Yesaya 29:5

29:5 But the horde of invaders will be like fine dust,

the horde of tyrants ¹  like chaff that is blown away.

It will happen suddenly, in a flash.

Ayub 36:18

36:18 Be careful that ²  no one entices you with riches;

do not let a large bribe ³  turn you aside.

Mazmur 73:19-20

73:19 How desolate they become in a mere moment!

Terrifying judgments make their demise complete! ⁴ 

73:20 They are like a dream after one wakes up. ⁵ 

O Lord, when you awake ⁶  you will despise them. ⁷ 

Amsal 29:1

29:1 The one who stiffens his neck ⁸  after numerous rebukes ⁹ 

will suddenly be destroyed ¹⁰  without remedy. ¹¹ 

Amsal 29:1

29:1 The one who stiffens his neck ¹²  after numerous rebukes ¹³ 

will suddenly be destroyed ¹⁴  without remedy. ¹⁵ 

Amsal 5:1-3

Admonition to Avoid Seduction to Evil ¹⁶ 

5:1 My child, ¹⁷  be attentive to my wisdom,

pay close attention ¹⁸  to my understanding,

5:2 in order to safeguard ¹⁹  discretion, ²⁰ 

and that your lips may guard knowledge.

5:3 For the lips ²¹  of the adulterous woman drip honey,

and her seductive words ²²  are smoother than olive oil,

[29:5]  ¹ tn Or “violent men”; cf. NASB “the ruthless ones.”

[36:18]  ² tn The first expression is idiomatic: the text says, “because wrath lest it entice you” – thus, beware.

[36:18]  ³ tn The word is כֹּפֶר (kofer), often translated “ransom,” but frequently in the sense of a bribe.

[73:19]  ⁴ tn Heb “they come to an end, they are finished, from terrors.”

[73:20]  ⁵ tn Heb “like a dream from awakening.” They lack any real substance; their prosperity will last for only a brief time.

[73:20]  ⁶ sn When you awake. The psalmist compares God’s inactivity to sleep and the time of God’s judgment to his awakening from sleep.

[73:20]  ⁷ tn Heb “you will despise their form.” The Hebrew term צֶלֶם (tselem, “form; image”) also suggests their short-lived nature. Rather than having real substance, they are like the mere images that populate one’s dreams. Note the similar use of the term in Ps 39:6.

[29:1]  ⁸ tn The idiom “to harden the neck” (מַקְשֶׁה־עֹרֶף, maqsheh-’oref) is the idea of resisting the rebukes and persisting in obstinacy (e.g., Exod 32:9). The opposite of a “stiff neck” would be the bending back, i.e., submission.

[29:1]  ⁹ tn The Hebrew construction is אִישׁ תּוֹכָחוֹת (’ish tokhakhot, “a man of rebukes”), meaning “a man who has (or receives) many rebukes.” This describes a person who is deserving of punishment and who has been given many warnings. The text says, then, “a man of rebukes hardening himself.”

[29:1]  ¹⁰ sn The stubborn person refuses to listen; he will suddenly be destroyed when the calamity strikes (e.g., Prov 6:15; 13:18; 15:10).

[29:1]  ¹¹ tn Or “healing” (NRSV).

[29:1]  ¹² tn The idiom “to harden the neck” (מַקְשֶׁה־עֹרֶף, maqsheh-’oref) is the idea of resisting the rebukes and persisting in obstinacy (e.g., Exod 32:9). The opposite of a “stiff neck” would be the bending back, i.e., submission.

[29:1]  ¹³ tn The Hebrew construction is אִישׁ תּוֹכָחוֹת (’ish tokhakhot, “a man of rebukes”), meaning “a man who has (or receives) many rebukes.” This describes a person who is deserving of punishment and who has been given many warnings. The text says, then, “a man of rebukes hardening himself.”

[29:1]  ¹⁴ sn The stubborn person refuses to listen; he will suddenly be destroyed when the calamity strikes (e.g., Prov 6:15; 13:18; 15:10).

[29:1]  ¹⁵ tn Or “healing” (NRSV).

[5:1]  ¹⁶ 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.

[5:1]  ¹⁷ 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.

[5:1]  ¹⁸ tn Heb “incline your ear” (so NAB, NRSV); NLT “listen carefully.”

[5:2]  ¹⁹ tn Heb “keep, protect, guard.”

[5:2]  ²⁰ sn This “discretion” is the same word in 1:4; it is wise, prudential consideration, careful planning, or the ability to devise plans with a view to the best way to carry them out. If that ability is retained then temptations to digress will not interfere.

[5:3]  ²¹ sn “Lips” is a metonymy of cause, referring to her words. Dripping honey is an implied comparison between the product and 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.

[5:3]  ²² 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.”