Proverbs 5:1-7
Admonition to Avoid Seduction to Evil ▼▼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.
1 My child, ▼
▼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.
be attentive to my wisdom; pay close attention ▼
▼tn Heb “incline your ear” (so NAB, NRSV); NLT “listen carefully.”
to my understanding, 2 in order to safeguard ▼
▼tn Heb “keep, protect, guard.”
discretion ▼ and that your lips may guard knowledge.
3 For the lips ▼
▼sn “Lips” is a metonymy of cause, referring to her words. Dripping honey is compared by implication to her words, which are flattering and smooth (cf. Song 4:11). See M. Dahood, “Honey That Drips. Notes on Proverbs 5:2-3,” Bib 54 (1973): 65-66.
of the adulterous woman drip honey, and her seductive words ▼
▼tn Heb “her palate.” The word חֵךְ (khekh, “palate; roof of the mouth; gums”) is a metonymy of cause (= organ of speech) for what is said (= her seductive speech). The present translation clarifies this metonymy with the phrase “her seductive words.”
are smoother than olive oil, 4 but in the end ▼
▼sn Heb “her end” (so KJV). D. Kidner notes that Proverbs does not allow us to forget that there is an afterward (Proverbs [TOTC], 65).
she is bitter ▼▼sn The verb “to be bitter” (מָרַר, marar) describes things that are harmful and destructive for life, such as the death of the members of the family of Naomi (Ruth 1:20) or finding water that was undrinkable (Exod 15:22-27). The word indicates that the sweet talking will turn out badly.
as wormwood, ▼▼tn The Hebrew term translated “wormwood” refers to the aromatic plant that contrasts with the sweetness of honey. Some follow the LXX and translate it as “gall” (cf. NIV). The point is that there was sweetness when the tryst had alluring glamour, but afterward it had an ugly ring (W. G. Plaut, Proverbs, 74).
sharp as a two-edged ▼
▼sn The Hebrew has “like a sword of [two] mouths,” meaning a double-edged sword that devours/cuts either way. There is no movement without damage. There may be a wordplay here with this description of the “sword with two mouths,” and the subject of the passage being the words of her mouth which also have two sides to them. The irony is cut by the idiom.
sword. 5 Her feet go down to death;
her steps lead straight to the grave. ▼
▼tn The term שְׁאוֹל (sheʾol, “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.
6 Lest ▼
▼tc The LXX and other versions read “not” instead of “lest.” This may be an effort to make sense of the unusual syntax, or perhaps the MT has been corrupted. The general sense is the same in either case.
▼▼tn Heb “The path of life lest she clear the way.” This is the only occasion where the particle פֶּן (pen, “lest”) appears to occur in the middle of its clause rather than at the beginning. The particle implies some action has been taken to avert or avoid what follows. The translation treats the “path of life” as the object and links the clause to the previous verse. One may note, however, that if the two halves of this verse reversed, normal syntax and good sense are also restored. “Her paths have wandered. She is not able to discern—the path leading to life, lest she make it clear.” (Or “lest she examine it.” See note on the verb.)
she should make level ▼▼tn Two roots are proposed for the verb פָּלַס (palas), “to clear/make a way” or “to observe; to examine.” If the latter root, then it would mean “lest she examine the path of life.”
the path leading to life, ▼▼tn Heb “the path of life.” The noun חַיִּים (khayyim, “of life”) functions as a genitive of direction (“leading to”).
her paths have wandered, ▼
▼tn The verb נוּעַ (nuaʿ) means “to quiver; to waver; to roam around.” As the perfect form of a dynamic verb, it is past or perfective. Here it should be perfective to recognize the continuing results. Some translations treat the verb as stative and so present tense (cf. KJV “her ways are moveable”), but it is morphologically dynamic as revealed by its imperfect form. Others treat it as an imperfect, rendering it in future tense (NAB “her paths will ramble”) or general present (NLT “She staggers down a crooked trail.”).
but she is not able to discern it. ▼▼tn The verb יָדַע (yadaʿ, “to know”) is a stative verb in the imperfect form, which can be either future or modal. Here it is a modal abilitive: she is unable to know. DCH includes יָדַע II, “be quiet, at rest; be submissive” citing Jer 4:18 and Job 21:19. See also D. W. Thomas, “A Note on לא תדע in Proverbs v 6,” JTS 37 (1936): 59, proposing “she is not tranquil.”
7 So now, children, ▼
▼tn Heb “sons.”
listen to me; do not turn aside from the words I speak. ▼
▼tn Heb “the words of my mouth” (so KJV, NAB, NRSV).
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