1:15 My child, do not go down 1 their way, 2
withhold yourself 3 from their path; 4
2:19 None who go in to her will return, 5
nor will they reach the paths of life. 6
4:13 Hold on to instruction, 7 do not let it go;
protect it, 8 because it is your life.
5:5 Her feet go down to death;
her steps lead straight to the grave. 9
5:8 Keep yourself 10 far 11 from her,
and do not go near the door of her house,
6:6 Go to the ant, you sluggard; 12
observe its ways and be wise!
15:12 The scorner does not love 13 one who corrects him; 14
he will not go to 15 the wise.
16:5 The Lord abhors 16 every arrogant person; 17
rest assured 18 that they will not go unpunished. 19
19:9 A false witness will not go unpunished,
and the one who spouts out 20 lies will perish. 21
19:15 Laziness brings on 22 a deep sleep, 23
and the idle person 24 will go hungry. 25
23:30 Those who linger over wine,
those who go looking for mixed wine. 26
30:27 locusts have no king,
but they all go forward by ranks; 27
1 tn Heb “do not walk.”
2 tn Heb “in the way with them.”
3 tn Heb “your foot.” The term “foot” (רֶגֶל, regel) is a synecdoche of part (= your foot) for the whole person (= yourself).
4 sn The word “path” (נְתִיבָה, nÿtivah) like the word “way” (דֶּרֶךְ, derekh) is used as an idiom (developed from a hypocatastasis), meaning “conduct, course of life.”
5 tn Heb “all who go in to her will not return.”
6 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).
7 tn Heb “discipline.”
8 tn The form נִצְּרֶהָ (nitsÿreha, from נָצַר, natsar) has an anomalous doubled letter (see GKC 73 §20.h).
9 tn The term שְׁאוֹל (she’ol, “grave”) is paralleled to “death,” so it does not refer here to the realm of the unblessed.
sn The terms death and grave could be hyperbolic of a ruined life, but probably refer primarily to the mortal consequences of a life of debauchery.
10 tn Heb “your way.”
11 sn There is a contrast made between “keep far away” (הַרְחֵק, harkheq) and “do not draw near” (וְאַל־תִּקְרַב, vÿ’al-tiqrav).
12 sn The sluggard (עָצֵל, ’atsel) is the lazy or sluggish person (cf. NCV “lazy person”; NRSV, NLT “lazybones”).
13 sn This is an understatement, the opposite being intended (a figure called tapeinosis). A scorner rejects any efforts to reform him.
14 tn The form הוֹכֵחַ (hokheakh) is a Hiphil infinitive absolute. It could function as the object of the verb (cf. NIV, NRSV) or as a finite verb (cf. KJV, NASB, NLT). The latter has been chosen here because of the prepositional phrase following it, although that is not a conclusive argument.
15 tc The MT has אֶל (’el, “to [the wise]”), suggesting seeking the advice of the wise. The LXX, however, has “with the wise,” suggesting אֶת (’et).
16 tn Heb “an abomination of the
17 tn Heb “every proud of heart”; NIV “all the proud of heart.” “Heart” is the genitive of specification; the phrase is talking about people who have proud hearts, whose ideas are arrogant. These are people who set themselves presumptuously against God (e.g., 2 Chr 26:16; Ps 131:1; Prov 18:12).
18 tn Heb “hand to hand.” This idiom means “you can be assured” (e.g., Prov 11:21).
19 tc The LXX has inserted two couplets here: “The beginning of a good way is to do justly, // and it is more acceptable with God than to do sacrifices; // he who seeks the
tn The B-line continues the A-line, but explains what it means that they are an abomination to the
20 tn Heb “breathes out”; NAB “utters”; NIV “pours out.”
21 sn The verse is the same as v. 5, except that the last word changes to the verb “will perish” (cf. NCV “will die”; CEV, NLT “will be destroyed”; TEV “is doomed”).
22 tn Heb “causes to fall” or “casts”; NAB “plunges…into.”
23 tn Or “complete inactivity”; the word תַּרְדֵּמָה (tardemah) can refer to a physical “deep sleep” (e.g., Gen 2:21; Jonah 1:5, 6); but it can also be used figuratively for complete inactivity, as other words for “sleep” can. Here it refers to lethargy or debility and morbidness.
24 tn The expression וְנֶפֶשׁ רְמִיָּה (vÿnefesh rÿmiyyah) can be translated “the soul of deceit” or “the soul of slackness.” There are two identical feminine nouns, one from the verb “beguile,” and the other from a cognate Arabic root “grow loose.” The second is more likely here in view of the parallelism (cf. NIV “a shiftless man”; NAB “the sluggard”). One who is slack, that is, idle, will go hungry.
25 sn The two lines are related in a metonymical sense: “deep sleep” is the cause of going hungry, and “going hungry” is the effect of deep sleep.
26 sn The answer to the question posed in v. 29 is obviously one who drinks too much, which this verse uses metonymies to point out. Lingering over wine is an adjunct of drinking more wine; and seeking mixed wine obviously means with the effect or the purpose of drinking it.
27 sn The Hebrew term means “divided”; they go forward in orderly divisions, or ranks (C. H. Toy, Proverbs [ICC], 535). Joel 1:4 describes their order and uses it as a picture of a coming invasion (e.g., Joel 2:7, 8). Therefore the wisdom of the locust is in their order and cooperation.