Proverbs 1:22-27
22 “How long will you simpletons ▼▼ Wisdom addresses three types of people: simpletons (פְּתָיִם, petayim), scoffers (לֵצִים, letsim) and fools (כְּסִילִים, kesilim). For the term “simpleton” see note on 1:4. Each of these three types of people is satisfied with the life being led and will not listen to reason. See J. A. Emerton, “A Note on the Hebrew Text of Proverbs 1:22–23, ” JTS 19 (1968): 609-14.
love naivete? ▼▼ Heb “simplicity” (so KJV, NASB); NAB “inanity.” The noun פֶּתִי (peti) means “simplicity; lack of wisdom” (BDB 834 s.v.; HALOT 989 s.v. II פֶּתִי). It is related to the term פְּתָיִם (petayim) “simpletons” and so forms a striking wordplay. This lack of wisdom and moral simplicity is inherent in the character of the naive person.
How long ▼
▼ The second instance of “How long?” does not appear in the Hebrew text; it is supplied in the translation for smoothness and style.
will mockers ▼ delight ▼▼ Heb “delight.” The verb (חָמַד, khamad) is often translated “to take pleasure; to delight” but frequently has the meaning of a selfish desire, a coveting of something. It is the term, for example, used for coveting in the Decalogue (Exod 20:17; Deut 5:21) and for the covetous desire of Eve (Gen 3:6) and Achan (Josh 7:21). It is tempting to nuance it here as “illicit desire” for mockery.
in mockery ▼▼ Heb “for themselves.” The ethical dative לָהֶם (lahem, “for themselves”) is normally untranslated. It is a rhetorical device emphasizing that they take delight in mockery for their own self-interests.
and fools ▼
▼ The term “fool” (כְּסִיל, kesil) refers to the morally insensitive dullard (BDB 493 s.v.).
hate knowledge? 23 If only ▼
▼ The imperfect tense is in the conditional protasis without the conditional particle, followed by the clause beginning with הִנֵּה (hinneh, “then”). The phrase “If only…” does not appear in the Hebrew but is implied by the syntax; it is supplied in the translation for the sake of clarity.
you will respond ▼▼ Heb “turn.” The verb is from שׁוּב (shuv, “to return; to respond; to repent”).
to my rebuke, ▼▼ The noun תּוֹכַחַת (tokhakhat, “rebuke”) is used in all kinds of disputes including rebuking, arguing, reasoning, admonishing, and chiding. The term is broad enough to include here warning and rebuke. Cf. KJV, NAB, NRSV “reproof”; TEV “when I reprimand you”; CEV “correct you.”
then ▼
▼ Heb “Behold!”
I will pour ▼▼ The Hiphil cohortative of נָבַע (nava’, “to pour out”) describes the speaker’s resolution to pour out wisdom on those who respond.
out my thoughts ▼▼ Heb “my spirit.” The term “spirit” (רוּחַ, ruakh) functions as a metonymy (= spirit) of association (= thoughts), as indicated by the parallelism with “my words” (דְּבָרַי, debaray). The noun רוּחַ (ruakh, “spirit”) can have a cognitive nuance, e.g., “spirit of wisdom” (Exod 28:3; Deut 34:9). It is used metonymically for “words” (Job 20:3) and “mind” (Isa 40:13; Ezek 11:5; 20:32; 1 Chr 28:12; see BDB 925 s.v. רוּחַ 6). The “spirit of wisdom” produces skill and capacity necessary for success (Isa 11:2; John 7:37–39).
to you and ▼
▼ The conjunction “and” does not appear in the Hebrew text, but is supplied in the translation for the sake of smoothness.
I will make ▼▼ Here too the form is the cohortative, stressing the resolution of wisdom to reveal herself to the one who responds.
my words known to you. 24 However, ▼ because ▼ I called but you refused to listen, ▼
▼ The phrase “to listen” does not appear in the Hebrew but is supplied in the translation for the sake of clarity.
because ▼
▼ The term “because” does not appear in this line but is implied by the parallelism; it is supplied in the translation for clarity and smoothness.
I stretched out my hand ▼▼ This expression is a metonymy of adjunct; it is a gesture that goes with the appeal for some to approach.
but no one paid attention, 25 because ▼
▼ Heb “and.”
you neglected ▼▼ The verb III פָּרַע means “to let go; to let alone” (BDB 828 s.v.). It can refer to unkempt hair of the head (Lev 10:6) or lack of moral restraint: “to let things run free” (Exod 32:25; Prov 28:19). Here it means “to avoid, neglect” the offer of wisdom (BDB 829 s.v. 2).
all my advice, and did not comply ▼ with my rebuke,
26 so ▼
▼ The conclusion or apodosis is now introduced.
I myself will laugh ▼ when disaster strikes you, ▼▼ Heb “at your disaster.” The 2nd person masculine singular suffix is either (1) a genitive of worth: “the disaster due you” or (2) an objective genitive: “disaster strikes you.” The term “disaster” (אֵיד, ’ed) often refers to final life-ending calamity (Prov 6:15; 24:22; BDB 15 s.v. 3). The preposition ב (bet) focuses upon time here.
I will mock when what you dread ▼
▼ Heb “your dread” (so NASB); KJV “your fear”; NRSV “panic.” The 2nd person masculine singular suffix is a subjective genitive: “that which you dread.”
comes, 27 when what you dread ▼ comes like a whirlwind, ▼
▼ The term “whirlwind” (NAB, NIV, NRSV; cf. TEV, NLT “storm”) refers to a devastating storm and is related to the verb שׁוֹא (sho’, “to crash into ruins”; see BDB 996 s.v. שׁוֹאָה). Disaster will come swiftly and crush them like a devastating whirlwind.
and disaster strikes you ▼
▼ Heb “your disaster.” The 2nd person masculine singular suffix is an objective genitive: “disaster strikes you.”
like a devastating storm, ▼ when distressing trouble ▼
▼ Heb “distress and trouble.” The nouns “distress and trouble” mean almost the same thing so they may form a hendiadys. The two similar sounding terms צוּקָה (tsuqah) and צָרָה (tsarah) also form a wordplay (paronomasia) which also links them together.
comes on you.
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