Proverbs Chapter 5

Hebrew bənî (“my son”) in verse 1 is a direct address, common in wisdom literature, implying a teacher-student or parent-child relationship. The verb haqšîb (“listen”) is an imperative, urging attention. Təbûnātî (“my understanding”) reflects practical insight, translated as “understanding” for clarity in modern English. In verse 2, Lāšûr (“guard”) implies active protection of məzimmâ (“discretion”), a term for prudent planning. Dā‘at (“knowledge”) is retained for theological weight, emphasizing wisdom’s preservation through speech. In verse 3, Zārâ (“immoral woman”) is literally “strange” or “foreign,” often connoting moral waywardness in context. Translated as “immoral woman” to avoid archaic terms like “harlot” while maintaining fidelity. Nōpet (“honey”) and ḥālāq (“smoother”) evoke seductive allure, kept vivid in translation. In verse 4, La‘ănâ (“wormwood”) is a bitter plant, symbolizing regret or harm. Ḥaddâ (“sharp”) with ḥereb pîyôt (“double-edged sword”) emphasizes danger, translated directly for impact. In verse 5, Māwet (“death”) and šə’ôl (“grave”) are literal, with šə’ôl rendered as “grave” to avoid theological ambiguity in modern English. The parallelism reinforces the deadly outcome. In verse 6, Peles (“path”) and ḥayyîm (“life”) contrast the woman’s waywardness with the right path. Nā‘û (“unstable”) suggests erratic behavior, and lō’ tēdā‘ (“she does not know”) underscores her ignorance, kept literal for emphasis. Cross-references: Proverbs 7:21-27 (seduction’s danger); Ecclesiastes 7:26 (bitterness of folly); Psalm 16:11 (path of life).

In verse 7, Bānîm (“sons”) is plural, broadening the address, translated inclusively as “my sons” to retain the familial tone. Šim‘û (“listen”) is another imperative, reinforcing urgency. In verse 8, Raḥēq (“keep far”) is emphatic, paired with ’al tiqrab (“do not go near”) for a double warning. Petah baytāh (“door of her house”) is literal, implying proximity to temptation. In verse 9, Hôdəkā (“your honor”) connotes dignity or vitality, translated as “honor” for clarity. ’Akzərî (“merciless”) suggests ruthless consequences, kept direct. In verse 10, Kōḥăkā (“your strength”) refers to vitality or wealth, rendered as “strength” for inclusivity. Nākərî (“foreigner”) implies an outsider benefiting unjustly, retained for context. In verse 11, Nāhamtā (“groan”) conveys regretful mourning, kept vivid. Bəśārəkā wəšə’ērəkā (“flesh and body”) is a poetic pair, translated literally to preserve intensity. In verses 12-13, Śānē’tî (“hated”) and nā’aṣ (“despised”) reflect strong rejection of mûsār (“discipline”) and tôkaḥat (“correction”), translated directly. Môreh (“teachers”) and məlammədîm (“instructors”) are plural, emphasizing multiple sources of wisdom ignored. In verse 14, Ra‘ (“ruin”) is broad, implying disaster, translated as “utter ruin” for emphasis. Qāhāl (“assembly”) suggests public shame, retained for cultural weight. Cross-references: Proverbs 1:8-9 (heeding instruction); Proverbs 6:24-29 (avoiding temptation); Psalm 107:17-18 (consequences of folly).

In verse 15, Māyîm (“water”) and bôr (“cistern”) are metaphors for marital fidelity, translated literally to preserve imagery. Mā‘yān (“well”) reinforces the metaphor, rendered as “well” for clarity. In verse 16, Mā‘yənôtêkā (“your springs”) continues the water imagery, with ḥûṣôt (“streets”) and rəḥōbôt (“public squares”) implying public disgrace. Translated as a rhetorical question to match Hebrew syntax and tone. In verse 17, Ləbaddəkā (“yours alone”) emphasizes exclusivity, retained for theological fidelity. Zārîm (“strangers”) contrasts with the intimate relationship, kept direct. In verse 18, Māqôr (“fountain”) extends the water metaphor, blessed as a source of joy. ’Iššet nə‘ûrêkā (“wife of your youth”) is literal, emphasizing lifelong commitment. In verse 19, ’Ayyālet ’ăhāvîm (“loving doe”) and ya‘ălâ-ḥēn (“graceful deer”) are poetic, translated directly for vividness. Šādayim (“breasts”) and dôdîm (“love”) are intimate, rendered carefully for modern sensitivity while preserving meaning. In verse 20, Tišgeh (“be captivated”) repeats from verse 19, contrasting proper and improper attraction. Zārâ (“stranger”) parallels verse 3, translated as “immoral woman” for consistency. Cross-references: Song of Solomon 4:12-15 (marital intimacy); Proverbs 6:32-33 (adultery’s consequences); Malachi 2:14-15 (covenant of marriage).

In verse 21, ’Κ (“a person”) is gender-neutral, translated inclusively as “person.” Yahweh is rendered as “the Lord” per convention, with divine pronouns capitalized. Məšalleh (“examines”) implies God’s scrutiny, translated for clarity. In verse 22, ‘Ăwōnôt (“iniquities”) and ḥaṭṭā’tô (“sin”) are synonymous, emphasizing moral failure. Yillākēd (“ensnare”) and tāmîd (“caught”) evoke entrapment, kept vivid. In verse 23, Mûsār (“discipline”) repeats from verse 12, linking lack of correction to death. ’Iwwaltô (“folly”) implies moral stupidity, translated as “great folly” for emphasis. Yištəgā‘ (“led astray”) echoes verses 19-20, tying the passage together. Cross-references: Psalm 139:1-4 (God’s omniscience); Proverbs 1:31-32 (consequences of folly); Job 4:8 (reaping iniquity).