Proverbs 1:10

Admonition to Avoid Easy but Unjust Riches

1:10 My child, if sinners ¹  try to entice ²  you,

do not consent! ³ 

Proverbs 1:15

1:15 My child, do not go down ⁴  their way, ⁵ 

withhold yourself ⁶  from their path; ⁷ 

Proverbs 2:1

Benefits of Seeking Wisdom ⁸ 

2:1 My child, ⁹  if ¹⁰  you receive my words,

and store up ¹¹  my commands within you,

Proverbs 3:1

Exhortations to Seek Wisdom and Walk with the Lord ¹² 

3:1 My child, ¹³  do not forget my teaching,

but let your heart keep ¹⁴  my commandments,

Proverbs 7:1

Admonition to Avoid the Wiles of the Adulteress ¹⁵ 

7:1 My child, ¹⁶  keep my words

and treasure up my commands in your own keeping. ¹⁷ 

Matthew 9:2

9:2 Just then ¹⁸  some people ¹⁹  brought to him a paralytic lying on a stretcher. ²⁰  When Jesus saw their ²¹  faith, he said to the paralytic, “Have courage, son! Your sins are forgiven.” ²² 

Matthew 9:22

9:22 But when Jesus turned and saw her he said, “Have courage, daughter! Your faith has made you well.” ²³  And the woman was healed ²⁴  from that hour.

[1:10]  ¹ tn The term חַטָּא (khatta’) is the common word for “sinner” in the OT. Because the related verb is used once of sling-shot throwers who miss the mark (Judg 20:16), the idea of sin is often explained as “missing the moral mark” (BDB 306-8 s.v.). But the term should not be restricted to the idea of a sin of ignorance or simply falling short of the moral ideal. Its meaning is more likely seen in the related Akkadian term “to revolt, rebel.” It is active rebellion against authority. It is used here in reference to a gang of robbers.

[1:10]  ² tn The imperfect tense verb יְפַתּוּךָ (yÿftukha) may be nuanced in a connotative sense: “(If) they attempt to
persuade you.” The verb פָּתָה (patah) means “to persuade, entice” a person to sin (BDB 834 s.v. פָּתָה 1; see, e.g., Judg 14:15; 16:5; Prov 16:29; Hos 2:16).

[1:10]  ³ tc The MT reads the root אָבָה (’avah, “to be willing; to consent”). Some medieval Hebrew mss read the root בּוֹא (bo’, “to go”): “do not go with them.” The majority of Hebrew mss and the versions support the MT reading, which is the less common word and so the more likely original reading.

[1:15]  ⁴ tn Heb “do not walk.”

[1:15]  ⁵ tn Heb “in the way with them.”

[1:15]  ⁶ tn Heb “your foot.” The term “foot” (רֶגֶל, regel) is a synecdoche of part (= your foot) for the whole person (= yourself).

[1:15]  ⁷ sn The word “path” (נְתִיבָה, nÿtivah) like the word “way” (דֶּרֶךְ, derekh) is used as an idiom (developed from a hypocatastasis), meaning “conduct, course of life.”

[2:1]  ⁸ sn The chapter begins with an admonition to receive wisdom (1-4) and then traces the benefits: the knowledge of God and his protection (5-8), moral discernment for living (9-11), protection from evil men (12-15) and immoral women (16-19), and enablement for righteous living (20-22).

[2:1]  ⁹ tn Heb “my son.”

[2:1]  ¹⁰ sn Verses 1-11 form one long conditional sentence in the Hebrew text: (1) the protasis (“if…”) encompasses vv. 1-4 and (2) the apodosis (“then…”) consists of two parallel panels in vv. 5-8 and vv. 9-11 both of which are introduced by the particle אָז (’az, “then”).

[2:1]  ¹¹ sn The verb “to store up” (צָפַן, tsafan; cf. NAB, NLT “treasure”) in the second colon qualifies the term “receive” (לָקַח, laqakh) in the first, just as “commands” intensifies “words.” This pattern of intensification through parallelism occurs throughout the next three verses. The verb “to store up; to treasure” is used in reference to things of value for future use, e.g., wealth, dowry for a bride. Since proverbs will be useful throughout life and not always immediately applicable, the idea of storing up the sayings is fitting. They will form the way people think which in turn will influence attitudes (W. G. Plaut, Proverbs, 43).

[3:1]  ¹² sn The chapter begins with an introductory exhortation (1-4), followed by an admonition to be faithful to the Lord (5-12). Wisdom is commended as the most valuable possession (13-18), essential to creation (19-20), and the way to a long and safe life (21-26). There then follows a warning to avoid unneighborliness (27-30) and emulating the wicked (31-35).

[3:1]  ¹³ tn Heb “my son” (likewise in vv. 11, 21).

[3:1]  ¹⁴ tn The verb יִצֹּר (yitsor) is a Qal jussive and the noun לִבֶּךָ (libbekha, “your heart”) functions as the subject: “let your heart keep my commandments.”

[7:1]  ¹⁵ sn The chapter begins with the important teaching of the father (1-5), then it focuses on the seduction: first of the victim (6-9), then the temptress (10-12), then the seduction (13-20), and the capitulation (21-23); the chapter concludes with the deadly results of consorting (24-27).

[7:1]  ¹⁶ tn Heb “my son.”

[7:1]  ¹⁷ tn Heb “within you” (so NASB, NIV); KJV, ASV, NRSV “with you.” BDB 860 s.v. צָפַן Qal.1 suggests that “within you” means “in your own keeping.”

[9:2]  ¹⁸ tn Grk “And behold, they were bringing.” Here καὶ ἰδού (kai idou) has been translated as “just then” to indicate the somewhat sudden appearance of the people carrying the paralytic. The Greek word ἰδού (idou) has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1), especially in conjunction with the suddenness of the stretcher bearers’ appearance.

[9:2]  ¹⁹ tn Grk “they”; the referent (some unnamed people) has been specified in the translation for clarity.

[9:2]  ²⁰ tn Traditionally, “on a bed,” but this could be confusing to the modern reader who might envision a large piece of furniture. In various contexts, κλίνη (klinh) may be translated “bed, couch, cot, stretcher, or bier” (in the case of a corpse). See L&N 6.106.

[9:2]  ²¹ sn The plural pronoun their makes it clear that Jesus was responding to the faith of the entire group, not just the paralyzed man.

[9:2]  ²² sn The passive voice here is a divine passive (ExSyn 437). It is clear that God does the forgiving.

[9:22]  ²³ tn Or “has delivered you”; Grk “has saved you.” This should not be understood as an expression for full salvation in the immediate context; it refers only to the woman’s healing.

[9:22]  ²⁴ tn Grk “saved.”