Proverbs 1:20–22

Footnotes

1. 96 The noun חָכְמָה (khokhmah, “wisdom”) is the abstract feminine plural form. It probably functions as a plural of intensity, stressing the all-embracing, elevated wisdom (W. McKane, Proverbs [], 272). As in 8:1–9:11, Wisdom is personified as a righteous woman in 1:20–33.
2. 97 The verb רָנַן (ranan, “to cry out, give a ringing cry”) always expresses excitement, whether of joyful praise or lamentable sorrow ( 943 ). Here it is an excited summons.
3. 98 Heb “she gives her voice.” The expression means to shout loudly ( 679 נָתַן Qal.x).
4. 99 The word רְחֹבוֹת (rékhovot, “plazas”) refers to the wide plazas or broad open spaces near the gate where all the people assembled. The personification of wisdom as a woman crying out in this place would be a vivid picture of the public appeal to all who pass by.
5. 100 reads הֹמִיּוֹת (homyyot, “noisy streets”; Qal participle feminine plural from הָמָה [hamah], “to murmur; to roar”), referring to the busy, bustling place where the street branches off from the gate complex. The reads τειχέων (teicheōn) which reflects חֹמוֹת (khomot), “walls” (feminine plural noun from חוֹמָה [khomah], “wall”): “She proclaims on the summits of the walls.” is preferred because it is the more difficult form. The textual error was caused by simple omission of yod (י). In addition, the expands the verse to read, “she sits at the gates of the princes, at the gates of the city she boldly says.” The shorter reading is preferred.
6. 101 The phrase “in the city” further defines the area of the entrance just inside the gate complex, the business area. In an ancient Near Eastern city, business dealings and judicial proceedings would both take place in this area.
7. 102 Heb “she speaks her words.”
8. 103 Wisdom addresses three types of people: simpletons (פְּתָיִם, pétayim), scoffers (לֵצִים, letsim) and fools (כְּסִילִים, késilim). For the term “simpleton” see note on . 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,” 19 (1968): 609–14.
9. 104 Heb “simplicity” (so , ); “inanity.” The noun פֶּתִי (peti) means “simplicity; lack of wisdom” ( 834 ; II פֶּתִי). It is related to the term פְּתָיִם (pétayim) “simpletons” and so forms a striking wordplay. This lack of wisdom and moral simplicity is inherent in the character of the naive person.
10. 105 The second instance of “How long?” does not appear in the Hebrew text; it is supplied in the translation for smoothness and style.
11. 106 The term לֵצִים (leysim, “scoffers; mockers”) comes from the root לִיץ (lits, “to scorn; to mock; to speak indirectly” ( 539 לִיץ). They are cynical and defiant freethinkers who ridicule the righteous and all for which they stand (e.g., Ps 1:1).
12. 107 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.
13. 108 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.
14. 109 The term “fool” (כְּסִיל, késil) refers to the morally insensitive dullard ( 493 ).