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Proverbs 2:16-20
New English Translation

16 to deliver you[a] from the adulterous woman,[b]
from the loose woman[c] who has flattered[d] you with her words;[e]
17 who leaves[f] the husband[g] from her younger days,[h]
and has ignored[i] her marriage covenant[j] made before God.[k]
18 For she has set[l] her house by death,
and her paths by the place of the departed spirits.[m]
19 None who go in to her will return,[n]
nor will they reach the paths of life.[o]
20 So[p] you will walk in the way of good people,[q]
and will keep on the paths of the righteous.[r]

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Footnotes

  1. 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.
  2. 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.
  3. 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.
  4. 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?
  5. 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.
  6. 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.
  7. 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.
  8. 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.
  9. 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.”
  10. 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).
  11. 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.
  12. 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).
  13. 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).
  14. Proverbs 2:19 tn Heb “all who go in to her will not return.”
  15. 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).
  16. 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).
  17. 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.”
  18. 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.
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Proverbs 2:16-20
New Revised Standard Version Updated Edition

16 You will be saved from the loose woman,[a]
    from the adulteress[b] with her smooth words,(A)
17 who forsakes the partner of her youth
    and forgets her sacred covenant,
18 for her way[c] leads down to death
    and her paths to the shades;(B)
19 those who go to her never come back,
    nor do they regain the paths of life.

20 Therefore walk in the way of the good,
    and keep to the paths of the just.

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Footnotes

  1. 2.16 Heb strange woman
  2. 2.16 Heb alien woman
  3. 2.18 Cn: Heb house
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Proverbs 5
New English Translation

Admonition to Avoid Seduction to Evil[a]

5 My child,[b] be attentive to my wisdom,
pay close attention[c] to my understanding,
2 in order to safeguard[d] discretion,[e]
and that your lips may guard knowledge.
3 For the lips[f] of the adulterous woman drip honey,
and her seductive words[g] are smoother than olive oil,
4 but in the end[h] she is bitter[i] as wormwood,[j]
sharp as a two-edged[k] sword.
5 Her feet go down to death;
her steps lead straight to the grave.[l]
6 Lest[m] she should make level[n] the path leading to life,[o]
her paths have wandered,[p] but she is not able to discern it.[q]
7 So now, children,[r] listen to me;
do not turn aside from the words I speak.[s]
8 Keep yourself[t] far[u] from her,
and do not go near the door of her house,
9 lest you give your vigor[v] to others
and your years to a cruel person,
10 lest strangers devour[w] your strength,[x]
and your labor[y] benefit[z] another man’s house.
11 And at the end of your life[aa] you will groan[ab]
when your flesh and your body are wasted away.[ac]
12 And you will say, “How I hated discipline!
My heart spurned reproof!
13 For[ad] I did not obey[ae] my teachers[af]
and I did not heed[ag] my instructors.[ah]
14 I almost[ai] came to complete ruin[aj]
in the midst of the whole congregation!”[ak]
15 Drink water from your own cistern
and running water from your own well.[al]
16 Should your springs be dispersed[am] outside,
your streams of water in the wide plazas?[an]
17 Let them be for yourself[ao] alone,
and not for strangers with you.[ap]
18 May your fountain be blessed,[aq]
and may you rejoice[ar] in the wife you married in your youth[as]—
19 a loving doe,[at] a graceful deer;
may her breasts satisfy you at all times,
may you be captivated[au] by her love always.
20 But why should you be captivated,[av] my son, by an adulteress,
and embrace the bosom of a different woman?[aw]
21 For the ways of a person[ax] are in front of the Lord’s eyes,
and the Lord[ay] weighs[az] all that person’s[ba] paths.
22 The wicked[bb] will be captured by his[bc] own iniquities,[bd]
and he will be held[be] by the cords of his own sin.[bf]
23 He will die because[bg] there was no discipline;
because of the greatness of his folly[bh] he will reel.[bi]

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Footnotes

  1. Proverbs 5:1 sn In this chapter the sage/father exhorts discretion (1, 2) then explains how to avoid seduction (3-6); this is followed by a second exhortation to prevention (7, 8) and an explanation that obedience will avoid ruin and regret (9-14); finally, he warns against sharing love with strangers (15-17) but to find it at home (18-23). For an analysis of the chapter, see J. E. Goldingay, “Proverbs V and IX,” RB 84 (1977): 80-93.
  2. Proverbs 5:1 tn 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.
  3. Proverbs 5:1 tn Heb “incline your ear” (so NAB, NRSV); NLT “listen carefully.”
  4. Proverbs 5:2 tn Heb “keep, protect, guard.”
  5. Proverbs 5:2 sn This “discretion” is the same word in 1:4; it is wise, prudential consideration, careful planning, or the ability to devise plans with a view to the best way to carry them out. If that ability is retained then temptations to digress will not interfere.
  6. Proverbs 5:3 sn “Lips” is a metonymy of cause, referring to her words. Dripping honey is compared by implication to her words, which are flattering and smooth (cf. Song 4:11). See M. Dahood, “Honey That Drips. Notes on Proverbs 5:2-3, ” Bib 54 (1973): 65-66.
  7. Proverbs 5:3 tn 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.”
  8. Proverbs 5:4 sn Heb “her end” (so KJV). D. Kidner notes that Proverbs does not allow us to forget that there is an afterward (Proverbs [TOTC], 65).
  9. Proverbs 5:4 sn The verb “to be bitter” (מָרַר, marar) describes things that are harmful and destructive for life, such as the death of the members of the family of Naomi (Ruth 1:20) or finding water that was undrinkable (Exod 15:22-27). The word indicates that the sweet talking will turn out badly.
  10. Proverbs 5:4 tn 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).
  11. Proverbs 5:4 sn The Hebrew has “like a sword of [two] mouths,” meaning a double-edged sword that devours/cuts either way. There is no movement without damage. There may be a wordplay here with this description of the “sword with two mouths,” and the subject of the passage being the words of her mouth which also have two sides to them. The irony is cut by the idiom.
  12. Proverbs 5:5 tn The term שְׁאוֹל (sheʾol, “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.
  13. Proverbs 5:6 tc The LXX and other versions read “not” instead of “lest.” This may be an effort to make sense of the unusual syntax, or perhaps the MT has been corrupted. The general sense is the same in either case.tn Heb “The path of life lest she clear the way.” This is the only occasion where the particle פֶּן (pen, “lest”) appears to occur in the middle of its clause rather than at the beginning. The particle implies some action has been taken to avert or avoid what follows. The translation treats the “path of life” as the object and links the clause to the previous verse. One may note, however, that if the two halves of this verse reversed, normal syntax and good sense are also restored. “Her paths have wandered. She is not able to discern—the path leading to life, lest she make it clear.” (Or “lest she examine it.” See note on the verb.)
  14. Proverbs 5:6 tn Two roots are proposed for the verb פָּלַס (palas), “to clear/make a way” or “to observe; to examine.” If the latter root, then it would mean “lest she examine the path of life.”
  15. Proverbs 5:6 tn Heb “the path of life.” The noun חַיִּים (khayyim, “of life”) functions as a genitive of direction (“leading to”).
  16. Proverbs 5:6 tn The verb נוּעַ (nuaʿ) means “to quiver; to waver; to roam around.” As the perfect form of a dynamic verb, it is past or perfective. Here it should be perfective to recognize the continuing results. Some translations treat the verb as stative and so present tense (cf. KJV “her ways are moveable”), but it is morphologically dynamic as revealed by its imperfect form. Others treat it as an imperfect, rendering it in future tense (NAB “her paths will ramble”) or general present (NLT “She staggers down a crooked trail.”).
  17. Proverbs 5:6 tn The verb יָדַע (yadaʿ, “to know”) is a stative verb in the imperfect form, which can be either future or modal. Here it is a modal abilitive: she is unable to know. DCH includes יָדַע II, “be quiet, at rest; be submissive” citing Jer 4:18 and Job 21:19. See also D. W. Thomas, “A Note on לא תדע in Proverbs v 6, ” JTS 37 (1936): 59, proposing “she is not tranquil.”
  18. Proverbs 5:7 tn Heb “sons.”
  19. Proverbs 5:7 tn Heb “the words of my mouth” (so KJV, NAB, NRSV).
  20. Proverbs 5:8 tn Heb “your way.”
  21. Proverbs 5:8 sn There is a contrast made between “keep far away” (הַרְחֵק, harkheq) and “do not draw near” (וְאַל־תִּקְרַב, veʾal tiqrav).
  22. Proverbs 5:9 sn The term הוֹד (hod, “vigor; splendor; majesty”) in this context means the best time of one’s life (cf. NIV “your best strength”), the full manly vigor that will be wasted with licentiousness. Here it is paralleled by “years,” which refers to the best years of that vigor, the prime of life. Life would be ruined by living this way, or the revenge of the woman’s husband would cut it short.
  23. Proverbs 5:10 tn Heb “eat their fill of” or “become sated from” your strength.
  24. Proverbs 5:10 tn The word כֹּחַ (koakh, “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.
  25. Proverbs 5:10 tn “labor, painful toil.”
  26. Proverbs 5:10 tn The term “benefit” does not appear in the Hebrew text, but is supplied in the translation for the sake of clarity and smoothness.
  27. Proverbs 5:11 tn Heb “at your end.”
  28. Proverbs 5:11 tn 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).
  29. Proverbs 5:11 tn Heb “in the finishing of your flesh and your body.” The construction uses the Qal infinitive construct of כָּלָה (kalah) in a temporal clause; the verb means “be complete, at an end, finished, spent.”
  30. Proverbs 5:13 tn The vav that introduces this clause functions in an explanatory sense.
  31. Proverbs 5:13 tn Heb “did not listen to the voice of.” The picture is that of treating the teacher’s instruction as background noise instead of paying attention to it or obeying it.
  32. Proverbs 5:13 tn 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”).
  33. Proverbs 5:13 tn The idiom is based on attentiveness: “did not incline my ear to.”
  34. Proverbs 5:13 tn The form is the Piel plural participle of לָמַד (lamad) used substantivally.
  35. Proverbs 5:14 tn The expression כִּמְעַט (kimʿat) 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.”
  36. Proverbs 5:14 tn Heb “I was in all evil” (cf. KJV, ASV).
  37. Proverbs 5:14 tn The text uses the two words “congregation and assembly” to form a hendiadys, meaning the entire assembly.
  38. Proverbs 5:15 sn Paul Kruger develops this section as an allegory consisting of a series of metaphors. He suggests that what is at issue is private versus common property. The images of the cistern, well, or fountain are used of a wife (e.g., Song 4:15) because she, like water, satisfies desires. Streams of water in the street would then mean sexual contact with a lewd woman. According to 7:12 she never stays home but is in the streets and is the property of many (P. Kruger, “Promiscuity and Marriage Fidelity? A Note on Prov 5:15-18, ” JNSL 13 [1987]: 61-68).
  39. Proverbs 5:16 tn The verb means “to be scattered; to be dispersed”; here the imperfect takes a deliberative nuance in a rhetorical question.
  40. Proverbs 5:16 tc The verse is usually understood as a rhetorical question, expecting a “no” answer (e.g. NIV, NASB, ESV, NKJV). The LXX records a negative volitional statement “Let them not flow out.”
  41. Proverbs 5:17 tn The ל (lamed) preposition denotes possession: “for you” = “yours.” The term לְבַדֶּךָ (levadekha) is appositional, underscoring the possession as exclusive.
  42. Proverbs 5:17 sn The point is that what is private is not to be shared with strangers; it belongs in the home and in the marriage. The water from that cistern is not to be channeled to strangers or to the public.
  43. Proverbs 5:18 sn The positive instruction is now given: Find pleasure in a fulfilling marriage. The “fountain” is another in the series of implied comparisons with the sexual pleasure that must be fulfilled at home. That it should be blessed (the passive participle of בָּרַךְ, barakh) indicates that sexual delight is God-given; having it blessed would mean that it would be endowed with fruitfulness, that it would fulfill all that God intended it to do.
  44. Proverbs 5:18 tn 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.
  45. Proverbs 5:18 tn Or “your young wife”; Heb “in the wife of your youth” (so NIV, NLT, HCSB). The genitive may function as an attributive adjective: “young wife” or “youthful wife.” Or the genitive may be temporal in that it refers to the age in which a man married his wife: “the wife you married in your youth” (cf. NCV, CEV). The temporal genitive is supported by parallel passages with similar constructions in Prov 2:17 and Mal 2:14.
  46. Proverbs 5:19 tn 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.
  47. Proverbs 5:19 sn The verb שָׁגָה (shagah) means “to swerve; to meander; to reel” as in drunkenness; it signifies a staggering gait expressing the ecstatic joy of a captivated lover. It may also mean “to be always intoxicated with her love” (cf. NRSV).
  48. Proverbs 5:20 tn In the interrogative clause the imperfect has a deliberative nuance.
  49. Proverbs 5:20 tn 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.”
  50. Proverbs 5:21 tn Heb “man.”
  51. Proverbs 5:21 tn Heb “he”; the referent (the Lord) has been specified in the translation for clarity.
  52. Proverbs 5:21 tn BDB 814 s.v. פָּלַס 2 suggests that the participle מְפַּלֵּס (mepalles) 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.
  53. Proverbs 5:21 tn Heb “all his”; the referent (the person mentioned in the first half of the verse) has been specified in the translation for clarity.
  54. Proverbs 5:22 tn 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).
  55. Proverbs 5:22 tn The word is the subject of the clause, but the pronominal suffix has no clear referent. The suffix is proleptic, referring to the wicked.
  56. Proverbs 5:22 tn Heb “his own iniquities will capture the wicked.” The translation shifts the syntax for the sake of smoothness and readability.
  57. Proverbs 5:22 sn The lack of discipline and control in the area of sexual gratification is destructive. The one who plays with this kind of sin will become ensnared by it and led to ruin.
  58. Proverbs 5:22 tn The Hebrew is structured chiastically: “his own iniquities will capture the wicked, by the cords of his own sin will he be held.”
  59. Proverbs 5:23 tn The preposition ב (bet) is used in a causal sense: “because” (cf. NCV, TEV, CEV).
  60. Proverbs 5:23 sn The word אִוַּלְתּוֹ (ʾivvalto, “his folly”) is from the root אול and is related to the noun אֶוִיל (ʾevil, “foolish; fool”). The noun אִוֶּלֶת (ʾivvelet, “folly”) describes foolish and destructive activity. It lacks understanding, destroys what wisdom builds, and leads to destruction if it is not corrected.
  61. Proverbs 5:23 sn The verb שָׁגָה (shagah, “to swerve; to reel”) is repeated in a negative sense. If the young man is not captivated by his wife but is captivated with a stranger in sinful acts, then his own iniquities will captivate him and he will be led to ruin.
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Proverbs 5
New Revised Standard Version Updated Edition

Warning against Impurity and Infidelity

5 My child, be attentive to my wisdom;
    incline your ear to my understanding,(A)
2 so that you may hold on to prudence,
    and your lips may guard knowledge.
3 For the lips of a loose woman[a] drip honey,
    and her speech is smoother than oil,(B)
4 but in the end she is bitter as wormwood,
    sharp as a two-edged sword.(C)
5 Her feet go down to death;
    her steps follow the path to Sheol.
6 She does not keep straight to the path of life;
    her ways wander, and she does not know it.

7 And now, my child,[b] listen to me,
    and do not depart from the words of my mouth.(D)
8 Keep your way far from her,
    and do not go near the door of her house,(E)
9 lest you give your honor to others
    and your years to the merciless,
10 and strangers take their fill of your wealth,
    and your labors go to the house of an alien,
11 and at the end of your life you groan,
    when your flesh and body are consumed,
12 and you say, “Oh, how I hated discipline,
    and my heart despised reproof!(F)
13 I did not listen to the voice of my teachers
    or incline my ear to my instructors.
14 Now I am at the point of utter ruin
    in the public assembly.”

15 Drink water from your own cistern,
    flowing water from your own well.
16 Should your springs be scattered abroad,
    streams of water in the streets?(G)
17 Let them be for yourself alone
    and not for sharing with strangers.
18 Let your fountain be blessed,
    and rejoice in the wife of your youth,(H)
19     a lovely deer, a graceful doe.
May her breasts satisfy you at all times;
    may you be intoxicated always by her love.(I)
20 Why should you be intoxicated, my son, by another woman
    and embrace the bosom of an adulteress?[c](J)
21 For human ways are under the eyes of the Lord,
    and he examines all their paths.(K)
22 The iniquities of the wicked ensnare them,
    and they are caught in the coils of their sin.(L)
23 They die for lack of discipline,
    and because of their great folly they are lost.(M)

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Footnotes

  1. 5.3 Heb strange woman
  2. 5.7 Gk Vg: Heb children
  3. 5.20 Heb alien woman
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Proverbs 4
Proverbs 6
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Proverbs 6:24-35
New English Translation

24 by keeping[a] you from the evil woman,[b]
from the smooth tongue of[c] the loose woman.[d]
25 Do not lust[e] in your heart for her beauty,
and do not let her captivate you with her alluring eyes;[f]
26 for on account of[g] a prostitute one is brought down to a loaf of bread,
but the wife of another man[h] preys on your precious life.[i]
27 Can a man hold[j] fire[k] against his chest[l]
without[m] burning his clothes?
28 Can[n] a man walk on hot coals
without scorching his feet?
29 So it is with[o] the one who sleeps with[p] his neighbor’s wife;
no one[q] who touches[r] her will escape punishment.[s] [t]
30 People[u] do not despise a thief when he steals
to fulfill his need[v] when he is hungry.
31 Yet[w] if he is caught[x] he must repay[y] seven times over,
he might even have to give[z] all the wealth of his house.
32 A man who commits adultery with a woman lacks sense,[aa]
whoever does it destroys his own life.[ab]
33 He will be beaten and despised,[ac]
and his reproach will not be wiped away;[ad]
34 for jealousy kindles[ae] a husband’s[af] rage,
and he will not show mercy[ag] when he takes revenge.
35 He will not consider[ah] any compensation;[ai]
he will not be willing, even if you multiply the compensation.[aj]

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Footnotes

  1. 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.
  2. 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.
  3. 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.
  4. 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.
  5. 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 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.
  6. 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.
  7. 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.
  8. Proverbs 6:26 tn Heb “the wife of a man.”
  9. 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.
  10. 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.
  11. 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).
  12. Proverbs 6:27 tn Heb “snatch up fire into his bosom.”
  13. 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.
  14. Proverbs 6:28 tn The particle indicates that this is another rhetorical question like that in v. 27.
  15. Proverbs 6:29 tn Heb “thus is the one.”
  16. 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.
  17. Proverbs 6:29 tn Heb “anyone who touches her will not.”
  18. Proverbs 6:29 sn The verb “touches” is intended here to be a euphemism for illegal sexual contact (e.g., Gen 20:6).
  19. Proverbs 6:29 tn Heb “will be exempt from”; NASB, NLT “will not go unpunished.”
  20. 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).
  21. Proverbs 6:30 tn Heb “they do not despise.”
  22. 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.
  23. Proverbs 6:31 tn The term “yet” is supplied in the translation.
  24. 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.
  25. 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.”
  26. 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.”
  27. 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.”
  28. 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).
  29. Proverbs 6:33 tn Heb “He will find (or obtain) a wound and contempt.”
  30. 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).
  31. Proverbs 6:34 tn The word “kindles” was supplied in the translation; both “rage” and “jealousy” have meanings connected to heat.
  32. Proverbs 6:34 tn Heb “a man’s.”
  33. 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”).
  34. Proverbs 6:35 tn Heb “lift up the face of,” meaning “regard.”
  35. 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.
  36. 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).
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Proverbs 6:24-35
New Revised Standard Version Updated Edition

24 to preserve you from the wife of another,[a]
    from the smooth tongue of the adulteress.[b](A)
25 Do not desire her beauty in your heart,
    and do not let her capture you with her eyelashes,(B)
26 for a prostitute’s fee is only a loaf of bread,[c]
    but the wife of another stalks a man’s precious life.(C)
27 Can fire be carried in the bosom
    without burning one’s clothes?
28 Or can one walk on hot coals
    without scorching the feet?
29 So is he who sleeps with his neighbor’s wife;
    no one who touches her will go unpunished.(D)
30 Thieves are not despised who steal only
    to satisfy their appetite when they are hungry.
31 Yet if they are caught, they will pay sevenfold;
    they will forfeit all the goods of their house.(E)
32 But he who commits adultery has no sense;
    he who does it destroys himself.(F)
33 He will get wounds and dishonor,
    and his disgrace will not be wiped away.
34 For jealousy arouses a husband’s fury,
    and he will show no restraint when he takes revenge.(G)
35 He will accept no compensation
    and will refuse a bribe no matter how great.

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Footnotes

  1. 6.24 Gk: MT the evil woman
  2. 6.24 Heb alien woman
  3. 6.26 Cn Compare Gk Syr Vg Tg: Heb for because of a harlot to a piece of bread
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Proverbs 5
Proverbs 7
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Proverbs 7
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.
6 For at the window of my house
through my window lattice I looked out
7 and I saw among the naive[o]—
I discerned among the youths[p]—
a young man[q] who lacked sense.[r]
8 He was passing by the street near her corner,
making his way[s] along the road to her house[t]
9 in the twilight, the evening,[u]
in the dark of the night.[v]
10 Suddenly[w] a woman came out to meet him!
She was dressed like a prostitute[x] and with secret intent.[y]
11 (She is loud and rebellious,
she[z] does not remain[aa] at home—
12 at one time outside, at another[ab] in the wide plazas,
and by every corner she lies in wait.)
13 So she grabbed him and kissed him,
and with a bold expression[ac] she said to him,
14 “I have meat from my peace offerings at home;[ad]
today I have fulfilled my vows!
15 That is why I came out to meet you,
to look for you,[ae] and I found you!
16 I have spread my bed with elegant coverings,[af]
with richly colored fabric[ag] from Egypt.
17 I have perfumed my bed
with myrrh, aloes, and cinnamon.
18 Come, let’s drink deeply[ah] of lovemaking[ai] until morning,
let’s delight ourselves[aj] with love’s pleasures.
19 For my husband[ak] is not at home;[al]
he has gone on a journey of some distance.
20 He has taken a bag of money with him;[am]
he will not return until[an] the end of the month.”[ao]
21 She turned him aside[ap] with her persuasions;[aq]
with her smooth talk[ar] she was enticing him along.[as]
22 Suddenly he was going[at] after her
like an ox that goes to the slaughter,
like a stag prancing into a trapper’s snare[au]
23 till an arrow pierces his liver[av]—
like a bird hurrying into a trap,
and he does not know that it will cost him his life.[aw]
24 So now, sons,[ax] listen to me,
and pay attention to the words I speak.[ay]
25 Do not let your heart turn aside to her ways—
do not wander into her pathways;
26 for she has brought down[az] many fatally wounded,
and all those she has slain are many.[ba]
27 Her house is the way to the grave,[bb]
going down to the chambers of death.

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Footnotes

  1. 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).
  2. 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.
  3. 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.
  4. 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.
  5. 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.”
  6. 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).
  7. 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.
  8. 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.
  9. 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.
  10. 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.
  11. 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.
  12. 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).
  13. 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.
  14. 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.
  15. Proverbs 7:7 tn Heb פֶּתִי (peti, “naive, simpleton”).sn This naive young man who lacked wisdom is one of the פֶּתִי (peti) 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).
  16. Proverbs 7:7 tc Heb “sons.” The MT reads בַבָּנִים (vabbanim) “among the sons,” perhaps meaning “young men” (cf. Song 2:3; HALOT 138, s. v. I בֵּן). Based on the Syriac, Targum, and Vulgate, perhaps the text should read בַנְבָלִים (vanevalim, “among the fools”).
  17. Proverbs 7:7 tn Heb “lad” or “youth.”
  18. Proverbs 7:7 tn The term לֵב (lev, “mind, heart”) is used as a metonymy of association for what one does with the mind (thinking), and so refers to discernment, wisdom, good sense.
  19. Proverbs 7:8 tn The verb צָעַד (tsaʿad) 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.
  20. Proverbs 7:8 tn Heb “way of her house.” The term “way” is an adverbial accusative telling where he was marching. It is described by the genitive “her house” identifying where the way goes by or to.
  21. Proverbs 7:9 tn Heb “in the evening of the day.”
  22. Proverbs 7:9 tn Heb “in the middle of the night, and dark”; KJV “in the black and dark night”; NRSV “at the time of night and darkness.”
  23. Proverbs 7:10 tn The particle וְהִנֵּה (vehinneh) 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….”
  24. Proverbs 7:10 tn Heb “with the garment of a prostitute.” The noun שִׁית (shit, “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.
  25. Proverbs 7:10 tn 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.
  26. Proverbs 7:11 tn 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.
  27. Proverbs 7:11 tn Heb “dwell” or “settle”; NAB “her feet cannot rest.”
  28. Proverbs 7:12 tn The repetition of the noun פַּעַם (paʿam, “step, occasion”) is an idiom indicating different occasions. It could be rendered idiomatically in English as “now [here], now [there],” “once [here], then [there],” or “at one time…at another time” (BDB 822 s.v. פַּעַם 3.e).
  29. Proverbs 7:13 tn Heb “she made her face bold.” The Hiphil perfect of עָזַז (ʿazaz, “to be strong”) means she has an impudent face (cf. KJV, NAB, NRSV), a bold or brazen expression (cf. NASB, NIV, NLT).
  30. Proverbs 7:14 tn Heb “peace offerings are with me.” The peace offerings refer to the meat left over from the votive offering made at the sanctuary (e.g., Lev 7:11-21). Apparently the sacrificial worship meant little to this woman spiritually. By expressing that she has peace offerings, she could be saying that she has fresh meat for a meal at home, or that she was ceremonially clean, perhaps after her period. At any rate, it is all probably a ruse for winning a customer.
  31. Proverbs 7:15 tn Heb “to look diligently for your face.”
  32. Proverbs 7:16 tn Heb “with spreads I have spread my bed.” The rare noun is a cognate to the verb.
  33. Proverbs 7:16 tn 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 unsatisfactory: “with dark hued stuffs of yarn from Egypt.”
  34. Proverbs 7:18 tn The verb means “to be saturated; to drink one’s fill,” and can at times mean “to be intoxicated with.”
  35. Proverbs 7:18 tn 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.
  36. Proverbs 7:18 tn The form is the Hitpael cohortative of עָלַס (ʿalas), which means “to rejoice.” Cf. NIV “let’s enjoy ourselves.”
  37. Proverbs 7:19 tn 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.
  38. Proverbs 7:19 tn Heb “in his house.”
  39. Proverbs 7:20 tn Heb “in his hand.”
  40. Proverbs 7:20 tn Heb “he will come back to his home at.”
  41. Proverbs 7:20 tn 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.
  42. Proverbs 7:21 tn Heb “she turned him aside.” This expression means that she persuaded him. sn While this verb is a Hebrew perfect (and so past tense in English) the next verb is an imperfect (past progressive). The sage is taking us inside the transition in the man’s mind. He is hooked but not yet reeled in. He has turned and maybe taken a step in her direction, but not really committed yet inside. The second half of the verse points to her continuing enticement to keep him coming until he commits; she is close to closing the deal.
  43. Proverbs 7:21 sn The term לֶקַח (leqakh) was used earlier in Proverbs for wise instruction; now it is used ironically for enticement to sin (see D. W. Thomas, “Textual and Philological Notes on Some Passages in the Book of Proverbs,” VTSup 3 [1955]: 280-92).
  44. Proverbs 7:21 tn Heb “smoothness of her lips”; cf. NAB “smooth lips”; NASB “flattering lips.” The term “lips” is a metonymy of cause representing what she says. The noun חֵלֶק (kheleq) “smoothness” is the counterpart to the verb “flatter” is 7:5.
  45. Proverbs 7:21 tn The basic meaning of the verb נָדַח (nadakh) is “to go/be led astray.” In the causative Hiphil form it means “to drive away, to entice, to seduce.” As an imperfect verb in a past time setting it is progressive: she turned him aside and was leading him astray.
  46. Proverbs 7:22 tn The participle with “suddenly” gives a vivid picture. It depicts the inner change in the man. She had turned him and been enticing him along, but he was still like an ox deciding whether to really follow the call after turning in its direction. Then suddenly, like a switch has been thrown inside, he goes on under his own will power, just like the dumb ox he has become.
  47. Proverbs 7:22 tn 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 (ʿekhes) 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.”
  48. Proverbs 7:23 sn The figure of an arrow piercing the liver (an implied comparison) may refer to the pangs of a guilty conscience that the guilty must reap along with the spiritual and physical ruin that follows (see on these expressions H. W. Wolff, Anthropology of the Old Testament).
  49. Proverbs 7:23 tn 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.
  50. Proverbs 7:24 tn The literal translation “sons” works well here in view of the warning. Cf. KJV, NAB, NRSV “children.”
  51. Proverbs 7:24 tn Heb “the words of my mouth.”
  52. Proverbs 7:26 tn Heb “she has caused to fall.”
  53. Proverbs 7:26 tn Heb “numerous” (so NAB, NASB, NRSV, NLT) or “countless.”
  54. Proverbs 7:27 tn 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. Cf. 2:18.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.
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Proverbs 7
New Revised Standard Version Updated Edition

The False Attractions of Adultery

7 My child, keep my words
    and store up my commandments with you;(A)
2 keep my commandments and live;
    keep my teachings as the apple[a] of your eye;(B)
3 bind them on your fingers;
    write them on the tablet of your heart.(C)
4 Say to wisdom, “You are my sister,”
    and call insight your intimate friend,
5 that they may keep you from the loose woman,[b]
    from the adulteress[c] with her smooth words.(D)

6 For at the window of my house
    I looked out through my lattice,
7 and I saw among the simple ones,
    I observed among the youths,
    a young man without sense,(E)
8 passing along the street near her corner,
    taking the road to her house(F)
9 in the twilight, in the evening,
    at the time of night and darkness.(G)

10 Then a woman comes toward him
    decked out like a prostitute, with hidden intent.
11 She is loud and wayward;
    her feet do not stay at home;(H)
12 now in the street, now in the squares,
    and at every corner she lies in wait.(I)
13 She seizes him and kisses him,
    and with impudent face she says to him:
14 “I had to offer sacrifices,
    and today I have paid my vows;(J)
15 so now I have come out to meet you,
    to seek you eagerly, and I have found you!
16 I have decked my couch with coverings,
    colored spreads of Egyptian linen;(K)
17 I have perfumed my bed with myrrh,
    aloes, and cinnamon.
18 Come, let us take our fill of love until morning;
    let us delight ourselves with love.
19 For my husband is not at home;
    he has gone on a long journey.
20 He took a bag of money with him;
    he will not come home until full moon.”

21 With much seductive speech she persuades him;
    with her smooth talk she compels him.(L)
22 Right away he follows her
    and goes like an ox to the slaughter
or bounds like a stag toward the trap[d]
23     until an arrow pierces its entrails.
He is like a bird rushing into a snare,
    not knowing that it will cost him his life.(M)

24 And now, my children, listen to me,
    and be attentive to the words of my mouth.(N)
25 Do not let your hearts turn aside to her ways;
    do not stray into her paths.(O)
26 For many are those she has laid low,
    and numerous are her victims.(P)
27 Her house is the way to Sheol,
    going down to the chambers of death.(Q)

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Footnotes

  1. 7.2 Heb little man
  2. 7.5 Heb strange woman
  3. 7.5 Heb alien woman
  4. 7.22 Cn Compare Gk: Meaning of Heb uncertain
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Proverbs 9:13-18
New English Translation

13 The woman called Folly[a] is brash,[b]
she is naive[c] and does not know[d] anything.[e]
14 And she has sat down at the door of her house,
on a seat at the highest point of the city,
15 calling out[f] to those who are passing by her[g] in the way,[h]
who go straight[i] on their way.
16 “Whoever is naive, let him turn in here,”
To those who lack understanding[j] she has said,[k]
17 “Stolen waters[l] are sweet,
and food obtained in secret[m] is pleasant!”
18 But they do not realize[n] that the dead[o] are there,
that her guests are in the depths of the grave.[p]

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Footnotes

  1. Proverbs 9:13 tn 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.
  2. Proverbs 9:13 tn The meaning of the word comes close to “riotous.” W. McKane describes her as restless and rootless (Proverbs [OTL], 366).
  3. Proverbs 9:13 tn 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).
  4. Proverbs 9:13 tn The ignorance here in Proverbs must be moral ignorance. But see D. W. Thomas for the idea that the verb means “become still,” “be at rest,” yielding here the idea of restless (“A Note on בַל־יָדְעָה in Proverbs 913,” JTS 4 [1953]: 23-24).
  5. Proverbs 9:13 tc 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.”
  6. Proverbs 9:15 tn The infinitive construct “calling out” functions epexegetically in the sentence, explaining how the previous action was accomplished.
  7. Proverbs 9:15 tn The term “her” does not appear in the Hebrew text, but is supplied for the sake of clarity and smoothness.
  8. Proverbs 9:15 tn The noun is a genitive of location after the construct participle. Its parallel word is also an adverbial accusative of location.
  9. Proverbs 9:15 tn 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.
  10. Proverbs 9:16 tn The word לֵב (lev; “heart, mind”). By metonymy, the mind stands for understanding or judgment.
  11. Proverbs 9:16 tc The LXX reads “she exhorts saying” a present indicative plus a participle. This implies a verb missing in the Hebrew and reading the vav plus perfect verb וְאָמְרָה (veʾamerah, “and has said”) as a participle וְאֹמְרָה (veʾomerah, “and says”). The participle would be present time. The consonants are the same for both forms and the present tense could certainly fit the context. The loss of another verb might explain the presence of the conjunction vav beginning the form. tn Heb “And [as for one] lacking of mind—and she has said to him.” The expression is almost identical to v. 4, except this verse adds the conjunction vav twice. The parallel is deliberate, showing the competing appeals for those passing by.
  12. Proverbs 9:17 sn The offer is not wine and meat (which represented wisdom), but water that is stolen. The “water” will seem sweeter than wine because it is stolen—the idea of getting away with something exciting appeals to the baser instincts. In Proverbs the water imagery was introduced earlier in 5:15-19 as sexual activity with the adulteress, which would seem at the moment more enjoyable than learning wisdom. Likewise bread will be drawn into this analogy in 30:20. So the “calling out” is similar to that of wisdom, but what is being offered is very different.
  13. Proverbs 9:17 tn 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.
  14. Proverbs 9:18 tn Heb “he does not know.”
  15. Proverbs 9:18 sn The “dead” are the Rephaim, the “shades” or dead persons who lead a shadowy existence in Sheol (e.g., Prov 2:18-19; Job 3:13-19; Ps 88:5; Isa 14:9-11). This approximates an “as-if” motif of wisdom literature: The ones ensnared in folly are as good as in Hell. See also Ptah-hotep’s sayings (ANET 412-414).
  16. Proverbs 9:18 tc 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, beʿimqe sheʾol). 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.
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Proverbs 9:13-18
New Revised Standard Version Updated Edition

Folly’s Invitation and Promise

13 The foolish woman is loud;
    she is ignorant and knows nothing.(A)
14 She sits at the door of her house,
    on a seat at the high places of the town,
15 calling to those who pass by,
    who are going straight on their way,
16 “You who are simple, turn in here!”
    And to those without sense she says,
17 “Stolen water is sweet,
    and bread eaten in secret is pleasant.”(B)
18 But they do not know that the dead[a] are there,
    that her guests are in the depths of Sheol.(C)

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Footnotes

  1. 9.18 Heb shades
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Proverbs 22:14
New English Translation

14 The mouth[a] of an adulteress is like[b] a deep pit;[c]
the one against whom the Lord is angry[d] will fall into it.[e]

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Footnotes

  1. Proverbs 22:14 sn The word “mouth” is a metonymy of cause; it refers to the seductive speech of the strange woman (e.g., 2:16-22; and chs. 5, 7).
  2. Proverbs 22:14 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.
  3. Proverbs 22:14 sn The point of the metaphor is that what the adulteress says is like a deep pit. The pit is like the hunter’s snare; it is a trap that is difficult to escape. So to succumb to the adulteress—or to any other folly this represents—is to get oneself into a difficulty that has no easy escape.
  4. Proverbs 22:14 tn Heb “the one who is cursed by the Lord” (cf. NASB). The construction uses the passive participle in construct with Yahweh. The “Lord” is genitive of agency after the passive form. The verb means “be indignant, express indignation.” So it is talking about one against whom the Lord is angry.
  5. Proverbs 22:14 tn Heb “will fall there.” The “falling” could refer to the curse itself or to the result of the curse. sn The proverb is saying that the Lord will use the seductive, deceptive words of the adulteress to bring about the downfall of one who is inclined to such folly.
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Proverbs 22:14
New Revised Standard Version Updated Edition

14 The mouth of a loose woman[a] is a deep pit;
    he with whom the Lord is angry falls into it.

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  1. 22.14 Heb strange woman
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Proverbs 23:26-28
New English Translation

26 Give me your heart, my son,[a]
and let your eyes observe my ways;
27 for a prostitute is like[b] a deep pit;
a harlot[c] is like[d] a narrow well.[e]
28 Indeed, she lies in wait like a robber,[f]
and increases the unfaithful[g] among men.[h]

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Footnotes

  1. Proverbs 23:26 tn Heb “my son”; the reference to a “son” is retained in the translation here because in the following lines the advice is to avoid women who are prostitutes.
  2. Proverbs 23:27 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.
  3. Proverbs 23:27 tn Heb “foreign woman” (so ASV). The term נָכְרִיָּה (nokhriyyah, “foreign woman”) often refers to a prostitute (e.g., Prov 2:6; 5:20; 6:24; 7:5). While not all foreign women in Israel were prostitutes, their prospects for economic survival were meager and many turned to prostitution to earn a living. Some English versions see this term referring to an adulteress as opposed to a prostitute (cf. NAB, NASB, NIV, NRSV, NLT).
  4. Proverbs 23:27 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.
  5. Proverbs 23:27 sn In either case, whether a prostitute or an adulteress wife is involved, the danger is the same. The metaphors of a “deep pit” and a “narrow well” describe this sin as one that is a trap from which there is no escape. The “pit” is a gateway to Sheol, and those who enter are as good as dead, whether socially or through punishment physically.
  6. Proverbs 23:28 tn The noun חֶתֶף (khetef) is defined by BDB 369 s.v. as “prey,” while HALOT 365 s.v. defines it as “robber.” This is the only occurrence of the word in the OT, but HALOT also cites two uses in Ben Sirah. The related verb (חָתַף, khataf) means “to snatch away” according to both dictionaries (BDB 368-69 s.v.; HALOT 365 s.v.), while the cognates assembled by HALOT have a different nuance: Akkadian “to slaughter,” Syriac “to break to pieces,” and an Arabic noun meaning “death.” Like the noun, the verb only occurs once in the OT, Job 9:12. In this passage the noun could have either a passive sense (what is seized = prey), or an active sense (the one who seizes = a robber, bandit). The traditional rendering is “prey” (KJV); most modern English versions have the active sense (“robber” or similar; cf. NIV “like a bandit”). Since the prepositional phrase (the simile) is modifying the woman, the active sense works better in the translation.
  7. Proverbs 23:28 tn The verb בָּגַד (bagad), here a participle, means “to act treacherously, with duplicity, or to betray.” Such a woman induces men to prove unfaithful to their wives and to the law of God. Dahood repoints it as בְּגָדִים (begadim, “garments”), saying that she collects garments in pledge for her service (M. Dahood, “To Pawn One’s Cloak,” Bib 42 [1961]: 359-66). But that is far-fetched; it might have happened on occasion, but as a common custom it is unlikely. Besides that, the text in the MT makes perfectly good sense without such a change.
  8. Proverbs 23:28 sn Verses 26-28 comprise the seventeenth saying; it warns the young person to follow the instructions about temptations because there are plenty of temptresses lurking about.
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Proverbs 23:26-28
New Revised Standard Version Updated Edition

26 My child, give me your heart,
    and let your eyes observe[a] my ways.(A)
27 For a prostitute is a deep pit;
    an adulteress[b] is a narrow well.(B)
28 She lies in wait like a robber
    and increases the number of the faithless.(C)

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Footnotes

  1. 23.26 Or delight in
  2. 23.27 Heb alien woman
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Proverbs 29:3
New English Translation

3 The man[a] who loves wisdom brings joy to his father,[b]
but whoever associates[c] with prostitutes wastes[d] his wealth.[e]

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Footnotes

  1. Proverbs 29:3 tn Heb “a man.” Here “man” is retained in the translation because the second colon mentions prostitutes.
  2. Proverbs 29:3 tn Or “causes his father to rejoice”; NAB “makes his father glad.”
  3. Proverbs 29:3 tn The active participle רֹעֶה (roʿeh) is from the second root רָעָה (raʿah), meaning “to associate with.” The verb occurs only a few times, and mostly in the book of Proverbs. It is related to רֵעֶה (reʿeh, “friend; companion; fellow”). To describe someone as a “companion” or “friend” of prostitutes is somewhat euphemistic; it surely means someone who is frequently engaging the services of prostitutes.
  4. Proverbs 29:3 tn The Hebrew verb יְאַבֶּד (yeʾabbed) means “destroys”; it is the Piel imperfect of the verb that means “to perish.”
  5. Proverbs 29:3 sn Wealth was seen as a sign of success and of God’s blessings, pretty much as it always has been. To be seen as honorable in the community meant one had acquired some substance and kept his reputation. It would be a disgrace to the family to have a son who squandered his money on prostitutes (e.g., Prov 5:10; 6:31).
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Proverbs 29:3
New Revised Standard Version Updated Edition

3 A child who loves wisdom makes a parent glad,
    but a companion of prostitutes destroys wealth.(A)

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Proverbs 30:20
New English Translation

20 This is the way[a] of an adulterous[b] woman:
she has eaten and wiped her mouth[c]
and has said, “I have not done wrong.”[d]

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Footnotes

  1. Proverbs 30:20 sn Equally amazing is the insensitivity of the adulterous woman to the sin. The use of the word “way” clearly connects this and the preceding material. Its presence here also supports the interpretation of the final clause in v. 19 as referring to sexual intimacy. While that is a wonder of God’s creation, so is the way that human nature has distorted it and ruined it.
  2. Proverbs 30:20 sn The word clearly indicates that the woman is married and unchaste, but the text describes her as amoral as much as immoral—she sees nothing wrong with what she does.
  3. Proverbs 30:20 sn The acts of “eating” and “wiping her mouth” are euphemistic; these acts of having a meal stand in as a metaphor for sexual activity (e.g., Prov 9:17).
  4. Proverbs 30:20 sn This is the amazing part of the observation. It is one thing to sin, for everyone sins, but to dismiss the act of adultery so easily, as if it were no more significant than a meal, is incredibly brazen.
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Proverbs 30:20
New Revised Standard Version Updated Edition

20 This is the way of an adulteress:
    she eats and wipes her mouth
    and says, “I have done no wrong.”(A)

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Proverbs 31
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Proverbs 31:2-3
New English Translation

2 O[a] my son, O son of my womb,
O son[b] of my vows,
3 do not give your strength[c] to women,
nor your ways[d] to that which ruins[e] kings.

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Footnotes

  1. Proverbs 31:2 tn The form מַה (mah), normally the interrogative “what?” (so KJV, ASV, NAB, NASB) is best interpreted here as an exclamation. Tg. Prov 31:2 has “Woe!”
  2. Proverbs 31:2 tn In all three occurrences in this verse the word “son” has the Aramaic spelling, בַר (bar), rather than the Hebrew בֵּן (ben). The repetition of the word “son” shows the seriousness of the warning; and the expression “son of my womb” and “son of my vows” are endearing epithets to show the great investment she has made in his religious place in God’s program. For a view that “son of my womb” should be “my own son,” see F. Deist, “Proverbs 31:1, A Case of Constant Mistranslation,” JNSL 6 (1978): 1-3; cf. TEV “my own dear son.”
  3. Proverbs 31:3 sn The word translated “strength” refers to physical powers here, i.e., “vigor” (so NAB) or “stamina.” It is therefore a metonymy of cause; the effect would be what spending this strength meant—sexual involvement with women. It would be easy for a king to spend his energy enjoying women, but that would be unwise.
  4. Proverbs 31:3 sn The word “ways” may in general refer to the heart’s affection for or attention to, or it may more specifically refer to sexual intercourse. While in the book of Proverbs the term is an idiom for the course of life, in this context it must refer to the energy spent in this activity.
  5. Proverbs 31:3 tn The construction uses Qal infinitive construct לַמְחוֹת (lamekhot, “to wipe out; to blot out; to destroy”). The construction is somewhat strange, and so some interpreters suggest changing it to מֹחוֹת (mokhot, “destroyers of kings”); cf. BDB 562 s.v. מָחָה Qal.3. Commentators note that the form is close to an Aramaic word that means “concubine,” and an Arabic word that is an indelicate description for women.
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Proverbs 31:2-3
New Revised Standard Version Updated Edition

2 No, my son! No, son of my womb!
    No, son of my vows!(A)
3 Do not give your strength to women,
    your ways to those who destroy kings.(B)

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