1:22 “How long will you simpletons 1 love naiveté? 2
How long 3 will mockers 4 delight 5 in mockery 6
and fools 7 hate knowledge?
1:23 If only 8 you will respond 9 to my rebuke, 10
then 11 I will pour 12 out my thoughts 13 to you
and 14 I will make 15 my words known to you.
8:5 You who are naive, discern 16 wisdom!
And you fools, understand discernment! 17
9:6 Abandon your foolish ways 18 so that you may live, 19
and proceed 20 in the way of understanding.”
1 tn Wisdom addresses three types of people: simpletons (פְּתָיִם, pÿtayim), scoffers (לֵצִים, letsim) and fools (כְּסִילִים, kÿsilim). 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 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 (pÿtayim) “simpletons” and so forms a striking wordplay. This lack of wisdom and moral simplicity is inherent in the character of the naive person.
3 tn The second instance of “How long?” does not appear in the Hebrew text; it is supplied in the translation for smoothness and style.
4 sn The term לֵצִים (leysim, “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 tn 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.
6 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 sn The term “fool” (כְּסִיל, kÿsil) refers to the morally insensitive dullard (BDB 493 s.v.).
8 tn 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.
9 tn Heb “turn.” The verb is from שׁוּב (shuv, “to return; to respond; to repent”).
10 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 tn Heb “Behold!”
12 tn The Hiphil cohortative of נָבַע (nava’, “to pour out”) describes the speaker’s resolution to pour out wisdom on those who respond.
13 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, dÿbaray). 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 tn The conjunction “and” does not appear in the Hebrew text, but is supplied in the translation for the sake of smoothness.
15 tn Here too the form is the cohortative, stressing the resolution of wisdom to reveal herself to the one who responds.
16 tn The imperative of בִּין (bin) means “to understand; to discern.” The call is for the simple to understand what wisdom is, not just to gain it.
17 tn Heb “heart.” The noun לֵב (lev, “heart”) often functions metonymically for wisdom, understanding, discernment.
18 tn There are two ways to take this word: either as “fools” or as “foolish ways.” The spelling for “foolishness” in v. 13 differs from this spelling, and so some have taken that as an indicator that this should be “fools.” But this could still be an abstract plural here as in 1:22. Either the message is to forsake fools (i.e., bad company; cf. KJV, TEV) or forsake foolishness (cf. NAB, NASB, NIV, NCV, NRSV, NLT).
19 tn The two imperatives are joined with vav; this is a volitive sequence in which result or consequence is expressed.
20 tn The verb means “go straight, go on, advance” or “go straight on in the way of understanding” (BDB 80 s.v. אָשַׁר).