Proverbs 5:22

5:22 The wicked ¹  will be captured by his ²  own iniquities, ³ 

and he will be held ⁴  by the cords of his own sin. ⁵ 

Proverbs 5:1

Admonition to Avoid Seduction to Evil ⁶ 

5:1 My child, ⁷  be attentive to my wisdom,

pay close attention ⁸  to my understanding,

Proverbs 2:1

Benefits of Seeking Wisdom ⁹ 

2:1 My child, ¹⁰  if ¹¹  you receive my words,

and store up ¹²  my commands within you,

Proverbs 2:1

Benefits of Seeking Wisdom ¹³ 

2:1 My child, ¹⁴  if ¹⁵  you receive my words,

and store up ¹⁶  my commands within you,

Proverbs 2:1

Benefits of Seeking Wisdom ¹⁷ 

2:1 My child, ¹⁸  if ¹⁹  you receive my words,

and store up ²⁰  my commands within you,

Psalms 7:16

7:16 He becomes the victim of his own destructive plans ²¹ 

and the violence he intended for others falls on his own head. ²² 

Ecclesiastes 10:8

Wisdom is Needed to Avert Dangers in Everyday Life

10:8 One who digs a pit may ²³  fall into it,

and one who breaks through a wall may be bitten by a snake. ²⁴ 

[5:22]  ¹ 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]  ² 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]  ³ tn Heb “his own iniquities will capture the wicked.” The translation shifts the syntax for the sake of smoothness and readability.

[5:22]  ⁴ 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]  ⁵ tn The Hebrew is structured chiastically: “his own iniquities will capture the wicked, by the cords of his own sin will he be held.”

[5:1]  ⁶ 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]  ⁷ 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]  ⁸ tn Heb “incline your ear” (so NAB, NRSV); NLT “listen carefully.”

[2:1]  ⁹ sn The chapter begins with an admonition to receive wisdom (1-4) and then traces the benefits: the knowledge of God and his protection (5-8), moral discernment for living (9-11), protection from evil men (12-15) and immoral women (16-19), and enablement for righteous living (20-22).

[2:1]  ¹⁰ tn Heb “my son.”

[2:1]  ¹¹ sn Verses 1-11 form one long conditional sentence in the Hebrew text: (1) the protasis (“if…”) encompasses vv. 1-4 and (2) the apodosis (“then…”) consists of two parallel panels in vv. 5-8 and vv. 9-11 both of which are introduced by the particle אָז (’az, “then”).

[2:1]  ¹² sn The verb “to store up” (צָפַן, tsafan; cf. NAB, NLT “treasure”) in the second colon qualifies the term “receive” (לָקַח, laqakh) in the first, just as “commands” intensifies “words.” This pattern of intensification through parallelism occurs throughout the next three verses. The verb “to store up; to treasure” is used in reference to things of value for future use, e.g., wealth, dowry for a bride. Since proverbs will be useful throughout life and not always immediately applicable, the idea of storing up the sayings is fitting. They will form the way people think which in turn will influence attitudes (W. G. Plaut, Proverbs, 43).

[2:1]  ¹³ sn The chapter begins with an admonition to receive wisdom (1-4) and then traces the benefits: the knowledge of God and his protection (5-8), moral discernment for living (9-11), protection from evil men (12-15) and immoral women (16-19), and enablement for righteous living (20-22).

[2:1]  ¹⁴ tn Heb “my son.”

[2:1]  ¹⁵ sn Verses 1-11 form one long conditional sentence in the Hebrew text: (1) the protasis (“if…”) encompasses vv. 1-4 and (2) the apodosis (“then…”) consists of two parallel panels in vv. 5-8 and vv. 9-11 both of which are introduced by the particle אָז (’az, “then”).

[2:1]  ¹⁶ sn The verb “to store up” (צָפַן, tsafan; cf. NAB, NLT “treasure”) in the second colon qualifies the term “receive” (לָקַח, laqakh) in the first, just as “commands” intensifies “words.” This pattern of intensification through parallelism occurs throughout the next three verses. The verb “to store up; to treasure” is used in reference to things of value for future use, e.g., wealth, dowry for a bride. Since proverbs will be useful throughout life and not always immediately applicable, the idea of storing up the sayings is fitting. They will form the way people think which in turn will influence attitudes (W. G. Plaut, Proverbs, 43).

[2:1]  ¹⁷ sn The chapter begins with an admonition to receive wisdom (1-4) and then traces the benefits: the knowledge of God and his protection (5-8), moral discernment for living (9-11), protection from evil men (12-15) and immoral women (16-19), and enablement for righteous living (20-22).

[2:1]  ¹⁸ tn Heb “my son.”

[2:1]  ¹⁹ sn Verses 1-11 form one long conditional sentence in the Hebrew text: (1) the protasis (“if…”) encompasses vv. 1-4 and (2) the apodosis (“then…”) consists of two parallel panels in vv. 5-8 and vv. 9-11 both of which are introduced by the particle אָז (’az, “then”).

[2:1]  ²⁰ sn The verb “to store up” (צָפַן, tsafan; cf. NAB, NLT “treasure”) in the second colon qualifies the term “receive” (לָקַח, laqakh) in the first, just as “commands” intensifies “words.” This pattern of intensification through parallelism occurs throughout the next three verses. The verb “to store up; to treasure” is used in reference to things of value for future use, e.g., wealth, dowry for a bride. Since proverbs will be useful throughout life and not always immediately applicable, the idea of storing up the sayings is fitting. They will form the way people think which in turn will influence attitudes (W. G. Plaut, Proverbs, 43).

[7:16]  ²¹ tn Heb “his harm [i.e., the harm he conceived for others, see v. 14] returns on his head.”

[7:16]  ²² tn Heb “and on his forehead his violence [i.e., the violence he intended to do to others] comes down.”

[10:8]  ²³ tn The four imperfect verbs in vv. 8-9 may be nuanced as indicatives (“will…”) or in a modal sense denoting possibility (“may…”). The LXX rendered them with indicatives, as do many English translations (KJV, RSV, NRSV, ASV, MLB, YLT, NJPS). However, it is better to take them in a modal sense (NEB, NAB, NASB, NIV, NCV, CEV, NLT). One who digs a pit does not necessarily fall into it, but he may under the right conditions.

[10:8]  ²⁴ tn Heb “a serpent will bite him.” The clause “he who breaks through a wall” (וּפֹרֵץ גָּדֵר, uforets gader) is a nominative absolute – the casus pendens is picked up by the resumptive pronoun in the following clause “a serpent will bite him” (יִשְּׁכֶנּוּ נָחָשׁ, yishÿkhennu nakhash). This construction is used for rhetorical emphasis (see IBHS 76-77 §4.7c).