Pro 8:32-36 | NETfull | STEP | “So now, children, listen to me; blessed are those who keep my ways.

Proverbs 8:32-36

32 “So now, children, ^{▼▼ Heb “sons.”} listen to me;
blessed are those who keep my ways.
33 Listen to my instruction ^{▼▼ Heb “discipline.”} so that you may be wise, ^{▼▼ The construction uses two imperatives joined with the vav (ו); this is a volitive sequence in which result or consequence is being expressed.}
and do not neglect it.
34 Blessed is the one ^{▼▼ Heb “the man.”} who listens to me,
watching ^{▼▼ The form לִשְׁקֹד (lishqod) is the infinitive construct serving epexegetically in the sentence. It explains how the person will listen to wisdom.} at my doors day by day,
waiting ^{▼▼ Heb “keeping” or “guarding.”} beside my doorway. ^{▼▼ Heb “at the posts of my doors” (so KJV, ASV).}
35 For the one who finds me finds ^{▼▼ The Kethib reads plurals: “those who find me are finders of life”; this is reflected in the LXX and Syriac. But the Qere is singular: “whoever finds me finds life.” The Qere is generally favored as the original reading in such cases as these.} life
and receives ^{▼▼ The preterite with vav (ו) consecutive carries the same nuance as the perfect tense that came before it, setting out the timeless principle.} favor from the Lord.
36 But the one who does not find me ^{▼▼ Heb “the one sinning [against] me.” The verb חָטָא (khata’, “to sin”) forms a contrast with “find” in the previous verse, and so has its basic meaning of “failing to find, miss.” So it is talking about the one who misses wisdom, as opposed to the one who finds it.} brings harm ^{▼▼ The Qal active participle functions verbally here. The word stresses both social and physical harm and violence.} ^{▼▼ Brings harm. Whoever tries to live without wisdom is inviting all kinds of disaster into his life.} to himself; ^{▼▼ Heb “his soul.”}
all who hate me ^{▼▼ The basic idea of the verb שָׂנֵא (sane’, “to hate”) is that of rejection. Its antonym is also used in the line, “love,” which has the idea of choosing. So not choosing (i.e., hating) wisdom amounts to choosing (i.e., loving) death.} love death.”

The Consequences of Accepting Wisdom or Folly

^{▼▼ Chapter 9 forms the conclusion of the lengthy introduction to the book. Both wisdom and folly will make their final appeals; and both appeal to the simpletons. Wisdom offers life with no mention of pleasure; folly offers pleasure with no mention of death. The first twelve verses concern accepting wisdom: the invitation of wisdom (1–6), the description of the responses (7–11), and the consequence (12). Verses 13–18 concern accepting folly: the invitation (13–17) and the consequence (18).}