Proverbs 1:25

1:25 because ¹  you neglected ²  all my advice,

and did not comply ³  with my rebuke,

Proverbs 1:30

1:30 they did not comply with my advice,

they spurned ⁴  all my rebuke.

Proverbs 4:21

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

guard ⁶  them within your heart; ⁷ 

Proverbs 5:1

Admonition to Avoid Seduction to Evil ⁸ 

5:1 My child, ⁹  be attentive to my wisdom,

pay close attention ¹⁰  to my understanding,

Proverbs 6:12

6:12 A worthless and wicked person ¹¹ 

walks around saying perverse ¹²  things; ¹³ 

Proverbs 6:21

6:21 Bind them ¹⁴  on your heart continually;

fasten them around your neck.

Proverbs 12:17

12:17 The faithful witness ¹⁵  tells what is right, ¹⁶ 

but a false witness ¹⁷  speaks ¹⁸  deceit.

Proverbs 17:4

17:4 One who acts wickedly ¹⁹  pays attention to evil counsel; ²⁰ 

a liar listens ²¹  to a malicious tongue. ²² 

Proverbs 24:2

24:2 for their hearts contemplate violence,

and their lips speak harm. ²³ 

Proverbs 24:26

24:26 Like a kiss on the lips ²⁴ 

is the one who gives an honest answer.

Proverbs 29:12

29:12 If a ruler listens to ²⁵  lies, ²⁶ 

all his ministers ²⁷  will be wicked. ²⁸ 

[1:25]  ¹ tn Heb “and.”

[1:25]  ² tn The verb III פָּרַע means “to let go; to let alone” (BDB 828 s.v.). It can refer to unkempt hair of the head (Lev 10:6) or lack of moral restraint: “to let things run free” (Exod 32:25; Prov 28:19). Here it means “to avoid, neglect” the offer of wisdom (BDB 829 s.v. 2).

[1:25]  ³ tn The verbs are characteristic perfects or indefinite pasts. For the word “comply, consent,” see 1:20.

[1:30]  ⁴ tn The verb “spurned” (נָאַץ, na’ats) is parallel to “comply, accede to, be willing” (e.g., 1:10). This is how the morally stubborn fool acts (e.g., 15:5).

[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.”

[5:1]  ¹⁰ sn In this chapter the sage/father exhorts discretion (1, 2) then explains how to avoid seduction (3-6); this is followed by a second exhortation to prevention (7, 8) and an explanation that obedience will avoid ruin and regret (9-14); finally, he warns against sharing love with strangers (15-17) but to find it at home (18-23). For an analysis of the chapter, see J. E. Goldingay, “Proverbs V and IX,” RB 84 (1977): 80-93.

[5:1]  ¹¹ tn The text again has “my son.” In this passage perhaps “son” would be the most fitting because of the warning against going to the adulterous woman. However, since the image of the adulterous woman probably represents all kinds of folly (through personification), and since even in this particular folly the temptation works both ways, the general address to either young men or women should be retained. The text was certainly not intended to convey that only women could seduce men.

[5:1]  ¹² tn Heb “incline your ear” (so NAB, NRSV); NLT “listen carefully.”

[6:12]  ¹³ sn The terms describe one who is both worthless and wicked. Some suggest that בְּלִיַּעַל (bÿliyya’al) is a compound of the negative בְּלִי (bÿli) and a noun יַעַל (ya’al, “profit; worth”). Others suggest that the root is from בַּעַל (ba’al, “lord [of goats]”) or a derivative of בָּלַע (bala’) with reduplication (“confusion” or “engulfing ruin”), or a proper name from Babylonian Bililu. See B. Otzen, TDOT 2:131-36; and D. W. Thomas, “בְּלִיַּעַל in the Old Testament,” Biblical and Patristic Studies in Memory of Robert Pierce Casey, 11-19. Whatever the etymology, usage shows that the word describes people who violate the law (Deut 15:9; Judg 19:22; 1 Kgs 21:10, 13; Prov 16:27; et al.) or act in a contemptuous and foolish manner against cultic observance or social institutions (1 Sam 10:27; 25:17; 30:22); cf. NRSV “a scoundrel and a villain” (NAB and NIV similar). The present instruction will focus on the devious practice of such wicked and worthless folk.

[6:12]  ¹⁴ tn Heb “crooked” or “twisted.” This term can refer to something that is physically twisted or crooked, or something morally perverse. Cf. NAB “crooked talk”; NRSV “crooked speech.”

[6:12]  ¹⁵ tn Heb “walks around with a perverse mouth.” The term “mouth” is a metonymy of cause, an organ of speech put for what is said. This is an individual who says perverted or twisted things.

[6:21]  ¹⁶ sn The figures used here are hypocatastases (implied comparisons). There may also be an allusion to Deut 6 where the people were told to bind the law on their foreheads and arms. The point here is that the disciple will never be without these instructions. See further, P. W. Skehan, Studies in Israelite Poetry and Wisdom (CBQMS), 1-8.

[12:17]  ¹⁹ tn The text has “he pours out faithfully”; the word rendered “faithfully” or “reliably” (אֱמוּנָה, ’emunah) is used frequently for giving testimony in court, and so here the subject matter is the reliable witness.

[12:17]  ²⁰ tn Heb “righteousness.”

[12:17]  ²¹ tn Heb “witness of falsehoods.” The genitive noun functions attributively, and the plural form depicts habitual action or moral characteristic. This describes a person who habitually lies. A false witness cannot be counted on to help the cause of justice.

[12:17]  ²² tn The term “speaks” does not appear in this line but is implied by the parallelism; it is supplied in the translation for clarity and smoothness.

[17:4]  ²² tn The Hiphil participle מֵרַע (mera’) indicates one who is a doer of evil. The line affirms that a person of this nature will eagerly listen to evil talk – it is part of his nature.

[17:4]  ²³ tn Heb “to the lip of evil”; ASV, NAB, NASB, NRSV “wicked lips.” The term “lip” is a metonymy of cause for speech (what is said); the term “evil” is an attributive genitive. The same will be true in the parallel line where the expression “to the tongue of destruction” (NASB “a destructive tongue”) means things that are said that destroy others.

[17:4]  ²⁴ tc The verb מֵזִין (mezin) is from זִין (zir, “to feed”); therefore, the suggested emendation is to take it from אֹזֶן (’ozen, “ear”) as a denominative verb, “to give ear; to listen to.” Two Hebrew mss have this variant.

[17:4]  ²⁵ sn Wicked, self-serving people find destructive speech appealing. They should be rebuked and not tolerated (Lev 19:17).

[24:2]  ²⁵ sn This nineteenth saying warns against evil associations. Evil people are obsessed with destruction and trouble. See on this theme 1:10-19; 3:31 and 23:17. D. Kidner observes that a close view of sinners is often a good antidote to envying them (Proverbs [TOTC], 153).

[24:26]  ²⁸ tn Heb “the one who returns right words kisses the lips.” This is an implied comparison for giving an honest answer. Honesty is like a kiss. The kiss would signify love, devotion, sincerity, and commitment (in that culture) – an outward expression of what is in the heart. It is an apt illustration of telling the truth. Some English versions now replace the figure to avoid cultural misunderstanding (cf. TEV, CEV “a sign of true friendship”; NLT “an honor”).

[29:12]  ³¹ tn The Hiphil participle מַקְשִׁיב (maqshiv) means “to give attention to; to regard; to heed.” Cf. NASB, NCV, TEV “pays attention to.”

[29:12]  ³² tn Heb “word of falsehood” or “lying word.” Cf. TEV “false information.”

[29:12]  ³³ tn The verb שָׁרַת (sharat) means “to minister; to serve.” The Piel plural participle here refers to servants of the king who attend to him – courtiers and ministers (cf. NIV, NRSV, TEV, CEV “officials”; NLT “advisers”). This, his entourage, will have to resort to evil practices to gain his favor if he is swayed by such lies.

[29:12]  ³⁴ sn The servants of the monarch adjust to their ruler; when they see that court flattery and deception are effective, they will begin to practice it and in the end become wicked (e.g., Prov 16:10; 20:8; 25:2).