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

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 

Proverbs 4:18

4:18 But the path of the righteous is like the bright morning light, ⁹ 

growing brighter and brighter ¹⁰  until full day. ¹¹ 

Proverbs 6:22

6:22 When you walk about, ¹²  they ¹³  will guide you;

when you lie down, they will watch over you;

when you wake up, ¹⁴  they will talk ¹⁵  to you.

Proverbs 7:22

7:22 Suddenly he went ¹⁶  after her

like an ox that goes to the slaughter,

like a stag prancing into a trapper’s snare ¹⁷ 

Proverbs 15:12

15:12 The scorner does not love ¹⁸  one who corrects him; ¹⁹ 

he will not go to ²⁰  the wise.

Proverbs 23:31

23:31 Do not look on the wine when it is red,

when it sparkles ²¹  in the cup,

when it goes down smoothly. ²² 

[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.

[4:18]  ¹³ tn Heb “like light of brightness.” This construction is an attributive genitive: “bright light.” The word “light” (אוֹר, ’or) refers to the early morning light or the dawn (BDB 21 s.v.). The point of the simile is that the course of life that the righteous follow is like the clear, bright morning light. It is illumined, clear, easy to follow, and healthy and safe – the opposite of what darkness represents.

[4:18]  ¹⁴ tn The construction uses the Qal active participle of הָלַךְ (halakh) in a metaphorical sense to add the idea of continuance or continually to the participle הוֹלֵךְ (holekh). Here the path was growing light, but the added participle signifies continually.

[4:18]  ¹⁵ tn Heb “until the day is established.” This expression refers to the coming of the full day or the time of high noon.

[6:22]  ¹⁹ tn The verbal form is the Hitpael infinitive construct with a preposition and a suffixed subjective genitive to form a temporal clause. The term הָלַךְ (halakh) in this verbal stem means “to go about; to go to and fro.” The use of these terms in v. 22 also alludes to Deut 6:7.

[6:22]  ²⁰ tn Heb “it will guide you.” The verb is singular and the instruction is the subject.

[6:22]  ²¹ tn In both of the preceding cola an infinitive construct was used for the temporal clauses; now the construction uses a perfect tense with vav (ו) consecutive. The verb would then be equivalent to an imperfect tense, but subordinated as a temporal clause here.

[6:22]  ²² sn The Hebrew verb means “talk” in the sense of “to muse; to complain; to meditate”; cf. TEV, NLT “advise you.” Instruction bound to the heart will speak to the disciple on awaking.

[7:22]  ²⁵ tn The participle with “suddenly” gives a more vivid picture, almost as if to say “there he goes.”

[7:22]  ²⁶ 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 (’ekhes) 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.”

[15:12]  ³¹ sn This is an understatement, the opposite being intended (a figure called tapeinosis). A scorner rejects any efforts to reform him.

[15:12]  ³² tn The form הוֹכֵחַ (hokheakh) is a Hiphil infinitive absolute. It could function as the object of the verb (cf. NIV, NRSV) or as a finite verb (cf. KJV, NASB, NLT). The latter has been chosen here because of the prepositional phrase following it, although that is not a conclusive argument.

[15:12]  ³³ tc The MT has אֶל (’el, “to [the wise]”), suggesting seeking the advice of the wise. The LXX, however, has “with the wise,” suggesting אֶת (’et).

[23:31]  ³⁷ tn Heb “its eye gives.” With CEV’s “bubbling up in the glass” one might think champagne was in view.

[23:31]  ³⁸ tn The expression is difficult, and is suspected of having been added from Song 7:10, although the parallel is not exact. The verb is the Hitpael imperfect of הָלַךְ (halakh); and the prepositional phrase uses the word “upright; equity; pleasing,” from יָשָׁר (yashar). KJV has “when it moveth itself aright”; much more helpful is ASV: “when it goeth down smoothly.” Most recent English versions are similar to ASV. The phrase obviously refers to the pleasing nature of wine.