Judges 14:16

14:16 So Samson’s bride cried on his shoulder ¹  and said, “You must ²  hate me; you do not love me! You told the young men ³  a riddle, but you have not told me the solution.” He said to her, “Look, I have not even told my father or mother. Do you really expect me to tell you?” ⁴ 

Proverbs 2:16

2:16 to deliver you ⁵  from the adulteress, ⁶ 

from the sexually loose woman ⁷  who speaks flattering ⁸  words; ⁹ 

Proverbs 5:3-14

5:3 For the lips ¹⁰  of the adulterous woman drip honey,

and her seductive words ¹¹  are smoother than olive oil,

5:4 but in the end ¹²  she is bitter ¹³  as wormwood, ¹⁴ 

sharp as a two-edged ¹⁵  sword.

5:5 Her feet go down to death;

her steps lead straight to the grave. ¹⁶ 

5:6 Lest ¹⁷  she should make level the path leading to life, ¹⁸ 

her paths are unstable ¹⁹  but she does not know it. ²⁰ 

5:7 So now, children, ²¹  listen to me;

do not turn aside from the words I speak. ²² 

5:8 Keep yourself ²³  far ²⁴  from her,

and do not go near the door of her house,

5:9 lest you give your vigor ²⁵  to others

and your years to a cruel person,

5:10 lest strangers devour ²⁶  your strength, ²⁷ 

and your labor ²⁸  benefit ²⁹  another man’s house.

5:11 And at the end of your life ³⁰  you will groan ³¹ 

when your flesh and your body are wasted away. ³² 

5:12 And you will say, “How I hated discipline!

My heart spurned reproof!

5:13 For ³³  I did not obey my teachers ³⁴ 

and I did not heed ³⁵  my instructors. ³⁶ 

5:14 I almost ³⁷  came to complete ruin ³⁸ 

in the midst of the whole congregation!” ³⁹ 

[14:16]  ¹ tn Heb “on him.”

[14:16]  ² tn Heb “only”; or “simply.”

[14:16]  ³ tn Heb “the sons of my people.”

[14:16]  ⁴ tn Heb “Should I tell you?”

[2:16]  ⁵ sn This purpose clause introduced by לְהַצִּילְךָ (lÿhatsilkha, “to deliver you”) parallels the purpose clause introduced by לְהַצִּילְךָ (“to deliver you”) in v. 12. There it introduced deliverance from the evil man, and now from the evil woman. The description of the evil man encompassed four poetic lines in the Hebrew text (vv. 12-15); likewise, the description of the evil woman is four poetic lines (vv. 16-19).

[2:16]  ⁶ 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.

[2:16]  ⁷ tn Heb “alien woman.” The adjective נָכְרִי (nokhri, “foreign; alien”) refers to (1) people who are ethnically alien to Israel (Exod 21:8; Deut 17:15; Judg 19:12; Ruth 2:10; 1 Kgs 11:1, 8; Ezra 10:2, 10, 11; see BDB 649 s.v. 1); (2) people who are morally alienated from God and his covenant people (Job 19:15; Ps 69:9; Prov 20:16; Eccl 6:2; Jer 2:21; see BDB 649 s.v. 3) and (3) as a technical term in Proverbs for a harlot or promiscuous woman as someone who is morally alienated from God and moral society (Prov 2:16; 5:20; 6:24; 7:5; 20:16; 23:27; 27:13; see BDB 649 s.v. 2). The description of the woman as a “strange woman” and now an “alien woman” is within the context of the people of Israel. She is a “foreigner” in the sense that she is a nonconformist, wayward and loose. It does not necessarily mean that she is not ethnically Israelite (though BDB notes that most harlots in Israel were originally chiefly foreigners by reason of their otherwise homeless condition).

[2:16]  ⁸ tn Heb “makes smooth.” The Hiphil of II חָלַק (“to be smooth; to be slippery”) means (1) “to make smooth” (metal with hammer) and (2) “to use smooth words,” that is, to flatter (Pss 5:10; 36:3; Prov 2:16; 7:5; 28:23; 29:5; see BDB 325 s.v. 2; HALOT 322 s.v. I חלק hif.2). The related Arabic cognate verb means “make smooth, lie, forge, fabricate.” The seductive speech of the temptress is compared to olive oil (5:3) and is recounted (7:14-20).

[2:16]  ⁹ tn Heb “whose words she makes smooth.” The phrase is a relative clause that does not have a relative pronoun. The antecedent of the 3rd person feminine singular suffix is clearly “the sexually loose woman” earlier in the line.

[5:3]  ¹⁰ sn “Lips” is a metonymy of cause, referring to her words. Dripping honey is an implied comparison between the product and 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.

[5:3]  ¹¹ 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.”

[5:4]  ¹² 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).

[5:4]  ¹³ 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.

[5:4]  ¹⁴ 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).

[5:4]  ¹⁵ 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.

[5:5]  ¹⁶ tn The term שְׁאוֹל (she’ol, “grave”) is paralleled to “death,” so it does not refer here to the realm of the unblessed.

[5:6]  ¹⁷ tn The particle פֶּן (pen) means “lest” (probably from “for the aversion of”). It occurs this once, unusually, preceding the principal clause (BDB 814 s.v.). It means that some action has been taken to avert or avoid what follows. She avoids the path of life, albeit ignorantly.

[5:6]  ¹⁸ tn Heb “the path of life.” The noun חַיִּים (khayyim, “of life”) functions as a genitive of direction (“leading to”).

[5:6]  ¹⁹ sn The verb נוּעַ (nua’) means “to quiver; to wave; to waver; to tremble”; cf. KJV “her ways are moveable”; NAB “her paths will ramble”; NLT “She staggers down a crooked trail.” The ways of the adulterous woman are unstable (BDB 631 s.v.).

[5:6]  ²⁰ sn The sadder part of the description is that this woman does not know how unstable her life is, or how uneven. However, Thomas suggests that it means, “she is not tranquil.” See D. W. Thomas, “A Note on לא תדע in Proverbs v 6,” JTS 37 (1936): 59.

[5:7]  ²¹ tn Heb “sons.”

[5:7]  ²² tn Heb “the words of my mouth” (so KJV, NAB, NRSV).

[5:8]  ²³ tn Heb “your way.”

[5:8]  ²⁴ sn There is a contrast made between “keep far away” (הַרְחֵק, harkheq) and “do not draw near” (וְאַל־תִּקְרַב, vÿ’al-tiqrav).

[5:9]  ²⁵ 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.

[5:10]  ²⁶ tn Or “are sated, satisfied.”

[5:10]  ²⁷ tn The word כֹּחַ (coakh, “strength”) refers to what laborious toil would produce (so a metonymy of cause). Everything that this person worked for could become the property for others to enjoy.

[5:10]  ²⁸ tn “labor, painful toil.”

[5:10]  ²⁹ tn The term “benefit” does not appear in the Hebrew text, but is supplied in the translation for the sake of clarity and smoothness.

[5:11]  ³⁰ tn Heb “at your end.”

[5:11]  ³¹ tn The form is the perfect tense with the vav consecutive; it is equal to a specific future within this context.

[5:11]  ³² tn Heb “in the finishing of your flesh and your body.” The construction uses the Qal infinitive construct of כָּלָה (calah) in a temporal clause; the verb means “be complete, at an end, finished, spent.”

[5:13]  ³³ tn The vav that introduces this clause functions in an explanatory sense.

[5:13]  ³⁴ 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”).

[5:13]  ³⁵ sn The idioms are vivid: This expression is “incline the ear”; earlier in the first line is “listen to the voice,” meaning “obey.” Such detailed description emphasizes the importance of the material.

[5:13]  ³⁶ tn The form is the Piel plural participle of לָמַד (lamad) used substantivally.

[5:14]  ³⁷ tn The expression כִּמְעַט (kim’at) is “like a little.” It means “almost,” and is used of unrealized action (BDB 590 s.v. 2). Cf. NCV “I came close to”; NLT “I have come to the brink of.”

[5:14]  ³⁸ tn Heb “I was in all evil” (cf. KJV, ASV).

[5:14]  ³⁹ tn The text uses the two words “congregation and assembly” to form a hendiadys, meaning the entire assembly.