Amsal 3:32-35

3:32 for one who goes astray ¹  is an abomination ²  to the Lord,

but he reveals ³  his intimate counsel ⁴  to the upright.

3:33 The Lord’s curse ⁵  is on the household ⁶  of the wicked, ⁷ 

but he blesses ⁸  the home ⁹  of the righteous. ¹⁰ 

3:34 Although ¹¹  he is scornful to arrogant scoffers, ¹² 

yet ¹³  he shows favor to the humble. ¹⁴ 

3:35 The wise inherit honor,

but he holds fools up ¹⁵  to public contempt. ¹⁶ 

[3:32]  ¹ tn The basic meaning of the verb לוּז (luz) is “to turn aside; to depart” (BDB 531 s.v.). The Niphal stem is always used figuratively of moral apostasy from the path of righteousness: (1) “to go astray” (Prov 2:15; 3:32; 14:2) and (2) “crookedness” in action (Isa 30:12; see HALOT 522 s.v. לוז nif; BDB 531 s.v. Niph).

[3:32]  ² tn Heb “abomination of the Lord.” The term יְהוָה (yÿhvah, “the Lord”) functions as a genitive of respect: “abomination to the Lord.” It is loathsome or detestable to him. Things that are repugnant to the Lord are usually the most heinous of crimes and gross violations of rituals.

[3:32]  ³ tn Heb “but with the upright is his intimate counsel.” The phrase “he reveals” does not appear in the Hebrew text, but is supplied in the translation for the sake of smoothness and clarity.

[3:32]  ⁴ tn Heb “his counsel.” The noun סוֹד (sod) can refer to (1) “intimate circle” of friends and confidants, (2) “confidential discussion” among friends and confidants, or “secret counsel” revealed from one confidant to another and kept secret and (3) relationship of “intimacy” with a person (BDB 691 s.v.; HALOT 745 s.v.). God reveals his secret counsel to the heavenly assembly (Job 15:8; Jer 23:18, 22) and his prophets (Amos 3:7). God has brought the angels into his “intimate circle” (Ps 89:8). Likewise, those who fear the Lord enjoy an intimate relationship with him (Job 29:4; Ps 25:14; Prov 3:32). The perverse are repugnant to the Lord, but he takes the upright into his confidence and brings him into his intimate circle.

[3:33]  ⁵ tn Heb “the curse of the Lord.” This expression features a genitive of possession or source: “the Lord’s curse” or “a curse from the Lord.” The noun מְאֵרַה (mÿ’erah, “curse”) connotes banishment or separation from the place of blessing. It is the antonym of בְּרָכָה (bÿrakhah, “blessing”). The curse of God brings ruin and failure to crops, land in general, an individual, or the nation (Deut 28:20; Mal 2:2; 3:9; see BDB 76 s.v. מְאֵרַה; HALOT 541 s.v.).

[3:33]  ⁶ tn Heb “house.” The term בֵּית (bet, “house”) functions as a synecdoche of container (= house) for the persons contained (= household). See, e.g., Exod 1:21; Deut 6:22; Josh 22:15 (BDB 109 s.v. 5.a).

[3:33]  ⁷ sn The term “wicked” is singular; the term “righteous” in the second half of the verse is plural. In scripture such changes often hint at God’s reluctance to curse, but eagerness to bless (e.g., Gen 12:3).

[3:33]  ⁸ sn The term “bless” (בָּרַךְ, barakh) is the antithesis of “curse.” A blessing is a gift, enrichment, or endowment. The blessing of God empowers one with the ability to succeed, and brings vitality and prosperity in the material realm, but especially in one’s spiritual relationship with God.

[3:33]  ⁹ tn Heb “habitation.” The noun נָוֶה (naveh, “habitation; abode”), which is the poetic parallel to בֵּית (bet, “house”), usually refers to the abode of a shepherd in the country: “habitation” in the country (BDB 627 s.v. נָוֶה). It functions as a synecdoche of container (= habitation) for the contents (= people in the habitation and all they possess).

[3:33]  ¹⁰ tn The Hebrew is structured chiastically (AB:BA): “The curse of the Lord / is on the house of the wicked // but the home of the righteous / he blesses.” The word order in the translation is reversed for the sake of smoothness and readability.

[3:34]  ¹¹ tn The particle אִם (’im, “though”) introduces a concessive clause: “though….”

[3:34]  ¹² tn Heb “he mocks those who mock.” The repetition of the root לִיץ (lits, “to scorn; to mock”) connotes poetic justice; the punishment fits the crime. Scoffers are characterized by arrogant pride (e.g., Prov 21:24), as the antithetical parallelism with “the humble” here emphasizes.

[3:34]  ¹³ tn The prefixed vav (ו) introduces the apodosis to the concessive clause: “Though … yet …”

[3:34]  ¹⁴ tn The Hebrew is structured chiastically (AB:BA): “he scorns / arrogant scoffers // but to the humble / he gives grace.” The word order in the translation is reversed for the sake of smoothness and readability.

[3:35]  ¹⁵ tc MT reads מֵרִים (merim, “he lifts up”): singular Hiphil participle of רוּם (rum, “to rise; to exalt”), functioning verbally with the Lord as the implied subject: “but he lifts up fools to shame.” The LXX and Vulgate reflect the plural מְרִימִים (mÿrimim, “they exalt”) with “fools” (כְּסִילִים, kesilim) as the explicit subject: “but fools exalt shame.” The textual variant was caused by haplography or dittography of ים (depending on whether MT or the alternate tradition is original).

[3:35]  ¹⁶ tn The noun קָלוֹן (qalon, “ignominy; dishonor; contempt”) is from קָלָה (qalah) which is an alternate form of קָלַל (qalal) which means (1) “to treat something lightly,” (2) “to treat with contempt [or, with little esteem]” or (3) “to curse.” The noun refers to personal disgrace or shame. While the wise will inherit honor, fools will be made a public display of dishonor. God lets fools entangle themselves in their folly in a way for all to see.