▼tn The articular plural active participle functions as attributive adjective for אִישׁ (ʾish, “man”) in v. 12b, indicating that אִישׁ (“man”) is collective.

▼tn Heb “paths of uprightness.” The noun יָשָׁר (yashar, “uprightness; straightness”) is an attributive genitive. The moral life is described in Proverbs as the smooth, straight way (2:13; 4:11). The wicked abandon the clear straight path for an evil, crooked, uncertain path.

▼tn Heb “ways of darkness.” Darkness is often metaphorical for sinfulness, ignorance, or oppression. Their way of life lacks spiritual illumination.

▼tn The articular plural active participle functions as the second attributive adjective for אִישׁ (ʾish, “man”) in v. 12b.

▼tn The Qal infinitive construct is the complementary use of the form, expressing the direct object of the participle.

▼tn Or “harm.”

▼tn Heb “the perversities of evil.” The structure combines a plural noun in construct with a singular adjective. The most typical options for understanding this construction would be “evil perversity” (plural for abstract concept with attributive genitive) or “the perversities of an evil man.” Possibly it could mean “the perverse aspects of evil.”

▼tn The noun in this relative clause is an accusative of specification: The evil people are twisted with respect to their paths/conduct.

▼tn Heb “crooked.” The adjective עִקֵּשׁ (ʿiqqesh, “crooked; twisted”) uses the morphological pattern of adjectives that depict permanent bodily defects, e.g., blindness, lameness. Their actions are morally defective and, apart from repentance, are permanently crooked and twisted.

▼tn The Niphal participle of לוּז (luz, “devious; crooked”) describes conduct that is morally deceptive, crafty, and cunning (Isa 30:12).