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Proverbs 9 New English Translation (NET Bible)

The Consequences of Accepting Wisdom or Folly[a]

Wisdom has built her house;
she has carved out its seven pillars.[b]
She has prepared her meat,[c] she has mixed her wine;
she also has arranged her table.[d]
She has sent out her female servants;
she calls out[e] on the highest places[f] of the city.
“Whoever is naive, let him turn in here.”
To those[g] who lack understanding,[h] she has said,[i]
“Come, eat[j] some of my food,
and drink some of the wine I have mixed.[k]
Abandon your foolish ways[l] so that you may live,[m]
and proceed[n] in the way of understanding.”
Whoever corrects[o] a mocker is asking for[p] insult;[q]
whoever reproves a wicked person receives[r] abuse.
Do not reprove[s] a mocker or[t] he will hate you;
reprove a wise person and he will love you.
Give instruction[u] to a wise person,[v] and he will become wiser still;
teach[w] a righteous person and he will add to his[x] learning.
10 The beginning[y] of wisdom is to fear the Lord,[z]
and acknowledging[aa] the Holy One[ab] is understanding.
11 For because[ac] of me your days will be many,
and years will be added[ad] to your life.
12 If you are wise, you are wise to your own advantage,[ae]
but if[af] you have mocked,[ag] you alone must[ah] bear it.[ai]
13 The woman called Folly[aj] is brash,[ak]
she is naive[al] and does not know[am] anything.[an]
14 And she has sat down at the door of her house,
on a seat at the highest point of the city,
15 calling out[ao] to those who are passing by her[ap] in the way,[aq]
who go straight[ar] on their way.
16 “Whoever is naive, let him turn in here,”
To those who lack understanding[as] she has said,[at]
17 “Stolen waters[au] are sweet,
and food obtained in secret[av] is pleasant!”
18 But they do not realize[aw] that the dead[ax] are there,
that her guests are in the depths of the grave.[ay]

Footnotes:

  1. Proverbs 9:1 sn 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).
  2. Proverbs 9:1 sn 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; Ps 104:5 (also G. Boström, Proverbiastudien [LUÅ], 1-14). 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.
  3. Proverbs 9:2 tn Heb “she has slaughtered her slaughter [animals].” English does not prefer to use a cognate verb and noun for butchering an animal in food preparation. Cf. KJV “hath killed her beasts”; NAB “has dressed her meat”; NASB “has prepared her food.”
  4. Proverbs 9:2 sn 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). Cf. 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.
  5. Proverbs 9:3 tn The Hebrew imperfect can be a general present. The prior perfect verbs tell what she has done in preparation, while the imperfect tells what she now does. But it is also possible, given the past time context of the previous verbs, that the imperfect should be understood as past habitual, “she would call,” or as a preterite (without the vav consecutive), “she called.” This would be in line with the next verse which uses a perfect, “she has said.”
  6. Proverbs 9:3 tn The text uses two synonymous terms in construct to express the superlative degree.
  7. Proverbs 9:4 tn Heb “[As for one] lacking of mind—she has said to him.” The pronominal suffix is a resumptive pronoun, meaning, “she has said to the [person] lacking of mind.”
  8. Proverbs 9:4 tn The Hebrew word לֵב (lev) means both the “heart” and the “mind.” By metonymy, the mind stands for understanding or judgment.
  9. Proverbs 9:4 tn The Hebrew switches to the perfect verb form to introduce the speech in the following verses. It lets us know what her message has been. It is possible that the imperfect verb in the previous verse should be understood as a past habitual, “she would call” or as a preterite (without the vav consecutive), “she called.” tc The LXX supports the reading of the verb as a perfect. But at the similar construction in 9:16, the LXX reads a participle, which would be present time. The consonants are the same for both forms. It is possible that the verb should be read as a participle in both verses. The present tense could certainly fit the context.
  10. Proverbs 9:5 tn The construction features a cognate accusative (verb and noun from same root). The preposition ב (bet) has the partitive use “some” (GKC 380 §119.m).
  11. Proverbs 9:5 tn The final verb actually stands in a relative clause although the relative pronoun is not present; it modifies “wine.”sn The expressions “eat” and “drink” carry the implied comparison forward; they mean that the simple are to appropriate the teachings of wisdom.
  12. Proverbs 9:6 tn 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).
  13. Proverbs 9:6 tn The two imperatives are joined with vav; this is a volitive sequence in which result or consequence is expressed.
  14. Proverbs 9:6 tn The verb means “go straight, go on, advance” or “go straight on in the way of understanding” (BDB 80 s.v. אָשַׁר).
  15. Proverbs 9:7 tn 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.
  16. Proverbs 9:7 tn Heb “receives for himself.”
  17. Proverbs 9:7 tn 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.
  18. Proverbs 9:7 tn The verb “receives” is supplied in the translation for the sake of clarity and smoothness.
  19. Proverbs 9:8 tn 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.”
  20. Proverbs 9:8 tn 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.”
  21. Proverbs 9:9 tn Heb “Give to the wise.” The object, “instruction” (or possibly rebuke), is implied. Most translations either supply the object (NIV, NLT, Holman) or change the verb to “instruct” (NASB, ESV, NKJV, NRSV).
  22. Proverbs 9:9 sn The parallelism shows what Proverbs will repeatedly stress, that the wise person is the righteous person.
  23. Proverbs 9:9 tn The Hiphil verb normally means “to cause to know, make known,” but here the context suggests “to teach” (so many English versions).
  24. Proverbs 9:9 tn The term “his” does not appear in the Hebrew text, but is supplied for the sake of smoothness and clarity.
  25. Proverbs 9:10 sn The difference between תְּחִלַּת (tekhillat) here and רֵאשִׁית (reʾshit) 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).
  26. Proverbs 9:10 tn Heb “fear of the Lord.”
  27. Proverbs 9:10 tn Heb “knowledge of the Holy One” (so ASV, NAB, NASB, NIV, NRSV). Knowledge of God implies an understanding of his character and ways and acknowledging or adopting his values. The noun דַּעַת (daʿat), traditionally taken as “knowledge” from the root יָדַע (yadaʿ, “to know”), may also be related to the root דָּעָה (daʿah, “to seek, request,” see NIDOTTE 959, s.v.). The homonym of דַּעַת (daʿat) is not widely recognized, but the meaning of seeking or having concern for God (and his ways) would fit the context well. Cf. Hos 6:3 for an example of the verb דָּעָה.
  28. Proverbs 9:10 tn 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).
  29. Proverbs 9:11 tn The preposition ב (bet) here may have the causal sense (R. J. Williams, Hebrew Syntax, 45, §247), although it could also be means (Williams, 44, §243).
  30. Proverbs 9:11 tn The verb וְיוֹסִיפוּ (veyosifu) is the Hiphil imperfect, third masculine plural, but because there is no expressed subject the verb may be taken as a passive.
  31. Proverbs 9:12 tn The text simply has the preposition ל (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).
  32. Proverbs 9:12 tn The word “if” does not appear in the Hebrew but is understood from the first half of the line through the convention of ellipsis and double duty.
  33. Proverbs 9:12 tn Here the conjunction vav begins a second conditional sentence, laying down an antithetical condition. It uses the perfect form of a dynamic verb in contrast to the first verb (the stative perfect for present time). While it is advantageous to be or become wise at any time, once you have mocked, there will be a consequence for it.
  34. Proverbs 9:12 tn 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).
  35. Proverbs 9:12 tc The LXX has an addition: “Forsake folly, that you may reign forever; and seek discretion and direct understanding in knowledge.”
  36. Proverbs 9:13 tn 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.
  37. Proverbs 9:13 tn The meaning of the word comes close to “riotous.” W. McKane describes her as restless and rootless (Proverbs [OTL], 366).
  38. Proverbs 9:13 tn 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).
  39. Proverbs 9:13 tn 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 בַל־יָדְעָה in Proverbs 913,” JTS 4 [1953]: 23-24).
  40. Proverbs 9:13 tc 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.”
  41. Proverbs 9:15 tn The infinitive construct “calling out” functions epexegetically in the sentence, explaining how the previous action was accomplished.
  42. Proverbs 9:15 tn The term “her” does not appear in the Hebrew text, but is supplied for the sake of clarity and smoothness.
  43. Proverbs 9:15 tn The noun is a genitive of location after the construct participle. Its parallel word is also an adverbial accusative of location.
  44. Proverbs 9:15 tn 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.
  45. Proverbs 9:16 tn The word לֵב (lev; “heart, mind”). By metonymy, the mind stands for understanding or judgment.
  46. Proverbs 9:16 tc The LXX reads “she exhorts saying” a present indicative plus a participle. This implies a verb missing in the Hebrew and reading the vav plus perfect verb וְאָמְרָה (veʾamerah, “and has said”) as a participle וְאֹמְרָה (veʾomerah, “and says”). The participle would be present time. The consonants are the same for both forms and the present tense could certainly fit the context. The loss of another verb might explain the presence of the conjunction vav beginning the form. tn Heb “And [as for one] lacking of mind—and she has said to him.” The expression is almost identical to v. 4, except this verse adds the conjunction vav twice. The parallel is deliberate, showing the competing appeals for those passing by.
  47. Proverbs 9:17 sn 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.
  48. Proverbs 9:17 tn 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.
  49. Proverbs 9:18 tn Heb “he does not know.”
  50. Proverbs 9:18 sn 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).
  51. Proverbs 9:18 tc 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.”sn The text has “in the depths of Sheol” (בְּעִמְקֵי שְׁאוֹל, beʿimqe sheʾol). 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.
New English Translation (NET)

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