Discovery BoxProverbs 2:16-19
Context2:16 to deliver you 1 from the adulteress, 2
from the sexually loose woman 3 who speaks flattering 4 words; 5
2:17 who leaves 6 the husband 7 from her younger days, 8
and forgets her marriage covenant 9 made before God. 10
2:18 For her house 11 sinks 12 down to death,
and her paths lead 13 to the place of the departed spirits. 14
2:19 None who go in to her will return, 15
nor will they reach the paths of life. 16
Proverbs 5:3-23
Context5:3 For the lips 17 of the adulterous woman drip honey,
and her seductive words 18 are smoother than olive oil,
5:4 but in the end 19 she is bitter 20 as wormwood, 21
sharp as a two-edged 22 sword.
5:5 Her feet go down to death;
her steps lead straight to the grave. 23
5:6 Lest 24 she should make level the path leading to life, 25
her paths are unstable 26 but she does not know it. 27
5:7 So now, children, 28 listen to me;
do not turn aside from the words I speak. 29
5:8 Keep yourself 30 far 31 from her,
and do not go near the door of her house,
5:9 lest you give your vigor 32 to others
and your years to a cruel person,
5:10 lest strangers devour 33 your strength, 34
and your labor 35 benefit 36 another man’s house.
5:11 And at the end of your life 37 you will groan 38
when your flesh and your body are wasted away. 39
5:12 And you will say, “How I hated discipline!
My heart spurned reproof!
5:13 For 40 I did not obey my teachers 41
and I did not heed 42 my instructors. 43
5:14 I almost 44 came to complete ruin 45
in the midst of the whole congregation!” 46
5:15 Drink water from your own cistern
and running water from your own well. 47
5:16 Should your springs be dispersed 48 outside,
your streams of water in the wide plazas?
5:17 Let them be for yourself 49 alone,
and not for strangers with you. 50
5:18 May your fountain be blessed, 51
and may you rejoice 52 in your young wife 53 –
5:19 a loving doe, 54 a graceful deer;
may her breasts satisfy you at all times,
may you be captivated 55 by her love always.
5:20 But why should you be captivated, 56 my son, by an adulteress,
and embrace the bosom of a different woman? 57
5:21 For the ways of a person 58 are in front of the Lord’s eyes,
and the Lord 59 weighs 60 all that person’s 61 paths.
5:22 The wicked 62 will be captured by his 63 own iniquities, 64
and he will be held 65 by the cords of his own sin. 66
5:23 He will die because 67 there was no discipline;
because of the greatness of his folly 68 he will reel. 69
Proverbs 6:24-29
Context6:24 by keeping 70 you from the evil woman, 71
from the smooth tongue of 72 the loose woman. 73
6:25 Do not lust 74 in your heart for her beauty,
and do not let her captivate you with her alluring eyes; 75
6:26 for on account 76 of a prostitute one is brought down to a loaf of bread,
but the wife of another man 77 preys on your precious life. 78
6:27 Can a man hold 79 fire 80 against his chest 81
without 82 burning his clothes?
6:28 Can 83 a man walk on hot coals
without scorching his feet?
6:29 So it is with 84 the one who has sex with 85 his neighbor’s wife;
no one 86 who touches 87 her will escape 88 punishment. 89
Proverbs 7:5-27
Context7:5 so that they may keep you 90 from the adulterous 91 woman,
from the loose woman 92 who flatters you 93 with her words. 94
7:6 For at the window of my house
through my window lattice I looked out
7:7 and I saw among the naive –
I discerned among the youths 95 –
a young man 96 who lacked wisdom. 97
7:8 He was passing by the street near her corner,
making his way 98 along the road to her house 99
7:9 in the twilight, the evening, 100
in the dark of the night. 101
7:10 Suddenly 102 a woman came out to meet him!
She was dressed like a prostitute 103 and with secret intent. 104
7:11 (She is loud and rebellious,
she 105 does not remain 106 at home –
7:12 at one time outside, at another 107 in the wide plazas,
and by every corner she lies in wait.)
7:13 So she grabbed him and kissed him,
and with a bold expression 108 she said to him,
7:14 “I have 109 fresh meat at home; 110
today I have fulfilled my vows!
7:15 That is why I came out to meet you,
to look for you, 111 and I found you!
7:16 I have spread my bed with elegant coverings, 112
with richly colored fabric 113 from Egypt.
7:17 I have perfumed my bed
with myrrh, aloes, and cinnamon.
7:18 Come, let’s drink deeply 114 of lovemaking 115 until morning,
let’s delight ourselves 116 with sexual intercourse. 117
7:19 For my husband 118 is not at home; 119
he has gone on a journey of some distance.
7:20 He has taken a bag of money with him; 120
he will not return until 121 the end of the month.” 122
7:21 She persuaded him 123 with persuasive words; 124
with her smooth talk 125 she compelled him. 126
7:22 Suddenly he went 127 after her
like an ox that goes to the slaughter,
like a stag prancing into a trapper’s snare 128
7:23 till an arrow pierces his liver 129 –
like a bird hurrying into a trap,
and he does not know that it will cost him his life. 130
7:24 So now, sons, 131 listen to me,
and pay attention to the words I speak. 132
7:25 Do not let your heart turn aside to her ways –
do not wander into her pathways;
7:26 for she has brought down 133 many fatally wounded,
and all those she has slain are many. 134
7:27 Her house is the way to the grave, 135
going down 136 to the chambers 137 of death.
Proverbs 23:27
Context23:27 for a prostitute is like 138 a deep pit;
a harlot 139 is like 140 a narrow well. 141
Jude 1:20-21
Context1:20 But you, dear friends, by building yourselves up in your most holy faith, by praying in the Holy Spirit, 142 1:21 maintain 143 yourselves in the love of God, while anticipating 144 the mercy of our Lord Jesus Christ that brings eternal life. 145
Nehemiah 13:26
Context13:26 Was it not because of things like these that King Solomon of Israel sinned? Among the many nations there was no king like him. He was loved by his God, and God made 146 him king over all Israel. But the foreign wives made even him sin!
Ecclesiastes 7:26
ContextMore bitter than death is the kind of 148 woman 149 who is like a hunter’s snare; 150
her heart is like a hunter’s net and her hands are like prison chains.
The man who pleases God escapes her,
but the sinner is captured by her.
[2:16] 1 sn This purpose clause introduced by לְהַצִּילְךָ (lÿhatsilkha, “to deliver you”) parallels the purpose clause introduced by לְהַצִּילְךָ (“to deliver you”) in v. 12. There it introduced deliverance from the evil man, and now from the evil woman. The description of the evil man encompassed four poetic lines in the Hebrew text (vv. 12-15); likewise, the description of the evil woman is four poetic lines (vv. 16-19).
[2:16] 2 tn Heb “strange woman” (so KJV, NASB); NRSV “the loose woman.” The root זוּר (zur, “to be a stranger”) sometimes refers to people who are ethnically foreign to Israel (Isa 1:7; Hos 7:9; 8:7) but it often refers to what is morally estranged from God or his covenant people (Pss 58:4; 78:30; BDB 266 s.v.). Referring to a woman, it means adulteress or prostitute (Prov 2:16; 5:3, 20; 7:5; 22:14; 23:33; see BDB 266 s.v. 2.b). It does not mean that she is a foreigner but that she is estranged from the community with its social and religious values (W. McKane, Proverbs [OTL], 285). It describes her as outside the framework of the covenant community (L. A. Snijders, “The Meaning of זוּר in the Old Testament: An Exegetical Study,” OTS 10 [1954]: 85-86). Here an Israelite woman is in view because her marriage is called a “covenant with God.” She is an adulteress, acting outside the legal bounds of the marriage contract.
[2:16] 3 tn Heb “alien woman.” The adjective נָכְרִי (nokhri, “foreign; alien”) refers to (1) people who are ethnically alien to Israel (Exod 21:8; Deut 17:15; Judg 19:12; Ruth 2:10; 1 Kgs 11:1, 8; Ezra 10:2, 10, 11; see BDB 649 s.v. 1); (2) people who are morally alienated from God and his covenant people (Job 19:15; Ps 69:9; Prov 20:16; Eccl 6:2; Jer 2:21; see BDB 649 s.v. 3) and (3) as a technical term in Proverbs for a harlot or promiscuous woman as someone who is morally alienated from God and moral society (Prov 2:16; 5:20; 6:24; 7:5; 20:16; 23:27; 27:13; see BDB 649 s.v. 2). The description of the woman as a “strange woman” and now an “alien woman” is within the context of the people of Israel. She is a “foreigner” in the sense that she is a nonconformist, wayward and loose. It does not necessarily mean that she is not ethnically Israelite (though BDB notes that most harlots in Israel were originally chiefly foreigners by reason of their otherwise homeless condition).
[2:16] 4 tn Heb “makes smooth.” The Hiphil of II חָלַק (“to be smooth; to be slippery”) means (1) “to make smooth” (metal with hammer) and (2) “to use smooth words,” that is, to flatter (Pss 5:10; 36:3; Prov 2:16; 7:5; 28:23; 29:5; see BDB 325 s.v. 2; HALOT 322 s.v. I חלק hif.2). The related Arabic cognate verb means “make smooth, lie, forge, fabricate.” The seductive speech of the temptress is compared to olive oil (5:3) and is recounted (7:14-20).
[2:16] 5 tn Heb “whose words she makes smooth.” The phrase is a relative clause that does not have a relative pronoun. The antecedent of the 3rd person feminine singular suffix is clearly “the sexually loose woman” earlier in the line.
[2:17] 6 tn The construction is the active participle of עָזַב (’azav) with the article, serving as an attributive adjective. The verb means “to forsake; to leave; to abandon.”
[2:17] 7 tn Heb “companion” (so NAB, NASB); NIV “partner.” The term אַלּוּף (’alluf, “companion”) is from the root אָלַף (’alaf, “to be familiar with; to cleave to”) and refers to a woman’s husband (Prov 2:17; Jer 3:4; see BDB 48 s.v. אַלּוּף 2). This noun follows the passive adjectival formation and so signifies one who is well-known.
[2:17] 8 tn Heb “of her youth.” The noun נְעוּרֶיהָ (nÿ’ureha, “her youth”) functions as a temporal genitive. The plural form is characteristic of nouns that refer to long periods of duration in the various stages of life. The time of “youth” encompasses the entire formative period within marriage.
[2:17] 9 tn Heb “the covenant.” This could refer to the Mosaic covenant that prohibits adultery, or more likely, as in the present translation, the marriage covenant (cf. also TEV, CEV). The lexicons list this use of “covenant” (בְּרִית, bÿrit) among other referents to marriage (Prov 2:17; Ezek 16:8; Mal 2:14; BDB 136 s.v. 1.5; HALOT 157 s.v. A.9).
[2:17] 10 tn Heb “covenant of God.” The genitive-construct could mean “covenant made before God.” The woman and her husband had made a marriage-covenant in which God was invoked as witness. Her sin is against her solemn pledge to her husband, as well as against God.
[2:18] 11 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] 12 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] 13 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] 14 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).
[2:19] 15 tn Heb “all who go in to her will not return.”
[2:19] 16 sn The phrase “reach the paths of life” is a figurative expression for experiencing joy and fullness of blessing (BDB 673 s.v. נָשַׂג 2.a).
[5:3] 17 sn “Lips” is a metonymy of cause, referring to her words. Dripping honey is an implied comparison between the product and her words, which are flattering and smooth (cf. Song 4:11). See M. Dahood, “Honey That Drips. Notes on Proverbs 5:2-3,” Bib 54 (1973): 65-66.
[5:3] 18 tn Heb “her palate.” The word חֵךְ (khekh, “palate; roof of the mouth; gums”) is a metonymy of cause (= organ of speech) for what is said (= her seductive speech). The present translation clarifies this metonymy with the phrase “her seductive words.”
[5:4] 19 sn Heb “her end” (so KJV). D. Kidner notes that Proverbs does not allow us to forget that there is an afterward (Proverbs [TOTC], 65).
[5:4] 20 sn The verb “to be bitter” (מָרַר, marar) describes things that are harmful and destructive for life, such as the death of the members of the family of Naomi (Ruth 1:20) or finding water that was undrinkable (Exod 15:22-27). The word indicates that the sweet talking will turn out badly.
[5:4] 21 tn The Hebrew term translated “wormwood” refers to the aromatic plant that contrasts with the sweetness of honey. Some follow the LXX and translate it as “gall” (cf. NIV). The point is that there was sweetness when the tryst had alluring glamour, but afterward it had an ugly ring (W. G. Plaut, Proverbs, 74).
[5:4] 22 sn The Hebrew has “like a sword of [two] mouths,” meaning a double-edged sword that devours/cuts either way. There is no movement without damage. There may be a wordplay here with this description of the “sword with two mouths,” and the subject of the passage being the words of her mouth which also have two sides to them. The irony is cut by the idiom.
[5:5] 23 tn The term שְׁאוֹל (she’ol, “grave”) is paralleled to “death,” so it does not refer here to the realm of the unblessed.
[5:6] 24 tn The particle פֶּן (pen) means “lest” (probably from “for the aversion of”). It occurs this once, unusually, preceding the principal clause (BDB 814 s.v.). It means that some action has been taken to avert or avoid what follows. She avoids the path of life, albeit ignorantly.
[5:6] 25 tn Heb “the path of life.” The noun חַיִּים (khayyim, “of life”) functions as a genitive of direction (“leading to”).
[5:6] 26 sn The verb נוּעַ (nua’) means “to quiver; to wave; to waver; to tremble”; cf. KJV “her ways are moveable”; NAB “her paths will ramble”; NLT “She staggers down a crooked trail.” The ways of the adulterous woman are unstable (BDB 631 s.v.).
[5:6] 27 sn The sadder part of the description is that this woman does not know how unstable her life is, or how uneven. However, Thomas suggests that it means, “she is not tranquil.” See D. W. Thomas, “A Note on לא תדע in Proverbs v 6,” JTS 37 (1936): 59.
[5:7] 29 tn Heb “the words of my mouth” (so KJV, NAB, NRSV).
[5:8] 31 sn There is a contrast made between “keep far away” (הַרְחֵק, harkheq) and “do not draw near” (וְאַל־תִּקְרַב, vÿ’al-tiqrav).
[5:9] 32 sn The term הוֹד (hod, “vigor; splendor; majesty”) in this context means the best time of one’s life (cf. NIV “your best strength”), the full manly vigor that will be wasted with licentiousness. Here it is paralleled by “years,” which refers to the best years of that vigor, the prime of life. Life would be ruined by living this way, or the revenge of the woman’s husband would cut it short.
[5:10] 33 tn Or “are sated, satisfied.”
[5:10] 34 tn The word כֹּחַ (coakh, “strength”) refers to what laborious toil would produce (so a metonymy of cause). Everything that this person worked for could become the property for others to enjoy.
[5:10] 35 tn “labor, painful toil.”
[5:10] 36 tn The term “benefit” does not appear in the Hebrew text, but is supplied in the translation for the sake of clarity and smoothness.
[5:11] 37 tn Heb “at your end.”
[5:11] 38 tn The form is the perfect tense with the vav consecutive; it is equal to a specific future within this context.
[5:11] 39 tn Heb “in the finishing of your flesh and your body.” The construction uses the Qal infinitive construct of כָּלָה (calah) in a temporal clause; the verb means “be complete, at an end, finished, spent.”
[5:13] 40 tn The vav that introduces this clause functions in an explanatory sense.
[5:13] 41 tn The Hebrew term מוֹרַי (moray) is the nominal form based on the Hiphil plural participle with a suffix, from the root יָרָה (yarah). The verb is “to teach,” the common noun is “instruction, law [torah],” and this participle form is teacher (“my teachers”).
[5:13] 42 sn The idioms are vivid: This expression is “incline the ear”; earlier in the first line is “listen to the voice,” meaning “obey.” Such detailed description emphasizes the importance of the material.
[5:13] 43 tn The form is the Piel plural participle of לָמַד (lamad) used substantivally.
[5:14] 44 tn The expression כִּמְעַט (kim’at) is “like a little.” It means “almost,” and is used of unrealized action (BDB 590 s.v. 2). Cf. NCV “I came close to”; NLT “I have come to the brink of.”
[5:14] 45 tn Heb “I was in all evil” (cf. KJV, ASV).
[5:14] 46 tn The text uses the two words “congregation and assembly” to form a hendiadys, meaning the entire assembly.
[5:15] 47 sn Paul Kruger develops this section as an allegory consisting of a series of metaphors. He suggests that what is at issue is private versus common property. The images of the cistern, well, or fountain are used of a wife (e.g., Song 4:15) because she, like water, satisfies desires. Streams of water in the street would then mean sexual contact with a lewd woman. According to 7:12 she never stays home but is in the streets and is the property of many (P. Kruger, “Promiscuity and Marriage Fidelity? A Note on Prov 5:15-18,” JNSL 13 [1987]: 61-68).
[5:16] 48 tn The verb means “to be scattered; to be dispersed”; here the imperfect takes a deliberative nuance in a rhetorical question.
[5:17] 49 tn The ל (lamed) preposition denotes possession: “for you” = “yours.” The term לְבַדֶּךָ (lÿvadekha) is appositional, underscoring the possession as exclusive.
[5:17] 50 sn The point is that what is private is not to be shared with strangers; it belongs in the home and in the marriage. The water from that cistern is not to be channeled to strangers or to the public.
[5:18] 51 sn The positive instruction is now given: Find pleasure in a fulfilling marriage. The “fountain” is another in the series of implied comparisons with the sexual pleasure that must be fulfilled at home. That it should be blessed (the passive participle of בָּרַךְ, barakh) indicates that sexual delight is God-given; having it blessed would mean that it would be endowed with fruitfulness, that it would fulfill all that God intended it to do.
[5:18] 52 tn The form is a Qal imperative with a vav (ו) of sequence; after the jussive of the first half this colon could be given an equivalent translation or logically subordinated.
[5:18] 53 tn Or “in the wife you married when you were young” (cf. NCV, CEV); Heb “in the wife of your youth” (so NIV, NLT). The genitive functions as an attributive adjective: “young wife” or “youthful wife.” Another possibility is that it refers to the age in which a man married his wife: “the wife you married in your youth.”
[5:19] 54 tn The construct expression “a doe of loves” is an attributive genitive, describing the doe with the word “loves.” The plural noun may be an abstract plural of intensification (but this noun only occurs in the plural). The same construction follows with a “deer of grace” – a graceful deer.
[5:19] 55 sn The verb שָׁגָה (shagah) means “to swerve; to meander; to reel” as in drunkenness; it signifies a staggering gait expressing the ecstatic joy of a captivated lover. It may also mean “to be always intoxicated with her love” (cf. NRSV).
[5:20] 56 tn In the interrogative clause the imperfect has a deliberative nuance.
[5:20] 57 tn Heb “foreigner” (so ASV, NASB), but this does not mean that the woman is non-Israelite. This term describes a woman who is outside the moral boundaries of the covenant community – she is another man’s wife, but since she acts with moral abandonment she is called “foreign.”
[5:21] 59 tn Heb “he”; the referent (the
[5:21] 60 tn BDB 814 s.v. פָּלַס 2 suggests that the participle מְפַּלֵּס (mÿpalles) means “to make level [or, straight].” As one’s ways are in front of the eyes of the
[5:21] 61 tn Heb “all his”; the referent (the person mentioned in the first half of the verse) has been specified in the translation for clarity.
[5:22] 62 tn The suffix on the verb is the direct object suffix; “the wicked” is a second object by apposition: They capture him, the wicked. Since “the wicked” is not found in the LXX, it could be an old scribal error; or the Greek translator may have simply smoothed out the sentence. C. H. Toy suggests turning the sentence into a passive idea: “The wicked will be caught in his iniquities” (Proverbs [ICC], 117).
[5:22] 63 tn The word is the subject of the clause, but the pronominal suffix has no clear referent. The suffix is proleptic, referring to the wicked.
[5:22] 64 tn Heb “his own iniquities will capture the wicked.” The translation shifts the syntax for the sake of smoothness and readability.
[5:22] 65 sn The lack of discipline and control in the area of sexual gratification is destructive. The one who plays with this kind of sin will become ensnared by it and led to ruin.
[5:22] 66 tn The Hebrew is structured chiastically: “his own iniquities will capture the wicked, by the cords of his own sin will he be held.”
[5:23] 67 tn The preposition בּ (bet) is used in a causal sense: “because” (cf. NCV, TEV, CEV).
[5:23] 68 sn The word אִוַּלְתּוֹ (’ivvalto, “his folly”) is from the root אול and is related to the noun אֶוִיל (’evil, “foolish; fool”). The noun אִוֶּלֶת (’ivvelet, “folly”) describes foolish and destructive activity. It lacks understanding, destroys what wisdom builds, and leads to destruction if it is not corrected.
[5:23] 69 sn The verb שָׁגָה (shagah, “to swerve; to reel”) is repeated in a negative sense. If the young man is not captivated by his wife but is captivated with a stranger in sinful acts, then his own iniquities will captivate him and he will be led to ruin.
[6:24] 70 tn The infinitive construct is epexegetical here, explaining how these teachings function as lights: “by keeping you.” This verse is the transition from the general admonition about heeding the teachings to the practical application.
[6:24] 71 tc The word translated “woman” is modified by רַע (ra’, “evil”) in the sense of violating the codes of the community and inflicting harm on others. The BHS editors propose changing it to read “strange woman” as before, but there is not support for that. Some commentaries follow the LXX and read רַע as “wife of a neighbor” (cf. NAB; also NRSV “the wife of another”; CEV “someone else’s wife”) but that seems to be only a clarification.
[6:24] 72 tn The word “tongue” is not in construct; the word “foreign woman” is in apposition to “smooth of tongue,” specifying whose it is. The word “smooth” then is the object of the preposition, “tongue” is the genitive of specification, and “foreign woman” in apposition.
[6:24] 73 sn The description of the woman as a “strange woman” and now a “loose [Heb “foreign”] woman” is within the context of the people of Israel. She is a “foreigner” in the sense that she is a nonconformist, wayward, and loose. It does not necessarily mean that she is not ethnically an Israelite.
[6:25] 74 tn The negated jussive gives the young person an immediate warning. The verb חָמַד (khamad) means “to desire,” and here in the sense of lust. The word is used in the Decalogue of Deut 5:21 for the warning against coveting.
[6:25] 75 tn Heb “her eyelids” (so KJV, NASB); NRSV “eyelashes”; TEV “flirting eyes”). This term is a synecdoche of part (eyelids) for the whole (eyes) or a metonymy of association for painted eyes and the luring glances that are the symptoms of seduction (e.g., 2 Kgs 9:30). The term “alluring” is not in the Hebrew text, but is supplied in the translation for the sake of clarification.
[6:26] 76 tn The word בְעַד (bÿ’ad) may be taken either as “on account of” (= by means of a) prostitute (cf. ASV, NASB), or “for the price of” a prostitute (cf. NAB). Most expositors take the first reading, though that use of the preposition is unattested, and then must supply “one is brought to.” The verse would then say that going to a prostitute can bring a man to poverty, but going to another man’s wife can lead to death. If the second view were taken, it would mean that one had a smaller price than the other. It is not indicating that one is preferable to the other; both are to be avoided.
[6:26] 77 tn Heb “the wife of a man.”
[6:26] 78 tn These two lines might be an example of synthetic parallelism, that is, “A, what’s more B.” The A-line describes the detrimental moral effect of a man going to a professional prostitute; the B-line heightens this and describes the far worse effect – moral and mortal! – of a man committing adultery with another man’s wife. When a man goes to a prostitute, he lowers himself to become nothing more than a “meal ticket” to sustain the life of that woman; however, when a man commits adultery, he places his very life in jeopardy – the rage of the husband could very well kill him.
[6:27] 79 tn The Qal imperfect (with the interrogative) here has a potential nuance – “Is it possible to do this?” The sentence is obviously a rhetorical question making an affirmation that it is not possible.
[6:27] 80 sn “Fire” provides the analogy for the sage’s warning: Fire represents the sinful woman (hypocatastasis) drawn close, and the burning of the clothes the inevitable consequences of the liaison. See J. L. Crenshaw, “Impossible Questions, Sayings, and Tasks,” Semeia 17 (1980): 19-34. The word “fire” (אֵשׁ, ’esh) plays on the words “man” (אִישׁ,’ish) and “woman” (אִשָּׁה, ’ishah); a passage like this probably inspired R. Gamaliel’s little explanation that what binds a man and a woman together in a holy marriage is י (yod) and ה (he), the two main letters of the holy name Yah. But if the
[6:27] 81 tn Heb “snatch up fire into his bosom.”
[6:27] 82 tn The second colon begins with the vav (ו) disjunctive on the noun, indicating a disjunctive clause; here it is a circumstantial clause.
[6:28] 83 tn The particle indicates that this is another rhetorical question like that in v. 27.
[6:29] 84 tn Heb “thus is the one.”
[6:29] 85 tn Heb “who goes in to” (so NAB, NASB). The Hebrew verb בּוֹא (bo’, “to go in; to enter”) is used throughout scripture as a euphemism for the act of sexual intercourse. Cf. NIV, NRSV, NLT “who sleeps with”; NCV “have sexual relations with.”
[6:29] 86 tn Heb “anyone who touches her will not.”
[6:29] 87 sn The verb “touches” is intended here to be a euphemism for illegal sexual contact (e.g., Gen 20:6).
[6:29] 88 tn Heb “will be exempt from”; NASB, NLT “will not go unpunished.”
[6:29] 89 tn The verb is יִנָּקֶה (yinnaqeh), the Niphal imperfect from נָקָה (naqah, “to be empty; to be clean”). From it we get the adjectives “clean,” “free from guilt,” “innocent.” The Niphal has the meanings (1) “to be cleaned out” (of a plundered city; e.g., Isa 3:26), (2) “to be clean; to be free from guilt; to be innocent” (Ps 19:14), (3) “to be free; to be exempt from punishment” [here], and (4) “to be free; to be exempt from obligation” (Gen 24:8).
[7:5] 90 tn The infinitive construct with the preposition shows the purpose of associating closely with wisdom: Wisdom will obviate temptations, the greatest being the sexual urge.
[7:5] 91 tn Heb “strange” (so KJV, ASV).
[7:5] 92 tn Heb “strange woman.” This can be interpreted as a “wayward wife” (so NIV) or an “unfaithful wife” (so NCV). As discussed earlier, the designations “strange woman” and “foreign woman” could refer to Israelites who stood outside the community in their lawlessness and loose morals – an adulteress or wayward woman. H. Ringgren and W. Zimmerli, however, suggest that she is also a promoter of a pagan cult, but that is not entirely convincing (Spruche/Prediger [ATD], 19).
[7:5] 93 tn The term “you” does not appear in the Hebrew text, but is supplied in the translation for the sake of smoothness.
[7:5] 94 tn Heb “she makes smooth her words.” This expression means “she flatters with her words.”
[7:7] 96 tn Heb “lad” or “youth.”
[7:8] 98 tn The verb צָעַד (tsa’ad) means “to step; to march.” It suggests that the youth was intentionally making his way to her house. The verb is the imperfect tense; it stresses continual action parallel to the active participle that began the verse, but within a context that is past time.
[7:8] 99 tn Heb “way of her house.” This expression uses an adverbial accusative of location, telling where he was marching along. The term “house” is the genitive of location, giving the goal.
[7:9] 100 tn Heb “in the evening of the day.”
[7:9] 101 tn Heb “in the middle of the night, and dark”; KJV “in the black and dark night”; NRSV “at the time of night and darkness.”
[7:10] 102 tn The particle וְהִנֵּה (vÿhinneh) introduces a dramatic sense of the immediate to the narrative; it has a deictic force, “and look! – there was a woman,” or “all of a sudden this woman….”
[7:10] 103 tn Heb “with the garment of a prostitute.” The noun שִׁית (shith, “garment”) is an adverbial accusative specifying the appearance of the woman. The words “she was” are supplied in the translation to make a complete English sentence.
[7:10] 104 tn Heb “kept secret of heart”; cf. ASV, NRSV “wily of heart.” The verbal form is the passive participle from נָצַר (natsar) in construct. C. H. Toy lists the suggestions of the commentators: false, malicious, secret, subtle, excited, hypocritical (Proverbs [ICC], 149). The LXX has “causes the hearts of the young men to fly away.” The verb means “to guard; to watch; to keep”; to be guarded of heart means to be wily, to have secret intent – she has locked up her plans and gives nothing away (e.g., Isaiah 48:6 as well). Interestingly enough, this contrasts with her attire which gives everything away.
[7:11] 105 tn Heb “her feet.” This is a synecdoche, a part for the whole; the point is that she never stays home, but is out and about all the time.
[7:11] 106 tn Heb “dwell” or “settle”; NAB “her feet cannot rest.”
[7:12] 107 tn The repetition of the noun “time, step,” usually translated “now, this time,” signifies here “at one time…at another time” (BDB 822 s.v. פַּעַם 3.e).
[7:13] 108 tn Heb “she makes bold her face.” The Hiphil perfect of עָזַז (’azar, “to be strong”) means she has an impudent face (cf. KJV, NAB, NRSV), a bold or brazen expression (cf. NASB, NIV, NLT).
[7:14] 110 tn Heb “I have peace offerings.” The peace offerings refer to the meat left over from the votive offering made at the sanctuary (e.g., Lev 7:11-21). Apparently the sacrificial worship meant as little to this woman spiritually as does Christmas to modern hypocrites who follow in her pattern. By expressing that she has peace offerings, she could be saying nothing more than that she has fresh meat for a meal at home, or that she was ceremonially clean, perhaps after her period. At any rate, it is all probably a ruse for winning a customer.
[7:15] 111 tn Heb “to look diligently for your face.”
[7:16] 112 tn Heb “with spreads.” The sentence begins with the cognate accusative: “with spreads I have spread my bed.” The construction enhances the idea – she has covered her bed.
[7:16] 113 tn The feminine noun means “dark-hued stuffs” (BDB 310 s.v. חֲטֻבוֹת). The form is a passive participle from a supposed root II חָטַב (khatav), which in Arabic means to be of a turbid, dusky color mixed with yellowish red. Its Aramaic cognate means “variegated”; cf. NAB “with brocaded cloths of Egyptian linen.” BDB’s translation of this colon is unsatifactory: “with dark hued stuffs of yarn from Egypt.”
[7:18] 114 tn The form נִרְוֶה (nirveh) is the plural cohortative; following the imperative “come” the form expresses the hortatory “let’s.” The verb means “to be saturated; to drink one’s fill,” and can at times mean “to be intoxicated with.”
[7:18] 115 tn Heb “loves.” The word דּוֹד (dod) means physical love or lovemaking. It is found frequently in the Song of Solomon for the loved one, the beloved. Here the form (literally, “loves”) is used in reference to multiple acts of sexual intercourse, as the phrase “until morning” suggests.
[7:18] 116 tn The form is the Hitpael cohortative of עָלַס (’alas), which means “to rejoice.” Cf. NIV “let’s enjoy ourselves.”
[7:18] 117 tn Heb “with love.”
[7:19] 118 tn Heb “the man.” The LXX interpreted it as “my husband,” taking the article to be used as a possessive. Many English versions do the same.
[7:19] 119 tn Heb “in his house.”
[7:20] 120 tn Heb “in his hand.”
[7:20] 121 tn Heb “he will come back at.”
[7:20] 122 tn Heb “new moon.” Judging from the fact that the husband took a purse of money and was staying away until the next full moon, the woman implies that they would be safe in their escapade. If v. 9 and v. 20 are any clue, he could be gone for about two weeks – until the moon is full again.
[7:21] 123 tn Heb “she turned him aside.” This expression means that she persuaded him. This section now begins the description of the capitulation, for the flattering speech is finished.
[7:21] 124 sn The term לֶקַח (leqakh) was used earlier in Proverbs for wise instruction; now it is used ironically for enticement to sin (see D. W. Thomas, “Textual and Philological Notes on Some Passages in the Book of Proverbs,” VTSup 3 [1955]: 280-92).
[7:21] 125 tn Heb “smooth of her lips”; cf. NAB “smooth lips”; NASB “flattering lips.” The term “lips” is a metonymy of cause representing what she says.
[7:21] 126 tn The verb means “to impel; to thrust; to banish,” but in this stem in this context “to compel; to force” into some action. The imperfect tense has the nuance of progressive imperfect to parallel the characteristic perfect of the first colon.
[7:22] 127 tn The participle with “suddenly” gives a more vivid picture, almost as if to say “there he goes.”
[7:22] 128 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.”
[7:23] 129 sn The figure of an arrow piercing the liver (an implied comparison) may refer to the pangs of a guilty conscience that the guilty must reap along with the spiritual and physical ruin that follows (see on these expressions H. W. Wolff, Anthropology of the Old Testament).
[7:23] 130 tn The expression that it is “for/about/over his life” means that it could cost him his life (e.g., Num 16:38). Alternatively, the line could refer to moral corruption and social disgrace rather than physical death – but this would not rule out physical death too.
[7:24] 131 tn The literal translation “sons” works well here in view of the warning. Cf. KJV, NAB, NRSV “children.”
[7:24] 132 tn Heb “the words of my mouth.”
[7:26] 133 tn Heb “she has caused to fall.”
[7:26] 134 tn Heb “numerous” (so NAB, NASB, NRSV, NLT) or “countless.”
[7:27] 135 tn The noun “Sheol” in parallelism to “the chambers of death” probably means the grave. The noun is a genitive of location, indicating the goal of the road(s). Her house is not the grave; it is, however, the sure way to it.
[7:27] 136 tn The Qal active participle modifies “ways” to Sheol. The “road,” as it were, descends to the place of death.
[7:27] 137 tn “Chambers” is a hypocatastasis, comparing the place of death or the grave with a bedroom in the house. It plays on the subtlety of the temptation. Cf. NLT “Her bedroom is the den of death.”
[23:27] 138 tn The comparative “like” does not appear in the Hebrew text, but is implied by the metaphor; it is supplied for the sake of clarity.
[23:27] 139 tn Heb “foreign woman” (so ASV). The term נָכְרִיָּה (nokhriyyah, “foreign woman”) often refers to a prostitute (e.g., Prov 2:6; 5:20; 6:24; 7:5). While not all foreign women in Israel were prostitutes, their prospects for economic survival were meager and many turned to prostitution to earn a living. Some English versions see this term referring to an adulteress as opposed to a prostitute (cf. NAB, NASB, NIV, NRSV, NLT).
[23:27] 140 tn The comparative “like” does not appear in the Hebrew text, but is implied by the metaphor; it is supplied in the translation for the sake of clarity.
[23:27] 141 sn In either case, whether a prostitute or an adulteress wife is involved, the danger is the same. The metaphors of a “deep pit” and a “narrow well” describe this sin as one that is a trap from which there is no escape. The “pit” is a gateway to Sheol, and those who enter are as good as dead, whether socially or through punishment physically.
[1:20] 142 tn The participles in v. 20 have been variously interpreted. Some treat them imperativally or as attendant circumstance to the imperative in v. 21 (“maintain”): “build yourselves up…pray.” But they do not follow the normal contours of either the imperatival or attendant circumstance participles, rendering this unlikely. A better option is to treat them as the means by which the readers are to maintain themselves in the love of God. This both makes eminently good sense and fits the structural patterns of instrumental participles elsewhere.
[1:21] 144 tn Or “waiting for.”
[1:21] 145 tn Grk “unto eternal life.”
[7:26] 147 tn The word “this” does not appear in the Hebrew text, but is supplied in the translation for smoothness.
[7:26] 148 tn The phrase “kind of” does not appear in the Hebrew text, but is supplied in the translation for clarity (see the following note on the word “woman”).
[7:26] 149 tn The article on הָאִשָּׁה (ha’ishah) functions in a particularizing sense (“the kind of woman”) rather than in a generic sense (i.e., “women”).
[7:26] 150 tn Heb “is snares.” The plural form מְצוֹדִים (mÿtsodim, from the noun I מָצוֹד, matsod, “snare”) is used to connote either intensity, repeated or habitual action, or moral characteristic. For the function of the Hebrew plural, see IBHS 120-21 §7.4.2. The term II מָצוֹד “snare” is used in a concrete sense in reference to the hunter’s snare or net, but in a figurative sense of being ensnared by someone (Job 19:6; Prov 12:12; Eccl 7:26).
