Veritable King James Version
1My son, keep my words and store up my commands within you.
2Keep my commands and you will live; guard my teachings as the apple of your eye.
3Bind them on your fingers; write them on the tablet of your heart.
4Say to wisdom, “You are my sister,” and call understanding your close friend,
5so they may keep you from the adulterous woman, from the wayward woman with her seductive words.
6At the window of my house I looked out through the lattice,
7and I saw among the simple, I noticed among the young men, a youth who had no sense.
8He was going down the street near her corner, walking along in the direction of her house
9at twilight, in the evening, in the darkness of night.
10Then out came a woman to meet him, dressed like a prostitute and with crafty intent.
11She is loud and defiant; her feet never stay at home.
12Now in the street, now in the squares, she lurks at every corner.
13She took hold of him and kissed him and with a brazen face said:
14“I have peace offerings at home; today I fulfilled my vows.
15So I came out to meet you; I looked for you and have found you!
16I have spread my couch with coverings, with colored linens from Egypt.
17I have perfumed my bed with myrrh, aloes, and cinnamon.
18Come, let’s drink deeply of love till morning; let’s enjoy ourselves with love!
19My husband is not at home; he has gone on a long journey.
20He took a bag of money with him and will not be back until full moon.”
21With persuasive words she led him astray; she seduced him with her smooth talk.
22All at once he followed her like an ox going to the slaughter, like a deer stepping into a noose
23till an arrow pierces his liver, like a bird darting into a snare, little knowing it will cost him his life.
24Now then, my sons, listen to me; pay attention to the words of my mouth.
25Do not let your heart turn to her ways or stray into her paths.
26Many are the victims she has brought down; her slain are a mighty throng.
27Her house is a highway to the grave, leading down to the chambers of death. Proverbs 8 The Book of Proverbs, Chapter 8 – VKJV
Translation notes
Hebrew Terms and Grammar: The Hebrew term beni (“my son,” v. 1) is a direct address emphasizing paternal instruction, common in Proverbs, retained as singular masculine due to context. ’ishon ‘ayin (“apple of your eye,” v. 2) literally means “pupil of the eye,” a metaphor for something precious, modernized for clarity. qashar ‘al ’etsba‘otayik (“bind them on your fingers,” v. 3) implies constant reminder, possibly physical or mental. ’achot (“sister,” v. 4) personifies wisdom as a close relative, emphasizing intimacy. ’ishah zarah (“adulterous woman,” v. 5) literally means “strange woman,” translated as “adulterous” for moral clarity without ethnic connotation. Translation Choices: “Apple of your eye” preserves imagery while clarifying meaning. “Adulterous woman” and “wayward woman” avoid archaic “strange woman” for inclusivity. Gender-neutral “you” aligns with the Hebrew’s universal address, except where context specifies a son. No archaisms like “thee” are used, per guidelines. Theological Implications: The passage emphasizes wisdom as a protective, familial guide against moral temptation, reflecting the value of internalized divine instruction. Cross-References: Proverbs 3:3 (binding teachings), Deuteronomy 6:8 (writing on heart), Proverbs 2:16 (seductive woman).
Hebrew Terms and Grammar: ’eshnab (“lattice,” v. 6) refers to a window covering, retained for cultural imagery. peti (“simple,” v. 7) denotes naivety, translated inclusively. chasar leb (“had no sense,” v. 7) literally means “lacking heart,” indicating lack of discernment. pinah (“her corner,” v. 8) suggests a known place of solicitation. ’ishon laylah (“darkness of night,” v. 9) is a poetic term for deep darkness, modernized for clarity. shith zonah (“dressed like a prostitute,” v. 10) and mezimmah (“crafty intent”) indicate seductive attire and deceptive motives. Translation Choices: “Simple” and “youth” retain the Hebrew’s focus on inexperience, with “youth” gender-specific as per the masculine na‘ar. “Darkness of night” clarifies poetic imagery. “Dressed like a prostitute” specifies zonah for modern readers, avoiding vague terms. Theological Implications: The narrative illustrates the vulnerability of the naive to temptation, contrasting with the protective role of wisdom. Cross-References: Proverbs 5:3–8 (seductress), Proverbs 9:13–18 (folly personified), Genesis 38:14–15 (prostitution imagery).
Hebrew Terms and Grammar: homiyyah wassoreret (“loud and defiant,” v. 11) describes boisterous, rebellious behavior, gender-specific to the woman. ’arab (“lurks,” v. 12) implies predatory intent. shelem (“peace offerings,” v. 14) refers to sacrificial offerings, possibly a pretext. marbaddim mitsrayim (“colored linens from Egypt,” v. 16) denotes luxury. mor, ’ahalim, qinnamon (“myrrh, aloes, and cinnamon,” v. 17) are costly spices. rawah dodim (“drink deeply of love,” v. 18) is a metaphor for passion. kese’ (“full moon,” v. 20) likely refers to a time marker. Translation Choices: “Loud and defiant” captures the Hebrew’s vivid description. “Drink deeply of love” retains metaphorical vividness. Gender-specific “she” and “her” reflect the Hebrew’s focus on a female figure. “Full moon” clarifies kese’ for modern readers. Theological Implications: The woman’s actions personify folly, contrasting with wisdom’s protective role, highlighting the seductive danger of moral failure. Cross-References: Proverbs 5:15–20 (marital fidelity), Song of Solomon 4:14 (spices), Leviticus 7:11–18 (peace offerings).
Hebrew Terms and Grammar: leqach (“smooth talk,” v. 21) denotes persuasive speech. The Hebrew for v. 22 varies; some manuscripts use ‘aksa (“noose”), translated as “deer” following Septuagint influence. kabed (“liver,” v. 23) symbolizes a vital organ, indicating a fatal wound. The similes (shor, “ox”; tsebi, “deer”; tsippor, “bird”) emphasize inevitable destruction. Translation Choices: “Smooth talk” clarifies leqach for readability. “Deer stepping into a noose” resolves textual ambiguity for clarity. Gender-specific “he” and “his” reflect the Hebrew’s male focus. Theological Implications: The animal imagery underscores the naive’s vulnerability to folly’s deadly trap, reinforcing the call to wisdom. Cross-References: Proverbs 6:26 (cost of adultery), Ecclesiastes 7:26 (snares of folly), Job 39:27–30 (animal imagery).
Hebrew Terms and Grammar: banim (“my sons,” v. 24) is plural, broadening the address inclusively. ’atsumim (“mighty throng,” v. 26) emphasizes numerous victims. chadre mawet (“chambers of death,” v. 27) is a metaphor for Sheol, the underworld, highlighting fatal consequences. Translation Choices: “My sons” reflects the plural for inclusivity. “Mighty throng” captures ’atsumim’s scale. “Chambers of death” retains the Hebrew’s vivid imagery for clarity. Theological Implications: The passage contrasts wisdom’s life-giving path with folly’s deadly allure, urging adherence to divine instruction. Cross-References: Proverbs 2:18–19 (house of death), Proverbs 5:5 (path to Sheol), Psalm 9:15 (snares of the wicked).
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