The righteousness of the upright shall deliver them: but transgressors shall be taken in their own naughtiness.
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EXPOSITORY (ENGLISH BIBLE)In their own naughtiness.—Rather, passionate desire, as at Proverbs 10:3. Their own strong passions are their ruin.
His expectation.—What he hoped for, worldly prosperity. (Comp. Wisdom Of Solomon 5:14.)Zephaniah 1:15-18) of any "day of the Lord," any time of judgment, when men or nations receive the chastisement of their sins. At such a time "riches profit not." Shall deliver them from many snares and dangers. Proverbs 11:4; and from falling by sin, totally and finally; or into it, so as to perish eternally; as well as it shall deliver those out of Babylon, who are the Lord's people, that will be found therein when that is about to fall; see Revelation 18:4;
but transgressors shall be taken in their own naughtiness; in the very act of sin, and be punished for it; taken in it as in a net, and which they have spread for others, or as in a pit, which they have dug for others; taken as wild beasts are taken, to be destroyed; and that in the very midst of their wickedness, when fighting against God and the Lamb, as the beast and false prophet will, Revelation 19:20.The righteousness of the upright shall deliver them: but transgressors shall be taken in their own naughtiness.
EXEGETICAL (ORIGINAL LANGUAGES)6. naughtiness] mischief, R.V., ἀπωλεία, LXX. But desires (as the same Heb. word is rendered in Proverbs 10:3, R.V.), or aims gives a good sense: “in insidiis suis capiuntur iniqui.” Vulg.Verse 6. - An emphatic reiteration of the preceding sentences. Naughtiness; "strong desire," as Proverbs 10:3, which leads to sin (Proverbs 5:22; Micah 7:3). The indulgence of their passions destroys sinners. Septuagint," Transgressors are taken by lack of counsel."
But the mouth of the godless is mere falsehood.
Hitzig, instead of ידעוּן, reads יבּעוּן; the ἀποστάζει [they distil or send forth] of the lxx does not favour this, for it is probably only a corruption of ἐπίσταται, which is found in several MSS the Graec. Venet., which translates ποιμανοῦσι, makes use of a MS which it sometimes misreads. The text does not stand in need of any emendations, but rather of a corrected relation between the clauses, for the relation of 31a with 32b, and of 32a with 31b, strongly commends itself (Hitzig); in that case the explanation lies near: the lips of the righteous find what is acceptable, viz., to God. But this thought in the Mashal language is otherwise expressed (Proverbs 12:2 and paral.); and also 32a and 32b fit each other as contrasts, if by רצון, as Proverbs 11:27; Proverbs 14:9, is to be understood that which is acceptable in its widest generality, equally then in relation to God and man. It is a question whether ידעון means that they have knowledge of it (as one e.g., says ידע ספר, to understand writing, i.e., the reading of it), or that they think thereupon (cf. Proverbs 27:23). Fundamentally the two ideas, according to the Hebrew conception of the words, lie in each other; for the central conception, perceiving, is biblically equivalent to a delighted searching into or going towards the object. Thus: the lips of the righteous think of that which is acceptable (רצון, cogn. to חן, gracefulness; χάρις, Colossians 4:6); while the mouth of the godless is mere falsehood, which God (the wisdom of God) hates, and from which discord on all sides arises. We might transfer ידעון to 32b; but this line, interpreted as a clause by itself, is stronger and more pointed (Fl.).
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