compiled and written by Gary Kukis |
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Proverbs 9:1–18 |
The Banquets of Lady Wisdom and Madam Folly |
These studies are designed for believers in Jesus Christ only. If you have exercised faith in Christ, then you are in the right place. If you have not, then you need to heed the words of our Lord, Who said, “For God so loved the world that He gave His only-begotten [or, uniquely-born] Son, so that every [one] believing [or, trusting] in Him shall not perish, but shall be have eternal life! For God did not send His Son into the world so that He should judge the world, but so that the world shall be saved through Him. The one believing [or, trusting] in Him is not judged, but the one not believing has already been judged, because he has not believed in the Name of the only-begotten [or, uniquely-born] Son of God.” (John 3:16–18). “I am the Way and the Truth and the Life! No one comes to the Father except through [or, by means of] Me!” (John 14:6).
Every study of the Word of God ought to be preceded by a naming of your sins to God. This restores you to fellowship with God (1John 1:8–10). If there are people around, you would name these sins silently. If there is no one around, then it does not matter if you name them silently or whether you speak aloud.
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These exegetical studies are not designed for you to read each and every word. For instance, the Hebrew exegesis is put into greyish tables, so that if you want to skip over them, that is fine. If you question a translation, you can always refer back to the appropriate Hebrew tables to sort it all out.
The intent is to make this particular study the most complete and most accurate examination of Proverbs 9 which is available in writing. The idea is to make every phrase, verse and passage understandable; and to make correct application of all that is studied.
Besides teaching you the doctrinal principles related to this chapter, this commentary is also to help bring this narrative to life, so that you can understand the various characters, their motivations, and the choices that they make. Ideally, you will be able to visualize the peoples and armies as they move across the landscape of the Land of Promise.
Although the book of Proverbs was written by David and Solomon, during the final chapters of 2Samuel and the early chapters of 1Kings, these principles stand throughout all dispensations. Wherever historical information is necessary, that will be provided so that you will have a sufficient background to understand what is going on.
Preface: Both Wisdom and Folly call out to the simple and those lacking understanding, to beckon them to separate banquets.
Bruce Waltke refers to this chapter as [the] Rival Banquets of Wisdom and Folly.
Peter Pett: The Appeal of woman wisdom is contrasted with the allure of woman folly, and in between
these appeals is a warning against scorners.
Easy English: [The author has] decided to add a final, great poem. This poem would explain wisdom
to his son, but it would also explain the opposite of wisdom. Then, at last, the son would know enough.
Then, the son could make his own decision. The son must choose whether he wanted to be wise. If
not, the son would be a fool, and the whole nation would suffer.
This should be the most extensive examination of Proverbs 9 available, where you will be able to examine in depth every word of the original text.
Confused Human Viewpoint:
Khalil Gibran: Pain and foolishness lead to great bliss and complete knowledge, for Eternal Wisdom created
nothing under the sun in vain.
Witold Gombrowicz, Polish author: Foolishness is a twin sister of wisdom.
Foolishness:
Mark Slouka, American novelist: It's a race between your foolishness and your allotted days. Good luck.
Rumi: You know the value of every article of merchandise,
but if you don't know the value of your own soul, it's all
foolishness.
Sophocles: Foolishness is indeed the sister of
wickedness.
Euripides Quotation (graphic); from Emily’s Quotes; accessed December 3, 2015.
Jane Austen, Pride and Prejudice: Mary wished to say something very sensible, but knew not how.
Nick Cave: But if you're gonna dine with them cannibals Sooner or later, darling, you're gonna get eaten . . .
Molière: A learned fool is more a fool than an ignorant fool.
Paul David Tripp, Instruments in the Redeemer's Hands: People in Need of Change Helping People in Need of
Change: Foolishness is more than being stupid, that deadly combination of arrogance and ignorance.
Criss Jami, Killosophy: With too much pride a man cannot learn a thing. In and of itself, learning teaches you how
foolish you are.
Foolishness and Wisdom:
Bruce Lee quote (graphic) from Emily’s Quotes; accessed December 3, 2015.
Elbert Hubbard, The Roycroft Dictionary Concocted by Ali Baba and
the Bunch on Rainy Days: Every man is a damn fool for at least five
minutes every day; wisdom consists in not exceeding the limit.
Sacha Guitry: Our wisdom comes from our experience, and our
experience comes from our foolishness.
Saint Augustine Quotation (graphic); from izquotes; accessed December 3, 2015.
A Wise woman quotation (which sounds like it has come from the book of Proverbs) (graphic); from PinImg; accessed December 3, 2015.
1Corinthians 1:20a–21, 25 (NKJV): Has not God made foolish the wisdom of this world? For since, in the wisdom of God, the world through wisdom did not know God, it pleased God through the foolishness of the message preached to save those who believe. ...the foolishness of God is wiser than men, and the weakness of God is stronger than men.
Kukis: Your choice is this: you walk towards wisdom and away from folly; or you walk towards folly and away from wisdom.
The Pulpit Commentary: All false doctrine retains some element of truth, and it is because of this admixture that
it procures adherents and thrives for a time.
Leo Stein: A wise man questions the wisdom of others because he questions his own; the foolish man because
it is different from his own.
James Oppenheim quote (graphic); from izquotes; accessed December 3, 2015.
William Scott Downey, Proverbs: The difference
between a wise and foolish man is this--the
former sees much, thinks much, and speaks
little; but the latter speaks more than he either
sees or thinks.
Kukis: Wisdom is its own reward in the plan of God, and it is a wonderful reward, so that you are not thrown this way and that by every wind of false doctrine. But if you scorn wisdom, then you face the world unprepared, confused, and unable to make sense of all that is around you.
Dr. Thomas Constable: The wise life equals the righteous life.
vv. 1–6 Wisdom Throws a Banquet
vv. 7–9 The Proverbs of Wisdom
vv. 10–12 The Fear of Yehowah is the Foundation of Wisdom and the Key to an Abundant Life
vv. 13–18 The Meal Offered by the Foolish Woman/Wisdom of the Foolish
Charts, Graphics and Short Doctrines:
Preface Quotations
Preface Euripides Quotation (graphic)
Preface Bruce Lee quote (graphic)
Preface Saint Augustine Quotation (graphic)
Preface A Wise woman quotation (graphic)
Preface James Oppenheim quote (graphic)
Introduction Proverbs 9: Two Banquets (a graphic)
Introduction The Principals of Proverbs 9
Introduction The Prequel of Proverbs 9
Introduction A Synopsis of Proverbs 9 (by Adam Clarke)
Introduction G. Campbell Morgan’s Synopsis of Proverbs 9
Introduction Matthew Henry’s Chapter Synopsis
Introduction James Rickard’s Synopsis of Proverbs 9
Introduction Mark Copeland’s Extensive Outline of Proverbs 9
Introduction Paul Apple’s Extensive Outline of Proverbs 9
Introduction The Dinner Invitation, by the New American Bible
Introduction Hadji Murai’s Chiasmos of Proverbs 9
Introduction Peter Pett Organizes Proverbs 9
Introduction The Parallel Narratives
v. 1 Wisdom Throws a Banquet (Prov. 9:1–10) (a graphic)
v. 1 Peter Pett’s Chiasmic Division of Proverbs 9:1–6
v. 1 What is Wisdom? (a graphic)
v. 1 The Plural of Wisdom
v. 1 The Edification Complex of the Soul (Glenn/R. B. Thieme, Jr.)
v. 1 Commentators on the Seven Pillars
v. 1 Dr. Robert Dean on the Seven Pillars
v. 1 Proverbs 9:1 – Needing To Make a Decision? (a graphic)
v. 2 The Typology of Proverbs 2:9a (She has slaughtered her animal)
v. 2 Commentators on the Table Set by Wisdom
v. 3 Calling for Guests; Presenting the Truth Publically
v. 4 The Calling of God/The Calling of God’s Wisdom
v. 4 Differentiating between the Simple and Those Lacking Heart
v. 6 Robby Dean’s Appended Doctrine of Separation
v. 6 Proverbs 9:6 (American KJV) (a graphic)
v. 6 Proverbs 9:6 (the NIV) (a graphic)
v. 7 Peter Pett’s Chiasmic Division of Proverbs 9:7–9
v. 7 Peter Pett’s Chiasmic Division of Proverbs 9:7–12
v. 7 Proverbs 9:7–8 (Easy-to-Read Version 2006) (a graphic)
v. 7 Proverbs 9:7 (NIV) (a graphic)
v. 7 Commentators on Correcting the Scoffer
v. 7 Commentators on, There are times when you stop correcting an infidel
v. 8 Haters Gonna Hate: Proverbs 9:8 (The NLT) (a graphic)
v. 8 Proverbs 9:8 (The NIV) (a graphic)
v. 8 The Application of Proverbs 9:7–8
v. 9 Proverbs 9:9 (The NLT) (a graphic)
v. 9 Proverbs 9:9 (KJV) (a graphic)
v. 9 The Open Mind, from The Pulpit Commentary
v. 9 The Abbreviated Doctrine of Humility
v. 9 Proverbs 9:7–9 (The Message) (a graphic)
v. 9 Was the passage Proverbs 9:7–9 inserted?
v. 9 Pearls Before Swine Graphic
v. 9 Stuart Wolfe Summarizes Proverbs 9:1–9
v. 10 Proverbs 9:10 (the KJV) (a graphic)
v. 10 Various Commentators on Knowledge, Wisdom and Fear of the Lord
v. 10 Expositor’s Bible Commentary on “Wisdom Must First Recognize God”
v. 11 Proverbs 9:11 (the NLT) (a graphic)
v. 11 Proverbs 9:10–11 (a graphic)
v. 12 Proverbs 9:12 (NASB) (a graphic)
v. 12 Proverbs 9:12 (We are responsible for who we are—several commentators)
v. 12 The Doctrine of Scoffing
v. 12 Stuart Wolfe Summarizes Proverbs 9:10–12
v. 13 Proverbs 9 – Folly’s Invitation and Promise (a graphic)
v. 13 Peter Pett’s Chiasmic Division of Proverbs 9:13–18
v. 17 Commentators on, Stolen water is sweet
v. 17 Contrasting Offers of Lady Wisdom and Mistress Folly (various commentators)
v. 18 The Abbreviated Doctrine of Sheol
v. 18 Summarizing the Final Warning (Various Commentators)
v. 18 Lord Byron, on the end of his life
v. 18 Stuart Wolfe Summarizes Proverbs 9:13–18
Addendum Rich Cathers on the Two Women
Addendum Why Proverbs 9 is in the Word of God
Addendum What We Learn from Proverbs 9
Addendum A Complete Translation of Proverbs 9
Addendum Word Cloud from a Reasonably Literal Paraphrase of Proverbs 9
Addendum Word Cloud from Exegesis of Proverbs 9
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Chapters of the Bible Alluded To or Appropriately Exegeted with this Chapter |
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Many who read and study this chapter are 1st or 2nd generation students of R. B. Thieme, Jr., so that much of this vocabulary is second nature. One of Bob’s contributions to theology is a fresh vocabulary along with a number of concepts which are theologically new or reworked, yet still orthodox. Therefore, if you are unfamiliar with his work, the definitions below will help you to fully understand all that is being said. Also, I have developed a few new terms and concepts which require definition as well. |
In addition, there are other more traditional yet technical theological terms which will be used and therefore defined as well. |
Sometimes the terms in the exegesis of this chapter are simply alluded to, without any in-depth explanation of them. Sometimes, these terms are explained in detail and illustrated. A collection of all these terms is found here: (HTML) (PDF) (WPD). |
A chiasmos (also spelled chiasmus) is the way that some portions of the Bible are organized. It takes its name from the Greek letter chi (χ). The first section matches with the last, the second with the second-to-the-last, etc. It is called a chiasmos, because the inverted parallelism looks like a chi (actually, half a chi) when one looks at it from its organizational standpoint. When there is a center element, that is what is often emphasized and what is the most important part of the passage. (Chiasmos example) (Thomas B. Clarke) (Brad McCoy) |
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An hapax legomenon [pronounced, HAP-aks li-GOM-uh-non, also, hey-PAKS] (plural:
hapax legomena [pronounced: HAP-aks li-GOM-uh-nuh, and hey-PAKS]), is a word or
phrase that appears only once in a manuscript, document, or particular area of literature.
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These are laws which are devised by God for the human race (for believers and unbelievers alike). The more aligned a country is with these laws, the greater freedom and prosperity that country will enjoy. Furthermore, there will be greater evangelism and Bible teaching which takes place. The further a country strays from these law results in greater tyranny and unhappiness among its population. See the Laws of Divine Establishment (HTML) (PDF) (WPD). |
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God's protocol plan is a rigid, long-established code and procedure, prescribing complete deference to superior rank and authority, followed by strict adherence to due order and precedence, coupled with precisely correct procedure. (PPG–BDresource) (PPG1–BDresource) (PPG–He Ekklesia) |
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I ntroduction: Just as Proverbs 8 was a contrast to Proverbs 7; so Proverbs 9 compares Lady Wisdom to the Foolish Woman. We have two invitations to two separate events. Lady Wisdom prepares her house and a wonderful meal, and then sends out her servants to invite those who need wisdom to a meal.
Then, Lady Wisdom offers several proverbs. Interestingly enough, this is the first chapter which has several proverbs (that is, a pair of phrases which are related to one another and make a wise, pithy saying. Prov. 1–9 could have been called A Father Teaches His Son; or Teachings for short. Then Prov. 10–31 could be the book of Proverbs.
Lady Wisdom concludes with what she offers to her guests—a long and prosperous life.
Then the Foolish Woman calls out—more brashly than the adulterous woman of Prov. 7, by the way—yet nothing is said of her preparations. She takes people away from their normal routine, in the midst of taking care of their business, and offers them very little by way of food or wisdom. In fact, her wisdom is talking about food.
In contrast to the long and prosperous life offered by Lady Wisdom, the Foolish Woman has guests who are in the depths of Sheol.
Matthew Henry: Christ and sin are rivals for the soul of man, and here we are told how they both make
their court to it, to have the innermost and uppermost place in it. The design of this representation is
to set before us life and death, good and evil; and there needs no more than a fair stating of the case
to determine us which of those to choose, and surrender our hearts to. They are both brought in
making entertainment for the soul, and inviting it to accept of the entertainment; concerning both we
are told what the issue will be; and, the matter being thus laid before us, let us consider, take advice,
and speak our minds. And we are therefore concerned to put a value upon our own souls, because
we see there is such striving for them.
From Adam Clarke: This, says Calmet, is the continuation of the parable begun in the preceding
chapter, where wisdom is represented as a venerable lady, whose real beauties and solid promises
are opposed to the false allurements of Pleasure, who was represented in the seventh chapter under
the idea of a debauched and impudent woman. This one, to draw young people into her snares,
describes the perfumes, the bed, and the
festival which she has prepared. Wisdom
acts in the same way: but, instead of the
debauchery, the false pleasures, and the
criminal connections which pleasure had
promised, offers her guests a strong,
well-built, magnificent palace, chaste and
solid pleasures, salutary instructions,
and a life crowned with blessedness.
This is the sum and the substance of the
parable; but as in the preceding part, so
in this, men have produced strange
creatures of their own brain by way of
explanation. One specimen of this mode
of interpretation may suffice.
Proverbs 9: Two Banquets (a graphic); from Slide Player; accessed December 12, 2015.
Ironside: A final contrast between
Wisdom and Folly is described in
this chapter. The figure of the
previous chapter is still used.
Wisdom is likened to a prudent
woman inviting the traveler to
enter her home, where true
knowledge is given to all who
sincerely seek it. Folly takes her
stand in a similar way, urging all to
turn in to her. She offers “the
pleasures of sin for a season” to
those who yield to her entreaties.
James Rickard: In Chapter 8 “wisdom” was personified as a heavenly figure, and in Chapter 7 the
“unfaithful wife” as a streetwalker emerging out of darkness. Now here in the epilogue “wisdom” is
depicted as a noble patroness and “folly” as a pretentious hostess.
Wisdom and Folly are side-by-side; each makes an offer to the simple one and to the man without understanding. Both make preparations for their feast; and both have their own appeals as well as the logical end that comes to those attending their feast.
James Rickard
lists this as the 17th of 17 lessons in Proverbs. Pett refers to this as the 10th discourse.
I tend to side with James Burton Coffman, who writes: Some scholars label it as "the fifteenth
admonitory discourse," but we have paid little attention to these rather arbitrary divisions.
We need to know who the people are who populate this chapter. |
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Characters |
Biographical Material |
David |
King David, of the book of Samuel, was the 2nd king of Israel.
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Solomon |
Solomon is the son of David by Bathsheba and he became Israel’s 3rd king, and the last king of the monarchy (Israel split into two nations after Solomon). Although he is clearly laid out as the author of Proverbs, he learned many of these principles from his father David. Most of what we read in these early chapters are Solomon’s notes that he kept of the teaching he received from his father, King David. |
Wisdom |
As we found in Prov. 1 and 8, Wisdom is personified, given a feminine identity, and, in this chapter, prepares a great feast to all who will hear her call. Whereas there were clear indications in the previous chapter that Wisdom also personified the Lord Jesus Christ, that is not as clearly portrayed in this chapter (in fact, I do not recall a single expositor discuss that possibility). We may understand wisdom to be Bible doctrine. |
The Scoffer |
This is a man who hears wisdom, who hears divine viewpoint, who hears the gospel, and rejects it. In the context of this chapter, he is so negative toward divine viewpoint, that we are told not to waste our time with such a one. |
The Wise man |
The wise man will listen to Bible doctrine; he will take in correction and criticism, if it is based upon divine viewpoint, and he will profit by it. |
The Woman Folly |
She is a personification of the temptation of human viewpoint and cosmic thinking. She tries to appeal to the same people that Wisdom does. |
The simple and the man lacking heart |
These are two sets of people to whom Wisdom and Folly both appeal. The simple man is unlearned and possibly even without the gospel. The man lacking heart lacks norms and standards; he lacks divine viewpoint in his soul. |
David and Solomon are not named specifically in this chapter. I have assumed from the outset that David spoke most of these words to Solomon and Solomon wrote them down at the time and reproduced them in final form as Proverbs 1–9. |
It is important to understand what has gone before. |
King David had a number of wives (around 10) by whom he had quite a number of sons, many of whom were worthless and who engaged in crime and revolution (Amnon, Absalom, and Adonijah). It is clear that he spent little time raising any of these boys, all of whom are identified not as sons of David but as sons of their mother (when they are so identified—1Kings 2:13). However, Solomon is not called the son of Bathsheba, but he is identified as the son of David (Prov. 1:1 2Chron. 1:1 1Chron. 22:5, 17). With Solomon, David appeared to take a new tact (which is borne out in the book of Proverbs) of personally teaching his son Solomon wisdom, which is doctrine of the Word of God and the laws of divine establishment. From the end of the book of Samuel to the first chapter of 1Kings 1, about 7 years pass—and there does not appear to be any recording of the history of this time period. However, what appears to be taking place during this time is David teaching, and therefore, preparing his son Solomon (and possibly his brothers as well) to become king. This teaching would prepare Solomon both for life and to become king. David decided to make his very young son king (1Kings 1); and this is a wise choice because Solomon, despite his youth, is very interested in wisdom—with the idea that this would be the foundation of his reign. And then we have Solomon’s request of God. We will allow the text to speak for itself: 1Kings 3:3–5 Solomon loved the LORD, walking in the statutes of David his father, only he sacrificed and made offerings at the high places. And the king went to Gibeon to sacrifice there, for that was the great high place. Solomon used to offer a thousand burnt offerings on that altar. At Gibeon the LORD appeared to Solomon in a dream by night, and God said, "Ask what I shall give you." 1Kings 3:6–9 And Solomon said, "You have shown great and steadfast love to Your servant David my father, because he walked before You in faithfulness, in righteousness, and in uprightness of heart toward You. And You have kept for him this great and steadfast love and have given him a son to sit on his throne this day. And now, O LORD my God, You have made Your servant king in place of David my father, although I am but a little child. I do not know how to go out or come in. And your servant is in the midst of Your people whom You have chosen, a great people, too many to be numbered or counted for multitude. Give Your servant therefore an understanding mind to govern Your people, that I may discern between good and evil, for who is able to govern this Your great people?" 1Kings 3:10–14 It pleased the Lord that Solomon had asked this. And God said to him, "Because you have asked this, and have not asked for yourself long life or riches or the life of your enemies, but have asked for yourself understanding to discern what is right, behold, I now do according to your word. Behold, I give you a wise and discerning mind, so that none like you has been before you and none like you shall arise after you. I give you also what you have not asked, both riches and honor, so that no other king shall compare with you, all your days. And if you will walk in my ways, keeping my statutes and my commandments, as your father David walked, then I will lengthen your days." (ESV; capitalized) Solomon will have both divine wisdom and human wisdom (which is revealed in the book of Ecclesiastes). |
This same prequel has been in place for all chapters Proverbs 1–9. |
This is a short chapter with a fairly simple summary. |
In this chapter, Wisdom, or Christ, is represented as having built a stately house or palace for the entertainment of his guests (Prov. 9:1); as having made large and suitable provisions for them (Prov. 9:2; and as having sent his servants to invite them to come and partake of them, and quit all other company but his (Prov. 9:3). When it is observed who are and who are not to be reproved, with the reasons of it (Prov. 9:7); and what is the sum and substance of true wisdom; and what the advantages of it both here and hereafter (Prov. 9:10). |
And the chapter is concluded with the description of the foolish woman, the opposite of Wisdom; who is represented as clamorous, simple, and ignorant (Prov. 9:13); and plying passengers that go by her door, and inviting them in to partake of her provisions (Prov. 9:14); the consequence of which is sure and certain death and destruction to her guests (Prov. 9:18). |
Adam Clarke, Commentary on the Bible; from e-Sword, Prov. 9 chapter comments (edited). |
Alan Carr calls this chapter, Life in a Nutshell, and posits that there are two callings in life—the call of wisdom and
the call of wickedness; there are two choices in life—to live a life grounded in heavenly understanding (divine
viewpoint) or one grounded in human understanding (cosmic thinking); and there are two consequences in life—to
go to the feast or to go to the funeral.
This chapter simply boils down all options to one of two alternatives: life
or death.
This is probably the best I have come across; and it integrates the middle verses into the picture as well. |
The last address is a contrast between wisdom and folly. Each is personified as a woman calling to youth. Wisdom has builded her house, and spread her feast in the high places of the city. She calls to a feast of life. Folly in the garb of the evil woman sits at the door of her house, also in the high places of the city. She also calls to a feast, but it is the feast of death. |
Between the two descriptions there is a passage revealing the fact that the effect produced will depend on the attitude of those who hear (verses Proverbs 9:7-11). The man who scorns, gets shame, and it is useless to reprove him. What, then, is this first wisdom that expresses itself in willingness to learn, and gains yet greater wisdom? It is the fear of Jehovah and the knowledge of the Holy One. In every city, on every street, by every door of opportunity, these two voices of wisdom and folly are appealing to men. To obey the call of wisdom is to live. To yield to the clamor of folly is to die, How shall we discern between the voices? By making the fear of Jehovah the central inspiration of life. By yielding the being at its deepest to Him for correction and guidance |
From http://www.studylight.org/commentaries/gcm/view.cgi?bk=19&ch=9 accessed December 11, 2015. |
Kidner: In a strikingly symmetrical chapter the first and last six verses describe the rival feasts of
wisdom and folly (note the almost identical 4 and 16), while the centrepiece (7-12) gives character-sketches of typical products of these opposing camps: the scoffer, with his closed mind, and the wise
man, ever teachable and ever progressing.
Many divide this chapter up into two main sections. |
I. Christ, under the name of Wisdom, invites us to accept of his entertainment, and so to enter into acquaintance and communion with him (Prov. 9:1–6). And having foretold the different success of his invitation (Prov. 9:7–9) he shows, in short, what he requires from us (Prov. 9:10). and what he designs for us (Prov. 9:11), and then leaves it to our choice what we will do (Prov. 9:12). |
II. Sin, under the character of a foolish woman, courts us to accept of her entertainment, and (Prov. 9:13–16) pretends it is very charming (Prov. 9:17). But Solomon tells us what the reckoning will be (Prov. 9:18). And now choose you, this day, whom you will close with. |
Matthew Henry, Commentary on the Whole Bible; from e-Sword, Prov. 9 chapter comments. |
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Here we have three main parts: 1) Wisdom’s final exhortation to receive her. 2) Introductory principles of wisdom applied, that give us a glimpse into the design of the rest of the book. 3) A final depiction of the adulterous woman “folly.” |
From http://gracedoctrine.org/proverbs-chapter-9/ accessed December 7, 2015. |
Copeland does an extensive examination of this material in outline form. His outline is as extensive as Rickard’s synopsis above is brief. |
Two Invitations Proverbs 9:1-18 INTRODUCTION 1. In his discourses on the value of seeking after wisdom, Solomon has varied his approach... a. He makes his own appeal as a father to his son and children - cf. Pro 1:8; 4:1 b. He personifies wisdom as a lady who invites people to pay heed - cf. Pro 1:20; 8:1 2. His final discourse presents a picture of two women, both extending invitations... a. One woman personifies wisdom - Pro 9:1-12 b. The other personifies folly - Pro 9:13-18 [Whose invitation will we accept? That of Lady Wisdom, or that of Woman Folly? Consider first...] |
I. THE INVITATION OF LADY WISDOM (9:1-12) A. HER PREPARATION... 1. Her beautiful home: a large house with seven pillars - Pro 9:1 a. The number seven suggests to many the idea of completeness b. Compare the seven-fold qualities of wisdom described by James - Ja 3:17 2. Her sumptuous feast: meat and wine, a furnished table - Pro 9:2 a. Carefully prepared b. Beautifully presented -- Lady Wisdom has made great effort in making provisions B. B. HER PLEA... 1. She wants to be heard - Pro 9:3 a. She has sent out her maidens (reminding us of Jesus, sending His apostles) b. She cries out from the highest places of the city 2. She invites the simple and those who lack understanding - Pro 9:4-6 a. To eat and drink of her prepared feast b. To forsake foolishness and live, to go in the way of understanding 3. Why She won’t invite scoffers - Pro 9:7-9 a. Correcting a scoffer only shames and harms the one doing the correcting b. The wise and just, however, appreciate and will learn from correction -- Lady Wisdom makes great effort to reach those who will listen C. C. HER PROMISE... 1. Wisdom and understanding - Pro 9:10 a. To those who fear the Lord b. To those who know the Lord 2. Long life - Pro 9:11; cf. 3:2,16 a. Days will be multiplied b. Years will be added 3. To benefit one’s self - Pro 9:12 a. Wisdom will bless one’s self (for you will have God’s aid) b. Scorn, on the other hand, will hurt one’s self (for you will bear things alone) -- Lady Wisdom wants you to have the best life possible! [The invitation of Lady Wisdom is really quite tempting (in a good way). Especially when we carefully consider the alternative...] |
II. THE INVITATION OF WOMAN FOLLY (9:13-18) A. HER PREPARATION... 1. She really makes no preparation 2. Instead, she is “loud; she is seductive and knows nothing” (ESV) - Pro 9:13 3. The Believers’ Bible Commentary describes her as “loudmouthed, empty-headed, and brazenfaced” -- Compare her lack of preparation with that of Lady Wisdom B. B. HER PLEA... 1. She sits at the door of her house - Pro 9:14a a. Unlike Lady Wisdom b. Who sent out Her maidens to be heard 2. She sits on a high seat by the highest places of the city - Pro 9:14b a. Where Lady Wisdom also cries out - cf. Pro 9:3 b. Note that Woman Folly cries out from a seated position (lazy?) 3. She calls to those who pass by - Pro 9:15-16 a. Especially the simple b. And those who lack understanding -- Woman Folly competes with Lady Wisdom for the souls of men C. C. HER PROMISE... 1. That stolen water is sweet, and bread eaten in secret is pleasant - Pro 9:17 a. An allusion to illicit intercourse - cf. Pro 5:15 b. But it is a false promise - cf. Pro 20:17; 5:3-5 2. The true promise is unknown to the simple lacking understanding - Pro 9:18 a. Her home is the house of the dead - cf. Pro 2:18-19 b. Her house is the way to hell - cf. Pro 5:5; 7:27 -- Woman Folly, known best for her adulterous ways, promises much but delivers the worst life possible! |
CONCLUSION 1. Whose invitation shall we accept...? a. That of Lady Wisdom, who has prepared much and delivers what she promises? b. Or that of Woman Folly, who promises much and delivers the opposite? c. The choice should be obvious, even to the simple and those lacking understanding! 2. Thus ends the discourses of Solomon... a. Designed to encourage the acquisition of wisdom b. Illustrating the superiority of wisdom over folly |
From http://executableoutlines.com/pdf/pr2_so.pdf (Chapter 9); accessed December 13, 2015. |
Although I tried to reproduce this almost exactly as Apple laid it out, I needed to make some changes in order to preserve normal outline form. |
TEXT: Proverbs 9:1-18 TITLE: TWO CONTRASTING INVITATIONS TO THE NAÏVE BIG IDEA: THE RECRUITMENT OF THE NAÏVE IS THE BATTLEGROUND FOR THE SOUL WAGED BETWEEN THE WISE AND THE FOOLISH |
I. (Proverbs 9:1-6) THE DISCERNING INVITATION OF WISDOM TO THE NAIVE: COME AND PARTAKE OF MY BANQUET TABLE A. (Proverbs 9:1-2) Wisdom has a Lot to Offer 1. Solid Foundation “Wisdom has built her house; she has hewn out its seven pillars.” Lane: Does the adulteress have a nicely-furnished house (7:16f)? Wisdom has something better, a palace or temple (v.1), with pillars, like Solomon’s temple (1 Kgs. 10:12) and palace (1 Kgs. 7:2). Pillars give a building strength and beauty. So will the word of the wise God give us strength, not sap our energy as adultery does (5:11). Its beauty is real and unfading, unlike the prostitute’s glamour, dependent on cosmetics and clothes (7:10). Seven is no doubt symbolic of completeness and perfection: God’s word is sufficient because it comes from the only wise God. It is a home where everything we need is supplied. 2. Sumptuous Feast “She has prepared her meat and mixed her wine; she has also set her B. (Proverbs 9:3-5) Wisdom Aggressively Solicits the Naive “She has sent out her maids, and she calls from the highest point of the city. ‘Let all who are simple come in here!’ she says to those who lack judgment, ‘Come, eat my food and drink the wine I have mixed.’” C. (Proverbs 9:6) Wisdom Leads to Life and Understanding Beyond the Gate or Repentance “Leave your simple ways and you will live; walk in the way of understanding.” II. (Proverbs 9:7-12) THE POINT OF DIFFERENTIATION BETWEEN THE SCOFFER AND THE WISE IS THEIR ORIENTATION TOWARDS THE FEAR OF THE LORD WHICH IS THE BEGINNING OF WISDOM. DECISIONS LEAD TO DESTINIES -- Goldberg A. (Proverbs 9:7-9) Don’t Cast Pearls Before Swine 1. (Proverbs 9:7-8a) Folly of Correcting a Mocker a. You will be mocked “Whoever corrects a mocker brings on insult” b. You will be abused “whoever rebukes a wicked man incurs abuse.” c. You will be hated “Do not rebuke a mocker or he will hate you.” Bridges: Wisdom’s messengers must discriminate in the proclamation of their message. If the simple welcome it, the scorner and wicked will rebel. 2. (Proverbs 9:8b-9) Benefits of Correcting the Wise a. He will love you “rebuke a wise man and he will love you.” b. He will grow in wisdom “Instruct a wise man and he will be wiser still.” c. He will grow in understanding “teach a righteous man and he will add to his learning.” B. (Proverbs 9:10-12) The Fear of the Lord is the Beginning of Wisdom 1. (Proverbs 9:10) Principle Stated “The fear of the Lord is the beginning of wisdom, and knowledge of the Holy One is understanding.” 2. (Proverbs 9:11) Long Life is at Stake “For through me your days will be many, and years will be added to your life.” 3. (Proverbs 9:12) Both the Wise and the Mocker Get What They Deserve “If you are wise, your wisdom will reward you; if you are a mocker, you alone will suffer.” III. (Proverbs 9:13-18) THE SEDUCTIVE INVITATION OF FOLLY TO THE NAIVE: COME AND PARTAKE OF MY SECRET PLEASURES (portrayed as a prostitute) A. (Proverbs 9:13) The Fool Lacks Substance 1. Shouts an Empty Message “The woman Folly is loud;” 2. Leads an Undisciplined Life “she is undisciplined” 3. Lacks any Depth of Understanding “and without knowledge.” B. (Proverbs 9:14-16) The Fool Aggressively Solicits the Naive “She sits at the door of her house, on a seat at the highest point of the city, calling out to those who pass by, who go straight on their way. ‘Let all who are simple come in here!’ she says to those who lack judgment .” Aggressively markets her wares; even to those who were not actively looking for seductive pleasures C. (Proverbs 9:17-18) Foolishness Leads to Death and Condemnation Beyond the Seductive Pleasures of the Moment 1. (Proverbs 9:17) The Open Seduction of Temporal Pleasures “Stolen water is sweet; food eaten in secret is delicious!” Does not hide the unlawful character of the sinful pleasures … just appeals to the flesh to satisfy its cravings; there is something sinister and attractive about doing something naughty 2. (Proverbs 9:18) The Hidden Reality of Death and Condemnation “But little do they know that the dead are there, that her guests are in the depths of the grave.” |
From http://bibleoutlines.com/library/pdf/proverbs.pdf (Chapter 9); accessed December 13, 2015. |
This approach did not occurred to me at the first read. |
[9:1–6, 13–18] Wisdom and folly are represented as women, each inviting people to her banquet. Wisdom’s banquet symbolizes joy and closeness to God. Unstable and senseless Folly furnishes stolen bread and water of deceit and vice that bring death to her guests. The opposition between wisdom and folly was stated at the beginning of chaps. 1–9 (folly in 1:8–19 and wisdom in 1:20–33) and is maintained throughout, down to this last chapter. |
In comparable literature, gods might celebrate their sovereign by building a palace and inviting the other gods to come to a banquet and celebrate with them. Presumably, Woman Wisdom is celebrating her grandeur (just described in chap. 8); her grand house is a symbol of her status as the Lord’s friend. In order to enter the sacred building and take part in the banquet (“eat of my food”), guests must leave aside their old ways (“forsake foolishness”). |
Verses 7–12 are unrelated to the two invitations to the banquet. They appear to be based on chap. 1, especially on 1:1–7, 22. The Greek version has added a number of verses after v. 12 and v. 18. In the confusion, 9:11 seems to have been displaced from its original position after 9:6. It has been restored to its original place in the text. |
From http://www.usccb.org/bible/proverbs/9#24009000-1 accessed November 30, 2015. |
Dr. Robert Dean: Party time! Every day you get two festive invitations. One is from Lady Wisdom and
the other from the Foolish Woman. Let this lesson in Proverbs show you the rich rewards of choosing
the right party to attend and the sad, self-destructive results of the wrong one. Discover the daily
pattern for developing wisdom and God's red flag warning of the scoffer's miserable downfall. Find out
what the seven pillars of Lady Wisdom are.
A (9:1-9) Wisdom's feast B' (9:10-12) 9:10 The beginning of wisdom is the fear of the LORD A' (9:13-18) Folly's feast |
A: To invite a feast. B: The fear of the LORD. |
From Hadji Murai; accessed December 7, 2015. |
Peter Pett offers a similar threefold division: |
A The appeal of Woman Wisdom to the naive (Proverbs 9:1-6). B The contrast between the scoffer, who does not like reproof, and the wise who heeds it, (a warning to the naive), centered round the fear of YHWH (Proverbs 9:7-12). A The appeal of Woman Folly to the naive (Proverbs 9:13-18). |
From http://www.studylight.org/commentaries/pet/view.cgi?bk=19&ch=9 accessed December 10, 2015. |
The ESV is used below. |
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Peter Pett: In this final discourse in the Prologue the deliberate contrast between Woman Wisdom and the
‘strange woman’, now named Woman Folly, is clearly brought out. In Proverbs 9:3 b Woman Wisdom ‘calls out
from the highest places of the city’. In Proverbs 9:14 d, 15a, Woman Folly does the same, although obviously
their appeal is different. Both cry out, ‘whoever is naive let him turn in here’ (Proverbs 9:3 c, 16a). Both speak
to ‘him who is void of understanding’ (Proverbs 9:4 a, 16b), challenging for his response. Both offer ‘food’
(Proverbs 9:5 a, Proverbs 9:17 b), although whilst Woman Wisdom’s food is eaten publicly, on a large table
open to all, Woman Folly’s is eaten in secret, no doubt on a table made for two. Whilst, however, Woman
Wisdom calls on them to ‘live’ (Proverbs 9:6 a), Woman Wisdom is calling them to death and the grave world
(Proverbs 9:18). And while Woman Wisdom has gone to great trouble to build a large house which is well
provisioned for all (Proverbs 9:1-3 a) so that all can eat and celebrate together, Woman Folly simply sits at the
door of ‘her house’ and makes her appeal to the individual. She offers ‘stolen waters’ (Proverbs 9:17) rather than
‘mingled (specially prepared) wine’ (Proverbs 9:2). Woman Wisdom is open and honest. Woman Folly is furtive
and secretive.
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I found it much easier to organize this into a chart. |
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Wisdom |
Folly |
Their names: |
Wisdom (v. 1a) |
Folly (v. 13a) |
Her preparations: |
Slaughtering the animal and preparing the wine (v. 2) |
Bread and water? (v. 17) |
Her calling: |
Wisdom sends out her servant girls to call from high places (v. 3) |
Folly herself calls from a seat of authority (vv. 14–15) |
The invited: |
The simple and those lacking understanding (v. 4) |
The simple and those lacking understanding (v. 16) |
The pitch: |
"Come, eat of my bread and drink of the wine I have mixed. Leave your simple ways, and live, and walk in the way of insight." (vv. 5–6) |
The desire of that which is forbidden. |
Wisdom offered: |
Whoever corrects a scoffer gets himself abuse, and he who reproves a wicked man incurs injury. Do not reprove a scoffer, or he will hate you; reprove a wise man, and he will love you. Give instruction to a wise man, and he will be still wiser; teach a righteous man, and he will increase in learning. (vv. 7–9) |
"Stolen water is sweet, and bread eaten in secret is pleasant." (v. 17) |
End result: |
Increased wisdom and a longer life (vv. 10–12) |
Walking into the depths of Sheol (v. 18) |
What we embrace in life can lead to many blessings or to death. |
After studying this chapter, this is a good outline to return to. |
The NET Bible: Chapter 9 forms the conclusion of the lengthy introduction to the book. Both wisdom
and folly will make their final appeals; and both appeal to the simpletons. Wisdom offers life with no
mention of pleasure; folly offers pleasure with no mention of death. The first twelve verses concern
accepting wisdom: the invitation of wisdom (1-6), the description of the responses (7-11), and the
consequence (12). Verses 13-18 concern accepting folly: the invitation (13-17) and the consequence
(18).
Peter Pett: In the opening reference to Woman Wisdom (Proverbs 1:18-33) in the Prologue the
question was asked as to how long the naive would be naive, how long scorners would delight in
scorning, and how long fools would hate knowledge. Now in this last chapter of the Prologue a final
view is taken of the naive (Proverbs 9:4-6), scorners (Proverbs 9:7-8; Proverbs 9:12 b) and the foolish
as represented by Woman Folly (Proverbs 9:13-18). Chapter 9 thus caps off the Prologue.
Several commentators have spoken of the first 9 chapters as being the prologue for Proverbs; and that might very well be the case (even though there are only 31 chapters in this book). There is clearly a difference between Prov. 1–9 and 10–31—almost enough of a difference to speak of these as separate books or treatises. Who knows, maybe Solomon began to write the Book of Proverbs, and out came Prov. 1–9. Then he started again with Prov. 10. As a writer/editor, I can guarantee you that I do not wake up in the morning knowing exactly what I am going to write that day. I may know the general topic, the chapter of the Bible, or what resources I will be referring to, but what happens once my fingers are on the keyboard is very much a different thing.
There are some things found in Prov. 1–9 which suggest this is what David taught his son Solomon (and sometimes taught Solomon’s siblings at the same time). I have treated these first 9 chapters as the words of David rather than of Solomon, even though Solomon probably wrote this out himself.
What Solomon intended to write and who exactly ought to be ultimately attributed here, is difficult to ascertain. It is certainly of interest to me (and to many commentators); but we have to be careful not to speak dogmatically about things which are clearly speculative. After all, there is so much material found in the book of Proverbs that we do not have to work very hard to find meaning.
Pastor Joe Guglielmo: Hopefully all of you have enrolled in the College of Wisdom. I know that tuition
today can be expensive for college, upwards of $100,000 or more! But do not worry, the only cost for
the College of Wisdom has been paid for by Jesus and all you have to do is come! God wants to make
you wise.
There are at least 3 hapax legomena in this chapter (words which occur only once in the Old Testament).
——————————
This entire first section is about Wisdom having a great banquet and inviting people to it. First, that requires a place for the banquet to take place.
Dr. Robert Dean: As we come to our final chapter in the introduction we are faced with this choice that
we are faced with numerous times every day: the path of wisdom or the path of the fool. In chapter
eight the focus was ultimately on the one who is responsive to wisdom. He is blessed (8:34). But here
in chapter nine wisdom is portrayed as a lady who is
setting forth a banquette and sending out invitations to
all. There is no limitation on the invitation, and not only
that, but she is providing a sumptuous banquet and
there is no cost. It is a great illustration of grace. Grace
means that something is given to us freely. It doesn't
mean there is no cost associated with it. For example,
with
salvation the cost was the death of the Son of
God. But to receive the blessings, the benefits of
that death, we simply accept a free gift. We are
given the opportunity of receiving eternal life by
trusting in Jesus Christ for our salvation. It is a
free offer but it was not free to God; it cost
something, the death of Christ on the cross.
Wisdom Throws a Banquet (Prov. 9:1–10) (a graphic); from Doodle Through the Bible; accessed December 13, 2015. I have just discovered Doodle Through the Bible, and it looks to be an excellent project, where much of the text of each chapter is reproduced, and then somewhat interpreted by means of a drawing.
Several translations go directly from v. 1 to v. 2 without interruption.
vv. 1–6: Wisdom has built her house [and] hewn out her seven pillars. She has slaughtered her animal [lit., her slaughter], she has poured [or, mixed] her wine, and she has set her table. She has sent forth her servant girls; she calls [from] upon the high places of the town, [saying] “Let the simple one turn in here.” [To] the one lacking understanding, she says to him, “Come and eat my bread and drink the wine I have mixed. Leave [those] simple ones and live and walk along the path of understanding.” |
A Preparation of the great feast (Proverbs 9:1-3 a). B Appeal to the naive and those lacking in understanding (Proverbs 9:3-4). A Partaking of the great feast (Proverbs 9:5-6). |
From http://www.studylight.org/commentaries/pet/view.cgi?bk=19&ch=9 accessed December 10, 2015. |
Bridgeway Bible Commentary: Wisdom is again personified in a gracious lady. This time she invites
the silly and the ignorant to a great feast that she has prepared in her magnificent house. She wants
them to come and enjoy the life-giving gifts of wisdom and discernment that she freely offers (9:1-6).
Kukis slavishly literal: |
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Kukis moderately literal: |
Wisdoms have built her house; she has hewn her pillars seven. |
Proverbs |
Wisdom has built her house [and] hewn out her seven pillars. |
Kukis paraphrased: |
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Wisdom has built her house and has fashioned seven pillars for it. |
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Here is how others have translated this verse:
Ancient texts: Note: I compare the Hebrew text to English translations of the Latin, Syriac and
Greek texts, using the Douay-Rheims translation
; George Lamsa’s translation, and
Sir Lancelot Charles Lee Brenton’s translation as revised and edited by Paul W.
Esposito, respectively. I often update these texts with non-substantive changes
(e.g., you for thou, etc.). I often use the text of the Complete Apostles’ Bible instead
of Brenton’s translation, because it updates the English text.
The Septuagint was the earliest known translation of a book (circa 200 b.c.). Since this translation was made before the textual criticism had been developed into a science and because different books appear to be translated by different men, the Greek translation can sometimes be very uneven.
When there are serious disparities between my translation and Brenton’s (or the text of the Complete Apostles’ Bible), I look at the Greek text of the Septuagint (the LXX) to see if a substantive difference actually exists (and I reflect these changes in the English rendering of the Greek text). I use the Greek LXX with Strong’s numbers and morphology available for e-sword. The only problem with this resource (which is a problem for similar resources) is, there is no way to further explore Greek verbs which are not found in the New Testament. Although I usually quote the Complete Apostles’ Bible here, I have begun to make changes in the translation when their translation conflicts with the Greek and note what those changes are.
The Masoretic text is the Hebrew text with all of the vowels (vowel points) inserted (the original Hebrew text lacked vowels). We take the Masoretic text to be the text closest to the original. However, differences between the Masoretic text and the Greek, Latin and Syriac are worth noting and, once in a great while, represent a more accurate text possessed by those other ancient translators.
In general, the Latin text is an outstanding translation from the Hebrew text into Latin and very trustworthy (I say this as a non-Catholic). Unfortunately, I do not read Latin—apart from some very obvious words—so I am dependent upon the English translation of the Latin (principally, the Douay-Rheims translation).
Underlined words indicate differences in the text.
Bracketed portions of the Dead Sea Scrolls are words, letters and phrases lost in the scroll due to various types of damage. Underlined words or phrases are those in the Dead Sea Scrolls but not in the Masoretic text.
I will only list the translation from the Dead Sea Scrolls if it exists and if it is different from the Masoretic text.
These Bibles often fall into more than one category; I placed them where I believed them to have the best fit.
Ancient texts:
Masoretic Text (Hebrew) Wisdom has built her house; she has hewn her pillars seven.
Latin Vulgate Wisdom has built herself a house, she has hewn her out seven pillars.
Plain English Aramaic Bible Wisdom has built a house and she has set seven pillars in it.
Peshitta (Syriac) WISDOM has built her house, she has set up in it seven pillars;...
Septuagint (Greek) Wisdom has built a house for herself, and set up seven pillars.
Significant differences: The Hebrew has hewn; the Latin, Syriac and Greek all have set up.
Limited Vocabulary Bibles:
Bible in Basic English Wisdom has made her house, putting up her seven pillars.
Easy English The woman called Wisdom has built a splendid house.
She has made 7 columns for her house.
Easy-to-Read Version Wisdom built her house. She put the seven columns [In ancient Israel, many houses had four main rooms with seven columns to support the roof. This shows Wisdom had a good house with a solid foundation.] in it.
God’s Word™ Wisdom Hosts a Banquet
Wisdom has built her house.
She has carved out her seven pillars.
Good News Bible (TEV) Wisdom has built her house and made seven columns for it.
The Message Lady Wisdom Gives a Dinner Party
Lady Wisdom has built and furnished her home;
it’s supported by seven hewn timbers.
NIRV Wisdom and Foolishness Call Out
Wisdom has built her house.
She has set up its seven pillars.
Thought-for-thought translations; paraphrases:
Common English Bible “Woman Wisdom’s” invitation
Wisdom built her house;
she has carved out her seven pillars.
Contemporary English V. Wisdom has built her house with its seven columns.
The Living Bible Wisdom has built a palace supported on seven pillars,...
New Berkeley Version Wisdom has built her house [In contrast to the alien woman, who misuses her husband’s house. See Prov. 7:19.], she has hewn out her seven pillars [Seven is the number of perfection. Wisdom’s house has perfect support, for it is resting upon the complete truth of God.], she has slaughtered her meat [See Prov. 7:14.], she has mixed her wine [See Psalm 23:5.], she has also prepared her table; she has sent forth her maidens; she calls upon the top of the high places of the city:... Vv. 2–3 are included for context.
New Century Version Being Wise or Foolish
Wisdom has built her house;
she has made its seven columns.
New Life Bible Wisdom has built her house. She has made seven pillars to hold it up.
Partially literal and partially paraphrased translations:
American English Bible Wisdom has built a house for herself, and atop seven columns, she's propped it.
International Standard V Wisdom’s Invitation
Wisdom [i.e. wisdom personified as a woman] has built her house;
she has hewn out her seven pillars.
New Advent (Knox)Bible See, where wisdom has built herself a house, carved out for herself those seven pillars of hers!
Today’s NIV Invitations of Wisdom and Folly
Wisdom has built her house; she has set up its seven pillars.
Translation for Translators Being wise and being foolish
It is as though wisdom is a woman who has built a big house for herself,
and has set up seven columns to support the roof,...
Mostly literal renderings (with some occasional paraphrasing):
Ferrar-Fenton Bible What Wisdom has Done
Now Wisdom has built up her house, Seven columns hewn out for herself;...
Lexham English Bible Wisdom’s Banquet
Wisdom has built her house; she has hewn her seven pillars.
NIV, ©2011 Invitations of Wisdom and Folly
Wisdom has built her house;
she has set up [Septuagint, Syriac and Targum; Hebrew has hewn out] its seven pillars.
Catholic Bibles (those having the imprimatur):
Christian Community (1988) Wisdom invites to her table
Wisdom has built her house
set upon seven pillars;...
New American Bible (2002) Wisdom has built her house, she has set up her seven columns;... [1-6,13-18] Wisdom and folly are represented as matrons, each inviting people to her banquet. Wisdom offers the food and drink of divine doctrine and virtue which give life (⇒ Proverb 9:1-6). Unstable and senseless folly furnishes the stolen bread and water of deceit and vice which bring death to her guests.
New American Bible (2011)
the two women invite passersby to their banquets
Woman Wisdom Issues Her Invitation
Wisdom has built her house,
she has set up her seven columns;...
Jewish/Hebrew Names Bibles:
Complete Jewish Bible Wisdom has built herself a house; she has carved her seven pillars.
exeGeses companion Bible Wisdom built her house;
she hewed her pillars - seven;...
Orthodox Jewish Bible Chochmah hath built her bais, she hath hewn out her seven ammudim;...
Expanded/Embellished Bibles:
The Amplified Bible Wisdom’s Invitation
Wisdom has built her [spacious and sufficient] house;
She has hewn out and set up her seven pillars.
The Expanded Bible Being Wise or Foolish
Wisdom has built her house;
she has made its seven ·columns [pillars; Ca large house].
Kretzmann’s Commentary Verses 1-12
The Banquet of Wisdom
Wisdom, the divine and true wisdom, as it is exercised and exhibited here on earth among men, hath builded her house, to dwell in the midst of men. She hath hewn out her seven pillars, the reference being to the pillars of the inner court, which bear the upper stories, the number seven referring to the chief attributes of wisdom, the gifts of the Holy Spirit (Isa. 11:2).
NET Bible® The Consequences of Accepting Wisdom or Folly
Wisdom has built her house;
she has carved out its seven pillars. When it comes to making an actual material change to the text, the NET Bible® is pretty good about indicating this. Since most of these corrections will be clear in the more literal translations below and within the Hebrew exegesis itself, I will not continue to list every NET Bible® footnote. Language footnotes will be placed in the Hebrew exegesis. Some footnotes will quoted elsewhere in this document.
Syndein/Thieme Wisdom [Divine Viewpoint - subject continues from the Great Chapter 8] has built her house . . . she has hewn out her seven pillars.
The Voice Lady Wisdom has built her house;
she has supported it with seven pillars.
Literal, almost word-for-word, renderings:
Context Group Version Wisdom has built her house; She has cut out her seven pillars:...
Modern English Version The Way of Wisdom
Wisdom has built her house,
she has hewn out her seven pillars;...
NASB Wisdom’s Invitation
Wisdom has built her house,
She has hewn out her seven pillars;...
New European Version Wisdom and Foolishness Both Invite Us
Wisdom has built her house, she has carved out her seven pillars,...
Stuart Wolf Wisdom has built her house, she has erected her seven pillars.
World English Bible Wisdom has built her house. She has carved out her seven pillars.
Young’s Updated LT Wisdom has built her house, She has hewn out her pillars—seven.
The gist of this passage: Wisdom has built her house with 7 pillars to hold it up.
Proverbs 9:1a |
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Hebrew/Pronunciation |
Common English Meanings |
Notes/Morphology |
BDB and Strong’s Numbers |
chokemôwth (חָכְמוֹת) [pronounced khoke-MOHTH] |
wisdom |
feminine plural noun |
Strong’s #2454 BDB #315 |
bânâh (בָּנָה) [pronounced baw-NAWH] |
to build, to construct; to erect; to rebuild, to restore |
3rd person feminine singular, Qal perfect |
Strong’s #1129 BDB #124 |
Dr. Robert Dean: [This] means to carefully build and construct something through the use of craftsmanship...it
is something that is thought out, something that has been prepared for and planned, not something that is done
haphazardly...[it] is the same word used to describe God's creation of Eve in the garden of Eden.
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bayith (בַּיִת) [pronounced BAH-yith] |
house, residence; household, habitation as well as inward |
masculine singular noun with the 3rd person feminine singular suffix |
Strong's #1004 BDB #108 |
Translation: Wisdom has built her house... Building a house takes great preparation, forethought, planning and a determined execution.
You may recall from the previous chapter that there were sections where wisdom appeared to be more than an attribute of God; more than just an impersonal force. Here, wisdom builds this house, suggested at least that there is there are close ties between God and His thinking.
What is Wisdom? (a graphic); from Slide Player; accessed December 12, 2015.
Wisdom will invite all to come to her, which involves the construction of a new house for all she calls to.
Clarke: The same Wisdom speaks here who spoke in the preceding chapter. There she represented
herself as manifest in all the works of God in the natural world; all being constructed according to
counsels proceeding from an infinite understanding. Here, she represents herself as the great
potentate, who was to rule all that she had constructed, and having an immense family to provide for,
had made an abundant provision, and calls all to partake of it.
The NET Bible: Wisdom is personified as a wise woman. She has prepared a house and established
it on seven pillars. This is a reference to the habitable world (e.g., 8:31). For the equation of the house
and the world, e.g., 8:29; Job 38:6; and Psalm 104:5 (also G. Boström, Proverbiastudien [LUÅ],
1-14).
So far, v. 1a reads: Wisdom has built her house... Perhaps this is Jesus Christ having prepared the earth for occupation? Or is this what God is preparing for us in phase III (eternity)?
The New American Bible: Some scholars see a connection between the woman’s house here and the
woman’s house in the final poem (31:10–31). In chap. 9, she invites the young man to enter her house
and feast, i.e., to marry her. Chapter 31 shows what happens to the man who marries her; he has a
house and enjoys “life” understood as consisting of a suitable wife, children, wealth, and honor.
In this context, Wisdom (personified as a woman) is building a house, and in that house, will be a great banquet.
The word wisdom is in the plural here. I do not recall any translation reflecting this; however, many expositors made mention of this fact. |
1. Wisdom, in v. 1, is in the plural, even though it is followed with the use of the feminine singular verb and the 3rd person feminine singular suffix, which refers back to wisdom. 2. In a similar fashion, Elohim is a plural noun, but it takes singular verbs and singular suffixes. 3. It is sometimes difficult to determine how to differentiate between the singular and plural of the same noun. There are nouns which take on a superlative force in the plural; or a more philosophical approach. Many times, the plural noun indicates a relationship with the Divine. 4. Matthew Henry suggests the treasuries of wisdom is what is meant here. 5. The Pulpit Commentary calls it a plural of excellency, citing Prov. 1:20, where it is also found in the plural. This seems to be the consensus view. 6. Two other possibilities would be: the principles of wisdom or the close relationship between the Godhead and wisdom. In the latter case, wisdom does not act as a singular, unguided force, but it is clearly tied to God and His plan. 7. This is not completely different from the plural of excellency. This essentially tells us that we are looking at God’s thinking, God’s wisdom. 8. God acts in the great things (creating the universe); and in the small things, like summoning us to Bible class. |
Wisdom in the plural is found in: Proverbs 1:20 9:1 14:1. |
Point 4 from Matthew Henry, Commentary on the Whole Bible; from e-Sword, Prov. 9:1–12. Point 5 from The Pulpit Commentary; 1880-1919; by Joseph S. Exell, Henry Donald Maurice Spence-Jones, from e-sword, Prov. 9:1. |
Dr. Robert Dean expresses the majority opinion: The first word"wisdom," is...in the plural in the
Hebrew. The plural use of the noun here is really a plural of excellence. In the Hebrew it is to be
treated as a singular concept even though the plural is there which intensifies the meaning of wisdom,
the fullness of everything related to wisdom. The verb that is associated with it, "has built," is a third
person singular verb. A plural noun requires agreement with a plural verb, but having a singular verb
here indicates that the noun is to be treated as a singularity, not as a multiplicity. It is not wisdoms but
it intensifies the meaning of wisdom as one complex of ideas.
Proverbs 9:1a Wisdom has built her house... Either the ESV; capitalized or the KJV is used below. |
This doctrine as an illustration was originally done by R. B. Thieme, Jr. He has revised this on many occasions, as have I and others. Glenn, from Wisdom and Knowledge presents it in this way; accessed December 8, 2015 and edited. |
Proverbs 9:1b |
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Hebrew/Pronunciation |
Common English Meanings |
Notes/Morphology |
BDB and Strong’s Numbers |
châtsêb (חָצֵב) [pronounced khaw-TSAYBV] |
to hew [carve] [out], to dig [out]; to cleave [apart], to send out divided [flames of fire]; [figuratively] to cut into pieces; to destroy, to slay |
3rd person feminine singular, Qal perfect |
Strong's #2672 BDB #345 |
ʿammûwd (עַמּוּד) [pronounced ģahm-MOOD] |
pillar, column; platform, scaffold |
masculine plural noun with the 3rd person feminine singular suffix |
Strong’s #5982 BDB #765 |
shibeʿâh (שִבְָה) [pronounced shibve-ĢAW] |
seven |
numeral feminine noun |
Strong's #7651 BDB #987 |
Translation: ...[and] hewn out her seven pillars. Whereas, I can go to the local Home Depot (or Lowes) and buy some preformed pillars (usually made of wood, so that they can be reduced in size if necessary), cutting out the pillars for a home also requires preparation, forethought, planning and then a determined execution.
Most commentators see 7 as the number of perfection, completeness, or the number of Divinity; indicating that this is a clearly work of God.
v. 1: Wisdom has built her house [and] hewn out her seven pillars. The comments on these 7 pillars were quite imaginative at times. |
The New Bible Commentary points out: In ancient Nineveh, Sennacherib's new year festival house, discovered
in recent years, had seven pillars.
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The New American Bible: House: house has a symbolic meaning. Woman Wisdom encourages marital fidelity
(2:16–19; 5; 6:20–35; 7), which builds up a household (cf. chap. 5). Some scholars propose that an actual
seven-pillared house is referred to, but so far none have been unearthed by archaeologists. Seven may simply
connote completeness—a great house.
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The NET Bible: The “seven pillars” have been variously interpreted, but since seven is a number for
completeness and sacredness, the idea seems to be that wisdom produced a perfect world.
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Some understand this in a very specific way: The house built by wisdom is the holy humanity of Jesus Christ;
the seven pillars are the seven sacraments, or the seven gifts of the Holy Ghost, or the whole of the apostles,
preachers, and ministers of the Church; the slain beasts are the sacrifice of Christ’s body upon the cross; and
the bread and mingled wine are the bread and wine in the sacrament of the Lord’s Supper.
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Some people say that James gives us the 7 pillars in James 3:17, which reads: But the wisdom from above is
first pure, then peaceable, gentle, open to reason, full of mercy and good fruits, impartial and sincere. But, as
Guglielmo notes, there are 8 things named here.
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Clarke then offers a more reasonable understanding: If we have recourse to any other particulars than those
given above in the summary of the chapter, let us follow the first part of the parable, where wisdom is
represented as laying the plan of the creation; and then perhaps we may say with safety, that wisdom, having
produced the grand ichnopraph or ground plot of the whole, with all the requisite elevations and specifications
of materials, comes to show us, in this part, that the whole has been constructed on this plan; and specifies the
end for which this august building has been raised.
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Gearge Smith, D. D.: Pillars, in Scripture, are emblems of strength, beauty, and durability. The number seven
is indicative of perfection. Every pillar, every buttress, every support that Christianity needs the wisdom of God
has provided.
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I lean more toward James Burton Coffman’s comment: The allegorical interpretations of the seven pillars are
numberless, but we have not found any which we are willing to accept.
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The information below, provided by Robert Dean, is probably in great detail than you really need to know. He goes over some of the historical interpretations of these pillars. |
Then the second part clarifies the first part. How did she build her house? She did it by hewing out her seven pillars. What are the seven pillars? Where did that idea come from? Over the years there have been a number of guesses over what these seven pillars are. They reflect the fact that over a lot of church history the interpretation was based upon some sort of allegorical method of spiritualizing, where you just try to guess what that meaning might be and look for some kind of spiritual, hidden connotation there. One of the more creative was the idea they represented the first seven chapters in the introduction. But that really doesn't work; there is no indication anywhere in the text that indicates that. |
Others have suggested that this is a reflection of the ancient concept of dividing the liberal arts into seven categories. In the ancient world the liberal arts were divided into a set of three and a set of four: the trivium included grammar, rhetoric and dialectics, and then the quadrivium which represented the four, which were music, arithmetic, geometry and astronomy. In Jewish thought the Midrash talks about the seven heavens, or seven climates, or seven parts of the earth; but again, that doesn't really fit the context here. |
In the early part of the church age in what is called the Patristic period and then the Middle Ages within the Roman Catholic church there was the development of seven sacraments. And then there were a lot of people in the Middle Ages and later who mystically said the seven pillars are the seven sacraments. There is nothing in the text that indicates that. |
Others tried to be a little more textual and thought, what else has seven in the Old Testament. And there is the mention of the seven spirits of God, which are the seven different ministries of the Holy Spirit in Isaiah 11:2 [Open in Logos Bible Software (if available)] related to the Messiah. That is a little more created and tries to be a little more textual, but it doesn't seem to fit the context. |
In fact, we really have to look at the context when we see any kind of metaphor and just ask: What are they talking about? They are just using figurative language to talk about the construction of a house. Wisdom is building a house. And so we look more towards archaeology to understand something of the construction of a house than we would any of the other things that have been mentioned in church history. The way homes were often constructed, especially among the aristocracy, was to have an open courtyard with a portico along one side with supporting pillars. There was an Arabic proverb that said a rich man has a house that stands on twelve pillars. It has to do with something that gives structure and stability to the house. When wisdom is building your house it is constructed on something that gives it a foundation, gives it stability, and gives it strength. Regarding the fact that there are seven pillars here, the number seven in Scripture often relates to the idea of perfection. And so this shows the idea of the completedness of the house that wisdom builds. It is sufficient for those who come to dwell in the house of wisdom. |
From Dean Bible.org; accessed December 10, 2015. |
 Proverbs 9:1 – Needing To Make a Decision? (a graphic) From Friends Who Care; accessed December 13, 2015. |
What we find above is an excellent graphic, with very good points being made. It uses these 7 pillars as an illustration. This is, however, not necessarily the interpretation of this verse. |
As a personal note: I had some remodeling done on my house, and after seeing just how cool a pillar looks, I was ready to place them everywhere. A friend of mine designed some fake pillars at the entry of my bathroom, which look really impressive! The point being, pillars really look impressive.
Interestingly enough, the emphasis here is upon the pillars which hold up the roof of the house and provide the strength for its structure; in the New Testament, the emphasis is upon the foundation of the house. There has got to be something allegorical going on here, although I am not certain what it is. Obviously, the foundation of a well-built house is the Lord Jesus Christ. When we exercise faith in Him, our eternity it taken care of.
Wisdom is going to throw a great banquet; and she does not cut any corners. There must be a grand structure within which the guests may eat and fellowship. She does not just rent a banquet hall, but she begins with a house from scratch, building it up with 7 pillars. Eph. 2:20–22 describes the structure that the Lord builds: Built on the foundation of the apostles and prophets, Christ Jesus himself being the cornerstone, in whom the whole structure, being joined together, grows into a holy temple in the Lord. In Him you also are being built together into a dwelling place for God by the Spirit. (ESV; capitalized) 1Corinthians 3:11-13 For no one can lay a foundation other than that which is laid, which is Jesus Christ. Now if anyone builds on the foundation with gold, silver, precious stones, wood, hay, straw— each one's work will become manifest, for the Day will disclose it, because it will be revealed by fire, and the fire will test what sort of work each one has done. (ESV) The Foundation is Jesus Christ; and our works are either divine good or human good. For further information on this topic, see the Doctrine of Divine Good (Bible Doctrine Resource) (L.G. Merritt); The Production of Divine Good (Bible Doctrine Resource); the Doctrine of Human Good (HTML) (PDF) (WPD).
Even the Old Testament testifies that the foundation for our lives is Jesus Christ. Isaiah 28:16 Therefore thus says the Lord God, “Behold, I am the one Who has laid as a foundation in Zion, a stone, a tested stone, a precious cornerstone, of a sure foundation: ‘Whoever believes will not be in haste.’ (ESV; capitalized; Rom. 9:33 10:11)
This chapter will not deal so much with the production of divine good or human good; but with the basic choice that we make—choosing wisdom or foolishness.
V. 1: Wisdom has built her house [and] hewn out her seven pillars. Why build a new house? The house where we live, planet earth, has been infused with sin; and God will create a new heavens and a new earth. Somehow, I believe that his is a part of the thrust of this chapter.
Pastor Joe Guglielmo: God is offering to us a complete education in regards to wisdom. When you
finish you will have all that you need. “When do we graduate?” Well, graduation is when we go to be
with Him, when we pass from this life to the next. That is when we finish this College of Wisdom. So
it is longer than 4 years but it is also far more valuable and you get to use what you learn
immediately!
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She has slaughtered her slaughter, she has mixed her wine, and she has set her table. |
Proverbs 9:2 |
She has slaughtered her animal [lit., her slaughter], she has poured [or, mixed] her wine, and she has set her table. |
She has slaughtered an animal for the meal, she has poured the wine, and she has set her table. |
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Here is how others have translated this verse:
Ancient texts:
Masoretic Text (Hebrew) She has slaughtered her slaughter, she has mixed her wine, and she has set her table.
Latin Vulgate She hath slain her victims, mingled her wine, and set forth her table.
Plain English Aramaic Bible And she has killed her sacrificial victim and she has mingled her wine and has prepared her table.
Peshitta (Syriac) She has slaughtered her beasts; she has mingled her wine; she has also prepared her table.
Septuagint (Greek) She has killed her beasts; she has mingled her wine in a bowl, and prepared her table.
Significant differences: No idea why we have the word victims above in the Latin and possibly the Aramaic.
Limited Vocabulary Translations:
Bible in Basic English She has put her fat beasts to death; her wine is mixed, her table is ready.
Easy English She has prepared the food. She has poured out the wine.
Her table is ready for a meal.
Easy-to-Read Version She (Wisdom) cooked meat and made wine. She put food on her table.
Good News Bible (TEV) She has had an animal killed for a feast, mixed spices in the wine, and set the table.
The Message The banquet meal is ready to be served: lamb roasted,
wine poured out, table set with silver and flowers.
Thought-for-thought translations; paraphrases:
Contemporary English V. She has prepared the meat and set out the wine. Her feast is ready.
New Life Version She has cooked her food, and has mixed her wine, and she has set her table.
New Living Translation She has prepared a great banquet,
mixed the wines, and set the table.
Partially literal and partially paraphrased translations:
American English Bible She has offered all the needed sacrifices… she has mixed the wine in the jars… and she has readied her table.
Beck’s American Translation She has butchered her meat, mixed her wine,
and spread her table.
International Standard V She has prepared her food [Or meat],
she has spiced [Or mixed] her wine,
and she also has set her dining table.
New Advent (Knox) Bible And now, her sacrificial victims slain, her wine mingled, her banquet spread,...
Translation for Translators ...and has slaughtered an animal and cooked the meat,
and has mixed nice spices in the wine,
and has put the food on the table.
Mostly literal renderings (with some occasional paraphrasing):
Ferrar-Fenton Bible ...Slain her cattle, and mingled her wine, And also her table has spread.
Lexham English Bible She has slaughtered her slaughtering, mixed her wine, [and] also set her table.
Catholic Bibles (those having the imprimatur):
New American Bible (2011) She has prepared her meat, mixed her wine,
yes, she has spread her table.
New Jerusalem Bible ...she has slaughtered her beasts, drawn her wine, she has laid her table.
Revised English Bible Now, having slaughtered a beast, spiced her wine, and spread her table,...
Jewish/Hebrew Names Bibles:
Complete Jewish Bible She has prepared her food, spiced her wine, and she has set her table.
exeGeses companion Bible ...she slaughtered her slaughter;
she mixed her wine;
she arranged her table;...
JPS (Tanakh—1985) She has prepared the feast,
Mixed the wine,
And also set the table.
Judaica Press Complete T. She has prepared her meat; she has mingled her wine; she has even set her table.
Orthodox Jewish Bible She hath prepared her meat; she hath mixed her yayin; she hath also set her shulchan.
Expanded/Embellished Bibles:
The Expanded Bible She has ·prepared her food [Lslaughtered her slaughter] and prepared [mixed] her wine;
she has set her table.
Kretzmann’s Commentary She hath killed her beasts, slaughtering them in preparation for the great feast which she had planned; she hath mingled her wine, by adding spices of various kinds to enhance the flavor; she hath also furnished her table, set the table for the banquet.
NET Bible® She has prepared her meat [Heb “she has killed her killing.” Cf. KJV “hath killed her beasts”; NAB “has dressed her meat”; NASB “has prepared her food.”], she has mixed her wine;
she also has arranged her table.
The Voice She’s prepared a feast:
She’s slaughtered her animals, poured a spiced wine,
and set her table.
Literal, almost word-for-word, renderings:
Concordant Literal Version She has slaughtered her slaughter; She has blended her wine; Indeed, she has arranged her table."
Emphasized Bible ...hath slaughtered her beasts, hath mingled her wine, hath even set in order her table;...
English Standard Version She has slaughtered her beasts; she has mixed her wine; she has also set her table.
God’s Truth (Tyndale) ...She has killed her vitailes, *poured out her wine, and prepared her table.
King James 2000 Version She has slaughtered her beasts; she has mixed her wine; she has also furnished her table.
New European Version ...she has prepared her bread, she has mixed her wine. She has also set her table,...
NASB She has prepared her food [Lit slaughtered her slaughter], she has mixed her wine;
She has also set her table;...
Stuart Wolf She has slaughtered her slaughters/beasts, she has mixed her wine, also she has prepared her table.
Webster’s Bible Translation She hath killed her beasts; she hath mingled her wine; she hath also furnished her table.
World English Bible She has prepared her meat. She has mixed her wine. She has also set her table.
Young’s Updated LT She has slaughtered her slaughter, She has mingled her wine, Yea, she has arranged her table.
The gist of this passage: When preparing for a meal, she kills the lamb, prepares the wine, and sets the table.
Proverbs 9:2a |
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Hebrew/Pronunciation |
Common English Meanings |
Notes/Morphology |
BDB and Strong’s Numbers |
ţâbach (טָבַח) [pronounced tawb-VAHKH] |
to kill or slaughter [cattle], to butcher [animals]; to kill or slay [men]; used figuratively to slaughter ruthlessly and without compassion |
3rd person feminine singular, Qal perfect |
Strong’s #2873 BDB #370 |
ţebach (טֶבַח) [pronounced teh-BAKH] |
a slaughter [of animals], a slaughtering, butchery |
masculine singular noun with the 3rd person feminine singular suffix |
Strong’s #2874 BDB #370 |
Translation: She has slaughtered her animal [lit., her slaughter],... All of this is a picture of wisdom preparing a great meal for someone. For an excellent meal, the first thing that must be done is, an animal must be killed.
I think the sense here is, God has gone to great effort to provide good and accurate teaching for us.
All sound wisdom for us here on earth must begin with the sacrifice of Jesus Christ for our sins. The slaughtered animal in the Old Testament always represents our Lord’s death for our sins. He is the Lamb Who bought us.
1 From Dake, accessed October 15, 2013. 2 Quoted and paraphrased from http://www.gotquestions.org/Jesus-Lamb-of-God.html accessed December 4, 2015. 3 From Dr. John Gill, John Gill’s Exposition of the Entire Bible; from e-Sword, Prov. 9:2 (edited). |
Proverbs 9:2b |
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Hebrew/Pronunciation |
Common English Meanings |
Notes/Morphology |
BDB and Strong’s Numbers |
mâçak (מָסַ) [pronounced maw-SAHK] |
to mix, to mingle; to produce by mixing; to pour [that which is mixed] |
3rd person feminine singular, Qal perfect |
Strong’s #4537 BDB #587 |
yayin (יַיִן) [pronounced YAH-yin] |
wine |
masculine singular noun with the 3rd person feminine singular suffix |
Strong’s #3196 BDB #406 |
Translation: ...she has poured [or, mixed] her wine,... Wine speaks of the blood of the sacrifice of Jesus Christ; and wine also speaks of fellowship and happiness.
Barnes tells us: [She has mingled her wine] with myrrh and other spices, to give flavor and strength.
Gill suggests
that this was mixing wine with water (which was common in the ancient world).
Coffman concurs with Gill.
Whedon understands this both ways: Wine was an essential part of every entertainment. Sometimes
it was mixed with water, sometimes with milk, and was sometimes flavoured with spices, (spiced wine,
mixed wine,) or other ingredients. The object of the first kind of mingling or mixing was to reduce its
strength; of the second, to make it more palatable, or to increase its strength and exhilarating power.
The light wines of that vine-bearing country were, we suppose, generally used diluted, (about as we
use tea and coffee,) as the usual beverage for their meals, especially at their feasts.
Whedon apparently gave this appreciable thought: There is considerable diversity of opinion among
commentators as to whether this mingling of wine was to make it stronger or weaker. In general, the
Europeans — English, Scotch, and Germans — favour the idea of strengthening: and the Americans,
of the later class especially, incline to the opinion of dilution: though Muenscher (American) says, The
temperate nations of antiquity were not in the habit of drinking wine drugged, or even undiluted, except
at feasts of drunkenness and debauchery, in which they sometimes indulged, when the wine was
mixed with potent ingredients to increase its strength. Whether the greater or less progress of
temperance principles has any thing to do with the exegesis in these two classes, we know not. The
Hebrews were essentially a temperate people, and can hardly be supposed to have imposed less
restraint on their appetites than did the Greeks and Romans.
Unmixed wine is called strong drink.
Proverbs 9:2c |
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Hebrew/Pronunciation |
Common English Meanings |
Notes/Morphology |
BDB and Strong’s Numbers |
we (or ve) (וְ or וּ) [pronounced weh] |
and, even, then; namely; when; since, that; though; as well as |
simple wâw conjunction |
No Strong’s # BDB #251 |
ʿârake (עָרך׃) [pronounced ģaw-RAK] |
to arrange, to set in order, to place in a row, to place in a particular arrangement or order; to organize |
3rd person feminine singular, Qal perfect |
Strong's #6186 BDB #789 |
shulechân (שֻלְחָן) [pronounced shoole-KHAWN] |
a table; a skin or leather mat laid on the ground |
masculine singular noun with the 3rd person feminine singular suffix |
Strong’s #7979 BDB #1020 |
Translation: ...and she has set her table. Obviously, the table is set for a meal; wherein, everything needed in order to partake of the meal is set before us.
This is analogous to God’s plan for our lives; and what our life will be is set before us, set by God. Our lives our based upon Jesus Christ’s death for our sins, which results in fellowship with God through His Son.
The Geneva Bible: He compares wisdom with great princes who keep open house for all who come.
V. 2: She has slaughtered her animal [lit., her slaughter], she has poured [or, mixed] her wine, and she has set her table. |
The NET Bible: Wisdom has prepared a sumptuous banquet in this house and sends out her maids to call the
simple to come and eat (M. Lichtenstein, “The Banquet Motif in Keret and in Proverbs 9,” JANESCU 1 [1968/69]:
19-31). The figures of meat and wine represent the good teaching of wisdom that will be palatable and profitable
(implied comparisons). Compare Isaiah 55:1-2 and John 6:51, 55 for similar uses of the figures. The idea of
mixing wine could refer to the practice of mixing wine with spices or with water (as the LXX text assumes; e.g.,
Prov 23:30; Isa 5:22). Mixed wine was the most intoxicating; thus, her wisdom is attractive. All the imagery lets
the simple know that what wisdom has to offer is marvelous.
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Ironside: The Word of God as a whole, and Proverbs in particular, is Wisdom’s temple. Abundant provision has
been made for the instruction and blessing of those who enter. All that man requires for his guidance through
the mazes of his life on earth can be found here. A well-furnished table is spread before all who desire spiritual
sustenance and cheer. Millions have feasted there, yet the supply is still inexhaustible.
|
The idea is, everything is prepared. We do not have to work for it; we do not have ot search it out; God has provided all of this for us and He has invited us to come and enjoy it. So that there is no misunderstanding, a life when you have a soul filled with doctrine is much more enjoyable than a life without it. |
vv. 1–2: Wisdom has built her house [and] hewn out her seven pillars. She has slaughtered her animal [lit., her slaughter], she has poured [or, mixed] her wine, and she has set her table. Wisdom sets the table; therefore, this feast comes to be on the basis of the wisdom of God. Upon this table is the animal sacrifice (the offering of Jesus Christ for our sins) and the wine of fellowship and joy (or a life of abundance, which Jesus Christ has promised to us). Therefore, this is the basic plan of God; and our happy fellowship is with the Wisdom of God.
Wisdom has obviously gone to a great deal of trouble in order to prepare this meal; what Wisdom has done, is far more than we could ask or think.
Proverbs 9:1–2 (graphic); from Eleventeen Green; accessed December 12, 2015.
Matthew Henry summarizes these two verses, giving two interpretations to the house built by Wisdom:
Wisdom, not finding a house capacious enough for all her guests, has built one on purpose, and, both
to strengthen it and to beautify it, she has hewn out her seven pillars, which make it to be very firm,
and look very great. Heaven is the house which Wisdom has built to entertain all her guests that are
called to the marriage–supper of the Lamb; that is her Father's house, where there are many
mansions, and whither she has gone to prepare places for us. She has hanged the earth upon
nothing, there in it we have no continuing city; but heaven is a city that has foundations, has pillars.
The church is Wisdom's house, to which she invites her guests, supported by the power and promise
of God, as by seven pillars. Probably, Solomon refers to the temple which he himself had lately built
for the service of religion, and to which he would persuade people to resort, both to worship God and
to receive the instructions of Wisdom...Here is a splendid feast got ready (Prov. 9:2): She has killed
her beasts; she has mingled her wine; plenty of meat and drink are provided, and all of the best. She
has killed her sacrifice (so the word is); it is a sumptuous, but a sacred feast, a feast upon a sacrifice.
Christ has offered up himself a sacrifice for us, and it is his flesh that is meat indeed and his blood that
is drink indeed. The Lord's supper is a feast of reconciliation and joy upon the sacrifice of atonement.
The wine is mingled with something richer than itself, to give it a more than ordinary spirit and
flavour.
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These next 4 verses are mangled. A person speaks in one verse; what he says is in the next verse; and that next verse includes the next person who speaks. Therefore, I put all of these verses together. There is nothing wrong with the original text; it is the division of the verses which is the problem (something which occurred after the Scriptures had been written).
She has sent forth her servant girls; she calls upon heights of places of a town, “Who [is] simple let him turn in here; [one] lacking of heart, she has said to him, ‘[You all] come; eat in my bread and drink in wine I have mixed. [You all] leave simple ones and live and [you all] go a way of understanding.’” |
Proverbs 9:3–6 |
She has sent forth her servant girls; she calls [from] upon the high places of the town, [saying] “Let the simple one turn in here.” [To] the one lacking understanding, she says to him, “Come and eat my bread and drink the wine I have mixed. Leave [those] simple ones and live and walk along the path of understanding.” |
Wisdom sends forth her servant girls. She calls from upon the high places of the town, saying, “Let the simple ones turn towards me.” To the person lacking understanding, she says, “Come in and eat my bread and drink the wine that I have prepared. Leave those simple ones behind and walk along the path of understanding.” |
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Here is how others have translated this verse:
Ancient texts:
Masoretic Text (Hebrew) She has sent forth her servant girls; she calls upon heights of places of a town, “Who [is] simple let him turn in here; [one] lacking of heart, say to him, ‘[You all] come; eat in my bread and drink in wine I have mixed. [You all] leave simple ones and live and [you all] go a way of understanding.’”
Latin Vulgate She has sent her maids to invite to the tower, and to the walls of the city:
Whosoever is a little one, let him come to me. And to the unwise she said:
Come, eat my bread, and drink the wine which I have mingled for you.
Forsake childishness, and live, and walk by the ways of prudence.
Plain English Aramaic Bible And she has sent her Servants to call upon the hills and they will say:
"Who is simpleminded? Let him come to me, and whoever lacks his mind"; And he said to him:
"Come, eat of my bread and drink of the wine which I have mingled"
"Put off from you the deficiency of your mind, and live, and agree with the way of uprightness".
Peshitta (Syriac) She has sent forth her servants to cry out upon the highest places and say, Whosoever is simple, let him come to me; as for him who lacks understanding, she said to him, Come, eat of my bread and drink of the wine which I have mingled. Forsake folly, and live; and go in the way of understanding.
Septuagint (Greek) She has sent forth her servants, calling with a loud proclamation to the feast, saying, Whoever is foolish, let him turn aside to me: and to them that want understanding she says, Come, eat of my bread, and drink wine which I have mingled for you. Forsake folly, that you may reign forever; and seek wisdom, and improve understanding by knowledge.
Significant differences: The 3rd phrase in the Latin is not found in the Hebrew. The word to say, saying is implied in the Hebrew but not found in the Hebrew.
The Hebrew has simple; the Latin has little one; and the Greek has foolish. The Hebrew has here; the Greek, Latin and Aramaic all have to me instead.
Although I translated forsake the simple ones, it could legitimately be translated, forsake folly. That may actually be a better translation.
Limited Vocabulary Translations:
Bible in Basic English She has sent out her women-servants; her voice goes out to the highest places of the town, saying,
Whoever is simple, let him come in here; and to him who has no sense, she says:
Come, take of my bread, and of my wine which is mixed.
Give up the simple ones and have life, and go in the way of knowledge.
Easy English Her servants have left to fetch the guests.
She declares her message from the highest place in the city.
‘If you are simple, then come here!’
She says this to the unwise people.
‘Come, and eat my food!
Drink the wine that I have poured!
Leave your simple ways and live wisely!’
Easy-to-Read Version And then she sent her servants to town to invite people to come up to the hill in the city {and eat with her}. She said, “Come, you people who need to learn.” She also invited foolish people. She said, “Come, eat the food of my wisdom. And drink the wine that I have made. Leave your old, foolish ways, and you will have life. Follow the way of understanding.”They are near the gates of the city.
God’s Word™ She has sent out her servant girls.
She calls from the highest places in the city,
“Whoever is gullible turn in here!”
She says to a person without sense,
“Come, eat my bread,
and drink the wine I have mixed.
Stop being gullible and live.
Start traveling the road to understanding.”
Good News Bible (TEV) She has sent her servant women to call out from the highest place in town: "Come in, ignorant people!" And to the foolish she says, "Come, eat my food and drink the wine that I have mixed. Leave the company of ignorant people, and live. Follow the way of knowledge."
The Message Having dismissed her serving maids,
Lady Wisdom goes to town, stands in a prominent place,
and invites everyone within sound of her voice:
“Are you confused about life, don’t know what’s going on?
Come with me, oh come, have dinner with me!
I’ve prepared a wonderful spread—fresh-baked bread,
roast lamb, carefully selected wines.
Leave your impoverished confusion and live!
Walk up the street to a life with meaning.”
NIRV She has sent out her servants.
She calls out from the highest point of the city.
She says, “Let all who are childish come to my house!”
She speaks to those who have no sense. She says,
“Come and eat my food.
Drink the wine I have mixed.
Leave your childish ways and you will live.
Walk in the way of understanding.”
New Simplified Bible She sent her maidens. She cried on the highest places of the city, »Who is simple? Let him turn in here! He who lacks understanding,« she says to him, »Come eat my bread, and drink the wine that I have mixed. »Forsake the foolish, and live. Travel in the way of understanding.«
Thought-for-thought translations; paraphrases:
Common English Bible She sends out her female servants; she issues an invitation
from the top of the city heights:
“Whoever is naive turn aside here,”
she says to those who lack sense.
“Come, eat my food,
and drink the wine I have mixed.
Abandon your simplistic ways and live;
walk in the way of understanding.”
Contemporary English V. She has sent her servant women to announce her invitation from the highest hills: "Everyone who is ignorant or foolish is invited! All of you are welcome to my meat and wine. If you want to live, give up your foolishness and let understanding guide your steps."
The Living Bible ...and sent out her maidens inviting all to come. She calls from the busiest intersections in the city, “Come, you simple ones without good judgment; come to wisdom’s banquet and drink the wines that I have mixed. Leave behind your foolishness and begin to live; learn how to be wise.”.
New Berkeley Version ...she has sent forth her maidens; she calls upon the top of the high places of the city: “Whoever is simple, let him turn in here!” As for the one lacking understanding, she says to hi: “Come, eat of my bread, and drink of the wine that I have mixed. Quit the company of the simple and live; walk in the way of understanding.
New Century Version She has sent out her servant girls,
and she calls out from the highest place in the city.
She says to those who are uneducated,
“Come in here, you foolish people!
Come and eat my food
and drink the wine I have prepared.
Stop your foolish ways, and you will live;
take the road of understanding.
New Living Translation She has sent her servants to invite everyone to come.
She calls out from the heights overlooking the city.
“Come in with me,” she urges the simple.
To those who lack good judgment, she says,
“Come, eat my food,
and drink the wine I have mixed.
Leave your simple ways behind, and begin to live;
learn to use good judgment.”
Partially literal and partially paraphrased translations:
American English Bible Then she sends her servants to call [all the guests], and in a great proclamation, she says: 'All you who are foolish; turn here to me!'
She says to those who are lacking good sense: 'Come eat my bread and drink my wine, which I've mixed up for you! Stop being a fool… become smarter, so you will live a long time… get straight with wisdom and knowledge!'
Beck’s American Translation She has sent away her maids
and calls from the highest spots in the city:
“If you’re untaught, turn in here.”
If you don’t have understanding, she tells you,
“Come, eat my bread,
and drink the wine I mix.
Leave ignorant people and being to live;
walk the road that leads to understanding.”
International Standard V She has sent out her young women,
while calling out from the heights of the city,
whoever is naïve, turn in here.”
To anyone lacking sense, she says,
Eat my food,
and drink the wine that I have mixed.
your naïve ways, and live.
Walk in the path of understanding.”
New Advent (Knox) Bible ...this way and that her maidens are dispatched, to city keep and city wall, bidding her guests make haste. Simple hearts, she says, draw near me; and to all that lack learning this is her cry, Come and eat at my table, come and drink of the wine I have brewed for you; say farewell to your childishness, and learn to live; follow all of you in the path that leads to discernment.
Translation for Translators It is as though then she sent out her servant women to call out from the highest place in the town,
“You people who need to understand more, come in!”
And to those who are ignorant, it is as though she calls out,
“Come and eat the food that I have prepared,
and drink the good wine that I have mixed.
◂Leave/Go away from► other foolish people, and if you do that, you will continue to live.
Walk on the road that will enable you to ◂have knowledge/know what is true and what is not true►.”
Mostly literal renderings (with some occasional paraphrasing):
Ferrar-Fenton Bible She has sent out her maids to invite From the crowds on the top of the walls, Who is ignorant, let him turn back} She says, and to those of faint heart, ‘ Come, enter and eat of my bread, And drink of the wine I repare. Abandon your follies an live, And advance on the road of good sense.
HCSB She has sent out her servants; she calls out from the highest points of the city:
"Whoever is inexperienced, enter here!" To the one who lacks sense, she says,
"Come, eat my bread, and drink the wine I have mixed.
Leave inexperience behind, and you will live; pursue the way of understanding.
Lexham English Bible She has sent her servant girls, she calls upon the wings of the high places of town, "Whoever [is] simple, let him turn here." As for the one who lacks {sense}, she says to him, "Come, eat with my bread; drink with the wine I have mixed. Lay aside simplicity and live; walk in the way of understanding."
Catholic Bibles (those having the imprimatur):
Christian Community (1988) Next, she sent her servants to call
from the central square of the city,
“Pass by here, you who are fools.”
To the senseless she says,
“Come, eat and drink
of the bread and wine I have prepared.
Give up your foolishness and you will live;
take the straight path of discernment.”
The Heritage Bible She has slaughtered her meat; she has mixed her wine; also she has arranged her table. She has sent out her young ladies; she calls out upon the highest places of the city, Whoever is open, let him turn in here; he who lacks heart, she says to him, Walk, eat of my food, and drink of the wine I have mixed. Forsake being open, and live; and be righteously happy in the way of understanding.
New American Bible (2002) 3She has sent out her maidens; she calls [She calls: i.e., indirectly, through her maidens; but the text could also mean that wisdom herself publicly proclaims her invitation.] from the heights out over the city:
4"Let whoever is simple turn in here; to him who lacks understanding, I say,
5Come, eat of my food, and drink of the wine I have mixed!
6Forsake foolishness that you may live; advance in the way of understanding.
11For by me your days will be multiplied and the years of your life increased." As you can see, the NAB places v. 11 right after v. 6.
New American Bible (2011) She has sent out her maidservants; she calls [i.e., invites; this is done indirectly through her maidservants, but the text could also mean that Wisdom herself publicly proclaims her invitation.]
from the heights out over the city [Prv 8:1–2.]:
“Let whoever is naive turn in here;
to any who lack sense I say,
Come, eat of my food,
and drink of the wine I have mixed!
Forsake foolishness that you may live [life in Proverbs is this-worldly, consisting in fearing God or doing one’s duty toward God, enjoying health and long life, possessing wealth, good reputation, and a family. Such a life cannot be attained without God’s help. Hence Wisdom speaks not of life simply but of life with her; the guest is to live in Wisdom’s house.];
advance in the way of understanding.”
New Jerusalem Bible She has despatched her maidservants and proclaimed from the heights above the city,
'Who is simple? Let him come this way.' To the fool she says,
'Come and eat my bread, drink the wine which I have drawn!
Leave foolishness behind and you will live, go forwards in the ways of perception.'
New RSV She has sent out her servant-girls, she calls
from the highest places in the town,
‘You that are simple, turn in here!’
To those without sense she says,
‘Come, eat of my bread
and drink of the wine I have mixed.
Lay aside immaturity [Or simpleness], and live,
and walk in the way of insight.’
Revised English Bible ...she has sent her maidens to proclaim from the highest point of the town:
“Let the simple turn in here.” She says to him who lacks sense,
“Come, eat the food I have prepared and taste the wine that I have spiced.
Abandon the company of simpletons and you will live, you will advance in understanding.”
Jewish/Hebrew Names Bibles:
Complete Jewish Bible She has sent out her young girls [with invitations]; she calls from the heights of the city, "Whoever is unsure of himself, turn in here!"To someone weak-willed she says, "Come and eat my food! Drink the wine I have mixed! Don't stay unsure of yourself, but live! Walk in the way of understanding!"
exeGeses companion Bible ...she sent forth her lasses;
she calls on the high arches of the city,
Whoever is gullible, turn in here!
Whoever lacks heart, she says to him,
Come, eat of my bread
and drink of the wine I mixed!
Forsake the gullible and live;
blithesome in the way of discernment.
Hebrew Names Version She has sent out her maidens. She cries from the highest places of the city:
"Whoever is simple, let him turn in here!" As for him who is void of understanding, she says to him,
"Come, eat some of my bread, Drink some of the wine which I have mixed!
Leave your simple ways, and live. Walk in the way of understanding."
JPS (Tanakh—1985) She has sent out her maids to announce
On the heights of the town,
“Let the simple enter here”;
To those devoid of sense she says,
“Come, eat my food
And drink the wine that I have mixed;
Give up simpleness and live,
Walk in the way of understanding.”
Judaica Press Complete T. She has sent her maidens, she calls on the wings of the heights of the city,
"Whoever is simple, let him turn in here." To the one devoid of sense, she says to him,
"Come, partake of my bread and drink of the wine I have mingled.
Leave, you simpletons, and live, and step in the way of understanding."
Orthodox Jewish Bible She hath sent forth her na’arot; she calleth from the highest points of the city;
Whosoever is simple, let him turn in here; as for him that lacketh lev (a heart of understanding), she saith to him,
Come, eat of my lechem, and drink of the yayin which I have mixed [Yn 6:53-54 OJBC].
Forsake the simple ways, and live; and go in the derech binah.
Expanded/Embellished Bibles:
The Amplified Bible She has sent out her maidens, she calls
From the highest places of the city:
“Whoever is naive or inexperienced, let him turn in here!”
As for him who lacks understanding, she says,
“Come, eat my food
And drink the wine I have mixed [and accept my gifts].
“Leave [behind] your foolishness [and the foolish] and live,
And walk in the way of insight and understanding.”
The Expanded Bible She has sent out her servant girls,
and she calls out from the highest place in the city [Cthe location of the Temple, indicating she symbolizes God].
She says to those who are ·uneducated [naive; immature; simpleminded],
“·Come in [Turn aside] here, you ·foolish people [who lack sense]!
Come and eat my food
and drink the wine I have ·prepared [mixed].
Stop your ·foolish [naive; immature; simpleminded] ways, and you will live;
take the road of understanding.
Kretzmann’s Commentary She hath sent forth her maidens, bearing the invitations; she crieth upon the highest places of the city, so that the calls of invitation may be heard by all inhabitants and visitors. The message, as proclaimed by the messengers in the name of wisdom, is now given:
Whoso is simple, inexperienced, not yet acquainted with the dangers and temptations of life, let him turn in hither, to partake of wisdom's banquet; as for him that wanteth understanding, that is, who lacks the proper insight, she saith to him,
Come, eat of my bread and drink of the wine which I have mingled, the gifts which she freely offers.
Forsake the foolish and live, because the leaving of the company of fools and scorners is the first step in the right direction on the road to life, and go In the way of understanding, moving straight ahead on the way by which men obtain true knowledge. This demand, to abandon intercourse with the enemies of wisdom, is now further substantiated.
NET Bible® She has sent out her female servants;
she calls out on the highest places of the city.
“Whoever is naive, let him turn in here,”
she says to those [Heb “him.”] who lack understanding [Heb “heart”; cf. NIV “to those who lack judgment.”].
“Come, eat some of my food,
and drink some of the wine I have mixed.
Abandon your foolish ways so that you may live,
and proceed in the way of understanding.”
The Voice She has sent out her servants with the invitation to come to the party;
she, too, calls out from the highest point of the city:
Lady Wisdom: Whoever is young and gullible, turn in here.
You are welcome in this place!
Then, turning to those who are naive, she says:
Lady Wisdom: Come in. Come, eat my bread,
and drink my spiced wine.
Give up your gullible ways, your naive thoughts, for true life.
Set your course for understanding.
Literal, almost word-for-word, renderings:
A Conservative Version She has sent forth her maidens; She is calling from the peaks of the town heights:
Whoever is simple, let him withdraw hither, She says to him who has lack of heart wisdom."
Come, dine on my bread, And drink of the wine I have blended."
Forsake your simple ways and live, And progress in the way of understanding."
Context Group Version She has sent out her maidens; She cries on the highest places of the city:
Whoever is simple, let him turn in here: As for him who is void of understanding, she says to him,
Come, eat { pl } of my bread, And drink of the wine which I have mingled.
Leave off, you { pl } simple ones, and live; And walk in the way of understanding.
Darby Translation ...she hath sent forth her maidens: she crieth upon the summits of the high places of the city, Whoso is simple, let him turn in hither. To him that is void of understanding, she saith, Come, eat ye of my bread, and drink of the wine that I have mingled. Forsake follies and live, and go in the way of intelligence.
Emphasized Bible [Wisdom] hath sent forth her maidens, She crieth aloud, upon the tops of the heights of the city:
Whoso is simple, let him turn in hither, as for him that lacketh sense, she saith to him—
Come, feed on my food, and drink of the wine I have mingled;
Forsake the simple ones, and live, and advance in the way of understanding.
God’s Truth (Tyndale) She has sent forth her maidens to cry upon the highest place of the city: Whoso is ignorant, let him come hither. And to the unwise she said: O' come on your way, eat my bread, and drink my wine, which I have poured out for you. forsake ignorance, and you shall live: and see that you go in the way of understanding.
Modern English Version She has sent out her maidens,
she cries out from the highest places of the city,
“Whoever is simple, let him turn in here.”
As for him who wants understanding, she says to him,
“Come, eat of my bread,
and drink of the wine which I have mixed.
Forsake foolishness and live,
and go in the way of understanding.”
NASB She has sent out her maidens, she calls
From the tops of the heights of the city:
“Whoever is naive [Lit simple], let him turn in here!”
To him who lacks understanding [Lit heart] she says,
“Come, eat of my food
And drink of the wine I have mixed.
“Forsake your folly [Or Forsake the simple ones] and live,
And proceed in the way of understanding.”
New European Version ...she has sent out her maidens, she cries from the highest places of the city: Whoever is simple, let him turn in here! As for him who is void of understanding, she says to him, Come, eat some of my bread, drink some of the wine which I have mixed! Leave your simple ways, and live. Walk in the way of understanding.
Stuart Wolf She has sent out her maidens, she call out upon the tops of the heights of the city. “Whoever is naive, let him turn in here!” To him who lacks understanding she says, “Who is naïve? Let him turn in here.” One lacking heart/understanding, she says to him. “Walk/come, eat/dine on my food, and drink the wine that I have mixed. Leave/forsake follies and live, and go straight in the way of savvy/understanding.”
Webster’s Bible Translation She hath sent forth her maidens: she crieth upon the highest places of the city,
Whoever [is] simple, let him turn in hither: [as for] him that wanteth understanding, she saith to him,
Come, eat of my bread, and drink of the wine [which] I have mingled.
Forsake the foolish, and live; and go in the way of understanding.
Young’s Updated LT She has sent forth her damsels, She cries on the tops of the high places of the city: “Who is simple? let him turn aside hither.” Whoso lackes heart: she has said to him, “Come, eat of my bread, And drink of the wine I have mingled. Forsake you, the simple, and live, And be happy in the way of understanding.”
The gist of this passage: Wisdom sends out her female servants out to call to some to come to her banquet. “If you are simple, or lack wisdom, come,” she says.
In this passage, there are two quotations, and I treated them as ultimately coming from the same person, the personification of wisdom.
Proverbs 9:3a |
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Hebrew/Pronunciation |
Common English Meanings |
Notes/Morphology |
BDB and Strong’s Numbers |
shâlach (שָלַח) [pronounced shaw-LAKH] |
to send, to send for [forth, away], to dismiss, to deploy, to put forth, to stretch out, to reach out |
3rd person feminine singular, Qal perfect; what is sent (messengers, a message) is implied |
Strong’s #7971 BDB #1018 |
naʿărâh (נַעֲרָה) [pronounced nah-ģar-AWH] |
female attendants, maids; girls, young women, women of marriageable age |
feminine plural noun with the 3rd person feminine singular suffix |
Strong’s #5291 BDB #655 |
Translation: She has sent forth her servant girls;... Wisdom sends out her servant girls. They appear to be representative of the messengers which God has raised up to speak to the people, to call them to salvation, and then to call them to an abundant life.
Wisdom sends out her servant girls to invite the guests; and this is apparently a very open invitation. They are not being sent to this particular set of houses or to that particular set of families.
Clarke: The wisdom of God has made use of the most proper means to communicate Divine
knowledge to the inhabitants of the earth; as a good and gracious Creator wills to teach them whence
they came, how they are supported, whither they are going, and for what end they were formed. It is
a custom to the present day, in Asiatic countries, to send their invitations to guests by a company of
females, preceded by eunuchs: they go to the doors of the invited, and deliver their message.
Dr. Robert Dean: Now the invitation from lady wisdom is that she has sent out her maidens. Who are the maidens of wisdom? These would be the prophets of the Bible. These are the ones who are calling out through the highways and byways of life. In the New Testament we have the apostles, the pastors and evangelists. These are the ones who are calling people to come and dwell in the house of wisdom. Now that the banquet is all prepared and the home is prepared she sends out her handmaidens in order to invite people to come.
Dean continues on a related point: There are some who have raised an objection here, that in the
ancient world you wouldn't have female messengers going out to invite male guests to the banquet.
However, this is seen even in the culture of the time, in a Ugaritic legend that has been uncovered in
recent years, called The Legend of King Keret, where the king instructs his wife to prepare a meal,
to slaughter the fattest animals of the fat stock, to open up the wine flasks, to invited the dignitaries
and troop leaders, and then she is the one who sends out the invitations to one and all within the
community.
V. 3a: She has sent forth her servant girls;... |
1. Note the nature of those sent out to call for guests. They are servant girls. They use no force; they state what the invitation is, and men decide to respond to this invitation or not. 2. Those who call for guests are not sent with swords to force others (like Islam); and they do not hide off on some mountain, far from society, so that people must find them (monasteries and other religious retreats). 3. These servant girls represent the prophets, the priests, the apostles, the evangelists and the pastor-teachers. They are harmless as doves, presenting the message of the gospel. “Come to the Lord and have life more abundantly.” 4. The key element is the free will of the potential guests. As Jesus said, “Come to me, all of you who are heavy with burdens, and I will give you rest.” (Matt. 11:28) As it stands written, how beautiful are the feet of those who bring the good news. (Rom. 10:15b; Isa. 52:7) 5. We have already studied this in Prov. 1:20–23 Wisdom cries aloud outside; she gives her voice in the square; she calls at the head of places of commotion; in the opening of the gates, in the city she utters her words: Until when will you love to be simple, you simple ones? And will scorners desire scorn for themselves? And will fools hate knowledge? Turn back at my warning; behold, I will pour out my spirit to you; I will make my words known to you. (Green’s literal translation) 6. We are called in public, out in the open. There is no secrecy in the calling of God. John 18:20 Jesus answered him, I publicly spoke to the world; I always taught in the synagogue and in the temple where the Jews always come together, and I spoke nothing in secret. (Green’s literal translation) |
What is being offered is a meal, which indicates fellowship with the host (or hostess). Wisdom is equivalent to Bible doctrine or to God’s thinking (or to the mind of Christ); and, for all intents and purposes, God’s thinking is equivalent to God (however, do not misunderstand that to mean that God is an impersonal force). Our God is very personal. |
Women are often associated with celebrations. Whedon: Hasselquist says, that at Alexandria (Egypt)
he saw, on one occasion, ten or twelve women going about the city inviting people to a banquet by
a peculiar cry or noise. The office of announcing and celebrating glad tidings among the Hebrews,
says Bishop Lowth, belonged peculiarly to the women. On occasion of any great victory or other joyful
event, the women went forth with music song, and dance, to celebrate the occurrence. So did Miriam
and “all the women,” after the passage of the Red Sea. Exodus 15:20-21. So Jephthah’s daughter.
Judges 11:34. So, after David’s victory over Goliath, it is said “that the women came out of all the cities
of Israel, singing and dancing, to meet king Saul, with tabrets, with joy, and with instruments of
music.
See Psalm 68:11 Isa. 40:9.
Women who are wise celebrate the fact that their freedom has been preserved (which is one very good reason to celebrate). And, just so there is no confusion, men would have no reason to celebrate anything if it were not for women.
Proverbs 9:3b |
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Hebrew/Pronunciation |
Common English Meanings |
Notes/Morphology |
BDB and Strong’s Numbers |
qârâʾ (קָרָא) [pronounced kaw-RAW] |
to call, to proclaim, to read, to call to, to call out to, to assemble, to summon; to call, to name [when followed by a lâmed] |
3rd person feminine singular, Qal imperfect |
Strong's #7121 BDB #894 |
ʿal (עַל) [pronounced ģahl] |
upon, beyond, on, against, above, over; on the ground of, because of, according to, on account of, on behalf of, with, by, besides, in addition to, to, toward, together with, in the matter of, concerning, as regards to |
preposition of relative proximity |
Strong’s #5921 BDB #752 |
I have translated this [from] upon, but I am not really satisfied with that translation. I have not read any commentary on this section which I found to be helpful. |
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gaphîym (גַּפִים) [pronounced gah-FEEM] |
height (s), elevation |
masculine plural construct |
Strong’s #1610 BDB #172 |
mârôwm (מָרוֹן) [pronounced maw-ROHM] |
height, that which is high; the Most High; a lofty fortified place; high-mindedness, pride; collectively for leaders, princes |
masculine plural construct |
Strong’s #4791 BDB #928 |
The NET Bible: The text uses two synonymous terms in construct to express the superlative degree.
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qereth (קֶרֶת) [pronounced KEH-rehth] |
town, city |
feminine singular noun; pausal form |
Strong’s #7176 BDB #900 |
Translation: ...she calls [from] upon the high places of the town, [saying]... I do not know exactly why she does not simply address those in the town (or city). She is calling to those from the high places of the city. The idea is, we are not speaking of false worship here, but of a place from which the entire city can hear their invitation.
Regarding a city, there are the city gates, where nearly all business is transacted; but in the high places, we are usually speaking of those involved in pagan religions. However, this does not seem to indicate that we are dealing with idolatry; this appears to indicate that they are speaking from places where they could all be heard.
These servants of Wisdom go to the highest heights; they go to a place from which they will all be heard. These are conspicuous places. The invitation to dine with wisdom is sent out to all. Then Jesus said, "Come to me, all of you who are weary and carry heavy burdens, and I will give you rest.” (Matt. 11:28; NLT) "Turn to me and be saved, all you ends of the earth; for I am God, and there is no other.” (Isa. 45:22; NIV) This is a call to all who will hear. If you want to know God; if you have a real interest in God, then He is calling.
Similarly to the believer, if you want to know God’s Word, God will provide it to you. Prov. 8:1–11 Does not wisdom call? Does not understanding raise her voice? On the heights beside the way, at the crossroads she takes her stand; beside the gates in front of the town, at the entrance of the portals she cries aloud: "To you, O men, I call, and my cry is to the children of man. O simple ones, learn prudence; O fools, learn sense. Hear, for I will speak noble things, and from my lips will come what is right, for my mouth will utter truth; wickedness is an abomination to my lips. All the words of my mouth are righteous; there is nothing twisted or crooked in them. They are all straight to him who understands, and right to those who find knowledge. Take my instruction instead of silver, and knowledge rather than choice gold, for wisdom is better than jewels, and all that you may desire cannot compare with her. (ESV) James 1:5–6 If any of you lacks wisdom, let him ask God, who gives generously to all without reproach, and it will be given him. But let him ask in faith, with no doubting, for the one who doubts is like a wave of the sea that is driven and tossed by the wind. (ESV)
James Rickard: Wisdom’s invitation is open to all who hear, not secret or private, and not limited to
a certain few friends, just as the teaching of God’s Word is available to all who desire to hear it.
F. B. Meyer (from Our Daily Homily): Life is full of choices. There is no day without them. We are perpetually being reminded of the way in which the Creator introduced lines of division into his earliest work. For it is thus that He proceeds with the work of the new creation within. Repeatedly we hear his voice as He divides the light from the darkness, calling the one Day and the other Night. Would that we ever acted as children of the Light and of the Day, choosing the one and refusing the other! We are always being exercised in this, and our beat life depends on the keenness and quickness with which we refuse the evil and choose the good.
Meyer continues: Wisdom appeals to conscience. She says nothing at the outset of the sweetness
of her service, or the pleasantness of her paths; but bases her appeal on whatsoever things are just,
pure, lovely, and of good report. Yet she has rich rewards to those that choose her. Length of days,
honour, a heart at leisure from itself, sure satisfaction, the assurance of the favour of God, a sure and
certain hope of blessedness for evermore.
The Wisdom of God is aggressive—it goes out and seeks man. It calls out to mankind; it beckons us. It is not, as portrayed in man religions, require us to go to great lengths to find her. We do not have to seek the wisdom of men living in hard-to-reach, out of the way places; we do not have to give a significant portion of our wealth in order to secure it (as per churches which require a percentage of our salary; or as scientology does).
Proverbs 9:4a |
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Hebrew/Pronunciation |
Common English Meanings |
Notes/Morphology |
BDB and Strong’s Numbers |
mîy (מִי) [pronounced mee] |
who, whom; whose, whomever; what; occasionally rendered how, in what way |
pronominal interrogative; the verb to be may be implied |
Strong’s #4310 BDB #566 |
pethîy (פֶּתִי) [pronounced PEH-thee] |
simplicity, naivete (feminine noun); simple, easily-led, foolish; open-minded, receptive, suggestible (feminine singular adjective) |
masculine singular adjective, acting as a noun |
Strong’s #6612 BDB #834 |
çûwr (סוּר) [pronounced soor] |
to turn aside, to depart, to go away |
3rd person masculine singular, Qal imperfect; apocopated jussive |
Strong's #5493 (and #5494) BDB #693 |
Apocopated means that the verb has been shortened. Generally, this means that the final hê (?) and the vowel which precedes it are dropped. Apocopation is used when the verb functions as a jussive or when the verb is affixed to a wâw consecutive (here, it is affixed to a wâw conjunction). |
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The jussive expresses volition in the third person and its ideas are dependent upon the relationship between the parties involved. When it is a superior to an underling, it may represent a command, instruction or the granting of permission. In the other direction, the jussive would be a request, a prayer or a request for permission. |
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hênnâh (הֵנָּה) [pronounced HAYN-naw] |
hither, here |
adverb |
Strong’s #2008 BDB #244 |
The Greek, Latin and Syriac all have to me instead. |
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Translation: ...“Let the simple one turn in here.” Let’s reasonably assume that, when Wisdom calls for the simple one to turn in here, it means for the simple one to turn towards wisdom; to think about wisdom. Being simple here does not indicate negative volition; but someone who is unlearned, who hears the truth and responds positively towards it.
Translation used below is Green’s literal translation. |
Prov. 1:20–23 Wisdom cries aloud outside; she gives her voice in the square; she calls at the head of places of commotion; in the opening of the gates, in the city she utters her words: Until when will you love to be simple, you simple ones? And will scorners desire scorn for themselves? And will fools hate knowledge? Turn back at my warning; behold, I will pour out my spirit to you; I will make my words known to you. |
Prov. 8:1–5 Does not wisdom call? And does not understanding speak? She stands in the top of high places, by the wayside, in the houses of the paths, beside the gates; at the mouth of the city, at the doors, she cries. I call to you, O men, and my voice is to the sons of men. Understand wisdom, simple ones; and fools, be of an understanding heart. |
Prov. 9:3–6 She has sent out her maidens; she cries on the highest places of the city; The simple one, turn in here; and to one lacking heart, she says to him, Come, eat of my bread, and drink of the wine I have mixed. Forsake the foolish, and live, and go in the way of understanding. |
John 7:37–38 And in the last day of the great feast, Jesus stood and cried out, saying, If anyone thirsts, let him come to Me and drink. The one believing into Me, as the Scripture said, Out of his belly will flow rivers of living water. |
Rev. 22:17 And the Spirit and the bride say, Come! And the one hearing, let him say, Come! And the one thirsting, let him come; and the one desiring, let him take of the water of life freely. |
God’s wisdom is aggressive; if we want to know how God thinks, God will provide that for us. However, let me suggest that, if you are unwilling to change your mind about fundamental truths, then God will not necessarily offer the truth to you. What I mean is this: if something is clearly taught in the Bible, then you have to be willing to accept that, no matter how you feel about it. If you are not willing to abandon your own personal prejudices, then God does not owe you the truth (just like the person who is negative toward Jesus Christ in his soul—God does not owe that person the gospel). |
Vv. 3–4a: She has sent forth her servant girls; she calls [from] upon the high places of the town, [saying] “Let the simple one turn in here.”
The Geneva Bible: [The simple man here] knows his own ignorance, and is void of malice.
Dr. Robert Dean: This word "naïve"...indicates one who is open to just any idea. They are the naïve, foolish person. They haven't established themselves, they haven't sunk down their roots deeply into their foolishness yet and so are convertible, winnable to the side of wisdom. This would be contrasted to the one identified as the scoffer in vv. 7-12 because the scoffer is one who is already set in his ways and refuses to respond to the invitation of wisdom and is set on his path of self-destruction.
Dean then adds: This is the call of the gospel as well—to anyone. It doesn't matter what your station
in life is, what mistakes in life you have made, what your past is. The invitation is there to freely
respond to the offer of salvation freely through Jesus Christ. The offer is to you to come and to learn
wisdom so that you can avoid the mistakes, the pitfalls, the disasters, that come from those who reject
the wisdom of the Bible, the wisdom of Christianity.
The simple one is being called to a great feast; and the Lord made use of this concept in parables (Matt. 22:2 Luke 14:16). Furthermore, such a great feast of believers is prophesied in Isa. 25:6.
I treated this as the end of a statement by wisdom.
Proverbs 9:4b |
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Hebrew/Pronunciation |
Common English Meanings |
Notes/Morphology |
BDB and Strong’s Numbers |
châçêr (חָסֵר) [pronounced khaw-SAYR] |
wanting, lacking, needing; void of |
masculine adjective construct |
Strong’s #2638 BDB #341 |
lêb (לֵב) [pronounced laybv] |
heart, inner man, mind, will, thinking; midst |
masculine singular construct |
Strong's #3820 BDB #524 |
BDB gives the following definitions: inner man, mind, will, heart, understanding; inner part, midst; midst (of things); heart (of man); soul, heart (of man); mind, knowledge, thinking, reflection, memory; inclination, resolution, determination (of will); conscience; heart (of moral character); as seat of appetites; as seat of emotions and passions; as seat of courage. |
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The NET Bible: Heb “heart.” The noun לֵב (lev, “heart”) often functions metonymically for wisdom,
understanding, discernment.
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James Rickard: the Adjective CHASER, חָסֵר that means, “in need of, lacking, needy, or in want of”, plus the
Noun LEB, לֵב for “heart”, the right lobe of your soul. Literally, as we have seen previously, it is “lacking in heart”
that means lacking Bible Doctrine resident in their soul, which means lacking wisdom, understanding and
discernment in life.
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ʾâmar (אָמַר) [pronounced aw-MAHR] |
to say, to speak, to utter; to say [to oneself], to think; to command; to promise; to explain; to intend; to decide; to answer |
3rd person feminine singular, Qal perfect |
Strong’s #559 BDB #55 |
lâmed (לְ) [pronounced le] |
to, for, towards, in regards to |
directional/relational preposition with the 3rd person masculine singular suffix |
No Strong’s # BDB #510 |
The NET Bible: Heb “lacking of heart she says to him.” The pronominal suffix is a resumptive pronoun, meaning,
“she says to the lacking of heart.”
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Translation: [To] the one lacking understanding, say to him,... Throughout much of the book of Proverbs (to this point), we have the simple and we have the person who lacks understanding. I don’t know if I have properly differentiated between these two groups before.
The Pulpit Commentary: She calls on the simple and the unwise, both as necessarily needing her
teaching, and not yet inveterate in evil, nor wilfully opposed to better guidance.
In vv. 3–4, the simple one stands in for a group of people who are simple; and the one lacking understanding represents many people who lack understanding.
Clarke: Whoever is simple - Let the young, heedless, and giddy attend to my teaching. Him that lacks
understanding - Literally, he that lacks a heart; who is without courage, is feeble and fickle, and easily drawn
aside from the holy commandment.
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1. We have two designations for those to whom Wisdom (and later Folly) appeal. We have the simple and we have those who lack understanding [lit., heart]. 2. Although we find these two sets of people named here and in v. 16, we do not commonly find them listed together. That is, there is not a theme running through the book of Proverbs of appeals being made to the simple and to those lacking sense. 3. Therefore, we should not understand this to be a formula (like rich and poor, young and old). |
The Simple; The Simple Ones: 1. The simple are found throughout Proverbs and the Psalms. Outside of these books, this word is found only one more time in Ezek. 45:20 (where it refers to a category of sin). 2. The NET Bible does a good job of explaining what it means to be simple: The substantival adjective פֶּתִי
(peti) means “simple; open-minded” in the sense of being open and easily influenced by either wisdom
or folly...The simpleton is easily enticed and misled (Prov 1:32; 7:7; 9:6; 22:3; 27:12); believes everything,
including bad counsel (Prov 14:15); lacks moral prudence (Prov 8:5; 19:25); needs discernment (Prov
21:11); but is capable of learning (Prov 9:4, 16). The related verb means “to be wide open; open-minded;
enticed, deceived” (BDB 834). The term describes one easily persuaded and gullible, open to any
influence, good or bad (cf. NLT “the simpleminded”). This is the “wide-eyed youth” who is headed for
trouble unless he listens to the counsel of wisdom.
3. Simply put, the simple one lacks knowledge and experience; and is likely to believe what someone tells him. However, a simple person can function on negative or positive signals to Jesus Christ and to Bible doctrine. So, you can witness to a person who knows nothing and they may just as easily reject Jesus Christ as their Savior as accept Him. The same thing is true of Bible doctrine. A new believer can be told the importance of Bible doctrine, and they may accept it and they may reject it. 4. For further information on this word, see v. 4a of Proverbs 1 (HTML) (PDF) (WPD). |
Those Lacking Heart (wisdom, sense): 1. Lacking heart is about half as often in the Bible; and only in the poetical literature (Proverbs and Ecclesiastes). Proverbs 6:32 7:7 9:4, 16 10:13, 21 11:12 12:11 15:21 17:18 24:30 28:16 Eccles. 10:3 2. This phrase is generally translated lacking sense, lacking in sense; or some similar phrase. 3. The idea is, there are areas in which this person is truly lacking. There are things that this person perhaps ought to know, but does not. 4. A person who commits adultery lacks sense; and this may lead to his death. Prov. 6:32 7:7–22 5. A person who belittles his neighbor lacks sense. Prov. 11:12 6. A smart person follows sure approaches to life, mostly which involve hard work. A person who lacks sense will go after the easy money or the shortcut. Prov. 12:11 7. A person who lacks sense does not take care of his own field (which would be his means of producing food and an income). Prov. 24:30 8. The person who lacks sense will sometimes put up a pledge for someone else. Prov. 17:18 9. Rulers who lack sense become tyrants because they do not know how to properly reign. Prov. 28:16 10. The person who lacks sense is often ensnared by folly. Prov. 15:21 11. A person who lacks sense often finds himself under divine discipline. Prov. 10:13 12. These points suggest that such a person is unable to make a wise decision in his life, and allows himself to be overpowered by lust. 13. Both wisdom and folly call to a person who lacks sense. Prov. 9:4, 16 14. Prov. 10:21 |
These two designations are found together only in Prov. 7:7 9:4, 16 |
A person who allows his lack of sense to control him too much may become a scoffer. |
The person who lacks sense has had time to develop some norms and standards. This designation indicates that they have developed some bad thinking. |
Barnes: [Both] Wisdom and the “foolish woman” (Prov. 9:13) speak from the same places and to the
same class – the simple, undecided, wavering, standing at the diverging point of the two paths that
lead to life or death.
Proverbs 9:5a |
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Hebrew/Pronunciation |
Common English Meanings |
Notes/Morphology |
BDB and Strong’s Numbers |
hâlake (הָלַךְ) [pronounced haw-LAHKe] |
go, come, depart, walk; advance |
2nd person masculine plural, Qal imperative |
Strong’s #1980 (and #3212) BDB #229 |
lâcham (לָחַם) [pronounced law-KHAHM] |
eat [in poetry] |
end person masculine plural, Qal imperative |
Strong’s #3898 BDB #535 |
be (בְּ) [pronounced beh] |
in, into, through; at, by, near, on, upon; with, before, against; by means of; among; within |
a preposition of proximity |
No Strong’s # BDB #88 |
lechem (לֶחֶם) [pronounced LEH-khem] |
literally means bread; used more generally for food |
masculine singular noun; with the 1st person singular suffix |
Strong’s #3899 BDB #536 |
The NET Bible: The construction features a cognate accusative (verb and noun from same root). The
preposition בּ (bet) has the partitive use “some” (GKC 380 §119.m).
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Keil and Delitzsch: לחם is the most common, all-comprehensive name for nourishment.
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Translation: ...“Come and eat my bread... Wisdom calls to those lacking understanding to come to her and to eat her bread. The idea is to become associated with wisdom and to grow spiritually from an association with her. This, of course, speaks of fellowship with the truth.
The bread and wine in v. 5 does not contradict the meat and wine found in v. 2. Lechem (לֶחֶם) [pronounced LEH-khem] literally means bread; but it also means food. Strong’s #3899 BDB #536.
The sacrifice of the animal is the foundation for this meal (as the spiritual death of Jesus Christ is the foundation for our salvation); and the end result is, we enjoy fellowship with Wisdom and later with God.
T. De Witt Talmage: I have been told that the Cathedral of St. Mark’s stands in a square in the centre
of the city of Venice, and that when the clock strikes twelve at noon all the birds from the city and the
regions round about the city fly to the square and settle down. This came to be in this way: A
large-hearted woman passing one noonday across the square saw some birds shivering in the cold,
and she scattered some crumbs of bread among them, and so on from year to year until the day of
her death. In her will she bequeathed a certain amount to keep up the same practice, and now, at the
first stroke of the bell at noon, the birds begin to come here, and when the clock has struck twelve the
square is covered with them. How beautifully suggestive! Christ comes out to feed thy soul to-day. The
more hungry you feel yourselves to be, the better it is. It is noon, and the gospel clock strikes twelve.
Come in flocks! Come as doves to the window! All the air is filled with the liquid chime: Come.
“Come and eat my bread,” says wisdom. And so, thousands of people have come to Berachah Church (and other doctrinal churches), knowing when the doors will be opened and when the food (Bible doctrine) would be served. It is only through this nourishment that we grow as believers in Jesus Christ.
Proverbs 9:5b |
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Hebrew/Pronunciation |
Common English Meanings |
Notes/Morphology |
BDB and Strong’s Numbers |
we (or ve) (וְ or וּ) [pronounced weh] |
and, even, then; namely; when; since, that; though; as well as |
simple wâw conjunction |
No Strong’s # BDB #251 |
shâthâh (שָתָה) [pronounced shaw-THAW] |
drink [actually or metaphorically]; drink together [at a banquet]; feast; sit |
2nd person masculine plural, Qal imperative |
Strong’s #8354 BDB #1059 |
be (בְּ) [pronounced beh] |
in, into, through; at, by, near, on, upon; with, before, against; by means of; among; within |
a preposition of proximity |
No Strong’s # BDB #88 |
yayin (יַיִן) [pronounced YAH-yin] |
wine |
masculine singular noun |
Strong’s #3196 BDB #406 |
mâçak (מָסַ) [pronounced maw-SAHK] |
to mix, to mingle; to produce by mixing; to pour [that which is mixed] |
1st person singular, Qal perfect; pausal form |
Strong’s #4537 BDB #587 |
The NET Bible: The final verb actually stands in a relative clause although the relative pronoun is not present;
it modifies “wine.”
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The NET Bible: The expressions “eat” and “drink” carry the implied comparison forward; they mean that the
simple are to appropriate the teachings of wisdom.
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Translation: ...and drink the wine I have mixed. She prepared bread and wine, and she asks for those lacking sense to enjoy the bread and wine. Both speak of fellowship. The bread speaks of the teaching of wisdom and the wine speaks of the enjoyment of having wisdom.
The mixing of wine was common in that era. Clarke: Among the ancient Jews, Greek, and Romans,
wine was rarely drank without being mingled with water; and among ancient writers we find several
ordinances for this. Some direct three parts of water to one of wine; some five parts; and Pliny
mentions some wines that required twenty waters: but the most common proportions appear to have
been three parts of water to two of wine.
Clarke suggests, however, that this mixing of the wine is something different: [The] yayin masach, [or]
mingled wine, was wine not mixed with water, to make it weaker; but with spices and other ingredients
to make it stronger. The ingredients were honey, myrrh, mandragora, opium, and such like, which
gave it not only an intoxicating but stupifying quality also. Perhaps the mixed wine here may mean
wine of the strongest and best quality, that which was good to cheer and refresh the heart of man.
Clarke then continues: If we consider the mixed wine as meaning this strong wine, then the import of
the metaphor will be, a thorough investigation of the works of God will invigorate the soul, strengthen
all the mental powers, enlarge their capacity, and enable the mind to take the most exalted views of
the wonders of God’s skill manifested in the operations of his hand.
Rickard suggests
that the wine represents the blood of Christ and the water represents the water of the Word;
and that is what is being mixed here.
Dr. Robert Dean: "To him who lacks understanding she says. 'Come, eat of my food And drink of the
wine I have mixed.'" This is where we get our action plan. We see this through the imperative in the
text. This is the only section (vv. 5, 6) where we have imperatives (commands) in this passage. [v. 6]
"Forsake {your} folly and live, And proceed in the way of understanding." There is a pattern to this.
First of all we have to take in the Word of God. The metaphor of eating and drinking in Scripture is
taking something and making it a part of ourselves. When we eat or drink something it comes into our
body and it then metabolized and becomes part of our being. Eating and drinking is often used in the
Scripture of believing in Christ. What is meant by that metaphor is that if we don't accept His gift of
salvation, if we don't believe or receive it by faith alone then it will end up in eternal condemnation. The
same it true about our ongoing relationship with the Lord. We need to take in the Word, we need to
eat the Word of God, take it in so it becomes part of our life. "Eat of my food" (v.5), which is true
wisdom, biblical thinking.
Eating and drinking, quite obviously, is found throughout the Bible, and often with a variety of meanings: Prov. 9:2,
17 26, 29 Son. 5:1 Isa. 55:1–3 Jer. 31:12–14 Matt. 26:26–28 John 6:27, 49–58.
Wardlaw: The invitation is free. So it is throughout the Bible. The blessings of salvation are the gift of
God. They are offered to sinners with the freeness of Divine munificence. Not only may they be had
without a price, but if they are to be had at all it must be without a price. This is one of their special
peculiarities....All are alike poor; and he who presumes to bring what he imagines a price, of whatever
kind, forfeits the blessings, and is "sent empty away." The invitation, too, is universal; for all men, in
regard to divine and spiritual things, are naturally inconsiderate and foolish, negligent and improvident
of their best and highest interests. And it is earnest, repeated, importunate...It is in the true style of
infinite benevolence.
Proverbs 9:6a |
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Hebrew/Pronunciation |
Common English Meanings |
Notes/Morphology |
BDB and Strong’s Numbers |
ʿâzab (עָזַב) [pronounced ģaw-ZABV] |
loosen ones bands; let go [one from being in bonds]; leave [forsake, desert]; leave off, cease from [anything] |
2nd person masculine plural, Qal imperative |
Strong’s #5800 BDB #736 |
pethîy (פֶּתִי) [pronounced PEH-thee] |
simple, easily-led, foolish; or, possibly, open-minded; receptive ones |
masculine plural adjective |
Strong’s #6612 BDB #834 |
Clarke says these are the ones who have been seduced and deceived.
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The NET Bible: There are two ways to take this word: either as “fools” or as “foolish ways.” The spelling for
“foolishness” in v. 13 differs from this spelling, and so some have taken that as an indicator that this should be
“fools.” But this could still be an abstract plural here as in 1:22. Either the message is to forsake fools (i.e., bad
company; cf. KJV, TEV) or forsake foolishness (cf. NAB, NASB, NIV, NCV, NRSV, NLT).
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we (or ve) (וְ or וּ) [pronounced weh] |
and, even, then; namely; when; since, that; though; as well as |
simple wâw conjunction |
No Strong’s # BDB #251 |
châyâh (חָיָה) [pronounced khaw-YAW] |
live, have life, revive, recover [your] health, be healed, be refreshed |
2nd person masculine plural, Qal imperative |
Strong's #2421 & #2425 BDB #310 |
The NET Bible: The two imperatives are joined with vav; this is a volitive sequence in which result or
consequence is expressed.
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Translation: Leave [those] simple ones and live... Those lacking understanding are to separate from the simple ones; they are to separate from those who lack Bible doctrine in the soul; and as a result, they will live, and live a life that is abundant and full.
Jesus promises: “I came that they may have life and have it abundantly.” (John 10:10b; ESV)
The plural simply suggests that those who are simple and desirous of knowledge, separate from those who are simple and prefer that condition. This does not require us, as believers, to take ourselves out of the common world entirely; but there will be blocks of time where we are separate from the simple who are on negative volition. We will attend church in order to be schooled; those who are negative toward the Word of God will not be there (generally speaking). Just as this meal will not last forever; it is block of time. After we have learned, God releases us back into the world, to return at appropriate times for more teaching.
The believer never has a time when he stops learning. Personally, I study 3-5 hours every day, and have done so since the year 2000. Previous to that, I studied the Bible 1–3 hours per day, going back to around 1973. Even with all of that, I came across a verse (in this chapter, as a matter of fact) where I changed my modus operandi as a result. So, there are still things for me to learn.
R. B. Thieme, Jr. spoke often of his studying 8–10 hours a day, in order to come into church and teach for an hour. I can guarantee you, that he never reached a point where he said, “Okay, I understand it all now; I can reduce or cut back on my studying.”
This does not mean that you, a believer in Jesus Christ, must study according to these sorts of hours. Bob had the gift of pastor-teacher. I write and edit commentary. These are both teaching gifts (my intent is to provide good reference material). Most believers need around an hour of day of teaching. This is because we are faced with human viewpoint all of our waking hours. If you watch any television, listen to any sort of news (or read news on the internet), or view any sort of entertainment, whether it be music, drama, the arts—all of this is peppered with human viewpoint. The Disney Channel, named after a wonderful believer in Jesus Christ, would be thought as a family-friendly channel—it is not! For one thing, it teaches the agenda of the gay movement in many of its programs.
If you attend any school, anywhere, there will be human viewpoint taught in many of those classrooms. In some courses, the entire course is propaganda for the cosmic system. Therefore, you must take in Bible doctrine, periodically (I believe once a day) in order to counteract the confused propaganda which is everywhere around you.
Whenever evil can strike, it will. A school in New York recently removed Christmas and Thanksgiving from their celebrated holidays. The pledge will no longer be said. This is the direction our country is going in.
Dr. Robert Dean: There is a choice here...We have to turn from the foolish choices that we have
made, the foolish patterns that we have adopted, and turn our back on the path that leads to death;
and by doing so we are going to live; we are going to choose life rather than death, and this means
we are going to choose a different path. We are going to go in the path of understanding and not in
the path of foolishness.
Leave [those] simple ones and live... We do not withdraw from society; we do not enter into a monetary; our withdrawal from those who are simple occurs in our thinking. We move away from human viewpoint thinking and towards the thinking of God. Living the Christian life begins with your thinking; not with your actions.
Christians are easily confused about the concept of separation, who want to apply this doctrine to unbelievers whose sins shock them. Cult leaders use separation in order to isolate their members from family and former friends. Too often, separation is used in order to separate the Christian from everything that is non-Christian. |
1. What separation is not: 1) First of all, we are not examining the doctrine of separation for Israel, which is expressed several times with the phrase “You be holy [= set apart, separate] for I am holy” (where God is speaking—Lev. 11:44–45 19:2 20:7, 25). This is a related but different topic. 2) Nor are we speaking of a function of self-righteousness, where you are, quite frankly, just too good to be hanging out with Charlie Brown. 3) Separation is not the means of taking a new believer and pulling him away from his family or friends. Although this is often a sign of a cult, some regular churches do this as well. 2. The concept of separation is based upon the fact that we are in this world, but not of this world. In John 17:15–17, Jesus prayed: “I have given them Your Word, and the world has hated them because they are not of the world, even as I am not of the world. I do not pray for You to take them out of the world, but for You to keep them from the evil. They are not of the world, even as I am not of the world. Sanctify them through Your truth. Your Word is truth.” We are positionally separate from this world because we are in Christ, and He is separate from this world. Being taken out of the world is death or complete isolationism—Jesus prayed for this not to happen. Jesus prayed for us to be separated from evil (which is different than sin; evil is the thinking and philosophy of Satan, which can include human good). 3. Separation begins with a mental attitude that results in removing from our lives things and people that are either distractions, or may become distractions, in our own spiritual advance. 1) When Peter brings “You be holy because I am holy” into the New Testament (1Peter 1:16, taking this from Lev. 11:44), he is speaking of a mental attitude based upon Bible doctrine (Therefore, getting your minds ready for action and being self-disciplined, place your confidence completely on the grace to be brought to you at the revelation of Jesus Christ—1Peter 1:13). 2) So, although the passages in Leviticus speak of an actual separation between Israel and her heathen neighbors, the context of the passage in 1Peter says nothing about physical separation from believers or unbelievers. All that we are to think, according to Peter, is based upon understanding that we were not ransomed from [our former] empty manner of life inherited from our forefathers with perishable things such as silver or gold, but we were purchased with the precious blood of Christ, like that of a lamb without blemish or spot (1Peter 1:18–19). 3) Separation, in the context of this passage where this phrase is brought into the New Testament, is based upon spiritual growth which is a result of thinking divine viewpoint which has its foundation in the revelation of Jesus Christ (i.e., learning Bible doctrine). 4) In other words, the separation that Peter speaks about is in your thinking, which is based upon Bible doctrine. You separate yourself by thinking divine viewpoint. 5) The believer becoming entangled in human viewpoint is involvement with evil, which Jesus prayed that we not fall into. 6) Let me remind you of Satan’s 2 fundamental strategies: (1) keep the unbeliever from the gospel and (2) keep the believer thinking human viewpoint. 4. Separation, then, begins in the believer's personal life as he learns and applies doctrine. The Bible says that separation starts in relation to the sin nature. Romans 6:11 So you also must consider yourselves dead to sin and alive to God in Christ Jesus. Remember that death is Scripture doesn't always mean cessation of existence, in Romans, it means separation from. Romans 8:13 If you live according to flesh [according to the sin nature], you are going to die [temporal spiritual death]. But if you put to death, by means of the Spirit, the practices of the body, then you will live. 1) This is all about spiritually versus carnality. 2) Prior to salvation, we are all under spiritual death. We have no innate ability to make contact with God. 3) At the moment of salvation, we are both baptized and filled with the Holy Spirit. 4) However, after salvation, we fall into carnality, which means, we sin and lose the filling of the Holy Spirit. 5) This verse is talking about the fact that, if you are a believer and operating in carnality, then all of the blessings of the abundant Christian life are not yours. Even though you have eternal life you might as well be dead since you are no longer living the Christian life because you are living in carnality (carnal death). 6) After salvation, it is an either-or situation: we are either filled with the Holy Spirit and separated from sin or we are carnal and associated with sin. This is a status, not some emotional high of some sort. 7) But if by the Spirit you put to death the practices of the body, then you will live. We are to put to death the deeds of the body, which represent sin. That is a calling for separation in the believer's life from sin. 8) This separation is caused by naming one’s sins to God (1John 1:9). That restores our fellowship with God and temporally separates us from sin. 5. Separation involves separation from human viewpoint thinking. 1) It is not just the sin nature that is influencing the life but also all that human viewpoint garbage that is floating around in the soul. All of the ideas we have grown up with need to be excised by the scalpel of the Word of God. We need to have that stuff flushed out of our system. 2) When you are saved by believing in Jesus Christ, this does not mean that your thinking has changed. The potential for a real change in thinking is there, but the actuality is not. 3) This is what Paul is talking about in Romans 12:1–2 Therefore, I call upon you, [my] brothers, by the mercies of God, to present your bodies [as] a living sacrifice, holy [set apart, separated], pleasing to God, which is your reasonable service. And do not be conformed to this world [cosmic thinking], but be transformed by the renovation of your thinking, in order to prove [demonstrate] by (means of) you what is that good and pleasing and perfect will of God. This is what happens as we advance spiritually: we renovate our own thinking, learning Bible doctrine, and the Holy Spirit changes us from the inside out. 4) In this way, the Holy Spirit produces the fruit of the Spirit, the character of Christ in our lives. Furthermore, this change of thinking demonstrates that the will of God is good and acceptable and perfect. We become a living, walking testimony of the grace of God in the angelic conflict. 5) Therefore, this calls for separation from human viewpoint thinking. So the first two categories of separation has to do with what is going on in the believer's soul and the believer’s thinking. They don't have to do with what is going on necessarily in the world around him. In other words, the thinking of the believer is to be renovated so that the believer no longer thinks in human viewpoint. They separate their thinking from human viewpoint. 6. If the world around the believer is producing temptations where he easily succumbs to sin, then that means he has to make some choices about where he goes, whom he associates with, or the things he does. Therefore, the believer needs to recognize that if he is in an environment that easily leads him to sin then he needs to change this environment. That is, there are times for us to physically separate from certain people and situations. 7. We are commanded to separate from certain kinds of carnal believers, such as backslidden, reversionistic believers. This is because there are certain types of carnality that are contagious to certain believers. 1) However, as a corollary to this, we do not invade the privacy of various believers, to determine what evil things it is that they do, so that we separate from them. 2) If we separated from all believers who sin, that would mean that we would be separating from all believers on this planet. 3) Bear in mind that self-righteousness can be very contagious. 8. We are to separate from believers who reject sound doctrine. 1) If there is anything that can destroy our own spiritual life, it is when we closely associate with people who do not hold to sound doctrine. They say, "Well you know, there are a lot of different views in evangelicalism. There are folks who believe this and there are folks who believe that, but we can all just get along and we don't have to draw these doctrinal distinctions." There is an embedded blasphemy there, and that is the idea that God does not communicate clearly enough for us to take strong positions on doctrine. Wishy-washy people don't really think God communicated things clearly, so you can think it means this and I can think it means that, and somebody else thinks it means something else, so we can all just put our arms together and emote on our common experience that Jesus loves us. Then we'll all go home and be happy that we went to church this morning! 2) This is not the biblical view. 2Thessalonians 3:6 Now we command you, brothers, in the name of our Lord Jesus Christ, that you withdraw yourselves from every brother who walks disorderly, and not after the teaching which he received from us. This isn't tradition for tradition's sake, this is the apostolic doctrine contained in the Scripture. This is a mandate. Vv. 14–15 And if anyone does not obey our word by this letter, mark that one and have no company with him, that he may be ashamed. Yet do not count him as an enemy, but admonish him as a brother. Notice that we are speaking of a believer who has clearly rejected legitimate authority (Paul’s authority in the teaching of Bible doctrine). 3) The goal is restoration, not exclusion; but if there is no response then there is no option other than to go separate ways. 4) Let me give you an example: homosexuality, which is clearly identified as a sin in the Bible (Rom. 1:24–27 1Cor. 6:9 1Tim. 1:10). Certain believers may struggle with homosexuality as a sin and, at times, give in to this lust. It is not our business to follow such believers around to determine whether or not we ought to separate from them. However, when a believer touts his homosexuality as normal and acceptable, that calls for separation from such a one. 5) From time to time, a church has to remove a troublemaker (or a small group of troublemakers) who have rejected the authority of the pastor-teacher. Quite obviously, if you are in a church where you cannot accept the authority of your pastor, then you should quietly remove yourself—you do not owe anyone an explanation, nor should you stand out in the parking lot and tell everyone else why they should leave the church. You simply leave and find a pastor whose authority you can accept. More often than not, your inability to accept a pastor’s authority is a problem in your soul, not in his. 6) By accepting the authority of a pastor, this does not mean this pastor follows you around and tells you what to do. 7) As an aside, this is not a call to self-righteousness, nor is this a call to separate from family members simply because they do not think like you think. 8) Cults often twist the doctrine of separation into removing you from your friends and family to your real family. If you find yourself in a church, and they encourage you to cut off your friends and family, it is time to separate from that church. 9) Jesus said, “"Do not think that I have come to bring peace to the earth. I have not come to bring peace, but a sword. For I have come to set a man against his father, and a daughter against her mother, and a daughter-in-law against her mother-in-law. And a person's enemies will be those of his own household.” (Matt. 10:34–36). There will be some natural separation which occurs, but not because the believer has initiated it. Throughout the ages, there have been some Jewish Christians who have been virtually disowned from their families because they believe in Jesus. We know just how much hate can exist between Arabs and Jews; there have been times in history that this has existed between Christians and Jews as well (even though, we ought to be natural political allies). 10) However, without going too far afield, the point here is, there are times when a believer will separate from his family—but that is a rare exception and not the rule. Jesus is not calling upon us to raise a sword against family members; nor is He requiring us to separate from family members because of different beliefs. Again, that is characteristic of a cult, but not of the Christian faith. 11) Although Wikipedia represents a bastion of human viewpoint, there is an article here on the cult checklist. Although every list is not completely accurate, there are enough trends which these various lists point to in order to keep you out of a cult. 9. We are to separate from believers who make their own internal lust patterns the motivation for their lives. Romans 16:17–18 And I summon you, brothers, to take note of those making divisions and offenses contrary to the doctrine which you have learned, and avoid them. For they who are such do not serve our Lord Jesus Christ, but they serve their own belly [lust patterns]; and by good words and fair speeches, they deceive the hearts of the gullible. 10. Separation from the immoral social scene where one's norms and standards are gradually eroded through peer pressure. 1Peter 4:4 In these things they are surprised, that you are not running with them into the same excess of riot, blaspheming. Proverbs 1:10-19 My son, if sinners lure you, do not be willing. If they say, “Come with us, let us lie in wait for blood, we will watch secretly for the innocent without cause; let us swallow them up alive as the grave, and whole, as those who go down into the pit; we shall find all precious goods; we shall fill our houses with plunder; cast in your lot among us, and let us have one purse.” My son, do not walk in the way with them! Keep back your foot from their path, for their feet run to evil and make haste to shed blood. Surely in vain the net is spread in the sight of any bird, and they lie in wait for their own blood; they watch secretly for their own lives. So are the ways of everyone who gains unjust gain; it takes away its owners' life. As an aside, communism and socialism are a national codification of this attitude. 11. 1Corinthians 15:33 Do not be deceived; evil companionships corrupt good habits. The idea here is, believers can be corrupted by certain other believers and unbelievers with regards to certain activities. This is an individual decision to be made relative to the strengths and weaknesses of the individual believer. As believers, we need to develop good positive habits in our spiritual lives If we find certain associations compromising these habits, then that is an association which must be broken off or dialed back. 12. However, we simply do not separate from gross sin and gross immorality because we are offended. We should be able to witness to people of all different stripes of sinfulness. 1Cor. 5:9–11 I wrote to you in my letter not to associate with sexually immoral people--not at all meaning the sexually immoral of this world, or the greedy and swindlers, or idolaters, since then you would need to go out of the world. But now I am writing to you not to associate with anyone who bears the name of brother if he is guilty of sexual immorality or greed, or is an idolater, reviler, drunkard, or swindler--not even to eat with such a one. Paul is talking about separation from a believer, at the end, who knows the truth, and yet is clearly and observably out of line with his actions. 13. We need to exercise a form of separation from unbelievers to avoid having our doctrine compromised. 2 Corinthians 6:14 Do not be unequally yoked together with unbelievers; for what fellowship does righteousness have with lawlessness? And what partnership does light have with darkness? This involves some types of business partnerships, not necessarily all. It involves marriage, dating, intimate social life. We are to separate from unbelievers where their influence can affect our own doctrine decisions. This is not a call for the believer to avoid unbelievers altogether or whenever possible. 14. We need to separate from believers who are enmeshed in religious modes of operation and apostasy. See 2Corinthians 6:14–17 2Timothy 3:2–6. |
I should add that there is much more to the doctrine of separation than this. Although we began this New Testament doctrine above, there is a great deal of separation described in the New Testament which has absolutely nothing to do with the relative geography of you and anyone that you are to separate from (for example: John 5:24 8:12 2Cor. 6:17–18 1Thess. 4:7 1Peter 2:24). We will cover this at another time. |
The basic points are taken from http://phrasearch.com/Trans/DBM/setup/Genesis/Gen068.htm , which is Lesson #68 of Robby Dean’s study of Genesis. This study was extensively edited and appended. |
For additional study see: http://www.versebyverse.org/doctrine/separation.html (Maranatha Church) http://www.realtime.net/~wdoud/topics/separation.html (Grace Notes) http://www.westbankbiblechurch.com/LGMerrittBooks/Doctrine%20of%20Separation0112.pdf (L.G. Merritt) http://lakeeriebiblechurch.org/doctrine/pdf/DOCTRINE%20OF%20SEPARATION.pdf (Lake Erie Bible Church) |
Proverbs 9:6b |
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Hebrew/Pronunciation |
Common English Meanings |
Notes/Morphology |
BDB and Strong’s Numbers |
we (or ve) (וְ or וּ) [pronounced weh] |
and, even, then; namely; when; since, that; though; as well as |
simple wâw conjunction |
No Strong’s # BDB #251 |
ʾâshar (אָשַר) [pronounced aw-SHAHR] |
go straight, go on, advance, walk; make progress; be successful, prosper, be fortunate |
2nd person masculine plural, Qal imperative |
Strong’s #833 BDB #80 |
The NET Bible: The verb means “go straight, go on, advance” or “go straight on in the way of understanding”
(BDB 80 s.v. אָשַר).
|
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dereke (דֶּרֶ) [pronounced DEH-reke] |
way, distance, road, path; journey, course; direction, towards; manner, habit, way [of life]; of moral character |
masculine singular construct |
Strong's #1870 BDB #202 |
bîynâh (בִּינָה) [pronounced bee-NAW] |
understanding, discernment; intelligence, insight; skill; act; faculty; object; personified |
feminine singular noun |
Strong’s #998 BDB #108 |
Translation: ...and walk along the path of understanding.” There is a way in which we should go. We want to travel from point A (lacking in understanding) to point B (having understanding); we want to go from point A (where we make bad decisions) to point B (where we make good decisions on the basis of having wisdom and understanding).
Clarke: [Wisdom is speaking:] Enter into my counsels; Do not be content with superficial knowledge
on any subject, where any thing deeper may be attained. Go by the streams to the fountain head.
Look into the principles on which they were formed; investigate their nature, examine their properties,
acquaint yourself with their relations, connections, influences, and various uses. See the skill power,
and goodness of God in their creation. And when you have learned all within your reach, know that
you know but little of the manifold wisdom of God. Let what you have learned humble you, by showing
you how very little you will know.
Proverbs 9:6 (American KJV) (a graphic); from Judeo-Christian Church; accessed December 12, 2015.
Preacher’s Complete Homiletical Commentary:
The acceptance of the Divine invitation is an
obedience to the lawful instinct of self-love.
Self-love is often confounded with selfishness,
but they are widely different. The principle of
self-love is recognised as lawful and right
throughout the Bible. God commands a man to
love his neighbour as he loves himself, thereby
laying down the principle that self-love is
necessary and right. Our Saviour appeals to
this Divinely-implanted instinct when He urges
men to save their souls, because of the infinite
profit which they will thereby gain (Mar ). And
the fact that God has made self-love the
standard whereby we are to measure our
love to others, and that it is urged upon men
as a motive by the Divine Son, at once places
a great gulf between it and selfishness.
Obedience to self-love leads men to obey
Wisdom's invitation and thus to become truly
wise themselves. Self-love leads men to
desire to make the best of their existence,
and no man can do this unless he accepts
the call to the feast which Wisdom has
prepared.
Proverbs 9:6 (the NIV) (a graphic); from Dribble; accessed December 13, 2015.
——————————
V. 7 might be the first actual proverb found in the first 9 chapters of Proverbs. Off the top of my head, I do not recall there being others.
This set of proverbs is found in a very odd place. Wisdom is calling everyone to a banquet and suddenly, we have several proverbs. So, what appears to be happening is, this is a taste of the wisdom to come; or this is the wisdom that will be given at the banquet (or it is an example of wisdom being taught at the banquet).
I am not the only person to make this observation. Barnes writes: These verses seem somewhat to
interrupt the continuity of the invitation which Wisdom utters.
Ironside offers an explanation: These three verses would seem to be parenthetical, explaining the
reason why the invitation of Wisdom’s maidens meets with such opposite responses.
Arthur Peake: [There are] two pictures [in this chapter], each consisting of six stanzas, are now
separated by six stanzas of unconnected proverbs (Proverbs 9:7-12)...[vv. 7–12 are] Disconnected
aphorisms, apparently inserted by a later scribe, either to separate the two pictures of Wisdom and
Folly, or...because this was a convenient place for the preservation of this small collection, though the
convenience is not entirely apparent.
On the other hand, recall that we have these books divided into chapters for us, but there were no chapters before. In other words, there is no reason to think that the writer of Proverbs saw Prov. 9 as a unit, distinct from the other chapters and internally cohesive. In other words, vv. 1–6 may have nothing whatsoever to do with vv. 7–9.
there is a reason to attach vv. 1–6 to vv. 7–9—the remainder of the text is about a similar banquet given by Folly. She seems to be competing for the same people, getting them to turn aside to her home; and she offers her own type of wisdom. There are promises with being connected to wisdom (a longer and more abundant life); as well as warnings of death and Sheol to those who follow after Folly. So we do have two parallel paths presented in Prov. 9. In both cases, we have the appeal followed by an example of their concept of wisdom. |
A Wisdom appeals to her audience calling upon them to attend her banquet. Vv. 1–6 B The thinking of Wisdom. Vv. 7–9 C The results of listening to Wisdom. Vv. 10–12 Á Folly appeal to her audience, calling them into her home. Vv. 13–15 B́ The thinking of Folly. V. 17 Ć The results of listening to Folly. V. 18 |
This might be a unique organization of this chapter, based upon the commentary above. |
vv. 7–9: [When one] corrects a scoffer, [he] takes to himself shame; and [when] the one reproves a wicked [man], [that is] his [own] stain. Do not reprove [one who] scorns, or he will hate you; [but] reprove a wise man and he will love you. Give [wisdom] to a wise man and he will continue to be wise; instruct a righteous man and he will increase [his] learning. |
A He who corrects a scorner gets to himself reviling, and he who reproves a wicked man gets to himself an injury (literally ‘it is his injury’ (Proverbs 9:7). B Do not reprove a scorner, lest he hate you (Proverbs 9:8 a). B Reprove a wise man, and he will love you (Proverbs 9:8 b) A Give (instruction) to a wise man, and he will be yet wiser, teach a righteous man, and he will increase in learning. |
Pett: In A the scorner and the wicked man are contrasted in the parallel by the wise man and the righteous man. In B the consequence of reproof to a scorner are compared with the consequences of reproof to a wise man. |
From http://www.studylight.org/commentaries/pet/view.cgi?bk=19&ch=9 accessed December 10, 2015. |
Goldberg (Re: Prov. 9:7-12) – The central section of Proverbs 9 lies between two different kinds of
invitations. The choice in selecting one or the other is important for every person because it leads to
two different destinies. Those who respond to wisdom’s maidens and choose her gracious banquet,
though lacking in understanding and moral experience, will soon see a change in themselves. They
will be known as wise, because wisdom imbues the company at her table with altogether new
qualities. The wise man who sits at wisdom’s banquet “will be wiser still” (9:9a). Here is a distinct
contrast: worldly knowledge by itself tends to inflate a person’s ego, making him so self-sufficient and
self-reliant that he stops learning altogether. . . Those who reject wisdom’s invitation are viewed as
mockers. They see no need to attend wisdom’s banquet, and, upon being invited, they will offer only
insult.
Pett also organizes vv. 7–12 into a Chiasm. |
vv. 7–12: [When one] corrects a scoffer, [he] takes to himself shame; and [when] the one reproves a wicked [man], [that is] his [own] stain. Do not reprove [one who] scorns, or he will hate you; [but] reprove a wise man and he will love you. Give [wisdom] to a wise man and he will continue to be wise; instruct a righteous man and he will increase [his] learning. The fear of Yehowah [is] the foundation [lit., beginning, commencement] of wisdom; and knowledge of holy things [is] discernment; for your days are multiplied by me and years of [abundant] life are added to you. If you have become wise, then you are wise for yourself; but if you scorn [wisdom], then you yourself alone must bear [this bad decision]. |
A He who corrects a scorner gets to himself reviling, and he who reproves a wicked man gets to himself an injury (literally ‘it is his injury’). Do not reprove a scorner, lest he hate you (Proverbs 9:7-8 a). B Reprove a wise man, and he will love you (Proverbs 9:8 b). C Give instruction to a wise man, and he will be yet wiser, teach a righteous man, and he will increase in learning (Proverbs 9:9). D The fear of YHWH is the beginning of wisdom (Proverbs 9:10 a). D And the knowledge of the Holy One is understanding (Proverbs 9:10 b). C For by me your days will be multiplied, and the years of your life will be increased (Proverbs 9:11). B If you are wise, you are wise for thyself (Proverbs 9:12 a) A And if you scorn, you alone will bear it (Proverbs 9:12 b). |
Pett: In A the scorner is laid bare, and in the parallel a warning is given to the scorner that he is personally responsible for the consequences which will affect him alone. In B a wise man is defined, and in the parallel the wise learn that they too are personally responsible for what they are. In C the wise and the righteous man increases in wisdom and learning, and in the parallel the years of his life will consequently. Centrally in D the fear of YHWH and the knowledge of the Holy One are paralleled. |
From http://www.studylight.org/commentaries/pet/view.cgi?bk=19&ch=9 accessed December 10, 2015. |
Dr. Thomas Constable: People do not usually live or die because of only one decision. They develop
a pattern of life that ends in either death or life. This section helps us see the outcome of these styles
of life. If a person is open to God and teachable, he will become wise, but if he does not accept this
instruction and closes his mind, he becomes a fool.
Bridgeway Bible Commentary: Whether people desire wisdom depends largely upon the character
they have developed in themselves over the years. When people grow conceited in their opinions and
blind to their failures, they usually react with bitterness when criticized. Those who are wise welcome
criticism and so increase their wisdom (7-9). People are responsible individually for their own gain or
loss of wisdom. Everything depends on whether they are willing to learn from God (10-12).
Correcting scoffing, taking to him shame; and the one reproving a wicked [man] [is] his blemish. |
Proverbs 9:7 |
[When one] corrects a scoffer, [he] takes to himself shame; and [when] the one reproves a wicked [man], [that is] his [own] stain. |
When one corrects a scoffer, he takes to himself shame; and when the one reproves a wicked man, that is his own stain. |
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Here is how others have translated this verse:
Ancient texts:
Masoretic Text (Hebrew) Correcting scoffing, taking to him shame; and the one reproving a wicked [man] [is] his blemish.
Latin Vulgate He that teaches a scorner, does an injury to himself; and he that rebukes a wicked man, gets himself a blot.
Plain English Aramaic Bible To an evil person, discipline gives disgrace, and it rebukes the vice of the evil one.
Peshitta (Syriac) Correction for a bad man brings disgrace; the wicked man is rebuked by his own blemish.
Septuagint (Greek) He that reproves evil men shall get dishonor to himself, and he that rebukes an ungodly man shall disgrace himself.
Significant differences: Not sure if injury in the Latin is the right word to translate shame, disgrace. The final phrase in the Syriac does not sound quite right. And the final phrase of the Greek is not right either.
Limited Vocabulary Translations:
Bible in Basic English He who gives teaching to a man of pride gets shame for himself; he who says sharp words to a sinner gets a bad name.
Easy English Do not stop someone who is insulting other people! He will only insult you.
Do not correct an evil man! He will attack you.
Easy-to-Read Version If you try to show a proud man that he is wrong, then he will only criticize you. {That man only makes fun of God’s wisdom.} If you tell an evil man that he is wrong, then he will make fun of you.
Proverbs 9:7–8 (Easy-to-Read Version 2006) (a graphic); from Pinimg; accessed December 12, 2015.
Good News Bible (TEV) If you correct conceited people, you will only be insulted. If you reprimand evil people, you will only get hurt.
The Message If you reason with an arrogant cynic, you’ll get slapped in the face;
confront bad behavior and get a kick in the shins.
Names of God Bible Wisdom Prolongs Life
Whoever corrects a mocker receives abuse.
Whoever warns a wicked person gets hurt.
NIRV When you correct someone who makes fun of others, you might be laughed at.
When you warn a sinner, you might get hurt.
Thought-for-thought translations; paraphrases:
Common English Bible Wise advice
Whoever instructs the cynic gets insulted;
whoever corrects the wicked gets hurt.
New Berkeley Version He who corrects scorner heaps abuse upon himself, and he who reproves a wicked man gets bruises [Lit., “his blemishes”] in return.
New Century Version “If you correct someone who makes fun of wisdom, you will be insulted.
If you correct an evil person, you will get hurt.
New Life Version He who speaks strong words to the man who laughs at the truth brings shame upon himself. He who speaks strong words to a sinful man gets hurt.
New Living Translation Anyone who rebukes a mocker will get an insult in return.
Anyone who corrects the wicked will get hurt.
Partially literal and partially paraphrased translations:
American English Bible Those who attempt to correct the ungodly, upon themselves, bring dishonor. For, when you scold the irreverent, you're just making a fool of yourself.
Beck’s American Translation If you correct a scoffer, you get insulted.
If you criticize a wicked person, you get hurt.
International Standard V Wisdom Extends Life
Whoever corrects a mocker invites only insult [Lit. insult to himself],
and whoever rebukes the wicked will himself become stained.
New Advent (Knox) Bible (Rash souls there are, godless souls, that will not be taught or trained; who makes the attempt, gets only injury and abuse for his thanks.
Translation for Translators If you rebuke someone who will not allow others to correct him, he will insult you.
If you reprove/scold an evil man, he will hurt you.
Mostly literal renderings (with some occasional paraphrasing):
Ferrar-Fenton Bible Who corrects a derider, gets insult ;
Who advises the wicked, abuse;...
Lexham English Bible He who corrects a scoffer gains abuse for himself, and he who rebukes the wicked {gets hurt}.
Proverbs 9:7 (NIV) (a graphic); from
Charles Hahlen; accessed December 12, 2015. Whoever corrects a mocker invites insults; whoever rebukes the wicked incurs abuse.
Catholic Bibles (those having the imprimatur):
Christian Community (1988) He who corrects a mocker gains insults; and he who reprimands an evildoer receives abuse.
The Heritage Bible He who chastises a scoffer takes to himself shame, and he who makes the wicked right is stained.
New American Bible (2002) He who corrects an arrogant man earns insult; and he who reproves a wicked man incurs opprobrium.
New American Bible (2011) Miscellaneous Aphorisms
Whoever corrects the arrogant earns insults;
and whoever reproves the wicked incurs opprobrium.
New Jerusalem Bible Reprove a mocker and you attract contempt, rebuke the wicked and you attract dishonour.
New RSV Whoever corrects a scoffer wins abuse;
whoever rebukes the wicked gets hurt.
Revised English Bible Correct an insolent person, and you earn abuse; reprove a bad one, and you will acquire his faults.
Jewish/Hebrew Names Bibles:
Complete Jewish Bible "He who corrects a scoffer only gets insulted; reproving a wicked man becomes his blemish.
exeGeses companion Bible He who disciplines a scorner
takes abasement to himself:
and he who reproves the wicked
blemishes.
JPS (Tanakh—1985) To correct a scoffer,
Or rebuke a wicked man for his blemish,
Is to call down abuse on oneself.
Judaica Press Complete T. He who chastens a scorner takes disgrace for himself, and he who reproves a wicked man, that is his blemish.
Orthodox Jewish Bible He that reproveth a letz (mocker) getteth to himself shame, and he that is a mochiach (reprover) of a wicked man getteth himself a blot stain.
The Scriptures 1998 He who reproves a scoffer gets shame for himself, And he who rebukes a wrong one gets himself a blemish.
Expanded/Embellished Bibles:
The Amplified Bible He who corrects and instructs a scoffer gets dishonor for himself,
And he who rebukes a wicked man gets insults for himself.
The Expanded Bible “If you ·correct [instruct; discipline] ·someone who makes fun of wisdom [a mocker], you will be insulted.
If you correct an evil person, you will ·get hurt [Lbe blemished].
Kretzmann’s Commentary He that reproveth a scorner, trying to correct him, getteth to himself shame, his efforts are met with insults and mocking rejection, and he that rebuketh a wicked man getteth himself a blot, that is, his labor of love has the reward of bringing him into discredit with men, of heaping disgrace upon him.
NET Bible® Whoever corrects a mocker is asking for [Heb “receives for himself.”] insult;
whoever reproves a wicked person receives [The verb “receives” is supplied in the translation for the sake of clarity and smoothness] abuse.
The Voice Whoever tries to discipline a scoffer should expect a hail of insults in return.
Whoever tries to correct an evildoer is likely to get hurt in the process.
Literal, almost word-for-word, renderings:
Concordant Literal Version He who admonishes a mocker is procuring dishonor to himself, And he who reproves a wicked man gets himself a blemish."
Context Group Version He who corrects a scoffer gets to himself reviling; And he who reproves a wicked man [ gets ] himself a blot.
Darby Translation He that instructeth a scorner getteth to himself shame; and he that reproveth a wicked [man] [getteth] to himself a blot.
Emphasized Bible He that rebuketh a scoffer, getteth to himself contempt, and, he that reproveth a lawless man, getteth to himself his shame.
English Standard Version Whoever corrects a scoffer gets himself abuse, and he who reproves a wicked man incurs injury.
Green’s Literal Translation He who reproves a scorner gets shame to himself; and he who rebukes a wicked man gets his own blot.
God’s Truth (Tyndale) Who so reproves a scornful person, gets himself dishonor: and he that rebukes the ungodly, stains himself.
Modern English Version He who reproves a scorner gets shame for himself,
and he who rebukes a wicked man gets hurt.
NASB He who corrects a scoffer gets dishonor for himself,
And he who reproves a wicked man gets insults [Lit a blemish] for himself.
New European Version He who corrects a mocker invites insult; he who reproves a wicked man invites abuse.
Stuart Wolf He who disciplines a mocker/scoffer receives disgrace/dishonor for himself, and causing reproof for an evil man is his own injury.
World English Bible He who corrects a mocker invites insult. He who reproves a wicked man invites abuse.
Young’s Updated LT The instructor of a scorner Is receiving for it—shame, And a reprover of the wicked—his blemish.
The gist of this passage: This is a true proverb which tells us that there are some people that you just do not want to spend your time arguing with.
Proverbs 9:7a |
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Hebrew/Pronunciation |
Common English Meanings |
Notes/Morphology |
BDB and Strong’s Numbers |
yâçar (יָסַר) [pronounced yaw-SAHR] |
correcting [by blows or stripes], chastising; correcting [with words]; admonishing, instructing |
Qal active participle |
Strong's #3256 BDB #415 |
The NET Bible: The active participle יֹסֵר (yoser) describes one who tries to correct by means of instruction
and discipline; it is paralleled by the Hiphil participle which refers to someone who rebukes or reproves another.
Anyone trying this on these types of people would be inviting trouble.
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lûwts (לוּץ) [pronounced loots] |
scorning, making mouths at, talking arrogantly; boasting; scoffing, deriding; speaking barbarously [in a foreign tongue] |
Qal active participle |
Strong’s #3887 & #3945 BDB #539 |
lâqach (לָקַח)r [pronounced law-KAHKH] |
takes, taking from, taking away, taking in marriage, marrying; seizes, takes possession of; sending after, fetches, bringing; receives |
Qal active participle |
Strong’s #3947 BDB #542 |
lâmed (לְ) [pronounced le] |
to, for, towards, in regards to |
directional/relational preposition with the 3rd person masculine singular suffix |
No Strong’s # BDB #510 |
qâlôwn (קָלוֹן) [pronounced kaw-LOHN] |
shame; ignominy (of nation); dishonour, disgrace (personal) |
masculine singular noun |
Strong’s #7036 BDB #885 |
The NET Bible: The word means “dishonor” or “disgrace.” It is paralleled with מוּמוֹ (mumo), translated “abuse.”
The latter term means “blemish,” although some would emend the text to read “reproach.” The MT is figurative
but not impossible to interpret: Whoever tries to rebuke a wicked person will receive only insults and perhaps
physical attack.
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Translation: [When one] corrects a scoffer, [he] takes to himself shame;... This is a bit difficult to translate, as there are 3 Qal active participles right in a row. I took the second one to refer to a specific type of person and connected the first participle to the last one as being the same person.
V. 7a: [When one] corrects a scoffer, [he] takes to himself shame;... |
Peter Pett: [R]ecognise that that is the kind of person scorners become. Their hearts are hardened, they will
not admit to fault, and they hate anyone who shows them up.
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Dr. Robert Dean: A scoffer is a fool or a simple person that has basically become fossilized in their negative
volition. They have hardened their heart to God, they are no longer responsive and, in fact, anyone who tries
to correct them is just going to bring misery upon themselves...The scoffer is a proud an haughty man. He is
driven by arrogance towards God and a rejection of truth.
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Dean continues: [Scoffers] have already become so deeply embedded in a foundation of arrogant boastfulness
against God that they wouldn't see truth if it slapped them in the face. So a scoffer will never find truth no matter
how visible it might be to him. But on the opposite side, "But knowledge is easy to one who has understanding."
If you have humbled yourself before God; if you have fear of the Lord, then you can easily see the truth that God
makes clear to you.
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Dr. Thomas Constable: The person who tries to help a fool by correcting him will get no honor from the fool. The
fool's folly has closed his mind to correction (Proverbs 9:7-8; cf. Matthew 13:12-16).
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This is an interesting point of view, and might help me to stop commenting on facebook. Spending a great deal of time correcting a scoffer—one who speaks with great arrogance—the person doing the correcting often brings shame and disgrace upon himself. |
There are lost causes; and there are those that you cannot reach. When you recognize that, you should realize that you are simply wasting your time.
Dr. Robert Dean: So if you are wise and you attempt to correct a scoffer, i.e. someone who is
hardened in their opposition to God (sometimes translated as "a mocker"), just brings shame upon
himself. The idea that he brings shame upon himself can be either a result of the fact that the scoffer
just ridicules and rebukes the wise person and acts in hostile opposition to the person trying to correct
them, or it could be a process that is going to end in failure. So it can be a shame because you are
trying to correct somebody who is not ever going to respond, it is a waste of time and energy.
Proverbs 9:7b |
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Hebrew/Pronunciation |
Common English Meanings |
Notes/Morphology |
BDB and Strong’s Numbers |
we (or ve) (וְ or וּ) [pronounced weh] |
and, even, then; namely; when; since, that; though; as well as |
simple wâw conjunction |
No Strong’s # BDB #251 |
yâkach (יָכַח) [pronounced yaw-KAHK] |
the one deciding [judging; appointing]; showing onself to be right, one who proves [something]; one convincing [convicting; reproving, chiding; correcting, rebuking] |
masculine singular, Hiphil active participle |
Strong’s #3198 BDB #406 |
James Rickard: “Reproves” is the Hiphil (causative stem) verb YAKACH יָכַח that means, “to argue, to
convince, to convict, to judge, to be right or to reprove.”
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lâmed (לְ) [pronounced le] |
to, for, towards, in regards to |
directional/relational preposition |
No Strong’s # BDB #510 |
râshâʿ (רָשָע) [pronounced raw-SHAWĢ] |
unrighteous; malevolent, lawless, corrupt, wicked (hostile to God); criminal; guilty [of sin] [against God or man]; having an unrighteous cause |
masculine singular adjective; can act like a substantive |
Strong’s #7563 BDB #957 |
James Rickard: “Wicked man” is the noun RESHA, רֶשַע that means, “wicked or criminal.” It embodies the
character that is opposite the character of God, being in opposition to the just and righteous characteristics of
God (see Job 34:10; Psalm 5:4; 84:10).
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môm (מוֹם) [pronounced moom |
a blemish, corruption, a [physical] defect, disfigurement; a moral stain [defect] |
masculine singular noun with the 3rd person masculine singular suffix |
Strong’s #3971 BDB #548 |
James Rickard: the Noun MEUM, מְאוּם...means, “blemish or defect.” In the Pentateuch it was used for the
sacrificial lambs that were to be without spot or blemish. Figuratively, the term means a moral stain.
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Translation: ...and [when] the one reproves a wicked [man], [that is] his [own] stain. Reproving a wicked man (someone who is unrighteous, malevolent, lawless and corrupt) can become a blemish or defect upon the person doing the correction.
In both of these examples, we find the active participle being used rather than a simple perfect tense, indicating that these corrections and reproving is not a one or a two-time thing, but this is constant; this is repeated. This is something that you keep on doing.
The suggestion is, you might correct a person once or twice—for whatever reason. However, you do not spend a lot of time doing this; you do not continue with this. When someone is on negative signals, telling them that they are wrong 20x a day will not fix the problem. At that point, you are in the wrong, simply because you are trying to convince a rock of something.
This is particular true of a person and the sins which he commits. You might reprove a person of his sin; and you may do it twice; but it should take very little time to ascertain that they do not care for your opinion; or your opinion is not going to change their behavior, no matter how onerous it is.
Prov. 15:12 A scoffer does not like to be reproved; he will not go to the wise. (ESV) |
I realize, you want to yell out, “I am right, I am clearly right; and they are clearly wrong. Why shouldn’t I tell them that again, in even clearer terms?” God says, “I got this covered.” Prov. 19:29 Judgments are prepared for mockers, and beatings for the backs of fools. (HCSB) You ever speak to someone who is so wrong and so hardheaded, that you just want to slap them in the head to see if you might shake something loose? God says, “I got this.” God can slap such a person in the head until some sense might rattle around and pop out by accident. Prov. 19:29 Judgments are prepared for mockers, and beatings for the backs of fools. (HCSB) (I repeated this verse, so that I would not be tempted to slap you in the head)
So, what happens if you ignore this and just keep correcting them? Well, you are in the way. God is willing and able to deal with them, but you are standing right there, right up in their grill, reproving them in every way that you know how. Back off, move out of the way, and let God handle it. You can make information clear to the unbeliever or to the believer who is out of fellowship, but when it becomes apparently that they are not going to change, then it is time to let it go and let God handle it.
This is different when you are dealing with your own children, who may require a great deal of correction over the period of time that they are under your roof. However, when it comes to the scorner—someone who is clearly against God and rebels against divine viewpoint—someone who is not under your authority—then you let it go. Otherwise, you bring yourself down to their level.
When it comes to the gospel, there is a time and a place; and some simply will not have it. This does not mean that you cannot proclaim the gospel clearly and with boldness; it simply means, you need to be aware of the response of the hearer. Some will respond negatively and it is clear, either by their expression or by their words. You cannot make a person believe in Jesus Christ. You can only offer them the opportunity. If it is clear that they resent even hearing the information, then you back off and pray for them.
——————————
You will not reprove scorning lest he hate you; reprove a wise [man] and he will love you. |
Proverbs 9:8 |
Do not reprove [one who] scorns, or he will hate you; [but] reprove a wise man and he will love you. |
Do not reprove a scorner; for, as a result of being reproved, he will hate you. However, if you reprove a wise man, he will appreciate it. |
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Here is how others have translated this verse:
Ancient texts:
Masoretic Text (Hebrew) You will not reprove scorning lest he hate you; reprove a wise [man] and he will love you.
Latin Vulgate Rebuke not a scorner, lest he hate you. Rebuke a wise man, and he will love you.
Plain English Aramaic Bible Do not rebuke an evil one, lest he hate you, but rebuke a wise one, for he will love you.
Peshitta (Syriac) Reprove not a bad man, lest he hate you; rebuke a wise man, and he will love you.
Septuagint (Greek) Rebuke not evil men, lest they should hate you: rebuke a wise man, and he will love you.
Significant differences: The person being rebuked is a scorner; not a bad or evil man (Aramaic and Greek).
Limited Vocabulary Translations:
Bible in Basic English Do not say sharp words to a man of pride, or he will have hate for you; make them clear to a wise man, and you will be dear to him.
Easy English Do not correct someone who is insulting other people! He will hate you for your interruption.
Show a wise man how he is wrong! He will love you for your correction.
Easy-to-Read Version So, if a man thinks that he is better than other people, don’t tell him that he is wrong. He will hate you for it. But if you try to help a wise man then he will respect you.
Good News Bible (TEV) Never correct conceited people; they will hate you for it. But if you correct the wise, they will respect you.
The Message So don’t waste your time on a scoffer;
all you’ll get for your pains is abuse.
But if you correct those who care about life,
that’s different—they’ll love you for it!
NIRV Don’t warn those who make fun of others, or they will hate you.
Warn those who are wise, and they will love you.
New Simplified Bible Correct a scoffer (mocker) (scorner) and he will hate you. Reprove a wise man and he will love you.
Thought-for-thought translations; paraphrases:
Common English Bible Don’t correct the impudent, or they will hate you;
correct the wise, and they will love you.
Contemporary English V. Any bragger you correct will only hate you. But if you correct someone who has common sense, you will be loved.
The Living Bible If you rebuke a mocker, you will only get a smart retort; yes, he will snarl at you. So don’t bother with him; he will only hate you for trying to help him. But a wise man, when rebuked, will love you all the more. V. 7 is included for context.
New Century Version Do not correct those who make fun of wisdom, or they will hate you.
But correct the wise, and they will love you.
New Life Version Do not speak strong words to a man who laughs at the truth, or he will hate you. Speak strong words to a wise man, and he will love you.
New Living Translation So don’t bother correcting mockers;
they will only hate you.
But correct the wise,
and they will love you.
Haters Gonna Hate: Proverbs 9:8 (The NLT) (a graphic); from Pinimg; accessed December 12, 2015.
Partially literal and partially paraphrased translations:
American English Bible Never scold those who are evil, so they don't start to detest you! Reprove the wise and they'll love you…
New Advent (Knox) Bible With a rash fool never remonstrate; it will make him thy enemy; only the wise are grateful for a remonstrance.
Translation for Translators Do not rebuke someone who will not allow others to ◂correct him/tell him what he has done is wrong►, because he will hate you for doing that.
But if you rebuke a wise person, he will respect you.
Mostly literal renderings (with some occasional paraphrasing):
Ferrar-Fenton Bible Correct a derider, he hates you; Correct a wise man, and he loves;....
Jubilee Bible 2000 Chasten not a scorner lest he hate thee; chasten a wise man, and he will love thee.
Catholic Bibles (those having the imprimatur):
Christian Community (1988) Do not rebuke the mocker lest he hate you, but counsel the wise who will be grateful.
The Heritage Bible Do not set a scoffer right, lest he hate you; set the wise right, and he will love you.
New American Bible (2011) Do not reprove the arrogant, lest they hate you;
reprove the wise, and they will love you.
New RSV A scoffer who is rebuked will only hate you;
the wise, when rebuked, will love you.
Revised English Bible Do not reprove the insolent person or he will hate you; reprove a wise one, and he will be your friend.
Jewish/Hebrew Names Bibles:
exeGeses companion Bible Reprove not a scorner, lest he hate you;
reprove a wise, and he loves you:...
Orthodox Jewish Bible Reprove not a letz, lest he hate thee; rebuke a chacham, and he will love thee.
Expanded/Embellished Bibles:
The Amplified Bible Do not correct a scoffer [who foolishly ridicules and takes no responsibility for his error] [The ancient rabbis took this to have the force of a commandment: never give a rebuke that is sure to be ignored.] or he will hate you;
Correct a wise man [who learns from his error], and he will love you.
The Expanded Bible Do not correct ·those who make fun of wisdom [mockers], or they will hate you.
But correct the wise, and they will love you.
Kretzmann’s Commentary Reprove not a scorner, the warning being not to attempt instruction and correction while the scorner is in his mood of opposition, lest he hate thee; rebuke a wise man, and he will love thee, his willingness to accept a deserved correction showing the soundness of his wisdom. Only a fool is always in the right; a wise man knows that to err is human.
NET Bible® Do not reprove a mocker or he will hate you [Heb “lest he hate you.” The particle פֶּן (pen, “lest”) expresses fear or precaution (R. J. Williams, Hebrew Syntax, 79, §476). The antonyms “love” and “hate” suggest that the latter means “reject” and the former means “choosing and embracing.”];
reprove a wise person and he will love you.
The Voice So do not correct a scoffer unless you are ready to be hated,
but correct the wise and you will be loved.
Literal, almost word-for-word, renderings:
Context Group Version Don't reprove a scoffer, or else he will spurn you: Reprove a wise man, and he will give allegiance to you.
English Standard Version Do not reprove a scoffer, or he will hate you; reprove a wise man, and he will love you.
Green’s Literal Translation Do not reprove a scorner, that he not hate you; rebuke a wise man, and he will love you.
God’s Truth (Tyndale) Reprove not a scorner, least he owe you evil will: but rebuke a wise man, and he will love you.
Young’s Updated LT Reprove not a scorner, lest he hate you, Give reproof to the wise, and he loves you.
The gist of this passage: This proverb continues the previous one. If you reprove an arrogant scoffer, then he will hate you; if you reprove a wise man, he will love you for it.
Proverbs 9:8a |
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Hebrew/Pronunciation |
Common English Meanings |
Notes/Morphology |
BDB and Strong’s Numbers |
ʾal (אַל) [pronounced al] |
no, not; nothing; none; neither, nor; do not, let not [with a verb]; let there not be [with an understood verb]; |
adverb of negation; conjunction of prohibiting, dehorting, deprecating, desire that something not be done |
Strong’s #408 BDB #39 |
yâkach (יָכַח) [pronounced yaw-KAHK] |
BDB definitions: to decide, judge; to adjudge, appoint; to show to be right, prove; to convince, convict; to reprove, chide; to correct, rebuke |
2nd person masculine singular, Hiphil imperfect |
Strong’s #3198 BDB #406 |
James Rickard: “Reproves” is the Hiphil (causative stem) verb YAKACH יָכַח that means, “to argue, to
convince, to convict, to judge, to be right or to reprove.”
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lûwts (לוּץ) [pronounced loots] |
scorning, making mouths at, talking arrogantly; boasting; scoffing, deriding; speaking barbarously [in a foreign tongue] |
Qal active participle |
Strong’s #3887 & #3945 BDB #539 |
pen (פֶּן) [pronounced pen] |
lest, peradventure, or else, in order to prevent, or, so that [plus a negative] |
conjunction |
Strong's #6435 BDB #814 |
sânêʾ (שָֹנֵא) [pronounced saw-NAY] |
to hate, loath; to be hateful, to be filled with animosity |
3rd person masculine singular, Qal imperfect with the 2nd person masculine singular suffix |
Strong’s #8130 BDB #971 |
Translation: Do not reprove [one who] scorns, or he will hate you;... What is changed in this phrase is, this will tell you why you should not reprove a scorner—if you do, he will hate you for it.
Today—and I certainly find myself guilty of this—I spend far too much time correcting liberals and their anti-American thinking. The result that I would like—that they would recognize logic and a clear explanation why they are wrong—never seems to happen. However, some of them, as a result, hate me and call me names. Just as the Bible warned me they would do.
The Geneva Bible: [A scorner—] Meaning them who are incorrigible, which Christ calls dogs and
swine: or he speaks this in comparison, not that the wicked should not be rebuked, but he shows their
malice, and the small hope of the profit.
James Rickard: [The] verb YAKACH יָכַח...usually refers to the clarification of people’s moral
standing, which may involve arguing with a person. We should never argue over the Word of God. If
someone does not want to receive it then just end the conversation or walk away.
Rickard continues: No one, especially the arrogant, likes a “know-it-all.” And many times Christians
play the role of a “know-it-all” by trying to tell unbelievers, especially arrogant ones, how to live their
lives. Many times a Christian will put themselves in the category of a fool because they are looking
down their nose at others, trying to tell them how to live or trying to right all the wrongs in people’s
lives.
James Rickard on Do not reprove [one who] scorns, or he will hate you;...: That is the key here. A
scoffer or mocker is so full of himself and contemptuous of others that he will not humble himself
under any authority, not even under that of the LORD. Likewise, if someone hates you he will tune you
out and not listen to what you have to say about God, Jesus Christ or the Bible. Similarly, because
his hatred has been aroused, he will verbally attack and publicly humiliate the wise, cf. Prov 22:10,
and ultimately it will hinder your ability to witness.
Or, and I am sure you have seen this before, he will not listen to any of your arguments, except to be able to form a counter argument—that is his only interest in what you have to say—how can he counter it. You will run into this on the internet in political discussions all of the time. There are some people who will not concede even the smallest point, if it is against their party (and I am convinced that there are a considerable number of people who post on the internet who are paid to do so or who post under multiple identities).
How can you argue against someone who will never, no matter what, ever concede a single point to you? Or why would you argue with someone like that? You, as a believer, need to exit this kind of discussion, so that you do not spend much of your time as a contentious believer. And to be clear, it does not matter that you are right.
Application: However, this does not mean that you break all communication with atheists, agnostics and liberals. Some of them are members of your family; some of them are co-workers (what are you going to do, suddenly say, “I am no longer going to talk to Fred because he is too hard-headed”?) Some of these could even be friends and old friends. You handle each case separately. Some people are so negative to the gospel message, that you may reduce your contact with them considerably. This does not mean that you de-friend them, that you avoid all social situations where they are, and that, if they speak to you, you walk away. You may avoid religious and political topics; and there may be times when such things come up and you refuse to engage. And, in any case, spending hours (or even 10 minutes) arguing is not helpful. “Why do we do this? It is obvious that neither one of us will change our minds.”
Application: As of late (I write this just after Thanksgiving of 2015), liberal leaders tell their followers to go to Thanksgiving meals armed with liberal talking points. Bear in mind, these children are often closed-mind, intractable, and possibly were not raised with conservative values. If they have been educated publically and in our university system, it is very likely that they are thoroughly brainwashed and have de-friended every conservative contact which they had (so that their social media could be a safe place for them). Bear in mind, they have received guidance from almost everywhere. This past Thanksgiving, many young liberals were shocked to come home to a family of Trump supporters.
Essentially, we are carrying forward the previous proverb to a logical conclusion.
Proverbs 9:8b |
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Hebrew/Pronunciation |
Common English Meanings |
Notes/Morphology |
BDB and Strong’s Numbers |
yâkach (יָכַח) [pronounced yaw-KAHK] |
decide, judge; adjudge, appoint; show to be right, prove; convince, convict; reprove, chide; correct, rebuke |
2nd person masculine singular, Hiphil imperative |
Strong’s #3198 BDB #406 |
The NET Bible: In view of the expected response for reproof, the text now uses a negated jussive to advise
against the attempt. This is paralleled antithetically by the imperative in the second colon. This imperative is in
an understood conditional clause: “if you reprove a wise person.”
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James Rickard: “Reproves” is the Hiphil (causative stem) verb YAKACH יָכַח that means, “to argue, to
convince, to convict, to judge, to be right or to reprove.”
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châkâm (חָכָם) [pronounced khah-KAWM] |
capable of knowing [judging]; intelligent, wise; skillful, adept, proficient; subtle, crafty |
masculine singular adjective acting as a substantive |
Strong’s #2450 BDB #314 |
This word tends to be applied in a very positive way, even when those being spoken of might not be highly regarded in God’s eyes. The Pharaoh of Egypt called in wise men in Ex. 7:11, just as the pharaoh of Joseph’s day called in wise men in his era (Gen. 41:8). However, Joseph is proclaimed wise by the pharaoh in Gen. 41:39. This word can be applied to craftsmen who are well-skilled in their craft (Ex. 35:10). This word is used over and over again in the book of Proverbs (Prov. 3:5–7, 35) in a very positive sense. However, in 2Sam. 13:3, it is clearly used of a man who is intelligent, whose advice is accurate, but the intention is evil. |
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we (or ve) (וְ or וּ) [pronounced weh] |
and, even, then; namely; when; since, that; though; as well as |
simple wâw conjunction |
No Strong’s # BDB #251 |
ʾâhêb (אָהֵב) [pronounced aw-HAYVB] |
to desire, to breathe after; to love; to delight in; human love [for another] [familial, sexual]; human love [desire, appetite] for [food, drink, sleep, wisdom]; human love [for, to God]; God’s love [toward men, people of Israel, righteousness]; to like |
3rd person masculine singular, Qal imperfect with the 2nd person masculine singular suffix |
Strong’s #157 BDB #12 |
Translation:...[but] reprove a wise man and he will love you. When you reprove or correct someone who has sense, they will hear and evaluate the correction that you give them and appreciate it. They will love you for it.
James Rickard: “He will love you” is in contrast to the social problems the scoffer causes you. This
person will have a great rapport with you, he will discover that what you have taught him is true and
really works and is powerful in his life, and he will be very appreciative for that. He will come to respect
you rather than lying, gossiping, maligning and slandering about you to others. He instead will be your
committed spiritual friend.
Prov. 15:31–32 An ear that listens to life-giving rebukes will be at home among the wise. Anyone who ignores instruction despises himself, but whoever listens to correction acquires good sense. Prov. 18:15 The mind of the discerning acquires knowledge, and the ear of the wise seeks it.
Proverbs 9:8 (The NIV) (a graphic); from Wife Begins; accessed December 12, 2015.
There is a point of diminishing returns when it comes to response for being corrected. Some people will simply reject what you have to say, no matter how logical you are; no matter how much evidence you present. However, a person who is smart stands corrected when you correct them.
King David committed a heinous sin, and Nathan the prophet finally confronted David about it. Did David strike back at Nathan? Did David hate Nathan? David, despite being in sexual arrogance, recognized what Nathan was telling him was spot on, and that he needed to listen and be cognizant of Nathan’s words. This was the first step in David’s recovery from the sins that he had committed. It was a long road back, but it was Nathan that helped David take the first steps.
A very good friend of mine—one who struggled with reversionism and the arrogance complex—once made a comment about my writings. He did not like that the Hebrew was always thrown into the middle of the explanation (even though it is sometimes quite helpful). Rather than say, “Well, hell, you’re just a reversionist and I can ignore what you say;” I changed the format of these verse-by-verse expositions. All of the Hebrew is now placed into gray boxes, so that, if person wants to ignore the Hebrew and simply look at the translation and the commentary, they can do that quite easily. Now, I still throw in some Hebrew here and there; but primarily, it is confined to the verse box. The reason I was willing to rethink the format was based upon the sensible thing that this friend said.
Had I been filled with arrogance, I could have easily ignored his criticism, which was right on target.
Along the same lines, I have come across expositors who have several theological viewpoints which I reject. However, they make some good points in other areas. To give you a very concrete examples, there are groups which do not hold to even orthodox doctrine; however, they might cover topics like evolution, apologetics, prophecy or typology really well. When reading their material, I recognize that some of these expositors will do goofy things like try to put the church right into the middle of the Age of Israel; or they might be filled with legalism; or they might even be holy rollers. However, sometimes, there is commentary that they do which is spot on.
James Rickard: The wise person here does not mean he has all wisdom, it means that he is smart
enough to know he does not know it all. He is smart enough to know he needs to learn more
information. He is smart enough to know he needs to and can learn from those who are wiser than
him.
Sometimes, you can learn from someone who knows just one thing that you do not; or can
see a situation more plainly and objectively than you can. Let me paraphrase Rickard: A wise person
does not know everything; but he is smart enough to recognize wisdom when he hears it.
The Application of Proverbs 9:7–8: Vv. 7–8 read: [When one] corrects a scoffer, [he] takes to himself shame; and [when] the one reproves a wicked [man], [that is] his [own] stain. Do not reprove [one who] scorns, or he will hate you; [but] reprove a wise man and he will love you. You learn discernment as a believer in Jesus Christ; you grow and you are able to evaluate some people. After a certain point, you are not going to be able to convince Charlie Brown that President Obama is a really bad president. He just is not going to be convinced. At best, he will end up hating you; but you are to blame (not him) for pushing the issue.
No doubt, you have seen two young siblings and one of them keeps at the other one until a fight breaks out. He (or she) knows all the right buttons to push, and suddenly, their brother or sister explodes in response. This is what you are doing when you correct an arrogant person; when you reprove someone who simply scorns what you believe in. You are not going to convince them. You can show them article after article from news sources, and they will find a reason to still disagree with you.
Let me give you an example. I have argued with people about the weapons of mass destruction. I would tell them that this is not something that Bush came up with by himself; that WMD’s were thought to exist way before Bush was president. I have a magazine from 1998 where a high official in Saddam Hussein’s cabinet claimed that Saddam had weapons of mass destruction. None of those things mattered. I have even directed people to the webpage of the Department of Defense where they themselves claim to have taken weapons of mass destruction from Iraq—and some of those I argued with, finally shut up about that point. But, did it change their mind? Absolutely not! Do they still think that President Bush dragged us recklessly into war? Of course. And, who knows, 6 months from now or a year from now, they will go back to saying, “Bush lied about WMD’s in Iraq.” Arrogance is not going to be corrected; and arrogance will not change its mind.
I have personally wasted a lot of time arguing with fairly intelligent people about the Bush budget and the Obama budget. When Obama became president, there was a budget in place. However, Obama, with a Democratic Congress passed a whole lot more spending in 2009; so the final spending for 2009 was the budget in place plus billions of additional dollars which were added to that budget. Because of a very dishonest article written by a liberal attributing all of the spending of 2009 to George W. Bush, many faulty conclusions were arrived at as a result. And, of course, tens of thousands of liberals seized upon that article to argue that Obama was fiscally responsible. Even though it is clear that Obama outspent Bush by trillions of dollars, it is generally impossible to explain this, and have a liberal respond, “Oh, yeah, I see what you mean now. There was a budget in place, but Obama spent more money on top of that original budget.” No liberal will say that.
Let me suggest that 99% of the adults that are argue with are going to be intractable. You are not going to change their minds. Does this mean you cannot ever argue with anyone or that you cannot disagree with someone else? Certainly not. But, if after stating your view and reasonable logic and perhaps even a substantiating news article, it will often be clear that the other person is not about to change their mind. Then you have to let it go.
In some cases, things are related to the spiritual side of life; and you might want to make certain you put the gospel out there; but, again, you do not waste 20 minutes on arguing with the human equivalent of a rock.
It is a good thing to give out the gospel; and to make Jesus Christ the issue. But, at the same time, when it becomes clear the person is not interested, then you let them be. And, to be clear, there is no reason why you need to have the last word.
Let’s approach this in a different way. At this time (I am writing in 2015), there is progress being made on human-like computer response to a person speaking (or writing). In other words, it is possible, sometime in the future, that you might find yourself talking to a computer, and not even realize it. Now, let’s say that you got into an argument with a computer, and then you became aware that you were arguing with a computer—would you continue to argue? Would you need to get in the last word? Of course not! You would kick yourself for having wasted so much time. This describes much of your facebook arguments with strangers on the internet. I am not saying that they are computer programs taught how to talk; but you are making just as much of an impact on them as if they were a computer program. This is how real they are and how likely it is that you will change someone’s mind.
While keeping a hold of that thought, realize that we should be always ready to give a reason for the hope that is within us; so it is okay to know (or even be an expert in) apologetics. But do not spend 10 or 20 minutes on this. The response of the other person is often clear from the beginning. Beg off. Say, “Look, it is obvious that I cannot convince you of anything, and you cannot convince me of anything. But I need to give you the gospel of Jesus Christ at least: He died for your sins, and if you believe in Him, you are automatically brought into a relationship with God.”
So that there is no confusion, there are people with the gift of evangelism, and they are outstanding when it comes to speaking to unbelievers who have gobs of arguments against the gospel of Jesus Christ. Ray Comfort comes to mind, who is able to speak to many unbelievers, some with very strong beliefs in evolution; and yet still be able to reach them. Generally speaking, he does this face to face (although it might be in front of a camera).
This takes a specific spiritual gift (or gifts); and it also takes a great deal of wisdom as well. In watching Ray Comfort, it is clear that he is making a connection with many of the people with whom he speaks. On one level, you may think that the discussion is all about evolution or about some moral precept; however, it is clearly deeper than that; and there is clearly a connection made which goes deeper than that.
The spiritual gift that a person has is best exploited when that person is spiritually mature through the intake of Bible doctrine. This should be obvious with a pastor-teacher. A pastor-teacher must know his stuff; and he must know how to keep himself out of trouble as well. That takes spiritual growth. This is true of every spiritual gift. Billy Graham was a marvelous evangelist; and he was able to maximize the use of his gift by avoiding all kinds of legitimate things in life. My understanding is, he would never allow himself to be alone in a room with any woman (other than his wife); there was always someone else there. Clearly, there is nothing wrong with Billy Graham speaking to a woman; however, he chose to avoid the appearance of any sort of sin or evil. This takes great dedication and spiritual maturity.
Some people are able to evangelize evolutionists or gays or atheists, etc. I know a lot about those topics; and yet, I do not do well when speaking to any of these people, either directly or on the internet. It just is not my spiritual gift. Personally, I have to come to a place where I need to recognize that, it is time to stop arguing with someone (usually 2 or 3 statements into the discussion).
If you find yourself spending an hour (or more) arguing politics and religion on the internet, let me suggest that you need to re-read these past couple verses and the exposition as well. And perhaps reread it once again, until you have reduced your time arguing with strangers on the internet.
Jesus gives the New Testament version of this: "Do not give dogs what is holy, and do not throw your pearls before pigs, lest they trample them underfoot and turn to attack you.” (Matt. 7:6; ESV)
Chuck Smith: We are living in a day and age when we have so confused the issue of good and evil,
right and wrong. That people really don’t know what is right or what is wrong. We have the Situation
Ethics. And now more recently, this value clarification where there is the denial of any kind of universal
base of good or truth or right. It’s all relative to the situation. But understanding the knowledge of the
holy, that which is holy, that which is pure, that"s what understanding is about. It’s understanding God
and what He has declared.
The fool clings to that which is false; he places his hope in man or in
government. You cannot change his mind.
Wise instruction is wasted on the fool and on the scornful; but it produces fruit and increase among the wise.
——————————
Wisdom and righteousness are related.
Give to a wise [man] and he will be wise continuing; teach to a righteous [man] and he will increase insight. |
Proverbs 9:9 |
Give [wisdom] to a wise man and he will continue to be wise; instruct a righteous man and he will increase [his] learning. |
If you give wisdom to a wise man, he will increase in wisdom; and when you instruct a righteous man, he will add to his wealth of knowledge. |
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Here is how others have translated this verse:
Ancient texts:
Masoretic Text (Hebrew) Give to a wise [man] and he will be wise continuing; teach to a righteous [man] and he will increase insight.
Latin Vulgate Give an occasion to a wise man, and wisdom shall be added to him. Teach a just man, and he shall make haste to receive it.
Plain English Aramaic Bible Give opportunity to a wise man that again he may learn wisdom, and teach the righteous that he may progress beyond his teacher.
Peshitta (Syriac) Give an opportunity to a wise man, and he will be yet wiser; teach a just man, and he will increase in learning.
Septuagint (Greek) Give an opportunity to a wise man, and he will be wiser: instruct a just man, and he will receive more instruction.
Significant differences: The Hebrew simply has the verb give; the Latin, Greek and Aramaic all add in the word opportunity, occasion. At the end of this verse, the PEAB seems to become imaginative.
Limited Vocabulary Translations:
Bible in Basic English Give teaching to a wise man, and he will become wiser; give training to an upright man, and his learning will be increased.
Good News Bible (TEV) Anything you say to the wise will make them wiser. Whatever you tell the righteous will add to their knowledge.
The Message Save your breath for the wise—they’ll be wiser for it;
tell good people what you know—they’ll profit from it.
NIRV Teach a wise person, and they will become even wiser.
Teach a person who does right, and they will learn even more.
New Simplified Bible Give instruction to a wise man and he will become even wiser. Teach a righteous man, and he will increase his learning (insight).
Thought-for-thought translations; paraphrases:
Common English Bible Teach the wise, and they will become wiser;
inform the righteous, and their learning will increase.
Contemporary English V. If you have good sense, instruction will help you to have even better sense. And if you live right, education will help you to know even more.
New Berkeley Version Inform a wise man and he will become yet wiser; teach righteous man and he will add to his grasp of things.
New Century Version Teach the wise, and they will become even wiser;
teach good people, and they will learn even more.
New Life Version Give teaching to a wise man and he will be even wiser. Teach a man who is right and good, and he will grow in learning.
Proverbs 9:9 (The NLT) (a graphic); from spirit radio; accessed December 12, 2015.
Partially literal and partially paraphrased translations:
American English Bible ...give them help and they will be wiser. Explain things to someone who's righteous, and he will proceed to gain more.
Beck’s American Translation Give advice to a wise person and he’ll be wiser still.
Teach righteous man and he’ll learn the more.
International Standard V Counsel a wise man,
and he will be wiser still;
teach a righteous man,
and he will add to his learning.
New Advent (Knox) Bible Ever the wise profit by the opportunity to become wiser yet; ever the godly are the best learners.) vv. 7-9. There is some reason to suspect dislocation in the text here. These verses do not fit naturally into the speech of Wisdom, who is making an express appeal (verse 4) to the foolish.
Translation for Translators If you give instruction to wise people, they will become more wise.
And if you teach righteous people, they will learn more.
Mostly literal renderings (with some occasional paraphrasing):
Ferrar-Fenton Bible Teach the Wise and he then will be wiser; Teach the Righteous, and he will improve.
Catholic Bibles (those having the imprimatur):
Christian Community (1988) Give to the wise man and he will become wiser each day; teach an upright man and he will increase his wisdom.
The Heritage Bible Give to the wise, and he will be more wise; cause the righteous to know by seeing, and he will increase in receiving instruction.
New American Bible (2011) Instruct the wise, and they become still wiser;
teach the just, and they advance in learning.
New Jerusalem Bible Be open with the wise, he grows wiser still, teach the upright, he will gain yet more.
New RSV Give instruction [Heb lacks instruction] to the wise, and they will become wiser still;
teach the righteous and they will gain in learning.
Revised English Bible Lecture a wise person, and he will grow wiser still; teach a righteous one, and he will add to his learning.
Jewish/Hebrew Names Bibles:
exeGeses companion Bible ...give to the wise and he enwisens;
the just know, and increase in doctrine.
Orthodox Jewish Bible Give instruction to a chacham, and he will be yet wiser; teach a tzaddik, and he will increase in learning.
Expanded/Embellished Bibles:
The Expanded Bible ·Teach [LGive to] the wise, and they will become even wiser;
·teach [inform] ·good people [the righteous], and they will ·learn even more [Ladd to their learning].
Kretzmann’s Commentary Give instruction to a wise man, for he is willing to learn, and every correction serves for his further training, and he will be yet wiser; teach a just man, showing him how he may make still further progress in righteousness of life, and he will increase in learning, he will add to his store of knowledge and make proper use of it.
NET Bible® Give instruction [The noun “instruction” does not appear in the Hebrew text, but is supplied in the translation.] to a wise person,21 and he will become wiser still;
teach22 a righteous person and he will add to his [The term “his” does not appear in the Hebrew text, but is supplied for the sake of smoothness and clarity.] learning.
The Voice Give instruction to the wise, and they will become wiser.
Teach upstanding people, and they will learn even more.
Literal, almost word-for-word, renderings:
Concordant Literal Version Give reproof to a wise man, and he shall be wiser still; Inform a righteous man, and he shall add to his education."
Context Group Version Give [ instruction ] to a wise man, and he will be yet wiser: Teach a vindicated man, and he will increase in learning.
Darby Translation Impart to a wise [man], and he will become yet wiser; teach a righteous [man], and he will increase learning.
English Standard Version Give instruction to a wise man, and he will be still wiser; teach a righteous man, and he will increase in learning.
Proverbs 9:9 (KJV) (a graphic); from Blog Spot;
accessed December 13, 2015.
Green’s Literal Translation Give to a wise one, and he will be more wise; teach a just one, and he will increase in learning.
God’s Truth (Tyndale) Give a discrete man but occasion, and he will be the wiser, teach a righteous man, and he will increase.
Webster’s Bible Translation Give [instruction] to a wise [man], and he will be yet wiser: teach a just [man], and he will increase in learning.
World English Bible Instruct a wise man, and he will be still wiser. Teach a righteous man, and he will increase in learning.
Young’s Updated LT Give to the wise, and he is wiser still, Make known to the righteous, And he increases learning.
The gist of this passage: Whereas, an arrogant man has no interest in changing his mind; the wise man can hear wisdom and grow in this wisdom. A person who is righteous can be taught and experience spiritual growth.
Proverbs 9:9a |
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Hebrew/Pronunciation |
Common English Meanings |
Notes/Morphology |
BDB and Strong’s Numbers |
nâthan (נָתַן) [pronounced naw-THAHN] |
give, grant, place, put, set; make; deliver [over, up]; yield |
2nd person masculine singular, Qal imperative |
Strong's #5414 BDB #678 |
lâmed (לְ) [pronounced le] |
to, for, towards, in regards to |
directional/relational preposition |
No Strong’s # BDB #510 |
châkâm (חָכָם) [pronounced khah-KAWM] |
capable of knowing [judging]; intelligent, wise; skillful, adept, proficient; subtle, crafty |
masculine singular adjective acting as a substantive |
Strong’s #2450 BDB #314 |
This word tends to be applied in a very positive way, even when those being spoken of might not be highly regarded in God’s eyes. The Pharaoh of Egypt called in wise men in Ex. 7:11, just as the pharaoh of Joseph’s day called in wise men in his era (Gen. 41:8). However, Joseph is proclaimed wise by the pharaoh in Gen. 41:39. This word can be applied to craftsmen who are well-skilled in their craft (Ex. 35:10). This word is used over and over again in the book of Proverbs (Prov. 3:5–7, 35) in a very positive sense. However, in 2Sam. 13:3, it is clearly used of a man who is intelligent, whose advice is accurate, but the intention is evil. |
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Gill: In the Hebrew text it is only "give to a wise man"; give him reproof, correction, chastisement, doctrine, or
instruction, be it what it will, he will be the better for it. The Septuagint, Vulgate Latin, Syriac, and Arabic
versions, render it, "give occasion"; to him of showing his wisdom and of improving in it.
|
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we (or ve) (וְ or וּ) [pronounced weh] |
and, even, then; namely; when; since, that; though; as well as |
simple wâw conjunction |
No Strong’s # BDB #251 |
châkam (חָכַם) [pronounced khaw-KHAHM] |
to be wise, to become wise |
3rd person masculine singular, Qal imperfect |
Strong’s #2449 BDB #314 |
ʿôwd (עוֹד) [pronounced ģohd] |
a going around; a continuing, a continuance; a repeating |
adverb/substantive |
Strong’s #5750 BDB #728 |
Gesenius says this is always an adverb. BDB gives meanings for this word as a substantive and Owen lists it as a substantive in Job 2:3. |
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The NET Bible: The parallelism shows what Proverbs will repeatedly stress, that the wise person is the
righteous person.
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Translation: Give [wisdom] to a wise man and he will continue to be wise;... There are some people that you can correct and some you cannot. If you give wisdom to a wise man, he will continue to be wise. He is able to recognize wisdom and he will experience spiritual growth (or, a person who adheres to the laws of divine establishment will recognize establishment truth when he sees it).
This is in contrast to the scorner from the previous verse. That person scorned and scoffed at divine viewpoint; and correcting them or teaching them or giving them true wisdom will not result in their becoming more wise. They will, after awhile, come to hate you.
Clarke: Literally give to the wise, and he will be wise. Whatever you give to such, they reap profit from
it. They are like the bee, they extract honey from every flower.
James Rickard: the Qal Imperative command NATHAN, נתַן...means, “give”...[so we give to the wise
man] what we are to not give to the scoffer, mocker or wicked man, “correction, rebuke and reproof”
(YASAR YAKACH). Yet, when we give it to the “wise” (CHAKAM) man, he will be “still wiser” (OD
CHAKAM).
James Rickard: the opposite of the “wicked man” (RESHA)...is TSEDEQ for “righteous man.” This is
the person who will receive your instruction and wisdom. And, as you teach him, he receives a benefit
of “increasing in his learning” which is the Hiphil Jussive Verb YASAPH, יָסַף that means, “to add,
to continue, or to do again” and the noun LEQACH לֶקַח that means, “teaching or insight” in a
subjective sense of personal acquirement, cf. Prov 1:5, “A wise man will hear and increase in learning,
and a man of understanding will acquire wise counsel.” So you can give personal gain to a fellow
believer by teaching, rebuking and correcting him in his understanding of God’s Word.
Proverbs 9:9b |
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Hebrew/Pronunciation |
Common English Meanings |
Notes/Morphology |
BDB and Strong’s Numbers |
yâdaʿ (יָדַע) [pronounced yaw-DAHĢ] |
cause to know, make one know, instruct, teach |
2nd person masculine singular, Hiphil imperative |
Strong’s #3045 BDB #393 |
The NET Bible: The Hiphil verb normally means “to cause to know, make known”; but here the context suggests
“to teach” (so many English versions).
|
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lâmed (לְ) [pronounced le] |
to, for, towards, in regards to |
directional/relational preposition |
No Strong’s # BDB #510 |
tsaddîyq (צַדִּיק) [pronounced tsahd-DEEK] |
just, righteous, justified, vindicated; absolute or perfect righteousness [if applied to God] |
masculine singular adjective, often used as a substantive |
Strong’s #6662 BDB #843 |
we (or ve) (וְ or וּ) [pronounced weh] |
and, even, then; namely; when; since, that; though; as well as |
simple wâw conjunction |
No Strong’s # BDB #251 |
yâçaph (יָסַף) [pronounced yaw-SAHPH] |
to add, to augment, to increase, to multiply; to add to do = to do again; to continue to |
3rd person masculine singular, Hiphil imperfect |
Strong's #3254 BDB #414 |
leqach (לֶקַח) [pronounced le-KAHKH] |
something received or appropriated; something which captivates the mind; by application, it means learning, teaching, insight; doctrine, instruction; persuasion, persuasiveness |
masculine singular noun |
Strong’s #3948 BDB #544 |
Translation: ...instruct a righteous man and he will increase [his] learning. The book of Proverbs often associates wisdom and righteousness; there is a close association there. So if you teach a righteous man, this will increase his learning. A believer with doctrine who is positive towards doctrine will learn when he is taught more doctrine.
Keil and Delitzsch: Wisdom is not merely an intellectual power, it is a moral quality; in this is founded
her receptivity of instruction, her embracing of every opportunity for self–improvement. She is humble;
for, without self–will and self–sufficiency, she makes God's will her highest and absolutely binding rule
(Prov. 3:7).
A. Maclaren, D. D.: Choose now. Wisdom appeals to conscience. Folly appeals only to the sense of
pleasure and the desire for its gratification. Both ask for your decision now.
An unbeliever who is angry towards God or rejects God altogether, will not respond in this way to new and accurate information. Certainly you have argued with someone who is an absolute fool, and you present the news article to him from some liberal website (like the NY Times), and you think, “This will show him!” And, what is the result? Are you able to change his mind? Of course not!
Such a reprobate, if he places himself under the authority of someone (like President Obama); when the president does a 180 on this or that issue (like gay marriage), this person will do the same. But if you say something that is positively true (a child raised by his actual mother and father in a state of marriage will do better than a child who is raised by gay parents), they will throw a fit, call you a homophobe, a closet homosexual (I have been called both by the same people), and tell you that the statistics you present are nothing but lies. Then they will find a self-serving study which tells us the children raised by homosexual couples are just as well off as those raised by their natural parents.
Let me quote Matthew Henry with some caveats: [believers] must address themselves to particular
persons, must tell them of their faults, reprove, rebuke, Prov. 9:7–8. They must instruct them how to
amend – teach, Prov. 9:9. The word of God is intended, and therefore so is the ministry of that word,
for reproof, for correction, and for instruction in righteousness.
On occasion, you may be required to correct another believer. It is not your job to follow other believers around and correct them of their every wrong move. God did not call anyone to do that. However, under the right circumstances, we do interact with other believers and provide them with the wisdom of the Word of God. This is not said for you to insert yourself into the life of others or to be nosey, or to ferret out hidden sins or supposed sins. This is not to make you the conscience of another believer. Goodness knows, you have enough on your plate to just take care of your own self.
Jamieson, Fausset and Brown: The more a wise man learns, the more he loves wisdom.
Easy English: A Christian should always want to learn. The verse speaks about a ‘wise man’ and a
‘good man’. A Christian should want to be both ‘wise’ and ‘good’. At church, he should learn from the
preacher (that is, the speaker). At home, he should learn from his family. At work, he should learn to
be fair and honest. When he is alone, he should pray. He should read the Bible and learn from God.
If he does this, he will become wiser. He will learn more. He will know God more and more.
What we have here is known as grace orientation or true humility. The person recognizes who he is, his own weaknesses, shortcomings, feet of clay—and he recognizes how great God is and how gracious the Lord Jesus Christ is. Such a person is teachable. When they receive correct information, they are able to incorporate it into their thinking; and even into their behavior.
R. B. Thieme, Jr. calls this ability to be receptive to truth as true humility or teachability. The Pulpit Commentary refers to this as having an open mind. |
I. THE CHARACTERISTICS OF AN OPEN MIND. 1. It is not an empty mind. A man may be prepared to receive fresh light without abandoning the light he already possesses. The seeker after truth need not be a sceptic. There may be many things clearly seen and firmly grasped in the mind of one who is ready to welcome all new truth. 2. It is not a weak mind. If a man is not a bigot, he need not be like a shuttle cock, driven about by every wind of doctrine. He will sift truth. He will consider new ideas calmly, impartially, judicially. 3. An open mind is willing to receive truth from any quarter. It may come from a despised teacher, from. rival, from an enemy. The open mind will not exclaim, "Can any good thing come out of 4. An open mind is ready to receive unpleasant truth. The new light may threaten to interfere with the vested interests of ancient beliefs, it may expose the folly of long cherished crotchets, it may unsettle much of one"s established convictions, it may reveal truths which are themselves unpalatable, or it may wound our pride by exposing our errors. Still, the open mind will receive it on one condition that it is genuine truth. 5. Such characteristics must be based on wisdom and justice. It is the wise man and the just who is ready to receive instruction. No small amount of practical wisdom is requisite for the discernment of truth amidst the distractions of prejudice. Justice is a more important characteristic. Indeed, it is one of the fundamental conditions of truth seeking. Science and philosophy would progress more rapidly, and theology would be less confused by the conflicts of bitter sectaries, if men could but learn to be fair to other inquirers, and to take no exaggerated views of the importance of their own II. THE ADVANTAGES OF AN OPEN MIND. 1. The open mind will attain most truth. Truth is practically infinite. But our knowledge of it varies according as we are able to attain to a large and yet a discriminating receptivity. To the nut its shell is its universe. The man who locks himself up in the dungeon of prejudice will never see anything but his own prison walls. 2. Every attainment in knowledge prepares the way for receiving more knowledge. It intensifies the desire of possessing truth. |
The Pulpit Commentary: Future knowledge grows upon past experience. Knowledge is not an endless level plain, to reach one district of which we must leave another. It is more like a great building, and as we rise from story to story, we gain new treasures by mounting on those previously possessed. The more we know, the easier is it to increase knowledge. This applies to religious as well as to secular things. Prophets and devout people were the first to welcome the advent of the Light of the world. (see Luke 2:25–38) The more the Christian knows, the more wilt he be able to see of new spiritual truths. Thus he will come to welcome instruction with thankfulness. Emphasis mine; reminds me of the edification complex. |
The Pulpit Commentary; 1880-1919; by Joseph S. Exell, Henry Donald Maurice Spence-Jones, from e-sword, Prov. 9:9 (slightly edited). |
Adapted by Pastor Daniel C. Ingham from Doctrines on Diskette by R. B. Thieme., Jr., Berachah Church, Houston, Texas, 1950-2003. |
I. Humility is the quality or characteristic of being humble, free from pride and arrogance. The Greek noun for humility [ταπεινοφροσύνη (tapeinophrosune)] has both a favorable (proper orientation) and negative (self-abasement) sense. The word connotes the overriding quality of orientation to authority. II. Biblical humility is recognition of the authority of the Lord Jesus Christ and submitting to that authority. The mandate of James 4:10 to “Humble yourselves in the presence/ sight of the Lord and He will exalt you” is a mandate to be oriented to divine authority and occupied with Christ so that you depend or rely on Him (not self) in every circumstance in life. III. Relying on God in every circumstance of life removes “me” as the central part of life’s equation and demonstrates proper orientation to life. IV. Since the Bible is the mind of Christ, submission to the authority of the Lord demands consistent perception, metabolization (assimilation), and application of His Word. Only then and with the filling of the GHS is self controlled or brought low, humbled. Neglect or rejection of the Word of God is indicative of preoccupation with self and rebellion towards God (Rom 1:18–25). V. While the noun “humble” has many definitions, ranging from “feeling of insignificance and a feeling of inferiority” to “low in rank or low in importance,” none of these definitions relate to the biblical word. Biblical humility is neither derogatory nor undue self-deprecation. It is not degrading one’s self, or self-effacement, or asceticism. Self-effacement is often based on false humility. All forms of asceticism are related to the most subtle forms of pride and arrogance. Asceticism is a labor of self-promotion disguised as self-denial. VI. Biblical humility is an attitude one has toward self which is reasonable, accurate, and based on a relationship with the Lord, objectively evaluating one’s own life in the light of what the Word of God teaches. VII. Biblical humility, as an expression of Bible doctrine in the soul, is an understanding of our own helplessness and an appreciating of what God in His grace has done for us. Once we understand that God the Creator is the central figure in His plan for our lives and we are His creatures, we learn proper orientation to self. Biblical humility is the very core of Christian integrity and virtue. VIII. Humility, therefore, is proper orientation to authority (organizations and people), life (people and circumstances), and self (guess who?). IX. Humility produces objectivity and teachability. Objectivity is a prerequisite for teachability. Teachability is a prerequisite for spiritual growth. Arrogant people are subjective and non teachable, maturing only in the “school of hard knocks” if they ever mature. |
From http://ncbiblechurch.com/doctrines/Doctrine_of_Humility.pdf accessed December 5, 2015. |
Again, when it comes to your own children, then there is no privacy; there are very few limits. It is your job as a parent to inculcate them with the Word of God. You begin this at a very early age and continue with them as long as they are under your roof.
Vv. 7–9: [When one] corrects a scoffer, [he] takes to himself shame; and [when] the one reproves a wicked [man],
[that is] his [own] stain. Do not reprove [one who] scorns, or he will hate you; [but] reprove a wise man and he will
love you. Give [wisdom] to a wise man and he will continue to be wise; instruct a righteous man and he will increase [his] learning. Some people are teachable and some are not. As you learn the Word of God, you begin to recognize who is who, and you do not continually nag those who have no interest in changing, thinking or entertaining an idea from a source they disrespect.
Proverbs 9:7–9 (The Message) (a graphic); from Eleventeen Green; accessed December 12, 2015.
You must also understand your own strengths and weaknesses. I personally know the gospel quite well, but I would make a lousy evangelist. This does not mean that I never give out the gospel; but I do so sparingly, recognizing that I do not develop a rapport or a bridge to another soul as easily as, say, Billy Graham did (or, Gary Horton or Rick Hughes). As you grow spiritually, you recognize where God will use you, and the interaction between your spiritual gift and your own personal attributes and shortcomings.
There is no little discussion on vv. 7–9 (or 7–12), and if they belong here; if they were somehow transposed from elsewhere, etc. |
1. There are several approaches. First of all, does this passage contradict known Bible doctrine? 2. Jesus warned, do not cast pearls before swine. That is, you do not waste your time giving wisdom to those who are not wise and do not want to be wise. 3. Therefore, what is found here is in line with that which is taught by Jesus. 4. Secondly, does this fit into the passage? 5. Well, the answer is, yes and no.  Pearls Before Swine Graphic; from Penross;
accessed December 13, 20156. We jump from Wisdom preparing a banquet and inviting all to attend it; to a proverb (and, surprisingly, up to this point, proverbs are quite rare in the book of Proverbs). 7. However, the subject matter here is very much in line with the subject matter of this chapter. Wisdom and Folly both go after the same set of people—those who are naive and those who lack heart (that is, understanding). Wisdom wants to impart wisdom to these; Folly wants to ensnare them. People make a choice; and some choose against Wisdom, because they are scoffers or scorners. Some choose for Wisdom because they have positive volition. 8. So, a contrast is being made here, by a person who is going to reject wisdom and a person who is willing to accept wisdom. 9. One group would go to Lady Wisdom’s banquet; the other group would go to Folly’s affair. 10. These proverbs also give us a taste of what is coming up in the subsequent chapters. 11. This also answers the question, why does God allow both? Why doesn’t God just wipe out Mistress Folly, wherever she crops up? The answer is, those who are negative toward the truth will not pursue the truth, even if there are no other options. 12. However, in any case, vv. 7–12 still seems to be an odd insertion, where v. 6 is more logically followed by v. 10 (or by the contrasting vv. 13–18 narrative). |
James Burton Coffman: It is a solemn fact that there are incorrigibly wicked men, scoffers and haters of all that
is righteous; and the message here is that Wisdom must not waste her efforts upon such evil men.
|
The Cambridge Bible: There is some abruptness in the introduction of these verses, which seem to interrupt
the even flow of the invitation given by Wisdom. The majority of commentators regard them as the justification
offered by Wisdom of her own course, in confining her invitation to the simple, and not extending it to the
scorner and the wicked. This explanation, however, leaves us still to enquire why any such justification should
here be called for. But if the cry “forsake” (Proverbs 9:6), be as it were the key-note of the appeal, then these
verses shew cause alike why Wisdom should not reprove the scorners herself, and why the simple should not
linger in their company in the delusive hope of winning them with themselves to Wisdom.
|
Wolfe treats these proverbs as a part of vv. 1–6. |
1. Wisdom, as the personification of Solomon's teachings, now assumes the role of a noble hostess, building a house, preparing a banquet of lavish proportion, and issuing an open invitation to those that need her fellowship most desperately. 2. The term hn"B' BahNaH built denotes that which is constructed or brought into existence through a certain level of craftsmanship (Gen 2:22), meaning that Wisdom started from scratch, and through great skill has completed this wondrous 3. Meinhold cites numerous texts from the ancient Near East that associate a feast with the dedication of a building, so that some suggest the invitation comes at the completion of the prologue, just before the "feast" of the actual teaching, in 10:1f. 4. Much debate and disagreement proceeds from the identification of her house, with some arguing that this is a representation of a temple, with Wisdom as the goddess worshiped within; this would be rather difficult to reconcile with the Israelite strict understanding of a monotheistic God. 5. Rather it is best understood as a metaphorical grand mansion, with Wisdom as the noble hostess entertaining a group of guests she has chosen; the meaning is that God has offered Divine viewpoint to those who seek it, and the context of a lavish feast portrays the manifold blessings available for mere receipt of the message. 6. The LXX, Targum, and Syriac versions render the next verb as the Hiphil perfect 3rd singular of bc;n" NahTSaBh erect rather than the MT rendition of bcex' CHahTSaBh "dig/hew out"; based on the Hiphil form of the former verb (HiTSTSBhaH vs CHaTSBhaH), the more logical meaning looks to the erection of pillars, rather than carving them out. 7. The industry and skill exercised by Wisdom stand in sharp contrast to the pretentious, lazy ineptitude of the foolish woman, who only sits at the opening of her house (9:14); the number of pillars also points to the complete and entirely sufficient manner in which her house is constructed. 8. Based on archeological evidence, the average Israelite home had 3 pillars to support the roof, and an Arabic proverb states of the wealthy "His home stands on 12 pillars", so 7 pillars would point to a large, grand, and stately structure designed to entertain large numbers of guests. cp Jn 14:2 9. Six of the seven words of vs 2 (short only the adverb 'aPH) end in the feminine suffix, referring to Woman Wisdom and so emphasizing her diligence in preparing the extravagant celebration she is offering. 10. It is not as if God has hastily thrown together a meager party to encourage pursuit of the SHahLOM lifestyle, Divine viewpoint and its application produce a host of rewards that bring confidence, competence, success, and contentment in degrees beyond 11. A Hebrew pun is found in vs 2, literally rendered she has slaughtered her slaughters (TaBHCHaH TiBCHaH), referring to the preparation of a festal banquet (Gen 43:16); normally the host or hostess did not sacrifice the feast animals themselves, but the emphasis is on her oversight and selection of the choicest examples available. 12. The statement she has mixed probably means that she added something like honey or herbs to make the wine more spicy, potent and enjoyable (cp SoS 8:2), not that strong wine "is not fit to drink full strength" (Lyons); according to Isa 1:22, diluting an alcoholic beverage was comparable to adding impurities to silver. 13. The sequence her meat to her wine likely represents the ancient Near East tradition of fine, aged wine and abundant supply of food on such an auspicious occasion (Isa 22:13, 55:1-2 cp 25:6); it is not as if obedience to Divine viewpoint satisfies one's hunger only, it fills and satiates to the excess of our capacity to enjoy it. 14. Together they stand for a feast representing Solomon's teaching and the higher spir-itual realities that make one strong and happy, and are contrasted to the foolish woman's bread and water, which represent illicit sex in 9:17. 15. The adjunctive adverb @a; 'aPH also points to the style of presentation, as she has prepared her table in a specific arrangement; the implicit meaning is that the proverbs are arranged in a way to provide maximum enjoyment of those who study 16. There is some debate over the meaning of she has sent out, since it would not conform to the rules of propriety to send out female servants to invite male guests (Dahood), but to have the feminine Wisdom command masculine heralds would vio-late the metaphor. 17. So, rather than sending away the female servants, she gives them the assignment of giving the invitation to all, a subtle implication of the more pleasant aspects of the messengers bringing the joyous offer of inclusion in the festivities. 18. Also, the servant girls represent the sages, including the mother and father, and all who teach Solomon's wisdom, denoting "that man does not receive wisdom directly, but through the sages, prophets, and teachers…who invite him to the exalted banqueting hall of wisdom" (Malbim). 19. Some reject this identification because none of these sages are young or female, and in fact no adjusted woman would seek to teach men, but this is an analogy, and is not required to walk on all four legs. 20. The intimate connection between Wisdom and her messengers is emphasized by the use of the singular verb she cries out, which does not preclude her own individual invitation to those she seeks, but also means that the messengers speak with her authority and in line with what she herself would say if present. 21. In 8:34 we saw that the wise man waits at Wisdom's door for the opportunity to enter, but now Wisdom herself steps out into the streets to invite one and all; again, no one will be able to offer any legitimate excuse for their failure and refusal to embrace Divine viewpoint, every manner of invitation that could be given, has been. 22. Similar (but using different vocabulary) to 1:21, Wisdom has placed herself in the position of prominence, guaranteeing that all eyes will see her upon the tops of the heights, meaning the most visible position within the city walls. 23. In contrast, Woman Folly sits in a position of prominence, but there is no active pur-suit of benefit for her invitees, only an empty promise and inevitable disaster for those who admit their ignorance but do nothing to improve their status. 9:13f 24. The invitation is given to the indefinite object whoever, meaning that even those who have previously rejected her invitation, as in 1:22, has yet another opportunity to evaluate their lifestyle to determine the measure of success they have, and change their course to that which brings lasting prosperity. 25. The designation ytiP PeTHiY again refers to one that is easily misled, naïve, or gullible, able to be convinced of practically any concept or position (cp 14:15); although "the mildest sort of fools" (Waltke), they are intellectually flawed but still malleable, and are the only category of the negative that are said to sometimes 26. Based on the descriptive terms used with the gullible, they are youthful (1:4, 7:7), lack sense (7:7), are neither shrewd (14:15) nor insightful (19:25), nor wise (21:11), but are instead weak-willed (22:3) and easily seduced (7:21-22); since he is a youth, folly is bound up in his very being (22:15). 27. If he accepts Wisdom's invitation to turn in here, he simultaneously repents of having led an uncommitted and worthless life, confesses his commitment to the teachings of the sages, and humbles himself by admitting he is feckless, brainless, and ignorant. 28. By so doing, the gullible becomes wise, and becomes a guest worthy to sit at Wisdom's table, enjoying the feast of blessings and rewards of intimate fellowship with the intimate companion of YHWH Himself. 29. The exact construction of the invitation (except for a single additional waw) appears in vs 16, where the woman of folly seeks to seduce the gullible; those who desire to be wise are equally 'tempted' to pursue Divine viewpoint as well as stupidity. 30. The destination, here, refers to Wisdom's magnificent mansion, her House of Learn-ing, not any location within the confines of the city; the condiditon of ignorance is not resolved by studying multiple disciplines, Divine viewpoint alone remedies such a pathetic state. 31. The lack of a conjunction before to him who lacks understanding implies that the brainless buffoon stands in apposition to the gullible, instead of comprising another category of loser. cp vs 16 32. The singular she says again underscores the fact that Wisdom personally invites the brainless gullible youth to turn the direction of their lives to her, and the singular 3rd person pronoun to him breaks down the group into the individual guests. 33. Wisdom now turns from the negative side of repentance - turning aside or rejecting it - to the positive, desirable side - adhering to something superior, and committing oneself to lifelong commitment and devotion to it. 34. Adding urgency to the appeal, Wisdom's first command is to come! to her side, although the literal term %l;h' HahLaK means "walk" or "go"; Wisdom speaks from her perspective, meaning the youth must walk away from his previous lifestyle if he is to reach her and the success she offers. 35. The objectification in the metaphor dine on my food refers to mental acceptance regarding the teaching (cp Isa 55:1-3; Jn 6:8); just as food becomes a part of the body when consumed, so the Divine viewpoint becomes a part of our soul when we obediently 36. Another word play uses the poetic word ~x;l' LahCHaM dine with the general term for food, ~x,l, LeCHeM; literally it refers to bread, but can be used to refer to slaugh-tered and cooked meat from vs 2. cp Gen 31:54 37. The plural imperatives show that all are urged to come, and the mention of food and wine implicitly includes the entire feast as available for any who will enter her man-sion, and comparing Isa 55:1 it is also easily inferred that there is no financial 38. Jesus expanded on this invitation in Lk 14:15-24, since there are few hostesses that would invite socially unsatisfying guests, but feast of the kingdom of God will be filled with guests that society would shun, rather than the original invitees of the 39. Having exhorted to separate from that which is unacceptable, then focused on the beneficial effects of clinging to that which is righteous, Wisdom now turns back to a favorite theme, commanding to abandon/forsake the previously held attitudes and actions in favor of maintaining a profitable (from every aspect) life. 40. The plural follies allows for all areas of misapplication and wicked activities, including self-righteousness, legalism, asceticism, etc, but probably focusing more on the 'obvious' sins of profligacy, licentiousness, and youthful lusts of rebellion, including sexual immorality and substance abuse. 41. Some take the plural of ytiP, PeTHiY follies to be a Vocative of address, thus advising the gullible youths to whom Wisdom speaks, and "assume that DeReK of verset B is gapped in verset A" (Waltke); this is unnecessary, overly technical, and must add to the text in order to achieve a 'clear' meaning. 42. The fullest exposition of the command to live is found in Jn 6, and the concept can refer to physical life ending in clinical death (31:12), also the abstract ideas of increased vitality, prosperity, and esteem (21:21), but here seems to focus on eternal life, as the benefit of accepting the invitation to obediently listen to her 43. As the negative aspect of repentance is given in vs 4 and the positive in 5, so vs 6 is split to reveal both sides - that which is seemingly painful and that which all who seek the Divine viewpoint would clearly desire. 44. The way of insight clearly implies the Wisdom's mansion is superior to Woman Folly's house, which is the way into death (2:19; 7:27); if it were possible to determine the number of people that have died from pursuing stupid activities, that number alone would speak to the propriety and prudence of pursuing wisdom 45. Used only here in the Qal, the verb rv;a' 'ahSHaR has the root meaning "to go straight", but we have seen the meaning in the Piel "to bless" and the adjective 'aSHR?Y "blessed" on numerous occasions; the question is: "How do we get from the root meaning to its well-documented second meaning?" 46. Since life is portrayed as the way of…, the simplest explanation is that walking in a straight line, or being able to proceed with minimal impediments, would place one in an enviable lifestyle, that those who pursued sinful trend of Adam lifestyles could never be able to achieve; one who moves through life in a successful manner is held up as an 47. McKane notes that "[Life] is associated with progress along a 'road' and so it has to do with keeping the right direction and having access to sure guidance. At any and every moment it may be enhanced or diminished, for no man stands still." 48. Vss 7-12 interrupt the competitive invitations of Wisdom and Folly to join their respective feasts, causing many modern scholars to regard them as secondarily added to the text, since they doubt that "the 'callow' and 'senseless' are the right recipients of the invitation to wisdom". (Fox) 49. Although it is probable that these verses were added after the original pen of Solomon, that does not deny their rightful place here (cp 25:1); the manifold warnings to pursue wisdom and reject folly are given one last caveat - Solomon is telling the son/ disciple that he is not considered to be a fool, "Don't prove me 50. Indeed, Wisdom always addresses the gullible, never the son, and the preamble of the book states that it was written for both the gullible and the wise (1:4-5); this is another implicit warning that, without proper guard being paid, failure is always an 51. Vss 7-9 contrast the opposing responses of the mocker and the wise with the corresponding effects that their responses have on the teacher: rejection and shame as opposed to acceptance and love. cp 10:1 52. With verse 7, we now drop the metaphor of invitation to a feast to a literal statement whoever chastises, connoting a superior correcting an inferior (cp Dt 8:5), and the inherent folly of the one being instructed. 53. Wisdom will continue to instruct the gullible, since they are impressionable and still hold some potential for improvement, but a scoffer is contemptuous of others, self-satisfied, and full of himself that he will not humble himself under any other authority, even under that of YHWH Himself. 54. Consequently, the instructor/disciplinarian of a mocker gets shame/dishonor, as a result of imprudently wasting time and effort on a lost cause; the dishonor may come from outsiders who judge his failure, or more probably from the scoffer himself, who publicly ridicules the information and goals of the wise. 55. The root of xk;y' YahKaCH reproves is "decide, judge, correct (a fault)", with a certain judicial sense of a moral decision against another's error or misbehavior (cp Gen 20:16); the idea is of chastising an individual with a view to banishing bad behavior/ morality so as to establish a correct lifestyle/attitude. 56. Since mockers reject the fear of YHWH (1:7), the appellation a wicked man is quite appropriate; the terms mocker and wicked are co-referential, referring to the same category or person (while allowing for other types of wickedness). 57. Since the scoffer is determined to continue his perverse course, attempting to sway him results in the instructor's receipt of physical/spiritual harm, using the term ~Wm MUM injury as a general indicator of lack of success and, indeed, an undesirable state of pain, physically, spiritually, and/or mentally. 58. The term may denote a physical spot, blemish or injury in a sacrificial animal (Lev 22:20), a moral blemish (Dt 32:5), or a physical injury (Lev 24:19); while the second nuance is probably most in view, certainly all three nuances are applicable. 59. Vs 8 makes explicit the implicit admonition of vs 7, forbidding any attempted reprimand of a scoffer, since it will not only have no effect, it has the potential to impact negatively on the SHahLOM lifestyle. 60. The command to sharply rebuke one's neighbor in Lev 19:17 must, in fact, be filtered by this proverb; one must choose their own battles, Divine viewpoint gives the ability to do so without compromising the principles one must possess if they are to succeed. 61. The use of YahKaCH reprove with both "a wicked man" (vs 7) and a scoffer suggests that the two are co-referential, again allowing for other variations of wicked behavior while identifying the expression of derision or scorn as morally unacceptable, and an attitude to be rejected by those pursuing the truth. Rom 62. The term anEf' SHahN?' hate refers to the negative, passionate emotion that rejects a relationship; those who are wise sincerely desire to lead the potentially educable to repent, thereby clearing the way for a true, spiritual friendship. 63. In other words, if a rebuke defeats this aim, as it will with those not committed to improvement, it is better not to express it at all (cp 17:14); about the only way the naïve can profit from the mocker is observing their just rewards (19:25, 21:11), so there is no reason to engage them when they have demonstrated unrepentant 64. In contrast, the one pursuing Divine viewpoint is exhorted to give verbal admonition and reprimand to their peers, since that category possesses wisdom (2:1), but is not perfect or complete (4:17, 27:17); this must be done as gently as possible, but with as much force as is necessary. cp 2Tim 4:2 65. The construction of the apodosis sets up a purpose clause, and should be rendered so that he will love you, i.e. establish a committed spiritual friendship; we are to seek an amicable and peaceful relationship with all (Rom 12:18), how much more the like-minded? 66. The arrogance of the wicked repulses correction or admission of a wrong, while the humility of the righteous awakens a yearning to be in the proper spiritual condition they are seeking, so it is a mutually beneficial relationship founded on the mutually possessed desire to improve when we reprove one another in love. 67. While vs 8 develops the teacher-student relationship in terms of a worthy object, vs 9 develops only the desirable option, since the worthless scoffer is to be disregarded and basically ignored, through no one's fault but their own. 68. The command to give demands an object, which is easily inferred as instruction or learning, since the immediate context has that as its ultimate goal; in terms of the value of Wisdom (16:16), what else would be desired by a wise man? 69. Although the wise and foolish are generally represented in Proverbs as static, antithetical concepts, the purpose clause so that he will become more wise underscores that the wise person recognizes their imperfection; the Egyptian sage Ptah-Hotep (5th Dynasty) noted "The limits of art are not reached. No artist's skills are perfect". 70. Although a certain level of authority may be inferred from context, the idea behind the Hiphil form of [d;y" YahDa' is a more neutral cause to know, again pointing out that this is a mutual relationship between peers, not only the sage/student relationship suggested by "teach". 71. The correlative description a righteous man defines another aspect of being wise, which is the socially acceptable condition of an adjusted believer in their relationship with God and man; more than behavior, it looks to attitude and lifestyle, or that which produces the morally correct actions. 72. The final purpose clause echoes the purpose of the book as stated in 1:5A, so that he might increase learning; with the recognition of the extreme value of wisdom comes the desire to gain ever more, and the opportunity to do so. |
From www.hbcpinellas.org/Proverbs/Prov9.doc accessed December 7, 2015. |
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The Fear of Yehowah is the Foundation of Wisdom and the Key to an Abundant Life
Ironside: In these verses we read the continued call of Wisdom. The scorner may idly boast of
advanced knowledge because he is free from godly restraint. But true wisdom can only be found in
the fear of the Lord and true understanding in the knowledge of holy things. (The word holy is in the
plural.) This alone makes for what is really life. Apart from the knowledge of God, life is mere
existence at best, with eternal darkness beyond it.
Interestingly enough, v. 10 seems to pick up right where v. 6 left off. Prov. 9:1–6, 10–11 Wisdom has built her house; she has hewn her seven pillars. She has slaughtered her beasts; she has mixed her wine; she has also set her table. She has sent out her young women to call from the highest places in the town, "Whoever is simple, let him turn in here!" To him who lacks sense she says, "Come, eat of my bread and drink of the wine I have mixed. Leave your simple ways, and live, and walk in the way of insight." The fear of the LORD is the beginning of wisdom, and the knowledge of the Holy One is insight. For by me your days will be multiplied, and years will be added to your life. (ESV)
A beginning of wisdom, fear of Yehowah [is]; and knowledge of holy ones [or, holy things] is insight; for in me are multiplied your days and are added to you years of lives. |
Proverbs 9:10–11 |
The fear of Yehowah [is] the foundation [lit., beginning, commencement] of wisdom; and knowledge of holy things [is] discernment; for your days are multiplied by me and years of [abundant] life are added to you. |
Listen to me: the fear of Jehovah is the foundation of all wisdom; and knowledge of Bible doctrine provides discernment; for your days on this earth are multiplied by wisdom and years of an abundant and fulfilling life will be added to you. |
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Here is how others have translated this verse:
Ancient texts:
Masoretic Text (Hebrew) A beginning of wisdom, fear of Yehowah [is]; and knowledge of holy ones [or, holy things] is insight; for in me are multiplied your days and are added to you years of lives; for in me are multiplied your days and are added to you years of lives.
Latin Vulgate The fear of the Lord is the beginning of wisdom: and the knowledge of the holy is prudence For by me shall thy days be multiplied, and years of life shall be added to you.
Plain English Aramaic Bible The beginning of wisdom is the awe of Lord Jehovah and the knowledge of the Righteous Ones* is understanding; Because by it, your days will be multiplied, and years of life will be added to you.
Peshitta (Syriac) The reverence of the LORD is the beginning of wisdom; and the knowledge of the righteous is understanding For by her your days shall be multiplied, and the years of your life shall be increased.
Septuagint (Greek) The fear of the Lord is the beginning of wisdom, and the counsel of saints is understanding: (9:10A) for to know the law is the character of a sound mind. This messes up the natural progression from v. 10 to v. 11. For in this way you shall live long, and years of your life shall be added to you.
Significant differences: The Greek adds an additional verse between vv. 10 and 11.
Limited Vocabulary Translations:
Bible in Basic English The fear of the Lord is the start of wisdom, and the knowledge of the Holy One gives a wise mind For by me your days will be increased, and the years of your life will be long.
Easy English Respect God! This is the first lesson in wisdom.
Know God! This is intelligence.
I am Wisdom. If you learn from me, you will have a long life.
Easy-to-Read Version Respect for the Lord is the first step toward getting wisdom. Getting knowledge of the Lord is the first step toward getting understanding. If you are wise, then your life will be longer.
Good News Bible (TEV) To be wise you must first have reverence for the LORD. If you know the Holy One, you have understanding. Wisdom will add years to your life.
The Message Skilled living gets its start in the Fear-of-God,
insight into life from knowing a Holy God.
It’s through me, Lady Wisdom, that your life deepens,
and the years of your life ripen.
Live wisely and wisdom will permeate your life;
mock life and life will mock you. I think that this is vv. 10–12. The Message may have mixed these verses together.
Names of God Bible The fear of Yahweh is the beginning of wisdom.
The knowledge of the Holy One is understanding.
You will live longer because of me,
and years will be added to your life.
NIRV If you want to become wise, you must begin by respecting the Lord.
To know the Holy One is to gain understanding.
Through wisdom, you will live a long time.
Years will be added to your life.
New Simplified Bible Respect for Jehovah is the beginning of wisdom. Knowledge of the holy One is understanding (discernment) (truth) (wisdom). I will increase your days. I will add more years to your life.
Thought-for-thought translations; paraphrases:
Common English Bible The beginning of wisdom is the fear of the Lord;
the knowledge of the holy one is understanding.
Through me your days will be many;
years will be added to your life.
Contemporary English V. Respect and obey the LORD! This is the beginning of wisdom. To have understanding, you must know the Holy God. I am Wisdom. If you follow me, you will live a long time.
The Living Bible For the reverence and fear of God are basic to all wisdom. Knowing God results in every other kind of understanding.
“I, Wisdom, will make the hours of your day more profitable and the years of your life more fruitful.”
New Berkeley Version Reverence for the Lord is the beginning [A different word from that in Prov. 1:7. “Wisdom” is also substituted for “knowledge.”] of wisdom and knowledge of the Most Holy [Lit. “Holy ones.” Perhaps a plural of majesty.] is understanding. For by me your days will be multiplied, the years of your life increased. Note the place of individual choice in increase of life.
New Century Version “Wisdom begins with respect for the Lord,
and understanding begins with knowing the Holy One.
If you live wisely, you will live a long time;
wisdom will add years to your life.
New Life Version The fear of the Lord is the beginning of wisdom. To learn about the Holy One is understanding. For by me your days will grow in number, and years will be added to your life.
New Living Translation Fear of the Lord is the foundation of wisdom.
Knowledge of the Holy One results in good judgment.
Wisdom will multiply your days
and add years to your life.
Partially literal and partially paraphrased translations:
American English Bible Wisdom starts with the fear of the Lord, and counsel of the holy brings understanding. Wisdom starts with the fear of the Lord, and counsel of the holy brings understanding. Knowledge of the Law is good to consider; for if you learn it, you'll live a long time… many more years will come to your life. V. 10 is included for context.
Beck’s American Translation The fear of the LORD is the beginning of wisdom;
knowledge of the Holy One is understanding.
By me you live longer
and add years to your life.
International Standard V The fear of the LORD is where wisdom begins,
and knowing holiness [Or knowing holy ones] demonstrates understanding.
For because of me you will live a long life,
and years will be added to your life.
New Advent (Knox) Bible True wisdom begins with the fear of the Lord; he best discerns, who has knowledge of holy things. Long life I bring thee, and a full tale of years; wisdom thyself shall profit, and misfortune fall only on the rash fools that earned it. V. 12 is included for context.
Today’s NIV The fear of the LORD is the beginning of wisdom, and knowledge of the Holy One is understanding. For through wisdom [Septuagint, Syriac and Targum; Hebrew "me"] your days will be many, and years will be added to your life.
Translation for Translators If you want to be wise, you must start by revering Yahweh,
and if you know God, the Holy One, you will understand which teachings are wise/true.
If you become wise, you will live many years [DOU].
Mostly literal renderings (with some occasional paraphrasing):
Ferrar-Fenton Bible The fear of the LORD reveals wisdom, And to know the Supreme understanding; And by me will your days be increased, And years be adjoined to your life.
Lexham English Bible Foolishness’ Banquet
The start of wisdom is fear of Yahweh, and knowledge of the Holy One, insight. For by me your days shall increase, and years of life shall multiply for you.
NIV – UK The fear of the Lord is the beginning of wisdom,
and knowledge of the Holy One is understanding.
For through wisdom [Septuagint, Syriac and Targum; Hebrew me] your days will be many,
and years will be added to your life.
Catholic Bibles (those having the imprimatur):
Christian Community (1988) Fear of Yahweh is the beginning of wisdom and to know the Holy One brings discernment. Then I will multiply your days and increase your years of life.
The Heritage Bible The fear of Jehovah is the beginning of wisdom, and the knowledge of the holy is understanding,
Because by me your days shall be multiplied, and the years of your life shall be increased. This connection between vv. 10 & 11 is, unfortunately, not found in most translations.
New American Bible (2002) Whereas, v. 11 seems to follow from v. 10, you may recall that this version of the NAB moved up forward after v. 6.
New American Bible (2011) The beginning of wisdom is fear of the LORD,
and knowledge of the Holy One is understanding. Prv 1:7; Jb 28:28; Ps 111:10
For by me your days will be multiplied
and the years of your life increased. Prv 3:2; 16:4, 10; 10:27.
New Jerusalem Bible The first principle of wisdom is the fear of Yahweh, What God's holy ones know -- this is understanding. For by me your days will be multiplied, and your years of life increased.
Revised English Bible The first step to wisdom is the fear of the LORD, and knowledge of the Most Holy One is understanding;
for through me your days will be increased and years be added to your life.
Jewish/Hebrew Names Bibles:
Complete Jewish Bible The fear of ADONAI is the beginning of wisdom, and knowledge of holy ones is understanding. For with me, your days will be increased; years will be added to your life.
exeGeses companion Bible To awe Yah Veh is the beginning of wisdom;
and the knowledge of the holy is discernment:
for by me your days abound
and the years of your life increase:...
JPS (Tanakh—1985) The beginning of wisdom is fear of the Lord,
And knowledge of the Holy One is understanding.
For through me your days will increase,
And years be added to your life.
Orthodox Jewish Bible The Yirat Hashem is the beginning of chochmah, and the da’as Kedoshim (knowledge of the Holy One) is binah (understanding).
For by me thy yamim shall be multiplied, and shanot chayyim shall be increased to thee.
The Scriptures 1998 The fear of יהוה is the beginning of wisdom, And the knowledge of the Set-apart One is understanding. For by me your days become many, And years of life are added to you.
Expanded/Embellished Bibles:
The Amplified Bible The [reverent] fear of the Lord [that is, worshiping Him and regarding Him as truly awesome] is the beginning and the preeminent part of wisdom [its starting point and its essence],
And the knowledge of the Holy One is understanding and spiritual insight.
For by me (wisdom from God) your days will be multiplied,
And years of life shall be increased.
The Expanded Bible “Wisdom begins with ·respect [fear; awe] for the Lord,
and understanding begins with knowing the Holy One.
·If you live wisely [LThrough/By me], you will live a long time;
wisdom will add years to your life.
Kretzmann’s Commentary The fear of the Lord Is the beginning of wisdom, the basis and source of all true wisdom, and the knowledge of the Holy, of Him who is the essence of holiness, is understanding, since it acts as a spur to ever greater efforts in holiness of life.
For by me, through the knowledge and strength given by true wisdom, thy days shall be multiplied, and the years of thy life shall be increased, a long and happy life being the reward of the use of true wisdom.
NET Bible® The beginning of wisdom is to fear the Lord [Heb “fear of the Lord.”],
and acknowledging the Holy One [Heb “knowledge of the Holy One” (so ASV, NAB, NASB, NIV, NRSV).] is understanding.
For because of me your days will be many,
and years will be added to your life.
Syndein/Thieme The "respect/fear of Jehovah/God"/"Occupation with God" is the beginning of wisdom.
And the knowledge of the Holy/'Holy One' is understanding.
For by me your days shall be multiplied, and the years of your life shall be increased.
The Voice Reverence for the Eternal, the one True God, is the beginning of wisdom;
true knowledge of the Holy One is the start of understanding.
Lady Wisdom: Through me your days will be lengthened,
and years will be added to your life.
Literal, almost word-for-word, renderings:
Proverbs 9:10 (the KJV) (a graphic); from Verse a day; accessed December 12, 2015.
Context Group Version The fear of YHWH is the beginning of wisdom; And knowledge of the Special One is understanding.
For by me your days shall be multiplied, And the years of your life shall be increased.
Darby Translation The fear of Jehovah is the beginning [Or 'the principle of.' Not as ch. 1.7.] of wisdom; and the knowledge of the Holy [Or 'of holy things;' plural, as ch. 30.3.] is intelligence. For by me thy days shall be multiplied, and years of life shall be added to thee.
Emphasized Bible The beginning of wisdom, is the reverence of Yahweh, and, the knowledge of the Holy, is understanding; For, by me, shall be multiplied—thy days, and there be added to thee—the years of life.
English Standard Version The fear of the LORD is the beginning of wisdom, and the knowledge of the Holy One is insight.
For by me your days will be multiplied,
and years will be added to your life.
God’s Truth (Tyndale) The fear of the Lord is the beginning of wisdom, and the knowledge of holy things is understanding. For through me your days shall be prolonged, and the years of your life shall be many.
Modern English Version The fear of the Lord is the beginning of wisdom,
and the knowledge of the Holy One is understanding.
For by me your days will be multiplied,
and the years of your life will be increased.
NASB The fear of the Lord is the beginning of wisdom,
And the knowledge of the Holy One is understanding.
For by me your days will be multiplied,
And years of life will be added to you.
New European Version The fear of Yahweh is the beginning of wisdom, the knowledge of the Holy One is understanding.
Stuart Wolf The beginning of wisdom is the-fear-of-Yhwh, and knowledge of Holy Ones, understanding. Because by her they will increased, your days, and they will be added to you, years of lives.
Webster’s Bible Translation The fear of the LORD [is] the beginning of wisdom: and the knowledge of the holy [is] understanding.
For by me thy days shall be multiplied, and the years of thy life shall be increased.
World English Bible The fear of Yahweh is the beginning of wisdom. The knowledge of the Holy One is understanding. For by me your days will be multiplied. The years of your life will be increased.
Young's Literal Translation The commencement of wisdom is the fear of Jehovah, And a knowledge of the Holy Ones is understanding. For by me do your days multiply, And added to you are years of life.
The gist of this passage: The fear of Yehowah is the beginning of wisdom; knowing the doctrines of God is understanding. By wisdom, our days are increased.
Proverbs 9:10a |
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Hebrew/Pronunciation |
Common English Meanings |
Notes/Morphology |
BDB and Strong’s Numbers |
techillâh (תְּחִלָּה) [pronounced te-khil-LAW] |
beginning, first, in the beginning; previously, prior to; at the commencement of |
feminine singular construct |
Strong’s #8462 BDB #321 |
The NET Bible: The difference between תְּחִלַּת (tÿkhillat) here and רֵאשִית (re’shit) of 1:7, if there is any
substantial difference, is that this term refers to the starting point of wisdom, and the earlier one indicates the
primary place of wisdom (K&D 16:202)..
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châkemâh (חָכְמָה) [pronounced khawke-MAW] |
wisdom [in all realms of life], doctrine in the soul; skill [in war] |
feminine singular noun |
Strong’s #2451 BDB #315 |
Whedon: [The verb means] “to come to know, to gain a knowledge of, and also to know, to have a knowledge
of.” It is used in the first sense here - that the reader or pupil may attain to, or acquire, wisdom.
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yireʾâh (יִרְאָה) [pronounced yire-AW] |
fear, dread, terror, reverence, respect, piety; it can also be used for the object of fear |
feminine singular noun |
Strong’s #3374 BDB #432 |
This word is often, but not exclusively, used in poetry. And it is often, but not exclusively, used for the fear-respect of God. Scofield, along with hundreds of other theologians, will tell you that yireʾâh means reverential trust; don’t kid yourselves—it also means fear. If you don’t believe that the God of the Universe—Who will cast billions of people and billions of fallen angels into the Lake of Fire where they will burn forever—if you don’t believe that you ought to fear Him, then you are way confused. David, who will spend eternity with God, transgressed God’s commandments several times and God brought the hurt on him so bad that David wrote psalms that we have to this day which indicate that God caused him great pain and suffering on earth. This is clear in passages like Psalm 55:5 Jonah 1:10, 16. |
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YHWH (יהוה) [pronunciation is possibly yhoh-WAH] |
transliterated variously as Jehovah, Yahweh, Yehowah |
proper noun |
Strong’s #3068 BDB #217 |
Translation: The fear of Yehowah [is] the foundation [lit., beginning, commencement] of wisdom;... True wisdom is Bible doctrine in the soul. You cannot have Bible doctrine in your soul unless you have first believed in Jesus Christ. In the Old Testament, this was exercising faith in the Revealed God.
Fear of Yehowah is both occupation with the Lord, respect of the Lord, and understanding of His power and essence. We might even call this grace orientation. Having grace orientation is the foundation for having wisdom. You must be grace oriented before you can learn. You must be open to Bible doctrine before you can learn it.
Clearly, many believers are not even slightly grace oriented; so they cannot grow spiritually at all. They have experienced grace one time, when they believed in Jesus Christ; and have not considered grace since then.
We have recently studied the Fear of the Lord (in the previous chapter, I believe) (HTML) (PDF) (WPD). One of Solomon’s conclusions of a futile examination of what the world has to offer, is: The end of the matter; all has been heard. Fear God and keep his commandments, for this is the whole duty of man (Eccles. 12:13). Fearing God is reaching spiritual maturity. Keeping God’s commandments during the Jewish Age was not a means of salvation, but a means of preserving nation Israel and teaching God’s Word to subsequent generations. Therefore, fear of the Lord indicates a level of spiritual maturity in the Old Testament.
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From http://www.studylight.org/commentaries/teb/view.cgi?bk=19&ch=9 accessed December 12, 2015. |
Proverbs 9:10b |
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Hebrew/Pronunciation |
Common English Meanings |
Notes/Morphology |
BDB and Strong’s Numbers |
we (or ve) (וְ or וּ) [pronounced weh] |
and, even, then; namely; when; since, that; though; as well as |
simple wâw conjunction |
No Strong’s # BDB #251 |
daʿath (דַּעַת) [pronounced DAH-ģahth] |
knowledge, knowing; intelligence, understanding, wisdom |
feminine singular construct |
Strong’s #1847 BDB #395 |
James Rickard: DAATH, דַּעַת...means, “knowledge, perception, skill, discernment, understanding.” This is
GNOSIS doctrine turned into EPIGNOSIS doctrine in the right lobe of your soul.
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James Rickard: DAATH...is the wisdom of God given to mankind for edification.
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qedôshîym (קְדֹשִים) [pronounced kaw-DOWSH] |
saints, holy ones, set-apart ones, sacred ones, consecrated ones, those set apart to God; holy [set-apart] things [principles] |
masculine plural adjective/noun |
Strong's #6918 BDB #872 |
The NET Bible: The word is in the plural in the Hebrew (literally “holy ones”; KJV “the holy”). It was translated
“holy men” in Tg. Prov 9:10. But it probably was meant to signify the majestic nature of the Lord. As J. H.
Greenstone says, he is “all-holy” (Proverbs, 94). This is an example of the plural of majesty, one of the honorific
uses of the plural (see IBHS 122-23 §7.4.3b).
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bîynâh (בִּינָה) [pronounced bee-NAW] |
understanding, discernment; intelligence, insight; skill; act; faculty; object; personified |
feminine singular noun |
Strong’s #998 BDB #108 |
Translation: ...and knowledge of holy things [is] discernment;... I would understand this to mean, a person who has some understanding of the Angelic Conflict. They know that we, as people, are not the only entities with whom God deals. Angels are found throughout Genesis and the book of Job, so man would be aware of them nearly from the beginning—even if that man has never personally spoken with an angel.
More likely than this, would be to understand the plural as a reference to spiritual things; that is, spiritual information or Bible doctrine. Unfortunately, too many Bible translations have this in the singular when it should be plural.
The Geneva Bible: He shows what true understanding is, to know the will of God in his word which
is meant by holy things.
James Rickard: So “fear”, (obedience to God’s Word), leads to “wisdom” (application of God’s Word),
and “knowledge” (metabolized Bible Doctrine) leads to “understanding” (knowing what to do and what
not to do, and when do something and when not to do something).
As a result, your life is extended
and enhanced.
Rich Cathers offers up an illustration related to learning: Howard Hendricks shares this insight about
the value of learning: When I was a college student—I worked in the college dining hall, and on my
way to work at 5:30 every morning I walked past the home of one of my professors. Through a window
I could see the light on at his desk, morning after morning. At night I stayed late at the library to take
advantage of evening study hours, and returning home at 10:30 or 11 o’clock I would again see his
desk light on. He was always pouring over his books. One day he invited me home for lunch, and after
the meal I said to him, “Would you mind if I asked you a question?” “Of course not.” “What keeps you
studying? You never seem to stop.” His answer, “Son, I would rather have my students drink from a
running stream than a stagnant pool.” What has God taught you lately?
——————————
Proverbs 9:11a |
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Hebrew/Pronunciation |
Common English Meanings |
Notes/Morphology |
BDB and Strong’s Numbers |
kîy (כִּי) [pronounced kee] |
for, that, because; when, at that time, which, what time |
explanatory or temporal conjunction; preposition |
Strong's #3588 BDB #471 |
be (בְּ) [pronounced beh] |
in, into, through; at, by, near, on, upon; with, before, against; by means of; among; within |
a preposition of proximity with the 1st person singular suffix |
No Strong’s # BDB #88 |
This ought to be something. |
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The NET Bible: The preposition בּ (bet) here may have the causal sense (R. J. Williams, Hebrew Syntax, 45,
§247), although it could also be means (Williams, 44, §243).
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râbâh (רָבָה) [pronounced rawb-VAWH] |
to become much, to become many, to multiply, to increase in population and in whatever else; to become [or grow] great |
3rd person masculine plural, Qal imperfect |
Strong’s #7235 BDB #915 |
yâmîym (יָמִים) [pronounced yaw-MEEM] |
days, a set of days; time of life, lifetime; a specific time period, a year |
masculine plural noun with the 2nd person masculine singular suffix |
Strong’s #3117 BDB #398 |
That the plural of days often refers to a year can be seen in Lev. 25:29 1Sam. 1:3, 20 2:19. That the plural of days can mean years seems to be borne out by 1Kings 1:1. |
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Translation: ...for your days are multiplied by me... Wisdom appears to be speaking again, as she did in vv. 4–6 and possibly following. The days that a person lives are actually increased if that person is wise. That is, they are able to understand what is truth and then apply that truth to their own life.
Many places in Scripture is an increased in years of life promised. Deut. 6:2 Prov. 3:2, 16-18 4:10 9:11 10:27.
We can attribute additional life to two reasons, based upon the additional wisdom. You may or may not recall, but many people spend their teen years doing really stupid things—doing things so that it is a wonder than any one of us survive those years. With wisdom, you tend to do fewer stupid things. This does not mean that you always do the safe thing; it is just that you are less likely to engage in really stupid behavior which is also dangerous. Secondly, it appears that God actually gives us more time on this earth if we become wise. God is more able to use us under those circumstances.
Clarke speaks of the first reason: Vice shortens human life, by a necessity of consequence: and by
the same, righteousness lengthens it.
Proverbs 9:11b |
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Hebrew/Pronunciation |
Common English Meanings |
Notes/Morphology |
BDB and Strong’s Numbers |
we (or ve) (וְ or וּ) [pronounced weh] |
and, even, then; namely; when; since, that; though; as well as |
simple wâw conjunction |
No Strong’s # BDB #251 |
yâçaph (יָסַף) [pronounced yaw-SAHPH] |
to add, to augment, to increase, to multiply; to add to do = to do again; to continue to |
3rd person masculine plural, Hiphil imperfect |
Strong's #3254 BDB #414 |
The NET Bible: The verb וְיוֹסִיפוּ (vÿyosifu) is the Hiphil imperfect, third masculine plural; but because there
is no expressed subject the verb may be taken as a passive.
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lâmed (לְ) [pronounced le] |
to, for, towards, in regards to |
directional/relational preposition with the 2nd person masculine singular suffix |
No Strong’s # BDB #510 |
shânîym (שָנִים) [pronounced shaw-NEEM] |
years |
feminine plural construct |
Strong’s #8141 BDB #1040 |
chayyîym (חַיִּים) [pronounced khay-YEEM] |
life, lives, living, being alive, having life, immortality, a long life, sustenance, sustaining life; refreshment; being vigorous; prosperity, welfare, happiness, living prosperously |
masculine plural substantive |
Strong's #2416 BDB #313 |
Translation: ...and years of [abundant] life are added to you. Not only is a wise person alive longer, but years of abundant life are added to his life. You might be alive in a coma or in grave illness for years until you die. That is not much of a promise. Here, it is made clear that not only will you have more years in quantity, but they will be quality years. The word used here is the plural substantive chayyîym (חַיִּים) [pronounced khay-YEEM], which means, life, lives, living, being alive, having life, immortality, a long life, sustenance, sustaining life; refreshment; being vigorous; prosperity, welfare, happiness, living prosperously. Strong's #2416 BDB #313.
Proverbs 9:11 (the NLT) (a graphic); from Static Flickr; accessed December 12, 2015.
Proverbs 9:11 reads: ...for your days are multiplied by me [Wisdom] and years of [abundant] life are added to you. Wisdom increases our life span. As we have studied, it both increases the quantity and the quality of our lifespan.
Proverbs 9:10–11 (a graphic); from Static Flickr; accessed December 12, 2015.
Now let’s put vv. 10 and 11 together: The fear of Yehowah [is] the foundation [lit., beginning, commencement] of wisdom; and knowledge of holy things [is] discernment; for your days are multiplied by me and years of [abundant] life are added to you. The fear of Yehowah is the foundation of wisdom; or it is the beginning of wisdom. This describes a person in the Old Testament who has believed in the Lord (in the Old Testament, this was the Creator Lord Who would become the Messiah). Such a person not only put his trust in this God, but obeyed him, fearing the results of sin. Faith and obedience begin the spiritual life for Old Testament believers; which soon becomes wisdom. As the believer in the Old Testament progresses in the spiritual life, he accumulates Bible doctrine in his soul. Wisdom foundation increases our life span.
Wisdom increases our lifespan in the simplest of ways. We tend to do fewer dumb things when we are wise. This
does not mean that our life is all safety-oriented and all we think about is personal safety. It just means that there
are dumb things that we do not do (for instance, engage in deviant sex, drink an excess of alcohol, take drugs,
etc.). Wisdom would preclude doing such things. A person who does not engage in deviant sex, who does not
drink to excess, who does not partake in drugs, is going to live longer than the person who does any of these
things. For instance, a person involved in the homosexual lifestyle may live 5, 10 or 20 years less than his
heterosexual counterpart.
There is also a quality difference; and let’s just take it from a simple approach. A
person living the homosexual lifestyle is in much greater danger of getting AIDS. Now, although AIDS is not as
deadly a disease as it once was, having the disease dramatically changes one’s lifestyle and requires a person
to consume a massive amount of expensive drugs.
As one scientist-researcher noted, we warn children about the dangers of smoking; yet we encourage them to experiment with homosexual sex, which is far more deadly and can result in a reduced quality of life.
Preacher’s Complete Homiletical Commentary: Obeying His call they come into possession of a
righteous character, the only attainment of real profit which can be gotten out of existence. It is the
only end worth living for. The end of a true soldier's existence is not the keeping of his bodily life. That
with him is quite a secondary consideration. Neither is it his happiness. These things are nothing to
him in comparison with the attainment of a character for bravery and fidelity to his trust. And so with
every man in God's universe. Not ease and comfort, not fame or high position, but character is that
only which will make existence really profitable, which will make it a gain to live. Happiness will, of
necessity, follow godliness, but it is not the thing to be aimed at. The attainment of the highest earthly
fame, or the amassing of vast riches, will not necessarily make a man a good companion for himself,
and if he is not this, he has failed to draw true profit out of his existence. He may be a wise man
according to men's judgment, but if he has failed to consult his own true self-interest, he is a fool. A
position in heaven would be nothing to such a man if he could obtain it. The blessedness of the
heavenly world springs from the holy character of those who inhabit it, and this can be obtained only
by listening to Wisdom's voice, and so gaining that "fear of the Lord which is the beginning of wisdom
and the knowledge of the holy, which is understanding" (Pro 9:10).
——————————
Easy English: Wisdom offers a real reward. Wisdom will benefit our whole lives. If you refuse to be
wise, then you will suffer. The woman called Wisdom finishes her speech [with v. 12]. This is her final
speech in the Book of Proverbs. The poem is also approaching its end. But then we see another
woman. This second woman is also shouting out. She also has an invitation. She too offers a meal.
If you are simple, then you might confuse this other woman with Wisdom. If you are simple, then you
might make a terrible mistake.
There are two sets of people—those who are naive, unlearned but teachable; and those who at first appear to be naive and unlearned, but they scoff at wisdom and divine viewpoint. The latter are herein rebuked because they are negative toward God and unteachable.
If you have become wise, you have been wise to yourself; and if you have scoffed, to yourself alone you have borne [it]. |
Proverbs 9:12 |
If you have become wise, then you are wise for yourself; but if you scorn [wisdom], then you yourself alone must bear [this bad decision]. |
If you have positive volition toward Bible doctrine, then your wisdom will benefit you; but if you scorn Bible doctrine, then you will bear that ill-advised approach to life by yourself. |
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Here is how others have translated this verse:
Ancient texts:
Masoretic Text (Hebrew) If you have become wise, you have been wise to yourself; and if you have scoffed, to yourself alone you have borne [it].
Latin Vulgate If you are wise, you will be so to yourself: and if a scorner, you alone will bear the evil.
Plain English Aramaic Bible My son, if you are wise, you are wise for yourself and for your friends, and if you will be evil, you alone will draw out your evils. The one who denies falsely, feeds on the winds and pursues a bird of the sky, for he has forsaken his service to travel in the desert without water, and from beside the path of his vineyard, and he forgets the trodden paths; he travels in thirst, and he will gather nothing!
Peshitta (Syriac) My son, if you are wise, you are wise for yourself and for your friends; but if you are evil-minded, you alone shall bear your evils.
Septuagint (Greek) (9:12) Son, if you are wise for yourself, you shall also be wise for your neighbors; and if you should prove wicked, you alone will bear the evil. (9:12A) He that stays himself upon falsehoods, attempts to rule the winds, and the same will pursue birds in their fight: (9:12B) for he has forsaken the ways of his own vineyard, and he has caused the axles of his own cart to go astray; (9:12C) and he goes through a dry desert, and a land appointed to drought, and he gathers barrenness with his hands.
Significant differences: One translation from the Syriac adds a number of verses; and another, simply inserts a phrase not found in the Hebrew. The Greek also has 3 verses added on to this (which appear to be identical to the Aramaic verses).
Limited Vocabulary Translations:
Bible in Basic English If you are wise, you are wise for yourself; if your heart is full of pride, you only will have the pain of it.
Easy English If you are wise, then your wisdom will reward you.
If you insult other people, then only you will suffer.’.
Easy-to-Read Version If you become wise, then you have become wise for your own good. But if you become proud and make fun of other people, then only you are to blame for your trouble.
God’s Word™ If you are wise, your wisdom will help you.
If you mock, you alone will be held responsible.
Good News Bible (TEV) You are the one who will profit if you have wisdom, and if you reject it, you are the one who will suffer.
The Message Live wisely and wisdom will permeate your life;
mock life and life will mock you.
NIRV If you are wise, your wisdom will reward you.
If you make fun of others, you alone will suffer.
Thought-for-thought translations; paraphrases:
Common English Bible If you are wise, it is to your benefit;
if you are cynical, you will bear it all alone.
Contemporary English V. Good sense is good for you, but if you brag, you hurt yourself..
The Living Bible Wisdom is its own reward, and if you scorn her, you hurt only yourself.
New Berkeley Version If you are wise, you benefit yourself [Lit. “You are wise for yourself.”], and if you scorn, you alone will bear it [“Yoghurt no one except yourself.”].”
New Century Version The wise person is rewarded by wisdom,
but whoever makes fun of wisdom will suffer for it.”
New Life Version If you are wise, your wisdom is a help to you. If you laugh at the truth, you alone will suffer for it.
New Living Translation If you become wise, you will be the one to benefit.
If you scorn wisdom, you will be the one to suffer.
Partially literal and partially paraphrased translations:
American English Bible O son; If you should choose to seek wisdom, you will make yourself wise. But, if you choose to seek evil, you'll bring what's bad on yourself.
Beck’s American Translation If you’re wise, your wisdom will help you.
If you scoff, you alone will be held responsible.
International Standard V If you are wise,
your wisdom will assist you.
If you mock,
you alone will be held responsible.
Translation for Translators If you are wise, you are the one who will benefit from it;
if you ridicule becoming wise, you are the one who will suffer.
Mostly literal renderings (with some occasional paraphrasing):
Ferrar-Fenton Bible lf wise, you are wise for yourself; You will suffer yourself, if you scorn.
NIV – UK If you are wise, your wisdom will reward you;
if you are a mocker, you alone will suffer.
Catholic Bibles (those having the imprimatur):
Christian Community (1988) If you are wise your wisdom will work to your advantage, but if you mock you alone will be harmed.
The Heritage Bible If you are wise, you shall be wise for yourself, and if you scorn, you shall bear it separately.
New American Bible (2011) If you are wise, wisdom is to your advantage;
if you are arrogant, you alone shall bear it.
New Jerusalem Bible Are you wise? You are wise to your own good. A mocker? The burden is yours alone.
Revised English Bible If you are wise, it will be to your advantage; if you are arrogant, you alone must bear the blame.
Jewish/Hebrew Names Bibles:
Complete Jewish Bible If you are wise, your wisdom helps you; but if you scoff, you bear the consequences alone."
exeGeses companion Bible ...in enwisening, enwisen;
but if you scorn, you bear it alone.
Orthodox Jewish Bible If thou be chacham, thou shalt be wise for thyself, but if thou mockest, thou alone shalt suffer.
The Scriptures 1998 If you have become wise, You have become wise for yourself, And if you have scoffed, You alone bear it.
Expanded/Embellished Bibles:
The Amplified Bible If you are wise, you are wise for yourself [for your own benefit];
If you scoff [thoughtlessly ridicule and disdain], you alone will pay the penalty.
The Expanded Bible The wise person is rewarded by wisdom,
but ·whoever makes fun of wisdom will suffer for it [Lmockers will bear it alone].”
Kretzmann’s Commentary If thou be wise, thou shalt be wise for thyself, he who makes use of wisdom having the greatest benefit therefrom himself; but if thou scornest, thou alone shalt bear it, for the foolish must pay the price of their folly, sooner or later. It pays to learn the wisdom of the Word of God and be guided by it in every vicissitude of life.
NET Bible® If you are wise, you are wise to your own advantage,
but if you are a mocker, you alone must bear it.
The Voice If you are wise, wisdom is its own reward.
If you mock what you don’t understand, you alone will suffer the consequences.
Literal, almost word-for-word, renderings:
Proverbs 9:12 (NASB) (a graphic); from DP Challenge; accessed December 13, 2015.
Concordant Literal Version If you are wise, you are wise to your gain, And if you mock, you shall bear the results by yourself alone."
Context Group Version If you are wise, you are wise for yourself; And if you scoff, you alone shall carry it.
English Standard Version If you are wise, you are wise for yourself; if you scoff, you alone will bear it.
Green’s Literal Translation If you are wise, you shall be wise for yourself, but if you scorn, you alone shall bear it.
God’s Truth (Tyndale) If you be wise your wisdom shall do yourself good: but if you think scorn thereof, it shall be your own harm.
Stuart Wolf If you are wise, you are wise for you, and if you scoff, to your separation you carry it/ you alone will bear it.
Young’s Updated LT If you have been wise, you have been wise for yourself, And you have scorned—yourself bear it.
The gist of this passage: Wisdom is its own benefit; scorn is its own punishment.
Proverbs 9:12a |
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Hebrew/Pronunciation |
Common English Meanings |
Notes/Morphology |
BDB and Strong’s Numbers |
ʾîm (אִם) [pronounced eem] |
if, though; lo, behold; oh that, if only; when, since, though when (or, if followed by a perfect tense which refers to a past event) |
primarily an hypothetical particle |
Strong's #518 BDB #49 |
châkam (חָכַם) [pronounced khaw-KHAHM] |
to be wise, to become wise |
2nd person masculine singular, Qal perfect |
Strong’s #2449 BDB #314 |
châkam (חָכַם) [pronounced khaw-KHAHM] |
to be wise, to become wise |
2nd person masculine singular, Qal perfect |
Strong’s #2449 BDB #314 |
lâmed (לְ) [pronounced le] |
to, for, towards, in regards to |
directional/relational preposition with the 2nd person masculine singular suffix |
No Strong’s # BDB #510 |
The NET Bible: The text simply has the preposition לְ (lamed) with a suffix; but this will be the use of the
preposition classified as “interest,” either for advantage or disadvantage (R. J. Williams, Hebrew Syntax, 48-49,
§271).
|
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Gill: The Syriac and Arabic versions add, "and to your friends"
|
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Translation: If you have become wise, then you are wise for yourself;,... Being positive toward Bible doctrine is beneficial to you. If you choose to become wise, this indicates that you are listening and responding to Bible doctrine. This will make your life better. It is wise to be wise.
The Geneva Bible: You will have the chief profit and convenience of it.
Gill: He is wise that harkens to Wisdom's advice, that obeys her call, turns in to her house, and
becomes her guest; and such an one is wise for himself, it is for his own good, profit, and advantage;
for the good of his soul, for his present peace and comfort, and for his future bliss and happiness. It
is not for her own sake that Wisdom presses her exhortations, and is so urgent on men to take her
counsel and advice; it is for their own good.
Proverbs 9:12b |
|||
Hebrew/Pronunciation |
Common English Meanings |
Notes/Morphology |
BDB and Strong’s Numbers |
wa (or va) (וַ) [pronounced wah] |
and so, and then, then, and; so, that, yet, therefore, consequently; because |
wâw consecutive |
No Strong’s # BDB #253 |
lûwts (לוּץ) [pronounced loots] |
to scorn, make mouths at, talk arrogantly; to boast; to scoff, to deride; to speak barbarously [in a foreign tongue] |
2nd person masculine singular, Qal perfect |
Strong’s #3887 & #3945 BDB #539 |
The NET Bible: The perfect tense is here in a conditional clause because of the conjunction following the first
colon of the verse that begins with “if.” The perfect tense then lays down the antithetical condition – “if you
mock,” or “if you are a mocker.”
|
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lâmed (לְ) [pronounced le] |
to, for, towards, in regards to |
directional/relational preposition |
No Strong’s # BDB #510 |
bad (בַּד) [pronounced bahd] |
separation, by itself, alone |
masculine singular noun with the 2nd person masculine singular suffix |
Strong’s #905 BDB #94 |
Together, the lâmed preposition and bad (בַּד) mean in a state of separation, by itself, alone, only; apart. |
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nâsâʾ (נָשָֹא) [pronounced naw-SAW] |
to lift up, to bear, to carry |
2nd person masculine singular, Qal imperfect |
Strong’s #5375 BDB #669 |
The NET Bible: The use of the imperfect tense here could be the simple future tense (cf. NASB, NRSV
“you…will bear it”), but the obligatory nuance is more appropriate – “you must bear it.” These words anticipate
James’ warnings that the words we speak will haunt us through life (e.g., James 3:1-12).
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The NET Bible: The LXX has an addition: “Forsake folly, that you may reign forever; and seek discretion and
direct understanding in knowledge.”
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Clarke: There is a long addition here in the Septuagint, Syriac, and Vulgate: “He who trusts in falsity feeds on
the winds; and is like him who chases the fowls of heaven. He forsakes the way of his own vineyard, and errs
from the paths of his own inheritance. He enters also into lonely and desert places, and into a land abandoned
to thirst; and his hands collect that which yields no fruit.”
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Translation: ...but if you scorn [wisdom] then you yourself alone must bear [this bad decision]. If you are the kind of person who scoffs at the teaching of Bible doctrine; if you scorn divine viewpoint, then you alone will bear the brunt of this bad decision. You will carry your own misery everywhere that you go.
In the immortal words of Elihu: “Look at the heavens, and see; and behold the clouds, which are higher than you. If you have sinned, what do you accomplish against Him [God]? And if your transgressions are multiplied, what do you do to Him? If you are righteous, what do you give to Him? Or what does He receive from your hand?” (Job 35:5–7; ESV; capitalized) |
J. Vernon McGee: The town atheist in a place where I preached said to me, "You know, preacher, I
don't buy this stuff about eternal life and trusting Jesus and all that sort of thing. It may be all right for
some folk, but I don't care for that." I answered, "Let's suppose you are right and there is no eternal
life, then you and I will come out at exactly the same place. But suppose I am right and you are wrong.
Then, my friend, you are in a pretty bad spot."
V. 12 reads: If you have become wise, then you are wise for yourself; but if you scorn [wisdom], then you yourself alone must bear [this bad decision]. Wisdom is its own reward in the plan of God, and it is a wonderful reward, so that you are not thrown this way and that by every wind of false doctrine. But if you scorn wisdom, then you face the world unprepared, confused, and unable to make sense of all that is around you.
Whedon makes a great point here: There is often a feeling in the mind of children and pupils that their
parents and teachers make requirements of them for selfish ends; that they and their teachers are two
parties, with antagonistic interests. This is a very mischievous error. The more children and pupils can
be made to feel that their own good is sought for, in all the means of instruction and discipline, the
better: that if they obey and improve, they themselves will be the chief gainers; and if they are
refractory and negligent they will be the great losers.
The ESV (capitalized) is used below, unless otherwise noted. I have added some bracketed material to the quoted verses. |
1. Definition and description: the scoffer not only rejects the offer of grace of God and entry into the plan of God, but he makes fun of those who believe this. When given the opportunity, he will scorn and mock such people. From Got Questions.org: In Hebrew, the word translated "scoffer" or "mocker" can also mean "ambassador." So a scoffer is one who not only disagrees with an idea, but he also considers himself an ambassador for the opposing idea. He cannot rest until he has demonstrated the foolishness of any idea not his own. A scoffer voices his disagreement, ridicules all who stand against him, and actively recruits others to join his side. In the Bible, scoffers are those who choose to disbelieve God and His Word. They say in their hearts, "There is no God" (Psalm 14:1), and make it their ambition to ridicule those who follow God. 2. Vocabulary: 1) Hebrew verb: lûwts (לוּץ) [pronounced loots], which means to scorn, make mouths at, talk arrogantly; to boast; to scoff, to deride; to speak barbarously [in a foreign tongue]. Strong’s #3887 & #3945 BDB #539. 2) As a masculine plural, Qal active participle, lûwts (לוּץ) [pronounced loots] means, scoffers, scorners; boasters. 3) Hebrew verb: lâʿag (לָעַג) [pronounced law-ĢAHG], which means to ridicule, to mock, to scorn, to laugh at, to stammer, to deride. Strong’s #3932 BDB #541. 4) Hebrew verb: sâchaq (שָֹחַק) [pronounced saw-KHAHK], which means, to laugh; by extension, it means to sport, to play, to jest; to mock, to hold in derision. Strong’s #7832 BDB #965. 5) Greek noun: empaiktês (ἐμπαίκτης) [pronounced ehmp-aheek-TACE], which means, a mocker, a scoffer, scorner, one who scorns. Thayer+ definitions only. Strong’s #1703. 6) Greek verb: empaizô (ἐμπαίζω) [pronounced ehmp-AHEED-zoh], which means, 1) to play with, trifle with; 1a) to mock, deride, scorn; 1b) to delude, deceive. Thayer+ definitions only. Strong’s #1702. 3. It is a foolish man who scoffs God and His Word. Psalm 74:22 4. It is the arrogant who scoff. Prov. 21:24 "Scoffer" is the name of the arrogant, haughty man who acts with arrogant pride. 5. The scoffer rejects the Lord of Glory. Deut. 32:15 "But Jeshurun grew fat, and kicked; you grew fat, stout, and sleek; then he forsook God who made him and scoffed at the Rock of his salvation. 6. Scoffing and mocking indicates negative volition toward the gospel and toward Bible doctrine. 2Chron. 36:16 But they kept mocking the messengers of God, despising his words and scoffing at His prophets, until the wrath of the LORD rose against His people, until there was no remedy. See also Job 36:18. 7. Scoffers often refuse to even acknowledge the authority of their own parents. Prov. 13:1 A wise son hears his father's instruction, but a scoffer does not listen to rebuke. 8. Many times, you are wasting your time reproving a scoffer. Prov. 9:7–9 Whoever corrects a scoffer gets himself abuse, and he who reproves a wicked man incurs injury. Do not reprove a scoffer, or he will hate you; reprove a wise man, and he will love you. Give instruction to a wise man, and he will be still wiser; teach a righteous man, and he will increase in learning. See also Prov. 15:1 23:9 29:1. 9. Often, eliminating the scoffer from a group promotes harmony within that group. Prov. 22:10 10. If a person who clings to wisdom has his days increased, it follows that a person negative to Bible doctrine, a person who scoffs at God, will live a shorter life. Prov 9:10–12 The fear of the LORD is the beginning of wisdom, and the knowledge of the Holy One is insight. For by me your days will be multiplied, and years will be added to your life. If you are wise, you are wise for yourself; if you scoff, you alone will bear it. 11. Those who scoff are often motivated by arrogance; and they often favor restricting your opinion. Psalm 73:8 They scoff, and speak with malice; with arrogance they threaten oppression. (NIV) See Mark 7:21–22. 12. The arrogant ridicule the believer. Psalm 123:4 We have endured no end of ridicule from the arrogant, of contempt from the proud. (NIV) 13. People at the crucifixion ridiculed the Lord of Glory. Luke 23:35 14. The believer is blessed to not emulate the scoffer. Psalm 1:1–2 Blessed is the man who walks not in the counsel of the wicked, nor stands in the way of sinners, nor sits in the seat of scoffers; but his delight is in the law of the LORD, and on his law he meditates day and night. 15. In some cases, it is best for the believer to avoid those who scoff at Jesus Christ. Prov 13:15–21 Good sense wins favor, but the way of the treacherous is their ruin. In everything the prudent acts with knowledge, but a fool flaunts his folly. A wicked messenger falls into trouble, but a faithful envoy brings healing. Poverty and disgrace come to him who ignores instruction, but whoever heeds reproof is honored. A desire fulfilled is sweet to the soul, but to turn away from evil is an abomination to fools. Whoever walks with the wise becomes wise, but the companion of fools will suffer harm. Disaster pursues sinners, but the righteous are rewarded with good. 16. Scoffers may think that they are pursuing wisdom, but they are not. They are unable to recognize it or to take it in. Prov. 14:6–7 A scoffer seeks wisdom in vain, but knowledge is easy for a man of understanding. Leave the presence of a fool, for there you do not meet words of knowledge. 17. Wise men do not mind be corrected and do not mind hearing wisdom; scoffers reject divine viewpoint and do not want to be corrected. Prov. 9:8 15:12 18. Some scoffers can only learn the hard way. Prov. 19:25 Strike a scoffer, and the simple will learn prudence; reprove a man of understanding, and he will gain knowledge. See also Prov. 21:11. 19. If you are a scoffer, under discipline from God, stop your damn scoffing! Give ear to God. Isa. 28:22–23 20. God continues to speak to the arrogant scoffers of Israel. In Acts 13:40–44, some of them responded with positive volition. 21. God judges the scoffer as an abomination to mankind. Prov. 24:9 22. Scoffers can destroy a city, a community or a nation. Prov. 29:8 23. President Obama often uses scoffing and ridicule in order to sell his agenda. He is a disciple of Saul Alinsky, as is Hillary Clinton. Alinsky advised “Ridicule is man’s most potent weapon.” There is no defense. It’s irrational. It’s infuriating. It also works as a key pressure point to force the enemy into concessions. (Pretty crude, rude and mean, huh? They want to create anger and fear.). 24. The scoffer lacks the human spirit, and is therefore unable to take in Bible doctrine. 1Cor. 2:13–14 And we impart this in words not taught by human wisdom but taught by the Spirit, interpreting spiritual truths to those who are spiritual. The natural person [= the soulish man] does not accept the things of the Spirit of God, for they are folly [= absurd, foolishness] to him, and he is not able to understand them because they are spiritually discerned. 25. The post-canon period of the Church Age appears to be the end times spoken of (in some instances) by the Apostles. It is during this time that there will be those who scorn and scoff at the plan of God. 2Peter 3:3–4 ...knowing this first of all, that scoffers will come in the last days with scoffing, following their own sinful desires. They will say, "Where is the promise of His coming [Christ’s return]? For ever since the fathers fell asleep, all things are continuing as they were from the beginning of creation." Jude 18–19 They said to you, "In the last time there will be scoffers, following their own ungodly passions." It is these [scoffers] who cause divisions, worldly people, devoid of the Spirit. 26. A nation filled with scoffers will face the wrath of God (2Chron. 36:16). Some people think that God is not dealing with national arrogance (expressed by scoffing) soon enough (Psalm 74:10 Prov. 1:22). 27. Scoffers are punished in time and in eternity. Prov. 19:29 28. Scoffers are said to have a covenant with death. Isa. 28:14–15 Therefore hear the word of the LORD, you scoffers, who rule this people in Jerusalem! Because you have said, "We have made a covenant with death, and with Sheol we have an agreement, when the overwhelming whip passes through it will not come to us, for we have made lies our refuge, and in falsehood we have taken shelter";... 29. Those who scoff will die in their sins at the end. Acts 13:40–41 Beware, therefore, lest what is said in the Prophets should come about: "'Look, you scoffers, be astounded and perish; for I am doing a work in your days, a work that you will not believe, even if one tells it to you.'" See also Isa. 29:20. |
Some information was gleaned from http://www.openbible.info/topics/scoffers and Got Questions?; both accessed December 6, 2015. All other references also accessed December 6, 2015. |
Today, scorn can take a variety of forms. There is the obvious scorn of the liberal, who rejects all that is lawful,
natural and godly. That which is a part of the laws of divine establishment, they reject; but anything opposed to
natural order (for example, gay marriage, encouragement for transgenders
)
, they support and claim is
superior. I have had dozens of scorners quote back studies which prove that children raised by gay parents are
just as well off as those raised by their natural parents. On its face, this ought to be obviously wrong, but to
liberals, if they can find an article to support this position, then the article must be right.
On the other hand, there is also the scorn of the believer in Jesus Christ who is not willing to learn the Protocol Plan of God.
Ironside concludes this section: Men do not put God in their debt by answering the call of Wisdom,
as though they were condescending to do so. If they are wise, it is for their own advantage-not His.
He is seeking their happiness and blessing. God finds joy in the gladness of His children;
nevertheless, it is for their own good that men should heed the call of Wisdom. Nor will God be the
loser if the scorner persists in his senseless and foolhardy course. Both in this life and the next, the
folly of this foolish one will be made known to himself and others.
Prov. 9:10–12 The fear of the LORD is the beginning of wisdom, and the knowledge of the Holy One is insight. For by me your days will be multiplied, and years will be added to your life. If you are wise, you are wise for yourself; if you scoff, you alone will bear it. (ESV) |
1. Vs 10 functions as a janus verse, with the subject matter hinging on an acceptance that all one desires in life relies on a proper attitude towards the Creator and Sustainer that set all His laws into practice, preceding even the formal "birthing" of Wisdom herself. 2. But continued pursuit of Divine viewpoint after salvation is also necessary if one is to achieve insight into life and the enjoyment that is promised, but only through knowledge of the Holy One, referring to an ever-increasing intellectual and emotional understand-ing of Him and His attributes. 3. This knowledge will bring an ever-increasing insight into why things happen the way they do, and thus will enable one to be prepared for the inevitable setbacks so as to survive and excel life. 4. Vss 11-12 contrast the personal gain of being wise with the great loss that inevitably results from being a mocker; vs 11 refers to the truly wise, but vs 12 is best viewed as those who view themselves as "wise" in this life, as paralleled by Paul in Rom 5. Not only will divine discipline resulting in the Sin Unto Death be avoided by rejecting a lifestyle of wickedness (Ecc 7:17), vs 11 promises that one will have confidence that they will continue to enjoy life throughout the years, until it is time to move into 6. By placing the benefits of wisdom first and the consequences of mocking last in vs 12, the author offers an excellent transition into the invitation of the woman of folly beginning in vs 13, since a mocker/scoffer would see no danger in accepting said invitation, because they 'know' nothing will go wrong. 7. Having spoken of the increase of wisdom and learning among the righteous wise in vss 8B-9, we now trace their wisdom back to the beginning, i.e. the first in a series of events that lead to their mastery of understanding/savvy and skill in life. 8. The mention of wisdom reminds the student (and us) of the primary goal of the book, and the directive Will of God for His people; far from an emotional, or even religious, experience, Christians are expected to seek a more intimate application of the Divine viewpoint. 9. This is accomplished through the-fear-of-YHWH, the essential source and fundamental principle; this complex trait entails love, respect, honor, devotion, submission, obedience, and desire, making Him the focal point of our very being. Dt 6:5; Jsh 22:5 10. The cognitive and emotional aspects of the phrase are paralleled by the personal, intimate knowledge that we develop over time; it is a more objective term, referring primarily to information gathered via the senses. 11. The title used for deity here is a plural, with emphasis on YHWH's state of separate-ness, sacredness, sanctification, and His "otherness" (vAdq' QahDhOSH); it is not an "honorific plural", it is a reference to each of the members of the Godhead, a clear reference to the equality of each. 12. In other words, we gain knowledge of each Person, and use that information to glorify all by honoring each in the appropriate way; for example, praying to the Holy Spirit would violate the knowledge that we have inculcated regarding the Father, etc. 13. Upon encountering the Holy Ones, one should be filled with fear and trust, giving expression to that awe by submitting to the ethical requirements entailed in recognizing the purity of the Object. 14. As Waltke states, "Wisdom consists in transcending the fallen human world and participating in the divine, the holy." 15. A textual variant in vs 11 revolves around the letters h and y , meaning "her" and "me" respectively; using the 1st singular pronoun would have Wisdom still speaking, without any indication that she has shifted her audience from the brainless to those seeking her. 16. The LXX, Targum, and Syriac versions use the 3rd pronoun, although the Greek masculine term tropos "way" demands a masculine houtos; it seems best to view the pronoun as referring to the feminine nouns "wisdom", "knowledge", "fear", or 17. So through the application of Wisdom's precepts the son is promised his days will be many, which could be restricted some number of years but certainly seems to include an element of eternal life, as expanded upon in verset B. 18. The observation of vs 12 recognizes that a part of the human experience is a normal desire for self benefit, pointing out that it is each person that follows Divine viewpoint that is the premier, if not sole, beneficiary of the abundant life they are seeking. 19. This is the truly wise person, who recognizes their helplessness and wretched condition, but also desires to apply Divine viewpoint in their lives; the mocker is arrogant, the wise man is confident based on the fact that they know their way is superior. 20. As a contrast, the promise following if you mock, or loathe the sage that corrects you, you are actually siding with the wicked, whose end will be according to their works; God is no respecter of persons (1Pet 1:17), each will answer for their own 21. The Dative of disadvantage is used to explain the apodosis, literally for you alone bear it, meaning that the appropriate discipline will be given at the right time; the shame/dishonor the sage will feel pales in comparison with the weight of the suffering the scoffer will feel. 22. So, in addition to the deed-consequence nexus, the doctrine of individualism enters the picture, the personal responsibility for choosing or rejecting Wisdom; every possible invitation has been emphatically given, there is no reason not to accept her, every reason to reject folly in her favor, and suffering will result from rejecting her. |
From www.hbcpinellas.org/Proverbs/Prov9.doc accessed December 7, 2015. |
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The Meal Offered by the Foolish Woman/Wisdom of the Foolish
Proverbs 9 – Folly’s Invitation and Promise (a graphic); from Lord of Sick; accessed December 12, 2015
James Rickard: Regarding the Adulterous Woman we are told of: Her Character, vs. 13. Her
Preparation, vs. 14. Her Invitation, vs. 15. Her Prey, vs. 16. Her Message, vs. 17. Her Outcome,
vs. 18.
vv. 13–18: The stupid woman is boisterous [and] foolish; she does not know anything. She sits near [lit., regarding] the entrance of her house upon a seat in the heights of the city, calling to those passing along the way—those who are going straight down their well-trodden paths— [saying], “Whomever [is] simple, let him turn aside here; and [whomever] is lacking sense.” And she says to him, “Stolen water is sweet and bread [eaten while] hiding is pleasant.” But Those she has invited do not know that the Rephaim [are] there—[as] her guests in the depths of Sheol. |
A The woman Folly is noisy (disquieted), she is naive, and knows nothing, and she sits at the door of her house, on a seat in the high places of the city (Proverbs 9:13-14). B To call to those who pass by, who go right on their ways, “Whoever is naive, let him turn in here” (Proverbs 9:15-16 a). B And as for him who is void of understanding, she says to him, “Stolen waters are sweet, and bread eaten in secret is pleasant” (Proverbs 9:16-17). A But he does not know that the shades of the dead are there, that her guests are in the depths of Sheol (Proverbs 9:18). |
Pett: In A the woman Folly knows nothing and the door of her house is in the high places of the city, and in the parallel those who enter her house also ‘do not know’ and her house proves to be in the depths of Sheol. The exaltation that she offers is spurious. In B she appeals to the naive to ‘turn in here’ and in the parallel we find the terms of her offer which are to those lacking in understanding, and are stolen waters and bread in secret. |
From http://www.studylight.org/commentaries/pet/view.cgi?bk=19&ch=9 accessed December 10, 2015. |
Mistress Folly has her own offering to the simple and to the ones lacking wisdom; this section gives us a view of what she offers as well of reveals the end of those who follow her.
Bridgeway Bible Commentary: In contrast to the invitation of the gracious lady Wisdom is the invitation
of the shameless prostitute Folly. She also invites the silly and the ignorant, but the only thing she can
offer is stolen food to be eaten in secret - unlawful pleasures that ruin a person’s life (13-18).
A woman of foolishness being boisterous [is] foolish and she has not known anything. |
Proverbs 9:13 |
The stupid woman is boisterous [and] foolish; she does not know anything. |
The stupid woman is boisterous and foolish; she does not know anything. |
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Here is how others have translated this verse:
Ancient texts:
Masoretic Text (Hebrew) A woman of foolishness being boisterous [is] foolish and she has not known anything.
Latin Vulgate A foolish woman and clamorous, and full of allurements, and knowing nothing at all.
Plain English Aramaic Bible 12My son, if you are wise, you are wise for yourself and for your friends, and if you will be evil, you alone will draw out your evils. The one who denies falsely, feeds on the winds and pursues a bird of the sky, for he has forsaken his service to travel in the desert without water, and from beside the path of his vineyard, and he forgets the trodden paths; he travels in thirst, and he will gather nothing!
13A woman deficient in mind is alluring and she knows no shame.
Peshitta (Syriac) 13 He who denies things falsely feeds on winds and pursues fowl of the air; for he has forsaken the way to his vineyard and the paths of his labor, to journey in the wilderness without water; in the places that are trodden he travels thirsty and gains nothing. 14a A foolish woman is enticing; she does not know what shame is;...
Septuagint (Greek) A foolish and bold woman, who knows not modesty, comes to want a morsel.
Significant differences: The Latin and Syriac both speak of the allurements of the woman; but I do not find that in the Hebrew. The Hebrew text says she does not know anything; but the Syriac and Greek say that this is modesty (or shame) that she does not know.
The Greek adds an extra phrase; the Syriac adds a few bonus verses.
Limited Vocabulary Translations:
Bible in Basic English The foolish woman is full of noise; she has no sense at all.
Easy English Another woman shouts aloud. She is called ‘The Foolish Woman’.
She knows nothing. She has no discipline.
Easy-to-Read Version A foolish person is like a loud, evil woman. She does not have knowledge.
God’s Word™ Stupidity Imitates Wisdom’s Banquet
The woman Stupidity is loud, gullible, and ignorant [Hebrew meaning of this verse uncertain].
Good News Bible (TEV) Stupidity is like a loud, ignorant, shameless woman.
The Message Madame Whore Calls Out, Too
Then there’s this other woman, Madame Whore—
brazen, empty-headed, frivolous.
NIRV The woman called Foolishness is wild.
She is childish and knows nothing.
Thought-for-thought translations; paraphrases:
Common English Bible “Woman Folly’s” invitation
Woman Folly is noisy;
she’s stupid and doesn’t even know it.
Contemporary English V. Stupidity is reckless, senseless, and foolish.
The Living Bible A prostitute is loud and brash and never has enough of lust and shame.
New Berkeley Version A foolish woman is noisy; being simple [Lit., “wide-openness.”] she knows nothing.
New Century Version Foolishness is like a loud woman;
she does not have wisdom or knowledge.
New Life Version A foolish woman makes much noise. She is open to sin, and knows nothing.
New Living Translation Folly Calls for a Hearing
The woman named Folly is brash.
She is ignorant and doesn’t know it.
Partially literal and partially paraphrased translations:
American English Bible A bold and foolish woman who doesn't have food, has no knowledge of shame.
Beck’s American Translation Folly is like a woman who is lustful, ignorant and shameless [“Shameless” with Greek; Hebrew unintelligible.].
International Standard V Folly’s Entrapment
The foolish woman is loud,
undisciplined, and without knowledge.
New Advent (Knox) Bible Out upon her silly clamour, the woman that is so crafty, yet knowledge has none!
Today’s NIV Folly is an unruly woman; she is simple and knows nothing.
Translation for Translators Foolish women talk loudly;
they are ignorant and are never ashamed of the wrong things that they do.
Mostly literal renderings (with some occasional paraphrasing):
Ferrar-Fenton Bible The Description of Folly
‘A loud talking woman is Folly! A fool,-—who knows nothing at all.
Lexham English Bible A woman of foolishness is loud, simple, and does not know {it} [Literally "what"].
NIV – UK Folly is an unruly woman;
she is simple and knows nothing.
Catholic Bibles (those having the imprimatur):
Christian Community (1988) Lady Foolishness is impetuous, a simpleton who knows no thing.
The Heritage Bible A foolish woman is loud; she is open, and never knows why.
New American Bible (2002) The woman Folly is fickle, she is inane, and knows nothing.
New American Bible (2011) Woman Folly Issues Her Invitation
Woman Folly is raucous [Prv 7:7–27.],
utterly foolish; she knows nothing. [9:13–18] Woman Folly is the mirror image of Woman Wisdom. Both make identical invitations but only one of the offers is trustworthy. Their hearers must discern which is the true offer. She is depicted with traits of the adulterous woman in 2:16–19; chap. 5; 6:20–35; chap. 7. Woman Folly is restless (cf. 7:11), her path leads to the underworld (2:18; 5:5; 7:27), and she is ignorant (5:6). In this final scene, she appears in single combat with her great nemesis, Woman Wisdom. Though the invitations of the two women appear at first hearing to be the same, they differ profoundly. Wisdom demands that her guests reject their ignorance, whereas Woman Folly trades on their ignorance.
New Jerusalem Bible A silly woman acts on impulse, is foolish and knows nothing.
New RSV The foolish woman is loud;
she is ignorant and knows nothing.
Revised English Bible The Lady Stupidity is a flighty creature; a fool, she cares for nothing.
Jewish/Hebrew Names Bibles:
Complete Jewish Bible The foolish woman is coarse; she doesn't think, and she doesn't know a thing.
exeGeses companion Bible A foolish woman roars;
- gullible and knows not what:...
JPS (Tanakh—1985) The stupid woman bustles about;
She is simple and knows nothing.
Judaica Press Complete T. The woman of folly is turbulent; she is simple and knows nothing.
Orthodox Jewish Bible Aishes Kesilut (Dame Folly) is clamorous; she is simple, and knoweth nothing.
Expanded/Embellished Bibles:
The Amplified Bible The foolish woman is restless and noisy;
She is naive and easily misled and thoughtless, and knows nothing at all [of eternal value].
The Expanded Bible ·Foolishness is like a loud woman [Woman Folly is boisterous/noisy];
she ·does not have wisdom or knowledge [Lis ignorant and does not even know it].
Kretzmann’s Commentary Verses 13-18
The Banquet of Folly
A foolish woman is clamorous, literally, "A simple, noisy woman is folly," devoid of sense, but raising all the more clamor, boisterous, excited, and wanton; she is simple and knoweth nothing, utter ignorance being characteristic of folly.
NET Bible® The woman called Folly is brash,
she is naive and does not know anything.
The Voice Compared to Wisdom, the Lady Folly is rowdy and loud,
naive and ignorant.
Literal, almost word-for-word, renderings:
Concordant Literal Version The woman, stupidity, is clamorous and simple, And she does not know anything at all."
Context Group Version The shameless woman is clamorous; [ She is ] simple, and knows nothing.
Emphasized Bible The woman Stupidity, is boisterous, so simple that she knoweth not what she would do;...
English Standard Version The woman Folly is loud; she is seductive and knows nothing.
Green’s Literal Translation A foolish woman is noisy; she is thoughtless, and she knows not what.
God’s Truth (Tyndale) A foolish restless woman, full of words, and such one as has no knowledge, sits in the doors of her house upon a stool above in the city, to call such as go by, and walk straight in their ways. Vv. 14–15 are included for context.
Modern English Version The Way of Foolishness
A foolish woman is clamorous;
she is simple, and knows nothing.
New King James Version The Way of Folly
A foolish woman is clamorous;
She is simple, and knows nothing.
Stuart Wolf The woman of folly clamors/is boisterous, naïve, and does not know “what?”/knows nothing.
Webster’s Bible Translation A foolish woman [is] clamorous: [she is] simple, and knoweth nothing.
World English Bible The foolish woman is loud, Undisciplined, and knows nothing.
Young’s Updated LT A foolish woman is noisy, Simple, and does not known what.
The gist of this passage: Now we look at the foolish woman, who is loud, simple and knows nothing.
This verse begins a whole new topic. Some treat this as the invitation of the Foolish Woman (or the invitation of Folly), as over against the beginning of this chapter, where Wisdom was holding a banquet.
Proverbs 9:13a |
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Hebrew/Pronunciation |
Common English Meanings |
Notes/Morphology |
BDB and Strong’s Numbers |
ʾîshshâh (אִשָּה) [pronounced eesh-SHAW] |
woman, wife |
feminine singular construct |
Strong's #802 BDB #61 |
keçîylûwth (כְּסִילוּת) [pronounced kehs-eel-OOTH] |
foolishness; stupidity; folly |
feminine singular noun |
Strong’s #3687 BDB #493 |
Although this word is only found here; the masculine version is found in 70 places. |
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The NET Bible: Heb “a woman of foolishness.” This could be translated as “foolish woman,” taking the genitive
as attributive (cf. KJV, ASV, NRSV). But in view of the contrast with the personification of wisdom, this word
probably also represents a personification and so can be taken as a genitive of apposition, the woman who is
folly, or “the woman, Folly” (cf. NIV). For clarity and stylistic reasons the word “called” has been supplied in the
translation..
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hâmâh (הָמָה) [pronounced haw-MAW] |
murmuring, growling, roaring; something that is being boisterous or turbulent; ones being stirred up or in a commotion |
feminine singular, Qal active participle |
Strong’s #1993 BDB #242 |
The NET Bible: The meaning of the word comes close to “riotous.” W. McKane describes her as restless and
rootless (Proverbs [OTL], 366).
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pethayyûwth (פְּתַיּוּת) [pronounced perth-ah-YOOTH] |
simplicity, naivete; foolish, foolishness |
feminine singular noun |
Strong’s #6615 BDB #834 |
This word is also found only here. |
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The NET Bible: The noun means “foolishness” (cf. KJV “simple”; NAB “inane”). Here it could be classified as
a metonymy of adjunct, or as a predictive apposition (when a substantive is used in place of a noun; see R. J.
Williams, Hebrew Syntax, 15, §67).
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Translation: The stupid woman is boisterous [and] foolish;... Perhaps the final two words should be put together as a single description. Perhaps she is loudly foolish. The problem here is, these appear to be very different words and describe very different behaviors. Therefore, I treated them as separate descriptors but possibly related descriptors.
James Rickard: Foolish means, “Lacking good sense or judgment, silliness. It is resulting from
stupidity or misinformation; being ill-advised or unwise. It is devoid of meaning or coherence, ridiculous
or insane. This is what Satan’s cosmic system truly is. It starts with misinformation that leads the
naïve and gullible in ill-advised and unwise decisions that are devoid of meaning and are ultimately
ridiculous.
There are similar warnings against this woman and against women like her, as they represent the thinking of
Satan, also known as Satan’s cosmic system.
See Prov 2:16ff 5:1-23 6:23-35 7:1-27.
The final word in this phrase is given a many divergent translations: simple (CLV), seductive (ESV), thoughtless (Green’s literal translation), undisciplined (WEB)—and these 4 translations are usually quite similar to one another. Since it only occurs in this passage, a word study is unhelpful; however, it is based up the adjective pethîy (פֶּתִי) [pronounced PEH-thee], which means simple, easily-led, foolish; or, possibly, open-minded, receptive, suggestible. Strong’s #6612 BDB #834. This adjective is found 3x in this chapter (vv. 4, 6, 16). Therefore, we may reasonably assume that the meanings of the two words are close. That would leave out seductive and probably undisciplined as possible meanings for pethayyûwth (פְּתַיּוּת) [pronounced perth-ah-YOOTH].
As a former teacher, I can relate to females who are very talkative, effervescing, if you will; but with very little to actually say.
James Rickard: This “roar” adulterous woman is one who is arrogant in her nature as she arrogantly
calls out to the immature trying to lure them astray, sometimes frightening or “guilting” them into wrong
actions.
The Geneva Bible: By the foolish woman, some understand the wicked preachers, who counterfeit
the word of God: as appears in (Proverbs 9:16) which were the words of the true preachers as in
(Proverbs 9:4) but their doctrine is as stolen waters: meaning that they are mens traditions, which are
more pleasant to the flesh than the word of God, and therefore they themselves boast of it.
Barnes: The picture of the harlot as the representative of the sensual life, the Folly between which and
Wisdom the young man has to make his choice.
Although several expositors
equate this woman with the woman of Prov. 7, they are not the same woman. The
woman in Prov. 7 was married and on the prowl for a young man. The woman here is not presented as being
married.
There is one truth, which is called wisdom throughout the book of Proverbs. However, there are many ways to alter or oppose the truth. There is a straight path, but there are many deviations from that path.
Prov. 21:9, 19 seem to refer to this very boisterous and talkative woman, and what happens when you are married to her and she is upset? It is better to live in a corner of the housetop than in a house shared with a quarrelsome wife. (Prov. 21:9; ESV)
Proverbs 9:13b |
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Hebrew/Pronunciation |
Common English Meanings |
Notes/Morphology |
BDB and Strong’s Numbers |
we (or ve) (וְ or וּ) [pronounced weh] |
and, even, then; namely; when; since, that; though; as well as |
simple wâw conjunction |
No Strong’s # BDB #251 |
bal (בַּל) [pronounced bahl] |
nothing, not, not yet, scarcely; lest [when followed by a future]; so that...not |
adverb |
Strong’s #1077 BDB #115 |
yâdaʿ (יָדַע) [pronounced yaw-DAHĢ] |
to know, to perceive, to acquire knowledge, to become acquainted with, to know by experience, to have a knowledge of something; to see; to learn; to recognize [admit, acknowledge, confess] |
3rd person feminine singular, Qal perfect |
Strong’s #3045 BDB #393 |
The NET Bible: The ignorance here in Proverbs must be moral ignorance. But see D. W. Thomas for the idea
that the verb means “become still,” “be at rest,” yielding here the idea of restless (“A Note on בַליָדְעָה in
Proverbs 913,” JTS 4 [1953]: 23-24).
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mâh (מָה) [pronounced maw] |
what, how, why; what [thing]; anything, something, whatever |
interrogative; exclamatory particle; indefinite pronoun; relative pronoun |
Strong’s #4100 BDB #552 |
The NET Bible: The text of v. 13 has been difficult for translators. The MT has, “The foolish woman is
boisterous, simplicity, and knows not what.” The LXX reads, “A foolish and impudent woman comes to lack a
morsel, she who knows not shame.” The Syriac has, “a woman lacking in discretion, seductive.” Tg. Prov 9:13
translates it, “a foolish woman and a gadabout, ignorant, and she knows not good.” The Vulgate has, “a woman
foolish and noisy, and full of wiles, and knowing nothing at all.”
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Clarke: The translation of the Septuagint is very remarkable: Γυνη αφρων και θρασεια, ενδεης ψωμου
γινεται, “A lewd and foolish woman shall be in need of a morsel of bread.”
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Translation: ...she does not know anything. There are some women who do not have a clue about anything; and this is the person King David has chosen to talk to Solomon about.
Mistress Folly has no wisdom; she does not understand life; she desires to interact on a lust-fulfillment level only.
Barnes calls her ignorance willful and reckless.
Peter Pett: In contrast with Woman Wisdom, Woman Folly is noisy but empty. She is all bluster and
no content. She makes a lot of noise, but is naive and knows nothing, that is, has nothing positive to
offer in her words. Whereas wisdom has spoken positively and given guidance and direction, Folly has
nothing of any importance to say. All she can do is use enticing words. For she too is naive. She too
is lacking in wisdom and understanding.
Waltke in the New International Commentary writes: Without moral knowledge she also necessarily
lacks benevolent shrewdness and discretion (see 8:12, 14). She has no clear concept of her goals
because she has no sure values. As a result, she is left to her own will to pleasure and power,
determined not to know that the end thereof is death.
Bear in mind that this, like the previous chapter, is probably written on two levels. No doubt, David is warning Solomon about immoral women, and how, very often, there is little of substance to them. However, God the Holy Spirit is also teaching us that this is the allurement of false doctrine and human viewpoint. Or, in this chapter, the allurement of the woman—the lusts of the flesh (which could run the gamut). Intelligence not required when lusts are titillated.
It is ironic that this foolish and boisterous woman thinks that she can teach others.
We see this all of the time
with atheists and agnostics. They are eager to destroy the faith of the Christian or the person who believes in
God, but they have nothing to offer any poor soul that they mislead or confuse. They do not lead such a one to
happiness, contentment or even right action. In fact, they will lead such a person to the same place this foolish
woman will lead her flock.
——————————
And she has sat to an opening of her house upon a throne in heights of a city, to call to those passing by a way, those going straight on their [well-trodden] paths, “Whomever [is] simple, let him turn aside here and [whomever] is lacking of heart.” And she has said to him, “Waters stolen are sweet and bread secrecies is pleasant.” |
Proverbs 9:14–17 |
She sits near [lit., regarding] the entrance of her house upon a seat in the heights of the city, calling to those passing along the way—those who are going straight down their well-trodden paths— [saying], “Whomever [is] simple, let him turn aside here; and [whomever] is lacking sense.” And she says to him, “Stolen water is sweet and bread [eaten while] hiding is pleasant.” |
She sits on a seat of authority in the city, not far from the entrance to her own house, and calls to those going along their way, to those who are going about their business, and she says, “If you are simple or if you lack sense, then turn in here.” And she tells each one of them, “Stolen water is sweet to drink; and bread that you sneak tastes better.” |
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Here is how others have translated this verse:
Ancient texts:
Masoretic Text (Hebrew) And she has sat to an opening of her house upon a throne in heights of a city, to call to those passing by a way, those going straight on their [well-trodden] paths, “Whomever [is] simple, let him turn aside here and [whomever] is lacking of heart.” And she has said to him, “Waters stolen are sweet and bread secrecies is pleasant.”
Latin Vulgate Sat at the door of her house, upon a seat, in a high place of the city, To call them that pass by the way, and go on their journey: He that is a little one, let him turn to me. And to the fool she said: Stolen waters are sweeter, and hidden bread is more pleasant.
Plain English Aramaic Bible She sits at the door of her house upon a high seat.
She calls passers by in the way who go straight on their ways and she says:
"Who is it that is simple? Let him come to me, and he that is deficient in his mind". And one says to her:
"Stolen waters are sweet, and secret bread is pleasant".
Peshitta (Syriac) A foolish woman is enticing; she does not know what shame is; she sits at the door of her home on a high seat, She calls those who pass by, who go right on their ways; She says, He who is simple, let him come to me; and as for him who lacks understanding, she says to him, Stolen waters are sweet and bread eaten in secret is pleasant. V. 13 is included for context.
Septuagint (Greek) She sits at the doors of her house, on a seat openly in the streets, calling to passers by, and to those that are going right on their ways; saying, Whoever is the most senseless of you, let him turn aside to me; and I exhort those that want prudence, saying, Take and enjoy secret bread, and the sweet water of theft.
Significant differences: The Aramaic leaves out that she is at the opening of her door; and that this high place is in the city. The Greek leaves those things out as well and has streets rather than seat in the heights. The Aramaic and Greek add she says, saying.
It is difficult to determine the placement of the one lacking in heart. I have affixed it to let him turn aside here; The Latin, Aramaic and Greek all make him the person to whom this woman speaks.
Limited Vocabulary Translations:
Bible in Basic English Seated at the door of her house, in the high places of the town,
Crying out to those who go by, going straight on their way, she says:
Whoever is simple, let him come in here: and to him who is without sense, she says:
Drink taken without right is sweet, and food in secret is pleasing.
Easy English She sits by the door of her house.
She sits in the highest place in the city.
She calls to those who pass her.
She calls as they walk straight ahead.
‘If you are simple, then come here!’
She says this to the unwise people.
‘The water that we steal, tastes good.
The food that we eat in secret is wonderful.’
Easy-to-Read Version She sits at the door of her house. She sits on her chair on the hill in the city. And when people walk by, she calls out to them. Those people are not interested in her, but she says, “Come you people who need to learn.” She also invited foolish people. But she (Foolishness) says, “If you steal water, it tastes better than your own. If you steal bread, it tastes better than the bread you cook yourself.”
Good News Bible (TEV) She sits at the door of her house or on a seat in the highest part of town, and calls out to people passing by, who are minding their own business: "Come in, ignorant people!" To the foolish she says, "Stolen water is sweeter. Stolen bread tastes better."
The Message She sits on the front porch
of her house on Main Street,
And as people walk by minding
their own business, calls out,
“Are you confused about life, don’t know what’s going on?
Steal off with me, I’ll show you a good time!
No one will ever know—I’ll give you the time of your life.”
NIRV She sits at the door of her house.
She sits at the highest point of the city.
She calls out to those who pass by.
She calls out to those who go straight on their way. She says,
“Let all who are childish come to my house!”
She speaks to those who have no sense.
She says, “Stolen water is sweet.
Food eaten in secret tastes good!”
New Simplified Bible She sits at the door of her house, on a seat in the high places of the city,
to call those who pass by who go straight on their way:
»Let the inexperienced (naïve) one come in here,« and to the person who lacks understanding she says:
»Stolen waters are sweet, and bread eaten in secret is pleasant.«
Thought-for-thought translations; paraphrases:
Common English Bible She sits at the doorway of her house,
on a seat at the city heights.
She invites those who pass by on the path,
those going straight on their way.
“Whoever is naive, come in here,”
she says to those who lack sense.
“Stolen water is sweet;
food eaten in secret is pleasant.”
Contemporary English V. She sits in front of her house and on the highest hills in the town. She shouts to everyone who passes by, "If you are stupid, come on inside!" And to every fool she says, "Stolen water tastes best, and the food you eat in secret tastes best of all."
The Living Bible She sits at the door of her house or stands at the street corners of the city, whispering to men going by and to those minding their own business. “Come home with me,” she urges simpletons. “Stolen melons are the sweetest; stolen apples [Stolen melons, literally, “stolen water.” stolen apples, literally, “stolen food.”] taste the best!”
New Century Version She sits at the door of her house
at the highest place in the city.
She calls out to those who are passing by,
who are going along, minding their own business.
She says to those who are uneducated,
“Come in here, you foolish people!
Stolen water is sweeter,
and food eaten in secret tastes better.”
New Living Translation She sits in her doorway
on the heights overlooking the city.
She calls out to men going by
who are minding their own business.
“Come in with me,” she urges the simple.
To those who lack good judgment, she says,
“Stolen water is refreshing;
food eaten in secret tastes the best!”
Partially literal and partially paraphrased translations:
American English Bible She sits at the door of her house in a chair, to make herself seen in the square. Then she calls out to those who pass on the street, and to those who are going straight on their ways: 'You who are the most foolish; turn aside and come here to me!' She arouses the stupid by saying, 'You'll touch secret bread loaves in pleasure, and steal sweet water to drink!'
Beck’s American Translation She sits at the door of her house,
or on a seat in the upper parts of the city,
calling to those who pass by,
who are minding their own business:
“If you’re untaught, turn in here.”
To those who don’t have understanding, she says:
“Stolen waters are sweet, and food eaten in secret is pleasant.”
International Standard V She sits at the entrance of her house,
on a seat high above the city.
She calls out to those passing by on the road,
who are minding their own business [Or are going straight on their way],
“Whoever is naïve, turn in here!”
And to anyone lacking sense, she says,
“Stolen waters are sweet,
and food eaten in secret is delicious.”
New Advent (Knox) Bible At her door she sits, her chair commanding the city’s height, and cries aloud to such as pass by on their lawful errands. Simple hearts, she says, draw near me, and to all that lack learning this is her cry, Stolen waters are sweetest, and bread is better eating when there is none to see.
Today’s NIV She sits at the door of her house, on a seat at the highest point of the city, calling out to those who pass by, who go straight on their way, "Let all who are simple come to my house!" To those who have no sense she says, "Stolen water is sweet; food eaten in secret is delicious!"
Translation for Translators They sit at the doors of their houses
or they sit on the top of the hills in the town,
and they call out to the men who are passing by,
who are trying to be concerned with their own affairs,
“You people who need to understand more, come into my house!”
And to those who are ignorant, they call out,
“Just as water which you have stolen tastes very good
and food that you eat by yourself tastes the best,
if you have sex secretly with someone to whom you are not married, you will enjoy it very much.”
Mostly literal renderings (with some occasional paraphrasing):
Ferrar-Fenton Bible And she sits at the door of her house, On a seat at the height of the town; Calling those who pass by on the road, Who travel along on their paths; Who is foolish? Then let him turn here l' And to the weak-hearted, she says; ‘ Be sure stolen waters are sweet, And bread eaten in secret is nice !
HCSB She sits by the doorway of her house, on a seat at the highest point of the city, calling to those who pass by, who go straight ahead on their paths: "Whoever is inexperienced, enter here!" To the one who lacks sense, she says, "Stolen water is sweet, and bread eaten secretly is tasty!"
Lexham English Bible She sits at the door of her house, upon a throne [at the] high places of town, [in order] to call to those who pass by the road, those who go straight [on] their way: "Whoever is simple, may he turn here!" As for he who lacks {sense}, she says to him, "Stolen waters are sweet, and bread of secrecy is pleasant."
NIV – UK She sits at the door of her house,
on a seat at the highest point of the city,
calling out to those who pass by,
who go straight on their way,
‘Let all who are simple come to my house!’
To those who have no sense she says,
‘Stolen water is sweet;
food eaten in secret is delicious!’
Catholic Bibles (those having the imprimatur):
Christian Community (1988) She sits at the door of her house, on a throne in the central square of the city,
to invite all passersby, “Come here, whoever is ignorant.”
To the foolish she says,
“Stolen waters are sweet and pilfered bread is the tastiest.”
The Heritage Bible And she sits at the door of her house, on a throne in the high places of the city, To call out to those crossing by in the way who go upright on their well-trod paths; Whoever is open, let him turn in here; and he who lacks heart, she says to him, Stolen waters are sweet, and food in secret is pleasant.
New American Bible (2002) She sits at the door of her house upon a seat on the city heights,
Calling to passers-by as they go on their straight way:
"Let whoever is simple turn in here, or who lacks understanding; for to him I say,
Stolen water is sweet, and bread gotten secretly is pleasing!" The secrecy implies wrongdoing.
New American Bible (2011) She sits at the door of her house
upon a seat on the city heights,
Calling to passersby
they go on their way straight ahead:
“Let those who are naive turn in here,
to those who lack sense I say,
Stolen water is sweet,
and bread taken secretly is pleasing!” [9:17] “Stolen water” seems to refer to adultery, for “water” in 5:15–17 refers to the wife’s sexuality; “stolen” refers to stealing the sexuality belonging to another’s household. “Secret” evokes the furtive meeting of the wife and the youth in chap. 7.
New Jerusalem Bible She sits at the door of her house, on a throne high up in the city,
calling to the passers-by, who are walking straight past on their way,
'Who is simple? Turn aside, come over here.' To the fool she says,
'Stolen waters are sweet, and bread tastes better when eaten in secret.'.
Revised English Bible She sits at the door of her house, on a seat in the highest part of the town,
to invite the passers-by indoors as they hurry on their way:
“Turn in here, simpleton,” she says, and to him who lacks sense she says,
“Stolen water is sweet and bread eaten in secret tastes good.”
Jewish/Hebrew Names Bibles:
Complete Jewish Bible She sits at the door of her house or on a seat at the heights of the city, calling to those who pass by, to those going straight along their ways, "Whoever is unsure of himself, turn in here!"To someone weak-willed she says, "Stolen water is sweet; food eaten in secret is pleasant."
exeGeses companion Bible ...and she settles at the portal of her house,
on a throne in the heights of the city,
to call them who pass by the way
to straighten their ways,
Whoever is gullible, turn in here!
- and to whoever lacks heart, she says,
Stolen waters sweeten
and covert bread pleases!
JPS (Tanakh—1985) She sits in the doorway of her house,
Or on a chair at the heights of the town,
Calling to all the wayfarers
Who go about their own affairs,
“Let the simple enter here”;
And to those devoid of sense she says,
“Stolen waters are sweet,
And bread eaten furtively is tasty.”
Orthodox Jewish Bible For she sitteth at the petach (doorway) of her bais, on a seat in the high places of the city,
To call those passing on the derech (road) who go straight on their way:
Whoso is simple, let him turn in here, and as for him that lacketh lev (heart of understanding), she saith to him,
Stolen waters are sweet, and lechem eaten in secret is pleasant.
Expanded/Embellished Bibles:
The Amplified Bible She sits at the doorway of her house,
On a seat by the high and conspicuous places of the city,
Calling to those who pass by,
Who are making their paths straight:
“Whoever is naive or inexperienced, let him turn in here!”
And to him who lacks understanding (common sense), she says,
“Stolen waters (pleasures) are sweet [because they are forbidden];
And bread eaten in secret is pleasant.”
The Expanded Bible She sits at the door of her house
at the highest place in the city [9:3; Cher house is built on the highest point of the city, indicating she symbolizes false gods].
She ·calls out to [invites] those who are passing by,
who are going along, minding their own business.
She says to those who ·are uneducated [lack sense/heart],
“·Come in [Turn aside] here, you ·foolish [naive; immature; simpleminded] people!
Stolen water is sweeter,
and food eaten in secret tastes better.”
Kretzmann’s Commentary For she sitteth at the door of her house, like a harlot watching for passers-by, Gen. 38:14, on a seat In the high places of the city, the lofty throne of the city being named in irony to show what measures are adopted by folly to gain adherents for herself, to call passengers who go right on their ways, unwary travelers who are using the highways, intent upon their business:
Whoso is simple, let him turn in hither, to partake of the banquet of her folly, to be steeped ever more thoroughly in foolishness; and as for him that wanteth understanding, lacking in this essential part of a proper life, she saith to him,
Stolen waters are sweet, that is, forbidden pleasures, as praised by folly, especially in the form of immoral acts, illicit intercourse, seem pleasant enough for the time being, and bread eaten in secret is pleasant, literally, "bread of secrecy," because both the unjust gain and the forbidden enjoyment are emphasized, cf Prov. 3:15-20.
NET Bible® So she sits at the door of her house,
on a seat at the highest point of the city,
calling out to those who are passing by her [The term “her” does not appear in the Hebrew text, but is supplied for the sake of clarity and smoothness.] in the way,41
who go straight on their way.
“Whoever is simple, let him turn in here,”
she says to those who lack understanding.
“Stolen waters are sweet,
and food obtained in secret is pleasant!”
The Voice She sits by the door of her house,
on a bench at the highest place in the city,
Lady Wisdom has built a house, prepared a feast, and now invites the young, the simple, and the naive to come to her party. She wants her house full of guests and spilling over with life, yet hers is not the only invitation. There is competition in the streets. Another woman vies for the attention of the young and impressionable. She, too, wants her house full, but of deceit and seduction; and when it is, death and misery join the revelry.
Wisdom addresses a broad audience. First, there are the wise who already know and worship the one True God, who do what is right in God’s eyes, and who experience the resulting benefits. They need only to be reminded about God’s ways. Second, there are the mockers and fools who reject God’s teaching and consistently do what is wrong in spite of its consequences. They need to be confronted and called to change their ways. Finally, there are the naive who straddle the fence, one day going this way, another day going that way. Wisdom extends herself to reach them, to point clearly toward the decision they have to make.
Crooning to passersby
who hurry straight on to their destinations:
Lady Folly: Whoever is young and gullible, turn in here.
You are welcome in this place!
Then, she turns to the naive.
Lady Folly: Stolen water tastes so much sweeter!
Bread secreted away is much more satisfying to eat!
Literal, almost word-for-word, renderings:
Concordant Literal Version She sits at the portal of her house, On a covered seat at the heights of the town,
Calling to those passing on the way, Those going straight along their paths:"
Let whoever is simple withdraw hither, And whoever has lack of heart wisdom; And she says to him:"
Stolen water is sweet, And bread eaten in concealments is pleasant."
Context Group Version And she sits at the door of her house, On a seat in the high places of the city,
To call to those that pass by, Who go right on their ways:
Whoever is simple, let him turn in here; And as for him who is void of understanding, she says to him,
Stolen waters are sweet, And bread [ eaten ] in secret is pleasant.
God’s Truth (Tyndale) A foolish restless woman, full of words, and such one as has no knowledge, sits in the doors of her house upon a stool above in the city, to call such as go by, and walk straight in their ways. Who so is ignorant (says she) let him come hither, and to the unwise she says: stolen waters are sweet, and the bread that is privately eaten, has good taste. V. 13 is included for context.
Modern English Version For she sits at the door of her house,
on a seat in the high places of the city,
to call those who pass by
who go right on their way:
“Whoever is simple, let him turn in here.”
And as for him who lacks understanding, she says to him,
“Stolen waters are sweet,
and bread eaten in secret is pleasant.”
NASB She sits at the doorway of her house,
On a seat by the high places of the city,
Calling to those who pass by,
Who are making their paths straight:
“Whoever is naive [Lit simple], let him turn in here,”
And to him who lacks understanding [Lit heart] she says,
“Stolen water is sweet;
And bread eaten in secret is pleasant.”
New King James Version For she sits at the door of her house,
On a seat by the highest places of the city,
To call to those who pass by,
Who go straight on their way:
“Whoever is simple, let him turn in here”;
And as for him who lacks understanding, she says to him,
“Stolen water is sweet,
And bread eaten in secret is pleasant.”.
Stuart Wolf And she sits to/at the door of her house, on a seat from heights/high places of the city. In order to call out to those crossing the way, the ones/those straightening their ways. Whoever is naïve, turn aside here”, and one lacking heart/understanding she also says, Water being stolen away is sweet, and bread of a hiding place is pleasant.
Third Millennium Bible For she sitteth at the door of her house on a seat in the high places of the city, to call passers by who go rightly on their ways: "Whoso is simple, let him turn in hither." And as for him that lacketh understanding, she saith to him, "Stolen waters are sweet, and bread eaten in secret is pleasant."
Webster’s Bible Translation For she sitteth at the door of her house, on a seat in the high places of the city,
To call passengers who go right on their ways:
Whoever [is] simple, let him turn in hither: and [as for] him that wanteth understanding, she saith to him,
Stolen waters are sweet, and bread [eaten] in secret is pleasant.
Young’s Updated LT And she has sat at the opening of her house, On a throne—the high places of the city, To call to those passing by the way, Who are going straight on their paths. “Who is simple? let him turn aside hither.” And whoso lacks heart—she said to him, “Stolen waters are sweet, And hidden bread is pleasant.”
The gist of this passage: The foolish woman calls for those to come to her home, and she gives her own philosophy of life.
Proverbs 9:14 |
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Hebrew/Pronunciation |
Common English Meanings |
Notes/Morphology |
BDB and Strong’s Numbers |
we (or ve) (וְ or וּ) [pronounced weh] |
and, even, then; namely; when; since, that; though; as well as |
simple wâw conjunction |
No Strong’s # BDB #251 |
yâshab (יָשַב) [pronounced yaw-SHAHBV] |
to remain, to stay; to dwell, to live, to inhabit, to reside; to sit |
3rd person feminine singular, Qal perfect |
Strong's #3427 BDB #442 |
lâmed (לְ) [pronounced le] |
to, for, towards, in regards to |
directional/relational preposition |
No Strong’s # BDB #510 |
pethach (פֶּתַח) [pronounced PEH-thahkh] |
opening, doorway, entrance, gate [for a tent, house, or city]; metaphorically, gate [of hope, of the mouth] |
masculine singular construct |
Strong’s #6607 BDB #835 |
bayith (בַּיִת) [pronounced BAH-yith] |
house, residence; household, habitation as well as inward |
masculine singular noun with the 3rd person feminine singular suffix |
Strong's #1004 BDB #108 |
ʿal (עַל) [pronounced ģahl] |
upon, beyond, on, against, above, over, by, beside |
preposition of relative proximity |
Strong’s #5921 BDB #752 |
kiççêʾ (כִּסֵּא) [pronounced kis-SAY] |
throne, seat of honor; seat of judgment; royal dignity, authority, kingdom, power |
masculine singular construct |
Strong’s #3678 BDB #490 |
mârôwm (מָרוֹן) [pronounced maw-ROHM] |
height, that which is high; the Most High; a lofty fortified place; high-mindedness, pride; collectively for leaders, princes |
masculine plural construct |
Strong’s #4791 BDB #928 |
qereth (קֶרֶת) [pronounced KEH-rehth] |
town, city |
feminine singular noun; pausal form |
Strong’s #7176 BDB #900 |
Several words in this verse are also found in v. 3. |
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Translation: She sits near [lit., regarding] the entrance of her house upon a seat in the heights of the city,... It sounds as if the woman is sitting in two places, or in two places which are near each other. However, she is sitting in a place of prominence in the city, but she says to the simple, “Turn in here;” regarding the entrance of her house. That is where they are to turn in or veer off to.
James Rickard: “Doorway of her house” is the entrance into the cosmic system, as the counterfeit to
the entrance into the spiritual life, which is Bible Doctrine resident within your soul. This entrance is
one into lies and deceptions, folly and falsehoods. This can be entrance into false religion or immoral
degeneracy, which many times go hand in hand as we have seen in ancient pagan religions and our
current day world religions.
James Rickard: Chairs were rare in ancient times and only those of nobility or of high status or the
wealthy had them. Many times a chair represented one with authority to teach. So we see “folly”
setting herself up as a teacher to the immature.
Whedon: She sits in state at the door of her house, (Jeremiah 3:2 ; Genesis 38:14,) and that house
in the most public place; in the very places where the maidens of Wisdom invite men to the feast of
knowledge. Proverbs 9:3. She sits there with her lascivious arts and speech to divert men from
intellectual and moral culture, and to overwhelm them in sensual pleasures.
Just as Satan said he would ascend to heaven (Isa. 14:13–14), so this woman sits in the high places, now in competition with the invitation of wisdom.
Notice how different the works of the two women are. Lady Wisdom has done much work to provide for you, that
is, she has built, hewn, prepared, mixed and set. In grace, God has done all the work necessary for the believer
to live the unique spiritual life. But Mistress Folly, she does sits in her seat and calls to the simple. She has not
lifted a finger to prepare this banquet. Similarly, Satan takes from the things God has down and arrogantly
repackages them in falsehoods.
Waltke, New International Commentary: She’s prepared no meat, mixed and decanted no wine, set
no table, and sent no messengers. Her lifestyle so titillates and demands no moral rectitude that she
needs no discipline, no industry, and no investment to attract the senseless. Her crude invitation is
sufficient to allure the masses to her exciting, but fatal, meal.
Unlike the woman of Prov. 7, who preyed upon her victim in the night darkness, this woman has a prominent place or position in the city. Remember, she is a foolish woman, in contrast to Lady Wisdom of Prov. 8 and 9a. However, she has achieved a place of prominence; she has a high position in the city. Some people look up to her.
Barnes makes the obvious observations: The foolish woman has her house, but it is no stately palace
with seven pillars, like the home of Wisdom. No train of maidens wait on her, and invite her guests,
but she herself sits at the door, her position as prominent as that of Wisdom, counterfeiting her voice,
making the same offer to the same class.
Let me add that they both are speaking from the heights
in order to bring in their guests.
The Pulpit Commentary: [Mistress Folly], like Wisdom, has a house of her own, and imitates her in
inviting guests to enter. She does not send forth her maidens; she does not stand in the streets and
proclaim her mission. Vice has an easier task; all she has to do is to sit and beckon and use a few
seductive words. Her house is not supported by seven pillars, built on the grace of God...it is an
ordinary habitation of no stately proportions. but its meanness impedes not the uses to which she puts
it, her own charms causing her victims to disregard her environments.
Although Barnes is certainly correct in his observation, what is the meaning of this contrast?
Clarke writes: Her conduct here marks at once her folly, impudence, and poverty.
Gill better hits the mark, observing: [Mistress Folly is] Idle and inactive, looking out for her prey; not
active and laborious, as Wisdom, building her house, killing her beasts, furnishing her table, and
sending out her maidens to call in her guests; but exposing herself in the most public manner, and
being at the utmost ease, sitting as a queen.
Several commentators compare Mistress Folly to the woman of Revelation.
I am not quite ready to go there
yet. I don’t know that there are enough parallels to make this comparison.
Proverbs 9:15a |
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Hebrew/Pronunciation |
Common English Meanings |
Notes/Morphology |
BDB and Strong’s Numbers |
lâmed (לְ) [pronounced le] |
to, for, towards, in regards to |
directional/relational preposition |
No Strong’s # BDB #510 |
qârâʾ (קָרָא) [pronounced kaw-RAW] |
to call, to proclaim, to read, to call to, to call out to, to assemble, to summon; to call, to name [when followed by a lâmed] |
Qal infinitive construct |
Strong's #7121 BDB #894 |
The NET Bible: The infinitive construct “calling out” functions epexegetically in the sentence, explaining how the
previous action was accomplished.
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lâmed (לְ) [pronounced le] |
to, for, towards, in regards to |
directional/relational preposition |
No Strong’s # BDB #510 |
ʿâbar (עָבַר) [pronounced ģawb-VAHR] |
those passing by, ones passing through; the ones passing over |
masculine plural, Qal participle; construct form |
Strong’s #5674 BDB #716 |
dereke (דֶּרֶ) [pronounced DEH-reke] |
way, distance, road, path; journey, course; direction, towards; manner, habit, way [of life]; of moral character |
masculine singular noun; pausal form |
Strong's #1870 BDB #202 |
The NET Bible: The noun is a genitive of location after the construct participle. Its parallel word is also an
adverbial accusative of location.
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Translation: ...calling to those passing along the way... She calls out to passers-by; she calls out to those who are engaged in their normal, daily activity.
Gill: These [passersby] she has her eye upon as they pass along, and calls unto them, and
endeavours to turn them aside out of the way they are going, to make them proselytes to her
antichristian religion; which, when she succeeds in, she glories and boasts of; just as harlots are very
desirous of seducing and debauching chaste, innocent, and virtuous persons.
Remember, this is a very boisterous and not very wise. However, some people pay attention to her calling out to them.
Proverbs 9:15b |
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Hebrew/Pronunciation |
Common English Meanings |
Notes/Morphology |
BDB and Strong’s Numbers |
yâshar (יָֹשַר) [pronounced yaw-SHAHR] |
those making smooth, the ones who make straight, those going straightforward; those leading straight along, the ones directing; those esteeming as right, the ones giving approval to |
masculine plural, Piel participle; with the definite article |
Strong’s #3474 BDB #448 |
The NET Bible: The participle modifies the participle in the first colon. To describe the passers-by in this context
as those “who go straight” means that they are quiet and unwary.
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ʾorâthôwth (אֳרָתוֹת) [pronounced oh-raw-THOHTH] |
[well-trodden] paths, ways, paths; figuratively, way of life, mode of life; habits |
masculine plural noun with the 3rd person masculine plural suffix |
Strong’s #734 BDB #73 |
Translation:...—those who are going straight down their well-trodden paths—... She calls out to those who are going about their business, who are engaged in normal activities (going to and from work; out buying food for the evening meal, etc.). People have routines; people have places that they normally go to. Those are the well-trodden paths that they are on. Woman Folly calls to them, to take them off of these paths.
The Pulpit Commentary: With shameless effrontery she cries to all that pass by, she addresses her
solicitations to persons who are going straight on their way, thinking nothing of her, having no idea of
deviating from their pursued object. As they walk in the path of right and duty, she tries to turn them
aside.
Whedon: This is her object, to draw even those aside into her haunts of folly and impurity who are
going straight forward to the school of wisdom and virtue. She is, in this respect, a fair representative
of the modern “saloon keeper.”
Proverbs 9:16a |
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Hebrew/Pronunciation |
Common English Meanings |
Notes/Morphology |
BDB and Strong’s Numbers |
mîy (מִי) [pronounced mee] |
who, whom; whose, whomever; what; occasionally rendered how, in what way |
pronominal interrogative; the verb to be may be implied |
Strong’s #4310 BDB #566 |
pethîy (פֶּתִי) [pronounced PEH-thee] |
simplicity, naivete (feminine noun); simple, easily-led, foolish; open-minded, receptive, suggestible (feminine singular adjective) |
masculine singular adjective, acting as a noun |
Strong’s #6612 BDB #834 |
çûwr (סוּר) [pronounced soor] |
to turn aside, to depart, to go away |
3rd person masculine singular, Qal imperfect; apocopated jussive |
Strong's #5493 (and #5494) BDB #693 |
Apocopated means that the verb has been shortened. Generally, this means that the final hê (?) and the vowel which precedes it are dropped. Apocopation is used when the verb functions as a jussive or when the verb is affixed to a wâw consecutive (here, it is affixed to a wâw conjunction). |
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The jussive expresses volition in the third person and its ideas are dependent upon the relationship between the parties involved. When it is a superior to an underling, it may represent a command, instruction or the granting of permission. In the other direction, the jussive would be a request, a prayer or a request for permission. |
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hênnâh (הֵנָּה) [pronounced HAYN-naw] |
hither, here |
adverb |
Strong’s #2008 BDB #244 |
This phrasing comes right out of v. 4a, word-for-word. |
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Translation: ...[saying],“Whomever [is] simple, let him turn aside here;... Here refers to the entry of her home; that is where the simple man is to turn. He is to go into the home of the foolish woman.
Interestingly enough, this woman’s physical beauty is not spoken of, even though it seems reasonable that it is her beauty which pulls people away from their day-to-day activities.
She also looks to snare the simple before they can get any wisdom. The wise man would know to avoid her.
Proverbs 9:16b |
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Hebrew/Pronunciation |
Common English Meanings |
Notes/Morphology |
BDB and Strong’s Numbers |
we (or ve) (וְ or וּ) [pronounced weh] |
and, even, then; namely; when; since, that; though; as well as |
simple wâw conjunction |
No Strong’s # BDB #251 |
châçêr (חָסֵר) [pronounced khaw-SAYR] |
wanting, lacking, needing; void of |
masculine adjective construct |
Strong’s #2638 BDB #341 |
lêb (לֵב) [pronounced laybv] |
heart, inner man, mind, will, thinking; midst |
masculine singular construct |
Strong's #3820 BDB #524 |
BDB gives the following definitions: inner man, mind, will, heart, understanding; inner part, midst; midst (of things); heart (of man); soul, heart (of man); mind, knowledge, thinking, reflection, memory; inclination, resolution, determination (of will); conscience; heart (of moral character); as seat of appetites; as seat of emotions and passions; as seat of courage. |
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The NET Bible: Heb “heart.” The noun לֵב (lev, “heart”) often functions metonymically for wisdom,
understanding, discernment.
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James Rickard: the Adjective CHASER, חָסֵר that means, “in need of, lacking, needy, or in want of”, plus the
Noun LEB, לֵב for “heart”, the right lobe of your soul. Literally, as we have seen previously, it is “lacking in heart”
that means lacking Bible Doctrine resident in their soul, which means lacking wisdom, understanding and
discernment in life.
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Translation: ...and [whomever] is lacking sense.” She is speaking to the simple and to those who lack sense. The simple might refer to those who have not developed yet a grounding in establishment or proper religious training; the ones lacking sense are those who have received this training but have rejected it.
I have approached the sentence structure differently than most translators. I have taken this phrase and kept it as an integral part of the previous sentence. She sits near [lit., regarding] the entrance of her house upon a seat in the heights of the city, calling to those passing along the way—those who are going straight down their well-trodden paths— [saying], “Whomever [is] simple, let him turn aside here; and [whomever] is lacking sense [let him turn aside here as well].” This is a very common sort of construction found in the Hebrew. We might read, And David attacked the city, and his men. But our understanding of this is, And David and his men attacked the city. There is probably a formal name for this kind of construction, but I don’t know what it is.
Most translators take this final phrase and suggest that this is to whom Woman Folly is speaking. I would understand that Woman Folly is speaking to anyone who she gets to turn aside into her home, whether that person is simple or lacking in understanding.
These are two different categories of men. The simple are simply young, without training, education and experience to guide them. We might understand this to be a hormone-driven teenage boy or young 20-something. For whatever reason, the simple does not have the teaching or the experience to realize that this woman should not be attractive to him.
The person who lacks heart (that is, understanding), is a person who may have been given good training by his parents, but he has rejected it. He may have had excellent parents, parents who taught him Bible doctrine and the laws of divine establishment, but he has set that teaching aside. Therefore, he is a man without understanding.
When it comes to the final interpretation of this passage, I don’t know that the differentiation will be very important.
Wisdom is there for the benefit of the young man; Folly is there to achieve her own ends.
Clarke: Folly or pleasure here personified, uses the very same expressions as employed by Wisdom, Prov. 9:4. Wisdom says, “Let the simple turn in to me.” No, says Folly, “Let the simple turn in to me.” If he turn in to Wisdom, his folly shall be taken away and he shall become wise; if he turn in to Folly, his darkness will be thickened, and his folly will remain.
Clarke continues: Wisdom sets up her school to
instruct the ignorant: Folly sets her school up next
door, to defeat the designs of Wisdom.
Gill: She uses the same form of words that Wisdom does in Prov. 9:4; having a form of godliness, a
show of religion, but without the power of it; her priests are wolves in sheep's clothing, and speak lies
in hypocrisy: and such that she fixes upon as proper persons to work on are the simple, the credulous
and unwary; who are not on their guard, and are easily persuaded and imposed on.
Wisdom and Folly pursue the same categories of young men, but with very different intentions. Wisdom seeks to provide what is lacking, to repair the deficiency; whereas, Folly seeks to exploit that deficiency. Wisdom is there for the benefit of the young man; Folly is there to achieve her own ends. Wisdom looks to extend the life of those influenced by her; Folly seeks to end to lives of those who follow her.
Proverbs 9:16c |
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Hebrew/Pronunciation |
Common English Meanings |
Notes/Morphology |
BDB and Strong’s Numbers |
we (or ve) (וְ or וּ) [pronounced weh] |
and, even, then; namely; when; since, that; though; as well as |
simple wâw conjunction |
No Strong’s # BDB #251 |
ʾâmar (אָמַר) [pronounced aw-MAHR] |
to say, to speak, to utter; to say [to oneself], to think; to command; to promise; to explain; to intend; to decide; to answer |
3rd person feminine singular, Qal perfect |
Strong’s #559 BDB #55 |
lâmed (לְ) [pronounced le] |
to, for, towards, in regards to |
directional/relational preposition with the 3rd person masculine singular suffix |
No Strong’s # BDB #510 |
This is word-for-word taken from v. 4b. |
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The NET Bible: This expression is almost identical to v. 4, with the exception of the addition of conjunctions in
the second colon: “and the lacking of understanding and she says to him.” The parallel is deliberate, of course,
showing the competing appeals for those passing by.
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Translation: And she says to him,... I have taken the position that, she is speaking to whomever she gets to turn aside into her home, whether simple or a man who lacks understanding.
The words used in this verse are almost exactly the same as found in v. 4, so there is the intention here of setting up a parallel. At the beginning of this chapter, Wisdom is going to instruct those who listen to her in wisdom; she is going to guide them to right thinking—and some examples are given in vv. 7–9.
On the other hand, Mistress Folly wants to grab these same men and fill their brains with mush. She wants them to be so titillated by her, than they care not that she is a woman without substance.
Earlier, I suggested that these chapter divisions might be somewhat arbitrary—that is, that we do not have to find a common theme or a cohesion—that is true, in some instances. However, in this case, where these words echo what we have already studied, there is a definite parallel. Therefore, we build our meaning and understanding upon that which came earlier in the chapter. There is Lady Wisdom and Mistress Folly, and they are both competing for the hearts and minds of the simple and those lacking in understanding.
Proverbs 9:17a |
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Hebrew/Pronunciation |
Common English Meanings |
Notes/Morphology |
BDB and Strong’s Numbers |
mayim (מַיִם) [pronounced mah-YIHM] |
water (s) |
masculine plural noun |
Strong’s #4325 BDB #565 |
gânab (גָּנַב) [pronounced gaw-NAHBV] |
stolen [from], taken [by theft or deceit] |
masculine plural, Qal passive participle |
Strong’s #1589 BDB #170 |
The NET Bible: The offer is not wine and meat (which represented wisdom), but water that is stolen. The “water”
will seem sweeter than wine because it is stolen – the idea of getting away with something exciting appeals to
the baser instincts. In Proverbs the water imagery was introduced earlier in 5:15-19 as sexual activity with the
adulteress, which would seem at the moment more enjoyable than learning wisdom. Likewise bread will be
drawn into this analogy in 30:20. So the “calling out” is similar to that of wisdom, but what is being offered is very
different.
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mâthaq (מָתַק) [pronounced maw-THANK] |
to become sweet, to be sweet, to be pleasant; to suck, to eat with pleasure |
3rd person masculine plural, Qal imperfect; pausal form |
Strong’s #4985 & #4988 BDB #608 |
Translation: ...“Stolen water is sweet... We have competing philosophies, competing teachings. Here, the foolish woman teaches that water which is stolen is sweeter.
This is obviously not deep philosophy. We might understand an illustration of this is, sexual relations with someone with whom it is forbidden—adultery, for instance.
Here is where we get some of the wisdom of Folly. |
Clarke: illicit pleasures are sweeter [to some] than those which are legal The meaning is easy to be discerned;
and the conduct of multitudes shows that they are ruled by this adage. On it are built all the adulterous
intercourses in the land.
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Gill goes into extensive detail on this: Wells and fountains of waters in those hot countries were very valuable,
and were the property of particular persons; about which there were sometimes great strife and contention; and
they were sometimes sealed and kept from the use of others (Gen. 26:18); now waters got by stealth from such
wells and fountains were sweeter than their own,...to which the proverb alludes. By which...is meant, that all
prohibited unlawful lusts and pleasures are desirable to men, and sweet in the enjoyment of them; and the
pleasure promised by them is what makes them so desirable, and the more so because forbidden: and
particularly as adultery, which is a sort of theft, and a drinking water out of another's cistern (Prov. 5:15); being
forbidden and unlawful, and secretly committed, is sweeter to an unclean person than a lawful enjoyment of his
own wife; so false worship, superstition, and idolatry, the inventions of men, and obedience to their commands,
which are no other than spiritual adultery, are more grateful and pleasing to a corrupt mind than the true and
pure worship of God.
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The Evidence Bible: Our sinful hearts are so perverse that sin promises excitement. Despite the claim of
modern evangelism that we can’t find happiness until we come to Jesus, sin is indeed enticing and pleasurable,
and can make a man or woman happy. See Jeremiah 12:1 and Hebrews 11:25.
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Barnes makes a similar observation: The besetting sin of all times and countries, the one great proof of the
inherent corruption of man’s nature. Pleasures are attractive because they are forbidden.
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Ironside: Illicit pleasures charm for a time and ensnare the simple. Yet in the end the anguished soul must bow
in bitterness that will never be alleviated. He will be forced at last to confess his dreadful mistake of turning from
the call of Wisdom to seek the deceitful allurements of Folly.
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James Rickard: Here “water” is what is stolen, which is...an incomplete metaphor for “sexual pleasure”, cf. Prov
5:15. So “stolen water” qualifies the sexual enjoyment as being taken from the married spouse to whom it
rightfully belongs, Prov 2:17; 5:9; 6:30-35; 7:19. It is speaking about stealing one away from their husband or
wife (right man or right woman), and figuratively of stealing the believer away from his walk with the Lord Jesus
Christ. “Is sweet”...is used figuratively of evil as tasting deceptively sweet, cf. Job 20:12, “Though evil is sweet
in his mouth he hides it under his tongue.” The idea here is that fulfilling a prohibited lust has a moment of
pleasure, cf. Heb 11:25, “Choosing rather to suffer affliction with the people of God, than to enjoy the pleasures
of sin for a season.”
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Although this can certainly refer to illicit sex, the application is far wider than that. |
The Pulpit Commentary: St. Augustine relates ("Conf.," 2:4) how he and some companions committed a theft,
not from want and poverty, nor even from the wish to enjoy what was stolen, but simply for the pleasure of
thieving and the sin. They robbed a pear tree by night, carried off great loads, which they flung to the pigs, and
their only satisfaction was that they were doing what they ought not.
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Proverbs 9:17b |
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Hebrew/Pronunciation |
Common English Meanings |
Notes/Morphology |
BDB and Strong’s Numbers |
we (or ve) (וְ or וּ) [pronounced weh] |
and, even, then; namely; when; since, that; though; as well as |
simple wâw conjunction |
No Strong’s # BDB #251 |
lechem (לֶחֶם) [pronounced LEH-khem] |
literally means bread; used more generally for food |
masculine singular noun |
Strong’s #3899 BDB #536 |
Bread was mentioned in v. 5, which is significant because v. 4 = v. 16. |
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çêther (סֵתֶר) [pronounced SAY-ther] |
a covering, a hiding place; a hiding; something secret [clandestine, hidden], secrecy, privately; a vail, a covering; protection, defense |
masculine plural noun |
Strong’s #5643 BDB #712 |
I do not know how the plural differs from the singular; or why the plural is used here. |
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The NET Bible: Heb “bread of secrecies.” It could mean “bread [eaten in] secret places,” a genitive of location;
or it could mean “bread [gained through] secrets,” a genitive of source, the secrecies being metonymical for
theft. The latter makes a better parallelism in this verse, for bread (= sexually immoral behavior) gained secretly
would be like stolen water.
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nâʿêm (נָעֵם) [pronounced naw-ĢAME] |
to be pleasant, to be delightful, to be attractive; to be lovely |
3rd person masculine singular, Qal imperfect |
Strong’s #5276 BDB #653 |
Translation: ...and bread [eaten while] hiding is pleasant.” There are some things in this phrase which I do not fully understand. Normally, when people eat bread, it is a part of a meal, with family and friends. Here, the foolish woman is emphasizing the eating of bread in secret; and how this is what makes bread taste better.
Perhaps the idea is, you’re hungry, you have access to the bread, and you simply sneak a piece of it and eat it in your tent or out in the forest. You do it when you want to; and that bread tastes better.
It seems to be a part of our sin nature to desire that which is forbidden to us. I recall as a young person, when hearing, you can’t do this, thinking, the hell I can’t!
The woman appeals to the baser nature of man; the woman appeals to the sin nature; to the weaknesses and shortcomings of those who hear her calling. Again, this is for her benefit, not theirs.
Although it is not clearly stated, it appears that what the woman is offering is illegally obtained bread and water, which is in sharp contrast to the meat and mingled wine offered by Lady Wisdom. What Lady Wisdom offers is substantial; and it is not even clear if Mistress Folly is providing anything at all. |
——————————
And he does not know that Rephaim [are] there in depths of Sheol, her guests. |
Proverbs 9:18 |
But he does not know that the Rephaim [are] there—[as] her guests in the depths of Sheol. |
Those she has invited do not know that the departed are there, in the depths of Sheol, as her guests. |
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Here is how others have translated this verse:
Ancient texts:
Masoretic Text (Hebrew) And he does not know that Rephaim [are] there in depths of Sheol, her guests.
Latin Vulgate And he did not know that giants are there, and that her guests are in the depths of hell.
Plain English Aramaic Bible And he does not know that mighty men perish in her presence, and all that are summoned to her are in the depths of Sheol; but do not tarry in that place, and do not let your eye be caught by her, for so you should pass by the waters of strangers and the river of foreigners, and from the waters of foreigners you should not drink, so that many days and years of life will be added to you.
Peshitta (Syriac) (9:18) But he does not know that the mighty men perish with her and that her guests are in the depths of Sheol. (9:19) Now rise up, and do not abide in that place; do not cast your eye at her; thus pass by the waters of strangers; cross over a strange river, and turn away from the waters of strangers; you shall not drink of the waters of strangers. For in doing so a multitude of days and years of life shall be added to you.
Septuagint (Greek) (9:18) But he knows that mighty men die by her, and he falls in with a snare of hell. (9:18A) But hasten away, do not delay in the place, neither fix your eye upon her; (9:18B) for thus shall you go through strange water; (9:18C) but abstain from strange water, and do not drink from a strange fountain, (9:18D) that you may live long, and years of life may be added to you.
Significant differences: The Greek adds the words die by her; the Syriac adds a similar phrase. Quite obviously, the Syriac and Greek add a number of verses to the end of this chapter.
Limited Vocabulary Translations:
Bible in Basic English But he does not see that the dead are there, that her guests are in the deep places of the underworld.
Easy English Dead people are in her house. The man that she attracts does not know this.
He does not know that her previous guests are in hell.
Easy-to-Read Version And those poor foolish people didn’t know that her house was filled only with ghosts. She (Foolishness) had invited them into the deepest parts of the place of death!
Good News Bible (TEV) Her victims do not know that the people die who go to her house, that those who have already entered are now deep in the world of the dead.
The Message But they don’t know about all the skeletons in her closet,
that all her guests end up in hell.
Names of God Bible But he does not know
that the souls of the dead are there,
that her guests are in the depths of hell.
NIRV But they don’t know that dead people are there.
They don’t know that her guests are deep in the place of the dead.
Thought-for-thought translations; paraphrases:
Contemporary English V. None who listen to Stupidity understand that her guests are as good as dead.
The Living Bible But they don’t realize that her former guests are now citizens of hell.
New Berkeley Version But he does not know that ghosts [Lit. “Shades.” Inhabitants of Sheol.] are there; her guests are in the depths of Sheol.
New Century Version But these people don’t know that everyone who goes there dies,
that her guests end up deep in the grave.
New Life Version But he does not know that the dead are there, and that the ones who visit her are in the bottom of hell.
Partially literal and partially paraphrased translations:
American English Bible But, what they don't understand, is that she brings destruction to all earthly men, for they're perched on the edge of the grave.
Beck’s American Translation He doesn’t know the dead are there,
and that her guests are in the depths of hell.
International Standard V But he does not realize that the dead lurk there,
and her invited guests wind up in the depths of Sheol [i.e. the realm of the dead].
New Advent (Knox) Bible Who shall warn them that dead men are her company, no guest of hers but is guest of the dark world beneath?
Today’s NIV But little do they know that the dead are there, that her guests are deep in the realm of the dead.
Translation for Translators But men who go to those women's houses do not know that those who have gone there are now dead;
they have descended down into the deepest parts of the place where dead people are.
Mostly literal renderings (with some occasional paraphrasing):
Ferrar-Fenton Bible But he knows not the Dead that are there ; That she calls to the deeps of the Grave.
NIV, ©2011 But little do they know that the dead are there,
that her guests are deep in the realm of the dead.
Catholic Bibles (those having the imprimatur):
Christian Community (1988) But he does not see the Shadow world lying there; nor realize that its guests are heading towards the abyss of death.
The Heritage Bible And he does not know by seeing that the ghosts of the dead are there, calling out from the depths of the world of the dead.
New American Bible (2011) Little do they know that the shades are there,
that her guests are in the depths of Sheol! [9:18] The banquet chamber of Folly is a tomb from which no one who enters it is released; cf. 7:27. Shades: the Rephaim, the inhabitants of the underworld.
New Jerusalem Bible But the fool does not know that this is where the Shades are and that her guests are already in the vales of Sheol.
New RSV But they do not know that the dead [Heb shades] are there,
that her guests are in the depths of Sheol.
Revised English Bible Little does he know that the dead are there, that her guests are in the depths of Sheol.
Jewish/Hebrew Names Bibles:
Complete Jewish Bible But he doesn't realize that the dead are there, and that those who accept her invitation are in the depths of Sh'ol.
exeGeses companion Bible ...- and he knows not that ghosts are there;
and that her called ones are in the depths of sheol.
JPS (Tanakh—1985) He does not know that the shades are there,
That her guests are in the depths of Sheol.
Orthodox Jewish Bible But he has no da’as that the dead ones are there; and that her guests are in the depths of Sheol.
Expanded/Embellished Bibles:
The Amplified Bible But he does not know that the spirits of the dead are there,
And that her guests are [already] in the depths of Sheol (the nether world, the place of the dead).
The Expanded Bible But these people don’t know that ·everyone who goes there dies [the dead/departed/shades are there],
that her guests ·end up deep in the grave [Lare in the depths of Sheol].
Kretzmann’s Commentary But he, the person who hearkens to the invitation of folly, knoweth not that the dead are there, the children of death, who are moving forward to the horrors of the realm of death and everlasting destruction, and that her guests are in the depths of hell. That is the end of folly and of all who accept her invitation, while the faithful, who follow the call of wisdom, will attain to true prosperity and live a life of true usefulness and happiness in the world.
NET Bible® But they do not realize [Heb “he does not know.”] that the dead47 are there,
that her guests are in the depths of the grave.
The Voice But those who pause to listen to Lady Folly do not know death is the next stop,
that her guests are walking cadavers.
Literal, almost word-for-word, renderings:
Concordant Literal Version But he does not know that the Rephaim are there, That those she has called are in the depths of the unseen."
Context Group Version But he does not know that the dead are there; That her guests are in the depths of the place of death { or grave, Heb. "Sheol" }.
Green’s Literal Translation But he does not know that the departed spirits are there; her guests are in the depths of hell.
God’s Truth (Tyndale) But they consider not that death is there, and that her guests go down to hell.
Modern English Version But he does not know that the dead are there,
and that her guests are in the depths of the grave.
NASB But he does not know that the dead [Lit departed spirits] are there,
That her guests are in the depths of Sheol.
Stuart Wolf And yet/but he does not know that the souls of the dead are there, in the depths of Sheol are her called ones/guests.
A Voice in the Wilderness But he does not know that the spirits of the dead are there; the ones she summons are in the depths of Sheol.
Webster’s Bible Translation But he knoweth not that the dead [are] there; [and that] her guests [are] in the depths of hell.
World English Bible But he doesn't know that the dead are there, That her guests are in the depths of Sheol.
Young’s Updated LT And he has not known that Rephaim are there, In deep places of Sheol her invited ones!
The gist of this passage: The one who turns aside into the home of Mistress Folly is unaware that this is a path which leads to his death.
Proverbs 9:18a |
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Hebrew/Pronunciation |
Common English Meanings |
Notes/Morphology |
BDB and Strong’s Numbers |
we (or ve) (וְ or וּ) [pronounced weh] |
and, even, then; namely; when; since, that; though; as well as |
simple wâw conjunction |
No Strong’s # BDB #251 |
lôʾ (לֹא or לוֹא) [pronounced low] |
not, no |
negates the word or action that follows; the absolute negation |
Strong’s #3808 BDB #518 |
yâdaʿ (יָדַע) [pronounced yaw-DAHĢ] |
to know, to perceive, to acquire knowledge, to become acquainted with, to know by experience, to have a knowledge of something; to see; to learn; to recognize [admit, acknowledge, confess] |
3rd person masculine singular, Qal perfect |
Strong’s #3045 BDB #393 |
kîy (כִּי) [pronounced kee] |
for, that, because; when, at that time, which, what time |
explanatory or temporal conjunction; preposition |
Strong's #3588 BDB #471 |
repha’îym (רְפַאִים) [pronounced refaw-EEM |
spirits, shades, ghosts [of the dead]; shades living in Hades; flaccid, feeble, weak, languid |
masculine plural noun |
Strong’s #7496 BDB #952 |
The NET Bible: The “dead” are the Rephaim, the “shades” or dead persons who lead a shadowy existence in
Sheol (e.g., Prov 2:18-19; Job 3:13-19; Ps 88:5; Isa 14:9-11). This approximates an “as-if” motif of wisdom
literature: The ones ensnared in folly are as good as in Hell. See also Ptah-hotep’s sayings (ANET 412-414).
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James Rickard: “Dead” is the Noun RAPHAIM, רְפָאִים that means, “dead spirits,” cf. Prov 2:18; 21:16, and
refers to the corpses in her banquet hall. Occurring eight times in the OT, it refers to “dead spirits” in Sheol, Job
26:5. In most other places, it is nearly equivalent to a proper noun, referring to “the dead”, Psa 88:10; Prov 2:18;
Isa 14:9; 26:14.
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shâm (שָם) [pronounced shawm] |
there; at that time, then; therein, in that thing |
adverb of place |
Strong’s #8033 BDB #1027 |
Translation: But he does not know that the Rephaim [are] there... The Rephaim are the giants that King David opposed (and who had been people of the land of Canaan the Israel took).
Solomon came along late in life and he would not have understood the Rephaim in that same way. So many others suggest that this is a reference to the dead. It is clearly a confusing reference.
Gill: some think that reference is had to the giants of the old world, that corrupted their way on earth,
and brought a deluge on it.
Clarke gives probably the clearest and most sensible explanation: [These are] the sons of men, the
earth-born, to distinguish them from the sons of God, those who were born from above.
It ought ot be pointed out that these giants of David’s day were slain and are in Sheol when Proverbs was written (and they are there today as well).
Whedon: He who accepts her invitation may be considered as already among the ghosts of the
infernal world — “as good as dead.” She invites him, though he knows it not, to his utter ruin.
Proverbs 9:18b |
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Hebrew/Pronunciation |
Common English Meanings |
Notes/Morphology |
BDB and Strong’s Numbers |
be (בְּ) [pronounced beh] |
in, into, through; at, by, near, on, upon; with, before, against; by means of; among; within |
a preposition of proximity |
No Strong’s # BDB #88 |
ʿômeg (עֹמֶג) [pronounced ĢOH-mehg] |
depth |
masculine plural construct |
Strong’s #6011 BDB #771 |
This word is found only here. |
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Sheʾôl (שְאוֹל) [pronounced Sheol] |
Hades, hell; underworld, grave; [properly] a hollowed out place; transliterated Sheol; |
proper singular feminine noun |
Strong’s #7585 BDB #982 |
Sheol is the underworld, for the unseen world of souls which have passed away and it is a reference to the underworld for both believers and unbelievers. |
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The NET Bible: The text has “in the depths of Sheol” (בְּעִמְקֵישְאוֹל, bÿ’imqe shÿ’ol). The parallelism stresses
that those who turn to this way of life are ignorant and doomed. It may signal a literal death lying ahead in the
not too distant future, but it is more likely an analogy. The point is that the life of folly, a life of undisciplined,
immoral, riotous living, runs counter to God’s appeal for wisdom and leads to ruin. That is the broad way that
leads to destruction.
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qârâʾ (קָרָא) [pronounced kaw-RAW] |
the called ones, the assembled [summoned] ones; the chosen ones; those who have been invited; guests |
masculine plural, Qal passive participle with the 3rd person feminine singular suffix |
Strong's #7121 BDB #894 |
The NET Bible: The LXX adds to the end of v. 18: “But turn away, linger not in the place, neither set your eye
on her: for thus will you go through alien water; but abstain from alien water, drink not from an alien fountain,
that you may live long, that years of life may be added to you.”
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Clarke: The Septuagint, Syriac, and Arabic make a long addition to this verse: “But draw you back, that you may
not die in this place; neither fix your eyes upon her; so will you pass by those strange waters. But abstain you
from strange waters, and drink not of another’s fountain, that you may live a long time, and that years may be
added to your life.” Of this addition there is nothing in the Hebrew, the Chaldee, or the Vulgate.
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Translation: ...—[as] her guests in the depths of Sheol. The guests of this foolish woman come from the depths of hell. The idea is, those who have followed her before are now in hell.
Now, there is Sheol, which is the abode of the dead. All people prior to the death of the Lord for our sins, went to Sheol. There was no choice. However, there are two compartments in Sheol—one for believers and one for unbelievers. The phrase the depths of Sheol describe the place where unbelievers would go.
Gill remarks: [T]here are many in hell she has invited into her house, and persuaded to turn in there,
and commit fornication with her; and all that worship the beast, or commit spiritual adultery with the
whore of Rome, will go down to perdition with her, and have their portion in hell fire, in the lake which
burns with fire and brimstone; which they do not consider that are drawn into her idolatrous
practices.
Whedon: This is a striking picture: a dark den of impurity, haunted by horrible spectres, the shades
of the guests invited by the congenial pollutions of the place from the infernal pit. Into such horrors are
you plunging, O young man, whoever you are.
Keil and Delitzsch: the company assembled in the house of lewdness consists of...[those] who are
only in appearance living, who have gone down to the seeming life of the shadowy existence of the
kingdom of the dead; her...invited ones...; her slaughtered ones) are in the depths of Hades...The
house of infamy into which Folly allures does not only lead to hell, it is hell itself; and they who permit
themselves to be thus befooled are like wandering corpses, and already on this side of death are in
the realm of wrath and of the curse.
Here are a few points on the Doctrine of Sheol. |
1. There are two compartments to Sheol; at Abraham’s side and in torments.1 This is where all the believers from the Old Testament and all unbelievers can be found. 2. Hades is the Greek word for Sheol and it refers to this temporary holding cell. According to the story of Lazarus and the rich man, Lazarus was comforted in Hades and the rich man was in misery. 3. Now, we are certain of the two compartments of Hades. It appears that there is a third compartment, the Abyss, where certain fallen angels are kept. This is also known as Tartarus. 4. There is never any suggestion to the idea that the body and soul just burn up into nothingness or that any sort of soul sleep occurs (our soul, by the way, never sleeps). When Scripture is specific, we have phrases like where the worm does not die and the fire is not quenched (Mark 9:48) and Isa 66:24: "As they leave, they will see the dead bodies of the men who have rebelled against Me; for their maggots will never die, their fire will never go out, and they will be a horror to all mankind." Recall in the story of the rich man and Lazarus, the rich man spoke of being in agony (Luke 16:23–24, 28). See also Rev. 19:20. The devil, the beast and the false prophet are tormented each and every day forever and ever in the Lake of Fire (Rev. 20:10).2 Furthermore, recall that we have Hades, which is a holding place for all of the departed souls until the great judgment, both believers and unbelievers. The story of Lazarus and the rich man indicates that the rich man was in great suffering; bear in mind that this suffering continues until the final judgment, when death and Hades are thrown into the Lake of Fire (Rev. 20:14). 5. Believers since the beginning of the Church Age can be found face to face with Jesus Christ in an interim body.3 Although it is not completely clear to me where that is, from a physical standpoint; we will be bodily resurrected from there. It is not clear to me where we are at death, apart from being face to face with the Lord. And, to Paul, who was there, and came back to tell us about it, it was not clear to him whether he was even in his body or not. 6. Jesus Christ associates the final judgment with Gehenna fire, or hell fire, if you will. 7. The final judgment occurs at the end of the Millennium, after Satan is released for a short time. 8. The final judgment is the Lake of Fire, and we do not know exactly how this differs from Hades in terms of a personal misery. However, Satan will be loosed from Hades for a time after the Millennium and then he will be thrown into the Lake of Fire, along with the beast and the false prophet and anyone else whose name is not found written in the Lamb’s Book of Life. |
1 By the way, the word torments is only found in Matt. 4:24 Luke 16:23, 28. The Matthew passage s related to a person with a disease or affliction. 2 Although I have quoted all of these passages already, this is one sticking point for some apostate organizations; therefore, these passages bear repetition. 3 To be honest, I have not personally studied this interim body situation. I am basing this on the ministries of R.B. Thieme Jr. and III. Recall that in 2Cor. 12:2, Paul was caught up into the 3rd heaven, and was unsure whether he was in his body or not while there. |
V. 18: But he does not know that the Rephaim [are] there—[as] her guests in the depths of Sheol. |
Matthew Henry summarizes this final warning: He that so far wants understanding as to be drawn aside by
these enticements is led on, ignorantly, to his own inevitable ruin: He knows not, will not believe, does not
consider, the tempter will not let him know, that the dead are there, that those who live in pleasure are dead
while they live, dead in trespasses and sins. Terrors attend these pleasures like the terrors of death itself. The
giants are there - Rephaim. It was this that ruined the sinners of the old world, the giants that were in the earth
in those days. Her guests, that are treated with those stolen waters, are not only in the highway to hell and at
the brink of it, but they are already in the depths of hell, under the power of sin, led captive by Satan at his will,
and ever and anon lashed by the terrors of their own consciences, which are a hell upon earth The depths of
Satan are the depths of hell. Remorseless sin is remediless ruin; it is the bottomless pit already. Thus does
Solomon show the hook; those that believe him will not meddle with the bait.
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Ironside: [Mistress Folly] is represented as sitting at the entrance, enticing passersby to turn in to her abode of
sin and shame. Many guests enter but few return: for her house is but an entryway to the pit.
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Frederic Clarke Putnam, Complete Biblical Library Commentary: Like many poems and sections of the prologue,
this chapter ends by warning that folly leads to death (1:18f, 32; 2:22; 5:23; 6:15; 7:23, 26f; 8:36; especially
2:18; 5:5; 7:27). Although this may seem an unnecessarily somber ending, the importance of the issue, life or
death, merits sober reflection. Proverbs as a whole is a serious Book, warning of destruction, treachery,
infidelity and a host of other troubles, ultimately death, as the natural penalties of disobedience and rebellion.
Ending with the warning of death underlines the motif of the prologue, the choice between life and death, and
prepares the reader for the stark choices presented in the following chapters.
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Pastor Joe Guglielmo: Sin is pleasant for a season, but there is death in those waters. Listen to what Paul said of Moses and what sin meant to him in Hebrews 11:24-26, “By faith Moses, when he became of age, refused to be called the son of Pharaoh's daughter, choosing rather to suffer affliction with the people of God than to enjoy the passing pleasures of sin, esteeming the reproach of Christ greater riches than the treasures in Egypt; for he looked to the reward.” |
Guglielmo continues: You see, he knew that sin was pleasurable but it was short-lived, it was just passing by,
it did not last. And thus, he followed the Lord and looked to the reward which was eternal! That is what we must
do for “There is a way that seems right to a man, But its end is the way of death.” Proverbs 14:12.
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We find very similar words in Prov. 2:16–19 So you will be delivered from the forbidden woman, from the adulteress with her smooth words, who forsakes the companion of her youth and forgets the covenant of her God; for her house sinks down to death, and her paths to the departed; none who go to her come back, nor do they regain the paths of life. (ESV). Also Prov. 7:25–27 Let not your heart turn aside to her ways; do not stray into her paths, for many a victim has she laid low, and all her slain are a mighty throng. Her house is the way to Sheol, going down to the chambers of death. (ESV) |
J. Vernon McGee tells this story. |
It was Lord Byron who wrote toward the end of a life of debauchery: My days are in the yellow leaf; The flowers and fruits of love are gone; The worm, the canker, and the grief Are mine alone! Byron had everything this world can offer — good looks, genius, fame, wealth, and yet he said, "the worm, the canker, and the grief are mine alone!" That is what the school of the foolish woman did for him. |
From https://archive.org/stream/20-Proverbs/20-PROVERBS_djvu.txt (chapter 9); accessed December 10, 2015. |
Prov. 9:13–18 The woman Folly is loud; she is seductive and knows nothing. She sits at the door of her house; she takes a seat on the highest places of the town, calling to those who pass by, who are going straight on their way, "Whoever is simple, let him turn in here!" And to him who lacks sense she says, "Stolen water is sweet, and bread eaten in secret is pleasant." But he does not know that the dead are there, that her guests are in the depths of Sheol. (ESV) |
1. In chapter two, Wisdom's rival is called the "strange woman", while here the woman of folly personifies the antithesis of she that can bring success, wealth, and happiness; since we identify wisdom as the Divine viewpoint, Folly would be identified as 2. Several similarities are found, suggesting that the terms are co-referential, and certainly the unchaste wife would qualify as the same type of dangerous female that the son should seek to avoid at all costs. a. both are boisterous - 7:11 b. they are gullible and ignorant - 5:6 c. interested in using the body of the gullible to satisfy their own lusts - 7:13 d. both proposition the gullible youth - 7:7, 18 e. both are married - 7:19 f. above all, both are deadly - 2:18-19, 5:23, 7:27 3. Rather than view Folly as a literal person, it is more likely this is a personification of the opposite of wisdom, seen by the poet's placement of Folly on a throne on the highest hill in the city, which can hardly be literal. 4. As the noble wife of 31:10-31 epitomizes wisdom and adjustment, the unrestrained wife of the prologue embodies folly, foolishness, and self-destructive companionship, an apt analogy for life outside the adjustments to the Justice of 5. The literal Hebrew equates Folly with gullibility, giving the idea of total gullibility; though she plots and plans, deceiving her victims through devious treachery, in the end she suffers the maximum penalty for her life of debauchery - how stupid is that? 6. She has no will or resolve to leave her ignorance, displays complacency toward her evil attitude, and willfully remains entrenched in her profligacy. 7. An interrelated and overlapping consequence of this boisterous gullibility is ignorance, as she knows nothing; this ignorance must be limited to terms of moral, not mental, knowledge, as what she knows of life in the cosmos is not the context. 8. Without moral knowledge she also necessarily lacks the "benevolent shrewdness and discretion" (Waltke) of 8:12, 14; with no clear idea of her goals (since she has no sure values), and is thus left to her own will to pleasure and power, willfully oblivious to the fact that the end thereof is death. Pr 14:12, 16:25 9. In chapter 7, the trollop-wife is represented as appearing at evening dusk, depicting her clandestine, deceptive behavior, but now she is portrayed as sitting prominently in public to represent her bold and popular appeal to share her lifestyle. 10. In other words, the statements are not contradictory, but function together to represent different aspects of Woman Folly; she is both an active predator, running to and fro to find her next victim, and a slothful temptress who merely waits for him to pass by. 11. The contrast with Wisdom is seen in the fact she sits at the doorway, with no pre-pared meat, no decanted wine, no set table, and no messengers seeking legitimate guests; her wanton lifestyle demands no discipline, industry, or investment to attract the senseless whom she will slay. 12. The term aSeKi KiSS occurs 136 times, and, according to Oswalt in TWOT, all but seven appear in connection with royal or divine thrones; while it is unlikely that Folly would be associated with royalty, certainly a seat of honor is involved. 13. Isagogically, chairs were so rare that only the wealthy and noblemen owned one, again pointing to the wealth Folly appropriated from her ignorant husband; common people sat on stools and benches, sitting in a chair was a symbol for authority, wealth, and social elevation. 14. In contrast to Wisdom, who was willing to scale the walls of the city to attract the attention of her audience, Folly sits on the heights of the city, i.e. within the walls but at ground level, whether on a hill or raised platform. 15. Her purpose and activity during the previous two verses are introduced by calling out, and rivals Wisdom's activities in vs 3; however, in Wisdom's case, she calls to those who recognize their gullibility and desire to leave it, Folly's victims are the morally sound who lose their resolve to remain so. 16. Her invitation is given to those who cross over the way, which is an incomplete metaphor for those engaged in the business of life, moving through time in whatever manner they choose. 17. Folly distracts those who did not originally have it in mind to turn aside to her temptations, but were focused on their destinations; getting their focus diverted has given her power over them, as they slow to consider which destination is more 18. The appositional clause to those who make straight their paths intensifies and emphasizes that the gullible's goal and way of life did not originally aim to engage in evil, go outside the bounds of moral conduct, and abandon the covenant. 19. The foolish wife seeks to test the mettle of the son's moral resolve, and since the gullible have no firm determination, they are vulnerable to those who know what they want, and are willing to do what is necessary to achieve it. 20. Vs 16 repeats Wisdom's invitation verbatim, with the exception of a waw distinguishing the brainless and the heartless, and an adjunctive use before she 21. Again the demand for self-evaluation is presented to the audience, meaning the gullible, the wise, and those lacking sense are to objectively evaluate their true identities during their lives to determine their own course. 22. If one evaluates themselves as foolish and turns aside to Wisdom's house, he is wise and becomes worthy of life; if however, one represents themselves as insightful (15B) but turns aside to follow temptation, he proves himself a false disciple, not worthy of the full benefits of eternal life. 1Cor 15:2; Col 1:22-23; 2Tim 23. One proves themselves wise by persevering in the right path when tested, but these people outwardly turn aside from the congregation of which they were inwardly never a part. Mk 4:3-20; 1Jn 2:19 24. While the gullible and the one lacking heart may be separate categories of humanity (as indicated by the first waw of the sentence), it can easily be observed that these classes of dufus share many of the same characteristics. 25. It does seem likely that there is some distinction, since the second waw is best under-stood as an adjunctive use (possibly an ascensive), meaning "in addition…" ("even"), so Folly appears to be giving additional information to the second category of moron. 26. We will not be dogmatic, but the naïve need less convincing that a man without a moral compass; the gullible see, hear, and smell something they want and so are easily led astray, a man without firm principles and ethics is less trusting, and so would take more convincing than the gullible dolt. 27. The content of the invitation is given as a proverb regarding that with which most people agree - insight into that which is prohibited and condemned is a desirable state, and is, in fact, preferable to that which is legitimately obtained. 28. This, however, is only a half-truth, since although there is a time when the objects pursued are pleasant, in the end it is repulsive and abominable; no temptress refers to the consequences of an illicit dalliance, they only promise delight. Pr 5:3-14 29. Just as Satan denied the connection between sin and death (Gen 3:4), Folly promises complete fulfillment, but never mentions the consequences of association with her. 30. An intriguing chiasm is formed with the contrast of Wisdom's food and drink to Folly's offer of water and bread; the quality of the fare is likely designed to emphasize the superiority of Wisdom's feast with the plainest of foods Folly offers. 31. As an incomplete metaphor for sexual pleasure, the use of water also protects from any understanding of hedonistic delights acquired from pursuing Wisdom; while Divine viewpoint brings higher levels of sexual/physical enjoyment, that is a secondary blessing, not the foremost reason to seek it. 32. Again, the quality of sexual enjoyment under the principles of Divine viewpoint (5:15-19) are far superior to anything the cosmos can offer on any kind of lasting scale, but illicit sex is used here as a synecdoche for life under cosmic principles in general. 33. In exchange for a legitimately gratified life, Folly can compensate for this lack by the attraction to that which is secret and hidden, the thrill of the unusual and strange; the reversionist never finds a lasting happiness, instead they are condemned to pursue new and different sources of satisfaction that never fulfill their lusts. 34. While those who pursue Divine viewpoint can find happiness in proven areas already confirmed to be successful, those who throw off the restraints of righteousness have, as their discipline, the frantic search for happiness which promises fulfillment, but never 35. The noun ~yIm; MaYiM waters is always found in the plural, but here suggests that Folly recognizes, and even promotes, the plurality of the cosmic type's conquests and engagements, as opposed to normal legitimate jealousy and monogamy. 36. The fact that Folly recognizes the illegitimacy of the sexual liaison is seen by the use of bn;G" GahNaBh stolen away, referring to the hidden, secretive removal of something not owned or acquired legitimately, with special emphasis on that object belonging to someone else who has not given permission for its use. cp 1Cor 7:4 37. As in vs 5, the use of ~x,l, LeCHeM could encompass more than bread, but its use with "water" probably indicates a lesser quality than Wisdom's "slaughters", just as wine is superior to water in a feasting situation. 38. The merism is another incomplete metaphor for not just sex itself, but the gratification that follows; while it is true that, when one is hungry, the eating of food is a desirable activity, the quenching of one's hunger and thirst is the ultimate goal. 39. That the bread is hidden complements the fact it must first be stolen, then kept from public discovery; what also detracts from the enjoyment of physical gratification is the constant threat of disclosure, and the need for secrecy and deniability. 40. Folly concludes her misleading promise by observing that adultery is pleasant, which is easily proven in the initiatory stages, but denies the inevitable result; her statement is deceptive in that she is actually inviting her paramour(s) to a feast toasting death. 41. So the ignorant, gullible, "brassy whore" (Waltke) neither knows nor cares that her actions carry the wages of death, nor does she care whether her victim dies after she has used him for her own purposes. 42. In vs 18, the sage corrects Folly's deceptive half-truth, revealing that behind the scene of sensual delight and fulfillment is a scene of the ultimate, horrific result of dalliance with her and her adherents. 43. The statement he does not know highlights the fundamental flaw of Folly and those who pursue her - they are ignorant and apathetic towards any potential consequences of their action, and willfully choose to remain that way. 44. The reversionist is willfully oblivious to Wisdom's fundamental insight that the ethical God upholds a moral order of deed-consequence, wherein He rewards righteous-ness with life, and punishes wickedness, such as adultery and stealing, with death. 45. The term ~yaip'r> RePHah'iYM dead refers specifically to the spirits of the dead, the realm of beings who have passed from this life; rather than referring to "hauntings", it is a metaphor for the final state that association with her has brought those men. 46. The apostates who followed her call are called her guests, literally "her called out ones" (cp vs 3); while they had been "making their paths straight" (vs 15), they have now turned aside and now find themselves in the depths of Sheol, most likely a ref-erence to the compartment for unbelievers awaiting judgment. 47. With this stern warning, the sage closes the prologue, hoping to provoke and convince the uncommitted to choose instead the life that he offers in the following collections. |
From www.hbcpinellas.org/Proverbs/Prov9.doc accessed December 7, 2015. |
James Burton Coffman summarizes this chapter: This is one of the most impressive chapters in the
Bible. It is this picture of the two women, Wisdom and Folly...Both of them shout their messages from
the highest places, inviting the simple ones to "turn in here." One of these is holy, pure, eternal,
righteous and the Great Benefactor of all who heed her cry. The other is unholy, shameless, wicked
and seductive, bringing desolation and death to all who follow her, and whose guests are in the depths
of the grave. And every man makes his choice of which he shall patronize.
Goldberg: Decisions Lead to Destinies (Prov. 9:7-12) The choice in selecting one or the other is
important for every person because it leads to two different destinies. Those who respond to wisdom’s
maidens and choose her gracious banquet, though lacking in understanding and moral experience,
will soon see a change in themselves. They will be known as wise, because wisdom imbues the
company at her table with altogether new qualities. The wise man who sits at wisdom’s banquet “will
be wiser still” (9:9a). Here is a distinct contrast: worldly knowledge by itself tends to inflate a person’s
ego, making him so self-sufficient and self- reliant that he stops learning altogether. . . For guests
feeding on what folly has to offer, life becomes a dismal experience and death a time of horror.
Eternity will yawn open to snatch its foolish victims, and they will be separated from the Lord forever
and ever. How can anyone be so blind as to choose the consequences of such a revolting invitation
to partake of folly’s cursed crumbs?
Coffman concludes by citing Barnes (a quotation I cannot find): Wisdom and Folly have both spoken,
and their houses have been realistically painted for us. The learner is now challenged to choose.
Dr. Thomas Constable summarizes this chapter: In view of what God has revealed so far about
wisdom, any person can determine just how wise or how foolish he or she may be. This is not a
mystery. It has little to do with intelligence but everything to do with commitment. If a person
recognizes divine revelation as such and decides to understand it, submits to it, and lives by it the best
he can, he is wise. On the other hand, if he rejects God's Word and decides to live his life with no
regard to what God has said, he is a fool.
Your choice is this: you walk towards wisdom and away from folly; or you walk towards folly and away from wisdom.
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We find a great many dichotomous choices in the Bible, and sometimes, they are illustrated by two women (as we found in Proverbs 9). |
Solomon is going to be having this contrast go back and forth between two different women. I think they are meant to be pictures, symbolic of the choices that a person must make. We’ve already seen him mention these women: (Prov 1:20-22 ESV) Wisdom cries aloud in the street, in the markets she raises her voice; at the head of the noisy streets she cries out; at the entrance of the city gates she speaks: "How long, O simple ones, will you love being simple? How long will scoffers delight in their scoffing and fools hate knowledge? |
Wisdom – she’s the “sister” that beckons you to do the right thing. She represents: Doing things right Doing things wisely Doing things God’s way |
The strange woman – she’s the adulteress that entices you to evil. She represents: Doing foolish things Doing sinful things Doing things that are rebellious against God. |
At the end of the Bible we see another contrast between two women. (Rev 17:3-6 ESV) And he carried me away in the Spirit into a wilderness, and I saw a woman sitting on a scarlet beast that was full of blasphemous names, and it had seven heads and ten horns. The woman was arrayed in purple and scarlet, and adorned with gold and jewels and pearls, holding in her hand a golden cup full of abominations and the impurities of her sexual immorality. And on her forehead was written a name of mystery: "Babylon the great, mother of prostitutes and of earth's abominations." And I saw the woman, drunk with the blood of the saints, the blood of the martyrs of Jesus. When I saw her, I marveled greatly. |
We believe that Mystery Babylon is a picture of false religion – enticing the people of the world away from the Lord while at the same time killing the people of God. |
(Rev 19:6-9 ESV) Then I heard what seemed to be the voice of a great multitude, like the roar of many waters and like the sound of mighty peals of thunder, crying out, "Hallelujah! For the Lord our God the Almighty reigns. Let us rejoice and exult and give him the glory, for the marriage of the Lamb has come, and his Bride has made herself ready; it was granted her to clothe herself with fine linen, bright and pure"-- for the fine linen is the righteous deeds of the saints. And the angel said to me, "Write this: Blessed are those who are invited to the marriage supper of the Lamb." And he said to me, "These are the true words of God." The other woman is not a prostitute, but a bride, the Bride of Christ. That’s us. |
From Calvary Fullerton; accessed December 13, 2015 (edited and KJV text updated). |
Easy English: The Book of Proverbs hides a sad story. Solomon was a wise king for most of his life. When he became old, Solomon forgot his wisdom. He had many wives. His wives tempted him to serve false gods. He did not remember God, who gave wisdom to him. He served false gods. The real God was angry with Solomon (1 Kings 11:1-10). Solomon wrote Proverbs 1:1 to Proverbs 9:18 for his son. He wanted his son to learn wisdom. Solomon tried to teach his son. Solomon’s son was called Rehoboam. Rehoboam became the king when Solomon died. Rehoboam never followed wisdom. When he became king, his first decision was to refuse wisdom. He refused to obey the advice of Solomon’s wise advisers. Instead, he chose advisers who knew nothing (1 Kings 12:1-19). Rehoboam’s first decision was a terrible decision. Most of the people refused to serve Rehoboam. There was a revolution and a war. The nation split in two.
Easy English continues: Solomon led a great nation. His nation was always at peace. His son,
Rehoboam, led a small nation. Rehoboam was always at war (1 Kings 14:30).
Solomon was likely the man to commit these words to paper (as it were); although much of the original teaching likely came from David (we have noted actual instances of things which both David and Solomon would have observed when we studied Prov. 7). Solomon would have written these things down as a very young man; and he was younger still when King David, his father, taught him. At some point, Solomon began to think of his posterity, and he wrote these things down, perhaps having Rehoboam in mind when Rehoboam was a young child.
Barnes: With this warning the long introduction [Proverbs 1–9] closes, and the collection of separate
proverbs begins. Wisdom and Folly have each spoken; the issues of each have been painted in life-like hues. The learner is left to choose.
I am still considering Barnes’ statement. I view these first 9 chapters as very different from the chapters which follow; but I am not sure if I see them as an extensive introduction—particularly, since that introduction has its own introduction.
When I study a chapter of the Bible, one of the questions which I nearly always have is, why is this chapter in the Word of God? |
1. This is the final showdown between Wisdom and Folly in the book of Proverbs. What follows are the proverbs for which the book was named. 2. We studied the scoffer and how we as believers should interact with scoffers. 3. We learned to walk away from those who reject the Word of God; and not to continually engage them. 4. We studied our proper response to those who are agnostic or atheistic. 5. We learned that the wise person does not know everything, but he recognizes wisdom. 6. We find that wisdom is related to morality. 7. We see that wisdom is related to enjoying a long life. |
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It may be helpful to see this chapter as a contiguous whole: |
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A Reasonably Literal Translation |
A Reasonably Literal Paraphrase |
Wisdom invites to her banquet |
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Wisdom has built her house [and] hewn out her seven pillars. She has slaughtered her animal [lit., her slaughter], she has poured [or, mixed] her wine, and she has set her table. |
Wisdom has built her house and has fashioned seven pillars for it. She has slaughtered an animal for the meal, she has poured the wine, and she has set her table. |
She has sent forth her servant girls; she calls [from] upon the high places of the town, [saying] “Let the simple one turn in here.” |
Wisdom sends forth her servant girls. She calls from upon the high places of the town, saying, “Let the simple ones turn towards me.” |
[To] the one lacking understanding, she says to him, “Come and eat my bread and drink the wine I have mixed. Leave [those] simple ones and live and walk along the path of understanding.” |
To the person lacking understanding, she says, “Come in and eat my bread and drink the wine that I have prepared. Leave those simple ones behind and walk along the path of understanding.” |
Correcting the scoffer versus correcting the wise man |
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[When one] corrects a scoffer, [he] takes to himself shame; and [when] the one reproves a wicked [man], [that is] his [own] stain. |
When one corrects a scoffer, he takes to himself shame; and when the one reproves a wicked man, that is his own stain. |
Do not reprove [one who] scorns, or he will hate you; [but] reprove a wise man and he will love you. |
Do not reprove a scorner; for, as a result of being reproved, he will hate you. However, if you reprove a wise man, he will appreciate it. |
Give [wisdom] to a wise man and he will continue to be wise; instruct a righteous man and he will increase [his] learning. |
If you give wisdom to a wise man, he will increase in wisdom; and when you instruct a righteous man, he will add to his wealth of knowledge. |
The fear of Yehowah is the foundation of wisdom and leads to an abundant life |
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The fear of Yehowah [is] the foundation [lit., beginning, commencement] of wisdom; and knowledge of holy things [is] discernment; for your days are multiplied by me and years of [abundant] life are added to you. |
Listen to me: the fear of Jehovah is the foundation of all wisdom; and knowledge of Bible doctrine provides discernment; for your days on this earth are multiplied by wisdom and years of an abundant and fulfilling life will be added to you. |
If you have become wise, then you are wise for yourself; but if you scorn [wisdom], then you yourself alone must bear [this bad decision]. |
If you have positive volition toward Bible doctrine, then your wisdom will benefit you; but if you scorn Bible doctrine, then you will bear that ill-advised approach to life by yourself. |
The stupid woman leads people into Sheol |
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The stupid woman is boisterous [and] foolish; she does not know anything. |
The stupid woman is boisterous and foolish; she does not know anything. |
She sits near [lit., regarding] the entrance of her house upon a seat in the heights of the city, calling to those passing along the way—those who are going straight down their well-trodden paths— [saying], “Whomever [is] simple, let him turn aside here; and [whomever] is lacking sense.” |
She sits on a seat of authority in the city, not far from the entrance to her own house, and calls to those going along their way, to those who are going about their business, and she says, “If you are simple or if you lack sense, then turn in here.” |
And she says to him, “Stolen water is sweet and bread [eaten while] hiding is pleasant.” |
And she tells each one of them, “Stolen water is sweet to drink; and bread that you sneak tastes better.” |
But he does not know that the Rephaim [are] there—[as] her guests in the depths of Sheol. |
Those she has invited do not know that the departed are there, in the depths of Sheol, as her guests. |
The following Psalms would be appropriately studied at this time:
R. B. Thieme, Jr. did not cover this chapter in any of his series.
Word Cloud from a Reasonably Literal Paraphrase of Proverbs 9
Word Cloud from Exegesis of Proverbs 9
These two graphics should be very similar; this means that the exegesis of Proverbs 9 has stayed on topic and has covered the information found in this chapter of the Word of God.
