INTRODUCTION
THE PARABLE
20 Outside wisdom raises a ringing shout; in the
streets she gives her voice.
21 At the head of the tumult she cries out; at the
opening of the gates in the city she speaks her words:
22 For how long, oh simple ones, will you love
simplicity, scorners delight themselves with scorn, and fools hate knowledge?
23 Return (in response) to my reproof. Behold! I will pour my spirit out for you; I will
make my words known to you.
24 Because I called out, and you refused them; (because) I stretched
out my hand, but nobody paid attention
25 And you neglected all my counsel, and you did not consent to my
reproofs,
26 So I (for my part) will laugh at your calamity; I will hold you
in derision when what you dread comes.
27 When the devastation that you dread comes, even your calamity
comes like a storm wind, when calamity and distress come upon you
28 Then when they call on me, I will not answer. They will seek me, but they will not find me.
29 Because they hated knowledge and did not choose the fear of YHWH
30 They did not come to my counsel; they spurned all my reproof
31 They will eat from the fruit of their ways, and they will be
filled up from their own plans (counsels)
32 Because the apostasy (turning back) of the simple ones will slay
them, and the ease (careless security) of the fools will cause them to perish.
33 But those who attend to me will abide securely, even secure from dread of calamity.
This verse personifies ‘wisdom’ as a herald shouting out a proclamation beginning from the outside (6WjB') and moving to the open plazas (t/bjor“). In the first half of the verse, the term ‘wisdom’ and the finite verb are both feminine plural. Throughout the remainder of this vignette, all of the references are either 1cs or 3fs. The personification of ‘wisdom’ reappears in chapters 8 and 9. In verse 8:1, the form is fs; in verse 9:1 it is fp. In both of these cases, the verb forms are fs. Use of the plural form as the personification of a singular idea is suggestive of the use of μyhOila‘ in references to the one true God. The identification of ‘wisdom’ here as a personification of YHWH is support by the references in verse 1:7 and in 1:29B; and this theme reappears in 8:22 ff., where wisdom is eternal and operative with YHWH, but separate from him, during the creation.
21 At the head of the tumult she cries out; at the opening of the
gates in the city she speaks her words:
These two verses set the stage for the activity in this vignette. The image progresses from the general description of ‘outside’ to the specific location at the city gates. The conceptual movement also progresses from general to specific:
· Wisdom is outside, not
contained within any structure or individual person and clearly outside their experience.
· The admonition of wisdom is
presented in the place of public meeting and judgment.
·
Its proclamation is louder
than the general noise of the masses.
· The message is presented in the morning when the gates are first opened.
22 For how long, oh simple ones, will you love simplicity, and those who scorn delight themselves with scorn, and fools hate knowledge?
This passage contains a three-fold denunciation. Each clause presents a different category of people who fail to gain or practice wisdom. The first of these is μyIt;P], or the simple ones. As mentioned, in the previous blog, being simple due to lack of instruction or practice is no basis for condemnation, but preferring simplicity over wisdom is. The second category is represented by the scorners, μyxile. Such people delight themselves in the practice of their own scorning, not in the instruction of God (Ps 1:2) or its practical exercise with wisdom. The final category are the fools μyliysK], those who hate knowledge. Each clause is structurally parallel with the other two, and the temporal phrase yt'm;Ad[' – until when? - applies to all three.
.μk,t]a, yr"b;d“ h[;ydI/a yjiWr
μk,l; h[;yBia' hNEhi yTij]k'/tl] WbWvT;
23 (If) you will return (in response) to my reproof, behold (then) I will cause my spirit to flow out to you; (then) I will make my words known to you (cause you to know my words).
yTij]k'/tl] WbWvT; Since all three finite verb forms are imperfect rather than imperative, the entire verse is clearly a conditional statement in force, but the conditional elements (if … then) are not specifically stated. The imperfect verb forms indicate uncertainty in the ultimate outcome: there remains hope for a positive resolution, but that hope is contingent.
The verb in the prodosis (condition) is a 3mp qal imperfect from the root b3w3v. The verb literally means ‘return,’ but it frequently is the classical Hebrew equivalent for ‘repent.’ Here wisdom is calling the three classes of people who reject wisdom to repent of their common rejection or apathy toward the practice of wisdom in their daily lives.
The apodosis (consequence) is formed from two parallel clauses. Here the imperfect form of the verbs implies that the realization of the two promises is contingent on the return, or repentance, demanded in the first clause. The first verb form is a 1cs hiph imperfect of [3b3n, meaning ‘I will cause to flow out.’ This idea is quite similar to Yeshua’s statement in John 7:38: ‘He who believes in me, just as the scripture said, rivers of living water shall flow out of his belly.’ The second statement is verbally different, but it essentially explains the significance of the first. The verb form h[;ydI/a is a 1cs hiphil from the root [3d3y. This root is characteristically translated 'know', but it implies intimate knowledge, in this case the knowledge of habitual practice.
.μt,ybia} aOl yTij]k'/tw“ ytix;[}Alk;
W[r“p]Tiw"
25 But you neglected all my counsel, and to my reproofs you did not consent.
This verse describes the common response of the people addressed. It is introduced by a simple vav in the Hebrew text; but because their response was negative, the English translation demands an adversative. The verse consists of two parallel clauses that express their rejection of wisdom from complementary standpoints.
W[r“p]Tiw" The form is a 3p imperfect consecutive from [3r3p, which has a primary meaning of ‘let go, let alone.’ Here, the verb conveys the sense of ‘avoid’ or ‘neglect.’ That is, if they were familiar or aware of the counsels of wisdom, they intentionally ignored them. The form in the parallel clause is a 3mp qal perfect from h3b3a, meaning ‘be willing, consent.’ There are two notable aspects to the second half of the verse. First, the predicate is placed before the verb giving it emphasis. Second, the Al that normally introduces complements for this root is missing. The overall force of this expression might be something like this: ‘My reproofs – You did not consent!’
.μk,D“j]p' aboB]
g['l]a, qj;c]a, μk,d“yaeB] ynIa}AμG"
26 So I (for my part) will laugh at your calamity; I will hold you in derision when what you dread comes.
.hq;Wxw“ hr:x; μk,yle[}
aboB ht,a‘y< hp;WsK] μk,d“yaew“ μk,D“j]P' hwa;vok] aboB]
27 When the thing you dread comes like a devastation, even your calamity comes like a storm wind, when calamity and distress come upon you.
.ynIn“aux]m]yI aOlw“ ynIn“rUj}v'y“
hn<[‘a, aOlw“ ynin“aur:q]yI za;
28 Then when they call on me, I will not answer. They will seek me, but they will not find me.
These three verses present what amounts to a judicial sentence on those who have chosen to live without the practice of wisdom.
.μk,D“j]p' aboB] g['l]a, || qj;c]a, μk,d“yaeB] ynIa}AμG" The term AμG" is a frequently used adverb meaning ‘also, moreover, yea.’ In this context, it indicates that they will receive a form of retribution that corresponds to their disinterest and even contempt for wisdom. The term μk,d“yaeB] consists of the preposition AB], the noun dyae meaning ‘distress, calamity,’ and the 2mp pronominal suffix. The net impact is this: at the moment when circumstances make them aware of their need for wisdom (practical skill in living), wisdom will mock them. This response is them emphasized and expanded by the parallel clause in verse 26b: When the very thing that they dread overtakes them, wisdom will respond with scorn. God created a moral universe that has been invaded by sin and rebellion. Calamity may overtake those who trust in YHWH, but he will sustain them through the calamity. Calamity will surely overtake those who spurn the covenant of trust in YHWH, and when it comes they will find no relief or sustenance from YHWH. Such calamity may come during their lives; it certainly and finally will come in the form of physical death, which is the one thing that people in general dread naturally.
Verses 27 and 28 form a single temporal sentence. Verse 27 consists of three clauses. Clauses 27a and 27b are synonymously parallel, and 27c echoes the content both, increasing the level of emphasis. Verse 28 presents the consequence of their previous actions: when they need wisdom, it will not be accessible to them.
μk,D“j]P' hwa;vok] aboB] The verb form aboB] is an infinitive construct with the prepositional prefix AB], producing a temporal clause. hwa;vok] is marked as a scribal error in the Massoretic text for ha;/vk]. This form consists of the noun ha;/v, meaning ‘devastation, waste,’ with the comparative particle AK]. This construction demands that μk,D“j]P' be understood as the subject of the verbal idea and ha;/vk as the predicate.
ht,a‘y< hp;WsK] μk,d“yaew“ This clause repeats the content of the previous clause with different words and reverse order (chiasmus). The verb form is a 3ms imperfect from the root h3t3a meaning ‘come,’ and the subject is μk,d“yae, meaning ‘your distress.’ The final element of the parallel is the predicate complement hp;WsK], ‘like a storm wind,’ a natural force capable of causing devastation.
hn<[‘a, aOlw“ ynin“aur:q]yI za; The particle za; introduces either a logical consequence or a temporal clause. Based on the prior three clauses, this verse indicates the people’s response to an unexpected calamity: they cry out for wisdom (skill in living under the circumstances), but they receive no answer. The parallel clause repeats this concept with different words: They seek wisdom but do not find any. This constitutes the judgement that ultimately will fall on those who despise the wisdom and provision that come from God.
.Wrj;b; aOl hwhy ta'r“yIw“ t['d:
Wan“c;AyKi tj'T'
29 Because they hated knowledge and did not choose the fear of YHWH
.yTij]k'/TAlK; Wxa}n: ytix;[}l'
Wba;AaOl
30 They did not come to my counsel; they spurned all my reproof
.W[B;c]yI μh,ytexo[}MomiW μK;r“d"
yrIP]mi Wlk]ayow“
31 So they will eat from the fruit of their ways, and they will be filled up from their own plans (counsels).
These three verses state that calamity will certainly come upon those who have despised wisdom and that wisdom will abandon them at that time. These three verses restate the condemnation in the form of a judicial sentence. Verses 29 and 30 contain the charge introduced by AyKi tj'T'. This compound functions as a conjunction, but its exact force is difficult do assess, because it occurs just twice (here and Deut 4:37) in the Hebrew scriptures. It has been rendered above by ‘because,’ but surely the construction includes an emphatic force. The next four clauses all have perfect verb forms, changing from the imperfect construction in verse 23: They have made their choice, so now their condemnation is certain. Like Esau, there is now no opportunity or room for true repentance within them.
Wrj;b; aOl hwhy ta'r“yIw“ || t['d: Wan“c The first parallel couplet states the obvious. Because the fear of YHWH is the beginning of knowledge, those who hate knowledge necessarily have neither use nor desire for the fear of YHWH.
yTij]k'/TAlK; Wxa}n: || ytix;[}l' Wba;AaOl This second parallel couplet constitutes the people’s response to the appeal in verse 23: complete rejection. Refusing the counsel of wisdom and rejecting its reproof is equivalent to despising the fear of YHWH.
W[B;c]yI μh,ytexo[}MomiW μK;r“d" yrIP]mi Wlk]ayow“ This final couplet presents the judicial sentence. The verse is introduced by a simple vav conjunction (not vav consecutive), and the imperfect verb form is used in both clauses. This indicates that execution of the above judicial sentence, though certain, has not yet taken place. The content of the condemnation is presented by means of a metaphor about the eating of food. They have chosen a manner of life that rejects the fear of YHWH. Consequently, they will be forced to accept the consequences of their own choice to the fullest extent possible: they will eat their own fruit, and it will become one with their own substance. Contrast this with Yeshua’s appeal in John 6:48 ff – Eat my flesh and drink my blood, and you will have endless life.
.μdEB]a'T] μyliysiK]
tw"l]v'w“ μgEr“h'T' μyIt;P] tb'Wvm] yKi
32 For apostasy (turning back) of simple ones will
slay them, and ease (careless security) of fools will cause them to perish
.h[;r: dj'P'mi
ˆn"a}v'w“ jf'B,AˆK;v]yI yli ['mevow“
33 But those who attend to me will abide securely, even secure from dread of calamity.
The last two verses of this chapter present first an explanation (conjunction yKi) for the certainty of the condemnation expressed in verse 31 and second a contrasting promise (disjunctive vav) to those who respond to the appeal in verse 23. Verse 32 presents two ironic statements in parallel with one another. μyIt;P] tb'Wvm is a construct chain – ‘a turning back of simpletons.’ In almost every case, the verb forms from the root b3w3v express a positive response: a turning back to YHWH and his torah resulting in the restoration of blessing. But here the ‘turning back of simpletons’ is a turning away from the instruction and reproof of YHWH. This results in their destruction. The parallel clause in verse 32b is equally ironic. μyliysiK] tw"l]v' is also a construct chain – ‘security of fools.’ The term hw:l]v' describes a kind of peace and ease; however, it is not the peace of μ/lv; but rather the calm before sudden destruction. Their response is like that of the sluggard in Prov 6:9-11. They are content with the present calm until their destruction comes upon them suddenly without prior warning.
Verse 33 presents the result
experienced by those who either have consistently trusted in YHWH or have
responded to his admonition. The first
clause - jf'B,AˆK;v]yI yli ['mevow – identifies those who will
escape certain destruction as ‘he who listens (and responds) to me.’ The condition of life for such a person is
that he abides (dwells) securely. His
position is amplified and expanded by the second half of the verse. This condition is described by the adjective ˆn"a}v', meaning ‘ease,
secure.’ The fool has a kind of ease
that is an illusion before the onslaught of sudden calamity; the one who trusts
in YHWH is secure from the dread of sudden calamity. However, as Ecclesiastes makes abundantly clear,
nobody under the sun is immune from tragedy, pain, sorrow, and death, but the one who
trusts in YHWH need not live in amorphous dread that ‘something bad is going
to happen.’ For even when tragedy does
happen to one whose life is governed by wisdom, the presence of YHWH remains his sure anchor and comfort.
SUMMARY
