Proverbs 2:13

2:13 who leave ¹  the upright ²  paths

to walk on the dark ³  ways,

Proverbs 2:18

2:18 For her house ⁴  sinks ⁵  down to death,

and her paths lead ⁶  to the place of the departed spirits. ⁷ 

Proverbs 3:21

3:21 My child, do not let them ⁸  escape from your sight;

safeguard sound wisdom and discretion. ⁹ 

Proverbs 4:21

4:21 Do not let them depart ¹⁰  from your sight,

guard ¹¹  them within your heart; ¹² 

Proverbs 8:20

8:20 I walk in the path of righteousness,

in the pathway of justice,

Proverbs 8:33

8:33 Listen to my instruction ¹³  so that you may be wise, ¹⁴ 

and do not neglect it.

Proverbs 17:13

17:13 As for the one who repays ¹⁵  evil for good,

evil will not leave ¹⁶  his house. ¹⁷ 

Proverbs 20:18

20:18 Plans ¹⁸  are established by counsel,

so ¹⁹  make war ²⁰  with guidance.

Proverbs 29:10

29:10 Bloodthirsty people ²¹  hate someone with integrity; ²² 

as for the upright, they seek his life. ²³ 

Proverbs 31:7

31:7 let them ²⁴  drink and forget ²⁵  their poverty,

and remember their misery no more.

[2:13]  ¹ tn The articular plural active participle functions as attributive adjective for אִישׁ (’ish, “man”) in v. 12b, indicating that אִישׁ (“man”) is collective.

[2:13]  ² tn Heb “paths of uprightness.” The noun יָשָׁר (yashar, “uprightness; straightness”) is an attributive genitive. The moral life is described in Proverbs as the smooth, straight way (2:13; 4:11). The wicked abandon the clear straight path for an evil, crooked, uncertain path.

[2:13]  ³ tn Heb “ways of darkness.” Darkness is often metaphorical for sinfulness, ignorance, or oppression. Their way of life lacks spiritual illumination.

[2:18]  ⁴ tn Or “she sinks her house down to death.” The syntax of this line is difficult. The verb שָׁחָה is Qal perfect 3rd person feminine singular of שׁוּחַ (“to sink down”) which must take a feminine singular subject – most likely the “loose woman” of 2:16-17. However, most English versions take בֵּיתָהּ (betah) “her house” (ms noun + 3rd person feminine singular suffix) as the subject (e.g., KJV, RSV, NASB, NIV, NRSV, CEV): “her house sinks down to death.” But בֵּיתָהּ “her house” (ms noun + 3rd person feminine singular suffix) is masculine rather than feminine so it cannot be the subject. K&D 16:83 suggests that בֵּיתָהּ (“her house”) is a permutative noun that qualifies the subject: “she together with all that belongs to her [her house] sinks down to death” (GKC 425 §131.k). D. Kidner suggests that “her house” is in apposition to “death” (e.g., Job 17:13; 30:23; Prov 9:18; Eccl 12:5), meaning that death is her house: “she sinks down to death, which is her house” (Proverbs [TOTC], 62). The BHS editors attempt to resolve this syntactical problem by suggesting a conjectural emendation of MT בֵּיתָהּ (“her house”) to the feminine singular noun נְתִיבֹתֶהָּ (“her path”) which appears in 7:27, to recover a feminine subject for the verb: “her path sinks down to death.” However, the reading of the MT is supported by all the versions.

[2:18]  ⁵ tc The MT reads שָׁחָה (Qal perfect 3rd person feminine singular of שׁוּחַ “to sink down”): “she sinks her house down to death.” The LXX reflects שָׁתָה (shatah, Qal perfect 3rd person feminine singular of שִׁית (shith) “to place; to put”): “she established her house near death.” This is a matter of simple orthographic confusion between ח (khet) and ת (tav). The MT preserves the more difficult reading (see following note) so it is probably the original.

[2:18]  ⁶ tn The verb “lead” is not in the Hebrew but is implied by the parallelism; it is supplied in the translation for the sake of smoothness.

[2:18]  ⁷ tn Heb “to the departed spirits” or “to the Rephaim.” The term רְפָאִים (rÿfa’im, “Rephaim”) refers to spirits of the dead who are inhabitants of Sheol (BDB 952 s.v.; HALOT 1274-75 s.v. I רְפָאִים). It is used in parallelism with מֵתִים (metim, “the dead”) to refer to the departed spirits of the dead in Sheol (Ps 88:11; Isa 26:14). The Rephaim inhabit מָוֶת (mavet, “[place of] death”; Prov 2: 18), שְׁאוֹל (shÿ’ol, “Sheol”; Job 26:5; Prov 9:18; Isa 14:9), “darkness and the land of forgetfulness” (Ps 88:14), and “the land of the Rephaim” (Isa 26:19). Scholars debate whether רְפָאִים is derived from the root (1) רָפָא (rafa’, “to heal”), meaning “the healers” or (2) רָפָה (rafah, “to be weak; to sink down”), meaning “the powerless ones” or “those who sink down (to Sheol)” (BDB 952 s.v.; HALOT 1274-75 s.v.). The related term occurs in Phoenician and Neo-Punic meaning “spirits of the dead” (DISO 282) and in Ugaritic referring to “spirits of the dead” who inhabited the underworld and were viewed as healers (UT 2346; WUS 2527). The Hebrew term is often translated “the shades” as a description of the shadowy existence of those who dwelling in Sheol who have lost their vitality (R. F. Schnell, IDB 4:35). Used here in parallelism with מָוֶת (“[place of] death”), רְפָאִים (“the Rephaim”) probably functions as a synecdoche of inhabitants (= the departed spirits of the dead) for the place inhabited (= Sheol). The point of this line is that those who fall prey to an adulteress will end up among the departed spirits in the realm of the dead. This might mean (1) physical death: he will get himself killed by her zealous husband (e.g., Prov 5:23; 6:32-35; 7:23-27) or (2) spiritual death: he will find himself estranged from the community, isolated from the blessings of God, a moral leper, living a shadowy existence of “death” in the land of no return (W. McKane, Proverbs [OTL], 288).

[3:21]  ⁷ tn The object of the verb “escape” is either (1) wisdom, knowledge, and understanding in vv. 13-20 or (2) “wisdom and discretion” in the second colon of this verse. Several English versions transpose the terms “wisdom and discretion” from the second colon into the first colon for the sake of clarity and smoothness (e.g., RSV, NRSV, NIV, TEV, CEV).
NIV takes the subject from the second colon and reverses the clauses to clarify that.

[3:21]  ⁸ tn Or: “purpose,” “power of devising.”

[4:21]  ¹⁰ 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]  ¹¹ tn Or “keep” (so KJV, NIV, NRSV and many others).

[4:21]  ¹² sn The words “eyes” and “heart” are metonymies of subject representing the faculties of each. Cf. CEV “think about it all.”

[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.

[17:13]  ¹⁶ tn The sentence begins with the participle מֵשִׁיב (meshiv, “the one who repays”). The whole first colon may be taken as an independent nominative absolute, with the formal sentence to follow. Some English versions have made the first colon a condition by supplying “if” (NAB, NIV, TEV, NLT).

[17:13]  ¹⁷ tn The verb מוּשׁ (mush) means “to depart; to remove.” The Kethib is a Hiphil, which would yield a meaning of “to take away”; so the Qere, which is the Qal, makes more sense in the line.

[17:13]  ¹⁸ sn The proverb does not explain whether God will turn evil back on him directly or whether people will begin to treat him as he treated others.

[20:18]  ¹⁹ tn The noun form is plural, but the verb is singular, suggesting either an abstract plural or a collective plural is being used here.

[20:18]  ²⁰ tn The clause begins with vav (ו) on “with guidance.” But the clause has an imperative for its main verb. One could take the imperfect tense in the first colon as an imperfect of injunction, and then this clause would be also instructional. But the imperfect tense is a Niphal, and so it is better to take the first colon as the foundational clause and the second colon as the consequence (cf. NAB): If that is true, then you should do this.

[20:18]  ²¹ sn There have been attempts by various commentators to take “war” figuratively to mean life’s struggles, litigation, or evil inclinations. But there is no need and little justification for such interpretations. The proverb simply describes the necessity of taking counsel before going to war.

[29:10]  ²² tn Heb “men of bloods.” The Hebrew word for “blood” is written in the plural to reflect the shedding of blood. So the expression “men of bloods” means people who shed blood – murderers, bloodthirsty men, or those who would not hesitate to commit murder in order to get what they want.

[29:10]  ²³ sn The Hebrew word describes the “blameless” or “innocent” who maintain integrity. The bloodthirsty despise people who insist on decency and integrity.

[29:10]  ²⁴ tn Heb “and the upright seek his life.” There are two ways this second line can be taken. (1) One can see it as a continuation of the first line, meaning that the bloodthirsty men also “seek the life of the upright” (cf. NIV, NRSV). The difficulty is that the suffix is singular but the apparent referent is plural. (2) One can take it is as a contrast: “but as for the upright, they seek his life” – a fairly straightforward rendering (cf. ASV). The difficulty here is that “seeking a life” is normally a hostile act, but it would here be positive: “seeking” a life to preserve it. The verse would then say that the bloodthirsty hate the innocent, but the righteous protect them (W. McKane, Proverbs [OTL], 637; cf. NAB, NASB, TEV).

[31:7]  ²⁵ tn The subjects and suffixes are singular (cf. KJV, ASV, NASB). Most other English versions render this as plural for stylistic reasons, in light of the preceding context.

[31:7]  ²⁶ tn The king was not to “drink and forget”; the suffering are to “drink and forget.”