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?
1:29 Because 8 they hated moral knowledge, 9
and did not choose to fear the Lord, 10
1:30 they did not comply with my advice,
they spurned 11 all my rebuke.
5:12 And you will say, “How I hated discipline!
My heart spurned reproof!
5:13 For 12 I did not obey my teachers 13
and I did not heed 14 my instructors. 15
15:5 A fool rejects his father’s discipline,
but whoever heeds reproof shows good sense. 16
18:2 A fool takes no pleasure 17 in understanding
but only in disclosing 18 what is on his mind. 19
1:28 And just as they did not see fit to acknowledge God, 26 God gave them over to a depraved mind, to do what should not be done. 27
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 causal particle תַּחַת כִּי (takhat ki, “for the reason that”) introduces a second accusation of sin and reason for punishment.
9 tn Heb “knowledge.” The noun דָעַת (da’at, “knowledge”) refers to moral knowledge. See note on 1:7.
10 tn Heb “the fear of the
11 tn 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).
12 tn The vav that introduces this clause functions in an explanatory sense.
13 tn The Hebrew term מוֹרַי (moray) is the nominal form based on the Hiphil plural participle with a suffix, from the root יָרָה (yarah). The verb is “to teach,” the common noun is “instruction, law [torah],” and this participle form is teacher (“my teachers”).
14 sn The idioms are vivid: This expression is “incline the ear”; earlier in the first line is “listen to the voice,” meaning “obey.” Such detailed description emphasizes the importance of the material.
15 tn The form is the Piel plural participle of לָמַד (lamad) used substantivally.
16 tn Heb “is prudent” (so KJV, NASB, NRSV); NCV, NLT “is wise.” Anyone who accepts correction or rebuke will become prudent in life.
17 sn This expression forms an understatement (tapeinosis); the opposite is the point – he detests understanding or discernment.
18 tn The Hitpael infinitive construct בְּהִתְגַּלּוֹת (bÿhitgalot) functions nominally as the object of the preposition. The term means “reveal, uncover, betray.” So the fool takes pleasure “in uncovering” his heart.
19 tn Heb “his heart.” This is a metonymy meaning “what is on his mind” (cf. NAB “displaying what he thinks”; NRSV “expressing personal opinion”). This kind of person is in love with his own ideas and enjoys spewing them out (W. McKane, Proverbs [OTL], 515). It is the kind of person who would ask a question, not to learn, but to show everyone how clever he is (cf. TEV).
20 tn Grk “judged.”
21 tn Grk “judged.”
22 tn See the note on the term “one and only” in 3:16.
23 tn Or “this is the reason for God judging,” or “this is how judgment works.”
24 tn Grk “and men,” but in a generic sense, referring to people of both genders (as “everyone” in v. 20 makes clear).
25 sn John 3:16-21 provides an introduction to the (so-called) “realized” eschatology of the Fourth Gospel: Judgment has come; eternal life may be possessed now, in the present life, as well as in the future. The terminology “realized eschatology” was originally coined by E. Haenchen and used by J. Jeremias in discussion with C. H. Dodd, but is now characteristically used to describe Dodd’s own formulation. See L. Goppelt, Theology of the New Testament, 1:54, note 10, and R. E. Brown (John [AB], 1:cxvii-cxviii) for further discussion. Especially important to note is the element of choice portrayed in John’s Gospel. If there is a twofold reaction to Jesus in John’s Gospel, it should be emphasized that that reaction is very much dependent on a person’s choice, a choice that is influenced by his way of life, whether his deeds are wicked or are done in God (John 3:20-21). For John there is virtually no trace of determinism at the surface. Only when one looks beneath the surface does one find statements like “no one can come to me, unless the Father who sent me draws him” (John 6:44).
26 tn Grk “and just as they did not approve to have God in knowledge.”
27 tn Grk “the things that are improper.”