Proverbs 1:11

If they say, “Come with us, let us lie in wait for blood; let us lurk secretly for the innocent without cause; ..."
Proverbs 1:11, Modern English Version (MEV)
 
A significant warning sign that something is wrong is the urge to conceal certain actions. In the current digital age, with the prevalence of social media, online bullying by anonymous individuals is rampant, and alarmingly, some find this behavior amusing. This is akin to the behavior of roaming assailants who ambush individuals with the intent of rendering them unconscious. It would be expected that any individual who identifies as a Christian would shun such conduct; however, this is not always the reality. Should one be tempted to partake in such malevolence, it is imperative to escape. Escape as though your very life depends on it, because, in essence, it does.
 
Sometimes it helps to dig into the actual original language meaning to fully understand. Here we get help from the Keil & Delitzsch Commentary on the Old Testament:
 
The verb אָרַב signifies nectere, to bind fast (from רַב, close, compact), (see under Isa_25:11), and particularly (but so that it bears in itself its object without ellipse) insidias nectere = insidiari. Regarding לְדָם Fleischer remarks: “Either elliptically for לִשְׁפְּךְ־דָּם (Jewish interp.), or, as the parallelism and the usage of the language of this book rather recommend, per synecd. for: for a man, with particular reference to his blood to be poured out (cf. our saying 'ein junges Blut,' a young blood = a youth, with the underlying conception of the blood giving colour to the body as shining through it, or giving to it life and strength), as Psa_94:21.” As in post-biblical Heb. בָּשָׂר וָדָם (or inverted, αἱμα καὶ σάρξ, Heb_2:14), used of men as such, is not so used in the O.T., yet דָּם, like נֶפֶשׁ, is sometimes used synecdochically for the person, but never with reference to the blood as an essentially constituent part of corporealness, but always with reference to violent putting to death, which separates the blood from the body (cf. my System der bibl. Psychologie, p. 242). Here לְדָם is explained by לְדָמִים, with which it is interchanged, Mic_7:2: let us lurk for blood (to be poured out). The verb צָפַן is never, like טָמַן (to conceal), connected with חֲבָלִים, מוֹקְשִׁים ,חֲ, פַּח, רֶשֶׁת - thus none of these words is here to be supplied; the idea of gaining over one expressed in the organic root צף (whence צִפָּה, diducendo obducere) has passed over into that of restraining oneself, watching, lurking, hence צפן (cog. Aram. כְּמַן) in the sense of speculari, insidiari, interchanges with צפה (to spy), (cf. Psa_10:8; Psa_56:7 with Psa_37:32). The adv. חִנָּם (an old accus. from חֵן) properly means in a gracious manner, as a free gift (δωρεάν, gratis = gratiis), and accordingly, without reward, also without cause, which frequently = without guilt; but it never signifies sine effectu qui noceat, i.e., with impunity (Löwenst.). We have thus either to connect together נָקִי חִנָּם “innocent in vain” (as אֹיְבַי חִנָּם, my enemies without a cause, Lam_3:52): his innocence helps him nothing whom God protects not against us notwithstanding his innocence (Schultens, Bertheau, Elster, and others); or connect חנם with the verb (lie in wait for), for which Hitzig, after the lxx, Syr., Rashi,
 
(Note: Rashi, i.e., Rabbi Salomo Isaaki, of Troyes, died a.d. 1105. Ralbag, i.e., Rabbi Levi ben Gershon, usually referred to by Christian writers as Master Leo de Bannolis, or Gersonides, a native of Banolas near Gerona, died about 1342.)
 
Ralbag, Immanuel, rightly decides in view of 1Sa_19:5; 1Sa_25:31; cf. also Job_9:17, where the succession of the accents is the same (Tarcha transmuted from Mugrash). Frequently there are combined together in his חנם (cf. Isa_28:14.), that which the author thinks, and that which those whom he introduces as speaking think.