Hosea 4:12

4:12 They consult their wooden idols,

and their diviner’s staff answers with an oracle.

The wind of prostitution blows them astray;

they commit spiritual adultery ¹  against their God.

Amsal 6:32

6:32 A man who commits adultery with a woman lacks wisdom, ² 

whoever does it destroys his own life. ³ 

Amsal 20:1

20:1 Wine ⁴  is a mocker ⁵  and strong drink is a brawler;

whoever goes astray by them is not wise. ⁶ 

Amsal 23:27-35

23:27 for a prostitute is like ⁷  a deep pit;

a harlot ⁸  is like ⁹  a narrow well. ¹⁰ 

23:28 Indeed, she lies in wait like a robber, ¹¹ 

and increases the unfaithful ¹²  among men. ¹³ 

23:29 Who has woe? ¹⁴  Who has sorrow?

Who has contentions? Who has complaints?

Who has wounds without cause? Who has dullness ¹⁵  of the eyes?

23:30 Those who linger over wine,

those who go looking for mixed wine. ¹⁶ 

23:31 Do not look on the wine when it is red,

when it sparkles ¹⁷  in the cup,

when it goes down smoothly. ¹⁸ 

23:32 Afterward ¹⁹  it bites like a snake,

and stings like a viper.

23:33 Your eyes will see strange things, ²⁰ 

and your mind will speak perverse things.

23:34 And you will be like one who lies down in the midst ²¹  of the sea,

and like one who lies down on the top of the rigging. ²² 

23:35 You will say, ²³  “They have struck me, but I am not harmed!

They beat me, but I did not know it! ²⁴ 

When will I awake? I will look for another drink.” ²⁵ 

Pengkhotbah 7:7

Human Wisdom Overturned by Adversity

7:7 Surely oppression ²⁶  can turn a wise person into a fool; ²⁷ 

likewise, ²⁸  a bribe corrupts ²⁹  the heart. ³⁰ 

Yesaya 5:12

5:12 They have stringed instruments, ³¹  tambourines, flutes,

and wine at their parties.

So they do not recognize what the Lord is doing,

they do not perceive what he is bringing about. ³² 

Yesaya 28:7

28:7 Even these men ³³  stagger because of wine,

they stumble around because of beer –

priests and prophets stagger because of beer,

they are confused ³⁴  because of wine,

they stumble around because of beer;

they stagger while seeing prophetic visions, ³⁵ 

they totter while making legal decisions. ³⁶ 

Lukas 21:34

Be Ready!

21:34 “But be on your guard ³⁷  so that your hearts are not weighed down with dissipation and drunkenness and the worries of this life, and that day close down upon you suddenly like a trap. ³⁸ 

Roma 13:11-14

Motivation to Godly Conduct

13:11 And do this ³⁹  because we know ⁴⁰  the time, that it is already the hour for us to awake from sleep, for our salvation is now nearer than when we became believers. 13:12 The night has advanced toward dawn; the day is near. So then we must lay aside the works of darkness, and put on the weapons of light. 13:13 Let us live decently as in the daytime, not in carousing and drunkenness, not in sexual immorality and sensuality, not in discord and jealousy. 13:14 Instead, put on the Lord Jesus Christ, and make no provision for the flesh to arouse its desires. ⁴¹ 

[4:12]  ¹ tn Heb “adultery.” The adjective “spiritual” is supplied in the translation to clarify that apostasy is meant here.

[6:32]  ² tn Heb “heart.” The term “heart” is used as a metonymy of association for discernment, wisdom, good sense. Cf. NAB “is a fool”; NIV “lacks judgment”; NCV, NRSV “has no sense.”

[6:32]  ³ tn Heb “soul.” The noun נֶפֶשׁ (nefesh, “soul”) functions as a metonymy of association for “life” (BDB 659 s.v. 3.c).

[20:1]  ⁴ sn The drinks are wine and barley beer (e.g., Lev 10:9; Deut 14:26; Isa 28:7). These terms here could be understood as personifications, but better as metonymies for those who drink wine and beer. The inebriated person mocks and brawls.

[20:1]  ⁵ tn The two participles לֵץ (lets, “mocker”) and הֹמֶה (homeh, “brawler”) are substantives; they function as predicates in the sentence. Excessive use of intoxicants excites the drinker to boisterous behavior and aggressive attitudes – it turns them into mockers and brawlers.

[20:1]  ⁶ sn The proverb does not prohibit the use of wine or beer; in fact, strong drink was used at festivals and celebrations. But intoxication was considered out of bounds for a member of the covenant community (e.g., 23:20-21, 29-35; 31:4-7). To be led astray by their use is not wise.

[23:27]  ⁷ tn The comparative “like” does not appear in the Hebrew text, but is implied by the metaphor; it is supplied for the sake of clarity.

[23:27]  ⁸ tn Heb “foreign woman” (so ASV). The term נָכְרִיָּה (nokhriyyah, “foreign woman”) often refers to a prostitute (e.g., Prov 2:6; 5:20; 6:24; 7:5). While not all foreign women in Israel were prostitutes, their prospects for economic survival were meager and many turned to prostitution to earn a living. Some English versions see this term referring to an adulteress as opposed to a prostitute (cf. NAB, NASB, NIV, NRSV, NLT).

[23:27]  ⁹ tn The comparative “like” does not appear in the Hebrew text, but is implied by the metaphor; it is supplied in the translation for the sake of clarity.

[23:27]  ¹⁰ sn In either case, whether a prostitute or an adulteress wife is involved, the danger is the same. The metaphors of a “deep pit” and a “narrow well” describe this sin as one that is a trap from which there is no escape. The “pit” is a gateway to Sheol, and those who enter are as good as dead, whether socially or through punishment physically.

[23:28]  ¹¹ tn The noun חֶתֶף (khetef) is defined by BDB 369 s.v. as “prey,” but this is the only occurrence of the word. The related verb BDB 368-69 s.v. חָתַף defines as “to seize; to snatch away” (with an Aramaic cognate meaning “to break in pieces” [Pa], and an Arabic word “death”). But the only occurrence of that word is in Job 9:12, where it is defined as “seizes.” So in this passage the noun could have either a passive sense (what is seized = prey), or an active sense (the one who seizes = a robber, bandit). The traditional rendering is “prey” (KJV); most modern English versions have the active sense (“robber” or similar; cf. NIV “like a bandit”). Since the prepositional phrase (the simile) is modifying the woman, the active sense works better in the translation.

[23:28]  ¹² tn The participle means “unfaithful [men]” (masculine plural); it could also be interpreted as “unfaithfulness” in the abstract sense. M. Dahood interprets it to mean “garments” (which would have to be repointed), saying that she collects garments in pledge for her service (M. Dahood, “To Pawn One’s Cloak,” Bib 42 [1961]: 359-66). But that is far-fetched; it might have happened on occasion, but as a common custom it is unlikely. Besides that, the text in the MT makes perfectly good sense without such a change.

[23:28]  sn Such a woman makes more people prove unfaithful to the law of God through her practice.

[23:28]  ¹³ sn Verses 26-28 comprise the seventeenth saying; it warns the young person to follow the instructions about temptations because there are plenty of temptresses lurking about.

[23:29]  ¹⁴ sn The eighteenth saying is about excessive drinking. The style changes here as the sage breaks into a vivid use of the imagination. It begins with a riddle describing the effects of drunkenness (v. 29) and gives the answer in v. 30; instructions follow in v. 31, with the consequences described in v. 32; the direct address continues in vv. 33 and 34; and the whole subject is concluded with the drunkard’s own words in v. 35 (M. E. Andrews, “Variety of Expression in Proverbs 23:29-35,” VT 28 [1978]: 102-3).

[23:29]  ¹⁵ sn The Hebrew word translated “dullness” describes darkness or dullness of the eyes due to intoxication, perhaps “redness” (so KJV, NASB, NRSV); NIV, NCV, NLT “bloodshot eyes.” NAB understands the situation differently: “black eyes.”

[23:30]  ¹⁶ 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.

[23:31]  ¹⁷ tn Heb “its eye gives.” With CEV’s “bubbling up in the glass” one might think champagne was in view.

[23:31]  ¹⁸ tn The expression is difficult, and is suspected of having been added from Song 7:10, although the parallel is not exact. The verb is the Hitpael imperfect of הָלַךְ (halakh); and the prepositional phrase uses the word “upright; equity; pleasing,” from יָשָׁר (yashar). KJV has “when it moveth itself aright”; much more helpful is ASV: “when it goeth down smoothly.” Most recent English versions are similar to ASV. The phrase obviously refers to the pleasing nature of wine.

[23:32]  ¹⁹ tn Heb “its end”; NASB “At the last”; TEV (interpretively) “The next morning.”

[23:33]  ²⁰ tn The feminine plural of זָר (zar, “strange things”) refers to the trouble one has in seeing and speaking when drunk.

[23:34]  ²¹ tn Heb “heart.” The idiom here means “middle”; KJV “in the midst.”

[23:34]  ²² sn The point of these similes is to compare being drunk with being seasick. One who tries to sleep when at sea, or even worse, when up on the ropes of the mast, will be tossed back and forth.

[23:35]  ²³ tn The phrase “You will say” is supplied in the translation to make it clear that the drunkard is now speaking.

[23:35]  ²⁴ sn The line describes how one who is intoxicated does not feel the pain, even though beaten by others. He does not even remember it.

[23:35]  ²⁵ tn The last line has only “I will add I will seek it again.” The use of אוֹסִיף (’osif) signals a verbal hendiadys with the next verb: “I will again seek it.” In this context the suffix on the verb refers to the wine – the drunkard wants to go and get another drink.

[7:7]  ²⁶ tn Or “extortion.” Scholars debate whether the noun עֹשֶׁק (’osheq, “oppression; extortion”) in this context denotes “oppression” (HALOT 897 s.v. עֹשֶׁק 1) or “gain of extortion” (BDB 799 s.v. עֹשֶׁק 3). The parallelism between עֹשֶׁק and מַתָּנָה (mattanah, “bribe”) seems to suggest the latter; but the prominence of the theme of oppression in 7:8-10 argues for the former. Elsewhere in Ecclesiastes, the noun עֹשֶׁק denotes “oppression” (Eccl 4:1) and “extortion” (Eccl 5:8 [Heb 5:7]). The LXX rendered it as συκοφαντία (sukofantia, “oppression”). English translations are split between these two options: “extortion” (ASV, MLB, NIV), “oppression” (KJV, NAB, NASB, RSV, NRSV, YLT, Douay, Moffatt), as well as “cheating” (NJPS) and “slander” (NEB).

[7:7]  ²⁷ tn Or “Oppression drives a wise person crazy”; or “Extortion drives a wise person crazy.” The verb III הלל (“to be foolish”) denotes “to make foolish; to make a fool out of someone; to make into a madman” (Job 12:17; Isa 44:25); cf. HALOT 249 s.v. III הלל; BDB 239 s.v. II הלל. It has been handled variously: “makes a wise man mad” (KJV, NASB); “drives a wise man crazy” (NEB); “can make a fool of a wise man” (NAB); “makes the wise man foolish” (RSV, NRSV); and “turns a wise man into a fool” (NIV).

[7:7]  ²⁸ tn The vav prefixed to וִיאַבֵּד (vi’abbed, “corrupts”) may function in a comparative sense, e.g., Job 5:7; 12:11; 16:21; Prov 25:25 (see R. J. Williams, Hebrew Syntax, 71, §437).

[7:7]  ²⁹ tc The text has וִיאַבֵּד (vi’abbed, conjunction + Piel imperfect 3rd person masculine singular from אָבַד, ’avad, “to destroy”), but the Dead Sea Scrolls text 4Q109 (Qoh^a), which reads ,ויעוה assumes ויעוה “twists” or “perverts” (conjunction + Piel imperfect 3rd person masculine singular from עָוָה I, ’avah, “to bend; to twist.” See J. Muilenburg, “A Qoheleth Scroll from Qumran,” BASOR 135 [1954]: 27). The verb I עָוָה (“to bend; to twist”) is used in reference to moral perversion (e.g., 2 Sam 7:14; 19:20; 24:17; 1 Kgs 8:47; Job 33:27; Prov 12:8; Jer 9:4); cf. HALOT 796–97 s.v. עוה; BDB 730 s.v. I עָוָה. The verb ויאבד is used similarly in reference to moral corruption, e.g., Eccl 3:6; 9:18; Jer 23:1 (HALOT 3 s.v. I אבד; BDB 2 s.v. אָבַד 2).

[7:7]  ³⁰ tn Or “and a bribe drives a person mad.” The noun לֵב (lev, “heart”) may be taken as a synecdoche of part (i.e., heart) for the whole (i.e., a person). HALOT 3 s.v. I אבד suggests that וִיאַבֵּד לֵב (vi’abbed lev, “destroys the heart”) is an idiom meaning, “drives a person mad.” The B-line is taken as a comparison with the preceding A-line. On the other hand, the A-line and B-line might be in synonymous parallelism in which case the two lines could be rendered: “Surely [the gain of] extortion turns a wise man into a fool, and a bribe corrupts the heart.” On the other hand, the lines could be rendered, “Surely oppression drives a wise man crazy, and a bribe drives a person mad.”

[5:12]  ³¹ tn Two types of stringed instruments are specifically mentioned in the Hebrew text, the כִּנּוֹר (kinnor, “zither”) and נֶבֶל (nevel, “harp”).

[5:12]  ³² tn Heb “the work of the Lord they do not look at, and the work of his hands they do not see.” God’s “work” can sometimes be his creative deeds, but in this context it is the judgment that he is planning to bring upon his people (cf. vv. 19, 26; 10:12; 28:21).

[28:7]  ³³ tn Heb “these.” The demonstrative pronoun anticipates “priests and prophets” two lines later.

[28:7]  ³⁴ tn According to HALOT 135 s.v. III בלע, the verb form is derived from בָּלַע (bala’, “confuse”), not the more common בָּלַע (“swallow”). See earlier notes at 3:12 and 9:16.

[28:7]  ³⁵ tn Heb “in the seeing.”

[28:7]  ³⁶ tn Heb “[in] giving a decision.”

[21:34]  ³⁷ tn Grk “watch out for yourselves.”

[21:34]  sn Disciples are to watch out. If they are too absorbed into everyday life, they will stop watching and living faithfully.

[21:34]  ³⁸ sn Or like a thief, see Luke 12:39-40. The metaphor of a trap is a vivid one. Most modern English translations traditionally place the words “like a trap” at the end of v. 34, completing the metaphor. In the Greek text (and in the NRSV and REB) the words “like a trap” are placed at the beginning of v. 35. This does not affect the meaning.

[13:11]  ³⁹ tn Grk “and this,” probably referring to the command to love (13:8-10); hence, “do” is implied from the previous verses.

[13:11]  ⁴⁰ tn The participle εἰδότες (eidotes) has been translated as a causal adverbial participle.

[13:14]  ⁴¹ tn Grk “make no provision for the flesh unto desires.”