Amsal 1:16-19

1:16 for they ¹  are eager ²  to inflict harm, ³ 

and they hasten ⁴  to shed blood. ⁵ 

1:17 Surely it is futile to spread ⁶  a net

in plain sight of ⁷  any bird, ⁸ 

1:18 but these men lie in wait for their own blood, ⁹ 

they ambush their own lives! ¹⁰ 

1:19 Such ¹¹  are the ways ¹²  of all who gain profit unjustly; ¹³ 

it ¹⁴  takes away the life ¹⁵  of those who obtain it! ¹⁶ 

Amsal 7:22-23

7:22 Suddenly he went ¹⁷  after her

like an ox that goes to the slaughter,

like a stag prancing into a trapper’s snare ¹⁸ 

7:23 till an arrow pierces his liver ¹⁹  –

like a bird hurrying into a trap,

and he does not know that it will cost him his life. ²⁰ 

Amsal 8:36

8:36 But the one who does not find me ²¹  brings harm ²²  to himself; ²³ 

all who hate me ²⁴  love death.”

Roma 2:8-9

2:8 but ²⁵  wrath and anger to those who live in selfish ambition ²⁶  and do not obey the truth but follow ²⁷  unrighteousness. 2:9 There will be ²⁸  affliction and distress on everyone ²⁹  who does evil, on the Jew first and also the Greek, ³⁰ 

[1:16]  ¹ tn Heb “their feet.” The term “feet” is a synecdoche of the part (= their feet) for the whole person (= they), stressing the eagerness of the robbers.

[1:16]  ² tn Heb “run.” The verb רוּץ (ruts, “run”) functions here as a metonymy of association, meaning “to be eager” to do something (BDB 930 s.v.).

[1:16]  ³ tn Heb “to harm.” The noun רַע (ra’) has a four-fold range of meanings: (1) “pain, harm” (Prov 3:30), (2) “calamity, disaster” (13:21), (3) “distress, misery” (14:32) and (4) “moral evil” (8:13; see BDB 948-49 s.v.). The parallelism with “swift to shed blood” suggests it means “to inflict harm, injury.”

[1:16]  ⁴ tn The imperfect tense verbs may be classified as habitual or progressive imperfects describing their ongoing continual activity.

[1:16]  ⁵ tc The BHS editors suggest deleting this entire verse from MT because it does not appear in several versions (Codex B of the LXX, Coptic, Arabic) and is similar to Isa 59:7a. It is possible that it was a scribal gloss (intentional addition) copied into the margin from Isaiah. But this does not adequately explain the differences. It does fit the context well enough to be original.

[1:17]  ⁶ tn Heb “for the net to be spread out.” The Pual participle of זָרָה (zarah) means “to be spread” (HALOT 280 s.v. I זרה pu.1). The subject of this verbal use of the participle is the noun הָרָשֶׁת (harashet, “the net”). It is futile for the net to be spread out in plain view of birds.

[1:17]  ⁷ tn Heb “in the eyes of.”

[1:17]  sn This means either: (1) Spreading a net in view of birds is futile because birds will avoid the trap; but the wicked are so blind that they fail to see danger; or (2) it does not matter if a net is spread because birds are so hungry they will eat anyway and be trapped; the wicked act in a similar way.

[1:17]  ⁸ tn Heb “all of the possessors of wings.”

[1:18]  ⁹ sn They think that they are going to shed innocent blood, but in their blindness they do not realize that it is their own blood they shed. Their greed will lead to their destruction. This is an example of ironic poetic justice. They do not intend to destroy themselves; but this is what they accomplish.

[1:18]  ¹⁰ tn Heb “their own souls.” The term נֶפֶשׁ (nefesh, “soul”) is used as a metonymy (= soul) of association (= life). The noun נֶפֶשׁ often refers to physical “life” (Exod 21:23; Num 17:3; Judg 5:18; Prov 12:10; BDB 659 s.v. 3.c).

[1:19]  ¹¹ tn The exclamation כֵּן (ken, “so; thus; such”) marks a conclusion (BDB 485 s.v.). It draws a comparison between the destruction of the wicked in v. 18 and the concluding statement in v. 19.

[1:19]  ¹² tc The MT reads אָרְחוֹת (’orkhot, “paths; ways” as figure for mode of life): “so are the ways [or, paths] of all who gain profit unjustly.” The BHS editors suggest emending the text to אַחֲרִית (’akharit, “end” as figure for their fate) by simple metathesis between ח (khet) and ר (resh) and by orthographic confusion between י (yod) and ו (vav), both common scribal errors: “so is the fate of all who gain profit unjustly.” The external evidence supports MT, which is also the more difficult reading. It adequately fits the context which uses “way” and “path” imagery throughout 1:10-19.

[1:19]  ¹³ tn Heb “those who unjustly gain unjust gain.” The participle בֹּצֵעַ (boysea’, “those who unjustly gain”) is followed by the cognate accusative of the same root בָּצַע (batsa’, “unjust gain”) to underscore the idea that they gained their wealth through heinous criminal activity.

[1:19]  sn The verb followed by the cognate noun usually means seeking gain in an unjust way (1 Sam 8:3), or for selfish purposes (Gen 37:26), or gaining by violence. The word may have the sense of covetousness.

[1:19]  ¹⁴ tn The subject of the verb is the noun בָּצַע (“unjust gain”), which is also the referent of the 3rd person masculine singular suffix on בְּעָלָיו (bÿ’alav, “its owners”). Greed takes away the life of those who live by greed (e.g., 15:27; 26:27). See G. R. Driver, “Problems in the Hebrew Text of Proverbs,” Bib 32 (1951): 173-74.

[1:19]  ¹⁵ tn The term נֶפֶשׁ (nefesh, “soul”) is used as a metonymy (= soul) of association (= life). The noun נֶפֶשׁ often refers to physical “life” (Exod 21:23; Num 17:3; Judg 5:18; Prov 12:10; BDB 659 s.v. 3.c).

[1:19]  ¹⁶ tn Heb “its owners.”

[7:22]  ¹⁷ tn The participle with “suddenly” gives a more vivid picture, almost as if to say “there he goes.”

[7:22]  ¹⁸ tn The present translation follows R. B. Y. Scott (Proverbs, Ecclesiastes [AB], 64). This third colon of the verse would usually be rendered, “fetters to the chastening of a fool” (KJV, ASV, and NASB are all similar). But there is no support that עֶכֶס (’ekhes) means “fetters.” It appears in Isaiah 3:16 as “anklets.” The parallelism here suggests that some animal imagery is required. Thus the ancient versions have “as a dog to the bonds.”

[7:23]  ¹⁹ sn The figure of an arrow piercing the liver (an implied comparison) may refer to the pangs of a guilty conscience that the guilty must reap along with the spiritual and physical ruin that follows (see on these expressions H. W. Wolff, Anthropology of the Old Testament).

[7:23]  ²⁰ tn The expression that it is “for/about/over his life” means that it could cost him his life (e.g., Num 16:38). Alternatively, the line could refer to moral corruption and social disgrace rather than physical death – but this would not rule out physical death too.

[8:36]  ²¹ tn Heb “the one sinning [against] me.” The verb חָטָא (khata’, “to sin”) forms a contrast with “find” in the previous verse, and so has its basic meaning of “failing to find, miss.” So it is talking about the one who misses wisdom, as opposed to the one who finds it.

[8:36]  ²² tn The Qal active participle functions verbally here. The word stresses both social and physical harm and violence.

[8:36]  sn Brings harm. Whoever tries to live without wisdom is inviting all kinds of disaster into his life.

[8:36]  ²³ tn Heb “his soul.”

[8:36]  ²⁴ tn The basic idea of the verb שָׂנֵא (sane’, “to hate”) is that of rejection. Its antonym is also used in the line, “love,” which has the idea of choosing. So not choosing (i.e., hating) wisdom amounts to choosing (i.e., loving) death.

[2:8]  ²⁵ tn This contrast is clearer and stronger in Greek than can be easily expressed in English.

[2:8]  ²⁶ tn Grk “those who [are] from selfish ambition.”

[2:8]  ²⁷ tn Grk “are persuaded by, obey.”

[2:9]  ²⁸ tn No verb is expressed in this verse, but the verb “to be” is implied by the Greek construction. Literally “suffering and distress on everyone…”

[2:9]  ²⁹ tn Grk “every soul of man.”

[2:9]  ³⁰ sn Paul uses the term Greek here and in v. 10 to refer to non-Jews, i.e., Gentiles.