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 4:6

4:6 Do not forsake wisdom, ⁴  and she will protect you;

love her, and she will guard you.

Proverbs 4:21

4:21 Do not let them depart ⁵  from your sight,

guard ⁶  them within your heart; ⁷ 

Proverbs 6:4

6:4 Permit no sleep to your eyes ⁸ 

or slumber to your eyelids.

Proverbs 8:33

8:33 Listen to my instruction ⁹  so that you may be wise, ¹⁰ 

and do not neglect it.

Proverbs 22:26

22:26 Do not be one who strikes hands in pledge

or who puts up security for debts.

Proverbs 23:3-4

23:3 Do not crave that ruler’s ¹¹  delicacies,

for ¹²  that food is deceptive. ¹³ 

23:4 Do not wear yourself out to become rich;

be wise enough to restrain yourself. ¹⁴ 

[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.

[4:6]  ⁴ tn Heb “her”; the 3rd person feminine singular referent is personified “wisdom,” which has been specified in the translation for clarity.

[4:21]  ⁷ tn The Hiphil form יַלִּיזוּ (yallizu) follows the Aramaic with gemination. The verb means “to turn aside; to depart” (intransitive Hiphil or inner causative).

[4:21]  ⁸ tn Or “keep” (so KJV, NIV, NRSV and many others).

[4:21]  ⁹ sn The words “eyes” and “heart” are metonymies of subject representing the faculties of each. Cf. CEV “think about it all.”

[6:4]  ¹⁰ tn Heb “do not give sleep to your eyes.” The point is to go to the neighbor and seek release from the agreement immediately (cf. NLT “Don’t rest until you do”).

[8:33]  ¹³ tn Heb “discipline.”

[8:33]  ¹⁴ tn The construction uses two imperatives joined with the vav (ו); this is a volitive sequence in which result or consequence is being expressed.

[23:3]  ¹⁶ tn Heb “his”; the referent (the ruler mentioned in v. 1) has been specified in the translation for clarity.

[23:3]  ¹⁷ sn The final line gives the causal clause: The impressive feast is not what it appears to be; the king is not doing you a favor, but rather wants something from you or is observing you (K&D 17:104); cf. TEV “he may be trying to trick you.”

[23:3]  ¹⁸ sn Verses 1-3 form the sixth saying about being cautious before rulers (cf. Instruction of Amememope, chap. 23, 23:13-18). One should not get too familiar with rulers, for they always have ulterior motives. The Mishnah cites Gamaliel as warning that a ruler only draws someone into his court for his purpose, but in their day of trouble he will not be there to help them (m. Abot 2:3).

[23:4]  ¹⁹ tn Heb “from your understanding cease.” In the context this means that the person should have enough understanding to stop wearing himself out trying to be rich (cf. NRSV “be wise enough to desist”).