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 in vain, inasmuch as they do not let themselves be caught; but: in vain, for they see not the net, but only the scattered corn. But according to the preceding, הרשׁת (the net) leads us to think only either of the net of the malicious designs, or the net of the alluring deceptions. Thus, as Ziegler has noticed, the warned ought to make application of the similitude to himself: Go not with them, for their intention is bad; go not with them, for if the bird flees away from the net which is spread out before it, thou wilt not surely be so blind as suffer thyself to be ensnared by their gross enticements. בּעל כּנף: the furnished with the wing (wings in Ecc 10:20); בּעל forms the idea of property (lord).

Verse 18
The causal conj. כּי (for) in Pro 1:16 and Pro 1:17 are coordinated; and there now follows, introduced by the conj. ו (“and”), a third reason for the warning: And they lie in wait for their own blood, They lay snares for their own lives. The warning of Pro 1:16 is founded on the immorality of the conduct of the enticer; that of Pro 1:17 on the audaciousness of the seduction as such, and now on the self-destruction which the robber and murderer bring upon themselves: they wish to murder others, but, as the result shows, they only murder themselves. The expression is shaped after Pro 1:11, as if it were: They lay snares, as they themselves say, for the blood of others; but it is in reality for their own blood: they certainly lie in wait, as they say; but not, as they add, for the innocent, but for their own lives (Fl.). Instead of לדמם, there might be used לדמיהם, after Mic 7:2; but לנפשׁם would signify ipsis (post-biblical, לעצמם), while לנפשׁתם leaves unobliterated the idea of the life: animis ipsorum; for if the O.T. language seeks to express ipse in any other way than by the personal pronoun spoken emphatically, this is done by the addition of נפשׁ (Isa 53:11). המו was on this account necessary, because Pro 1:17 has another subject (cf. Psa 63:10).

Verse 19
An epiphonema: Such is the lot of all who indulge in covetousness; It takes away the life of its owner. This language is formed after Job 8:13. Here, as there, in the word ארחות, the ideas of action and issue, manner of life and its result, are all combined. בּצע signifies properly that which is cut off, a piece, fragment broken off, then that which one breaks off and takes to himself - booty, gain, particularly unjust gain (Pro 28:16).