Proverbs 1:11

1:11 If they say, “Come with us!

We will ¹  lie in wait ²  to shed blood; ³ 

we will ambush ⁴  an innocent person ⁵  capriciously. ⁶ 

Proverbs 3:28-29

3:28 Do not say to your neighbor, “Go! Return tomorrow

and I will give it,” when ⁷  you have it with you at the time. ⁸ 

3:29 Do not plot ⁹  evil against your neighbor

when ¹⁰  he dwells by you unsuspectingly.

Proverbs 23:1

23:1 When you sit down to eat with a ruler,

consider carefully ¹¹  what ¹²  is before you,

Proverbs 29:9

29:9 If a wise person ¹³  goes to court ¹⁴  with a foolish person,

there is no peace ¹⁵  whether he is angry or laughs. ¹⁶ 

[1:11]  ¹ tn This cohortative נֶאֶרְבָה (ne’ervah) could denote resolve (“We will lie in wait!”) or exhortation (“Let us lie in wait!”). These sinners are either expressing their determination to carry out a violent plan or they are trying to entice the lad to participate with them.

[1:11]  ² tn The verb אָרַב (’arav, “to lie in wait”) it is used for planning murder (Deut 19:11), kidnapping (Judg 21:20), or seduction (Prov 23:28).

[1:11]  ³ tn Heb “for blood.” The term דָּם (dam, “blood”) functions as a metonymy of effect for “blood shed violently” through murder (HALOT 224 s.v. 4).

[1:11]  ⁴ tn Heb “lie in hiding.”

[1:11]  ⁵ tn The term “innocent” (נָקִי, naqi) intimates that the person to be attacked is harmless.

[1:11]  ⁶ tn Heb “without cause” (so KJV, NASB); NCV “just for fun.” The term חִנָּם (khinnam, “without cause”) emphasizes that the planned attack is completely unwarranted.

[3:28]  ⁷ tn Heb “and it is with you.” The prefixed vav introduces a circumstantial clause: “when …”

[3:28]  ⁸ tn The words “at the time” are not in the Hebrew text, but are supplied in the translation for clarity.

[3:29]  ¹³ sn The verb חָרַשׁ (kharash) means “to cut in; to engrave; to plough; to devise.” The idea of plotting is metaphorical for working, practicing or fabricating (BDB 360 s.v.).

[3:29]  ¹⁴ tn The vav (ו) prefixed to the pronoun introduces a disjunctive circumstantial clause: “when….”

[23:1]  ¹⁹ tn The construction uses the imperfect tense of instruction with the infinitive absolute to emphasize the careful discernment required on such occasions. Cf. NIV “note well”; NLT “pay attention.”

[23:1]  ²⁰ tn Or “who,” referring to the ruler (so ASV, NAB, TEV).

[29:9]  ²⁵ tn Heb “a wise man…a foolish man.”

[29:9]  ²⁶ tn The verb שָׁפַט (shafat) means “to judge.” In the Niphal stem it could be passive, but is more frequently reciprocal: “to enter into controversy” or “to go to court.” The word is usually used in connection with a lawsuit (so many recent English versions), but can also refer to an argument (e.g., 1 Sam 12:7; Isa 43:26); cf. NAB “disputes”; NASB “has a controversy.”

[29:9]  ²⁷ tn The noun נָחַת (nakhat) is a derivative of נוּחַ (nuakh, “to rest”) and so means “quietness” or “rest,” i.e., “peace.”

[29:9]  ²⁸ tn Heb “and he is angry and he laughs.” The construction uses the conjunctive vav to express alternate actions: “whether…or.”