Proverbs 1:24–32

Footnotes

1. 118 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.
2. 119 The particle יַעַן (ya’an, “because”) introduces a causal clause which forms part of an extended protasis; the apodosis is 1:26.
3. 120 The phrase “to listen” does not appear in the Hebrew but is supplied in the translation for the sake of clarity.
4. 121 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.
5. 122 This expression is a metonymy of adjunct; it is a gesture that goes with the appeal for some to approach.
6. 123 Heb “and.”
7. 124 The verb III פָּרַע means “to let go; to let alone” ( 828 ). 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 ( 829 2).
8. 125 The verbs are characteristic perfects or indefinite pasts. For the word “comply, consent,” see 1:20.
9. 126 The conclusion or apodosis is now introduced.
10. 127 Laughing at the consequences of the fool’s rejection of wisdom does convey hardness against the fool; it reveals the folly of rejecting wisdom (e.g., Ps 2:4). It vindicates wisdom and the appropriateness of the disaster (D. Kidner, Proverbs [], ).
11. 128 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; 15 3). The preposition ב (bet) focuses upon time here.
12. 129 Heb “your dread” (so ); “your fear”; “panic.” The 2nd person masculine singular suffix is a subjective genitive: “that which you dread.”
13. 130 Heb “your dread.” See note on .
14. 131 The term “whirlwind” (, , ; cf. , “storm”) refers to a devastating storm and is related to the verb שׁוֹא (sho’, “to crash into ruins”; see 996 שׁוֹאָה). Disaster will come swiftly and crush them like a devastating whirlwind.
15. 132 Heb “your disaster.” The 2nd person masculine singular suffix is an objective genitive: “disaster strikes you.”
16. 133 Heb “like a storm.” The noun סוּפָה (sufah, “storm”) is often used in similes to describe sudden devastation (Isa 5:28; Hos 8:7; Amos 1:14).
17. 134 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.
18. 135 Heb “look to.” The verb שָׁחַר (shakhar, “to look”) is used figuratively of intensely looking (=seeking) for deliverance out of trouble (W. L. Holladay, Concise Hebrew and Aramaic Lexicon, 366); cf. “anxiously search for.” It is used elsewhere in parallelism with בָּקַשׁ (baqash, “to seek rescue”; Hos 5:15). It does not mean “to seek early” (cf. ) as is popularly taught due to etymological connections with the noun שַׁחַר (shakhar, “dawn”; so 1007 שָׁחַר).
19. 136 The causal particle תַּחַת כִּי (takhat ki, “for the reason that”) introduces a second accusation of sin and reason for punishment.
20. 137 Heb “knowledge.” The noun דָעַת (da’at, “knowledge”) refers to moral knowledge. See note on .
21. 138 Heb “the fear of the Lord.” The noun is an objective genitive; the Lord is to be the object of fear. See note on .
22. 139 The verb “spurned” (נָאַץ, na’ats) is parallel to “comply, accede to, be willing” (e.g., 1:10). This is how the morally stubborn fool acts (e.g., 15:5).
23. 140 The vav (ו) prefixed to the verb וְיֹאכְלוּ (véyo’khélu) functions in a consecutive logical sense: “therefore.”
24. 141 The expression “eat the fruit of” is a figurative expression (hypocatastasis) that compares the consequences of sin to agricultural growth that culminates in produce. They will suffer the consequences of their sinful actions, that is, they will “reap” what they “sow.”
25. 142 The words “way” (דֶּרֶךְ, derekh) and “counsel” (מוֹעֵצָה, mo’etsah) stand in strong contrast to the instruction of wisdom which gave counsel and rebuke to encourage a better way. They will bear the consequences of the course they follow and the advice they take (for that wrong advice, e.g., Ps 1:1).
26. 143 Heb “to eat to one’s fill.” The verb שָׂבֵעַ (savea’) means (1) positive: “to eat one’s fill” so that one’s appetite is satisfied and (2) negative: “to eat in excess” as a glutton to the point of sickness and revulsion ( 959 ). Fools will not only “eat” the fruit of their own way (v. 31a), they will be force-fed this revolting “menu” which will make them want to vomit (v. 31b) and eventually kill them (v. 32).
27. 144 Heb “turning away” (so ). The term מְשׁוּבַת (méshuvat, “turning away”) refers to moral defection and apostasy ( 1000 ; cf. “backsliding”). The noun מְשׁוּבַת (“turning away”) which appears at the end of Wisdom’s speech in 1:32 is from the same root as the verb תָּשׁוּבוּ (tashuvu, “turn!”) which appears at the beginning of this speech in 1:23. This repetition of the root שׁוּב (shuv, “to turn”) creates a wordplay: Because fools refuse to “turn to” wisdom (1:23), they will be destroyed by their “turning away” from wisdom (1:32). The wordplay highlights the poetic justice of their judgment. But here they have never embraced the teaching in the first place; so it means turning from the advice as opposed to turning to it.
28. 145 The Hebrew verb “to kill” (הָרַג, harag) is the end of the naive who refuse to change. The word is broad enough to include murder, massacre, killing in battle, and execution. Here it is judicial execution by God, using their own foolish choices as the means to ruin.
29. 146 Heb “complacency” (so , , , ); “smugness.” The noun שַׁלְוַה (shalvah) means (1) positively: “quietness; peace; ease” and (2) negatively: “self-sufficiency; complacency; careless security” ( 1017 ), which is the sense here. It is “repose gained by ignoring or neglecting the serious responsibilities of life” (C. H. Toy, Proverbs [], ).