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1The Proverbs of Solomon son of David, king of Israel:[#tn The Hebrew noun translated “proverb” is derived from the root מָשַׁל (mashal) which means “likeness.” The related Niphal verb means “to be like, be comparable with,” e.g., “he is like [נִמְשַׁל, nimshal] the beasts that perish” (Ps 49:12). The noun can mean an object lesson based on or using a comparison or analogy. It may be a short pithy statement (Ezek 16:44), object lesson drawn from experience (Ps 78:2-6), saying or by-word (Deut 28:37) or an oracle of future blessing (Ezek 21:1-5). Here it means an object lesson setting out courses of action. It helps one choose the course of action to follow or avoid.; #tn The name שְׁלֹמֹה (shÿlomoh, “of Solomon”) is a genitive of authorship or source. While Solomon wrote a majority of the proverbial sayings in the book, some proverbial sayings were written by others (e.g., 22:17-24:34; 30:1-33; 31:1-9) and perhaps collected by Solomon. The name also forms a phonetic wordplay on the similarly sounding word מִשְׁלֵי (mishley, “proverbs”), as if to say the name is almost synonymous with proverbs.; #sn The phrase “The Proverbs of Solomon” is a title for the entire book. The title does not imply that Solomon authored all the proverbs in this collection; some sections are collections from different authors: the sayings of the wise (22:17-24:22), more sayings of the wise (24:23-34), the words of Agur (Prov 30:1-33) and Lemuel (Prov 31:1-9). The title does not imply that the book was in its final canonical form in the days of Solomon; the men of Hezekiah added a collection of Solomonic proverbs to the existing form of the book (25:1-29:27). The original collection of Solomonic proverbs appears to be the collection of short pithy sayings in 10:1-22:16, and the title might have originally introduced only these. There is question whether chapters 1-9 were part of the original form of the book in the days of Solomon because they do not fit under the title; they are not “proverbs” per se (sentence sayings) but introductory admonitions (longer wisdom speeches). Chapters 1-9 could have been written by Solomon and perhaps added later by someone else. Or they could have been written by someone else and added later in the days of Hezekiah.; #tn The designation “son of David” is in apposition to the name Solomon, as are the following nouns, further explaining the name.; #tn The phrase “the king of Israel” is in apposition to the name Solomon.]
2To learn wisdom and moral instruction,[#tn The infinitive construct + ל (lamed) here designates purpose. This is the first of five purpose clauses in the opening section (1:2a, 2b, 3a, 4a, 6a). This clause reveals the purpose of the collection of proverbs in general. The three purpose clauses that follow qualify this general purpose.; #tn Heb “to know.” The verb יָדַע (yada’) here means “to gain knowledge of” or “to become wise in” (BDB 394 s.v. 5). This term refers to experiential knowledge, not just cognitive knowledge; it includes the intellectual assimilation and practical use of what is acquired.; #sn The noun “wisdom” (חָכְמָה, khokhmah) could be nuanced “moral skill.” It refers to “skill” that produces something of value. It is used in reference to the skill of seamen (Ps 107:27), abilities of weavers (Exod 35:26), capabilities of administrators (1 Kgs 3:28), or skill of craftsmen (Exod 31:6). In the realm of moral living, it refers to skill in living – one lives life with moral skill so that something of lasting value is produced from one’s life.; #tn Heb “instruction.” The noun מוּסָר (musar) has a three-fold range of meanings: (1) physical or parental: “discipline; chastisement” (2) verbal: “warning; exhortation” and (3) moral: “training; instruction” (BDB 416 s.v. מוּסָר; HALOT 557 s.v. מוּסָר). Its parallelism with חָכְמָה (khokhmah, “wisdom, moral skill”) suggests that it refers to moral training or instruction that the Book of Proverbs offers to its readers. This instruction consists of wisdom acquired by observing the consequences of foolish actions in others and developing the ability to control the natural inclination to folly. This sometimes comes through experiencing chastisement from God. Sensing something of this nuance, the LXX translated this term with the Greek word for “child-training.”]
and to discern wise counsel.
3To receive moral instruction in skillful living,[#tn The infinitive construct + ל (lamed) here designates a further purpose of the book: This focuses on the purpose of the book from the perspective of the student/disciple. The verb לָקַח (laqakh, “receive”) means to acquire something worth having. It is parallel to the verb “treasure up” in 2:1.; #tn Heb “instruction.” See note on the same term in 1:2.; #tc MT reads the genitive-construct phrase מוּסַר הַשְׂכֵּל (musar haskel, “discipline of prudence”). Syriac adds vav (ו) and reads מוּסַר וְהַשְׂכֵּל (musar wÿhaskel, “discipline and prudence”). MT is the more difficult reading in terms of syntax, so is preferred as the original reading.tn Heb “discipline of prudence.” The term הַשְׂכֵּל (haskel, “of prudence”) is a Hiphil infinitive absolute, functioning as an emphatic genitive of result, describing the results of a self-disciplined life. The basic meaning of שָׂכַל is “to be prudent, circumspect,” and the Hiphil stem means “to give attention to, consider, ponder; have insight, understanding” (BDB 968 s.v. I שָׂכַל). It is a synonym of חָכְמָה (khokhmah, “wisdom”), but while חָכְמָה focuses on living skillfully, שָׂכַל (sakhal) focuses on acting prudently. The word can also focus on the results of acting prudently: to have success (e.g., Isa 52:12). Elsewhere, the term describes the prudent actions of Abigail in contrast to her foolish husband Nabal (1 Sam 25).]
in righteousness, justice, and equity.
4To impart shrewdness to the morally naive,[#tn Heb “to give.” The infinitive construct + ל (lamed) here introduces the fourth purpose of the book: It reveals the purpose from the perspective of the teacher. It is what the wise instructor/sage wants to impart to the naive youths.; #tn The noun עָרְמָה (’arÿmah) “prudence, shrewdness, craftiness” (BDB 791 s.v.) or “cleverness” (HALOT 886 s.v. 1) refers to a shrewd plan of action, viewed positively or negatively. It is used negatively of planned deception (Josh 9:4) and premeditated murder (Exod 21:14). The related adjective described the serpent as “shrewd, crafty, cunning” (Gen 3:1); it describes cunning plans (Job 5:12) and deception (Job 15:5). The related verb describes a wicked concocted plan (Ps 83:4). The term is used positively of a morally prudent lifestyle (Prov 8:5, 12; 15:5; 19:25). There is no virtue for simpletons to be unaware in this world; they need to be wise as serpents. Proverbs provide a morally shrewd plan for life.; #tn Heb “the naive” or “simpleton.” The substantival adjective פֶּתִי (peti) means “simple; open-minded” in the sense of being open and easily influenced by either wisdom or folly (BDB 834 s.v.; HALOT 989 s.v. I פֶּתִי). The simpleton is easily enticed and misled (Prov 1:32; 7:7; 9:6; 22:3; 27:12); believes everything, including bad counsel (Prov 14:15); lacks moral prudence (Prov 8:5; 19:25); needs discernment (Prov 21:11); but is capable of learning (Prov 9:4, 16). The related verb means “to be wide open; open-minded; enticed, deceived” (BDB 834). The term describes one easily persuaded and gullible, open to any influence, good or bad (cf. NLT “the simpleminded”). This is the “wide-eyed youth” who is headed for trouble unless he listens to the counsel of wisdom.]
and a discerning plan to the young person.
5(Let the wise also hear and gain instruction,[#tn The term “also” does not appear in the Hebrew text, but is supplied in the translation for the sake of clarity and smoothness. sn Verse 5 functions as a parenthesis in the purpose statements of 1:1-7. There are two purpose statements in 1:2 (“to know wisdom” and “to discern sayings”). The first is stated in detail in 1:3-4, first from the perspective of the student then the teacher. 1:6 will state the second purpose of 1:2. But between the two the writer notes that even the wise can become wiser. The book is not just for neophytes; it is for all who want to grow in wisdom.; #tn The verb יִשְׁמַע (yishma’) functions as a jussive of advice or counsel (“Let him hear!”) rather than a customary imperfect (“he will hear”). The jussive is supported by the parallelism with the following Hiphil jussive וְיוֹסֶף (vÿyosef, “Let him add!”).; #tn Heb “add.”]
and let the discerning acquire guidance!)
6To discern the meaning of a proverb and a parable,[#tn The infinitive construct + ל (lamed) means “to discern” and introduces the fifth purpose of the book. It focuses on the benefits of proverbs from the perspective of the reader. By studying proverbs the reader will discern the hermeneutical key to understanding more and more proverbs.; #tn The phrase “the meaning of” does not appear in the Hebrew text, but is implied; it is supplied in the translation for the sake of clarity.; #tn The noun מְלִיצָה (mÿlitsah) means “allusive expression; enigma” in general, and “proverb, parable” in particular (BDB 539 s.v.; HALOT 590 s.v.). The related noun מֵלִיץ means “interpreter” (Gen 42:23). The related Arabic root means “to turn aside,” so this Hebrew term might refer to a saying that has a “hidden meaning” to its words; see H. N. Richardson, “Some Notes on לִיץ and Its Derivatives,” VT 5 (1955): 163-79.]
the sayings of the wise and their riddles.
7Fearing the Lord is the beginning of moral knowledge,[#tn Heb “fear of the Lord.” The expression יְהוָה יִרְאַת (yir’at yÿhvah, “fear of Yahweh”) is a genitive-construct in which יְהוָה (“the Lord”) functions as an objective genitive: He is the object of fear. The term יָרַא (yara’) is the common word for fear in the OT and has a basic three-fold range of meanings: (1) “dread; terror” (Deut 1:29; Jonah 1:10), (2) “to stand in awe” (1 Kgs 3:28), (3) “to revere; to respect” (Lev 19:3). With the Lord as the object, it captures the polar opposites of shrinking back in fear and drawing close in awe and adoration. Both categories of meaning appear in Exod 20:20 (where the Lord descended upon Sinai amidst geophysical convulsions); Moses encouraged the Israelites to not be afraid of God arbitrarily striking them dead for no reason (“Do not fear!”) but informed the people that the Lord revealed himself in such a terrifying manner to scare them from sinning (“God has come only to test you and to put the fear of him in you so that you do not sin”). The fear of the Lord is expressed in reverential submission to his will – the characteristic of true worship. The fear of the Lord is the foundation for wisdom (9:10) and the discipline leading to wisdom (15:33). It is expressed in hatred of evil (8:13) and avoidance of sin (16:6), and so results in prolonged life (10:27; 19:23).; #tn The noun רֵאשִׁית (re’shit) has a two-fold range of meaning (BDB 912 s.v.): (1) “beginning” = first step in a course of action (e.g., Ps 111:10; Prov 17:14; Mic 1:13) or (2) “chief thing” as the principal aspect of something (e.g., Prov 4:7). So fearing the Lord is either (1) the first step in acquiring moral knowledge or (2) the most important aspect of moral knowledge. The first option is preferred because 1:2-6 focuses on the acquisition of wisdom.; #tn Heb “knowledge.” The noun דָּעַת (da’at, “knowledge”) refers to experiential knowledge, not just cognitive knowledge, including the intellectual assimilation and practical application (BDB 394 s.v.). It is used in parallelism to מוּסָר (musar, “instruction, discipline”) and חָכְמָה (khokhmah, “wisdom, moral skill”).]
but fools despise wisdom and instruction.
8Listen, my child, to the instruction from your father,[#tn The imperative שְׁמַע (shÿma’, “Listen!”) forms an urgent exhortation which expects immediate compliance with parental instruction.; #tn Heb “my son.” It is likely that collections of proverbs grew up in the royal courts and were designed for the training of the youthful prince. But once the collection was included in the canon, the term “son” would be expanded to mean a disciple, for all the people were to learn wisdom when young. It would not be limited to sons alone but would include daughters – as the expression “the children of (בְּנֵי, bÿne) Israel” (including males and females) clearly shows. Several passages in the Mishnah and Talmud record instructions to teach daughters the Mosaic law so that they will be righteous and avoid sin as well. The translation “my child,” although not entirely satisfactory, will be used here.; #tn Heb “training” or “discipline.” See note on 1:2.; #tn Heb “of.” The noun אָבִיךָ (’avikha, “of your father”) may be classified as a genitive of source.]
and do not forsake the teaching from your mother.
9For they will be like an elegant garland on your head,[#tn The comparative “like” does not appear in the Hebrew text, but is implied by the metaphor; it is supplied in the translation for the sake of clarity.; #tn Heb “a garland of grace.” The word חֵן (khen, “grace”) refers to qualities that make a person pleasant and agreeable, e.g., a gracious and charming person (BDB 336 s.v.). The metaphor compares the teachings that produce these qualities to an attractive wreath.; #tn The noun לִוְיַה (livyah, “wreath; garland”) refers to a headdress and appears only twice in the OT (Prov 1:9; 4:9; BDB 531 s.v.; HALOT 524 s.v.).; #tn Heb “for.”]
and like pendants around your neck.
10My child, if sinners try to entice you,[#tn The term חַטָּא (khatta’) is the common word for “sinner” in the OT. Because the related verb is used once of sling-shot throwers who miss the mark (Judg 20:16), the idea of sin is often explained as “missing the moral mark” (BDB 306-8 s.v.). But the term should not be restricted to the idea of a sin of ignorance or simply falling short of the moral ideal. Its meaning is more likely seen in the related Akkadian term “to revolt, rebel.” It is active rebellion against authority. It is used here in reference to a gang of robbers.; #tn The imperfect tense verb יְפַתּוּךָ (yÿftukha) may be nuanced in a connotative sense: “(If) they attempt to persuade you.” The verb פָּתָה (patah) means “to persuade, entice” a person to sin (BDB 834 s.v. פָּתָה 1; see, e.g., Judg 14:15; 16:5; Prov 16:29; Hos 2:16).]
do not consent!
11If they say, “Come with us!
We will lie in wait to shed blood;
we will ambush an innocent person capriciously.
12We will swallow them alive like Sheol,[#tn Heb “lives.” The noun חַיִּים (khayyim, “lives”) functions as an adverbial accusative of manner: “alive.” The form is a plural of state, used to describe a condition of life which encompasses a long period of time – in this case a person’s entire life. Murder cuts short a person’s life.; #tn The noun שְׁאוֹל (shÿ’ol) can mean (1) “death,” cf. NCV; (2) “the grave,” cf. KJV, NIV, NLT (3) “Sheol” as the realm of departed spirits, cf. NAB “the nether world,” and (4) “extreme danger.” Here it is parallel to the noun בוֹר (vor, “the Pit”) so it is the grave or more likely “Sheol” (cf. ASV, NRSV). Elsewhere Sheol is personified as having an insatiable appetite and swallowing people alive as they descend to their death (e.g., Num 16:30, 33; Isa 5:14; Hab 2:5). In ancient Near Eastern literature, the grave is often personified in similar manner, e.g., in Ugaritic mythological texts Mot (= “death”) is referred to as “the great swallower.”]
those full of vigor like those going down to the Pit.
13We will seize all kinds of precious wealth;[#tn Heb “find.” The use of the verb מָצָא (matsa’, “to find”) is deliberate understatement to rhetorically down-play the heinous act of thievery.; #tn Heb “all wealth of preciousness.”]
we will fill our houses with plunder.
14Join with us![#tn Heb “Throw in your lot with us.” This is a figurative expression (hypocatastasis) urging the naive to join their life of crime and divide their loot equally. The noun גּוֹרָל (goral, “lot”) can refer to (1) lot thrown for decision-making processes, e.g., choosing the scapegoat (Lev 16:8), discovering a guilty party (Jonah 1:7) or allocating property (Josh 18:6); (2) allotted portion (Josh 15:1) and (3) allotted fate or future destiny (Prov 1:14; Dan 12:13; see BDB 174 s.v.). Here the criminals urged the lad to share their life. The verb תַּפִּיל (tappil) is an imperfect of injunction: “Throw in…!” but might also be an imperfect of permission: “you may throw.” It functions metonymically as an invitation to join their life of crime: “share with us” (BDB 658 s.v. 3).]
We will all share equally in what we steal.”
15My child, do not go down their way,[#tn Heb “do not walk.”; #tn Heb “in the way with them.”]
withhold yourself from their path;
16for they are eager to inflict harm,[#tn Heb “their feet.” The term “feet” is a synecdoche of the part (= their feet) for the whole person (= they), stressing the eagerness of the robbers.; #tn Heb “run.” The verb רוּץ (ruts, “run”) functions here as a metonymy of association, meaning “to be eager” to do something (BDB 930 s.v.).; #tn Heb “to harm.” The noun רַע (ra’) has a four-fold range of meanings: (1) “pain, harm” (Prov 3:30), (2) “calamity, disaster” (13:21), (3) “distress, misery” (14:32) and (4) “moral evil” (8:13; see BDB 948-49 s.v.). The parallelism with “swift to shed blood” suggests it means “to inflict harm, injury.”]
and they hasten to shed blood.
17Surely it is futile to spread a net[#tn Heb “for the net to be spread out.” The Pual participle of זָרָה (zarah) means “to be spread” (HALOT 280 s.v. I זרה pu.1). The subject of this verbal use of the participle is the noun הָרָשֶׁת (harashet, “the net”). It is futile for the net to be spread out in plain view of birds.]
in plain sight of any bird,
18but these men lie in wait for their own blood,[#sn They think that they are going to shed innocent blood, but in their blindness they do not realize that it is their own blood they shed. Their greed will lead to their destruction. This is an example of ironic poetic justice. They do not intend to destroy themselves; but this is what they accomplish.]
they ambush their own lives!
19Such are the ways of all who gain profit unjustly;[#tn The exclamation כֵּן (ken, “so; thus; such”) marks a conclusion (BDB 485 s.v.). It draws a comparison between the destruction of the wicked in v. 18 and the concluding statement in v. 19.; #tc The MT reads אָרְחוֹת (’orkhot, “paths; ways” as figure for mode of life): “so are the ways [or, paths] of all who gain profit unjustly.” The BHS editors suggest emending the text to אַחֲרִית (’akharit, “end” as figure for their fate) by simple metathesis between ח (khet) and ר (resh) and by orthographic confusion between י (yod) and ו (vav), both common scribal errors: “so is the fate of all who gain profit unjustly.” The external evidence supports MT, which is also the more difficult reading. It adequately fits the context which uses “way” and “path” imagery throughout 1:10-19.; #tn Heb “those who unjustly gain unjust gain.” The participle בֹּצֵעַ (boysea’, “those who unjustly gain”) is followed by the cognate accusative of the same root בָּצַע (batsa’, “unjust gain”) to underscore the idea that they gained their wealth through heinous criminal activity. sn The verb followed by the cognate noun usually means seeking gain in an unjust way (1 Sam 8:3), or for selfish purposes (Gen 37:26), or gaining by violence. The word may have the sense of covetousness.]
it takes away the life of those who obtain it!
20Wisdom calls out in the street,[#tn 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 [OTL], 272). As in 8:1-9:11, Wisdom is personified as a righteous woman in 1:20-33.; #sn The verb רָנַן (ranan, “to cry out, give a ringing cry”) always expresses excitement, whether of joyful praise or lamentable sorrow (BDB 943 s.v.). Here it is an excited summons.]
she shouts loudly in the plazas;
21at the head of the noisy streets she calls,[#tc MT 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 LXX reads τειχέων (teicewn) which reflects חֹמוֹת (khomot), “walls” (feminine plural noun from חוֹמָה [khomah], “wall”): “She proclaims on the summits of the walls.” MT is preferred because it is the more difficult form. The LXX textual error was caused by simple omission of yod (י). In addition, the LXX expands the verse to read, “she sits at the gates of the princes, at the gates of the city she boldly says.” The shorter MT reading is preferred.]
in the entrances of the gates in the city she utters her words:
22“How long will you simpletons love naiveté?[#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.; #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.]
How long will mockers delight in mockery
and fools hate knowledge?
23If only you will respond to my rebuke,[#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.; #tn Heb “turn.” The verb is from שׁוּב (shuv, “to return; to respond; to repent”).; #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.”]
then I will pour out my thoughts to you
and I will make my words known to you.
24However, because I called but you refused to listen,[#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.; #tn The particle יַעַן (ya’an, “because”) introduces a causal clause which forms part of an extended protasis; the apodosis is 1:26.; #tn The phrase “to listen” does not appear in the Hebrew but is supplied in the translation for the sake of clarity.]
because I stretched out my hand but no one paid attention,
25because you neglected all my advice,[#tn Heb “and.”; #tn The verb III פָּרַע means “to let go; to let alone” (BDB 828 s.v.). 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 (BDB 829 s.v. 2).]
and did not comply with my rebuke,
26so I myself will laugh when disaster strikes you,[#tn The conclusion or apodosis is now introduced.; #sn 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 [TOTC], 60).; #tn 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; BDB 15 s.v. 3). The preposition ב (bet) focuses upon time here.]
I will mock when what you dread comes,
27when what you dread comes like a whirlwind,[#tn Heb “your dread.” See note on 1:31.; #sn The term “whirlwind” (NAB, NIV, NRSV; cf. TEV, NLT “storm”) refers to a devastating storm and is related to the verb שׁוֹא (sho’, “to crash into ruins”; see BDB 996 s.v. שׁוֹאָה). Disaster will come swiftly and crush them like a devastating whirlwind.]
and disaster strikes you like a devastating storm,
when distressing trouble comes on you.
28Then they will call to me, but I will not answer;
they will diligently seek me, but they will not find me.
29Because they hated moral knowledge,[#tn The causal particle תַּחַת כִּי (takhat ki, “for the reason that”) introduces a second accusation of sin and reason for punishment.; #tn Heb “knowledge.” The noun דָעַת (da’at, “knowledge”) refers to moral knowledge. See note on 1:7.]
and did not choose to fear the Lord,
30they did not comply with my advice,
they spurned all my rebuke.
31Therefore they will eat from the fruit of their way,[#tn The vav (ו) prefixed to the verb וְיֹאכְלוּ (vÿyo’khÿlu) functions in a consecutive logical sense: “therefore.”; #sn 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.”; #sn 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).]
and they will be stuffed full of their own counsel.
32For the waywardness of the[#tn Heb “turning away” (so KJV). The term מְשׁוּבַת (mÿshuvat, “turning away”) refers to moral defection and apostasy (BDB 1000 s.v.; cf. ASV “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.]
simpletons will kill them,
and the careless ease of fools will destroy them.
33But the one who listens to me will live in security,[#tn The participle is used substantivally here: “whoever listens” will enjoy the benefits of the instruction.; #tn The noun בֶּטַח (betakh, “security”) functions as an adverbial accusative of manner: “in security.” The phrase refers to living in a permanent settled condition without fear of danger (e.g., Deut 33:12; Ps 16:9). It is the antithesis of the dread of disaster facing the fool and the simple.]
and will be at ease from the dread of harm.