Приповісті 1:11

Of the number of wicked men who gain associates to their palliation and strengthening, they are adduced as an example whom covetousness leads to murder. 11 If they say, "Go with us, we will lurk for blood, Lie in wait for the innocent without cause; 12 Like the pit we will swallow them alive And in perfect soundness like them that go down to the grave. 13 We find all manner of precious treasure, Fill our houses with spoil. 14 Thou shalt cast thy lot amongst us, We all have only one purse." Pro 1:11 The verb ארב signifies nectere, to bind fast (from רב, close, compact), (see under Isa 25:11), and particularly (but so that it bears in itself its object without ellipse) insidias nectere = insidiari. Regarding לדם Fleischer remarks: "Either elliptically for לשׁפּך־דּם (Jewish interp.), or, as the parallelism and the usage of the language of this book rather recommend, per synecd. for: for a man, with particular reference to his blood to be poured out (cf. our saying 'ein junges Blut,' a young blood = a youth, with the underlying conception of the blood giving colour to the body as shining through it, or giving to it life and strength), as Psa 94:21." As in post-biblical Heb. בּשׂר ודם (or inverted, αἱμα καὶ σάρξ, Heb 2:14), used of men as such, is not so used in the O.T., yet דּם, like נפשׁ, is sometimes used synecdochically for the person, but never with reference to the blood as an essentially constituent part of corporealness, but always with reference to violent putting to death, which separates the blood from the body (cf. my System der bibl. Psychologie, p. 242). Here לדם is explained by לדמים, with which it is interchanged, Mic 7:2 : let us lurk for blood (to be poured out). The verb צפן is never, like טמן (to conceal), connected with חבלים, מוקשׁים ,ח, פּח, רשׁת…

Those who read David's psalms, especially those towards the latter end, would be tempted to think that religion is all rapture and consists in nothing but the ecstasies and transports of devotion; and doubtless there is a time for them, and if there be a heaven upon earth it is in them: but, while we are on earth, we cannot be wholly taken up with them; we have a life to live in the flesh, must have a conversation in the world, and into that we must now be taught to carry our religion, which is a rational thing, and very serviceable to the government of human life, and tends as much to make us discreet as to make us devout, to make the face shine before men, in a prudent, honest, useful conversation, as to make the heart burn towards God in holy and pious affections. In this chapter we have, I. The title of the book, showing the general scope and design of it (Pro 1:1-6). II. The first principle of it recommended to our serious consideration (Pro 1:7-9). III. A necessary caution against bad company (Pro 1:10-19). IV. A faithful and lively representation of wisdom's reasonings with the children of men, and the certain ruin of those who turn a deaf ear to those reasonings (Pro 1:20-33).