Proverbs 4:12

4:12 When you walk, your steps ¹  will not be hampered, ² 

and when you run, ³  you will not stumble.

Proverbs 4:19

4:19 The way of the wicked is like gloomy darkness; ⁴ 

they do not know what causes them to stumble. ⁵ 

Proverbs 24:16-17

24:16 Although ⁶  a righteous person may fall seven times, he gets up again,

but the wicked will be brought down ⁷  by calamity.

24:17 Do not rejoice when your enemy falls, ⁸ 

and when he stumbles do not let your heart rejoice,

[4:12]  ¹ sn The noun צַעֲדֶךָ (tsa’adekha, “your steps”) and the temporal infinitive בְּלֶכְתְּךָ (belekhtÿkha, “when you walk”) use the idiom of walking to represent the course of life. On that course there will be no obstacles; the “path” will be straight – morally and practically.

[4:12]  ² sn The verb צָרַר (tsarar, “to be narrow; to be constricted”) refers to that which is narrow or constricted, signifying distress, trouble, adversity; that which was wide-open or broad represents freedom and deliverance.

[4:12]  ³ sn The progression from walking to running is an idiom called “anabasis,” suggesting that as greater and swifter progress is made, there will be nothing to impede the progress (e.g., Isa 40:31).

[4:19]  ⁴ sn The simile describes ignorance or spiritual blindness, sinfulness, calamity, despair.

[4:19]  ⁵ tn Heb “in what they stumble.”

[24:16]  ⁷ tn The clause beginning with כִּי (ki) could be interpreted as causal or conditional; but in view of the significance of the next clause it seems better to take it as a concessive clause (“although”). Its verb then receives a modal nuance of possibility. The apodosis is then “and he rises up,” which could be a participle or a perfect tense; although he may fall, he gets up (or, will get up).

[24:16]  ⁸ tn The verb could be translated with an English present tense (“are brought down,” so NIV) to express what happens to the wicked in this life; but since the saying warns against being like the wicked, their destruction is more likely directed to the future.

[24:17]  ¹⁰ sn The saying (vv. 17, 18) warns against gloating over the misfortune of one’s enemies. The prohibition is formed with two negated jussives “do not rejoice” and “let not be glad,” the second qualified by “your heart” as the subject, signifying the inner satisfaction of such a defeat.