Proverbs 2:8

2:8 to guard ¹  the paths of the righteous ² 

and to protect ³  the way of his pious ones. ⁴ 

Proverbs 3:29

3:29 Do not plot ⁵  evil against your neighbor

when ⁶  he dwells by you unsuspectingly.

Proverbs 5:9

5:9 lest you give your vigor ⁷  to others

and your years to a cruel person,

Proverbs 22:25

22:25 lest you learn ⁸  his ways

and entangle yourself in a snare. ⁹ 

[2:8]  ¹ tn The infinitive construct לִנְצֹר (lintsor, “to guard”) designates the purpose of the Lord giving “effective counsel” and being a “shield” to the upright. The verb נָצַר (natsar, “to guard”) has a broad range of meanings: (1) to watch over, guard or protect a vineyard from theft (Prov 27:18); (2) to guard one’s lips or heart from evil (Prov 4:23; 13:3); (3) to protect a person from moral or physical danger (Prov 2:8, 11; 4:6; 13:6; 20:28; 22:12; 24:12) and (4) to guard with fidelity = to observe commands, law or covenant (Prov 3:1, 21; 4:13; 5:2; 6:20; 28:7; see BDB 665-66 s.v.). Here God guards the way of the just, that is, the course and conduct of life from the influence of evil.

[2:8]  ² tn Heb “paths of righteousness.” The word “righteousness” is a possessive genitive, signifying the ways that the righteous take.

[2:8]  ³ tn The imperfect tense verb יִשְׁמֹר (yishmor, “to protect”) continues the syntactical nuance of the preceding infinitive construct of purpose.

[2:8]  ⁴ tc The Kethib is the singular noun + 3rd person masculine singular suffix חֲסִידוֹ (khasido) “his pious one.” The Qere reads the plural noun + 3rd person masculine singular suffix חֲסִידָיו (khasidav) “his pious ones.” The LXX εὐλαβουμένων αὐτόν (eujlaboumenwn aujton) supports the Qere reading.

[3:29]  ⁵ 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]  ⁶ tn The vav (ו) prefixed to the pronoun introduces a disjunctive circumstantial clause: “when….”

[5:9]  ⁹ 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.

[22:25]  ¹³ tn The verb פֶּן־תֶּאֱלַף (pen-te’elaf) is translated “lest you learn.” The idea is more precisely “become familiar with his ways.” The construction indicates that if one associates with such people he will become like them (cf. TEV “you might learn their habits”).

[22:25]  ¹⁴ sn The warning in this proverb is to avoid associating with a hothead because his influence could be fatal (a similar idea is found in the Instruction of Amenemope, chap. 9, 11:13-14 [ANET 423]).