace from the spiritual community. D. Kidner observes that in a morally healthy society the adulterer would be a social outcast (Proverbs [TOTC], 75).
  87. Proverbs 6:34 tn The word “kindles” was supplied in the translation; both “rage” and “jealousy” have meanings connected to heat.
  88. Proverbs 6:34 tn Heb “a man’s.”
  89. Proverbs 6:34 tn 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”).
  90. Proverbs 6:35 tn Heb “lift up the face of,” meaning “regard.”
  91. Proverbs 6:35 tc The MT’s “he will not lift the face of all of compensation” is probably a case of wrong word division. If the two letters of the word כֹל (kol, “all”) are divided and joined to the previous and following words, the text reads לֹא יִשָּׂא פָנֶיךָ לְכֹפֶר (loʾ yissaʾ faneka lekofer) “he will not lift your face for [any] compensation.”tn The word rendered “compensation” is כֹּפֶר (kofer); 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.
  92. Proverbs 6:35 tn 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).