Bible in 90 Days

Footnotes

1. Psalm 135 The hymn begins and ends with an invitation to praise God (Ps 135:1–3, 19–20) for the great act of choosing Israel (Ps 135:4). The story of Israel’s emergence as a people is told in Ps 135:5–14; God created and redeemed the people, easily conquering all opposition. God’s defeat of hostile powers means that the powers themselves and their images are useless (Ps 135:15–18). The last three verses appear also in Ps 115:4–8.
2. 135:4 Though all nations are God’s, Israel has a special status as God’s “treasured” people: Ex 19:5; Dt 7:6; 14:2; 26:18; Mal 3:17.
3. Psalm 136 The hymn praises Israel’s God (“the God of gods,” Ps 136:2), who has created the world in which Israel lives. The refrain occurring after every line suggests that a speaker and chorus sang the Psalm in antiphonal fashion. A single act of God is described in Ps 136:4–25. God arranges the heavens and the earth as the environment for human community, and then creates the community by freeing them and giving them land. In the final section (Ps 136:23–25) God, who created the people and gave them land, continues to protect and nurture them.
4. 136:22 A heritage for Israel: the land was given to Israel by God to be handed on to future generations.
5. Psalm 137 A singer refuses to sing the people’s sacred songs in an alien land despite demands from Babylonian captors (Ps 137:1–4). The singer swears an oath by what is most dear to a musician—hands and tongue—to exalt Jerusalem always (Ps 137:5–6). The Psalm ends with a prayer that the old enemies of Jerusalem, Edom and Babylon, be destroyed (Ps 137:7–9).
6. 137:9 Blessed the one who seizes your children and smashes them against the rock: the children represent the future generations, and so must be destroyed if the enemy is truly to be eradicated.
7. Psalm 138 A thanksgiving to God, who came to the rescue of the psalmist. Divine rescue was not the result of the psalmist’s virtues but of God’s loving fidelity (Ps 138:1–3). The act is not a private transaction but a public act that stirs the surrounding nations to praise God’s greatness and care for the people (Ps 138:4–6). The psalmist, having experienced salvation, trusts that God will always be there in moments of danger (Ps 138:7–8).
8. 138:1 In the presence of the angels: heavenly beings who were completely subordinate to Israel’s God. The earthly Temple represents the heavenly palace of God.
9. Psalm 139 A hymnic meditation on God’s omnipresence and omniscience. The psalmist is keenly aware of God’s all-knowing gaze (Ps 139:1–6), of God’s presence in every part of the universe (Ps 139:7–12), and of God’s control over the psalmist’s very self (Ps 139:13–16). Summing up Ps 139:1–16, 17–18 express wonder. There is only one place hostile to God’s rule—wicked people. The psalmist prays to be removed from their company (Ps 139:19–24).
10. 139:2 When I sit and stand: in all my physical movement.
11. 139:9 Take the wings of dawn: go to the extremities of the east. Beyond the sea: uttermost bounds of the west; the sea is the Mediterranean.
12. 139:11 Night shall be my light: night to me is what day is to others.
13. 139:15 The depths of the earth: figurative language for the womb, stressing the hidden and mysterious operations that occur there.
14. 139:24 Lead me along an ancient path: the manner of living of our ancestors, who were faithful to God’s will, cf. Jer 6:16.
15. Psalm 140 A lament seeking rescue from violent and treacherous foes (Ps 140:2–6). The psalmist remains trusting (Ps 140:7–8), vigorously praying that the plans of the wicked recoil upon themselves (Ps 140:9–12). A serene statement of praise ends the Psalm (Ps 140:13). The psalmist is content to be known as one of “the needy,” “the poor,” “the just,” “the upright” (Ps 140:13), a class of people expecting divine protection.
16. 140:4 Similar metaphors for a wicked tongue are used in Ps 52:2; 55:20; 58:3.
17. 140:6 Have set a trap…have spread out ropes for a net: the same figure, of hunters setting traps, occurs in Ps 9:16; 31:5; 35:7; 64:6, cf. Mt 22:15; Lk 11:54.
18. Psalm 141 A lament of an individual (Ps 141:1–2) who is keenly aware that only the righteous can worship God properly and who therefore prays to be protected from the doomed wicked (Ps 141:3–10).
19. 141:2 Incense: lit., “smoke,” i.e., the fragrant fumes arising from the altar at the burning of sacrificial animals or of aromatic spices; also used in Rev 5:8 as a symbol of prayer. My uplifted hands: the gesture of supplication, cf. Ps 28:2; 63:5; 88:10; 119:48; 134:2; 143:6.
20. 141:5–7 The Hebrew text is obscure.
21. Psalm 142 In this lament imploring God for help (Ps 142:2–4), the psalmist tells how enemies have set a trap (Ps 142:4–5), and prays for rescue (Ps 142:6–8). The speaker feels utterly alone (Ps 142:5), exhausted (Ps 142:7), and may even be imprisoned (Ps 142:7). Prison is possibly a metaphor for general distress. The last two verses are the vow of praise, made after receiving an assurance of divine help (Ps 142:7).
22. 142:1 In the cave: cf. 1 Sm 22:1; 24:1–3; Ps 57:1.
23. 142:8 Then the righteous shall gather around me: in the Temple, when the psalmist offers a thanksgiving sacrifice.
24. Psalm 143 One of the Church’s seven Penitential Psalms, this lament is a prayer to be freed from death-dealing enemies. The psalmist addresses God, aware that there is no equality between God and human beings; salvation is a gift (Ps 143:1–2). Victimized by evil people (Ps 143:3–4), the psalmist recites (“remembers”) God’s past actions on behalf of the innocent (Ps 143:5–6). The Psalm continues with fervent prayer (Ps 143:7–9) and a strong desire for guidance and protection (Ps 143:10–12).
25. Psalm 144 The Psalm may reflect a ceremony in which the king, as leader of the army, asked God’s help (Ps 144:1–8). In Ps 144:9 the poem shifts abruptly from pleading to thanksgiving, and (except for Ps 144:11) shifts again to prayer for the people. The first section (Ps 144:1–2) is a prayer of thanks for victory; the second (Ps 144:3–7a), a humble acknowledgment of human nothingness and a supplication that God show forth saving power; the third (Ps 144:9–11), a promise of future thanksgiving; the fourth (Ps 144:12–15), a wish for prosperity and peace. A prayer for deliverance from treacherous foes serves as a refrain after the second and third sections (Ps 144:7b–8, 11). Except for its final section, the Psalm is made up almost entirely of verses from other Psalms.
26. 144:1–2 Composed of phrases from Ps 18:3, 35, 47–48.
27. 144:3 Similar to Ps 8:4.
28. 144:4 Composed of phrases from Ps 39:6; 102:12.
29. 144:5–7 Adapted in large part from Ps 18:10, 15, 17; 104:32.
30. 144:8b, 11b Their right hands are raised in lying oaths: the psalmist’s enemies give false testimony.
31. Psalm 145 A hymn in acrostic form; every verse begins with a successive letter of the Hebrew alphabet. Acrostic poems usually do not develop ideas but consist rather of loosely connected statements. The singer invites all to praise God (Ps 145:1–3, 21). The “works of God” make God present and invite human praise (Ps 145:4–7); they climax in a confession (Ps 145:8–9). God’s mighty acts show forth divine kingship (Ps 145:10–20), a major theme in the literature of early Judaism and in Christianity.
32. Psalm 146 A hymn of someone who has learned there is no other source of strength except the merciful God. Only God, not mortal human beings (Ps 146:3–4), can help vulnerable and oppressed people (Ps 146:5–9). The first of the five hymns that conclude the Psalter.
33. Psalm 147 The hymn is divided into three sections by the calls to praise in Ps 147:1, 7, 12. The first section praises the powerful creator who restores exiled Judah (Ps 147:1–6); the second section, the creator who provides food to animals and human beings; the third and climactic section exhorts the holy city to recognize it has been re-created and made the place of disclosure for God’s word, a word as life-giving as water.
34. 147:8–9 God clothes the fields and feeds the birds, cf. Mt 6:26, 30.
35. 147:10–11 Acknowledging one’s dependence upon God rather than claiming self-sufficiency pleases God, cf. Ps 20:8; 33:16–19.
36. 147:15–19 God speaks through the thunder of nature and the word of revealed law, cf. Is 55:10–11. The weather phenomena are well known in Jerusalem: a blizzard of snow and hail followed by a thunderstorm that melts the ice.
37. Psalm 148 A hymn inviting the beings of heaven (Ps 148:1–6) and of earth (Ps 148:7–14) to praise God. The hymn does not distinguish between inanimate and animate (and rational) nature.
38. 148:4 Highest heavens: lit., “the heavens of the heavens,” i.e., the space above the firmament, where the “upper waters” are stored, cf. Gn 1:6–7; Dt 10:14; 1 Kgs 8:27; Ps 104:3, 13.
39. 148:14 Has lifted high the horn of his people: the horn symbolizes strength, the concrete noun for the abstract. Of all peoples, God has chosen Israel to return praise and thanks in a special way.
40. Psalm 149 A hymn inviting the people of Israel to celebrate their God in song and festive dance (Ps 149:1–3, 5) because God has chosen them and given them victory (Ps 149:4). The exodus and conquest are the defining acts of Israel; the people must be ready to do again those acts in the future at the divine command (Ps 149:6–9).
41. 149:3 Make music with tambourine and lyre: the verse recalls the great exodus hymn of Ex 15:20.
42. 149:5 On their couches: the people reclined to banquet.
43. 149:9 The glory: what brings honor to the people is their readiness to carry out the divine will, here conceived as punishing injustice done by the nations.
44. Psalm 150 The Psalm is a closing doxology both for the fifth book of the Psalms (Ps 107–149) and for the Psalter as a whole. Temple musicians and dancers are called to lead all beings on earth and in heaven in praise of God. The Psalm proclaims to whom praise shall be given, and where (Ps 150:1); what praise shall be given, and why (Ps 150:2); how praise shall be given (Ps 150:3–5), and by whom (Ps 150:6).
45. 150:1 His holy sanctuary: God’s Temple on earth. The mighty dome of heaven: lit., “[God’s] strong vault”; heaven is here imagined as a giant plate separating the inhabited world from the waters of the heavens.
46. 1:1–7 The prologue explains the purpose of the book. The book has a sapiential, ethical, and religious dimension: to bring the inexperienced to knowledge and right conduct, to increase the facility of those already wise for interpreting proverbs, parables and riddles, and to encourage the fulfillment of one’s duties to God.
47. 1:1 Proverbs: the Hebrew word mashal is broader than English “proverb,” embracing the instructions of chaps. 1–9 and the sayings, observations, and comparisons of chaps. 10–31.
48. 1:2 Discipline: education or formation which dispels ignorance and corrects vice. Note the reprise of v. 2a in v. 7b.
49. 1:4 Naive: immature, inexperienced, sometimes the young, hence easily influenced for good or evil.
50. 1:7 Fear of the Lord: primarily a disposition rather than the emotion of fear; reverential awe and respect toward God combined with obedience to God’s will.
51. 1:8–19 A parental warning to a young person leaving home, for them to avoid the company of the greedy and violent. Two ways lie before the hearer, a way that leads to death and a way that leads to life. The trap which the wicked set for the innocent (v. 11) in the end takes away the lives of the wicked themselves (v. 19). This theme will recur especially in chaps. 1–9. A second theme introduced here is that of founding (or managing) a household and choosing a spouse. A third theme is the human obstacles to attaining wisdom. Here (and in 2:12–15 and 4:10–19), the obstacle is men (always in the plural); in 2:16–19; 5:1–6; 6:20–35; chap. 7; 9:13–18, the obstacle to the quest is the “foreign” woman (always in the singular).
52. 1:17 A difficult verse. The most probable interpretation is that no fowler lifts up the net so the bird can see it. The verse might be paraphrased: God does not let those who walk on evil paths see the net that will entrap them. The passive construction (“a net is spread”) is sometimes used to express divine activity. Verse 16 is a later attempt to add clarity. It is a quotation from Is 59:7 and is not in the best Greek manuscripts.
53. 1:20–33

    Wisdom is personified as in chaps. 8 and 9:1–6. With divine authority she proclaims the moral order, threatening to leave to their own devices those who disregard her invitation. All three speeches of Woman Wisdom have common features: a setting in city streets; an audience of simple or naive people; a competing appeal (chap. 7 is the competing appeal for chap. 8); an invitation to a relationship that brings long life, riches, repute.

    The structure of the speeches is: A: setting (vv. 20–21); B: Wisdom’s withdrawal, rebuke and announcement (vv. 22–23); reason and rejection I (vv. 24–27); reason and rejection II (vv. 28–31); summary (v. 32); C: the effects of Wisdom’s presence (v. 33). Wisdom’s opening speech is an extended threat ending with a brief invitation (v. 33). Her second speech is an extended invitation ending with a brief threat (8:36). The surprisingly abrupt and harsh tone of her speech is perhaps to be explained as a response to the arrogant words of the men in the previous scene (1:8–19).

54. 1:22–23 There is textual confusion. Verse 22bc (in the third person) is an addition, interrupting vv. 22a and 23a (in the second person). The addition has been put in brackets, to separate it from the original poem. The original verses do not ask for a change of heart but begin to detail the consequences of disobedience to Wisdom.
55. 1:31 Eat the fruit: sinners are punished by the consequences of their sins. Wisdom’s voice echoes that of the parents in vv. 8–19. The parents mediate wisdom in vv. 8–19, but here Wisdom herself speaks.
56. 2:1–22 Chapter 2 is a single poem, an acrostic of twenty-two lines, the number of consonants in the Hebrew alphabet. In vv. 1–11, the letter aleph, the first letter of the alphabet, predominates, and in vv. 12–22, the letter lamed, the first letter of the second half of the alphabet. A single structure runs through the whole: if (aleph) you search…then (aleph) the Lord/Wisdom will grant…saving (lamed) you from the wicked man/woman…thus (lamed) you can walk in the safe way….
57. 2:2–3 Wisdom…understanding…intelligence: various names or aspects of the same gift.
58. 2:12–15 As in 1:8–19, there is an obstacle to the quest for wisdom—deceitful and violent men. Cf. also 4:10–19. They offer a way of life that is opposed to the way of wisdom.
59. 2:16–19 A second obstacle and counter-figure to Wisdom, personified as an attractive woman, is the “stranger,” or “foreigner,” from outside the territory or kinship group, hence inappropriate as a marriage partner. In Proverbs she comes to be identified with Woman Folly, whose deceitful words promise life but lead to death. Woman Folly appears also in chap. 5, 6:20–35, chap. 7 and 9:13–18. Covenant: refers to the vow uttered with divine sanction at the woman’s previous marriage, as the parallel verse suggests. She is already married and relations with her would be adulterous.
60. 2:18 Shades: the inhabitants of Sheol.
61. 2:21–22 Verses 21–22 echo the ending of Wisdom’s speech in 1:32–33, in which refusing Wisdom’s invitation meant death and obedience to her meant life. The same set of ideas is found in Ps 37 (especially vv. 3, 9, 11, 22, 29, 34, and 38): to live on (or inherit) the land and to be uprooted from the land are expressions of divine recompense.
62. 3:1–12 The instruction consists of a series of six four-line exhortations in which the second line of each exhortation mentions a reward or benefit. In the first five exhortations, the teacher promises a reward: long life, a good name, divine protection, health, abundant crops. The last exhortation, vv. 11–12, departs from the command-reward scheme, implying that being a disciple of the Lord does not guarantee unalloyed bliss: one must allow God freedom to “reprove” or educate. The process of education is like that described in chap. 2: the father first invites his son (or disciple) to memorize his teaching (v. 1), then to enter upon a relationship of trust with him (v. 3), and finally to place his trust in God, who takes up the parental task of education (v. 5). Education begun by the parent is brought to full completion by God.
63. 3:1 Do not forget: this word and several others in the section such as “teaching,” “commands,” “years of life,” and the custom of affixing written teaching to one’s body, occur also in Deuteronomy. This vocabulary suggests that Proverbs and Deuteronomy had a common origin in the scribal class of Jerusalem. This section (and vv. 21–34) subtly elaborates Dt 6:5–9, “You shall love the Lord with all your heart (v. 5)…Take to heart these words (v. 1)…Recite them when you are at home and when you are away (v. 23)…when you lie down (v. 24)…Bind them (v. 3) on your arm as a sign and let them be a pendant on your forehead” (v. 21).
64. 3:12 One might be tempted to judge the quality of one’s relationship to God by one’s prosperity. It is an inadequate criterion, for God as a teacher might go counter to student expectations. The discipline of God can involve suffering.
65. 3:13–20 An encomium of Wisdom through the listing of her benefits to the human race and the depiction of her role in creation. Wisdom, or understanding, is more valuable than silver and gold. Its fruit is long life, riches, honor and happiness (vv. 13–18). Even the creation of the universe and its adornment (Gn 1) were not done without wisdom (vv. 19–20). The praise of Wisdom foreshadows the praise of a noble wife in the final poem (31:10–31), even to the singling out of the hands extended in a helpful way toward human beings.
66. 3:18 A tree of life: in the Old Testament this phrase occurs only in Proverbs (11:30; 13:12; 15:4) and Genesis (2:9; 3:22, 24). The origins of the concept are obscure; there is no explicit mention of it in ancient Near Eastern literature, though on ancient seals trees are sometimes identified as trees of life. When the man and the woman were expelled from the garden, the tree of life was put off limits to them, lest they “eat of it and live forever” (Gn 3:22). The quest for wisdom gives access to the previously sequestered tree of life. The tree of life is mentioned also in the apocryphal work 1 Enoch 25:4–5. Rev 2 and 22 mention the tree of life as a source of eternal life.
67. 3:20 Depths: for the Hebrews, the depths enclosed the great subterranean waters; the rain and dew descended from the waters above the firmament; cf. Gn 1:6–10; Jb 26:8, 12; Ps 18:15; 24:2. The cosmogony provides the reason why Wisdom offers such benefits to human beings: the world was created in wisdom so that all who live in accord with wisdom live in tune with the universe.
68. 3:21–35

    As in other instructions, the father in vv. 21–26 urges the son to seek wisdom, which in this case means practicing the virtues of “deliberation and planning,” a specification of wisdom. Practicing these virtues brings protection from violence (vv. 22–26) and friendship with God (vv. 32–35). The language is like Ps 91.

    Verses 27–35 are arranged according to a clear order. Serving God requires serving one’s neighbor through kindness (vv. 27–28), maintaining peace with the good (vv. 29–31), having no envy of the wicked (v. 31), because the Lord’s friendship and kindness are with the just, not with the wicked. Matching the six exhortations of vv. 1–12, vv. 27–34 contain six prohibitions. The righteous/wicked contrast is progressively developed: in contrast to the wicked, the righteous are in God’s inner circle, their houses are blessed, they deal with a merciful God, and obtain honor.

69. 3:22 Your soul: Heb. nephesh means “throat, esophagus; life; soul.” The meanings are connected. The throat area is the moist, breathing center of the body, which stands for life and for self. The figure of speech is called metonymy, in which one word is substituted for another on the basis of a causal relation, e.g., eye for sight, arm for power, or, as here, “throat area” for life. Proverbs sometimes plays on this concrete meaning of life (e.g., 21:23).
70. 4:1–9

    The teacher draws a parallel between his teaching the disciples now and his father’s teaching him in his youth (vv. 3–4): what my father taught me about wisdom is what I am teaching you. The poem implies that the teacher has acquired wisdom and has in fact been protected and honored as his father promised long ago. Thus the teacher has the authority of someone who has been under wisdom’s sway since earliest youth.

    There are two sections, a call for attention and introduction of the speaker (vv. 1–3) and the father’s quoting of his own father’s teaching (vv. 4–9). Beginning with v. 5, the father’s words are no longer quoted, wisdom herself becoming the active agent; she becomes the subject, not the object, of the verbs. Three Hebrew verbs are repeated in the two parts, “to forsake” in vv. 2 and 6, “to keep/guard” in vv. 4 and 6, and “to give/bestow” in vv. 2 and 9. Each verb in its first appearance has the father’s words as its object; in its second appearance each verb has wisdom as its subject or object. The teaching process is like that in 2:1–22 and 3:1–12: heeding the words of one’s parent puts one in touch with wisdom, who completes the process and bestows her gifts.

71. 4:5, 7 Get wisdom: the same Hebrew word “to get” can mean to acquire merchandise and to acquire a wife (18:22; 31:10); both meanings are in keeping with Proverbs’ metaphors of acquiring wisdom over gold and silver and of acquiring wisdom as a personified woman, a wife.
72. 4:10–19 A central metaphor of the poem is “the way.” The way of wisdom leads directly to life (vv. 10–13); it is a light that grows brighter (v. 18). The wise are bound to shun (vv. 14–17) the dark and violent path of the wicked (v. 19). Singleness of purpose and right conduct proceed from the heart of the wise as from the source of life (vv. 23–26), saving them from destruction on evil paths (4:27; 5:21–23). As in 1:8–19 and 2:12–15, the obstacles to the quest are men and their way. Elsewhere in chaps. 1–9, the obstacle is the foreign woman (2:16–19; chap. 5; 6:20–35; chap. 7; 9:13–18).
73. 4:14–15 One is always free to choose. The righteous may choose to leave their path to walk on the wicked path and the wicked may choose the righteous path.
74. 4:18 Till perfect day: lit., “till the day is established”; this may refer to full daylight or to noonday.
75. 4:20–27 Acquiring wisdom brings life and health. The learning process involves two stages: (1) hearing the teacher’s words and treasuring them in the heart; (2) speaking and acting in accord with the wisdom that one has stored in one’s heart. Seven organs of the body are mentioned: ear, eyes, heart, mouth, lips, eyelids (“gaze,” v. 25), feet. Each of the organs is to be strained to its limit as the disciple puts wisdom into practice. The physical organ stands for the faculty, e.g., the eye for sight, the foot for movement. The figure of speech is called metonymy; one word is substituted for another on the basis of a causal relation.
76. 4:24–27 In vv. 20–21 the faculties of hearing (ear) and seeing (eye) take in the teaching and the heart stores and ponders it, so in the second half of the poem, vv. 24–27, the faculties of speech, sight, and walking enable the disciple to put the teaching into practice.
77. 5:1–23 This is the first of three poems on the forbidden woman, the “stranger” outside the social boundaries (cf. 2:16–19); the other two are 6:20–35 and chap. 7. Understanding and discretion are necessary to avoid adultery, which leads astray and begets bitterness, bloodshed, and death (vv. 1–6). It destroys honor, wastes the years of life, despoils hard-earned wealth, and brings remorse in the end (vv. 7–14). Conjugal fidelity and love bring happiness and security (vv. 15–20). Cf. 6:20–7:27. The structure of the poem consists of a two-line introduction; part one consists of three stanzas of four lines each warning of the forbidden woman’s effect on her lovers (vv. 3–14); part two consists of a stanza of twelve lines exhorting the disciple to marital fidelity (vv. 15–20); and a final stanza of six lines on the perils of the woman (vv. 21–23).
78. 5:3 A metaphorical level is established in the opening description of the forbidden woman: her lips drip honey and her feet lead to death. By her lies, she leads people away from the wisdom that gives life.
79. 5:9 Honor: the words “life” and “wealth” have also been read in this place. A merciless one: the offended husband; cf. 6:34–35.
80. 5:15–16 Water: water may have an erotic meaning as in Sg 4:15, “[You are] a garden fountain, a well of living water.” Eating and drinking can be metaphors expressing the mutuality of love. The wife is the opposite of the adulterous woman; she is not an outsider, not unfeeling, not a destroyer of her husband’s self and goods. The best defense against adultery is appreciating and loving one’s spouse. The best defense against folly is to appreciate and love wisdom.
81. 5:19 Lovely hind…graceful doe: ancient Near Eastern symbols of feminine beauty and charm; cf. Sg 2:7, 9, 17.
82. 6:1–19 Four independent pieces akin to those in 30:1–5, 6–11, 12–15, and 16–19. Some judge the verses to be an ancient addition, but the fact that the pieces differ from the other material in chaps. 1–9 is not a strong argument against their originality. Ancient anthologies did not always have the symmetry of modern collections. An editor may have placed the four pieces in the midst of the three poems on the forbidden woman to shed light on some of their themes. Verses 1–5 warn against getting trapped by one’s words to another person (the Hebrew word for “another” is the same used for the forbidden woman); vv. 6–11 proposes the ant as a model of forethought and diligence; vv. 12–15 describes the reprobate who bears some similarity to the seductive woman, especially as portrayed in chap. 7; vv. 16–19 depicts the typical enemy of God, underscoring the person’s destructive words.
83. 6:1–5 Unlike other instructions that begin with “my son,” this instruction does not urge the hearer to store up the father’s words as a means to wisdom, but only to avoid one practice—going surety for one’s neighbor. The warning is intensified by repetition of “neighbor” and “free yourself,” the mention of bodily organs, and the imagery of hunting. Given your hand in pledge: lit., “struck your hands”; this was probably the legal method for closing a contract. To become surety meant intervening in favor of the insolvent debtor and assuming responsibility for the payment of the debt, either by obtaining it from the debtor or substituting oneself. Proverbs is strongly opposed to the practice (11:15; 17:18; 20:16; 22:26–27; 27:13) apparently because of the danger it poses to the freedom of the one providing surety.
84. 6:6–11 The sluggard or lazybones is a type in Proverbs, like the righteous and the wicked. Sometimes the opposite type to the sluggard is the diligent person. Other extended passages on the sluggard are 24:30–34 and 26:13–16. The malice of the type is not low physical energy but the refusal to act. To describe human types, Proverbs often uses comparisons from the animal world, e.g., 27:8 (bird); 28:1, 15 (lion); 30:18–19 (eagle, snake); 30:24–28 (ant, badger, locust, lizard).
85. 6:10 This verse may be regarded as the sluggard’s reply or as a continuation of the remonstrance.
86. 6:12–15 Proverbs uses types to make the point that certain ways of acting have inherent consequences. The typifying intensifies the picture. All the physical organs—mouth, eyes, feet, fingers—are at the service of evil. Cf. Rom 6:12–13: “Therefore, sin must not reign over your mortal bodies so that you obey their desires. And do not present the parts of your bodies to sin as weapons for wickedness, but present yourselves to God as raised from the dead to life and the parts of your bodies to God as weapons of righteousness.”
87. 6:16 Six…seven: this literary pattern (n, n + 1) occurs frequently; cf., e.g., Am 1–2; Prv 30:18–19.
88. 6:17–19 The seven vices, symbolized for the most part by bodily organs, are pride, lying, murder, intrigue, readiness to do evil, false witness, and the stirring up of discord.
89. 6:20–35

    The second of three instructions on adultery (5:1–23; 6:20–35; and chap. 7). The instructions assume that wisdom will protect one from adultery and its consequences: loss of property and danger to one’s person. In this poem, the father and the mother urge their son to keep their teaching constantly before his eyes. The teaching will light his way and make it a path to life (v. 23). The teaching will preserve him from the adulterous woman who is far more dangerous than a prostitute. Prostitutes may cost one money, but having an affair with someone else’s wife puts one in grave danger. The poem bluntly urges self-interest as a motive to refrain from adultery.

    The poem has three parts. I (vv. 20–24, ten lines), in which v. 23 repeats “command” and “teaching” of v. 20 and “keeping” in v. 24 completes the fixed pair initiated by “observe” in v. 20; II (vv. 25–29, ten lines) is a self-contained argument comparing the costs of a liaison with a prostitute and a married woman; III (vv. 30–35, twelve lines) draws conclusions from the comparison of adultery with theft: the latter involves property only but adultery destroys one’s name and very self. The best protection against such a woman is heeding parental instruction, which is to be kept vividly before one’s eyes like a written tablet.

90. 6:22 They: Heb. has “she.” If this verse is not out of place, then the antecedent of “she” is command (v. 20), or perhaps wisdom.
91. 6:27–29 There is a play on three words of similar sound, ’îsh, “man,” ’ishshâ, “woman,” and ’ēsh, “fire, embers.” The question, “Can a man (’îsh) take embers (’ēsh) into his bosom / and his garments not be burned?”, has a double meaning. “Into his bosom” has an erotic meaning as in the phrase “wife of one’s bosom” (Dt 13:6; 28:54; Sir 9:1). Hence one will destroy one’s garments, which symbolize one’s public position, by taking fire/another’s wife into one’s bosom.
92. 6:33–35 The nature of the husband’s vengeance is disputed, some believing it is simply a physical beating whereas others hold it is public and involves the death penalty because Lv 20:20 and Dt 22:22 demand the death penalty.