Proverbs 6:12-13

6:12 A worthless and wicked person ¹ 

walks around saying perverse ²  things; ³ 

6:13 he winks with his eyes,

signals with his feet,

and points with his fingers; ⁴ 

Proverbs 7:10-21

7:10 Suddenly ⁵  a woman came out to meet him!

She was dressed like a prostitute ⁶  and with secret intent. ⁷ 

7:11 (She is loud and rebellious,

she ⁸  does not remain ⁹  at home –

7:12 at one time outside, at another ¹⁰  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 ¹¹  she said to him,

7:14 “I have ¹²  fresh meat at home; ¹³ 

today I have fulfilled my vows!

7:15 That is why I came out to meet you,

to look for you, ¹⁴  and I found you!

7:16 I have spread my bed with elegant coverings, ¹⁵ 

with richly colored fabric ¹⁶  from Egypt.

7:17 I have perfumed my bed

with myrrh, aloes, and cinnamon.

7:18 Come, let’s drink deeply ¹⁷  of lovemaking ¹⁸  until morning,

let’s delight ourselves ¹⁹  with sexual intercourse. ²⁰ 

7:19 For my husband ²¹  is not at home; ²² 

he has gone on a journey of some distance.

7:20 He has taken a bag of money with him; ²³ 

he will not return until ²⁴  the end of the month.” ²⁵ 

7:21 She persuaded him ²⁶  with persuasive words; ²⁷ 

with her smooth talk ²⁸  she compelled him. ²⁹ 

Proverbs 7:2

7:2 Keep my commands ³⁰  so that you may live, ³¹ 

and obey ³²  my instruction as your most prized possession. ³³ 

Proverbs 2:9-10

2:9 Then you will understand ³⁴  righteousness and justice

and equity – every ³⁵  good ³⁶  way. ³⁷ 

2:10 For wisdom will enter your heart, ³⁸ 

and moral knowledge ³⁹  will be attractive ⁴⁰  to you. ⁴¹ 

[6:12]  ¹ sn The terms describe one who is both worthless and wicked. Some suggest that בְּלִיַּעַל (bÿliyya’al) is a compound of the negative בְּלִי (bÿli) and a noun יַעַל (ya’al, “profit; worth”). Others suggest that the root is from בַּעַל (ba’al, “lord [of goats]”) or a derivative of בָּלַע (bala’) with reduplication (“confusion” or “engulfing ruin”), or a proper name from Babylonian Bililu. See B. Otzen, TDOT 2:131-36; and D. W. Thomas, “בְּלִיַּעַל in the Old Testament,” Biblical and Patristic Studies in Memory of Robert Pierce Casey, 11-19. Whatever the etymology, usage shows that the word describes people who violate the law (Deut 15:9; Judg 19:22; 1 Kgs 21:10, 13; Prov 16:27; et al.) or act in a contemptuous and foolish manner against cultic observance or social institutions (1 Sam 10:27; 25:17; 30:22); cf. NRSV “a scoundrel and a villain” (NAB and NIV similar). The present instruction will focus on the devious practice of such wicked and worthless folk.

[6:12]  ² tn Heb “crooked” or “twisted.” This term can refer to something that is physically twisted or crooked, or something morally perverse. Cf. NAB “crooked talk”; NRSV “crooked speech.”

[6:12]  ³ tn Heb “walks around with a perverse mouth.” The term “mouth” is a metonymy of cause, an organ of speech put for what is said. This is an individual who says perverted or twisted things.

[6:13]  ⁴ sn The sinister sign language and gestures of the perverse individual seem to indicate any kind of look or gesture that is put on and therefore a form of deception if not a way of making insinuations. W. McKane suggests from the presence of חֹרֵשׁ (khoresh) in v. 14 that there may be some use of magic here (Proverbs [OTL], 325).

[7:10]  ⁵ 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]  ⁶ 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]  ⁷ 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]  ⁸ 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]  ⁹ tn Heb “dwell” or “settle”; NAB “her feet cannot rest.”

[7:12]  ¹⁰ 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]  ¹¹ 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]  ¹² tn Heb “with me.”

[7:14]  ¹³ 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]  ¹⁴ tn Heb “to look diligently for your face.”

[7:16]  ¹⁵ 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]  ¹⁶ 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]  ¹⁷ 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]  ¹⁸ 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]  ¹⁹ tn The form is the Hitpael cohortative of עָלַס (’alas), which means “to rejoice.” Cf. NIV “let’s enjoy ourselves.”

[7:18]  ²⁰ tn Heb “with love.”

[7:19]  ²¹ 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]  ²² tn Heb “in his house.”

[7:20]  ²³ tn Heb “in his hand.”

[7:20]  ²⁴ tn Heb “he will come back at.”

[7:20]  ²⁵ 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]  ²⁶ 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]  ²⁷ 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]  ²⁸ 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]  ²⁹ 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.

[7:2]  ³⁰ tc Before v. 2 the LXX inserts: “My son, fear the Lord and you will be strong, and besides him, fear no other.” Although this addition has the precedent of 3:7 and 9 and harmonizes with 14:26, it does not fit here; the advice is to listen to the teacher.

[7:2]  ³¹ tn The construction of an imperative with the vav (ו) of sequence after another imperative denotes a logical sequence of purpose or result: “that you may live,” or “and you will live.”

[7:2]  ³² tn The term “obey” does not appear in the Hebrew text, but is implied by the parallelism; it is supplied for the sake of clarity and smoothness. Some English versions, in light of the second line of v. 1, supply “guard” (e.g., NIV, NCV, NLT).

[7:2]  ³³ tn Heb “the little man in your eye.” Traditionally this Hebrew idiom is translated into English as “the apple of your eye” (so KJV, NAB, NIV, NRSV); a more contemporary rendering would be “as your most prized possession.” The word for “man” has the diminutive ending on it. It refers to the pupil, where the object focused on – a man – is reflected in miniature. The point is that the teaching must be the central focus of the disciple’s vision and attention.

[2:9]  ³⁴ tn Heb “discern.” See preceding note on בִּין (bin) in 2:5.

[2:9]  ³⁵ tn The phrase “every good way” functions appositionally to the preceding triad of righteous attributes, further explaining and defining them.

[2:9]  ³⁶ tn Heb “every way of good.” The term טוֹב (tov, “good”) functions as an attributive genitive: “good way.”

[2:9]  ³⁷ tn Heb “track”; KJV, NIV, NRSV “path.” The noun מַעְגַּל (ma’gal) is used (1) literally of “wagon-wheel track; firm path” and (2) figuratively (as a metaphor) to describe the course of life (Pss 17:5; 23:3; 140:6; Prov 2:9, 15, 18; 4:11, 26; 5:6, 21; Isa 26:7; 59:8; see BDB 722-23 s.v. 2; KBL 2:609). It is related to the feminine noun עֲגָלָה (’agalah, “cart”) and the verb עָגַל (’agal) “to be round” (Qal) and “to roll” (Niphal). As a wagon-wheel cuts a deep track in a much traversed dirt road, so a person falls into routines and habits that reveal his moral character. In Proverbs the “paths” of the righteous are characterized by uprightness and integrity.

[2:10]  ³⁸ tn The noun לֵב (lev, “heart”) functions as a metonymy of association for “mind” and “thoughts” (BDB 524 s.v. 3). It represents the center of the inner life where the volition and emotions join to bring about actions. It is used here in parallelism with נֶפֶשׁ (nefesh, “soul”), for which see note.

[2:10]  ³⁹ tn Heb “knowledge.” For the noun דַּעַת (da’at), see the note on 1:7.

[2:10]  ⁴⁰ tn Heb “pleasant.” The verb יִנְעָם (yin’am, “to be pleasant”) describes what is attractive. It is used of being physically attracted to one’s lover (Song 7:7) or to a close friendship (2 Sam 1:26). Here wisdom becomes attractive to the righteous, that is, the righteous desires to acquire it.

[2:10]  ⁴¹ tn Heb “your soul.” The term נַפְשְׁךָ (nafshÿkha, “your soul”) functions as a synecdoche of part (= soul) for the whole person (= you); see BDB 660 s.v. 4.a.2. It also might function as a metonymy of association for emotions and passions (BDB 660 s.v. 6) or mental cognition (BDB 660 s.v. 7).