PROV 22:14 Interlinear View

22:14 OSHB variant note: יפול: (x-qere) ’יִפָּל’: lemma_5307 morph_HVqi3ms id_20biE יִפָּל

SIL Open Translator’s Notes:

Section 10:1–22:16: This is the main collection of Solomon’s proverbs

This section is the main collection of Solomon’s proverbs. It has a very different structure from the longer poetic lectures of chapters 1–9. It consists mostly of individual couplets (two-line poems) that are each one verse in length. With the exception of the title (10:1a), paragraph breaks will not be indicated in the Notes or Display. You may of course choose to start each proverb as a separate paragraph in your translation.

In chapters 10–15, most of these one-verse couplets express a contrast between the two lines. One of the more common contrasts is between the righteous/wise and the wicked/foolish and the different consequences of their conduct.

In chapters 16:1–22:16, more topics are discussed. There is more emphasis on the role of the king and other leaders. In these chapters, there are few proverbs with contrasting lines. Some of the parallel lines are similar in meaning. More frequently, the second line adds to what the first line says or gives an example. Most of the verses have no obvious connection with the previous or following proverbs.UBS (page 214), Fox (page 509), McKane (page 413). Many scholars, including McKane, point out that there are some topical groupings as well as poetic connections. These include the repetition of certain words or sounds. This observation does not deny the individual nature of most of the proverbs in this Section.

Two of the types of proverbs in this section are not found in chapters 1–9. One type contains logical reasoning from the lesser to the greater. See 11:31 for a list of these proverbs. There are also several varieties of complex “better than” proverbs. The most common have a contrasting situation in each line (see 12:9). For other varieties, see 16:16, 19:1, and 21:9.

Many of the proverbs in this section refer to categories of people who share a common trait. For example, they refer to the righteous, the wise, the poor, and the lazy. In Hebrew, some verses use singular forms to refer to these groups of people. Other verses use plural forms. Still others use a combination of singular and plural. See the note on 10:30a–b for one example. For most of these verses, the Notes will not comment on the difference between singular and plural forms. Use a natural way in your language to refer to one or more people who are in the same category.

Many of the proverbs in this section express a general principle in abstract terms. They are not addressed specifically to the readers. For example, 10:2a–b says:

Ill-gotten treasures are of no value,

but righteousness delivers from death.

However, the author intended his readers to understand these proverbs as advice that they should follow. In some languages, authors or speakers give advice more directly, using pronouns such as you^(sing), you^(plur), we^(dual), or we^(incl). See the note on 10:2 for translation suggestions.

Some other headings for this section are:

Proverbs of Solomon (NIV)

The Wise Words of Solomon (NCV)

Here are many wise things that Solomon said

22:14

This proverb uses the metaphor of a pit to describe the dangers of an adulteress’s words. The person who already faces the LORD’s anger will be further punished by the consequences of falling into that pit.

^14aThe mouth of an adulteress is a deep pit;

^14bhe who is under the wrath of the LORD will fall into it.

22:14a

The mouth of an adulteress is a deep pit;

The words of a woman who commits adultery entice/flatter a man. They are like a deep pit from which a trapped animal cannot escape.
The tempting/seducing words of another man’s wife are very dangerous. They are like a deep pit that a hunter digs to catch animals.

The mouth of an adulteress is a deep pit: This clause has two figures of speech (metonymy and metaphor). The phrase The mouth of an adulteress (metonymy) represents the flattering, enticing words that the adulteress speaks in order to seduce someone. These words are compared to a deep pit that a hunter has dug in order to trap a larger animal. This pit is usually covered over with branches or leaves in order to hide it.Several scholars, including Waltke (page 214), Fox (page 702), and Murphy (page 163), say that the mouth of the adulteress represents primarily her seductive words. Longman (page 408) reminds us that much of the enticing appeal of her words is due to the flattery they contain. See 5:3, 6:24, and 7:5. They are similar in several ways:

The words of an adulteress are dangerous and lead to death.
The dangers are hidden, so the victims do not suspect the disastrous consequences.
An animal that has fallen into a pit cannot escape. Similarly, a man that has become involved in adultery will be unable to escape the bad consequences.

If your readers will understand that the mouth of an adulteress represents her words, you may be able to keep this figure of speech. Otherwise, it is recommended that you translate the meaning directly. Some other ways to translate the metaphor are:

Change the metaphor to a simile. For example:
The words of an unfaithful wife are like a deep trap. (NCV)
Change the metaphor to a simile. Make explicit one or more of the implied similarities. For example:
The enticing/flattering words of a woman who commits adultery are dangerous. They are like a deep pit from which animals cannot escape.

adulteress: In Hebrew, this word is literally “strange women.” In Hebrew culture, a wife was considered “strange” to any man other than her husband. This word probably refers here to a woman who commits adultery. It is similar to the phrase used in 2:16a, where the parallel term clearly refers to an unfaithful wife.

Some versions use a more general term here, such as “loose woman” (NRSV) or “immoral woman” (NLT). But these were probably married women who were being unfaithful to their husbands.Scholars are not sure of the identity of the zarot “strange” (women). Murphy (page 166) says it could be a foreigner, another man’s wife, or a prostitute. Waltke (page 215) identifies them as “unfaithful wives.” In 2:16a, the similar phrase ʾiššah zarah “strange woman” is parallel to nokǝriyyah, which in Proverbs refers to a wife who commits adultery. See the note and footnote on 2:16a.

22:14b

he who is under the wrath of the LORD will fall into it.

A man whom Yahweh has condemned will fall into that pit.
Falling into that pit is the punishment of a man against whom Yahweh is angry.

he who is under the wrath of the LORD will fall into it: The words he who is under the wrath of the LORD refer to a person with whom the LORD is angry. It implies that the LORD is already angry at him and has condemned him for his previous sinful deeds.The word that the BSB translates as wrath can refer to a curse. The BART interlinear glosses this phrase as “[one who] is cursed of Yahweh.” Most scholars agree that here it refers to anger that the LORD expresses against the person by judging him in some way. See Waltke (pages 214–215), Fox (page 702), or Ross (page 1064) for more details. This person will face the additional consequences of falling into the pit that the words of the adulteress have dug for him.

he with whom the Lord is angry falls into it (NRSV)

if you make the Lord angry, you will fall right in (CEV)

he who is doomed by the LORD falls into it

uW Translation Notes:

Note 1 topic: figures-of-speech / genericnoun

פִּ֣י זָר֑וֹת זְע֥וּם יְ֝הוָ֗ה

mouth_of adulteress angry_of YHWH

The mouth, a strange woman, and one cursed of Yahweh refer to types of people in general, not specific people. If it would be helpful in your language, you could use more natural expressions. Alternate translation: “Mouths of strange women … people who are cursed of Yahweh”

Note 2 topic: figures-of-speech / metonymy

פִּ֣י

mouth_of

Here, mouth refers to the seductive things that a strange woman says with her mouth. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “The seductive speech of”

Note 3 topic: figures-of-speech / metaphor

זָר֑וֹת

adulteress

See how you translated this phrase in [2:16](../02/16.md).

Note 4 topic: figures-of-speech / metaphor

שׁוּחָ֣ה עֲ֭מֻקָּה & יפול־שָֽׁם

pit deep & fall there

Here Solomon speaks of the danger of obeying the seductive speech of a strange woman as if it were a deep pit that a person could fall into and die if they obeyed that speech. If it would be helpful in your language, you could express the meaning plainly or use a simile. Alternate translation: “is extremely dangerous … will die because of it” or “is dangerous like a deep pit … will fall there and die”

Note 5 topic: figures-of-speech / activepassive

זְע֥וּם יְ֝הוָ֗ה

angry_of YHWH

If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “one whom Yahweh has cursed”

OET-LV English word order (‘Reverse’ interlinear)

22:14 OSHB variant note: יפול: (x-qere) ’יִפָּל’: lemma_5307 morph_HVqi3ms id_20biE יִפָּל

Note: The OET-RV is still only a first draft, and so far only a few words have been (mostly automatically) matched to the Hebrew or Greek words that they’re translated from.

Acknowledgements: The Hebrew text, lemmas, and morphology are all thanks to the OSHB and some of the glosses are from Macula Hebrew.

OET interlinear PROV 22:14

Hebrew word order

Section 10:1–22:16: This is the main collection of Solomon’s proverbs

22:14

22:14a

22:14b

OET-LV English word order (‘Reverse’ interlinear)