Proverbs 1:22-24

New English Translation

Footnotes

1. Proverbs 1:22 tn Wisdom addresses three types of people: simpletons (פְּתָיִם, p^etayim), scoffers (לֵצִים, letsim) and fools (כְּסִילִים, k^esilim). 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.
2. Proverbs 1:22 tn 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 (p^etayim) “simpletons” and so forms a striking wordplay. This lack of wisdom and moral simplicity is inherent in the character of the naive person.
3. Proverbs 1:22 tn The words “how long” appear in the first line of the verse and are understood by implication in each line. English style requires repeating the question words because of the changing of the tense of the verbs in the three lines.
4. Proverbs 1:22 sn The term לֵצִים (letsim, “scoffers; mockers”) comes from the root לִיץ (lits, “to scorn; to mock; to speak indirectly” (BDB 539 s.v. לִיץ). They are cynical and defiant freethinkers who ridicule the righteous and all for which they stand (e.g., Ps 1:1).
5. Proverbs 1:22 tn The Hebrew verb (חָמַד, khamad) is often translated in the future tense to match the other verbs in the verse. But “will love” and “will hate” are both imperfect forms of stative verbs which must be future. In contrast, the verb “to take pleasure; to delight” (חָמַד, khamad) is in the perfect conjugation and is morphologically dynamic (as indicated by its imperfect form ‏יַחְמֹד, yakhmod). Therefore it is past or perfective. By switching the time frame, the rebuke embedded in the question looks forward and back, both at what should not continue and what should not have been done.
6. Proverbs 1:22 tn 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.
7. Proverbs 1:22 tn The words “how long” appear in the first line of the verse and are understood by implication in each line. English style requires repeating the question words because of the changing of the tense of the verbs in the three lines.
8. Proverbs 1:22 sn The term “fool” (כְּסִיל, k^esil) refers to the morally insensitive dullard (BDB 493 s.v.).
9. Proverbs 1:23 tn The form of the verb יָשׁוּבוּ (yashuvu) is an imperfect from שׁוּב (shuv, “to return”). The translation depends on how it works with the preposition ל (lamed). Most frequently lamed means “to, toward.” But it can also mean “from” (HALOT 508 s.v. 5). If it means “to,” it says “you return to my rebuke” which is contrary to the context. Some translations (ESV, NIV) add “if” to make sense of the context. Others (NASB, NRSV, KJV) translate as an imperative, e.g. “turn to,” though they probably understood it as a jussive in meaning. If the preposition means “from” here, then it probably continues the series of questions in v. 22, “How long will you turn away from my rebuke?” Compare also Roland Murphy, Proverbs (WBC), 8, 10. While the precise formulation is in question, the rhetorical force is not. The translation is faithful to the rhetorical force of the clause.
10. Proverbs 1:23 sn 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.”
11. Proverbs 1:23 tn Heb “Behold!”
12. Proverbs 1:23 tn The Hiphil cohortative of נָבַע (navaʿ, “to pour out”) describes the speaker’s resolution to pour out wisdom on those who respond.
13. Proverbs 1:23 tn 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, d^evaray). 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).
14. Proverbs 1:23 tn Here too the form is the cohortative, stressing the resolution of wisdom to reveal herself to the one who responds.
15. Proverbs 1:24 tn The term “however” does not appear in the Hebrew text, but is implied by the contrast between the offer in 1:23 and the accusation in 1:24-25. It is supplied in the translation for the sake of clarity.
16. Proverbs 1:24 tn The particle יַעַן (yaʿan, “because”) introduces a causal clause which forms part of an extended protasis; the apodosis is 1:26.
17. Proverbs 1:24 tn The phrase “to listen” does not appear in the Hebrew but is supplied in the translation for the sake of clarity.
18. Proverbs 1:24 tn 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.
19. Proverbs 1:24 sn This expression is a metonymy of adjunct; it is a gesture that goes with the appeal for some to approach.
20. Proverbs 1:24 tn The participle expresses the circumstances while she stretched out her hand.