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Proverbs 1:24-30

Context

1:24 However, 1  because 2  I called but you refused to listen, 3 

because 4  I stretched out my hand 5  but no one paid attention,

1:25 because 6  you neglected 7  all my advice,

and did not comply 8  with my rebuke,

1:26 so 9  I myself will laugh 10  when disaster strikes you, 11 

I will mock when what you dread 12  comes,

1:27 when what you dread 13  comes like a whirlwind, 14 

and disaster strikes you 15  like a devastating storm, 16 

when distressing trouble 17  comes on you.

1:28 Then they will call to me, but I will not answer;

they will diligently seek 18  me, but they will not find me.

1:29 Because 19  they hated moral knowledge, 20 

and did not choose to fear the Lord, 21 

1:30 they did not comply with my advice,

they spurned 22  all my rebuke.

1 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.

2 tn The particle יַעַן (yaan, “because”) introduces a causal clause which forms part of an extended protasis; the apodosis is 1:26.

3 tn The phrase “to listen” does not appear in the Hebrew but is supplied in the translation for the sake of clarity.

4 tn 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 sn This expression is a metonymy of adjunct; it is a gesture that goes with the appeal for some to approach.

6 tn Heb “and.”

7 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).

8 tn The verbs are characteristic perfects or indefinite pasts. For the word “comply, consent,” see 1:20.

9 tn The conclusion or apodosis is now introduced.

10 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).

11 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.

12 tn Heb “your dread” (so NASB); KJV “your fear”; NRSV “panic.” The 2nd person masculine singular suffix is a subjective genitive: “that which you dread.”

13 tn Heb “your dread.” See note on 1:31.

14 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.

15 tn Heb “your disaster.” The 2nd person masculine singular suffix is an objective genitive: “disaster strikes you.”

16 tn 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 tn 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 tn 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. NLT “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. KJV) as is popularly taught due to etymological connections with the noun שַׁחַר (shakhar, “dawn”; so BDB 1007 s.v. שָׁחַר).

19 tn The causal particle תַּחַת כִּי (takhat ki, “for the reason that”) introduces a second accusation of sin and reason for punishment.

20 tn Heb “knowledge.” The noun דָעַת (daat, “knowledge”) refers to moral knowledge. See note on 1:7.

21 tn Heb “the fear of the Lord.” The noun is an objective genitive; the Lord is to be the object of fear. See note on 1:7.

22 tn The verb “spurned” (נָאַץ, naats) is parallel to “comply, accede to, be willing” (e.g., 1:10). This is how the morally stubborn fool acts (e.g., 15:5).



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