Proverbs 3:21-26
21 My child, do not let them ▼▼ The object of the verb “escape” is either (1) wisdom, knowledge, and understanding in vv. 13–20 or (2) “wisdom and discretion” in the second colon of this verse. Several English versions transpose the terms “wisdom and discretion” from the second colon into the first colon for the sake of clarity and smoothness (e.g., RSV, NRSV, NIV, TEV, CEV). NIV takes the subject from the second colon and reverses the clauses to clarify that.
escape from your sight; safeguard sound wisdom and discretion. ▼
▼ Or: “purpose,” “power of devising.”
22 So ▼
▼ Heb “and.” The vav probably denotes purpose/result.
they will give ▼▼ Heb “they will be.”
life to you, ▼▼ Heb “your soul.” The noun נַפְשֶׁךָ (nafshekha, “your soul”) is a synecdoche of part (= inner soul) for the whole person (= you); see BDB 600 s.v. 4.a.2.
and grace to adorn ▼
▼ The phrase “to adorn” does not appear in the Hebrew text, but is supplied in the translation for the sake of clarity and smoothness.
your neck. ▼ 23 Then you will walk on your way ▼
▼ The noun דַּרְכֶּךָ (darkekha, “your way”) functions as an adverbial accusative of location: “on your way.”
with security, and you ▼
▼ Heb “your foot.” The term רַגְלְךָ (raglekha, “your foot”) functions as a synecdoche of part (= foot) for the whole person (= you).
will not stumble. ▼ 24 When ▼ you lie down you will not be filled with fear; ▼
▼ Heb “terror.” The verb פָּחַד (pakhad, “terror”) describes emotion that is stronger than mere fear – it is dread.
when ▼
▼ The construction of vav consecutive + perfect tense followed by vav (ו) consecutive + perfect tense depicts a temporal clause. The temporal nuance is also suggested by the parallelism of the preceding colon.
you lie down your sleep will be pleasant. ▼▼ The verb עָרְבָה (’orvah) is from III עָרַב (“to be sweet; to be pleasing; to be pleasant”; BDB 787 s.v. III עָרַב). It should not be confused with the other five homonymic roots that are also spelled עָרַב (’arav; see BDB 786-88).
25 You will not be afraid ▼
▼ Heb “do not be afraid.” The negative exhortation אַל־תִּירָא (’al-tira’, “do not be afraid”) is used rhetorically to emphasize that the person who seeks wisdom will have no reason to fear the consequences of wicked actions.
of sudden ▼ disaster, ▼▼ Heb “terror.” The noun פַּחַד (pakhad, “terror”) is a metonymy of effect for cause (= disaster); see BDB 808 s.v. 2. This is suggested by the parallelism with the noun מִשֹּׁאַת (misho’at, “destruction”) in the following colon. The term פַּחַד (“terror”) often refers to the object (or cause) of terror (e.g., Job 3:25; 15:21; 22:10; 31:23; Pss 31:12; 36:2; Isa 24:18; Jer 48:44).
or when destruction overtakes ▼
▼ Heb “or the destruction of the wicked when it comes.”
the wicked; ▼▼ Heb “destruction of the wicked.” The noun רְשָׁעִים (resha’im, “wicked ones”) probably functions as an objective genitive (the destruction that comes on the wicked) or a genitive of source (the destruction that the wicked bring on others).
26 for the Lord will be ▼
▼ Or “the Lord will be at your side.” Assuming that the noun כֶּסֶל (kesel) is related to the root II כָסַל (“confidence”; BDB 492 s.v. כֶּסֶל 3), the preposition ב (bet) introduces the predicate noun כִּסְלֶךָ (kislekha, “your confidence”) and functions as a beth essentiae (GKC 379 #119.i) which emphasizes the quality or nature of the noun (BDB 88 s.v. בְּ 7; HALOT 104 s.v. בְּ 3): “the Lord will be your confidence.” However, if the noun is related to I כסל (“loins; side”; HALOT 489 s.v. I כֶּסֶל 2), the preposition ב (bet) would function in a locative sense: “the Lord will be at your side.” See [T] on the following phrase “source of your confidence.”
the source of your confidence, ▼▼ Heb “your confidence” (so NAB, NIV, NRSV) or “at your side.” There is debate whether the term כֶּסֶל (kesel) is related to the root I כָסַל “loins; side” (so HALOT 489 s.v. I כֶּסֶל 2) or II כָסַל “confidence” (so BDB 492 s.v. כֶּסֶל 3). The Vulgate relates it to I כָסַל and offers “the Lord will be at your side (latus).” Others relate it to II כָסַל “confidence” (e.g., Job 8:14; 31:24; Ps 78:7) and take it as a metonymy (= confidence) of adjunct (= object of confidence): “the Lord will be the source [or, object] of your confidence.”
and he will guard your foot ▼
▼ The term רַגְלְךָ (raglekha, “your foot”) functions as a synecdoche of part (= your foot) for the whole person (= you). This synecdoche develops the extended comparison between the hunter’s snare and calamity that afflicts the wicked.
from being caught in a trap. ▼
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